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
A12685	The su[m] of diuinitie drawn out of the holy scripture very necessary, not only for curates [et] yong studentes in diuinitie: but also for al christen men and women what soeuer age they be of. Drawn out of Latine into Englyshe by Robert Hutten.; Margarita theologica. English.	Spangenberg, Johann.; Hutton, Robert, d. 1568.; Turner, William, d. 1568.	1548 (1548)	STC 23004; ESTC S126460	78,484	290

moste excellente or vnto captaynes as they whych be sent of hym Math. xxvi Christe sayde vnto Peter he whyche striketh with the swearde shall peryshe wythe the swearde And Luke .iii. Iohn Baptiste sayeth vnto the souldiars do no man wronge but be cōent with your wages ☞ Is then the office of Rulers the ordinaunce of God Yes The good creature of God and a thynge not only permitted of god as those thynges which be euyl are sayd to be permytted As warre pestilence et cetera But a thing allowed by the worde of God instituted ordeyned of god like as the mouyngs of the heauens celestial bodies be ordeined of god and other creatures ☞ Wherfore then doe so many vngodly and iuell persons spoyl hold offices Empies ¶ Ther must difference be made betwen the persons and the office The office is the worke of God remayneth although the persons do abuse the ordinaūce of God Like as Nero Iulianus suche lyke ☞ Vnto what thynges must the Rulers haue respect ¶ Vnto God vnto their self and vnto their Subiectes ☞ Wherfore vnto God ¶ That thei may knowe what is their deuty what God doth requiere of thē For he requirethe four thinges of them Firste the knowlege of God that is to say that thei ought to know him to be God in whose hand all powers of the earth be which gyueth the kingdoms frō one vnto an other and doth constitute Empires like as Moises saith Deut x. Dauid .i. Paralip xxx Daniel .iiii. The king of Babilon did not acknowledge the Lord to be God therfore was he driuen out of his kyngdome Secondarily the feare of God that thei may fear God in al things and walke diligentli in his ways So doth Moyses exhort Deut. xvii And Psalm .ii. And Psa lxxxii Pharao the king of Egipt bycause he would not feare the lorde God was striken with ten plages at the lengthe drouned in the sea Saul despising the cōmaūdemēt of God was casten out of the kyngdome Thirdly wysdome which they maye obteine of God like as Solomon .iii. Reg iii. Psal ii Be ye learned which iudge the earth Fourthly iudgement iustice that thei may iudge that whiche is right vpō the erth So Moyses Exod. xxiii Hier. xxii Deut. xvi Esai x Sap. vi Achab the kyng of Israel bicause he exercised vnrighttuousnes againste Naboth was corrected of the lorde iii. Of kynges the last chap Camoises the kyng of the Persians Caused the false iudge to be flain in an example of feare vnto al other iudges Wherfore vnto their selfe ¶ That they maye know where they shuld seke comfort in aduersities and that thei be not able to rule al things right in the cōmon wealth wythout the helpe of God against so great power of the deuel which euer goeth about to destroy and desperse kingdoms And this cōfort standeth in foure thinges ¶ Firste in vocacion that they may know their selfe to be laufullly called vnto the office of a ruler For this doth speciallye comforte the conscience in aduersities Absolom died an euyl death because he inuaded the kyngdome of hys father and lykewyse the kynge of Munster ¶ Secondarely that thei maye know god to be the authour and leader in this office and that he vseth officers as instrumentes appointeth angels for the gouernaunce and sauegarde of them Daniel .xii. Iosue v. Iudi. ii ☞ Thirdly that thei maye know God to take Ciuile iustice for the most precious treasure vpō erth in somuch that he witsafe to call the Rulers by this worde Elohim Psalm .lxxxii. I haue sayde ye be gods and that he commaundeth to praye for kynges and Rulers i. Timoth. ii ¶ Fourthly that thei euer haue before their eyes the exāples and historyes of the olde testamente how God hath wonderfully delyuered the rulars frō presēt euels For an exāple be Abrahā Ioseph Gedeon Dauid Esechias c. ¶ Contrarye wyse howe he hath destroied those which make insurrection agaynste the rulars For an example be Chore Dathā Absolome Iudas of Galyle Theudas the vprore of the husband mē Wherfore muste they haue respecte vnto their subiects ¶ That thei mai know bi what meanes they oughte to rule and gouerne their subiects in peace tranquillity For they must with one eye haue a respecte vnto God and wythe the