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
A68831	The vvhole workes of W. Tyndall, Iohn Frith, and Doct. Barnes, three worthy martyrs, and principall teachers of this Churche of England collected and compiled in one tome togither, beyng before scattered, [and] now in print here exhibited to the Church. To the prayse of God, and profite of all good Christian readers.; Works	Tyndale, William, d. 1536.; Barnes, Robert, 1495-1540. Works. aut; Frith, John, 1503-1533. Works. aut; Foxe, John, 1516-1587. Actes and monuments. Selections.	1573 (1573)	STC 24436; ESTC S117761	1,582,599	896

seruauntes of Christ doyng the wil of God from the hart with good will euen as thoughe ye serued the Lord and not men Eph. vj. And i. Pet. ij seruauntes obey your masters with all feare not onely if they be good and curteous but also though they be froward For it commeth of grace if a man for conscience towarde God endure grief suffering wrongfully For what prayse is it if when ye be buffeted for your faultes ye take it paciently But and if when ye do well ye suffer wrong and take it paciently thē is there thanke with God Hereunto verely were ye called For Christ also suffred for our sakes leauing vs an example to follow hys steppes In what so euer kynde therefore thou art a seruaunt during the tyme of thy couenauntes thy maister is vnto thee in the stede and rowme of God and God thorough hym feedeth thee clotheth thee ruleth thee and learneth thee His cōmaundementes are Gods commaundementes and thou oughtest to obey hym as God and in all thinges to seeke his pleasure and profite For thou art his good and possession as hys Oxe or hys Horse in so much that who so euer doth but desire thee in hys hart from him without his loue and licence is condēned of God which sayth Exod. xx See thou once couet not thy neighbours seruauntes Paule the Apostle sent home Onemus vnto his maister as thou readest in the epistle of Paule to Philemon In so much that though the sayd Philemon with his seruaunt also was cōuerted by Paul obeyed vnto Paule and to the worde that Paule preached not hys seruaunt onely but also himselfe yea and though that Paule was in necessitie and lacked ministers to minister vnto hym in y t bondes which he suffered for the Gospels sake yet would he not retaine the seruaunt necessary vnto the furtheraunce of the Gospell wythout the consent of the mayster O how sore differeth the doctrine of Christ and his Apostles from the doctrine of the Pope and of his Apostles For if any man wyll obeye neither father nor mother neither Lord nor maister neither King nor Prince the same needeth but onely to take the marke of the beast that is to shaue himselfe a Monke a Fryer or a priest and is then immediatly free and exempted from all seruice and obedience due vnto man He that will obey no man as they will not is most acceptable vnto them The more disobedient that thou art vnto Gods ordinaūces the more apt meete art thou for theirs Neither is the professing vowing and swearyng obediēce vnto their ordinaunces any other thyng thē the defiyng denying forswearyng obedience vnto the ordinaunces of God ¶ The obedience of Subiectes vnto kinges Princes and rulers LEt euery soule submit himself vnto the aucthoritie of the hyer powers There is no power but of God The powers that be are ordayned of God Whosoeuer therefore resisteth the power resisteth the ordinaunce of God They that resist shal receaue to themselues damnation For rulers are not to be feared for good workes but for euill Wilt thou be without feare of the power Do well then and so shalt thou be praysed of the same For he is the minister of God for thy wealth But and if thou do euill then feare For he beareth not a swearde for nought For he is the minister of god to take vengeaunce on them that do euill Wherefore ye must needes obey not for feare of vengeaunce onely but also because of conscience Euen for this cause pay ye tribute For they are Gods ministers seruing for the same purpose Geue to euery man therefore hys dutie Tribute to whom tribute belongeth Custome to whom custome is due feare to whome feare belongeth honour to whome honour perteineth Owe nothing to any man but to loue one an other For he that loueth an other fulfilleth the lawe For these commaundementes Thou shalt not commit adultery Thou shalt not kill Thou shalt not steale Thou shalt not beare false witnes Thou shalt not desire and so forth