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_v	tribute_n	3,178	5	10.8957	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A19150	Epphata to F.T., or, The defence of the Right Reuerend Father in God, the Lord Bishop of Elie, Lord High-Almoner and Priuie Counsellour to the Kings Most Excellent Maiestie concerning his answer to Cardinall Bellarmines apologie, against the slaunderous cauills of a namelesse adioyner, entitling his booke in euery page of it, A discouerie of many fowle absurdities, falsities, lyes, &c. : wherein these things cheifely are discussed, (besides many other incident), 1. The popes false primacie, clayming by Peter, 2. Invocation of saints, with worship of creatures, and faith in them, 3. The supremacie of kings both in temporall and ecclesiasticall matters and causes, ouer all states and persons, &c. within their realmes and dominions / by Dr. Collins ...	Collins, Samuel, 1576-1651.; Bellarmino, Roberto Francesco Romolo, Saint, 1542-1621. Apologia.	1617 (1617)	STC 5561; ESTC S297	540,970	628

them and take away all neither city nor countrey nor house nor court nor nothing els will stand but all will be ouerturned all goe to wracke the mightier like fishes deuouring the weaker and them that are vnable to resist So that if there were no anger or temporall plague following the disobedient neuertheles thou oughtest to be subiect euen so I meane least thou shouldest seeme rude and vngratefull to thy benefactour The Apostle proceedes VER 6. For for this cause quoth he you pay tribute also for they are Gods ministers attending continually vpon this very thing The Apostle here omitting the mention of diuerse other more particular benefits which accrew to common-wealths from their rulers and gouernours as orderlinesse peaceablenesse and also those other seruices which both of pike and penne peace and warre they continually attend for the good of the whole demonstrates all by this one thing For saith he thy selfe bearest him witnesse that thou receiuest benefit by him in so much as thou art content to pay him wages See the wisedome and prudence of the Apostle For whereas their taxes were so tedious and intolerable to them as they were startled with the very mention of them he brings them both for an argument of his cause in hand and a demonstration of their wisdome ready to yeeld afore he perswade viz. as conuinced by their own voluntarie practise For why quoth he pay we tribute to the King what is our scope what our drift Doe wee not pay it him as the wages of his carefulnes ouer vs watching for vs protecting vs with all his might Whereas certenly we would not haue paid thē this fee from the beginning had we not knowne that we were gainers by their gouernment ouer vs and receiued benefit But therefore it seemed good to our auncestors long agoe and enacted it was by commō consent that we should supply the necessities of Kings with our purses because neglecting their own matters they mind the publike and employ all their leasure and time to such ende as may be most for the preseruation of our particular estates Hauing thus then argued from matter of commoditie he brings backe his speach againe to the former head for this was the way to worke most vpon the Christians and their consciences and againe he shewes them that this is also well pleasing to almighty God and in that he concludes his exhortation saying For they are the Ministers of God And yet to note vnto vs their continuall trauell and pensiuenesse for our sakes he addes moreouer attending continually vpon this very thing For this is their life this their occupation that thou euen thou maiest liue and die in peace Wherefore in another Epistle he not onely exhorteth vs to bee subiect to Magistrates but also to pray for them And yet there also he insinuates the common benefit that all men receiue by them in that he concludes thus that we may liue a quiet and a peaceable life For they aduantage vs not a little towards the constant establishment of our estates in so much as they prouide furniture for the common defence repulse enemies suppresse mutinies and decide and determine ciuill controuersies For neuer tell me that this or that man abuses his place but consider the beautie of this diuine ordinance and thou shalt quickely espie the wonderfull wisedome of the prime ordainer of all these things VER 7. Feeld therefore to all men their dues tribute to whome tribute is due custome to whom custome feare to whom feare honour to whom honour belongeth 8. Owe nothing to any man but to loue one another c. Still he insists vpon the same point and bids vs not onely yeeld them money and coyne that haue the gouernment of vs but also honour and feare But how hangs this together that hauing said before Wouldst thou not feare the power doe that which is good here he sayes yeeld feare to whom feare belongeth I answer in one word He meanes the feare of displeasing or the carefull and industrious feare not that which ariseth out of a bad conscience which in the former words he labours to preuent Neither saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not giue yee but yeeld yee not of curtesie but of due and he expresses eftsoones the very word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 