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	fear_v	tribute_n	4,452	5	11.2078	5	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A13535	A commentarie vpon the Epistle of S. Paul written to Titus. Preached in Cambridge by Thomas Taylor, and now published for the further vse of the Church of God. With three short tables in the end for the easier finding of 1. doctrines, 2. obseruations, 3. questions contained in the same	Taylor, Thomas, 1576-1632.	1612 (1612)	STC 23825; ESTC S118201	835,950	784

slew his Master wicked Iesabel could obserue the ruine of such treacherous conspirators Our owne Chronicles are full of rare examples of Gods iudgements our eyes haue seene not a few vpon such The strange discouerie of Percies conspiracie may not be forgotten nor let that wickednes and the iust vengeance of God vpon the actors neuer be put out from vnder heauen Neither is this only an humane obseruation but an infallible extract and conclusion out of the word Prov. 24.21 My son feare God and the King and meddle not with the seditious for their destruction shall rise suddenly and who knoweth the ruine of them To these reasons might be added that it is the brand of Libertines and carnall Gospellers to despise gouernment and speake euill of maiesties and dignities c. Vse 1. Popish religion is a flat enemie to the lawe of God and nature the professor of which must before he be the Popes darling sweare flat contrarie to this subiection euery yeare and almost day giues experience of this truth Besides their doctrine is full of trayterous positions and their bookes which they daily send in amongst vs are stuffed with poisoned invectiues to bring our Princes and nobles into contempt pitie it is so many of them are so openly suffered to the offence of the good and the casting further backe of those that be bad It is not my dutie to speake or write what Lipsius in his posthumus epistles hath foolishly bolted out against the Lords anoynted ouer vs but this I say the booke is too much set by and if a Papists tongue can staine or slaunder I affirme there are fewe of our nobles whom Costerus hath not lately maliciously slandered the practise among them I acknowledge common but the thing among vs to be lamented is that both that and other such bookes are so common 2. This subiection is the rather to be vrged vpon all because the deuill seeketh by all his cunning and power to weaken this ordinance and bring it into contempt which is euident in that men dare not take such libertie of speach aginst the supreame and highest yet how ordinarie is it for men to waigh themselues and their worthinesse with those that are sent from the highest yea and s●icke not to make odious comparisons with them that lay his office aside he is as good and better then he but the deuill hath nowe the hold he would haue for while the eie is vpon the person and not vpon the place steppeth in this equalitie and this equalitie shaketh off subiection before he come to such tearmes of defiance Others breake out into speeches beseeming the authors euen Chore and his companie rather then any Christian Ye take too much vpon you Moses and Aaron whensoeuer the magistrate administreth not according to their minds and let the Magistrate when he will set himselfe to reforme the congregation as Moses did this corruption of mens hearts will not long lie hid which beeing so great and Satans malice no lesse Ministers must the rather be much and often in this doctrine as Titus was here commanded Readie to euerie good worke That they speake euill of no man that they be no fighters but soft shewing all meekenesse vnto all men Now we come with the Apostle vnto the second sort of those generall duties which are required of euerie Christian and these be the mutuall duties one towards another the which we may best conceiue in this order 1. generally propounded in these words readie to euerie good work which I knowe some restraine vnto the cheerefull performing of the Magistrats lawfull commands to the confirming of which sense perhaps that needles copulatiue and is inserted into our English not found in the Greeke text But the precept is entire of it selfe and seuerall from the other before and as I take it both parallel vnto that generall phrase cap. 2.14 zealous of good workes and contrarie to that cap. 1.16 reprobate to euerie good worke Secondly more specially both 1. by remoouall of the lets of concord and loue which are two 1. euill speaking 2. fighting or quarelling 2. by entertaining such vertues as are the nurses and cherishers of Christian concord amongst men of which the Apostle nameth two of the principall The former is Christian equitie which carieth the minde equally and indifferently freeing it from passion and perturbation that it may conceiue the best of persons and actions The latter is Christian lenitie gentlenes or meekenesse which euen in taking notice of the faults and vices of others couereth so farre as is good for the partie and also in the spirit of loue and meekenesse cureth and seeketh to restore such an offender And as the two former vices were prohibited in regard of all men so these two vertues are not so nakedly propounded but that their obiects also are by the Apostle noted in the last words where the Apostle saith that we must be equall and mild not only to those in authoritie who may else returne our frowardnes with vntolerable displeasure nor onely to our friends and familiars or such as by the bond of nature or seruice may claime such dealing from vs neither onely to Gods friends and beleeuers but to all men indefinitely euen those to whome out of the bond of Christianitie we are nothing bound those who in themselues deserue no such thing but the contrarie at our hands in a word those who are not onely our enemies but Gods after a sort beeing as yet without and not brought vnto the faith which last words may not slightly be ouerpassed because they lay a notable ground and make way vnto the verses following For this first generall exhortation the scope is that euery Christian ought to keepe with him a propensitie and disposition to euerie good worke whether it concerne God or himselfe or others for the Apostle hauing called vs to giue God Gods and Caesars to Caesar that the body of Christ might be without rent as his coate was without seame and that there might be a sweet harmonie and concent in the Christian commonwealth he now calleth to the practise of a common principle and lawe in nature namely to giue euerie man that right which God hath giuen him and Christians are not onely debters vnto Magistrates but to the meanest and weakest to whom the common bond of nature and humanitie hath knit vs so as no man can say of any man I owe him nothing The like practise of our Apostle we may elsewhere obserue as Rom. 13. where hauing in many verses required subiection and tribute due vnto Princes in the 7. and 8. verses to shut vp his exhortation withall he wisheth to giue to euerie man his due tribute to whome tribute custome to whome custome feare to whom feare honour to whom honour but loue to all men owe nothing to any man but loue which is such a desperate debt as a man can neuer discharge himselfe of The like doth

