Selected quad for the lemma: honour_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
honour_n	custom_n	due_a	due_n	1,393	5	11.9457	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A64114	Holy living in which are described the means and instruments of obtaining every virute, and the remedies against every vice, and considerations serving to the resisting all temptations : together with prayers containing the whole duty of a Christian, and the parts of devotion occasians [sic], and furnished for all necessities / by Jer. Taylor.	Taylor, Jeremy, 1613-1667.	1656 (1656)	Wing T374; ESTC R232803	258,819	464

unwearied diligence and an undisturbed resolution having no fondness for the vanities or possessions of this World but laying up my hopes in Heaven and the rewards of holy living and being strengthned with the Spirit in the inner man through Jesus Christ our Lord. Amen CHAP. III. Of Christian Justice IUstice is by the Christian Religion enjoyed in all its parts by these two propositions in Scripture Whatsoever ye would that men should doe to you even so doe to them This is the measure of communicative ●ustice or of that justice which supposes exchange of things profitable for things profitable that is I supply your need you may supply mine as I doe a benefit to you I may receive one by you and because every man may be injured by another therefore his security shall depend upon mine if he will not not let me be safe he shall not be safe himself only the manner of his being punished is upon great reason both by God and all the World taken from particulars and committed to a publick dis-interested person who will doe justice without passion both to him and to me If he refuses to doe me advantage he shall receive none when his needs require it And thus God gave necessities to men that all men might need and several abilities to several persons that each m●n might help to supply the publick needs and by joyning to fill up all wants they may be knit together by justice as the parts of the world are by nature and he hath made us all obnoxious to injuries and made every little thing strong enough to doe us hurt by some instrument or other and hath given us all a sufficient stock of self-love and desire of self preservation to be as the chain to tie together all the parts of society and to restrain us from doing violence lest we be violently dealt withall our selves The other part of justice is commonly called distributive and is commanded in this rule Rom. 13.7 Render to all their dues tribute to whom tribute is due custome to whome custome fear to whom fear honour to whom honour Owe no man any thing but to love one another This justice is distinguished from the first because the obligation depends not upon contract or express bargain but passes upon us by virtue of some command of God or our Superiour by nature or by grace by piety or religion by trust or by office 2 Pet. 4.10 according to that Commandment As every man hath received the gift so let him minister the same one to another as good stewards of the manifold grace of God And as the first considers an equality of persons in respect of the contract or particular necessity this supposes a difference of persons and no particular bargains but such necessary entercourses as by the Laws of God or man are introduced But I shall reduce all the particulars of both kindes to these four heads 1. Obedience 2. Provision 3. Negotiation 4. Restitution SECT I. Of Obedience to our Superiours OUr Superiours are set over us in affairs of the World or the affairs of the Soul and things pertaining to Religion and are called accordingly Ecclesiastical or Civil Towards whom our duty is t●u● generally described in the New Testament ●or Temporal or Civil Governours the Commands are these Rom. 13.8 Render to Caesar the things that are Caesars and Let every soul be subject to the higher powers For there is no power but of God 〈◊〉 3. ● The powers that be are obtained of God whosoever therefore resisteth the power resisteth the ordinance of God Pet. ● 13 and they that resist shall receive to themselves damnation and Put them in minde to be sub●ect to principalities powers to obey Magistrates ● and Submit your selves to every ordinance of man for the Lords sake whether it be to the King as supreme or unto Governours as unto them that are sent by him for the punishment of evil doers and the praise of them that doe well For Spiritual or Ecclesiastical Governours thus we are commanded Heb. ●3 17 Obey them that have the rule over you and submit your selves for they watch for your souls P●●●l 2 29. as they that must give an account and Hold such in reputation and To this end did I write that I might know the proof of you whether ye be obedient in all things said S. Paul to the Church of Corinth 2 Cor. 2.2 Our duty is reducible to practise by the following Rules Acts and duties of Obedience to all our Superiours 1. We must obey all humane laws appointed and constituted by lawful Authority that is of the supreme power according to the constitution of the place in which we live all laws I mean which are not against the law of God 2. In obedience to humane laws we must observe the letter of the Law where we can without doing violence to the reason of the Law and the intention of the Law-giver but where they crosse each other the charity of the Law is to be preferred before its discipline and the reason of it before the letter 3. If the general reason of the Law ceases in our particular and a contrary reason rises upon us we are to procure dispensation or leave to omit the observation of it in such circumstances if there be any persons or office appointed for granting it but if there be none or if it is not easily to be had or not without an inconvenience greater then the good of the observation of the Law in our particular we are despensed withall in the nature of the thing without further processe or trouble 4. As long as the Law is obligatory so long our obedience is due and he that begins a contrary custom without reason sins but he that breaks the Law when the custom is entred and fixed is excused because it is supposed Mo●● 〈◊〉 od●o●●run●●ir pot●sta●●m suam L●g●● m●●● s● v●●n● Plaut 〈…〉 the legislative power consents when by not punishing it suffers disobedience to grow up to a custom 5. Obedience to humane laws must be for conscience sake that is because in such obedience publick order and charity and benefit is concerned and because the Law of God commands us therefore we must make a conscience in keeping the just Lawes of Superiours 〈…〉 5. c●ap 7. and although the matter before the making of the Law was indifferent yet now the obedience is not indifferent but next to the Laws of God we are to obey the laws of all our Superiours who the more publick they are the first they are to be in the order of obedience 6. Submit to the punishment and censure of the Laws and seek not to reverse their judgment by opposing but by submitting or flying or silence to passe through it or by it as we can and although from inferiour Judges we may appeal where the Law permits us yet we must sit down and rest in the judgment