debt For thou doest not gratisie him in so doing for it is debt and due that thou doest And if thou doest it not thou shalt be censured for a cullian and a wretch Neither thinke thou in thy pride that it is any disparagement to thee in regard of thy profession Christian though it be of the strictest to rise vp in the presence of the ciuill Magistrate or to put off thy cappe when the officer comes by For if S. Paul gaue these Lawes when the Emperours were Pagans how much more should we obserue them now they be Christians And if thou saiest that thou dispenfest greater matters then hee suppose the word and the Sacraments or other Priestly functions know thou that thy time is not yet come Thou art a stranger and a pilgrime for the present The time shall be when thou shalt appeare more glorious then they all In the meane while thy life is hidde with Christ in God When Christ shall appeare then shalt thou also appeare with him in glorie Seek not therefore thou thy recompence in this transitorie life But although thou beest to appeare before the Magistrate perforce and that with great horror and dread and appallment of all sides yet think it no disparagement to thy high nobilitie For God will haue it so and it is his pleasure that the Magistrate of his own constituting should be also inuested with his proper rights and honours Markest thou also another thing that ensues hereof When an honest man like thy selfe and guiltie of no crime shall appeare before the Magistrate humbly and submissiuely much more will the malefactor stand in awe of authoritie and thou by this shalt winne credit and reputation to thy selfe For they are not subiect to contempt that honour such as are to be honoured but they that dishonour and contemne them rather Yea the Magistrate though he be infidell will admire thee so much the more and will glorifie thy heauenly Master whom thou seruest c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 De Talibus Patrum Expositionibus sanctarum Scripturarum intellige Canonem illum 19. Concil 6. Constantinop in Trullo vt obiter discat F. T. noster Regum palatia eiusmodi enim Trullus locum esse non inopportunum Ecclesiastico vel Concilio de rebus grauissimis habendo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. diuinissimè The Abstract of the Contents of the second Part. CHAP. 6. 1. FAith to bee reposed in God onely not in Saints or Creatures Pag. 224. 225. 2. S. Hierome peruerted to speake for faith in Saints Of credo in Ecclesiam Pag. 226.

make them fall So as henceforth it will be no shame for others to be miscalled by them and thundered vpon with all the vile tearmes that may be after such a Reuerence could not escape their bad vsage and a person besides exception was depraued and disgraced by them beyond all reason as Hamans gallowes was the last that euer he set vp because erected for Mordecai a vertuous man and the waspe saies Athanasius shooting his sting but once against a rocke looses his power of annoying for euer after But to doe as I promised gentle Reader to giue thee a tast of this fellowes conditions not by feigning a man in the forge of Poetrie compounded of all vices as the Orator saies which perhaps if I would doe I could lacke no matter nor yet following the sent of euery light report though a Pope of theirs was so addicted to newes as he cared not what it were so it tickled his eare and digested false as well as true whome the Cardinall it seemes imitates for all the world beleeuing whatsoeuer our runnagates bring him concerning English affaires hauing quite lost his common sense and not able to distinguish between seuerall obiects if any whit semblable I say to giue thee a tast of this mans spirit wee will goe no further then his owne writings and among them then this booke that we presently deale with shall affoard instruction Whereby his Vanitie his Virulencie his Ignorance and his Circumstance beeing sufficiently discouered though we leaue no part of the whole vnexamined euen contrarie to iniunction as our Sauiours example was not to answer Pilate to euery question as Origen well notes and so Ezechias to say nothing to Rabsace but to let him goe as he came with a flea in his eare for all his flaunting yet perhaps this Preface might either satisfie the cause without thy farther labour or at least so settle thy iudgement in reading as to conceiue hereby the better of that which is answered in due place to his barbarous imputations And first for his Vanitie it is worth the considering how euery where he couples himselfe with the Cardinall and sometimes iets before him sometimes behind him like the fantasticke wooer that Ouid describes Et modò praecedit sequitur modò Places saies he alleadged by the Cardinall and my selfe p. 68. The Law inter Claras alleadged both by the Cardinall and by me p. 38. Twelue Fathers alleadged by the Cardinall and me p. 356. The like you may see p. 112. p. 245. and diuerse more for I spare Another time as diuiding the praise betweene them two partly by the Cardinall and partly by me saies he p. 304. But most ridiculous where he goes before him nothing ashamed yea and enters into comparison with him too very deftly First for action Obiected saies he as well by me as by the