other vnto theyr subiectes ¶ Besid that that thei take not theyr subiectes as it were brute beastes but as companyons and felowe heires of euerlastyng lyfe Then after that thei defend thē which be pore widowes fatherles Childer them which need whose father and iudge God testifyeth himselfe to be that thei know them felfe also to haue a lorde in heauen Colo. iii. Thirdly that they promote and definde good mē and correcte thē whiche be euel that they whyche be good may haue peace thē after good brynggyng vp of youthe in lernyng and fynally Godlynes ● But they must correcte wyth reason as it is a cōmon saiyng that thei leese not the more for the lesse that is to saie that thei do not for the cause of the manne destroye a whole city of contrey ●t is a prouerbe He cā not be a rular which cā not dessemble For an example is Dauid which woulde not kyll Ioab the murderer so long as he lyued And Augustus was wont to say To warre is to catch fishe with a golden hoke ☞ What do the Rulares owe vnto their subiects Thre thinges Firste That they heare wyth an equal minde widowes fatherles chylder poremen and iudge and promote their cause ¶ Second that they defende their subiectes and kepe them in peace that thei promote good men and punishe the euyl doers adourne the common welth with good ordinaunces and lawes ☞ Thirdly that they institute prouoke vnto godlynes and the knowledge of gods worde These workes doe greately adourne rulars and be acceptable vnto god ☞ What dooe the subiectes owe vnto their rulers ¶ Thre things tribute fear honour and loue Rom. xiii Gyue that is due vnto all men vnto whom tribute tribute vnto whom fear fear vnto whom honour honour Be in debt vnto no mā but loue one another ¶ Of tribute sayth Christ Mat. xxii Gyue vnto the Emperour that is due vnto hym Of feare Prou xxiiii My sonne feare the Lorde and the king and haue nothynge to do with the sedicious Of honour .i. Pet. ii fear God and honour the kynge Is the power of Rulers infinite No for they oughte to commaūd or do nothynge agaynst the lawe of god or the law of nature Thei be to blame also when they commaund anye thynge agaynst the lawes of their kingdōe or against the fourme of their Empire It was not lawfull for Achab to take wrongfully the vyneyard of Naboth the citysen agaynste hys wyl So is it not lawful for princes to wythdrawe the goodes of their Citisens so much as thei lust and at their owne pleasure For the citisens bee Masters of their owne goodes And

with fayeth And whē we take cōforth after thys sorte we receyue also vndoubtedly the holy gost whiche stirreth vp our hertes that they begyn to haue newe motions as feare of God faith loue c. ❧ Whiche be the causes of iustification ¶ The fyrst principal is the holy gooste hereunto is an other to be ioyned that is to saye the worde whereby the holy gost doth moue and it taketh effect Thyrdly our wyll when it is moued of the holy gost by the word it ought not to resist but to consent and receyue the word accordinge vnto thys if ye wyll heare his voice harden not your hertes ☞ Doth not our wyll somthinge ¶ When we saye men to be iustifyed not for their deseruinges the merit is wythdrawen from workes that muste not be so taken as our wyl shuld do nothing at all and be as a verye stone or Image But seynge we muste begyn of the worde as I haue sayed mannes wyll doth certainelye somthyng It moued of the holye gost agreeth or consēteth and receyueth the worde and doeth susteyne or vpholde it selfe therewyth for it ought not to caste away or resyst the word Also it must esteme that christ doth vnfainedly keepe hys promyses that is to saye that he wyl gyue vnto them whyche beleue the holye gooste that he wyll take effecte by hys worde ☞ What is the meanynge of thys sayenge we be iustifyed by faith ¶ Thys sentence is dyuersly depraued Some do expounde it wyth fayeth that is to say wyth the whole doctryne of religyon or wyth obseruinge of Christen profession or obedyence of al vertues These doe playnelye depraue the worde fayeth and calle it a knowledge or professyon of doctryne and they speake nothynge of Christe nothynge of truste whych lyfteth vp and comforteth consciences And they stycke only in the doctryne of the lawe Other some all thoughe they be somethynge wyser and graūt that by the worde Fides not onely the knowledge of the hystorye is signyfyed but also truste yet do they imagyne a Sinecdoch to be in thys worde we be iustyfyed by fayeth because it is the mooste excellent vertue and begynneth godlynes therefore maye iustyficatyon