if there be any other commaundement are all comprehended in thys saying Loue thyne neighbour as thy selfe Loue hurteth not his neighbour therfore is loue the fulfilling of the lawe AS a father ouer his children is both Lorde and iudge forbidding one brother to auenge hymselfe on an other but if any cause of strife be betwene them will haue it brought vnto hymselfe or his assignes to be iudged and correct so God forbiddeth all men to auenge themselues and taketh the aucthoritie and office of auenging vnto himselfe saying Vengeance is myne and I will rewarde Deut. xxxij Which text Paule alleageth Rom. xij For it is impossible that a man should be a righteous an egall or an indifferent iudge in hys owne cause lustes and appetites so blinde vs. Moreouer when thou auengest thy self thou makest not peace but stirrest vp more debate God therefore hath geuē lawes vnto all nations and in all landes hath put kinges gouerners and rulers in hys owne stede to rule the world thorough them And hath commaunded all causes to be brought before them as thou readest Exod. xxij In all causes sayth he of iniury or wrong whether it be Oxe Asse shepe or vesture or any lost thing which an other chalengeth let the cause of both parties be brought vnto the Gods whome the Gods condemne the same shall paye double vnto his neighbour Marke the iudges are called Gods in the Scriptures because they are in Gods rowme and execute the commaundements of God And in an other place of the sayde chapter Moses chargeth saying see that thou rayle not on the Gods neither speake euill of the ruler of thy people Who so euer therefore resisteth them resisteth God for they are in y ● rowne of God and they that reliste shall receaue the damnation Such obedience vnto father and mother mayster husband Emperor King Lordes and rulers requireth God of all nations yea of the very Turkes and Infidels The blessing and rewarde of them that kepe them is the life of thys worlde as thou readest Leuit. xviij Keepe my ordinaunces and lawes which if a man keepe he shall liue therein which text Paule rehearseth Rom. x. prouing thereby that the righteousnes of the law is but worldly and the rewarde thereof is the lyfe of thys worlde And the curse of them that breaketh them is the losse of thys life as thou seest by y ● punishment appointed for them And whoseuer keepeth the lawe whether it be for feare for vayne glory or profite though no man rewarde hym yet shall God blesse him aboundantly and send hym worldly prosperitie as thou readest Deut. xxviij What good blessinges accompany the keping of the lawe and as we see the Turkes farre exceede vs Christen men in worldly prosperity for their iust keeping of their temporall lawes Likewise though no man punishe the breakers of the lawe yet shall God send hys curses

commeth it that they will pay none at all But to pay tribute is a signe of subiectiō verely the cause why Christ payed was because he had an houshold and for the same cause payed Peter also For he had an house a shippe and nettes as thou readest in the Gospell But let vs go to Paul agayne Wherfore ye must needes obey not for feare of vengeaunce onely but also because of conscience That is though thou be so naughty as nowe many yeares our Pope and Prelates euery where are that thou nedest not to obeye the temporall sword for feare of vengeaunce yet must thou obey because of consciēce First because of thine owne conscience For though thou be able to resiste yet shalt thou neuer haue a good cōscience as lōg as Gods word law and ordinaunce are against thee Secondarily for thy neighbours conscience For though through craft and violence thou mightest escape and obteyne libertie or priuilege to be free from all maner dueties yet oughtest thou neither to sue or to seeke for any such thing neither yet admit or accept if it were profered lest thy fredome make thy weake brother to grudge rebell in that he seeth thee go emptie and he him selfe more ladē thy part also layd on his shoulders Seest thou not if a man fauour one sonne more then an other or one seruaunt more then an other how all the rest grudge and how loue peace and vnitie is broken What Christenly loue is in the to thy neighbour ward when thou canst finde in thyne hart to go vp and down empty by him all day long and see him ouer charged yea to fal vnder his burthen and yet wilt not once set to thyne hand to helpe him What good conscience cā there