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	owe_v	tribute_n	1,483	5	11.3355	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A62128	XXXVI sermons viz. XVI ad aulam, VI ad clerum, VI ad magistratum, VIII ad populum : with a large preface / by the right reverend father in God, Robert Sanderson, late lord bishop of Lincoln ; whereunto is now added the life of the reverend and learned author, written by Isaac Walton.	Sanderson, Robert, 1587-1663.; Walton, Izaak, 1593-1683.	1686 (1686)	Wing S638; ESTC R31805	1,064,866	813

times for the mean services they were to perform to the Saints were called also Diaconissoe and were therefore to be maintained out of the contributions of the Church and the Common Stock The parties being of such wide distance it had been most unseemly for him to have given to them but extreme and most ridiculous arrogancy in them to have expected from him any honour properly so called honour of reverence and subjection But the honour he was to give them was such as was meet for persons of that quality especially in relation to their maintenance that in the execution of his Pastoral charge amongst his other cares he should take care that those widows should be provided for in fitting sort that so in the Province of Ephesus there might be no cause of such complaint as had formerly been by the Grecians at Ierusalem Acts 6 that their widows were neglected in the daily ministration 7. In like manner we are to understand the word Honour here in the Text in such a notion as may include together with the Honour properly so called and due to Superiours only all those fitting respects which are to be given to Equals and Inferiours also which is a kind of honour too but more improperly so called And then it falleth in all one with that of St. Paul Rom. 13. Render therefore to all their dues tribute to whom tribute is due custom to whom custom fear to whom fear honour to whom honour As if he had said I would not any of you should be behind with any man in any thing but if you owe him any duty perform it to the full If any honour or respect in whatsoever kind or degree belong to him account it as due debt and let him have it to the utmost of what can with justice or in equity be demanded So that we then fulfil this Precept of our Apostle when we are careful to our utmost power and best understanding to respect every man whether Superiour Equal or Inferiour secundum gradum meritum according to his place and desert For those two are as it were the Standards whereby to measure out to every man his proportion of Honour in this kind That is to say every man is to be honoured and respected according to the dignity of his place whatsoever his deserts are and according to the merit of his person whatsoever his place and condition be 8. It would be a tedious indeed rather an endless task and therefore I undertake it not to drive the general into its particulars and to shew what pe●uliar honours and respects are due to all estates of men considered in their several ranks and mutual relations It must be the care of every godly wise man to inform himself the best he can for that matter so far as may concern himself and those whom he may have occasion to converse withal and it must be his resolution to give honour to every man accordingly that is to say neither more or less but as near as he can understand within a convenient latitude that which is justly his due Yet let him take this withal that where the case is doubtful it is the safest course lest self-love should incline him to be partial to pinch rather on his own part than on his Neigbours especially if his Superiour That is to say rather to forego a good part of that honour which he may think is due to himself if he be not very sure of it than to keep back any small part of that honour which for any good assurance he hath to the contrary may fall due to his neighbour Agreeably to the other Apostles advice Rom. 12. that not in taking but in giving honour we should go one before another 9. Now we see in the meaning of the words both what duty we are to perform and to whom The Duty Honour and that to all men and all this but Quid nominis It may next be demanded Quid Iuris upon what tye we stand thus bound to Honour all men I answer Funiculus triplex There lieth a three-fold tye upon us for the performance of this Duty to wit of Iustice of Equity of Religion A tye of Iustice first whose most proper and immediate office it is suum cuique to give to every one that which of right appertaineth to him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is Aristotles Phrase but St. Pauls is far beyond it in the fore-cited Rom. 13. Render to all their dues So we translate it but the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which imports more than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It signifieth Debts accordingly whereunto he saith in the next verse there pursuing his Metaphor Owe nothing to any man We do not account it discourtesie but dishonesty in any man that is able not to pay debts With-hold not good from them to whom it is due saith Solomon Prov 3. Whosoever with-holdeth a debt or a due from another doth an unjust act and is next a kin to a thief and as a thief is bound to restitution The other word in the same place inforceth as much 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is more than Aristotles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the very same word that is used where Zache●● promised four-fold restitution 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luke 19. render or restore 10. It is a thing not unworthy the observing that all those words which usually signifie Honour in the three learned Languages do either primarily signifie or else are derived from such words as do withal signifie either a Price or a Weight Now by the rules of Commutative Iustice the price of every Commodity ought to be according to the true worth of it And things payable by weight are by Law and Custom then only current when they have their due and full weight and that usually with some draught over rather than under Even so it is a righteous thing with us to make a just estimate of every mans worth and to set a right valuation upon him so near as we can respectively to the quality of his Place and his Personal desert and to allow him his full proportion of Honour accordingly neither under-rating him in our thoughts nor setting lighter by him than we should do in our carriage and conversation towards him A false weight is abominable and so is every one that tradeth with it and certainly that man maketh use of a false beam that setteth light by his brother or perhaps setteth him at nought whom he ought to honour The question is put on sharply by the Apostle Rom. 14. Why doest thou set at nought thy brother As who should say With what face with what conscience canst thou do it He that defalteth any thing of that just honour which he ought to allow his brother let his pretence be what it can be how is he not guilty of the sin of Ananias and Saphira even according to the Letter Act. 5. 〈◊〉 〈◊〉