Cardinall as if he could follow an argument as well as the Cardinall Againe a passiue The Bishops answer to S. Cyprian saies he makes as much against me as against the Cardinall And many such like feathers of his frantique ambition euery where scattered throughout the worke Which had beene vncouth in any to haue associated himselfe with another writer of fame especially the Cardinall where no neede was and in a treatise no way depending on his though happily falling into diuers the same points which he had handled before as what is there in Diuinitie which some author or other hath not forestalled and yet wee doe not name them nor ranke our selues with them when we prosecute the same argument but more strange in F. T. a man no way knowne no way heard of much lesse bearing any such reputation patched vp as they say lately out of father Parsons his relliques his leaden standish and his wodden cansticke another Pseud-Epictetus and perhaps some olde notes of his mustie paper-booke otherwise among a thousand the vnlikeliest that could be guest at to beare a head with the Cardinall or to succeede him as his former flourishes import to be his owne conceit of himselfe I might adde hereto his craking euery where of his Supplement whereof this is but a ribbe an Eue taken out of the others side as our Prometheus intimates As I haue noted in my Supplement saies he p. 15. and As I haue shewed in my Supplement p. 36. I haue produced in my Supplement p. 39. Hauing occasion in my Supplement p. 98. So 139. 415. 417. So in many other places we are told of the Supplement that is by himselfe of his owne worke another qualitie somewhat vnusuall among writers that are not starke madde to beat vpon their own especially so often which you may thinke how good a Supplement or how answerable to the title when wee should not haue knowne it to be at all but for this frequent supplie of his owne mouth And yet for my part I neuer saw it I consesse neither know I any that look after it If it be like this no force here is enough to make Catullus sicke or his horse either and once againe to bethinke him how he may recure his surfet with purgatiue herbes ocymoque vrticâ in the meane time crying out O librum horribilem atque pestilentem Et haec hactenus I speake of his Vanitie as you may remember which appeares by these two points his marching with the Cardinall in such wanton equipage as hath beene shewed and his calling out vpon his Supplement though this also be a fruit of his most hateful Tediousnes to come in it with so often of which anon The second is his Virulency which you may take vp by handfulls I will not draine the fenne or stand casting the ponde I meane ransacke his booke by quoting the pages but his Table of principall matters shall declare what I say which himselfe hath adioyned to the end of his Adioynder the fourth principall in the table I omit how he strippes the Bishop of his title And not to say how due in all other mens iudgements the most iudicious themselues thinking that they honour their iudgments most when they expresse the honour that they beare to him it was not denied to Dioscorus I forbeare the rest how vnsutable a man yet drawing neere as he best knowes that cites the Councell at large vpon the point of degradation to be tearmed Reuerendissimus Deo charissimus Episcopus the most Reuerend Bishop and most beloued of God at euery word But what style doth he giue him in liew of the other which he takes from him Let it be viewed where I now quoted like Tertullians Ononychites that he tells vs of in his Apologeticus set vp by the Heathen in despight of the Christians or if euer any imagination crost the originall more fowly His vaine bragges His cogging the dice his inclining to Iudaisme A man prodigall of his Rhetorique c. Yea a wronger of his MAIESTIE turnd plains Puritane no friend to the Supremacie

the Bishop neuerthelesse graunts the Adioynders doctrine about Merits of works diuers other important points of their catholique relligion Why then doe they carpe his writings so bitterly I would faine knowe and the Adioynder among the first They haue rayled against many they haue traduced all that came in their way the champions specially the Iew●lls the Whitakers the Casaubones and who not Yet neuer any like the Reuerend Bishop Patientia tua supergressa est vniuersos Is this a signe that he is so wholly of their minde § 24. And though this might serue for a cōfutation of the whole chapter whose scope is onely to prooue the Bishop to be theirs or turned from vs and yet mixed with such ta●t inuectiues euery where against his person which they would neuer vse to a new-reclaymed friend 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but that they suspect he is not perfectly reconciled to them yet let vs view the rest with all expedition To some of them speaking though perhaps very little leauing other things and remitting them wholy to the readers iudgement as content to haue descryed them § 25. IN his foureteenth Numb he belches forth a fresh that fame stale crapula of his it deserues no better that God is honoured in his seruants honour As if therefore we might adore them too and keep no measure or at least deferre relligious worshippe Honos seruorum