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
B00457	The art of dying well. Deuided into tvvo books. / Written by Roberto Bellarmine of the Society of Iesus, and Cardinall. ; Translated into English for the benefit of our countreymen, by C.E. of the same Society.; De arte bene moriendi. English	Bellarmino, Roberto Francesco Romolo, Saint, 1542-1621.; Coffin, Edward, 1571-1626.	1621 (1621)	STC 1838.5; STC 1838.5; ESTC S90457	138,577	338

à malo fac bonum decline from euill a● do good for there can be no true iustic● towards our neighbour where those secular desires do yet remayne for wh● else do these desires signify but the conc●piscence of the flesh the concupiscenc● of the eyes and pride of life which ar● not of God but of the world Therefore as iustice cannot be vniust so neyther can these desires be any way conioyned wit● true iustice A child of this world ma● counterfeyt in word and toung true iustice but indeed and truth he cannot possibly performe it most prudently therefore did the Apostle not only say let vs liue iustly but promised before abnegantes saecularia desideria renouncing secular desires to signify that the root infected with the poysō of concupiscēce is first to be pulled out before the good tree of iustice can be planted in a vertuous Religious hart What it is to liue iustly seemes a matter of it selfe so perspicuous as it cannot be doubted of for all men know that iustice doth commaund Rom. 13. that we giue to euery man his owne reddite sayth the Apostle omnibus debita c. Yield you vnto al that which is due vnto them to whom tribute tribute to whome custome custome to whome feare feare to whom honour honour Tribute is due vnto the Prince honour to our parents Malach. 1. feare to our maisters for so God sayth by the prophet Malachy If I be a Father where is my honour And if I be a Lord or a maister where is my feare A iust price is due to the seller a iust reward to the workeman and so of others after the same manner and with no lesse reason but rather with much more those vnto whome the distribution of the common goods of a Kingdome or common wealth pertayne ought to bestow the same according to the prescript of distributiue iustice to such I meane as deserue them best not according to the acception of persons as vnto their kinsfolkes and such as they affect and fauour If any I will then learne well this art let him heare the Wiseman thus calling vpon men of authority in the beginning of his booke Sap. 1. Loue iustice you who iudge the earth And let them heare S. Iames lamenting in his Epistle Behold the reward of the workemen who haue reaped your ground which is defrauded by you Iacob 5. doth cry and their cry hath entred into the eares of the Lord of Sabbaoth There remayneth the third vertu● vnto which these secular desires are no lesse contrary then vnto iustice neyther do we vnderstand in this place by Sobriety that vertue only which is contrary to drunkennes but in generall the vertue of Temperance or moderation which make a man to measure these things which concerne the care or preseruation of his body by the rule of reason and not according to his sensuall desire and this vertue is rarely found amongst men for secular desires seeme to haue filled all the houses of rich men but those who are wise are not to looke vnto that which fooles do although they be neuer so many almost innumerable but vnto that which wise men do Doubtles Salomō was a most wise man Prouer. 30. and yet he made this prayer vnto God saying Duo rogaui te c. Two things I haue prayed for that thou wouldest not deny me before I dye to wit that thou neyther graunt me beggary or riches but those things only giue me which are necessary for my life 1. Tim. 6. S. Paul was also a wise man and yet he sayd Habentes c. Hauing wherewith to couer our nakednes let vs be contented for we brought nothing into this world without doubt neyther can we cary any thing hence Which reasō is most witty for why shold we take such immoderate care for superfluous riches seeing we cannot cary them with vs to that place vnto which by death we come vnto Christ our Lord was not only wiser then Salomon and S. Paul but was very wisdome it selfe yet he sayd Luc. 6. Luc. 9.19 Deut. Blessed be the poore and woe be to you that be rich And of himselfe he sayd The foxes haue holes and the fowles of the ayre nests but the sonne of man hath not where to repose his head If euery word is to stand in the