our selves and others See now if we have not reason to love Justice and Judgment and to make it our delight to put Righteousness upon us and to cloath us with judgment as with a Robe and a Diadem being a thing in it self so excellent and being from it there redoundeth so much glory to God to our selves so much comfort and so much benefit unto others The Inferences of use from this first Duty as also from the rest I omit for the present reserving them all to the latter end partly because I would handle them all together partly also and especially for that I desire to leave them fresh in your memory when you depart the Congregation And therefore without farther adoe I proceed forth with to the next duty contained in these words I was eyes to the blind and feet was I to the lame I was a father to the poor Wherein Iob declareth his own readiness in his Place and Calling to be helpful to those that were any way distressed or stood in need of him by affording them such supply to his power as their several necessities required And like him should every Magistrate be in this also which I propose as the second Duty of the good Magistrate he must be forward to succour those that are distressed and oppressed and to help and relieve them to his power Mens necessities are many and of great variety but most of them spring from one of these two defects ignorance or want of skill and impotence or want of power here signified by Blindness and Lameness The blind man perhaps hath his limbs and strength to walk in the way if he could see it but because he wanteth his Eyes he can neither find the right way nor spy the rubs that are in it and therefore he must either sit still or put himself upon the necessity of a double hazard of stumbling and of going wrong The lame man perhaps hath his Eyes and sight perfect and knoweth which way he should go and seeth it well enough but because he wanteth his limbs he is not able to stir a foot forward and therefore he must have patience perforce and be content to sit still because he cannot go withal Both the one and the other may perish unless some good body help them and become a Guide to the blind a Staff to the lame leading the one and supporting the other Abroad in the World there are many in every Society Corporation and Congregation there are some of both sorts some Blind some Lame Some that stand in need of Counsel and Advice and Direction as the Blind others that stand in need of Help and assistance and support as the Lame If there be any other besides these whose case deserveth pity in what kind soever it be the word Poor comprehendeth him and maketh him a fit object for the care and compassion of the Magistrate To each of these the Magistrate must be a succourer to his power He must be as here Iob was an Eye to the blind ignorantem dirigendo by giving sound and honest counsel the best he can to them that are simple or might without his help be easily overseen And he must be as here Iob was feet to the lame impotentem adjuvando by giving countenance and assistance in just and honest Causes the best he can to them that are of meaner ability or might without his help be easily overborn If there be either of these or any other defect which standeth in need of a supply in any other man he must be as here Iob was a Father to the poor indigentem sublevando by giving convenient safety and protection the best he can to them that are destitute of help and fly unto him as to a Sanctuary for shelter and for refuge in any misery grievance or distress Upon these he must both have compassion inwardly and he must shew it too outwardly Affectu and Effectu pitying them in his heart and helping them with his hand It is not enough for him to see the Blind and the Lame and the Poor and to be sorry for them but his compassion must be real He must lend his Eyes to the Blind to direct them and he must lend his feet to the Lame to support them and he must pity the Poor as a father doth his children so pity them that he do something for them Princes and Iudges and Magistrates were not ordained altogether nor yet so much for their own sakes that they might have over whom to bear rule and to domineer at pleasure as for the peoples sakes that the people might have to whom to resort and upon whom to depend for help and succour and relief in their necessities And they ought to remember that for this end God hath endued them with that power which others want that they might by their power help them to right who have not power to right themselves Hoc reges habent magnificum ingens c. Prodesse miseris supplices fido lare protegere c. This is the very thing wherein the Preheminence of Princes and Magistrates and great ones above the ordinary sort singularly consisteth and wherein specially they have the advantage and whereby they hold the title of Gods that they are able to do good and to help the distressed more than others are For which ability how they have used it they stand accountable to him from whom they have received it and woe unto them if the Accounts they bring in be not in some reasonable proportion answerable to the Receipts Potentes potenter into whose hand much hath been given from their hands much will be required and the mighty ones if they have not done a mighty deal of good withal shall be mightily tormented And as they have received power from God so they do receive honours and service and tributes from their people for the maintenance of that power and these as wages by Gods righteous Ordinance for their care and pains for the peoples good God hath imprinted in the natural Conscience of every man notions of fear and honour and reverence and obedience and subjection and contribution and other Duties to be performed towards Kings and Magistrate and other Superiours not only for wrath but also for conscience sake and all this for the maintenance of that power in them by the right use whereof themselves are again maintained Now the same Conscience which bindeth us who are under Authority to the performance bindeth you who are in Authority to the requital of these Duties I say the same Conscience though not the same Wrath for here is the difference Both Wrath and Conscience bind us to our duties so that if we withdraw our subjection we both wound our own Consciences and incur your just Wrath but only Conscience bindeth you to yours and not Wrath so that if ye withdraw your help we may not use wrath but must suffer it