redundat ad Dominum saith S. Hierome it is true but not adoratio There may be therfore a nimis in honouring those whom God most dearly loues Euen the Asse in Aesop kissed his owner thinking hee did well but was iustly reputed a lowt for his paines Yet the Adioynder is earnest for our kissing of relliques in most deuout fashion Numb 16. Origen refutes this obiection of the Papists in the Paynim Celsus lib. 8. quoted by me before that we must worship creatures to please God glorifie them to gratifie him the Church which is Christs spouse lying with Christs friends the Sodales in the Canticles for Christs sake as the Bishop most wittily and no lesse godlyly retorted after the Scripture phrase that makes idolatrizing whoring and our Faith to God the flower of our Chastity Why doth not the Adioynder refute that comparison For the wife though she giue entertainement to her husbands friends yet she must beware how she giue them her husbands honour which is worship and veneration betweene Christ and his Church Cui gloriam ei omnia saies Euthymius And God by Esay had said as much before § 26. But the 15. num salues this sweetly I will set downe his wordes Relligious honour hath beene often exhibited to Angells and holy Men with the tearme of adoration and with the exhibition of a corporall reuerence So as he abhors not from relligious adoration of Angells and holy men But he goes forward Which may be more or lesse according to the deuotion of the exhibiters thereof belike he leaues the matter to euery mans discretion to giue more or lesse thereafter as they are disposed so that it be in their minde and intention distinguished from diuine honour due to God alone In which intention consisteth c. See we to what this doctrine leadeth That we may giue any honour and to any one alike God or man Saint or Angell pilgrim or triumphant it is well that the reprobates and the deuills come not in too onely prouided that our intentions be right They must be varied though the act be all one and then it is well enough for the rest the Adioynder will carrie you out For the intention is that which differeth and distinguisheth all And in his 6. Num. he is content to take in the adoration of the Kings of Persia too either to iustifie or to exemplifie this conceit of his which Mardocheus is thought to haue denied to Haman out of a godly zeale and Origen condemnes in his 8. against Celsus very directly as I haue quoted before and a certaine Embassadour wiser then his fellowes let fall his ring and tooke it vp againe with such a bending of the bodie as is meete in the like case when he came in the presence of the Persian King pretending worship so but doing none So much more tender are the heathen sometimes of the diuine honour then the Adioynder Christian and Catholike as he would be thought confounding all actions of honour and reuerence both towards God and man so the intention doe but turne as it were vpon a pinne which way it should May I not say as the Bishop most acutely vrgeth them when he examines their position that there is no peculiar honour to God reserued but onely sacrifice that by this meanes we may offer the Masse to the Masse not onely to God nay nor onely to the Virgin or to Saints and Angels so our intentions be sound But he saies in the conclusion of his 15. Num. that for so much as the Bishop confesseth a certaine honour to be due to holy relliques meaning they should be honourably laid vp in the ground not ventis solibus much lesse feris atque alitibus to be left at random he cannot with reason exclude from the same corporall reuerence And yet the Apostle saies we put more honour vpon our vncomely parts 1. Cor. 12. 23. euen as relliques are buried 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they would haue vnlesse they were hid out of sight And does corporall reuerence follow to be giuen from S. Pauls honour which he allots to these parts But the Adioynder is not content with corporall reuerence but he saies we cannot exclude from them ANY corporall reuerence be it what it will be so the intention be to doe a relligious worship and not a diuine to them He that robbeth his father or his mother and saith it is no transgression viz. because he hath a good intention is the companion of murtherers I say no more I leaue the rest to the Readers iudgement § 27. In his 16. Num. he tells vs certaine tales of processions but by the way implies that the word procession is but very late As now we tearme it saith he I beleeue the thing then is not very auncient I shewed before out of Theoderets historie with what manner of procession Babylas bodie was remooued by the Christians from Daphne to Antioch The people cried all the way as they went Confounded be all they that worship carued images And would this sentence agree with the Popish processions But the question was not betweene the Bishop and the Cardinall about procession but adoration of relliques Did he want matter trow you that he stuffes in this or is the consequence good from the one to the other May not I aske him who is the preuaricator now or how it comes to passe that he hath lost his way § 28. THE Miracles at Sichem affect him much Stultus populus Sichem the foolish people of Sichem and not worthie to be