Selected quad for the lemma: honour_n
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A05390
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A fruitfull sermon made in Poules churche at London in the shroudes, the seconde daye of February by Thomas Leuer
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Lever, Thomas, 1521-1577.
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1550
(1550)
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STC 15543; ESTC S120436
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21,246
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80
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but beleue the word of God whiche telleth you truelye that Englande shall be destroyed sodainly miserably and shamefullye The same destruccion was tolde to the Sodomites was tolde to the Niniuites was deserued of the Sodomites and was deserued of the Niniuities but came vpon the Sodomites and was tourned from the Niniuytes And why For because the Sodomytes regarded not goddes threatenynges and were plaged wyth gods vengeaunce the Niniuytes regarded goddes threatnynges and escaped gods vengeaunce Now all you Englyshe men at the reuerence of God for the tender mercyes of Iesu Christ for the reuerent loue to youre most gentle and gracious kynge for the sauegarde of your cuntry and for tender pyty of your owne wiues your children and your selues cause not Englande to bee destroyed wyth gods vengeaunce as was the Cytie of the Sodomites but repent lament amend your liues as did the good Niniuites For if ye spedely repent myserably lamente be ashamed of your vainglory couetousnes ambicioÌ„ ye shal cause couetous sedicious proude vicious England sodenly miserablye yea shamefully in the syghte and iudgement of the world to vanysh away And so sinne abhominacion destroyed by the repentaunce of man this pleasaunte place of Englande and good people shall be preserued and saued by thy mercy of God For els if man wil not for sake his synne God wyll not spare to destroye both the man and hys plate with his synne Wherefore the Epystle by the order nowe taken appoynted for thys fourth Sunday after twelfe tyde is a lesson most mete to teache you to knowe and lamente youre greuous sinnes of late committed whyche as yet be in suche case that man wythout greate repentaunce cannot sone amende them nor god of hys ryghteousnes much longer suffer them It is writteÌ„ in the beginning of the .iii. Chap. of Paul to the Rom. on this wyse EUerye soule be subiecte vnto the hygher powers for there is no power but of God Those powers whych be are ordeyned of God Wherefore he that resysteth power resysteth the ordinaunce of God but they whhche doo resiste shall receyue to themselues iudgemenâ— For Rulers are not to be feared for good doinges but for euil Wouldest thou not fâ—are the power do that whiche is good thou shalt haue praise of it But if thou do euyll feare for he beareth not the sweard wythout a cause for he is the minister of God to auenge in wrath hym that doeth euyl Wherefore ye must nedes be subiecte not only for wrathe but also for conscience sake For thys do ye paye tribute For they are the ministers of God attendyng to thys same thynge Geue therefore vnto euery one dueties tribute to whoÌ„e trybute is due custome to whome custum is due feare to whom feare is due honoure to whom honoure is due Thus haue ye heard howe that euery one oughte to be vnder obedience and geue vnto other that whych is due Howbeit experience declareth howe that here in Englande pore men haue been rebels and ryche men haue not done their duetie Bothe haue done euyll to prouoke goddes vengeance neyther doth repente to procure gods mercye Nowe for the better vnderstandyng of thys matter here in thys texte fyrst is to be noted how that Anima the soule for as muche as it is the chiefe parte of man is taken for the whole man as we in oure englyshe tonge take the bodye beynge the worse part for the whole As if I saye euery bodye here I meane euerye man or woman here So in the fourthe of Leuiti Anima que peccauerit ipsa morietur The soule that sinneth it shall dye meanyng the man or woman that synneth And euen so here Paule by the Ebrue phrase and maner of speche commaundeth euery soule whych is by the englishe phrase euery bodye that is to saye euerye person man woman child to be subiect As thou art in dede so acknoweledge thy selfe in thine own mynde Hypotâ—ssestho y t is to saye set or placed vnder the â—ygher powers yeâ— and that by God For as there is no power of authorithy but of god so is there none put in subieccion vnder theym but by God Those powers whiche be are ordeyned