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
A68942	The seconde tome or volume of the Paraphrase of Erasmus vpon the Newe Testament conteynyng the epistles of S. Paul, and other the Apostles : wherunto is added a paraphrase vpon the reuelacion of S. John.; Paraphrases in Novum Testamentum. Vol. 2. English. 1549	Erasmus, Desiderius, d. 1536.; Coverdale, Miles, 1488-1568.; Old, John, fl. 1545-1555.; Allen, Edmund, 1519?-1559.	1549 (1549)	STC 2854.7; ESTC S107068	904,930	765

muste thoughe it begun through no faulte of youres In anye case take heede that ye neither moue nor prouoke them therunto refusyng to do suche thynges as they seme by theyr authoritie to requyre and maye of vs be done without the displeasure of god Euery common weale is mayntayned with an order nor maye the same vnder the pretence of religion be disquieted There be in men beastly lustes and desyres with other like enormities in whome we maye not agre vnto other and agayne some thynges ther be wherin we must for quietnes of the common weale as the tyme serueth euen consente and beare with ●anims leste by your example some become vnruly whome it were expedient to be kepte vnder with feare Of suche thynges thre differences are there One is of suche as are in all poyntes godlye whiche as thynges peculiarly belonging to Christ we muste in all tymes and places prefer and sette before other An other kynde is there of suche mattiers as vtterly appertayne to this worlde as vngraciouse desyres and syn These must ye in any condicion shonne and beware of The thyrd kynde is of suche as of theyr owne natures are neither good nor bad and yet for a good order to be had in a commen weale and mayntenaunce of concorde are necessarie to be kepte I woulde not haue suche lawes through you troubled albeit they haue of ryghteousnes but a coloure or shadowe so y● they be not quite contrary to the iustice of Christe Persecucion muste we suffer and be subiecte to worldly dominion thoughe it be somewhat vnlawful leste when they persecute and vexe you men thynke iudge they do it for iuste and lawful causes when ye only among other set at nought and refuse the commen lawes receyued by all men whom as Christ made not so them reproued he not but as one ignoraunt went vndoubtedly aboute other matiers The commen lawes therfore muste euery man obey and obey also gouernoures which in earth beare a certayn image of god and in ponyshyng offenders put gods wyl in execucion And in dede thus ferfurthe is theyr power gyuen vnto them by god Wherfore whosoe resisteth any prynce and magistrate albeit the same be a cursed and a wycked Paynym doing yet his office the same withstandeth not the man so doing his duetye but resisteth god from whome the authoritie commeth For as the shadowe of Moses lawe was gyuen by god so that before this tyme we myght not lawfully refuse it so of god is made the iustice of the lawe so that for the tyme we muste therof haue some regarde For as goddes pleasure is that in his bodye the members shoulde haue theyr order wherof we before spoke so would he that in the commen weale wherin are good and badde that an order there should be Now is the order selfe of it selfe good notwithstandyng peraduenture the man abuse his office Wherfore whoso disquieteth this order resysteth god the maker therof and they that resiste god shall as they are well worthye receyue theyr damnacion Nowe yf thou be lothe to be endaungered to magistrates or lawes thynke not with stubbernes to come therunto but with innocent hurtles lyfe and good condicions Officers can do nothyng lawfully but vpon suche as bene offenders Lyue vpryghtlye and well and the lawe with the hath nothyng to do and thou without cause to feare any magistrate Yea rather at theyr handes suche as do their duties receyue rewardes and honour Wherfore as in ponyshing of offences the magistrate is goddes minister so is he after a certayne sorte his minister to whyles he rewardeth suche as are well doers So that whoso well lyueth is more then free from the daunger and peryll of the lawe But yf thou committe any offence worthye of correccion then happeneth it throughe thy fauit that thou muste feare the magistrate for he for suche purpose beareth a swearde to ponyshe I saye hurtfull personnes and therin is he seruaunt and minister vnto the iustice of god who in punyshyng of naughtie packes vseth the seruice of suche as are euen themselues euell Synce therfore the commenweales state can not be preserued vnles officers be had in due reuerence for the cōmen weales sake obey them also not onlye leste they being prouoked with youre stubberne disobedience seame euen of right reason to vse extremite agaynst you more for youre sedition than because ye are christians but also for your consciences sake whiche albeit of them ye feare no punyshment telleth you that it shoulde not be troubled whiche god woulde haue stablished And forasmuche as herin they doe the comen busynes and synce that whiche is comen belongeth vnto al men for a reward of doyng theyr office ye paye thē a custome and a tribute and