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
A28292	Sermons preached on several occasions shewing 1. the saints relief in time of exigency, 2. The admirableness of divine providence, 3. A prisoner at liberty, and his judge in bonds, 4. The most remarkable man upon earth, or, the true portraicture of a saint / by Samuel Blackerby ....; Sermons. Selections	Blackerby, Samuel.	1674 (1674)	Wing B3070; ESTC R23157	148,255	274

or ground for the complaint For men swear and drink and whore and commit all manner of wickedness as if they had received a a Law to do such things For qui non prohibet peceare cum possit jubet But I must not insist upon this particular any longer for there are some persons in a lower Orb that I must a litle reason with and that in reference to that other part of Justice which we call 2. Commutative Take it in the Apostles words Rom. 13.7 Render to all their dues 1. To your Superiours 2. To your Equals First to your Superiours And that according to the command of Christ Matth. 22.21 Render to Caesar the things that are Caesars or as the Apostle proceeds in his direction Tribute to whom tribute is due custome to whom custome fear to whom fear honour to whom honour Once more 1 Pet. 2.17 Fear God honour the King Secondly To those that are upon a level with you and are your equals and neighbours And oh that that golden rule were written upon your hearts and made legible in your lives which Severus the Emperour was so taken with that he caused it to be written in his Pallace and elsewhere 't is this Quod tibi fieri non vis alteri ne feceris What you would not have others do to you do not you that to them and the rather because it was delivered by our Saviour and stands upon record in the affirmative Mat. 7.12 The extent whereof is this That what we would have other men to think speak and do to us with a rectified will that we must think speak and do to them and no worse Wouldst thou have good weight and full measure in buying why thou must give the same in selling Wouldst thou have another faithful in a trust committed to him by thy self why that also may be justly expected from thee when ever thou art trusted Wouldst thou have another keep his word with thee why thou must be as careful to keep thine with others Art thou unwilling that others should wound thy name blast thy credit by reproaches or bearing false witness against thee why then take heed of doing that to others and give me leave to tell you that were this Rule observed our Vine would not be as the Vine of Sodom nor our Grapes the Grapes of Gall. Judgement would not spring up as Hemlock in the furrows of the field nor righteousness be turned into wormwood but we should be the habitation of righteousness and the mountain of holiness and yet if any of you think this Rule too general or too narrow for you to walk by take some other that may convey a more particular light to you That in Levit. 19.35 36. Ye shall do no unrighteousness in judgement in mete yard in weight or in measure just ballances just weights a just epha and a just bin shall ye have And Deut. 25.13 There is to the same purpose I know that a caveat emptor is a Salvo to the stupid and seared conscience of many a Seller I but the Apostle gives him another caveat that he must observe or else the other will not serve his turn You have it 1 Thess 4.6 That no man go beyond or defraud his brother in any matter for the Lord is the avenger of all such It may be the man whom thou defraudest in thy dealings with is not able to right himself upon thee and therefore must put up the wrong that thou hast done him I but God will not No he will avenge it unless prevented by a timely repentance in which thou must not forget to make restitution and satisfaction according to thine ability Thus I have finished my discourse upon the first cardinal virtue And therefore briefly of the 2. Viz. Temperance for so the original word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rendred here by our English Translatours as also Gal. 3.23 2 Pet. 1.6 And therefore though I find it otherwise expressed in divers forreign Translations yet I shall not quit our own and the rather because I humbly conceive that the design of the Apostle was not only to lop of a luxuriant branch of incontinency in his Auditor but also to strike at the root from whence that branch did sprout and further to implant a contrary fundamental virtue in him that would produce better fruit for if I mistake not from hence springs chastity righteousness moderation clemency self-denial meekness sobriety and such like He that is temperate is endued with all these virtues For temperance is nothing else but a kind of Lordship which man exerciseth over himself subjecting himself and all his passions and affections to right reason When rectified reason is in power and keeps the reins streight in her hand then the affections and passions become regular in their motions and those motions may pass under the title of distinct vertues but if so what shall we call the opposite and contrary motions of mans passions and affections but so many distinct vices at least give to every one the black title of Intemperance even those very impetus primo primi the first risings of original corruption and the least degree of lust and will that is not conform to the rule of right reason and curb'd thereby is sinful and intemperate not only when the desire is enlarged as Hell but also when it is any wayes inordinate However I am certain that none can with any colour of reason deny but those belluine and beastly lusts of the flesh Drunkenness Gluttony Fornication Adultery and such like may very well pass under the notion of intemperance For as the actions of these do not at all conform to the rule of right reason so they have the same names given to them in Scripture that the bruits have for the truth is they do unman themselves and as it is recorded of Eli's sons They made themselves vile and contemptible Yea so much the more vile because that they take so much care to satisfie their lusts and so little to save their immortal Souls But oh that we could weep over such as one once did Pambus when he saw an Harlot dressing and trimming her self with her comb and her glass upon a double consideration First because she took so much care to undo her Soul and secondly because he took so little care in providing for his own For this is an undoubted truth and the Apostle tells us so much in the Text. That 2. There is a future judgement a judgement to come and this is the motive which the Apostle makes use of both to dehort his Auditor from Vice and also to press him to the practice of Virtue And so I pass from explication to Application I have already according to my Text presented you with a chequer table and discovered the black of Vice that all must shun and avoid together with the white of Virtue which all ought to pursue in their respective sphears and stations All therefore that the time