the Apostle Peter who combineth all these duties in one short verse but a little inverting the order Feare God honour the King loue brotherly fellowship This precept in hand chargeth vpon euerie Christian these two maine duties First that he must make account with himselfe that everie Christian dutie belongeth vnto him euen euerie good worke to which the Lord giueth him calling and abilitie Secondly that he must keepe himselfe in a fitnesse and readinesse thereunto Doctr. 1. The former is cleared by the testimonie and other obseruations out of the Scripture The lawe curseth him that continueth not in all things the Gospel also in generall requireth the obseruation of all things Teach them to obserue all things which I haue commanded you which precept was giuen when Christ had on the crosse fulfilled all righteousnesse in the persons of his members As for the speciall precepts of the Gospel they are many Philip. 4.8 Whatsoeuer things are true honest iust pure pertaining to loue of good report if there be any vertue or any praise thinke on these things The Apostle was not content that the Corinths should abound in euery grace else and be wanting in one but exhorteth that as they abounded in euerie thing in faith in word in knowledge in diligence in loue so they would striue to abound in this grace also namely of mercifulnesse to the distressed Saints The same Apostle to the Thessalonians knewe what he prayed when he wished that they were stablished to euerie good word and worke 2. This standeth with those special commendations which the Apostles haue giuen of sundry of the Saints to stirre vp others vnto their imitation When Paul would be large in commending the Church of the Romanes he affirmeth they were full of goodnesse so of Dorcas we read that she was full of good workes and almes and mention is made of the coats and garments which shee had made for the Saints 3. As the holy Ghost in Scripture approoueth and commendeth the presence of any true grace for the encouragement of it so also taketh he notice of that which is yet wanting to prouoke to the purchase of it Many of the good kings of Iudah were highly commended yet something or other they fayled in either the high places were not wholly taken downe or some league or othe● was made with the enemies against Gods commandement or some heauines or forgetfulnesse ouertooke them that of fewe of them it could be said they went through-stitch with euerie good worke The spirit likewise in the new Testament speaking to the Churches taketh knowledge of many good things in the Angels of them I knowe thy loue thy faith thy patience thy zeale and thy workes c. but fewe of them escaped without that exception neuerthelesse I haue somewhat or a fewe things against thee either the first loue was fallen from or Balaams doctrine maintained or Iesabels fornications suffered c. but according to the truth of their condition the spirit is plaine with them this thou hast and this thou hast no● implying it to be matter of iust reproofe before God to be wanting in any good worke which hee hath giuen calling and meanes vnto 4. The nature of grace giueth light and euidence vnto this truth the which disposeth the will and powers of the soule equally vnto one good thing as well as vnto an other for regeneration includeth in it the seeds of all vertues and reneweth and changeth the whole nature which hath in it the seede of all sinne and vice and when the Scripture would note the soundnesse of grace hence it doth it that it both hath respect to all the commandements and hateth all the wayes of falshood Vse 1. This doctrine first teacheth vs to learne the rule of euery good worke legall or euangelicall The former are not only such as are commonly knowne and expressed in the words of the decalogue but such also as therein are included and implied these must be sought out for else ignorance of the law excuseth not from fault Content not thy selfe that thou canst say the commandements nor if thou canst say that thou hast kept the whole letter of the law from thy youth but studie the whole Scripture which is an exposition and large commentarie of those tenne words heare it read it diligently meditate vpon it apply it to thy heart and life else knowest thou not how to beginne any good work Learne further the speciall good workes required by the Gospel such as are faith in Christ repentance of sin past amendment of life for time to come And cursed be all that Popish doctrine which would hide this light vnder a bushell whereby alone the Christian can discerne what is a good worke and how himselfe may do it well Vse 2. If euery good worke belong to euery Christian then may not men post ouer the matter to the Minister the common conceit is that the clergie should be holy hospitable and so qualified as we haue heard in the first Chapter but for common men and vnlearned it will be acceptable inough if they be almost Christians that is as good as neuer a whit whereas the Lord bindeth vpon euery Christian of what condition soeuer the practise of euery good worke which is offered him within the compasse of his calling either generall or particular For example If a Christian be called into publike place as of Magistracie he may not conceiue that the building of the Church the discountenancing of sinne the encouragement of the godly belongeth only to the Minister but he must set hand to these workes he must establish and countenance the Ministrie he must be the foreman in all good exercises he must be rich in workes of mercie and of iustice the patron of the poore the sheild of the oppressed but especially a patterne of pietie he must be a man fearing God yea he and his house must serue the Lord. If thou remainest a priuate man the same care lyeth vpon thee in thy proportion thou must procure the wealth of Ierusalem at least by thy prayers for the peace of the Church for able Ministers for the free passage of the Gosspel and if God further enable thee thou must releeue such as stand for the truth of God and puritie of his worship Thou must doe all the good thou canst to others in preseruing life feeding the hungrie clothing the naked visiting the prisoners and so become rich in the works of mercie Thou must also be diligent in duties at home in reforming thy family teaching them praying with them examining how they profit and thriue in grace and walking religiously and conscionably in euery good worke of thy personall calling Here is a course which goeth farre beyond harmelesnsse and good meanings and good words which Iames saw to be the religion of many in his time this is soundnes in christianity when a man can thus turne himselfe as well to one good action