Selected quad for the lemma: honour_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
honour_n	fear_n	render_v	tribute_n	1,508	5	10.4240	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A14353	Most learned and fruitfull commentaries of D. Peter Martir Vermilius Florentine, professor of diuinitie in the schole of Tigure, vpon the Epistle of S. Paul to the Romanes wherin are diligently [and] most profitably entreated all such matters and chiefe common places of religion touched in the same Epistle. With a table of all the common places and expositions vpon diuers places of the scriptures, and also an index to finde all the principall matters conteyned in the same. Lately tra[n]slated out of Latine into Englishe, by H.B.; In epistolam S. Pauli Apostoli ad Romanos commentarii doctissimi. English	Vermigli, Pietro Martire, 1499-1562.; Billingsley, Henry, Sir, d. 1606.	1568 (1568)	STC 24672; ESTC S117871	1,666,362	944

and of the latter the sword is committed to be ignorant that he is a keper not only of the latter table but also of the first Wherefore he ought to doo his diligence that religion also be rightly administred and that according to the word of God Neither let him thinke which thing many princes at this day perswade thēselues that such a care pertayneth nothing vnto them They wil destribute benefices and Bishoprickes to whome they thinke good but that they whome they haue exalted to such dignities should execute theyr office they nothing at all regard Wherefore you must be subiect not bycause of wrath only but also for conscience sake For for this cause ye pay also tribute for they are Gods ministers applyeng themselues for the same thing Render to all men therfore theyr dewty to whō ye ow tribute tribute to whom custome custom to whō feare feare to whō honor honour Ow nothing to any man but to loue one an other for he y● loueth an other hath fullfilled the Lawe For this Thou shalt not commit adultery Thou shalt not kill Thou shalt not steale Thou shalt not beare false witnes Thou shalt not couet and if there be any other commaundement it is briefely comprehanded in this saying euen in thys Thou shalt loue thy neighbour as thy selfe Loue doth not euill to his neighbour therefore is loue the fullfillinge of the Law VVherefore you must be subiect not only bycause of wrath but also for conscience sake In this as it were in a briefe conclusion he concludeth the chiefe reasons which he had before alledged And referreth them either to vengeance or to conscience And into how greate a danger such as are stubborne and rebellious agaynst the magestrate bring themselues we may easely vnderstand by the most greauous punishments which are set forth in the lawes De crimine lesae maiestatis that is of the case of treason and in other such like lawes Moreouer we must haue a regard to our conscience which otherwise condemneth vs and diliuereth vs to the iudgement of God that although we escape the wrath of earthly princes yet let vs know that the vengeance of God doth stil hang ouer our heds But admitte there were no such vengeance hanging ouer our heddes doost thou yet notwithstanding count it so smal a matter to haue thy sicke mind continually scourged with the prickes of thy conscience There is no man I suppose which is ignoraunt how greuous a torment those cogitations accusing and defendyng one an other are These are those auenging furies which as y● Poets fayned do alwayes torment guilty men If thou vse thy selfe sediciously or stubbernly against princes a double care straightway afflicteth thy conscience One is for that th●● hast cast A double care afflicteth the cōscience of seditious persons away the gouernment instituted of God The other is for that thou hast wyth most great ingratitude impietie iniustice and contumelies sought to hurte the power which deserueth well both at thy handes and also of all mankinde For this cause ye pay also tribute For they are the ministers of God applieng themselues for the same thing Paul declareth by an outward signe that the conscience of rebellious and stubborne men may iustly be reproued for that they pay tributes vnto their princes And that this is done iustly and rightly and orderly For two ●auses tribute is payd he taketh as a thyng graunted and knowen of all men and of all nations For tribute is geuen either that mē should testifie that they are subiect to theyr princes for for this cause God also commaunded that men should offer some what vnto him not that he hath any nede of our thinges for whatsoeuer we haue we haue it of him otherwise if he should haue nede of our good thinges he should not be God as Dauid sayth Or ells tributes are geuen in stede of a reward that we might some way recompence those greauous paynes which the maiestrates take for the common wealth and that they may be able to beare the burthē of publique costs and charges Wherfore tribute admonisheth the conscience of men that that power is exellent to whome that tribute is geuen and that the same power is instituted of God and set and placed amongest men in the stede of God which also we ought to reuerence and highly to esteme For that is the thing which euery man in payeng tribute promiseth to doo This also we are thereby put in mind of that the Common wealth