be attrybuted vnto it yet not so that other vertues should be excluded frome iustyfycation that is to say loue etc. But these do also erre frome the sentence of Paul and do leane to muche vpon theyr owne quallities they thinke that they be iustified for the dignitye of the or other vertues which must be in holi mē But the true interpretatyon is we be iustifyed by fayeth that is to saye by the truste of mercye for Christes sake be we iustifyed or acceptable before God Therefore this word must be vnderstāded in a comparynge wyth an other We be iustified wyth fayth that is wythout oure deseruinge by mercye be we counted ryghtuouse But thys mercy must be taken with fayth Therefore the mind of Paulle is that we be iustifyed by fayeth that is to saye not for the dignitie of our qualities or vertues or for any thing which is in vs but for an other thinge which is wythout vs that is to saye for Christ be we reputed rightuous ☞ What doth this worde Gratis excepte ¶ It doeth not excepte repentaūce or cōtrition good workes but it excepteth the condicion of our worthynes and it attributeth the cause of the benifite that is to saye of remission of synnes and giuynge of euerlastyng lyfe only vnto mercye ☞ Wherfore is it necessary to make this exception ¶ This doctryne is all together to be referred vnto the very contentyon of the conscience before the iudgement of God nor it can not be vnderstanded vnlesse the mynd be referred vnto the sayed contention or stryuynge For in so greate feares oure conscience hath experience that we cannot set our vertues and merites before the iudgement and wrath of God nor it can not be quyete or ouercome doubting and despare so longe as it seketh it owne vertues and good workes Dauid althoughe he had manye excellente vertues and merites yet cā he not certaynly esteme that he obteyneth remyssyon of synnes for them but all these vertues be oppressed with one synne Therefore to obteyne a quiete conscience and to ouercome feare and desperatyon he is cōpelled to seke the vndeserued mercy nor he can not rest before he obteyne the voyce of the gospel with fayeth that hys synne is forgyuen hym wyth out hys deseruinges Therfore then is thys sentence to be holden that we be iustifyed wythout deseruyng by mercy for Christes sake that the benyfyt may be certayne and that consciences may haue a sure cōforth and that desperatyon maye be ouer come wyth fayth And thys same worde Gratis properly maketh differēce betwen the law the gospell For the lawe hath also promyses but it graunteth not remissiō of sinnes for nought but it requireth the condityon of oure fulfyllynge the lawe or obedience Thys then is the princypall cause wherfore it is necessarye to defende thys excepcion that is to saye that the promysse maye be certayne The seconde cause is that dewe honour be attrybuted vnto christ that is to saye that we esteme verely that we haue the benifytes of the gospel for hys sake that we may learne to vse hym for our medyator For they whych hold not this doctryne do rob Christ of his dew honour nor thei can not take him for theyr mediator ☞ Shew the testimonies of this exceptyon Romay .iii. They be iustifyed frely by thys grace by redemptiō in Iesu christ c. Itē Ga. iiii Therfore by fayth frely etc. Ephe .ii. Through grace be ye saited by fayeth not of your selfe For it is the gyfte of God not by workes Galat. ii knowynge that a mā is not iustifyed by the workes of the lawe but by fayeth in Iesu Christ Ad Titum .iii. Not by the worckes of rightuousnes which we haue done but by hys mercy hath he saued vs. ❧ Is not this proposition true we be iustifyed only by fayth ¶ I answere it is true for it is al one to say we be iustifyed frely for nothyng and to saye we be iustifyed by fayth And the sentence shal be better vnderstande if it be changed into a cōparyson to an other We be iustified only by mercy For it is so much only by faith that is by the truste of mercy only be we pronounced iust But although thys particle alone be not added yet thys propositiō we be iustifyed by fayth is plainly an exception Because to saye wee be iustifyed by fayeth is for the same purpose that is to saye because fayth leaneth onelye vpon mercy not of our dygnytye and it signifyeth trust of mercye onely and it is sette agaynste the trust or confydence of oure owne dignitye and workes Therefore it is a contrary saying to say we be iustifyed wyth fayth and then to imagyne that we be iustyfyed for our worckes or deserue remyssion of synnes and euerlastynge lyfe ☞ I argue