Selected quad for the lemma: honour_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
honour_n	duty_n	inferior_n	superior_n	1,409	5	11.4560	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A14463	A Christian instruction, conteyning the law and the Gospell Also a summarie of the principall poyntes of the Christian fayth and religion, and of the abuses and errors contrary to the same. Done in certayne dialogues in french, by M. Peter Viret, sometime minister of the Word of God at Nymes in Prouince. Translated by I.S. Seene and allowed according to the Queenes Maiesties iniunctions.; Instruction chrestienne en la doctrine de la loy et de l'Evangile. English. Selections	Viret, Pierre, 1511-1571.; Viret, Pierre, 1511-1571. Instruction chrestienne et somme generale de la doctrine comprinse ès sainctes Escritures. aut; Shute, John, fl. 1562-1573.	1573 (1573)	STC 24778; ESTC S119199	214,871	552

vppon his name and yelde him thanks P. That should be sufficiente as towards God. For so much as he knoweth well what is in the heart of man withoute any néede of other testimonie M. Wherefore is it then that he yet requireth that man yelde outwarde testimonie P. He doth it chiefly for two causes M. Which is the firste P. It is to that ende that man deceiue not himselfe making himselfe to beléeue that he hath true faith in God when he hath none at all M. How may he know whether he haue faith or no by that meane whiche thou speakest of P. Euē as the trée is knowne by his frutes and the workeman by hys worke and the cause by his effecte M. It seemeth to me that whiche thou saist is a better meane to cause others to knowe whether he haue faith or no then hymselfe P. If others maye knowe it by this meane there is no doubte but such a testimonie whiche he yeldeth to others may well serue him for a proofe and greater confirmation of his faith when he shall sée these frutes himselfe M. Which is the other reason that thou hast also to thys purpose P. It is to the ende that God be glorified also before men by the confession and testimonie of the faith that is in the heart of the beléeuing man. Of the meanes ordeyned to man by God vvhereby they may make profession of their faith M. WHat meanes hath he ordeyned to make confession and to yelde testimonie P. The chiefe are the assemblies of the faithfull in the whiche he doth precide by his holy spirite and by the ministerie of his worde for whose causes he hath chiefly ordeyned the daye of rest M. What means are there in such asemblies to make there this confession P. There are thrée chiefly M. Which is the first P. The allowing and confession of Lordes doctrine whiche is there set foorth by the preaching of the Gospell M Whiche is the second P. The publique and common prayers of the Churche M. Which is the thirde P. It is the communion of the Sacramēts administred by the ordinance of God in those assemblies M. I would willingly learne of thée whiche be these Sacramentes P. It were better that we deferred this matter to an other time to the ende that we continued the purpose which we haue in hand at this presente touching the matters comprised in these commandementes of the lawe of God. Of the charitie tovvards our neyghboure M. WE haue alredy handled two points touching the frutes of faith tell me now which is the thirde and last P. It is the charitie that God requireth of euery man one to another M. Seing that faith hath his proper regarde to God only and to the commandements of the first table and charitie hath his regarde to our neyboure and to the commaundementes of the second table as thou hast saide heretofore Tell me nowe what agréements there is betwene faith and charitie P. Seing that faith hath regarde to God he can not be without perfecte loue of him neyther the perfect loue towards him maye be but forthwith it extendeth to all hys children and to all those that he recommendeth vnto vs. A diuision of the matters conteyned in the second table M. WHat doth this charitie towards our neyghboure comprehende P. All the commaundements of the second table of the law M. Which be the principal points of this charitie whereof thou speakest P. We maye likewise bring them all into two M. What doth GOD require in the firste P. The honoure and the obedience that he willeth all inferiors to yelde to their superiors whom he hath giuen vnto them for leaders and gouernors in what estate soeuer they be euen as the fifth commaundement of the lawe doth conteyne M. What requireth he in the seconde P. The dutie wherevnto he hath egally and generally bounde al men one to another and the honestie and iustice that all men oughte to kepe in theyr conuersation in this world towards their God. M. What vnderstādest thou by that iustice and honestie P. That man kepe himselfe pure and sounde as well in hys soule as in his body to the ende he be not defiled either by any violence or wrong that he shall do to his neyghboure in any thing that may be nor by any whoredome or filthinesse whatsoeuer Of the points vvherein euery one is bounde to his neyghbour M. DEclare to me more exactly what our dutie towards our