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
A72378	Certaine godly, and most necessarie annotations vpon the thirteenth chapter to the Romanes: set forth by the right vigilant pastor: Iohn Hoper, by Gods calling, Bishop of Gloucester.; Godly and most necessary annotations in ye .xiii. chapyter too the Romaynes	Hooper, John, d. 1555.	1583 (1583)	STC 13756.5; ESTC S124475	17,410	49

higher power Lu. c. 10. contemneth and disobeyeth God And so sayth Christ who so contemneth such as I appoint and send contemneth me And the same saide God vnto Moses They haue not cast of thee but mee Also the magistrate there is warned to take heede he doe nothing but as the minister of God to rule and gouerne after his word Deu 17. ● Cor. 4. For this God requireth of him that he be a faithfull minister And whensoeuer hee begin to waxe lofty hauty arrogant and proude let him remember S. Pauls wordes that he is but a minister And where as S. Paul saith the magistrate is ordeined for the wealth of the people he must take heede of the end wher vnto he is appointed be in need as God wold him to be a wealth and saluation of the people to defend iust causes and to condemne such as be vniust to remoue false and supersticious religion and to plant true and godly religion to maintaine such as profite the Churche and flocke of Christ and to remoue such as hinder and deceiue them S. Paule now prosecutetd his matter and sheweth who should feare the higher powers with these wordes The Text. If thou do euill then feare for he beareth not a sworde for nought but hee is the minister of God to take punishment of them that do euill EUen as S. Paul saith here that the cause of feare to an euill man is that the Magistrate beareth a sword Euen so doth he declare that it is not inough for the Magistrate to beare a sword but to vse execute the sword as the sinnes of the people require to punish and kil them if the law so find them gyltie and for feare of the vse of the sword which is not in vaine they should keepe euill doers in obedience and feare and so much the more because hee is the minister of God and his punishment is the very hand and will of God when he punisheth euill doers And it is not he that killeth but God whose place he occupieth beeing a Magistrate and higher power For God commandeth him to punish Exod. 23.22 Liuit 19.20 Deu. 19. and not to fauour such euill and naughty persons It is very diuilishnes to accuse the Magistrates of euill doinges when they punish or put to death euil doers seing in their thie doing they be none other but Gods Ministers And where as the scripture forbiddeth punishement and reuenging it meaneth that no priuate man shoulde reuenge his owne cause nor fight at his pleasure but rather suffer wronges if the law will not redresse it And if the iudge and Magistrate in a cause of the law for lucre feare loue friendship or any other respect kill any man that is not worthy by the law to die the iudg and Magistrate is a very murtherer And so he is if hee saue any man that the lawe condemneth For hee is as saint Paule saith a Minister of God who neuer saueth one and condemneth the other in like causes Saint Paule when he hath sufficiently deelared the dignitie and honour of the higher power gathereth by two necessary causes more that the Magistrate is to be obeyed with these wordes The Text. Wherefore yee must needes obey not for feare of vengeaunce onely but also because of conscience THe one cause wherfore we must obey is the feare of paine punishment the which the Magistrate must minister by the commaandement of God vnto all such as disobey and contemne the ordinance of God The other is conscience for although the magistrat do not sée 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 that for many causes First because the magistrate is the ordinaunce of God then because disobedience breaking of Gods law troubleth the publique comon peace giueth other stomack incouraging to disobey Al these euils followeth disobedience the which of consciēce we are bound to eschew auoid Ther be some so indurates past grace the think themselues not bound to obey this order and higher power appointed commanded of God but doubtles those shal perish with their captains as A●chi●●phel did with his Absolon If the higher power commaund any thing contrary vnto Gods word they shoulde not be obeied Notwithstanding there shoulde be such modestie sobernesse vsed as should be without all violence force and rebellion As Peter and Iohn vsed saying God is more to be obeyed then man And so in saying of truth they continued in the truth without mouing of sedition and suffred death for the truth as Fabian and Ciprian holy martyrs and recordes of God suffered in Affrica vnder Decius the Emperor of Rome How we are bound in conscience to obey them S. Paul declareth further saying The Text. And euen for this cause pay yee tribute for they are Gods ministers appoynted to the same purpose IF we were not bound in conscience to obey them we should not need to pay tribute vnto them but seeing we ought to pay tribute Taxes and subsidies we know they doe defend vs against al force violence and wronges of our ennemies Therfore tribute is a note and knowledge of our obedience which we must pay willingly 〈◊〉 gladly of duety as Christ sayth giue vnto God the which is Gods and to the emperor that which is the emperors S. Paule sheweth the cause why tribute ought to be payed vnto the higher powers because saith he they be ordeyned of God to preserue and defend the common wealth in peace and quietnes to punish the euil and to defend the good And without the magistrates helpe this can not be done as yee may read in the booke of the Iudges how the people fel into al mischiefe when they wanted a lawful Magistrate and superiour power and euery man did as it séemed best in his owne eyes And in the Prophet Esay Esay 3. the Lord threatneth the wicked Hierusalem because there was none in it worthy to beare rule Euē as subiectes be bound to obey this higher power so must the higher power alway take heed that vertue good men be cōmended and euil men with sin and disobedience punished Now followeth the second part of the Chapter The text Giue to euery man therfore his duety tribute to whom tribute belongeth Custome to whom custome is due feare to whom feare belongeth honour to whom honour pertayneth WHen S. Paule hath sufficiently told vs our dueties to the higher power he descendeth from that particularity and one sort of persons to a generallitie how we should do our duties to al maner of persons First generally he saith we shoulde giue euerie man his due Then numbreth he certaine kinds and particulers of duties Tribute we owe to kings and Magistrats that must we faithfully pay or els the with holders commit theft therfore Christ payed tribute Custome is the reuenewes or profites