though they be wicked yet because they minister commen iustice and because god hymself is iustice they are goddes ministers and in his stede are they whyles they applye iustlye that thyng that by commen authoritie is committed vnto them The texte ¶ Gyue to euery man therfore his duetie Tribute to whom tribute belongeth custome to whome custome is due feare to whome feare belongeth honoure to whom honoure pertaynethe O we nothing to any man but this that ye loue one another For he that loueth an other hath fulfylled the lawe For these cōmaundementes thou shalt not commit aduoutrie thou shalt not steale thou shalt not beare false witnes thou shalte not luste and so furth yf there be anye other commaundement it is all comprehended in this saying namely loue thy neyghbour as thy selfe Loue hurteth not his neighbour Therfore is loue the fulfyllyng of the lawe Wherfore yf these men forbid you any thyng which of it selfe is not vnlawfull to be done obeye them synce ye are of them which are bounde to folowe honestie though ye were put in no feare of punishement Yf they cōmaunde vngodlynes to be done remember that ye muste rather obeye god than men Nowe yf by theyr authoritie they exacte any thyng of you the losse wherof putteth you in no ieopardy of breache of youre religion the matier is not so great that ye for the same shoulde prouoke theyr displeasure paye vnto them all suche exactions as though it were debte Christe hym selfe whiche was bounde to noman payde to Cesar tribute not that he owed anye but because he would not displease them Suffer not that they by you be defrauded of theyr right Yf of them anye require tribute paye him tribute yf he exacte custome paye hym custome Yf he requyre to be hadde in reuerence forsomuche as the same denied he might thynke his authoritie despised in the syght of men do reuerence vnto hym Agayne yf for his commen offices sake he woulde be had in honoure gyue to hym dewe honour Yf they in theyr office laudablye vse themselfes the honour is gyuen to god yf they otherwyse do that honour is gyuen them for a quietnes to be had in the common weale And to

be out of his faithful houshold congregacion whiles ye be receiued into it y● they in tyme to come through the callyng of God amendyng theyr life may as ye do obtaine Gods mercy whiche God doeth because neither should reuile other but eche be of other gladde findyng like mercye at Goddes hande For so doeth God by his vnspeakable wysedome rule and ordre all thinges that no kynde of men should be fre from synne not that he is author of the same but that for a season he suffereth men through theyr owne faultes to fal into synne that when they know theyr owne offences they may wel perceiue how that they are saued not for theyr owne desertes but through the fre mercye of God leste they otherwyse might waxe proud And whiles he this doth so farre is he frō puttyng euil into mens mindes that of his goodnes in a meruailous sorte other mennes euil he turneth to our good The texte O the depnes of the riches both of the wisdome knowledge of God how vnsercheable are his iudgemētes and his wayes paste findyng out For who hath knowen the minde of the lorde Or who hath been his coūsailour either who hath geuen vnto him first and he shal be recom̄pensed againe For of him and through him and for him are all thinges To him be glory for euer Amen But into this secrete pointe happely I entre more deapely than is mete for any manne to do among men But am with consideracion of the vnspeakable way and counsel of God as one astonned that whereas I cannot expresse the same this exclamacion make I O the depenes of the most aboundaunt and ouerflowyng wysedome of God how vnable are mens wyttes to searche out and conceiue his iudgementes how vnmete are mens wittes to fynde out his wayes For who euer knewe the minde of the Lord or who was at any tyme his counsailour What mā is there that fyrst prouoked him with any good turne in suche sorte that the benefite of God geuen to him againe may seme a rewarde wages geuen for his well deseruyng In suche sorte prouideth God for our saluacion by suche meanes in dede as mennes wittes are not able to finde out but yet so wel that it cannot be amended in suche condicion his pleasure is we should of his benefite be partakers that for the same we should for no parte therof thanke our selues If any euil be for that may we thāke our selfe All the goodnes that euer is of him cōmeth it as from a fountaine by him as author are all thinges geuen in him be they as keper and defender of his giftes because no manne should of this praise presumptuously take vpō him any parte syth the beginnyng mydle and ende belong to him to whom for the same honour praise and glory is due for euer of whiche glory it is vnlawful for any man to chalenge any parte The .xii. Chapiter The texte I beseche you therfore brethren by the mercyfulnes of God that ye make your bodies a quicke sacrifice holy and acceptable vnto God whiche is your reasonable seruyng of God and fashion not your selues like vnto this worlde but be ye chaunged