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	render_v	tribute_n	3,126	5	11.2636	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A32818	Quod tibi, hoc alteri, ne alteri quod non vis tibi a profitable enquiry into that comprehensive rule of righteousness, do as you would be done by : being a practical discourse on S. Matt. vii, 12 / by Benjamin Camfield.	Camfield, Benjamin, 1638-1693.	1671 (1671)	Wing C382B; ESTC R25964	104,175	262

rather than he would falsifie and violate his Faith and Promise But we must renew the Psalmists complaint Psal 12.1 2. Help Lord for the godly man ceaseth the faithful fail from among the Children of men they speak vanity every one with his Neighbour with flattering lips and with a double heart do they speak They lie in their hearts when they promise and after their promise made lie again to men in their performance they esteem their words but as wind and their Covenants in writing little more than scribbled Papers wherein they are not concerned In the exacting of their Debts from others they are like the Servant in the Parable who finding his fellow-servant that ought him an hundred pence S. Mat. 18. laid hands on him and took him by the throat saying Pay me what thou owest despising his submission slighting his entreaties stopping his ears to his Requests using no forbearance but casting him forthwith into Prison till he should pay the Debt But when they should come to discharge their own to others good words at best are their present payment Sir have patience with me and I will pay you all Forbearance is the thing they intentionally drive at but the payment of all goes slowly on Now did men as they would be done by they would not only in cases of apparent necessity forbear others upon their requests as themselves in the like cases would desire to be forborn but would as faithfully and seasonably pay their Debts to others as they desire other men should discharge theirs to themselves Every one would look upon the violation of his own Word Promise or Oath with as evil and censorious an eye as he doth on the unfaithfulness of others Here let me drop a Remarque upon the notorious injustice of such who have plighted their Faith to each other in the solemn Promises and Precontracts of Matrimony For either of them to fail without a mutual Release is an injury the Heathens would blush at And they need no more to excite them to be honest and punctual each with other than the consideration of what the one Party expects and desires from the other How ill would he that breaks his Faith have taken it should she have broken hers first And the same may be said of the Woman Besides that in this case the injury is valuable not only according to the prejudice resulting from this unfaithfulness but according to that degree of affection which the Party is engaged in with whom the Faith is broken To this I will yet add one other I would to God it were especially laid to heart by men how indispensibly they stand obliged to their Sovereign by vertue of the Oaths of Supremacy and Allegiance sworn by them and that all Officers would impartially consider how strongly they are engaged by the respective Oaths taken by them at their entrance upon their Offices and then I am sure a discharge of the same would be look'd upon as an undeniable Branch of Justice which they would as readily set themselves about as they require and expect any others should do about the performance of what they swear to But because of the monstrous breach of Oaths this horrid dishonesty injustice and perjury the Land mourneth 4. The same Rule teacheth us to be true and faithful in all our Trusts for that we desire and expect from others our selves Now 1. Every mans Calling and Office is his Trust We expect men should be both skilful and faithful in their Callings and Imployments and therefore such should we approve our selves to be 2. He that leaves another a pledge of his Fidelity in the performance of his Contract as a Trust to be returned again upon the performance may after that performance challenge the same in the nature of a Depositum to be rendred and restored again without hurt or impairing for thus we expect other men should deal with us 3. He that commits his Secrets to another to be concealed admits him to a Trust which he is not to violate Discover not the secret of another Prov. 25.9 saith Solomon This disclosing of Secrets however common it be in the babbling Age wherein we live is the highest affront and injury to Friendship imaginable the bane of Amity and no man is willing to be served so himself 'T is supposed always that nothing is to be communicated by way of Secret which tends to Treason and Conspiracy for in this case to conceal is to partake of the Guilt and become a Partner in the Iniquity 4. The Executors and Administrators of the Goods of the Deceased have a great Trust lying upon them by vertue of the Will of the Deceased and the Will of the Deceased hath always been esteemed a most sacred Band of Fidelity The last Trust we can leave with any is the Execution of our Will and Pleasure when we are gone hence and though the Parties that have left the Trust are in no capacity it may be of taking cognizance of the performance yet we may reckon with our selves that God takes so much the more notice of it and will exact so much a stricter account at the hands of those who are concerned And they who presume to rob the Dead or thwart their last Will and Pleasure should methinks have the Ghosts of their departed Friends continually haunting of their Phansies and upbraiding them with their injustice unfaithfulness and breach of trust Who would be thus dealt with himself Nay it would add to the dissatisfaction of our Spirits at our decease did we not confidently rely upon the faithfulness of others in the observing of our last Appointments Of the same nature are Feoffees intrusted with the Conveyance of Lands unto Pious uses only their injustice is the more aggravated by the injury they do the Poor and their impiety towards God as well as their contempt and unfaithfulness to the Wills of the Dead 5. To these might be added Tutors and Guardians who are intrusted with the Persons and Estates of others during their Minority Governors and Protectors in like manner with their Infant Prince and they who become Sponsors and Sureties to the Church at the Baptizing of Infants to see to their Instruction and Education in order to a Vertuous and Christian Life The violation and breach of Trusts is an inexcusable Branch of Injustice which we our selves would be most ready to exclaim against in others and therefore Fidelity in every Trust committed to us is a piece of Justice we are by this Rule to charge our selves withal Lastly to mention no more 'T is a point of Justice to render Tribute and Custom to our Governours in order to their Honourable Maintenance and for the defraying of the great Expences of their Place and the supplies of the emergent necessities of their Government to render Tribute and Custom as well as Fear Honour and Obedience and this we should expect and look for our selves were we in their room But this