be among our spiritualtie to gather so great treasure together and with hypocrisie of their false learnyng to robbe almost euery man of house and landes and yet not therewith content but with all craft and wilenes to purchase so great liberties and exemptions from all maner bearyng with their brethren seekyng in Christ nothyng but lucre I passe ouer with silence how they teach Princes in euery lande to lade new exactions and tyranny on their subiectes more and more dayly neither for what purpose they do it say I. God I trust shall shortly disclose their iugglynge and bryng their falshode to light and lay a medecine to thē to make their scabbes breake out Neuerthelesse this I say that they haue robbed all Realmes not of Gods word onely but also of all wealth and prosperitie and haue driuen peace out of all landes withdrawen them selues from all obediēce to Princes and haue separated them selues from the lay men countyng thē viler thē dogges and haue set vp that great Idole the whore of Babylō Antichrist of Rome whom they call pope and haue conspired agaynst all common wealthes haue made them a seuerall kyngdome wherin it is lawfull vnpunished to woorke all abhomination In euery Parish haue they spyes and in euery great mans house and in euery tauerne and alchouse And thorough confessions knowe they all secretes so that no man may open his mouth to rebuke what soeuer they do but that he shal be shortly made an hereticke In all Coūcels is one of them yea the most part and chief rulers of the Councels are of them But of there Councell is no man Euen for this cause pay ye tribute that is to witt for consciences sake to thy neighbour and for the cause that foloweth For they are Gods Ministers seruyng for the same purpose Because God will so haue it we must obey We doe not looke if we haue Christes spirite in vs what is good profitable glorious and honorable for vs neither on our owne will but on Gods will onely Geue to euery man therefore his dutie tribute to whom tribute belongeth custome to whom custome is due feare to whō feare belongeth honour to whom honor perteineth That thou mightest feele the workyng of the spirite of God in thee and lest the bewtie of the deed should deceaue thee and make thee thinke that the law of God whiche is spirituall were contēt and fulfilled with the outward and bodyly dede it foloweth Owe nothyng to any mā but to loue one an other For he that loueth an other fulfilleth the law For these commaundementes thou shalt not commit adultery thou shalt not kill thou shalt not steale thou shalt not beare false witnes thou shalt not desire and so forth if there be any other commaūdement are all comprehended or contained in this saying loue thy neighbour therfore is loue the fulfillyng of the law Here hast thou sufficient agaynst all the sophisters workeholy iustifiers in the world which so magnifie their dedes The law is spirituall and requireth the hart is neuer fulfilled with the dede in the sight of god With y e dede thou fulfillest the law before the world liuest thereby that is y ● enioyest this presēt life and auoydest the wrath and vengeaunce the death and punishment which the law threatneth to them that breake it But before God thou keepest the law if thou loue onely Now what shal make vs loue Verely that shall fayth do If thou behold how much God loueth thee in Christ and from what vengeaunce he hath deliuered thee for his sake and of what kyngdome he hath made thee heyre then shalt thou see cause inough to loue thy very enemie without respect of reward either in this lyfe or in the lyfe to come but because that God will so haue it and Christ hath deserued it Yet thou shouldest feele in thyne harte that all thy deedes to come are abundantly recompensed all ready in Christ Thou wilt say haply if loue fulfill the lawe then it iustifieth I say that that wherewith a man fulfilleth the law declareth hym iustified but that which geueth him wherewith to fulfill the law iustifieth hym By iustifiyng vnderstande the forgeuenesse of sinnes and the fauour of God Now sayth the text Roma x. the ende of the law or the cause wherfore the law was made is Christ to iustifie all that beleue That is the law is geuen to vtter sinne to kill the consciences to damne our deedes to bryng to repentaunce and to driue vnto Christ in whō God hath promised his fauour and forgeuenesse of sinne vnto all that repente and consent to the law that it is good If thou beleue the promises then doth Gods truth iustifie thee that is forgeueth thee and receaueth thee to fauour for Christes sake In a suretie wherof and to certifie thine hart he sealeth thee with the spirite Ephe. i. and. iiij And. ij Cor. v. sayth Paul whiche gaue vs his spirite in earnest How the spirite is geuen vs through Christ read the viij chapter of the Epistle to the Romaines and Gallat iij. and. ij Cor. iij. Neuerthelesse the spirit and his frutes