verdict of two or three witnesses how much more ought it to stand in the verdict of these three most wise men What if we should yet adde that the riches which we haue more then our necessityes require are not our own but are the substāce of the poore as is the cōmon opinion of holy Father and schoole Doctours are not then suc● men very fooles who with so great diligence keep that for which by God himselfe they shall be condemned to hell fire He then who will learne this ar● of liuing and dying wel let him not imitate the multitude or common people who belieue or esteem nothing but wh● they see but let him follow Christ an● his Apostles who in word and deed hau● taught vs that the things of this world are to be contemned and that we are to expect The great hope and comming of the glory of the great God and of our Sauiour Iesus Christ. Truly the thing is so great which w● hope for at the comming of our Lord Iesus Christ frō heauen vnto iudgment that al the glory al the riches al the ioyes past of this world are in respect therof to be esteemed nothing or as though they had neuer beene and they are to be held most foolish and most vnhappy who in a matter of this consequence will rather giue credit vnto fooles then vnto wise men CHAP. VII Of the seauenth precept of the Art of dying well which is of Prayer OVT of that which hitherto hath beene sayd we haue drawne the precepts of dying well frō the three theologicall vertues Faith hope and charity and also from three morall Sobriety iustice and piety of all which the Apostle Saint Paul hath admonished vs now I will further adioyne another precept of three other workes of vertue of prayer fasting and almes which we haue learned of the Angell Raphael for we read in the booke of Toby the Angell to haue spoken in this manner Prayer is good with fasting almes and better then to heape vp treasures of gold And this threefold nūber of these works is the frute of three vertues of Religion of mercy of temperance which haue great resemblance with piety iustice and sobriety before mentioned for as piety concerneth God iustice our neighbour sobriety our selues So prayer which is an act of religion respecteth God almes which is an act of mercy respecteth our neighbour fasting which is an act of abstinence respecteth our selues Of Prayer many Authours haue written many things we for our present purpose will explicate three only one of the necessity of prayer another of the

are to fast that our fasting may auayle vs to good life thereby also to dye wel Many there be that doe fast on all the dayes appointed by the Church to wit on eues on ember dayes and in Lent and there are some who also voluntatily fast in Aduent ●●reby deuoutly to prepare themselues 〈◊〉 celebrate the fast of our Sauiours natiuity some on euery friday for the memo●● of his passion and some on the saturday in the honour of the Blessed Virgin ●nd mother of God but whether they do 〈◊〉 fast as that they reape the fruites of fasting may well be doubted The first and principall fruite of fasting is mortification of the flesh that our spirit may becom more stronge and to attayne this end it is necessary that we feed on sparing and course diet and truly our mother the Church insinuateth this when she commandeth vs to eat not twice but one in the day and to eat not flesh and white meate but hearbes pease beames fish and the like this Tertullian explicateth in two words when he calleth lenten fare ser as aridas escas stale and dry meates Lib. de res Carnis ce●teinly they do not obserue this who when they do fast eate as much at one dinner as in other dayes they do at dinner and supper togeather and who in that dinner dresse so many dishes of all sortes of fish and other meates as they seeme not to prepare a dynner for mourners and penitents but a marriage supper that 〈◊〉 last for a great part of the night such 〈◊〉 so fast without question reape not 〈◊〉 fruites of fasting Neyther in like manner attayne th● this fruit who though they feed not ●daintily but much more moderately y● on the fasting dayes do no more refra●● from plaies and sportes from brawlin● wranglings from wanton songs ●cētious mirth that which is more g●●uous from synnes naughtines then ●pon other dayes which are not faste● heare what the Prophet Isaias sayth 〈◊〉 such fasters Isay 58. Behold in the day of your fast y● selfe-will is found and you call all your debters to● count behold you fast to make debates and