neyghboure importeth P. That we haue the same care for all men in generall that we haue for our selues M. But wherein ought we to haue this care for others P. There are two pointes to be considered herein M. Which is the first P. That we take héede that we do them no dishonour nor hurte in any wise be it in the soule body goods or name M. Which is the other P. That we procure their health honoure and profite with all our power in all thinges as the other fiue commaundemēts folowing do declare Of the vveaknesse defaulte of povver that is in man to accomplishe the lavve of God. M. AL that is very iust and very reasonable but is it in the power of mā to yelde to God so sounde and perfect obedience as he requireth of him P. He hath not only not that power but contrarily it is fully impossible for him to yelde vnto God such an obedience For according to his nature he hath no pleasure but to resiste against his holy will. Of the fall and restoring of man The third Dialogue Of mans Freevvill M. HAth man no frée will where by he maye doe the good that God commaundeth him and refuse the euill which he forbyddeth him P. He hath frée will without any power to do good But on the contrarie so prompt to all euill that he desireth not neyther can he any other thing but to do euill for the tyme that he remayneth in his corrupt nature Of sinne and of the nature of it and what originall sinne is properly M. WHat is the cause of this vnhappinesse P. Sinne wherevnto he became subiect thorowe his owne faulte in such sorte that he is as a seruaunt and slaue to sinne M. How is sinne the cause Peter Bycause that it bringeth to him two euilles the greateste that maye be M. Whiche is the first P. It is the wrath and curse of God whereof sinne maketh man guiltie M. Whiche is the seconde P. It is that corruption of nature whereof I haue already spoken whiche maketh man so enclined to euill that he cannot of himselfe thinke speake nor doe anye good but procure dayly more and more the wrath of God vppon him by all that whiche he can thinke speake or doe M. That corruption of nature ought it to be accompted for sin P. It is properly that which is commonly called original sinne whiche is the spring and fountaine from whence all the others do

¶ A Christian Instruction conteyning the law and the Gospell Also a Summarie of the Principall poyntes of the Christian fayth and Religion and of the abuses and errors contrary to the same Done in certayne dialogues in french by M. Peter Viret somtime minister of the word of God at Nymes in Prouince Translated by I. S. Seene and allowed according to the Queenes Maiesties Iniunctions Imprinted at London by Abraham Veale dwelling in Paules churchyard at the signe of the Lambe ANNO. 1573. To the honorable and vertuous Lady Elizabeth Countesse of Lincolne Iohn Shoute vvisheth encrease of all godly honoure and knowledge WHEN I HAD TVRNED into English this vvorke I cōsidered in my selfe that in aunciente time and also in this our age men haue accustomed to dedicate their trauayles vnto such vertuous personages as they haue honored And I examining my selfe vnto vvhome I moughte addresse this little labour of mine thought good to presume vppon your goodnesse and to addresse the same vnto your honorable Ladyship knovving this vvorke to be a meet subiect for the exercise of noble spirits in the which they may see the great mercies of God tovvards mankinde and learne hovv to be thankfull for the same tovvards his diuine maiestie It may please you therefore good Madame to accepte this present at the hand of him vvho vvisheth vnto you great encrease of spirituall blessings and that after this momentayne life you may be one of those vvhich shall euer vvayte on the Lambe in the heauenly Ierusalem vvhich vvas slayne for the sinnes of man before the foundation of the world was layde to the end he mought make vs acceptable vnto God by vvhome vve haue redemption thorough his bloud euen the forgiuenesse of our sinnes according to the riches of his grace From London the 4. of Ianuary To the Christian Reader SEeing that the chiefe cause for the whyche God created mā is to be serued and honored by him our duty is thē to seke to vnderstand how to honor and serue him and we cānot know howe to serue honoure nor obey him but by his worde and albeit his worde be suche as it is able to giue instruction both to learned and vnlearned hauing in it milke for children and strong meate for men yet is it necessarie to vse for our better instruction the helpe of the worthy fathers in the study of the same wherby we may the better and more certainely iudge of that whiche we shall reade by the which meane we may the more easily know our good God his benefites vnspekeable presented to vs in his deare Christe and what we are by our Lord Iesus Christ what we are of our selues without which knowledge none can be a true Christian For if we knowe not that our only saluatiō is founded by God in Iesus Christ that oure eternall life proceedeth onely from the free mercies of god withoute any iote of oure deseruings surely we cannot be saued For if we will be accepted