thyng ther●rō as Moyses euery where teacheth thee Serue God in the spirite thy neighbour with all outward seruice Serue God as he hath appoynted thee not with thy good intent and good zeale Remember Saul was cast awaye of God for euer for his good intent God requireth obediēce vnto his woorde abhorreth all good intentes and good zeales which are without Gods word For they are nothyng els then playne Idolatry and woorshyppyng of false Gods And remēber that Christ is the end of all thyng He onely is our restyng place he is our peace Ephe. ij chap. For as there is no saluatiō in any other name so is there no peace in any other name Thou shalt neuer haue rest in thy soule neither shall y ● worme of conscience euer cease to gnaw thyne hart till thou come at Christ till thou heare the glad tydings how that God for his sake hath forgeuen thee all freely If thou trust in thy workes there is no rest Thou shalt thinke I haue not done inough Haue I done it with so great loue as I should do Was I so glad in doyng as I would be to receaue helpe at my neede I haue left this or that vndone and such like If thou trust in confessiō then shalt thou thinke Haue I told all Haue I told all the circumstances Did I repent inough Had I as great sorow in my repentaunce for my sinnes as I had pleasure in doyng them Likewise in our holy Pardōs pilgrimages gettest thou no rest For thou seest that the very Gods thē selues which sell their pardon so good cheape or some whiles geue thē freely for glory sake trust not therein them selues They build Colledges and make perpetuities to be prayed for for euer ladey ● lyppes of their beadmen or chaplaynes with so many Masses Diriges and so lōg seruice that I haue knowen some that haue byd the deuill take their founders soules for very impaciencie and werines of so paynefull labour As pertainyng to good deedes therfore do the best thou canst and desire God to geue strength to do better dayly but in Christ put thy trust and in the Pardon promises that God hath made thee for his sake on that rocke build thine house and there dwell For there onely shalt thou be sure from all stormes and tēpestes from all wyly assaultes of our wicked spirites which study with all falshead to vndermyne vs. And the God of all mercy geue the grace so to do vnto whom be glory for euer Amen ¶ A compendious rehearsall of that which goeth before I Haue described vnto you the obedience of children seruauntes wines subiectes These iiij orders are of Gods makyng y e rules thereof are Gods word He that kepeth thē shal be blessed yea is blessed all ready and he that breaketh them shal be cursed If any person of impaciency or of a stubburne and rebellious mynde withdraw hym selfe from any of these and get him to any other order let hym not thinke thereby to auoyde the vengeaunce of God in obeying rules and traditions of mans imaginatiō If thou poulledst thine head in the worship of thy father and breakest his commaundementes shouldest y ● so escape Or if thou payntedst thy masters image on a wall and stickedst vp a cādle before it shouldest thou therewith make satisfaction for the breaking of his cōmaundementes Or if thou warest a blew coate in the worshyp of the kyng and brakest hys lawes shouldest thou so go quyte Let a mans wife make her selfe a sister of the charterhouse and aūswere her husband when he byddeth her hold her peace my brethren kepe silence for me and see whether she shal so escape And be thou sure God is more gelouse ouer his commaundementes then man is ouer hys or then any man is ouer his wife Because we be blynd God hath appointed in y e Scripture how we shuld serue him please him As perteynyng vnto his owne person he is aboundātly pleased when we beleue his promises and holy Testament which he hath made vnto vs in Christ for the mercy which ●e there shewed vs loue his commaundements All bodyly seruice must be done to mā in Gods stede We must geue obedience honour