that commeth by land or trade of Marchandise and in this point faith must bee kept to all men according to the lawes appoynted by the higher power Feare is due vnto God the King to parentes and to all other of whome we be holpe in body or Soule and so is honour due likewise Therefore sayth the lawe feare God honour the King honour Father and Mother c. 1. Pet. 2. Exod. 20. Arise to a hoare hed Saint Paul breketh his disputation of duetyes and will tary no longer in the enumeration and numbring of the partes and particulars of duetyes but prefereth altogether so charitie in this wise The Text. Owe nothing to any man but to loue one the other AS though he had sayde what needeth it to write much of dueties contractes of buyinge lendings and such other lyke thinges Let charitie be the rule of all these thinges vnto the which if the subiect submit himself he will vse his higher power none otherwise than he wold be vsed himself if he were an higher power the higher power the subiect none otherwyse then though hee were a subiect him selfe what so euer thing agreeth with charitie is good What so euer agreeth not with Charitie is euill But many men can not tell what charitie is And therefore it is no marnaile thogh al their doings be against charitie Charitie is a feruent desire earnest study to do wel vnto al men yea euen with the hurt of him that doeth it if necessity so requireth as S Paule teacheth And S Ihon saith christ gaue his lyfe for vs and we ought to giue ours for our brothers The effects properties Phil. 2. and conditions of this charity S Paule sheweth and saith Charitie suffereth 1. Ioh. 3. wil not do euill for euill looketh not her owne profit charity will not conspire nor worke traiterously but pray for them that persecute her Thus S Paule declareth that we be debttours to keepe peace and quietnesse among our neighbours and to do al mē good as long as we liue Faith maketh vs frée before God in Christ Iesu charitie maketh vs seruants to our neighbours for the loue of Christ S. Paule proueth by examples that charitie shoulde be the rule of all our doinges with these words that follow The Text. For hee that loueth another fulfilleth the law For these commaundementes thou shalt not commit adultrie thou shalt not kill thou shalt not steale thou shalt not beare false witnes thou shalt not desire and so forth if there be any other commaundement they are all comprehended in this saying loue thy neighbour as thy selfe A Wonderful commendation of charitie that who so obserueth her fulfilleth the whole law meaning the law that appertayneth for the duety and offices to be done betwéene man and man And not that any man can satisfie the law before God sauing only Christ no nor all partes towardes man for no man loueth his neighbour so feruently as the law of God requireth Yet S Paule saith we fulfil the law when we giue our selues earnestly holy as much as lieth in vs to work the law And then our lack imperfectiō shal be profited and accounted ful and sufficient for Christes sake he addeth yet an other cōmendation of charitie The Text. Loue hurteth not his neighbour THat is to say he that hath a Christian loue can not hurt his neighbour By this rule men may know whither they haue charity or not for in case we deminish the goods of our neighbors whether they be of his bodye or his soule or els of his possessions honour place or dignitie Or if we increse not these goods towards all mē if we may there is no charity in vs. Or els if we diminish not their euils and troubles as we may eyther if we doe the euils in any sort by our selues or by other we haue no charitie in vs. By this rule we may now know whether we loue our brothers or not and duly examining our selues we shall sée how farre we be from charitie and that it is an easie thing to speake and talke of charitie and a very harde matter to practise and lead our liues according to charitie For if we had as much charitie as we professe to hane we should satisfie al the law as S. Paule saith The text Therefore is loue the fulfilling of the law MEaning by the lawe the seco●● table of the ten Commaundements in the which is contayned the duetye and office of euerye man to all maner of persons of what condition soeuer they be As for the law of the first table which contayneth the religion of God feare faith loue prayer obedience patience right vse of Sacramentes with such other as appertayneth onely vnto God and be the fountayne and originall of all good workes For here his argument and state is to tell what men shoulde doe to men and in the first table is declared what man should doe to God fully and sufficiently these two former partes sufficiently declared by Saint Paul he followeth with the third part of the chapter which contayneth an exhortation vnto innocencie and honesty of life The Text. Because we know the season how that it is time we should awake now out of sleepe HItherto S. Paule hath taught how christiā men should behaue thē selues not only towards the publik person the King and Magistrate whom they be bound to honor obey but also towards priuate persons that beare no office whō they be bound to loue And that the same obedience to the higher power and loue towards al men may the better preserue continue hee addeth now an exhortation to honest liuing and Godly conuersation which he taketh metaphorically or by similitude of the time saying it is meete we should liue honestly now for it is time meaning by the time the season and time wherin the grace of God in Christ Iesu is preached and opened to the world the which shoulde not giue vs occasion of wickednes and sin but rather wake vs out of our sléepe and to reare vs out of sinne Here mark what the Apostle calleth sleepe and what to rise and wake out of sleepe Sleepe is a stupor and deadnes of the minde that resteth and is a sléepe in euil and mischiefe and careth not for the law nor wil of God but wil follow religion of wil phantasies idolatrie superstition ignoraunce and al vngodly conuersatiō without al fear feeling or remorse of Gods displeasure In this sleepe resteth al idolaters obstinate dronken couetous enuious sedicious traiterous adulterous sclāderous proud and negligent persons that feele not nor repent not though they be sunke downe euen to bottom and very dregs of these euils Frō this sléepe the gospel of Christ prouoketh exeitateth stirreth if obstinacy haue not endured and made hard our harts And would haue vs to correct amend our self and idolatrical iudgement in religion from our wils to honesty and obedience and to a new life that we