Selected quad for the lemma: honour_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
honour_n	due_a	fear_n	tribute_n	2,900	5	10.7895	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A03631	[Godly and most necessary annotations in ye .xiij. chapyter too the Romaynes]	Hooper, John, d. 1555.	1551 (1551)	STC 13756; ESTC S116553	16,386	64

haue not cast of the but me Also the magistrate there is warned too take hede he doo nothynge but as the minister of god too rule gouerne after his word For this god requyreth of hym that he be a faythfull mynister And when so euer he begyn to wax laughty haulty arrogant and proud ▪ let hym remember Sainte Paules wordes that he is but a minister And where as Sainte Paule sayeth the Magystrate is ordeyned for the wealthe of the people ▪ he must take hede of the ende where vnto he is appoynted and be in dede as god wold hym to be a wealth saluatyon of y e people to defend iust causes to condemne suche as be vniust to remoue false supersticious religion and to plant true and godly religiō to maintaine suche as profyt the church and ●●ocke of Christ and to remoue such as hinder and deceiue thē Saint Paul nowe prosecuteth ●ys matter and sheweth whoo shuld feare the hygher powers with these wordes If thou do euyl then fear for he bearith not aswerd for noughte but he is the minister of god to take punishment of them that do euyll Euen as Sainte Paul saith here that the cause of feare too an euyll man is that the Magistrate beareth a swearde Euen so doth he declare that it is not ynoughe for the Magystrate to beare a swerd but to vse and execute the sweard as the synnes of the people requyre too punysshe and kyll them yf the lawe so fynde them gyltye and for feare of the vse of y ● swearde whyche is not in vayne they should kepe euyll doers in obedyence and feare and so muche the more because he is the mynyster of God and hys punyshmente is the verye hande and wyll of god when he punissheth yuell doers And it is not he y ● kylleth but god whose place he occupieth being a magistrate higher power For god cōmaundyth him to punysh not to fauoure suche yuel and naughtye persons It is very diuillishnes to accuse the magistrates of yuel doinges when they punysh or put too death yuell doers seyng in their this doing thei be none other but gods Ministers And where as the scrypture forbyddeth punishment reuengyng it meaneth that no priuate man should reuenge his owne cause nor fight at his pleasure but rather suffer wronges if the lawe wil not redres it And if y ● iudge and magistrate in a cause of the lawe for lucre feare loue frendship or ony other respect kil ani man that is not worthye by the lawe to die the iudge and Magystrate is a verye murtherer And so he is yf he saue ony man that the lawe condemnyth For he is as S. Paul saith a mynyster of God whoo neuer saueth one condēnith y ● other in lyke causes S. Paule when he hath sufficiently declared y ● dignity of the higher power gathereth by two necessary causes more y ● the Magistrate is to be obeyed with these wordes Wherfore ye muste nedes obey not for feare of vengeaunce onely but also because of conscience The one cause wherfore we must obey is the feare of payn punishment the which the Magistrate must minister by y e commaundemente of God vnto all suche as disobey and contemne the ordinaunce of God The other is conscience for although the magistrate do not se nor know how thou doest disobey breake the order of god or els if thou couldest by power and strength ouercome the magistrates yet thy conscience is bound to obey and that for many causes First because the magistrate is the ordinaūce of god then because dysobedyence and breaking of goddes lawes troubleth the publike and commune peace yeueth other stomake and incouraging to dysobey Al these euyls folowith dysobedyence the which of conscience we are bound to exchew auoide There be some so indurate past grace that thinke them selues not bound to obey thys order and higher power appoynted and commaunded of God but doubtles those shall perysh with their capitaines as Architophel did with his Absolon If y ● hygher power cōmaund ony thyng contrary vnto gods worde they should not be obeyed Notwythstandynge there should be suche modestie and so bernes vsyd as shuld be w toute al violence force and rebellion As Peter Ihon vsyd saying God is more to be obeyed then man And so in saying of truththey continued in y ● truth w tout mouing of sedityon