with patience and permit all to the judgments of your own Consciences and of God the Judg of all mens Consciences But yet still in Conscience the obligation lyeth equally upon you and us As we are bound to give you honour so are you to give us safety as we to fear you so you to help us as we to fight for you so you to care for us as we to pay you tribute so you to do us right For For this cause pay we tribute and other duties unto you who are Gods Ministers even because you ought to be attending continually upon this very thing to approve your selves as the Ministers of God to us for good Oh that we could all superiours and inferiours both one and other remember what we owed to each other and by mutual striving to pay it to the utmost so endeavour our selves to fulfil the Law of God But in the mean time we are still injurious if either we withdraw our subjection or you your help if either we cast off the duty of Children or you the care of Fathers Time was when Iudges and Nobles and Princes delighted to be called by the name of Fathers The Philistines called their King by a peculiar appellative Abimelech as who say The King my Father In Rome the Senators were of old time called Patres Fathers and it was afterwards accounted among the Romans the greatest title of honour that could be bestowed upon their Consuls Generals Emperors or whosoever had deserved best of the Commonwealth to have this addition to the rest of his stile Pater Patriae a Father to his Country Naaman's servants in 4 King 5. 13. call him Father My Father if the Prophet had commanded thee c. And on the other side David the King speaketh unto his Subjects as a Father to his Children in Psal. 34. Come ye children c. and Solomon in the Proverbs every where My Son even as Iob here accounteth himself a Father to the poor Certainly to shew that some of these had and that all good Kings and Governours should have a fatherly care over and bear a fatherly affection unto those that are under them All which yet seeing it is intended to be done in bonum universitatis must be so understood as that it may stand cum bono universitatis with equity and justice and with the common good For Mercy and Iustice must go together and help to temper the one the other The Magistrate and Governour must be a Father to the poor to protect him from injuries and to relieve his necessities but not to maintain him in idleness All that the Father oweth to the Child is not love and maintenance he oweth him too Education and he oweth him Correction A Father may love his Child too fondly and make him a Wanton he may maintain him too highly and make him a Prodigal but he must give him nurture too as well as maintenance lest he be better fed than taught and correct him too as well as love him lest he bring him most grief when he should reap most comfort from him Such a fatherly care ought the civil Magistrate to have over the poor He must carefully defend them from wrongs and oppressions he must providently take order for their convenient relief and maintenance But that is not all he must as well make provision to set them on work and see that they follow it and he must give them sharp Correction when they grow idle stubborn dissolute or any way out of order This he should do and not leave the other undone There is not any speech more frequent in the mouths of Beggars and Wanderers wherewith the Country now swarmeth than that men would be good to the poor and yet scarce any thing so much mistaken as that speech in both the terms of it most men neither understanding aright who are the poor nor yet what it is to be good to them Not he only is good to the poor that delivereth him when he is oppressed nor is he only good to the poor that relieveth him when he is distressed but he also is good to the poor that punisheth him when he is idle He is good to the poor that helpeth him when he wanteth and he is no less good to the poor that whippeth him when he deserveth This is indeed to be good to the poor to give him that Alms first which he wanteth most if he be hungry it is Alms to feed him but if he be idle and untoward it is Alms to whip him This is to be good to the poor But who then are the poor we should be good to as they interpret goodness Saint Paul would have Widows honoured but yet those that are Widows indeed so it is meet the poor should be relieved but yet those that are poor indeed Not every one that begs is poor not every one that wanteth is poor not every one that is poor is poor indeed They are the poor whom we private men in Charity and you that are Magistrates in Iustice stand bound to relieve who are old or impotent or unable to work or in these hard and depopulating times are willing but cannot be set on work or have a greater charge upon them than can be maintained by their work These and such as these are the poor indeed let us all be good to such as these Be we that are private men as brethren to these poor ones and shew them mercy be you that are Magistrates as Fathers to these poor ones and do them justice But as for those idle stubborn professed wanderers that can and may and will not work and under the name and habit of poverty rob the poor indeed of our Alms and their Maintenance let us harden our hearts against them and not give them do you execute the severity of the Law upon them and not spare them It is Saint Paul's Order nay it is the Ordinance of the Holy Ghost and we should all put to our helping hands to see it kept He that will not labour let him not eat These Ulcers and Drones of the Commonwealth are ill worthy of any honest man's Alms of any good Magistrates protection Hitherto of the Magistrates second Duty with the reasons and extent thereof I was eyes to the blind and feet was I to the lame I was a Father to the poor Followeth next the third Duty in these words The cause which I knew not I searched out Of which words some frame the Coherence with the former as if Iob had meant to clear his Mercy to the poor from suspicion of partiality and injustice and as if he had said I was a Father indeed to the poor pitiful and merciful to him and ready to shew him any lawful favour but yet not so as in pity to him to forget or pervert justice I was ever careful before I would either speak or do for