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_n	fear_n	tribute_n	1,274	5	10.2822	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A58849	A course of divinity, or, An introduction to the knowledge of the true Catholick religion especially as professed by the Church of England : in two parts; the one containing the doctrine of faith; the other, the form of worship / by Matthew Schrivener.	Scrivener, Matthew.	1674 (1674)	Wing S2117; ESTC R15466	726,005	584

all modesty and moderation but what fear of their necks may suggest is laid aside and all become a prey to them that fall into their hands To which may be referred all unjust and unreasonable and tyrannical Laws extorting from Subjects that which no cause requires of which Esay complaineth Thy Princes are rebellious and companions of Thieves Esay 1. 23. And probably may intend to condemn all excessive Fees of Lawyers and Physicians who though they directly rob not men of what is theirs yet discover such unsatisfiedness and ravenousness in their Offices that unless they find unconscionable consideration for their pains they will neglect the trust put in them Secondly to clandestine frauds and cousenages which are committed sundry wayes 1. By direct stealing from another his Goods which being privily acted is called properly Thievery against which God hath specially declared in Exodus 2. v. 2. c. And it is either against the Publick and is called Peculatus or Pillaging when a man robs the Common Stock or uses artifices to refuse to pay those legal dues of Custom or Tribute or other just Taxes made legal by good Authority Many men think it scarce any sin which in truth is a notorious one to cheat the Civil Powers of what is due to them but Solomon implyeth the contrary when he Prov. 28. 4. saith Whose robbeth his Father or his Mother and saith it is no transgression the same is companion of a destroyer And Christ commandeth by St. Paul Rom. 13. to all their dues tribute to whom tribute is due custom to whom custom fear to whom fear honour to whom honour So that there seems to be and really is a justice in giving outward reverence and honour to our Superiours and rudely and stoutly to deny them this is to rob them of their dues before God and to offend against this Commandment Thirdly not to pay what we owe and according to the Circumstances we owe any thing to another and especially to detain the wages of the hireling or labourer from him Lev. 19. 13. James 5. 4. which will cry against the hard Master who delayeth to pay what is earnt according to agreement For as Casuists hath observed He that payeth not exactly according to the known custom and rule though he afterwards payeth all in kind yet in effect he doth not pay all was due seeing many inconveniencies do commonly happen to the dammage of the Creditour upon such delays But that which is most intolerable and unjust is the too common craft of covetous and wicked minds to withold or refuse due payment of debts upon many vain and unconscionable pretences so long till the Credit our becoming almost desperate of that debt shall be wrought upon by fear to abate of his due least he should loose all They who do not pay according to the agreed time ought rather to adde for satisfaction of so long detaining to their debt than to make new capitulations whereby the principal sum should be impaired to the loss of the Creditour Fourthly to use adulterations in Commodities contrary to the common rule and expectations of men is a sort of stealing and unjustice here condemned as to mix and corrupt Wines Siders Money Bread or after the manner of Druggists and Apothecaries to sophisticate any Drugg or Liquor or to counterfeit any more precious thing with a viler and baser is to commit an offence against this Command and no better than stealing in the eyes of God how customary soever this may be and with a seared Conscience and bold face carried on Nay frequently this is worse a great deal than simple filching and stealing in that the bodies of men are often by such sophistications if not poysoned yet corrupted and so ends in a degree of murder and if not for the present and particular mischief yet for the general and gentle deserves the halter and hell no less than direct Thieves and Murderers Fifthly Sacriledge and open or subtile or private alienation of what is devoted to sacred and common ends of Religion and usurping the same to a mans private secular use against the intention of the thing hath this double aggravation above common simple theft First in that what was designed for publick uses and ends is perverted to particular For example Endowments and Donations made to Churches serve not only to the maintenance of that Person who in that capacity possesses them but to the benefit and comfort of all in that district communicating in Spiritual things wrong is done unto all them who upon the withdrawing of such due support want their due ministrations Secondly in ordinary thefts or injustice the matter passes but from secular to secular ends but in Sacrilegious Thefts it passes from one kind to another from Spiritual to Secular or Temporal besides the particular injury done to the Person to whom it is due And whereas it is said in defense of Sacriledge that the owners of such Spiritual Maintenances abuse them themselves by lazy luxurious and other vitious courses contrary to the true end of them all this may be granted and lamented But they who preach up vertue out of such wicked principles and ends should withal consider how this involves the secular as well as spiritual Person For no man hath any legal temporal Right to any estate so far as that it should prejudice the common good And if upon vitiousness of the one the estate he owneth may be alienated will it not hold good in the other And have not the King and Judicial Courts as great power over Temporal estates as Ecclesiastical We can give many instances sacred and humane whereby it should seem he hath greater And would these zealous men for vertuous and sober life hold it reasonable the Estates of Spendthrifts and Drunkards and Whoremasters should be taken from them by violence and given to soberer men I would fain see the disparity This scarce any but sees to the advantage of Ecclesiastical revenues above Secular That if the Party possessing them committeth Treason against his Soveraign neither Religion nor Common Laws do adjudge such Estates to be confiscated to the Crown as they do others which argues that Ecclesiastical Estates are put more out of the Kings power than are Secular and therefore more unreasonably are seized on than these It is true the King is in a more immediate way a Guardian and Protectour of Church-estates than of the Secular but Guardians have no more Interest or intrinsick Right to the Estate they dispose of to the true owner than they have of other mens Or does it at all extenuate the crime that frequently it is committed against such persons as cannot help themselves Yet even cold Friends to the Churches Right in such Cases hath observed and been constrained to confess that the displeasure or to speak without mincing the Curse of God hath pursued those more then ordinary and egregiously frustrated their hopes and expectations who have fingered or