and suffred death for y ● truth as Fabiane Cipriane holy martirs recordes of god suffred in Affrica vnder Decius the Emperoure of Rome How we are bound in cōscience to obey thē S. Paul declareth farther saying And euen for thys cause paye ye tribute for they are goddes ministers appointed to y e same purpose If we were not bound in conscyence to obey them we shuld not nede to pai tribute vnto thē but seing we ought to pay trybute taxes and subsidies we knowe they do defende vs agaynst all force violence wrongs of our enemyes Therfore tribute is a note and knowledge of our obedience which we must pay wyllyngly and gladlye of dutye as Christ sayth geue vnto God y ● which is gods to y e Emporour that which is the Emperours Sainte Paule sheweth the cause why tribute oughte to be payed vnto the hygher powers because sayth he they be ordeyned of God to preserue and defend the cōmon welth in peace quietnes to punyshe the yuel and to defend the good And without the magistrates helpe thys can not bee doone as ye maye read In the booke of the iudges howe the people fell in to all myschiefe when they wanted a lawful Magistrate superior power and euery man did as it semed best in his owne eyes And in the Prophet Esai the lord threateneth y e wycked Hierusalem because there was none in it worthy to beare rule Euen as subiectes be bound to obey this higher power so must the higher power alwaye take hede that vertue and good mē be commended and euyll men with sinne and disobedience punisshed Nowe foloweth the second part of the Chapiter GIue to euery mā therfore his duty tribute to whō tribute belongeth Custome to whō custom is due fear to whom fear belongeth honoure too whom honor perteineth When Saint Paule hath sufficiently tolde vs our duties to y e higher power he descendeth from that particularitye one sorte of persons to a generalitie howe we should do our dutyes to all maner of persons Fyrste generally he sayeth we should yeue euery man hys due Then numbreth he certeyne kindes particulers of dutyes Tribute we owe to kynges and Magistrates that must we faithfully paye or els the wythhoulders commytte thefte and therfore Christ payed tribute Custome is the reuenewes or proffytes that commeth by land or trade of merchaundyse and in thys point fayth must be kepte to all men accordynge to the lawes appointed by y e hygher

power Feare is due vnto GOD the Kyng to parentes and to all other of whome we be holpe in bodie or soule and so is honour due lykewyse Therfore sayth the lawe feare GOD honoure the Kynge honoure father and mother c. Arise to a hoare hed Sainte Paule breakith his disputation of duties and wyll tarye no lenger in y ● enumeration and numbrynge of the partes and particulars of dewties but referryth altogether to charity in thys wyse Owe nothing to ony mā but to loue one the other As though he had sayed what nedeth it to wryte mouche of dutyes contractes of byinge lendynges and such other lyke thynges Let charytye be the rule of all these thynges vnto the whyche if the subiecte submyt hymselfe he wyll vse hys hygher power none otherwise than he wolde be vsyd himselfe if he were an hygher power the hygher power the subiect none otherwise then though he were a subiecte hymselfe whatsoeuer thynge agreeth wyth charitye is good Whatsooeuer agreyth not wyth charytye is yuel But many menne cannot tel what chariteis And therfore it is no merueyl though al their doynges be agaynst charitye Charytye is a feruente desyre and earnest studye to doo well vnto all men yea euen with the hurte of hym that doyth it if necessytye soo requyreth as Saynte Paule teacheth And Sayncte Ihon sayeth Christe gaue his lyfe for vs and we ought to yeue ours for our brothers The effectes properties and conditions of thys charitye Saynte Paule shewith and saieth Charitye suffereth will not do yuel for yuel lokyth not her owne proffyte charytie wyll not conspire nor work traiterouslye but praye for thē that persecute her c. Thus Saint Paule declareth that we be debtours to kepe peace and quietnes amonge oure neyghbours and to do all men good as long as we lyue Faythe makyth vs free before god in Christe Iesu. Charitie maketh vs seruantes to oure neighbours for the loue of Chryst. Saint Paul prouith by examples that charitie shuld be the rule of all oure doynges with these wordes that folowe For he y t louyth an other fulfylleth the lawe For these commaundementes thou shalt not commit aduoutry thou shalt