of God As is the power of the father ouer hys chyldren of the husband ouer hys wyfe of the master ouer hys seruauntes and of the kynge ouer hys lande and subiectes wyth all kynde of magistrates in their offices ouer their charge Nowe to proue that these bee the ordinaunces of God we haue by goddes word bothe in the olde testamente and in the newe their names rehearsed theyr offices dyscribed and theyr duties commaunded Yet that notwythstandynge some there be that labour by wrestynge of the scripture to pulle them selues from vnder due obedience saiynge that it appeareth in the actes of the Apostles how that they hadde all thynges commen and therfore none more goodes or ryches power or aucthoritie then other but all alyke Truthe it is that the Apostles had all thynges comen yea and that christen men in that they are christen men rather then couetous men haue all thynges comen euen vnto thys day How be it ther can be nothyng more contrarye or further disagreyng from that phantastical commennesse or rather from that diuelyshe disorder and vnrighteouse robry where as Idle lubbers myghte lyue of honeste mennes laboures then to haue all thynges comen as the Apostles hadde as christen men haue and as I do meane And thys is theyr vsage and my meanynge that ryche menne shoulde kepe to theym selues no more then they nede and geue vnto the poore so muche as they nede For so Paule wryteth to the Corinthes I meane not saythe Paull speakynge to the ryche to haue other so eased that you therby shoulde be brought in trouble of nede but after an indifrence that at this tyme your abundaunce myght helpe their nede And so dyd the Apostles take order as appeareth in the fourth of the actes Quotquot habebant agros et possessiones etc. As many as hadde landes and possessions dyd sell them and broughte the prices vnto the feete of the Apostles and diuision was made vnto euerye one accordinge vnto euerye mannes neede So they whyche myght spare dydde frelye geue and they whiche hadde nede dyd thankefully receyue For so is it mete that christeÌ„ mens goodes shuld be comen vnto euery mans nede priuate to no mans luste And those comune goodes to bee disposed by liberall geuers and not spoyled by gredy catchers So that euery man may haue accordyng to hys nede sufficient and not accordynge to hys spoyle so muche as he can catche no nor accordyng to the value of the thyng euerye man a penye a grote or a shyllyng For they that Imagyne couet or wyshe to haue all thynges comune in suche sorte that euerye man myght take what hym luste wolde haue all thynges comen and open vnto euerye mans luste and nothynge reserued or kept for any mans nede And they
that ye may fele what a greuous synne it is to wythstande the powers ordayned of GOD to minister dewe correccyon vnto euyll doers For not onely thy conscyence but also thyne owne deede in that thou doeste paye tribute for thys thynge shall testifye agaynst the that thou knowwest theym to be the mynisters of GOD attendynge to thys same thynge to thys bryngynge euell doers in â—eare It is therefore a matter of conscience for the so to w t stande the powers ordayned of God that thei take no place in the but that thou wylt do euell wythout feare maintaine that whych is euell done by worse presumpcion I do not saye that whatsoeuer the magystrates commaunde is a matter of conscience but what soeuer is euell is a matter of conscyence And to resyste ryghte by myghte so that thou wylte not be subiecte in humylitye vnto those powers whyche God by hys righte hath set ouer the in authoritye is a greate euell and therefore a greate matter of coÌ„science Many exaÌ„ples we haue whyche doeth proue that euerye commaundement of magistrates be not matters in consciceÌ„e yet euery resisting or rebelling against their autority is a matter in conscience The Iewes had a custtume coÌ„firmed by their elders whiche were magistrates that no man should eate wyth vnwasheÌ„ haÌ„des Christe Iesu leaste thys custome brake thys tradicion wythout any grudge of conscience Dauid knowynge Saule the kyng to be a wycked man and hys deadly enemy and hauyng Saule in a denne where as if he would he myght haue kylled hym this Dauid hadde a good conscience not to touche the lordes anointed to suffer Saule to be kynge and to submitte hym selfe Daniel was commaunded not to praye to God the Apostles were commaunded not to preache gods worde These dyd not rebell against the higher powers no nor yet for conscience obey men but rather they obeyed God For Daniell did praye and the Apostles dyd preache So ryse not rebell not resiste not what soeuer the rulers them selues do And be ye not so scrupulous as to