is by theyr care and industry very much holpen and therefore they ought to be susteyned with our riches which are priuate men as with a reward most iustly dew to theyr labours For to the end we should liue quietly and at ease they are continually troubled with the affaire of the common welth They are compelled oftentimes to be abrode and to neglect theyr owne busines for publique affayres sake that thou mayst abide at home and looke to thine owne affayres They defend the borders they fight agaynst the enemy they suffer all maner of labors they put themselues into most great dangers that we may peaceably and securely haue the fruition of our goods and possessions They decide matters in controuersy they make lawes they set forth decrées they sit in counsell that no man shoulde by violence be put from his owne that no man shoulde haue any vilany or hurt doone vnto him They persecute the euill doers murtherers and the●es they destroy that we may safely iorney and that no dāger should be wrought agaynst vs either at home or abrod For these so many benefits none ought to thinke it a thing greuous if tribute be payd vnto them as a iust reward We ought to helpe the maiestrates with prayers But besides tributes Paul admonisheth vs to helpe them also with our prayers y● vnder them we may lead a quiet peacable life with all piety and temperance I would to God princes one the other side when they receaue tributes customes would thinke with themselues to what end they are geuen I would to God they would thus say within them selues These things are for this cause geuen vnto me that I should aduaunce vertues that I should represse vices and defende the peace and tranquilitie of the common wealth I will not for nought receyue so great a reward I will not neglect those things which my people by this kind● of honor requireth or rather vrgeth at my hands If all Princes would do thus then should be taken away that ignominie which prouerbe is in euery mans mouth That all good Princes may be written in one ring For they are the ministers of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here we sée that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Liturgia pertayneth not onely to holy seruices It is against iustice not to pay or to diminish tributes Why he so many ways setteth forth obediēce towards magistrate● ▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pertaine not as some

thinke to holy seruices only Yea rather those words properly signifie publique offices and functions Render therefore When he saith Render he declareth that this thing pertaineth to iustice Wherfore he which either not payeth or slackly payeth that which he oweth violateth iustice which rendreth to euery man that which is his Neyther is it to be meruailed at that Paul by so many wayes and meanes commendeth vnto vs obedience toward the magestrate For it is otherwise an harde matter to bridle kepe vnder the proud stomakes of men in this duty For we would all be Lordes and be obedient to no man From hence Paule passeth to entreate of the common duety of loue which we ought to execute towards all our neighbors To whom ye owe tribute ▪ tribute to whome custome custome to whom feare feare to whome honour honour Some thinke that by feare in this place is vnderstanded reuerence which they hereby proue for that Paul before séemed to take away feare from godly men When he sayd do good and thou shalt not be aferd yea rather thou shalt obtaine praise at the magestrates hande But this is not of necessitie For albeit he which hath not committed a wicked facte doe not feare yet is it profitable vnto him that he feare least he hereafter commit any suche thing Although all those things which are here rehersed do pertaine to the magestrate yet bicause he doth not all things by himself therfore the Apostle vsed a distribution Vnto the persone of the Prince render honor vnto sergeants men of warre souldiers tormenters render feare to Collectors of subsidies tribute to Customers custome Neither doe we owe honor vnto Princes only but also to our parents Seruaunts also owe feare to theyr Lords and masters In Malachie God thus complaineth If I be your father where is mine honoure If I be your Lorde where is my feare And Princes ought to be acknowledged both as fathers and as Tributes customes ar the sinewes of the commō wealth Whether ecclesiasticall men be exempted frō all tributes customes Lordes We pay tributes of lands and possessions and customes of Marchandises either caryed forth or brought in And tributes and customes as Vlpian sayth are the sinewes of the common wealth without which it cā not be sustained and administred The Clergy and Ecclesiasticall men contend that they by the benefite of Princes are exempted from tributes and customes Doubtles Christ vsed not this priuiledge For he caused tribute to be paid both for himselfe and also for Peter Moreouer if we loke vpon the ciuil lawes they are not exempted from all burthen of tributes Iustinian in déede willed that they should be frée from personal offices as it is had in y● Code De Ecclesus Episcopis And those are called personal offices which we execute only by industry and laboure For if the ministers of the Church should be bound to them it could not be chosen but