wr●lings and wickedly strike with your fist fast no● you haue done hitherto that your cry may be he●● on high This kinde of fasting did Go● mislike in the Iewes because in the f●sting dayes which are dayes of pennan● they would follow their owne wills a● not the will of God and that they wou●● not only not forgiue their poore debtours as they desired to be forgiuen o● God but that they would not so much a● graunt them any respit in the payment againe for that the tyme which those who truly fast ought to haue bestowed on prayers vnto God they bestowed in prophane wrangling and contention last of all that not only as was requisite in fasting dayes did not attēd vnto spirituall matters but adding syn to sinne they did wickedly beate their neighbours abuse them Vertuous men must beware and auoyd these and the like offences if they desire indeed to haue their fasting gratefull vnto God and profitable vnto themselues that f●om thence they may be able to hope for a good life a pretious death There remayneth of the three workes Almes which the Angell Raphael praysed proposed vnto all to imitate CHAP. IX Of the ninth precept of the Art of dying well which is of Almesdeeds OF Almesdeeds three things briefly are to be explicated as in the former the necessity fruite and manner That there is a precept of giuing almes no man hath euer doubted of for in case we had no ●ther testimony the sentence of the 〈◊〉 iust supreame Iudge might abund●ly suffice who in the last iudgement 〈◊〉 say vnto the wicked Matt. 25. Discedite à me ●ledicti in ignem aeternum c. Depart from ye accursed into euerlasting fire whic● prepared for the Diuell and his Ange● for I was hungry and you gaue me n● eate I was thirsty and you gaue me● drinke I was a stranger and you en●teyned me not I was naked and you 〈◊〉 not cloth me I was sicke and in pris● you did not visit me And a little aft● added As long as you did it not to one of 〈◊〉 lesser ones you did it not vnto me Our of wh● we do gather that none are bound to g● almes but such as are able for our L● himselfe is not recorded to haue giue●●ny but only to haue commaunded 〈◊〉 part of the money that was giuen h●● 〈◊〉 be bestowed on the poore as may appear out of that place of the Ghospell wh●● when our Lord had sayd vnto Iudas Q● facis fac citiùs That which thou doest d● quickly the Apostles did thinke that 〈◊〉 had commaunded him out of the pu● which he did beare to giue somewha● the poore But the deuines will haue this precept 〈◊〉 conteyned in that commandement not a parentes honour thy parents others that non occides thou shalt not kill but it not necessary that this precept be con●yned in the ten commandments When 〈◊〉 almes belongeth vnto charity and the ●ommandements of both tables vnto iu●ice but if all morall precepts be to be ●educed to the ten commandements the ●pinon of Albertus the Great is probable ●ho will haue this commaundement of ●iuing almes to belonge vnto that non fu●aheris thou shalt not steale for it is a kind ●f theft not to giue that vnto the poore which we owe vnto them but more pro●able is the opinion of Saint Thomas of A●uin who assigneth it to the first commandement of the second table Honora parentes honour thy parents for by the honour of our parents in this place is not vnderstood only a reuerentiall honour or dutifull respect but also the prouision of all necessaryes for their life and sustenance which is a certeyne almes which special●y we do owe to our principall neigh●ours as Saint Hierome saith In com ad 15. Matth. of which we ●nfere that this almes is due also vnto other neighbours that are in want m●ouer for that the precept of giuing a● is not negatiue but affirmatiue bu●●mongst all the commandements of th●●cond table there is none affirmatiue 〈◊〉 only the first Honour thy parents but to ●pute more of this matter stādeth not 〈◊〉 my purpose in this place this may ●fice for the necessity of almes Now for the fruite of this v● that is most copious and abundant 〈◊〉 first is that Almes deliuer a man from e●●sting death whether this be done by w● satisfaction or by way of disposition 〈◊〉 to grace or by any other way this 〈◊〉 haue cleerly in the Scriptures Tob. 12. in Toby 〈◊〉 reade Almes doth deliuer a man from all 〈◊〉 and from death and permitteth not a soule to g● to darkenes And in the same booke the ●gell Raphael sayth in expresse wordes 〈◊〉 deliuereth from death and it is almes whic●●geth synnes and makes a man fynde mercy