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

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A22507	A commentarie vpon the fourth booke of Moses, called Numbers Containing, the foundation of the church and common-wealth of the Israelites, while they walked and wandered in the vvildernesse. Laying before vs the vnchangeable loue of God promised and exhibited to this people ... Heerein also the reader shall finde more then fiue hundred theologicall questions, decided and determined by William Attersoll, minister of the word.	Attersoll, William, d. 1640.; Attersoll, William, d. 1640. Pathway to Canaan.; Attersoll, William, d. 1640. Continuation of the exposition of the booke of Numbers.	1618 (1618)	STC 893; ESTC S106852	2,762,938	1,336

make our selues sure of any thing vntill we haue it in present possession We say commonly we say it truly Erasm de 〈◊〉 ●hil● ad p●aelur 5. A●● li. noct All● lib. 13. ●● 17. Erasm 〈◊〉 chil 2. 〈◊〉 2. that many things fall betweene the cup and the lip between the meat and the mouth the meaning whereof is this that nothing is so certain but it may be preuented nothing so neere but may be disappointed and therefore we are not to make our selues too sure of any thing He that hath sowed his seed hath not yet ripe corne neither hath seene the time of haruest he that hath mony hath not yet gotten gain by it we must therfore take the losse as it is not as it may be To returne to the point that is in hād we hold that no mā is bound to restore to another that which he tooke not away forasmuch as that were to accuse himselfe falsely and rather to giue then to restore True it is the Prophet saith He restored that which he tooke not away Psal 69 4. but he complaineth of the wrongs iniuries which he receiued and suffered wrongfully wherein he was a notable type and figure of Christ who suffered punishment for the fault which he committed not which after a sort may be called a restitution he was not guilty but dyed for vs that are guilty he was innocent and yet suffered for vs sinners he did no euill yet was crucified for vs euill doers Hee stood in our place the iust for the vniust The fift point to be considered is whether we ought alwaies to mak restitutiō to him of whō we haue receiued and taken somewhat The answer is whatsoeuer belongeth to another How farre we are bou●● to r●store and is not our owne ought to be restored because there ought to be an equality of commutatiue iustice and the Apostle willeth vs to render vnto al men their dues Ro● 13 7. tribute to whom tribute is due custome to whom custome feare to whom feare honour to whom honour Neuerthelesse if that which is to be restored be hurtfull to him to whom restitution shold be made or to any other it ought not to be restored but rather to be kept close and laid vp safe that when better occasion and fitter time serueth it may be restored For restitution rightly made respecteth his profit and benefit to whom it is made When a thing is giuen vnlawfully so that the gift it selfe is vnlawfull as we see in Simony when holy things are bought and sold as sheepe in the market no restitution is to be made to the giuer that deserueth iustly to lose whatsoeuer he hath giuen neither ought the receiuer to retaine it because he can lay no iust claime and title vnto it so that it ought to be bestowed vpon godly and holy vses Cicero de 〈◊〉 ●ibr 1. The heathen man speaking of iustice and making it a part of it to giue to euery man his owne maketh this exception that it is vnlawfull to deliuer into a mad mans hand his owne sword which he committed vnto vs and sometimes the case falleth out that a man is by no meanes to keepe his promise that he hath made And to this purpose he setteth downe these two generall rules to be obserued in the particular duties of iustice first that we hurt no person then that we serue the common profite of men forasmuch as we are seruants vnto all Moreouer if hee to whom we are to restore be vnknowne vnto vs we must make diligent enquiry to know him if he be dead restore it to his heires that he hath left behind him if he be remooued farre from vs it ought if it be possible to be sent vnto him if it cannot be done safely and fitly it ought to be laid vp in some safe place and then the matter must be signified to the owner that he may take order by some meanes to haue it or to dispose of it at his own pleasure The sixt doubt is this whether he be alwayes bound to restore which hath taken any thing I answere he is alwayes bound so long as he hath any thing in his keeping Restitution belongeth to satisfaction but he that hath offended ought to satisfie ●●w restituti●● to be ●de by him 〈◊〉 hath ta● anything Now albeit he that hath taken away any thing haue it not in his owne keeping but another yet because the owner is destitute of his goods he is bound to restore them in regard of the iniury that he hath done or to procure the restoring at his hands that hath them in his possession Besides a man is bound to open and vncouer his owne fault not onely to God by confession but to his brother by satisfaction Many wil neuer acknowledge the matter vntil they be taken with the manner Moreouer when many ioyntly together haue taken away from any man that which belongeth vnto him and some one of them hath made satisfaction vnto him fully so much as he can require the rest are bound to content him that hath satisfied the person iniured they are not to pay it vnto him that was damnified For then he should be payed doubly which double paiment he cannot receiue without iniustice seeing he that is wronged may as well offend by taking too much as they that do wrong by restoring too little Therefore they are repooued that having had their share and portion in euill gotten goods say what need I to giue any thing backe the party wronged is satisfied But if one man haue returned as much in value and quantitie as many tooke away the rest that were partakers of the booty are bound to satisfie him that hath paide the whole not him that was wronged because he hath receiued so much already as he could challenge 〈◊〉 as in 〈◊〉 owne ●ons haue ●aken a● any ●g may be ●d to re● Seuenthly we are to know and informe our selues whether they that haue not themselues in their owne persons taken away any thing may notwithstāding be iustly bound to make restitution and tyed necessarily to this duety I answer that euen such as haue not taken any thing with their own hands are charged to restore because they may be the cause of vnlawful taking if not directly yet indirectly For the Apostle saith that they are worthy of death not only which commit euil things Rom. 1.32 but such as consent to them that do them or haue pleasure in them And we may be partakers of other mens sinnes and so draw vpon our selues the punishments due vnto them We are ready to iustifie our selues and to wash our hands when we practise not euill but it is as Pilate washed his hands who made himselfe guilty of innocent blood by consenting to the Iewes and by pronouncing sentence against him to please pleasure them as well as they that were the executioners and pierced his hands and feet so that