that they should be hindred from theyr function And the same Iustinian séemeth also to haue exempted them from extraordinary exactions and not from ordinary Yea they are bounde to the mending of common high wayes and to the repairing of bridges Neyther doubtles doth the law of charity suffer that when as they possesse lands and many other things they should withdraw themselues from ciuill burthens and lay the whole waight vpon others that where as all others are afflicted with penury they alone shold liue in wealth Bonifacius the. 8. a man as the Papists themselues A most vniu●t decre● of Bonifacius the eight confesse ouer proud and arrogant in making of decrées made a decrée as it is had de immunitate ecclesiarum wherein he decréed that Ecclesiasticall men should vtterly be frée from all maner paiment of tributes Yea he straightly forbiddeth that any man should without the commaundement of the bishop of Rome presume to pay any thing to prophane Princes Doubtlesse a most greuous constitution of a most peruerse man whereout haue spro●g in a maner infinite brawlings endles contentions How be it some haue patched it vp with a goodly interpretation That somewhat may notwithstanding be exacted of them if Churche matters or religion or the common wealth be in any extreme daunger As though forsothe these men ought not to succor the common wealth but when it is in extreme dāger I remember a very witty saying of Dioclesian to a certain philosopher which desired immunitie Thy profession sayd he muche differeth from thy petition For A philosopher wittely reproued of Dioc●esian thy philosophy teacheth that affects ought to be ouercome But thou plainly declarest thy selfe to be ouercome with lust and couetousnes So the clergy whē as aboue all others they professe religion and charity doe yet notwithstanding desire not to be compelled to obey magestrates or to succor the common welth Thomas Aquinas thinketh that this exemption of the clergy came by the priueledge of Princes How be it he sayth that it is agreable with the lawe of nature And he citeth a place out of The priestes of Egip●●● what sort they we●● ex●empted the booke of Genes●s where it is wrytten that the landes of the priestes were frée from the pension of the sith parte But if a manne diligently consider the whole matter he shall easely finde why theyr landes were frée from that fithe parte Namely bicause they were not solde to the king when the penury was euerye where wonderfull greate For the Priestes hadde corne of the kinge so that they were not compelled to buy corne Wherfore the possession of their lands abode vnto them whole which mought yet notwithstāding at the pleasure of the The priestes of Isr●●ll were iu●tly exempted for they possessed nothing king be charged with other customes and tributes although they were not comprehended in that generall pension of the fifth part Others obiect that it is wrytten in Esdras that king Artaxerxes commaunded that no tributes should be layd vpon the priestes But this was no meruaile when as they possessed no landes amongst the children of Israell but only liued of oblations and sacrifices Cesar also wryteth that the Druides amongst the Frenche men paide neither tributes nor customes as others did but were vtterly frée and discharged from all such things But Plini in his 16. boke and ▪ 44. chapiter writeth that those Druides had nothing wherefore it is no meruaile if they paid no tributes How be it I speake not this that I thinke that princes may not remit somewhat of theyr tributes to Ecclesiasticall men whiche diligently execute theyr office and kepe hospitality and succour the necessitie of others so that a regarde bee had that that turne not to the hurte of others and that by suche immunitie they doe nothing els but mainetaine theyr pompe and riotousnesse I graunt in déede that Princes may doe this howbeit I affirme that Ecclesiastical men can not by any law of God claime vnto themselues any such immunitie and

thys is certaine that feare is nothing els but a certaine affect of the mynde whereby we are striken by reason of some great and hurtfull euill which is at hand We are not commōly moued by such dangers which are farre from vs but by those which séeme to be euen now at hand Neither do thinges light and of small waight make vs aferd Wherefore feare as a diuine speaketh of feare hath a respect vnto sinne vnto the wrath of God vnto chastismentes and scourges and finally vnto hell fire But there are noted two kindes of feare of which the one is commonly called filial that is pertaining to a naturall childe the other seruile that is pertayning Two kinds of feare to a bondman And that is called a seruile feare which only by the feare of paines and of hell fire ether draweth vs backe from doing ill or impelleth vs to do well Euen so signified an Ethnike Poet when he wrot Oderunt peccare Horace mali formidine paenae that is the wicked hate to sinne for feare of punishment But the filial feare is whereby men liue vprightly and fly wickednes for that they desire to set forth the glory of God and for that they allow righteousnes euen for his owne sake Wherefore the same Poet saith Oderunt peccare boni virtutis amore that is the good hate to sinne for the loue of vertue Of these two