tolle tribute custome and rent vnto whō they belong Then if thou haue ought more to bestow geue vnto y t pore which are left here in Christes stede that we shew mercy on them If we kepe the commaundements of loue thē are we sure that we fulfill the law in the sight of God and that our blessing shal be euerlastyng life Now when we obey patiently and without grudgyng euill Princes that oppresse vs persecute vs and be kinde and mercyfull to them that are mercylesse to vs and doe the worst they cā to vs and so take all fortune patiently and kysse what soeuer crosse God layeth on our backes then are we sure that we keepe the commaundementes of loue I declared that God hath taken all vengeaunce into his own handes and will auēge all vnright him selfe either by the powers or officers whiche are appointed thereto or els if they be negligent he will send his curses vppon the trāsgressours destroy them with his secret iudgementes I shewed also that whosoeuer auengeth him selfe is damned in the deede doing and falleth into the hādes of the temporall sword because be taketh the office of God vppon him and robbeth God of his most high honour in that he wil not patiētly abide his iudgement I shewed you of the authoritie of Princes how they are in Gods stede and how they may not be resisted doe they neuer so euill they must be reserued vnto the wrath of God Neuer the latter if they commaunde to do euill we must then disobey and say we are otherwise cōmaūder of God but not to rise agaynst thē They wil kil vs thē sayest thou Therfore I say is a Christen called to suffer euen the bitter death for hys hopes sake and because he will do no euill I shewed also that the Kynges and rulers be they neuer so euill are yet a great gift of the goodnes of God and defende vs from a thousand thynges that we see not I proued also that all men without exception are vnder the temporall sword what soeuer names they geue them selues Because the Priest is chosen out of the lay men to teach this obedience is that a lawfull cause for him to disobey Because he preacheth that the lay mā should not steale is it therfore lawfull for hym to steale vnpunished Because thou teachest me that I may not kill or if I do the kyng must kill me agayn is it therfore lawfull for thee to kil and go free Either whether is it rather mete that thou whiche are my guide to teache me the rightwaye shouldest walke therin before me The Priestes of the old law with their high bishop Aaron and all his successours

to auoyde the trouble of the world and occasions that might plucke me there from and to serue my brother with all euen as one hand helpeth an other or one member an other because one feeleth an others grief the payne of the one is the payne of the other What soeuer is done to the lest of vs whether it be good or bad it is done to Christ and what soeuer is done to my brother if I be a Christen mā that same is done to me Neither doth my brothers payne greue me lesse then myne owne Neither reioyse I lesse at his wealth then at mine own if I loue hym as well and asmuch as my selfe as the law cōmaundeth me If it were not so how sayth Paule let hym that reioyseth reioyse in the Lord that is to say Christ whiche is Lord ouer all creatures I● my merites obteined me heauē or a hygher place there then had I wherein I might reioyse besides the Lord. Here see ye the nature of the law the nature of the Euangelion How the law is the key that byndeth and damneth all men and the Euangelion is the keye that loseth them agayne The law goeth before and the Euangelion foloweth When a preacher preacheth the law he byndeth all consciences and when he preacheth the Gospell he looseth them agayn These two salues I meane the law and the Gospell vseth god his preacher to heale cure sinners with all The law driueth out the disease and maketh it appeare and is a sharpe salue and a freatyng corsey killeth the dead flesh and louseth and draweth the sores out by the rootes all corruption It pulleth from a man the trust and confidence that he hath in him selfe in his owne workes merites deseruinges and ceremonies and robbeth him of all his righteousnesse and maketh him poore It killeth him sendeth hym downe to hell and bryngeth him to vtter desperation and prepareth y e way of the Lord as it is written of Iohn the Baptist For it is not possible that Christ should come to a man as long as he trusteth in him self or in any worldly