in your shape by the renuyng of your minde that ye may proue what thing that good acceptable and perfite wyl of God is For I say through the grace that vnto me geuē is to euery man among you that no man stande hye in his owne conceite more then it becōmeth him to esteme of him selfe but so iudge of him selfe that he be gentle and sobre accordyng as God hath dealte to euery man the measure of fayth SYth now then by the goodnes of God ye are from your olde supersticion brought to perfite religion and syth ye are deliuered from the burdain of Moses lawe I heartely beseche and pray you brethren for the great mercies sake whiche God hath diuersly shewed and styl sheweth towardes you whose free goodnes ye should thanke for the welthy state ye stande in that ye hencefoorth vnto him offre suche sacrifices as become your professiō not gootes shepe or oxen whiche as the Iewes and Paynyms custome is are chosen out as cleane beastes and meete for diuine sacrifice Ye haue in suche grosse sacrifices vntyll this tyme sufficiently had your wyll hencefoorth requireth God of you farre vnlike customes another kynde of worshippyng with other newe sacrifices that is to say that ye vnto him offre euen your owne bodyes not makyng them lame but subduyng your naughtie desyres in them not offeryng vnto him dead beastes but a liuyng sacrifice in al poinctes pure and holy thankeful and acceptable vnto God a reasonable sacrifice a sacrifice I say of the soule and of no brute beast As long as the carnal lawe continued God was contented that corporal beastes should be offered vnto him But after that the lawe once became spiritual with spiritual sacrifice worshippe him must we In stede of a calfe kyl thy proude thoughtes in stede of a ramme kyl thy feruent malice in stede of a goote burne vppe thy fylthy lust in stede of dooues and turtles sacrifice vnto God thy fraile and wanton thoughtes These and none els are mete sacrifices for christian men these are the sacrifices whom Christ gladly receiueth God is a spirite and with spiritual oblacions is his fauor wonne Nor requireth he so muche to be honoured with ceremonies as to be enbraced with a pure hearte and mynde In stede of circumcision cutte out of thy mynde superfluous and vnsemyng desyres In stede of kepyng thy sabboth kepe thy minde quiet frō troublous desyres Christ for our sakes once offered him selfe mete is it that we againe offre our selfes to him And then wyl this folowe that as ye are takē out of this worlde and haue betaken your selfes to an heauēly profession so shall ye in life and myndes dissent all together from your olde state and asmuche as maye be altered into newe and heauenly men though not with bodies immortall yet at lestwyse with newe desyres of myndes so that hencefoorth no suche thyng shal please you as cursed people and suche as are geuen to transitory pleasures doe greatly esteme but desyre onely suche thynges as please God nor be any lenger vnder the Iewishe rules of menne but in all your desyres and in all your doynges hang at the wyll and gouernaunce of God whiche regardeth no grosse thyng nor that whiche is vnperfite but that whiche is perfitely good and acceptable and for Goddes honour and godly religion mete and conuentent Among them that sette by the world a custome it is that suche as are welthy disdaine the poore he that is poore enuyeth the riche man But I commaunde euery one of you whosoeuer he be be he riche or of the cōmon sorte so that he be of the christian flocke and taken out of the felowshippe of this worlde that through pryde he thynke nomore of him selfe than is besemyng but that he be of

a christian parte to cure and heale But suche matters hadde ye no regarde of nor were moued with the commen ieopardie nor wyth the commen reproche but stylle auaunce your selfes as though ye had well doen. The texte ¶ Youre reioysing is not good knowe ye not that a litle leuen sowreth the whole lumpe of dowe Pourge therfore the olde leuen that ye maye bee newe dowe as ye are swere breade For Christ oure passeouer is offred vp for vs. Therefore let vs kepe holy daye not with olde leuen nether with the leuen of maliciousnesse and wickednes but with the swete breade of purenes and truthe Greate difference is there betwixte the reioycing of worldely people and the reioycing of christian menne To glory and reioyce after this sorte is not onely a shame for you but also ieopardouse Put the case ye wyll saye that one hathe done amysse what matter maketh that to the whole congregacion I no we ye not that a litell leauen sauereth a greate batche of dowe and maketh it sower No we is that called leauen whiche remaineth of the whole lumpe whiche is after such sorte made sower Yf any part of your olde lyfe continue and remain in you not agreyng with the simplicitie of Christe the same is leauen whereof ye muste vtterly bee purged that through a newe kynde of lyfe ye maye be come newe dowe so that in the whole batche there be no parte of the olde malice mingled For as Christe hath once made you free from sinne so must ye diligentelye endeuoure that