kindes of feare are many thinges spoken oftentimes of Augustine in many places and especially in his 9. treatise vpon the epistle of Iohn and it is red in the maister of the sentences in the 3. booke and in the 36. distinction where Augustine alledgeth two places out of the holy scriptures which seme to be repugnant one to the other The one is out of Iohn Perfect loue driueth forth feare The other is taken out of the 19. Psalme The feare of the Lord abideth for euer To abide and to be driuen forth agrée not together This contrariety he thus conciliateth How feare is cast out and yet abideth for euer A similitude and saith that they in very déede disagrée not For euen as two pipes being blown with one and the self same breath discord not so sayth he two hartes namely the hart of Dauid and the hart of Iohn being stirred with one and the selfe same spirite can not disagree the one from the other but yet do require an indifferent and an attentiue ▪ hearer For Iohn speaketh of the seruile feare and of perfect loue But Dauid speaketh of the filiall feare And therfore he sayth The feare of the Lord is chast or cleane for in Hebrew it is written Iireth Iehouah Iehoudah and abideth for euer In this maner thinketh he may be holpen the appearaunce of contradiction which séemeth to be in these two places And he vseth for eche feare this similitude Let vs suppose saith he that there are two women the one chast the other vnchast and an adultresse Ether A similitude of these women doubtles feareth her husbande The adulteresse feareth him when he is absent least he should returne againe and when he is present least he shoulde vnderstande of her naughty behauiour But the chaste wyfe is afeard of her husband when he is present lest he should depart from her or should not loue her so well or shoulde by some offence be alienated from her By thys similitude Augustine thinketh may be distinctlye perceiued eche kinde of these feares Others say moreouer that Whether the seruile feare be profitable this seruile feare is not vtterly vnprofitable for it prepareth a way vnto loue For first say they it striketh the mind and fereth away men from sinnes and stirreth them vp to righteousnes thorough feare of paynes And an vpright life by little little passeth into an vse and is by custome made pleasaunt And so at the length men beginne to referre their workes vnto God and to esteme righteousnes for hys owne sake For euen as a nedle when any thing is to be sowed first entreth in and draweth with it the threde that is annexed vnto it but it selfe abideth not in that which is sowed So say they créepeth into vs a seruile feare which is afterward excluded when charity and a chast feare do once take place But what is to be thought of those terrors which in our minds go before faith we haue els where admonished namely that they are sinnes before the Lord but if any vtility or commoditie follow them the same is to be attributed not vnto their nature but vnto the goodnes of the holy ghost for be vnto our iustification vseth those as meanes The maister of the sentences in stede of the two kindes of feare which Augustine The master of the sentences maketh foure kindes of feares maketh mencion of putteth fower The first is a worldly feare wherby men rather then they will lose riches pleasures and honours fall away from Christ And this is a feare most pernicious most farre from all pietie The second is a seruile feare which we before haue described The third is an initiall feare that is a feare that serueth at beginning wherby men are so moued with the feare of paynes that together therwithall also they haue a regard vnto God and are taken with a certaine loue of his righteousnes and will This feare by his sentence is mingled both with a seruile and also a filiall feare Last of all he ioyneth that pure filiall The scholemen haue added the fifte feare feare with perfect charitie But the scholemen which followed the maister of the sentences that they also mought somewhat adde of their owne haue brought forth an other feare which they cal naturall wherby euen by the impulsion of nature it selfe we fly from those thinges which are against the constitution of nature Now that I haue briefly and faithfully declared these thinges out of Augustine out of the maister of the sentences and out of the scholemen I will in fewe wordes set forth what is to be thoughte touchyng them First I confesse that there is more then one kinde of feare for I knowe that Peter feared otherwyse then dyd Iudas Peter and Iudas feared diuersly A true distinction of seruile and filiall feare In godly men feare is neuer seperated frō faith As the law is ioyned with the Gosple so is feare with fayth For Iudas in déede so feared that he dispayred but Peter so feared that he got him againe vnto Christ whome before by denying he had forsaken Wherfore we say that a seruile feare is whereby we so abhorre God being angry and flye from him that we are vtterly voyde of faith But a filial feare is whereby in the middest of terrors we are lifted vp through faith ▪ neither suffer we our selues to be swallowed vp with feare Wherfore in godly men feare is neuer seioyned from faith For these two thinges are so to be knit together that faith alwayes gouerneth feare for if