yeelde them subiection feare honour prayer tribute and obedience as the Apostle vrgeth these particulars Ro. 13 1 2. 6 7. and it condemneth to the pit of hell all such as resist them and rise vp against them Should the sonne rebell against the Father as Absolon did Let him then feare the end of Absolon to be hanged in the tree Should the childe striue against his Nurse that beareth him or the sheepe set themselues against the sheepheard that feedeth them Woe then to such as will discharge themselues of the dutie they owe to such as haue the charge ouer thē and will plot against their life of whom they receiue life and goods and peace and safety and all Vse 4 Fourthly it is the duty of all Magistrates and those that are in authoritie to consider what they haue to do their names and titles must teach them what their office is not to magnifie themselues not to think themselues absolute not to set themselues against God not to tyrannize ouer his people not to maintaine themselues in ease and idlenesse in vanity and superfluity not to follow after their owne pleasures but to do iustice to all without respect of person to protect euery one from wrong to maintaine publike peace and tranquility but especially to further Gods true religion They must haue publike minds and not seeke their owne good only or principally It is the ruine of an estate when publique persons haue priuate mindes regarding only to serue themselues and to procure their owne good These are no common-wealths men but priuate wealths men The Apostles were called to be fishers of men and Princes are called to be sheepheards of men to feede reasonable sheepe and this is their honour if they be found faithfull that it may be said of them as it is of Dauid Hee fed them according to the integrity of his heart-and guided them by the skilfulnesse of his hands Psal 78.72 Verses 16 18 20. And the Lord sayde vnto Moses Gather vnto me seuenty men of the Elders of Israel whom thou knowest to bee the Elders of the people c. In these wordes we haue the answer to Moses complaint And as the complaint stood of two distinct parts so doth the answere of the same points Touching the greatnesse of the charge and burthen whereof Moses complaineth God commandeth him to gather together vnto him seauenty men of the Elders of Israel to whom he would communicate of the same spirit that Moses had howbeit without any diminution of his gifts although many suppose that the Lord did punish him for his murmuring with the lessning of his gifts as it is true Marbac Comment in Num. Whit. praelect de pont f. Rom. pag 89 4. hee doth sometimes punish in that manner sometimes by lesning and sometimes by taking away what hee had formerly bestowed Zach. 11 17. Mat. 25 27. But we do not reade or finde that hee dealt so with Moses or that he was lesse fit for gouernment then he was before rather his gifts were deriued to others as one candle lighteth another and yet the light is not diminished And what benefite or profite had it beene to Moses to haue these ioyned if his gifts had beene impaired In this place we haue the institution and erecting of a new Court among the Iewes called the Sanhedrim The institution of the Sanhedrim among the Iewes This honourable Senate at the first founding of it consisted indifferently of men taken out of all the Tribes which had some of the Leuites to assist them This court was seated and kept at Ierusalem and might handle waightier causes D. Field of the Church lib. 5. cap. 9. inflict more greeuous then the set Courts and Tribunals of iustice appointed and assembled and obserued in the gates of euery Citty and to this they might appeale from those inferiour Consistories For such as were instituted thorough the aduice and counsell of Iethro Exod 18 21. were not necessary to be of this number of seuenty they had the hearing and determining of the least causes and besides they receyued not an extraordinary spirite neyther was it needfull for that calling This Councel of the Sanhedrim remained after the captiuitie and continued vnto the dayes of Herod Iunij in Analy● in Numer who made hauocke of many of them and put most of them to death Howbeit some of them remained euen to the desolation of the Temple and of the City by the Romans Liuelies Chronology of the Persian Monarchy page 238. and of this Christ speaketh Matth. 5 20. and 18.17 which the best interpreters vnderstand of the 70. Elders of the great Consistory or iudgement place in Ierusalem But when King Agrippa was once driuen out of Ierusalem by a rakelly rout of seditious cutters and cut-throats then were the Sanhedrim deposed at their will when there was none to controll them Ioseph de bell Iud. lib. 5. cap. 1 and other base pesants were set vp in their roome who had no lawes to restraine them no Magistrates to punish them no authority to bridle them Then was the Priest-hoode made a mockerie then was Ierusalem without a guide as an house without a Ruler or a ship without a Pylot There was none to manage the state aright but all gouernment was turnd into confusion and disorder The second complaint of Moses was touching the feeding of so great a multitude which God answereth verse 18 19. by a promise and by a threatning Hee promiseth vnto them store of flesh and to fit them and fill them not for a day or two dayes c. but euen a whole month And he that sheweth he could do this sheweth also that he could doe more if that had bin too little howbeit they should in the end take litle delight pleasure in their delicates after which their soules so ernestly lusted because hee threatneth that in the midst of their abundance it shold come out of their nostrils and be vtterly loathed of them This answer of God ministereth many instructions First that God layeth no more vpon any then he will inable them to beare if they thinke it bee too heauy hee will ease them of it He is not like to Pharaoh that willed more to be laid vpon the people then they could compasse complaining that they were too idle Exod. 5 17 18. Neither is he like to Rehoboam that refused to make the greeuous seruice of his father and his heauy yoke lighter but answered the men of Israel roughly that he would adde to their yoake and if his father chastened them with whips he would chastice them with Scorpions 1 King 12 11. but God is ready to take away part of the burthen and diuide it among others that it might bee borne equally vpon all their shoulders Secondly he furnisheth with gifts all such as he sendeth and calleth he employeth none in any function but such as he furnisheth for that purpose Thirdly we see that God is able