thyng or hath any righteousnesse of his own or riches of holy workes Then commeth the Euāgelion a more gentle paster which soupleth and swageth the woundes of the cōscience and bringeth health It bringeth the spirite of God which loseth the bondes of Sathā and coupleth vs to God and his will through strong fayth and feruent loue with bondes to strong for the deuill the world or any creature to lose them And the poore wretched sinner feeleth so great mercy loue kyndnes in God that he is sure in hym selfe how that it is not possible that God should forsake him or withdraw hys mercy and loue from hym And boldly cryeth out with Paul saying Who shall separate vs from the loue that GOD loueth vs withall That is to say what shall make me beleue that God loueth me not Shall tribulation Anguish Persecution Shal hūger Nakednes Shal sword Nay I am sure that neither death nor lyfe neither aungell neither rule nor power neither present thynges nor thinges to come neither hygh nor low neither any creature is able to separate vs from the loue of God which is in Christ Iesu our Lord. In all such tribulations a Christen man perceaueth that God is his father and loueth hym euen as he loued Christ when he shed his bloud on the crosse Finally as before when I was bond to the deuill and his will I wrought all maner euill and wickednes not for hells sake which is the reward of sinne but because I was heyre of hell by byrth and bondage to the deuill dyd I euill For I could none otherwise do to do sinne was my nature Euen so now since I am coupled to GOD by Christes bloud do I well not for heauens sake which is yet the reward of wel doyng but because I am heyre of heauen by grace and Christes purchasyng haue the spirite of God I do good frely for so is my nature As a good tree bryngeth forth good frute and an euill tree euill frute By the frutes shal ye know what the tree is A mās dedes declare what he is within but make him neither good nor bad though after we be created a new by the spirite doctrine of Christ we waxe perfecter alwaye with woorkyng accordyng to the doctrine and not with blynd woorkes of our owne imagining We must be first euill yer we doe euill as a Serpent is first poysoned yer he poyson We must be also good yer we do good as the fire must be first hoate yer it heate an other thyng Take an example As those blynd and deaffe which are cured in the Gospell could not see nor heare till Christ had geuen them sight hearyng and those sicke could not do the dedes of an whole man till Christ had geuen them health So can no man do good in his soule till Christ haue losed hym out of the bondes of Sathan and haue geuē him wherewith to do good yea first haue powred into hym that selfe good thing which he shedeth forth afterward on other Whatsoeuer is our owne is sinne Whatsoeuer is aboue that is Christes gift purches doyng and working He bought it of his father dearely with his bloud yea with his most bitter death and gaue his lyfe for it What soeuer good thyng is in vs that is geuen vs frely without our deseruyng or merites for Christes bloudes sake That we desire to folow y t will of God it is the gift of Christes bloud That we now hate the deuils will whereunto we were so fast locked and could not but loue it is also the gift of Christes bloud vnto whom belongeth the prayse and honour of our good dedes and not vnto vs. Our deedes do vs three maner seruice First they certifie vs that we are heyres of euerlastyng life And that the spirite of God whiche is the earnest therof is in vs in that our hartes consent vnto the law of God and we haue power in our mēbers to do it though imperfectly And secondarily we tame the fleshe therewith and kill the sinne that remayneth yet in vs waxe dayly perfecter and perfecter in the spirite therewith kepe that the lustes choke not the word of God that is sowen in vs nor quench the giftes and working of the spirite and that we lose not the spirite agayne And thirdly we do our dutie vnto our neighbour therewith helpe their necessitie vnto our own cōfort also and draw all mē vnto the honoryng and praysing of God And whosoeuer excelleth in the giftes of grace let the same thinke that they be geuen hym as much to do hys brother seruice as for his owne selfe as much for the loue whiche God hath to the weake as vnto him vnto whom God geueth such giftes And he that withdraweth ought that he hath from hys neighbours neede robbeth