the signs and tokens of reverence are a natural due to old men 'T is a woful degeneracy which the Prophet Isaiah points at when he saith The child shall behave himself proudly against the ancient Isa 3.5 and the base against the honourable A degeneracy 't were happy the World had never been acquainted with There is no aged person but thinks he deserves some reverence from the younger we our selves when we come to be old shall expect as much and therefore most shameful 't is we should need to learn this piece of good manners But most of all abominable that any should despise and mock at the ordinary infirmities which attend upon Age especially in their own Parents 'T is extremely unworthy when they will not give the Ancient leave to speak or sport at their useful Admonitions till they come by years to see their own folly but more odious still when they revile them for the weaknesses incident to their Age and most inhumane and barbarous when they will not bear and relieve as they are able the infirmities of those aged Parents who brought them into the World pitied and provided for them when they were weak and unable to provide for themselves and gave it may be that Staff out of their hands whereby they are at last in the decay of their Age beaten themselves Whoever they are that deal thus with the Ancient may look themselves hereafter to be so dealt with by Youth of an insolent and rude behaviour and then they will remember sadly this wickedness of their youth this sin of their youth will take hold of them Hearken to thy Father that begat thee Prov. 23.22 saith Solomon and despise not thy Mother when she is old This we should learn of our selves if we considered what we our selves after so long a life in the World should expect from Youth our own Children more especially But whilst I speak of this what must we conclude of such Novellists both in Church and State who despise and disparage oppose and rise up against whatever Constitutions the Wisdom of the Ancients have made for Decency and Order Peace and Devotion the promotion of Piety and the security of the Common Welfare and Happiness This is Pride notorious and beyond all Appology I might proceed farther to urge the respect of reverence which we owe to any others that are above us in the gifts of Mind or the outward good things and Riches of the World but it shall suffice to have instanced thus far by way of declaration of the fifth Particular SECT XI SIxthly The same Rule obligeth us to all the positive Acts of Justice towards others since we desire and expect that others should be so just to us The Negative part of Justice i. e. To do no wrong or injury unto any hath been already spoken to under the notion of Innocency The Positive Acts of it come here to be considered of whereby we do suum cuique tribuere render unto others that which is right and due according to that of the Apostle Rom. 13.7 8. Render unto all their dues tribute to whom tribute is due custom to whom custom fear to whom fear honour to whom honour owe no man any thing but to love one another I will instance First In the distributive part of Justice that which concerns chiefly such as are in Authority and Eminency over others in the distribution of Rewards and Punishments where they are needful 1. This Rule will train them up to the Rewarding part of Justice 'T is the great defect in Distributive Justice Charron of Wisdom p. 399. as it is commonly practiced in the World that it punisheth only and rewardeth not 'T is lame of this Right hand and enclineth only to Punishment The greatest favour men usually receive from it is Indemnity a Pay too short for them that deserve well But this is that which every one naturally desires and expects that his good works towards the Publick his usefulness and subserviency to the Common Good be answerably acknowledged and rewarded Gratitude is an undoubted branch of Justice and Seneca Seneca brands the contrary Vice for intolerable and unsociable Grave vitium intolerabile quod dissociat homines Now men in Place and Authority are the Dispensers of the Publick Thanks and Gratitude for Good offices and Deserts and therefore stand obliged accordingly to distribute Honours and Rewards for the encouragement of Well-doers There is none that deserveth well but though he act not purposely and only for Reward and can be content to do well though he miss of it yet he reasonably hopes and expects some grateful return proportionable to the degrees of his Merits 2. This Rule leads also to the Punishing part of Justice when there is need for it At the first view indeed it may seem otherwise for what Malefactor is there who desires to be punished who would be punished if he could help it And therefore one would think if the Judge dealt by him as he would be done by himself in his case he should spare and acquit him in stead of condemning and punishing of him But here we must call to mind what was premised in the explication of our Rule to wit that we are to understand it of no other Will but that which is regular and well-ordered and complies with the Dictates of religious and sober Reason Now if the desires and expectations of the Malefactor were such he could not but will the Corrections and Punishments which are for his own amendment or for the Publick good the warning and safety of others Punitive Justice is really a Branch of Goodness aiming at the Offenders reformation where the case will allow it and the Common Good to caution and terrifie others from imitating so bad an example lest they share in the like shame and punishment It may be so I confess that the Common Good may prove inconsistent with the Private and Particular Good of the Offender A Murderer or Traytor for instance that hath forfeited his Life to Justice the Common Good requires that Justice smite him with her Sword his Particular Good that he have a longer time of Repentance vouchsafed him and were the Judge in his case he would no question wish the later for himself What therefore must he do here I answer What he can to promote the real good and repentance of the Offender but yet the Common Good is far more valuable and desirable than any Private and Particular Interest and Publick Persons men in Authority are to look on themselves as Representatives of the Society whose Good they are to serve and must consequently do for it whatsoever they should reasonably expect to be done for their own security Now 't is unquestionably for the good and benefit of the whole Community that insolent stubborn and notorious Offenders be put to open shame and punishment A private and personal pity in this case is the publick wrong and damage Magistrates