no parte of your olde infeccion in you take place agayne and defile the puritie of your christian lyfe God loueth suche as bee without this leauen Was not this long synce figured in the law what time the Hebrues were passed ouer the reade sea and quite deliuered out of the bondage of Egipte they were for a continuall remembraunce and token of this benefite at a certayne tyme of the yeare commaunded yearlye to sacrifice a lambe of one yeare olde and for seuen dayes to eate swete bread without all manner of leauen euen as they dydde what tyme they prepared to departe out of Egypte In the meane season they carryed furth with them pure flower and lefte all the leauen to the Egypcians Nor anye is there coumpted woorthye to eate of the pascall lambe onles he haue for the space of seuen dayes for borne leauen yea I saye it was a greate offence that for that tyme any Hebrue shoulde asmuche as haue any leauen founde in his house The Iewes had but shadowes but we haue the very trewe passeouer the moste vnspotted lambe whiche is Iesus Christe who for oure redempcion from the most vilanous tyrannye of syn and death was offred vppe vpon y● crosse neyther was he in vayne offred vppe And synce we haue once already escaped out of Egypte meete it is that we hence foorth kepe holy this feast continually not reioycing and prowdely auauncing oure selues vpon such thynges as we sometime were delited with what tyme we were vnder harde and shamefull bondage that is to saye not in the leauen of Moses law nor in the leauen of old maliciousnes and hypocrisie but in swete bread without all leauen ▪ that is to say in vnhurtefull manners playne pure and without all counterfaictyng The texte I wrote vnto you in a pistle that ye should not compaignie with fornicatours And I ment not at al of the fornicatours of this world either of the couetous or extorcioners either the idolaters for then must ye nedes haue gone out of the world But now I did write vnto you that ye company not together if any that is called a brother be a fornicatour or couetous or a worshipper of images either a tailer either a dronkard or an extorcioner with him that is such se y● ye eat not For what haue I to doe to iudge them whiche are without Do ye not iudge them that are within Them that are with out God shall iudge Put awaie the euill from among you But lest ye be deceaued in that poynt whereas I bad you to auoyde the cōpany of all suche as are through foule vnchastnes euyll spoken of I meane not so that ye shoulde auoyde the company of all the vnchast liuers of your countreye and keape coumpany with none suche as eyther for couetousnesse or extorcion are euyl spoken of nor with any one that is geuen to idolatrye when yf ye shoulde so doe since that in euerye place some suche be ye myght surely he compelled to forsake all Greece And yet this also woulde I wyshe if it might be but synce the request is such as can not be done I require not that but this I require that if among you any christian men bee with suche vices infected as far square from christian religion as with fornicacion couetousnes oridolatrie railyng drounkennes or extorcion see that ye so farfurth auoyde that mannes coumpany that ye refuse to eate or drynke with hym vntill suche tyme as he amende Greately standeth it you in hande that your congregation and company be pure without corrupcion As for straūgers after what sorte they lyue litle forceth it theyr sinfull lyfe doth neyther infect you nor dishonour the name of Christe Suche then if suche be among you must ye not suffre to escape vnpunished if their offence be opēly knowē This for me is sufficient For what haue I to doe to iudge of thē also which as they are to Christe straungers so belong they not to vs Is not euerye man iudge and controuler at home in his own house neyther thynketh he to perteine to hym what is done in an other mans Yf a mā se any thing done in his own house that thinketh he to belong to the whole houshold Sufficient is it therfore that we christians iudge of christian men Suche as are from Christes professiō straungers thē leaue we to the iudgement of god And if it so bee that no man will suffre in his own house a mischieuous and a pestilente wretche then thrust ye out of your company the autour of suche a myschiefe so to do is both for you expedient and for him and it belongeth to the honoure of Christes name For both he for shame of hymselfe will amende he shal be safe from the ieopardie of infeccion and suspicion and by so doyng also all menne shall perceiue that Christe approueth no suche matiers whiche taught both godly life and put thesame in practise And this haue I taught you to expel and dryue our from amōg you the pestilent leauen of sedicions stryfe and suche horrible fornicacion The .vi. Chapter The texte Dare one of you hauyng busines with another go to the lawe vnder the wicked not rather vnder the saintes Do ye not know y● the saintes shall iudge the world If the worlde shal be iudged by you are ye not good inough ▪ to iudge smal trifles Knowe ye not how that we shal iudge the angels