not kil thou shalt not steale thou shalt not beare false wytnes thou shalt not desyre and so fourthe if there be anye other commaundemente they are al comprehended in thys sayenge loue thy neighbor as thy selfe A wonderful commendation of charytye y t who so obseruyth her fulfylleth the whole lawe meanynge the lawe that appertaynyth for the duety and offices to be done betwene man man And not that any man can satisfie the lawe before God sauing only Christ no nor al partes towardes man for no man louyth hys neyghboure so fer●●●●ly as the lawe of God requyreth Yet S. Paule sayeth we fulfyl the law when we giue ourselues earnestly and holly ▪ as much as lieth in vs to worke the lawe And then our lacke imperfection shal be perfeted accompted ful and sufficient for Christes sake he addeth yet an other Comendation of charitie Loue hurtyth not hys neyghboure That is to say he that hath a Christian loue cannot hurt his neyghboure By thys rule men may know whether they haue charitie or not for in case we deminish the goodes of our neyghboures whether they be of hys body or hys soule or els of hys possessyons honoure place or dignitie Or yf we increase not these goodes towardes al men if we maye there is no charytye inv● Or els if we dymyinsshe not theyr yuelles and troubles as we maye eyther if we do the yuels in any sorte by ourselues or by other we haue no charitie in vs. By thys rule we maye now knowe whether we loue our brothers or not duely examyning ourselfes we shall se howe farre we be from charitie and that it is an easye thynge to speake and talke of charitye a very hard matter to practise and leade our lyues accordynge to charytye For if we had as muche charitie as we professe to haue we shuld satysfye all the lawe as Saynt Paul sayth Therfore is loue the fulfyllynge of the lawe Meanynge by the law the seconde table of y ● x. commaundementes in the which is conteynyd the duety and offyce of euerye manne to all maner of persons of what condityon so euer they bee As for the lawe of the fyrste table whych conteynyth the relygyon of GOD feare faythe loue prayer obedyence pacyence ryght vse of Sacramentes wyth souche other as apperteynyth onlye vnto god and be the fountayne and orygynall of all good workes For here hys argumente and state is to tell what men shulde do to men and in the fyrste table is declared what manne shoulde do to god fully and sufficiently these two former partes sufficientlye declared by Saint Paul he folowyth wyth the thyrde parte of the chapyter whyche conteinith an exhortation vnto Innocencie and honestie of life BEcause we know y e season howe y t it is tyme we shuld awake now out of slepe Hetherto Saint Paule hath taught how christian men shuld behaue themselfes not onely to wardes the publycke person the Kyng and magistrate whō they be bounde to honoure and obey but also towades priuate persones that beare no offyce whome they be bounse to loue And that the same obedience to y e higher power loue towards al men may the better preserue continue he addeth now an exhortation to honest liuinge and godly conuersation which he taketh metaphorically or by similitude of the tyme Saying it is mete we shuld liue honestli now for it is time meaning by y e time the season and time wherin the grace of god in Christe Iesu is preached and opened to y e world the which shuld not yeue vs occasion of wickednes sinne but rather wake vs out of our slepe and to reare vs out of synne Here marke what the apostle calleth slepe and what too ryse and wake out of slepe Sleape is a stupoure and deadenesse of the mynde that restyth and is a slepe in yuell and myschyefe and careth not for the lawe nor wyll of God but will folow religyon of wyll phantasies hidolatrye superstityon ignoraunce and all vngodlye conuersation wyth out all feare feelynge or remorse of goddes displeasure In thys slepe restyth al Idolaters obstinate dronckin Couetous enuious seditious trayterous adulterous sclaūderous proude negligente persons y ● fele not nor repent not though thei be sonk doune euē to y e bottom very dregges of these yuels Frō this slepe y e gospell of Christ prouokith excitatith and stirrith if obstinacy haue not indurid made hard our hartes And wold haue vs to correct amend our self idolatrical iud gemēt in religion frō our willes honestie and obedience and to a new lyfe that we might be new creatures in the lord and to be ready to al seruice obedience both of god and his word that