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
A64109	The rule and exercises of holy living. In which are described the means and instruments of obtaining every vertue, and the remedies against every vice, and considerations serving to the resisting all temptations. Together with prayers containing the whole duty of a Christian, and the parts of devotion fitted to all occasions, and furnish'd for all necessities.	Taylor, Jeremy, 1613-1667.; Vaughan, Robert, engraver.	1650 (1650)	Wing T371; ESTC R203748	252,635	440

I most humbly b●seech thee to give me wisdom from above that I may adore thee and admire thy wayes and footsteps which are in the great Deep and not to be searched out teach me to submit to thy providence in all things to be content in all changes of person and condition to be temperate in prosperity and to reade my duty in the lines of thy mercy and in adversity to be meek patient and resign'd and to look through the cloud that I may wait for the consolation of the Lord and the day of redemption in the mean time doing my duty with an unwearied diligence and an undisturbed resolution having no fondnesse for the vanities or possessions of this World but laying up my hopes in Heaven and the rewards of holy living and being strengthned with the Spirit in the inner man through Jesus Christ our Lord. Amen CHAP. III. Of Christian Iustice. IUstice is by the Christian Religion enjoyn'd in all its parts by these two propositions in Scripture Whatsoever yee would that men should do to you even so do to them This is the measure of communicative justice or of that justice which supposes exchange of things profitable for things profitable that as I supply your need you may supply mine as I do a benefit to you I may receive one by you and because every man may be injur'd by another therefore his security shall depend upon mine if he will not let me be safe he shall not be safe himself onely the manner of his being punish'd is upon great reason both by God and all the World taken from particulars and committed to a publick dis-interested person who will do justice without passion both to him and to me If he refuses to do me advantage he shall receive none when his needs require it And thus God gave necessities to men that all men might need and several abilities to severall persons that each Man might help to supply the publick needs and by joyning to fill up all wants they may be knit together by justice as the parts of the world are by nature and he hath made us all obnoxicus to injuries and made every little thing s●r●ng enough to do us hurt by some instrument or other and hath given us all a sufficient stock of self love and desire of self preservation to be as the chain to tye together all the pars of society and to restrain us from doing violence lest we be violently dealt withall our selves The other part of justice is commonly called distributive and is commanded in this rule Render to all their dues tribute to whom tribute is due custome to whom custome fear to whom fear honour to whom honour Owe no man any thing but to love one another This justice is distinguished frō the first because the obligation depends not upon contract or express bargain but passes upon us by vertue of some command of God or of our Superiour by nature or by grace by piety or religion by trust or by office according to that Commandment As every man hath received the gift so let him minister the same one to another as good stewards of the manifold grace of God And as the first considers an equality of persons in respect of the contract or particular necessity this supposes a difference of persons and no particular bargains but such necessary entercourses as by the Laws of God or man are introduced But I shall reduce all the particulars of both kindes to these four heads 1. Obedience 2. Provision 3. Negotiation 4. Restitution Sect. I. Of Obedience to our Superiours OUr Superiours are set over us in affairs of the World or the affairs of the Soul and things pertaining to Religion and are called accordingly Ecclesiastical or Civil Towards whom our duty is thus generally described in the new Testament For Temporall or Civill Governours the Commands are these Render to Caesar the things that are Caesars and Let every soul be subject to the higher powers For there is no power but of God The powers that be are ordained of God whosoever therefore resisteth the power resisteth the ordinance of God and they that resist shall receive to themselves damnation and Put them in minde to be subject to princip●lities and powers and to obey Magistrates and Submit your selves to every ordinance of man for the Lords sake whether it be to the King as supreme or unto Governours as unto them that are sent by him for the punishment of evil doers and the praise of them that do well For Spiritual or Ecclesiastical governours thus we are commanded Obey them that have the rule over you and submit your selves for they watch for your souls as they that must give an account and Hold such in reputation and to this end did I write that I might know the proof of you whether ye be obedient in all things said S. Paul to the Church of Corinth Our duty is reducible to practise by the following rules Acts and duties of Obedience to all our Superiours 1. We must obey all humane laws appointed and constituted by lawful Authority that i● of the supreme power according to the constitution of the place in which we live all laws I mean which are not against the law of God 2. In obedience to humane laws we must observe the letter of the Law where we can without doing violence to the reason of the Law and the intention of the Law-giver but where they crosse each other the charity of the Law is to be preferred before its discipline and the reason of it before the letter 3. If the general reason of the Law ceases in our particular and a contrary reason rises upon us we are to procure dispensation or leave to omit the observation of it in such circumstances if there be any persons or office appointed for granting it but if there be none or if it is not easily to be had or not without an inconvenience greater then the good of the observation of the Law in our particular we are dispensed withall in the nature of the thing without further processe or trouble 4. As long as the Law is obligatory so long our obedience is due and he that begins a contrary c●stom without reason sins but he that breaks the law when the custom is entred and fixed is excused because it is supposed the legislative power consents when by not punishing it suffers disobedience to grow up to a custome 5. Obedience to humane laws must be for conscience sake that is because in such obedience publick order and charity and benefit is concerned and because the Law of God commands us therefore we must make a conscience in keeping the just Laws of Superiors and although the matter before the making of the Law was indifferent yet now the obedience is not indifferent but next to the Laws of God we are to obey the Laws of all our Superiours who the more publick they are