to express our apprehensions of his greatness in all great accidents in popular judgments loud thunders tempests earthquakes not only for fear of being smitten our selves or that we are concerned in the accident but also that we may humble our selves before his Almightiness and express that infinite distance between his infiniteness and our weaknesses at such times especially when he gives such visible arguments of it He that is merry and airie at shore when he sees a sad and a loud tempest on the sea or dances briskly when God thunders from heaven regards not when God speaks to all the world but is possessed with a firm immodesty 2. Be reverent modest and reserved in the presence of thy betters giving to all according to their quality their titles of honour keeping distance speaking little answering pertinently not interposing without leave or reason not answering to a question propounded to another and ever present to thy superiors the fairest side of thy dicourse of thy temper of thy ceremony as being ashamed to serve excellent persons with unhandsome entercourse 3. Never lie before a King or a great person nor stand in a lie when thou art accused Quem Deus t●git v●●cundia pallio huj●● maculas ho●n●bas non ostend●t Maimon Can Eth. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Melus nor offer to justifie what is indeed a fault but modestly be ashamed of it ask pardon and make amends 4. Never boast of thy sin Obstare primum est velle n●c labi via Pudor est s●cundus nosse peccandi modum Senec. Hip. A Chione altem vel ab Helide dise● pudo●om Abscondunt spurcas haec mo●um●n●a lup●s Matt. l. epist. 35. but at last lay a vail upon thy nakedness shame and put thy hand before theine eyes that thou mayest have this beginning of repentance to believe thy sin to be thy shame For he that blushes not at his crime but adds shamelesness to his shame hath no instrument left to restore him to the hopes of virtue 5. Be not confident and affirmative in an uncertaine matter but report things modestly and temperately according to the degree of that perswasion which is or ought to be begotten in thee by the efficacy of the authority or the reason inducing thee 6. Pretend not to more knowledge then thou hast but be content to seem ignorant where thou art so lest thou beest either brought to shame or retirest into shamelesness Ecclus. 3 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts of Modesty as it is opposed to undecency 1. In your prayers in Churches and places of religion use reverent postures great attention grave ceremony the lowest gestures of humility remembring that we speak to God in our reverence to whom we cannot possibly exceed but that the expression of this reverence be according to law or custome and the example of the most prudent and pious persons that is let it be the best in its kinde to the best of essences 2. In all publick meetings private addresses in discourses in journeys use those forms of salutation reverence and decency which the custome prescribes and is usual amongst the most sober persons giving honour to whom honour belongeth taking place of none of thy betters and in all cases of question concerning civil precedency giving it to any one that will take it if it be only thy own right that is in question 3. Observe the proportion of affections in all meetings and to all persons be not merry at a funeral nor sad upon a festival but rejoice with them that rejoice and weep with them that weep 4. Abstain from wanton dissolute laughter petulant and uncomely jests loud talking jeering and all such actions which in civil account are called undecencies and incivilities 3. Towards your parents use all modesty of duty and humble carriage towards them all your kindred be severe in the modesties of chastly ever fearing lest the freedoms of natural kindness should enlarge into any neighbourhood of unhandsomness For all incestuous mixtures and all circumstances degrees towards it are the highest violations of modesty in the world for therefore incest is grown to be so high a crime especially in the last periods of the world because it breaks that reverence which the consent of all nations and the severity of humane laws hath enjoyned towards our parents and nearest kindred in imitation of that law which God gave to the Jews in prosecution of Modesty in this instance 6. Be a curious observer of all those things which are of good report and are parts of publick honesty For publick fame Philip. 4.1 and the sentence of prudent and publick persons is the measure of good and evil in things indifferent and charity requires us to comply with those fancies and affections which are agreeable to nature or the analogie of virtue or publick laws or old customs It is against Modesty for a woman to marry a second husband as long as shee bears a burden by the first or to admit a second love while her funeral tears are not wiped from her cheeks Et meretri● abigit restem vel●que s●r●● que Raráque si memini fornice rima patet Matt. It is against publick honesty to doe some lawful actions of privacy in publick theatres and therefore in such cases retirement is a duty of modesty 7. Be grave decent modest in thy clothing and ornament never let it be above thy condition not alwaies equal to it never light or amorous never discovering a nakedness through a thin vail which thou pretendest to hide never to lay a snare for a soul but remember what becomes a Christian professing holiness chastity and the discipline of the holy Jesus Tuta sit ornatrix odi quae saueiat ora Vngu●bus rap●â brachia figi● acu dev●●et tangit Dominae caput illa simúlque Plorat ad invis●s sanguin●l●ma c●mas Ovid. and the first effect of this let your servants feel by your gentleness and aptness to be pleased with their usual diligence and ordinary cōduct For the man or woman that is dressed with anger and impatience wears pride under their robes and immodesty above 8. Hither also is to be reduced singular and affected walking proud nice and ridiculous gestures of body painting and lascivious dressings all which together God reproves by the Prophet Naiah 3.15 The Lord saith because the daughters of Sion are haughty and walk with stretched forth necks and wanton eyes walking and mineing as they go and make a tinkling with their feet therefore the ●ord will smite her with a scab of the crown of the head and will take away the bravery of their tinkling ornaments Prov 6.13 And this duty of modesty in this instance is expresly enjoyned to all Christian women by Saint Paul ● Tim. 2 5 That women adorn themselves in modest apparel with shamefastness and sobriety not with broidered hair or gold or pearl or costly array but