at the handes of God for his faithfull and obedient children we may not presente vnto him any workes of ours for satisfaction for our sins either in parte or in al albeit we ought and are bound to do good works For if we haue in vs a liuely faith we cannot but do good works For as faith is a frute of oure election so are good works a frute of our charitie towardes oure neighboure whiche charitie is a frute of oure liuely faith whiche worketh thorough charity as S. Paule saith but if we will be acceptable vnto God we must vtterly cast downe our selues before him acknowledging our selues worthy of eternall damnation a thousand times and embrace Iesus christ wholly with all his merites who hath satisfied the iustice of God for vs fulfilled the lawe paid our debte caried away with him captiues in vnspekeable triumph Sathan sinne deathe and Hell and hath taken possession for vs of the heauenly inheritaunce and there sitteth at the right hand of God the father making intercession for vs cōtinually And to the end we may wel knowe howe we do obtayne these inestimable benefites by Iesus Christe I haue tourned into oure naturall language this worke in the which are sufficiently and excellently handled all the principall pointes of our Christian religion I haue added to the ende of thys worke the exposition of Master Viret vpon the preface of the law which conteyneth sundry excellent doctrines I haue done it to helpe to aduaunce in the way of their saluation al such as are ignoraunt of the tongues wherefore I beseeche God that they whiche shall reade it may so profite thereby that God may in them be glorified and their soules edified THE SVMME OF the principall pointes of the Christian faith and Religion and of the abuses and errors contrary to the same Hovve nedefull it is that all Christians doe vvell knovv vvhat faith is vvherby they are made Christians vvhat things she doth comprehend Chap. 1. WHOSOEVER dothe beléeue the testimonie whiche God in his word doth yelde of his will holdeth alreadie for certaine that the saluation of men by the which God will be glorified in them resteth in the only faith in Iesus Christe and that from the heart men beleue to iustification with the mouthe men make confession wherby they are saued Wherfore séeing it is so it is néedfull not only that euery true Christian do well vnderstand what is the nature of the true faith and which are the principall pointes that she conteineth without the which she cannot be a true and perfecte faithe but also that he be wel resolued in them For faith can not be a true faithe without the true knowledge of the things that she beléeueth so farre as God hath reuealed by his worde and is requisite for euery man to knowe for his saluation Wherefore they which know not nor do vnderstand at all that whiche they say they do beléeue haue no faith at al but by imagination and fantasie whatsoeuer they doe persuade themselues to haue Of the summaries of the faith of the christian Churche named Symboles Chap 2. FOr that cause the ancient Church hath comprehended all the poyntes of the Christian faith in certaine Summaries whiche are called commonly the Nicene Créede the Créede of Athanase and that of the Apostles This name of Symbole was giuen vnto them as well for that they did conteyne in summe the principal pointes and foundations of the Christian doctrine whyche are more at large expounded in the holye Scriptures as also for that they are the true markes and tokens of a Christian man in euery one that beléeueth and confesseth the doctrine conteyned in them Wherefore it is requisite that euery one knowe at the least that same whiche is commonly called the Créede of the Apostles which is the most cōmon and most short of them all according to the which the Church doth daily make publique confession of hir fayth as followeth I beleeue in GOD the Father

the firste A. The honor and obedience whiche we owe to all those that the Lorde hath appointed superiors and gouernours ouer vs. De. The other An. The care whiche we should haue both in generall and especiall the one of the others as of our selues D. What dost thou vnderstande by this care A. That we oughte with all our power to procure the honoure and profite of all men and to let their dishonour and hurte as wel in soule as in body and goodes and name D. It seemeth to mée that thou haste agayn here made a little Summarie of all the commaundementes comprehended in the second table of the lawe A. It is euen so Of Prayer D Folowing on the same which we haue sayde of Faithe and of the workes and frutes of the same I haue yet to demaūd thée one thing concernyng the inuocation of the name of God. A. What is it D. It is concerning prayer and the manner howe to pray which things we must vse A We can not followe a more certaine rule in that respect that that which Iesus Christe himselfe hath giuen vs. The forme of Prayer giuen by Iesus Christe D. Whiche is the forme of Prayer A. Our father whiche arte in heauen Thy name be halowed Thy kingdom come Thy will be done in earth as in heauen Giue vs thys day our dayly bread Pardon vs