thynke the bond in conscience vnto euerye thing that a maÌ„ beyng a ruler commaundeth the to do it especiallye if God coÌ„maund the contrary Now it foloweth geue vnto euerye one that which is due Euery dutye beloÌ„ging to euery body can not here be declared no nor at this tyme rehearsed I wyll therefore speake briefely of one thynge whych shall be a generall exaÌ„ple for all duties Pau. i. vnto the Cor. xi Vnus panis unuÌ„ corpus multi sumus One bred sayeth he one body we are y â— be many by the whiche he declareth that as of diuers cornes of wheate by the liquor of water knodeÌ„ into dough is made one loafe of breade so we being diuerse men by loue and charitie whyche is the liquor of lyfe ioyned into one congregacion be made as dyuers members of one misticall body of Christe where by I say as by one example in the stede of many learne that the more gorgeous you youre selues bee in silkes veluettes the more shame is it for you to see other poore and neady beyng members of the same bodye in ragges and clothe yea bare and naked Doest thou not thynke them to be members of the same bodye that thou arte Then arte not thou a member of Christe then arte not thou a chylde of God then art noâ— thou a christen man One member oughte as well to be prouided for as another I do not say that one ought to haue as costely prouision as a nother But as there be dyuers members in dyuers places hauyng dyuers duties so to haue dyuers prouision in feedyng and clothyng And as they be all in one body so none to be without that feedynge and clothyng whych for that part of the bodye is meete and necessarye Euen as ye do prouide indifferentlye for euery parte of youre naturall bodye by reason of the which ye are bounde and subiecte to corruption So let no parte or member of youre Christen bodye be vnprouyded for By reason of the whyche bodye ye be heyres of the heauenly kyngdome And this one example generally shall teache you to gyue that whych is due vnto euery one seuerally Nowe here foloweth but eueÌ„ .iiii. wordes Tribute cusâ—ume fere honor Of these iiii wordes wil I conclude almost in .iiii. wordes Ye must gyue trybute to whome trybute is due custome to whome custome is due feare to whoÌ„ feare is due honour to whome honoure is due Under trybute be coÌ„teined taxes fiftenth subsides and suche as be payed at sometymes to the Rulers and be not continuall Customes be tythes tolles rentes and such as the people paye vnto the officers continually For payinge of trybute besydes thys commaundemente of Paule we haue exaÌ„ple of Christes mother whych beyng at the houre of her trauell went out of Galyle vnto Bethlem a toune in Iewry there to be taxed and pay trybute vnto Cesar. As concernyng custome Christ hymselfe coÌ„maunded Peter to pay for them both lest that they shulde offend that is lest that they in not paying shuld geue euyll example vnto the people So Christen men must nedes paye both trybute and custome What trybute and custome good men may take it appereth in that that goeth afore surelye euen so muche and no more as shall sufficientlye dyscharge their costes necessaryly bestowed in correctynge of euyll and rewardyng good Marke that I say they may or ought to take no more for here I tell them their duty For truly if they do requyre more of you that be their subiectes then is it youre duty to pay that whiche they aske and not to be curyous to know for what cause it is asked but this onlye to take hede that with due reuerence ye pay it as Paule coÌ„maundeth and as Christe and hys mother haue geuen you exaÌ„ple Feare and honoure belonge chieflye yea in a manner onely vnto God For God onely for hym selfe is to be feared and honoured All other for gods cause are so to be feared and honoured as that feare and honoure which is geuen vnto them may procede and come finally vnto God For dominuÌ„ deum tuum adorabis et illum solum coles Thou shalte honoure the Lorde thy God and hym only shalt thou reuerentlye serue As for the Deuyll feare hym not for he wyll doo no lesse harme vnto thee then he canne he canne do no more then God wyll suffer hym Feare therfore leste that thou offende God and he sufferre the Deuyll to vtter hys malyce and myschyefe towardes thee That feare honoure or seruice whyche accordynge to goddes commaundemente is done vnto those personnes whom God hath authorysed to receyue it in hys name is done vnto God As that money whych by thy commaundemente is payde to thy seruauÌ„t in thy name is paid vnto the. Therefore Christe rulynge in magistrates by authorytye and beynge houngrye and coulde in the poore by pytye doeth commaunde vs to geue and promyseth that he hym selfe wyll receyue and