all our offences euen as we forgiue them that haue offended against vs And leade vs not into temptation but deliuer vs from the euill For thyne is the kingdome power and glorie for euer and ouer Sobeit Diuision of the matters conteyned in the Lordes Prayer D. What doth this forme of prayer comprehende in summe A. We may diuide the whole in two partes D. Whiche is the first A. The preface of the same D. And whiche is the seconde A. The requestes therin made Of the addresse of the Christians in their prayers and of their true aduocate in the same D. What dothe he teache vs in that preface An. To whome we ought to direct all oure Prayers and by what mediator and aduocate D. To whom must wée make our prayers A. To God only as to our very heauenly father vnto whom onely that honoure is reserued and is due De. And whome shall wée take for aduocate and mediatoure towards him An. Him only by whome he is made our father and through whome we may call vppon him as vpon our father D. Which is he A. Iesus Christe his well beloued Sonne by whome only we are made the children of God where as naturally we were the children of wrath VVhat thinges vve ought to demande of God in our prayers D. What saist thou touching the request made in that forme of prayer A. That it is not lawfull for any man to desire or demaunde of God any other thing than that which is conteyned in them D. What is it that is comprehended in them A. All that which man may iustly desire and demaunde as well for the glory of God as for his owne saluatiō all his necessities A diuision of the requests conteyned in the Lorde his prayer D. Howe many requestes be there in the whole An. Sixe De. By what order are they disposed A. The thrée firste haue regarde chiefly to that which concerneth the glory of God. D. And the other thrée A. To that whiche is necessary for man as well for this corporall life as for his eternall saluation D. Wherefore did our Lord Iesus Christ in this matter obserue this order A. To teach vs how we ought to frame all oure desires to the glory of God and that we ought to haue the same in most speciall recommendation and to submitte vnto the same all those thinges which we require of him for vs. Of the ministerie of the Church and of the vse of the same D. Now seing that true faith is the very foundation of our saluation and the true fountaine of all good works tel me nowe how we may obtayne the same A. Thou moughtest already vnderstande it by that whiche we haue sayde of the viuification and sanctification of the faithfull by the holy Ghost D. I vnderstande wel that it is a gifte of God whiche is giuen to vs by the holy Ghost but God is the meane by the whiche the holy Ghoste is serued in this woorke A. The ministerye of the worde of God whiche hée hathe ordeyned in his Churche to that ende Of the partes of the ministerie of the Churche D. What conteyneth this ministerie A. We may make thrée parts of it D. Whiche is the first A. The administration of the pure worde of God. D. The second A. The administration of the sacramentes ordeyned in the same D. The thirde A. The conseruation of the discipline of the Churche Of the discipline of the Churche De. What meanest thou by that discipline A The pollicie which ought to be had in the Churche to keepe all things in good order in the same according to the worde of God. D. To what ende serueth that policie A. It is so necessary in the Church that without the same the admistration of the word of the sacraments can not there be entertayned conserued in his right authoritie as is requisite Of the Sacraments that are in Christes Church and of the things that ar to be considereed in them D. What callest thou sacramentes A. The signes taken of visible thyngs the whiche Iesus Chryste hath ioyned to his promises euen as it were to seale vnto vs the truth of them and to confirme the same vnto vs. Dem. What thinges are there to be considered in them A. There are thrée things principall D. Which is the first A. The worde of God which is the very foundation D. The second A. The visible signes whiche are as seales D. The third A. The things signified as well by the worde as by the signes Of the things that are to be considered in the woorde D. What is there to be considered in the worde A. Two things D. Whiche is the first A. The cōmandement of God by the whiche we are bounde to his holy Sacraments D. The second A. It is the promise by the which he doth aduertise vs of the grace that he doth offer and bestow vpon vs in them Of the vse of the signes D. To what purpose serue the signes A. To represente to the eyes and to the other corporall senses the things that are signified by the worde D. What profite commeth of this A. It serueth for greater declaration of them and for a more greater confirmation of the faith D. Do they serue to any other purpose than this A. As God by them on his parte declareth his good affection toward vs aduertising vs of the good that he will do to vs We also of our parte do set forth and declare our faith and our harte and affection towards him by them D. The sacraments then by this accoumpte are