Selected quad for the lemma: honour_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
honour_n	custom_n	render_v	tribute_n	3,126	5	11.2636	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A26981	A paraphrase on the New Testament with notes, doctrinal and practical, by plainess and brevity fitted to the use of religious families, in their daily reading of the Scriptures : and of the younger and poorer sort of scholars and ministers, who want fuller helps : with an advertisement of difficulties in the Revelations / by Richard Baxter.	Baxter, Richard, 1615-1691.	1685 (1685)	Wing B1338; ESTC R231645	1,057,080	615

therefore will not be subject to Humane Government but resisteth True Authority resisteth a needful Ordinance of God and deserveth Punishment from God and Man 3. For rulers are not a terror to good works but to the evil wilt thou then not be afraid of the power Do that which is good and thou shalt have praise of the same 3. For as God is the Ordainer of Government in general so he hath specified their Office as to the universally necessary part and bound them as his Officers to see to the Execution of his Universal Laws as the King binds Justices to execute his Laws And therefore their Office and Authority received from God is not to be Persecutors or a Terror to Good Works but to punish the Evil For God giveth no Authority against himself or his Laws If therefore thou fear this Power given of God do that which is good and it will further thy Encouragement and Praise Even Heathens by seeing to the Execution of the Law of Nature will promote Natural Virtue and suppress and punish Vice 4. For he is the minister of God to thee for good But if thou do that which is evil be afraid for he beareth not the sword in vain For he is the minister of God a revenger to execute wrath upon him that doth evil 4. And let not bad Mens abuse of Government make thee think evil of the Office For they are but God's Servants or Officers not authorised to destroy and to do mischief but to do good even to see to the Execution of God's Laws by their own and to take care of the Common Welfare But if thou do evil fear them for God hath not entrusted them with the Sword in vain much less for mischief For they are God's Officers Revengers of Sin to execute God's Wrath and Man 's on Sinners And so to resist them is to resist the Officers of God and to honour and obey them is to honour and obey God that hath authorised them 5. Wherefore ye must needs be subject not only for wrath but also for conscience sake 5. Wherefore you ought to be subject even when you may not obey not onely for fear of Punishment from Man but in Conscience of your Duty to God who ordaineth them 6. For for this cause pay you tribute also for they are Gods ministers attending continually upon this very thing 6. Therefore honourable Maintenance and Tribute is their due For they are God's Servants whose very O●●●ce and daily Care and Labour is to do his Service for the Common Good 7. Render therefore to all their dues tribute to whom tribute is due custom to whom custom fear to whom fear honour to whom honour 7. I am not perswading you to own Usurpation or to give Men that which is not their due not yet do I determine among several Claimers which is the Supreme But that you give all their proper due Tribute Custom Fear and Honour to every one to whom they are due And let not Covetousness or Disobedience hinder you 8. Owe no man any thing but to love one another for he that loveth another hath fulfilled the law 8. Discharge your Debts and give all Men the due which you owe them else you are unjust and rob them Only Love we shall still owe to one another and shall thus owe it even while we pay it And to pay this Debt of sincere Love is to fulfil all the Law to Man 9. For this Thou shalt not commit adultery Thou shalt not kill Thou shalt not steal Thou shalt not bear false witness Thou shalt not covet And if there be any other commandment it is briefly comprehended in this saying namely Thou shalt love thy neighbour as thy self 9. For all our Duty to Man is virtually comprehended in Loving them as our selves For a Man will not wrong the Life the Estate the Marriage right the Honour of himself nor falsely accuse or prosecute himself or covet from himself or those that he loveth as himself Bring Men once to this unfeigned Love and Hurtfulness Covetousness Fraud False Accusation Persecution and all Injustice will cease 10. Love worketh no ill to his neighbour therefore love is the fulfilling of the law 10. As we are not apt to hurt our selves so true Love would not hurt others in their Lives Liberties Estates or Good Names much less study to destroy them Therefore Love is the virtual fulfilling of all our Duty to them 11. And that knowing the time that now it is high time to awake out of sleep for now is our salvation nearer than when we believed 11. And we should increase in this careful discharge of our Duty of Love and Justice though in the State of Infidelity we lived in such Sins For by this time we should be better acquainted with our Duties and awaked to all conscionable performance of them we being neerer our Reward and Salvation than when we were first converted to the Faith and God expecteth now more from us 12. The night is far spent the day is at hand Let us therefore cast off the works of darkness let us put on the armour of light 12. We are now got further from our former State of Darkness We are now come to the Day-light of Illuminating Grace and under the Increase thereof The Church is growing to a more Honourable State by its Increase Let us therefore more resolvedly cast off all the Works of Heathenish Darkness and as Christ's Soldiers put on our Sacred Armour and use it as in the Day-light of Grace 13. Let us walk honestly as in the day not in rioting and drunkenness not in chambering and wantonness not in strife and envying 13. Seeing we are in the Light let us walk modestly and decently as becometh our Condition not as the Heathens in rioting and drunkenness not in lasciviousness and uncleanness and fleshly lusts not in proud selfish or covetous strife and envy 14. But put ye on the Lord Jesus Christ and make not provision for the flesh to fulfil lusts thereof 14. But let Christ his Spirit and Love his Doctrine and Example his Interest and Kingdom take you up and be to you as the Cloathing which you daily wear And do not as Carnal Men whose fleshly Pleasure and Prosperity is their choice and best that live to the said fleshly Pleasure and make provision to satisfie the Carnal Will and Lust in stead of preferring the Heavenly Treasure ANNOTATIONS Qu. I. WHat is meant here by Powers Ans Not meer Strength but Authority or Right to Govern It is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Usurpers Strength may be resisted but Rightful Power or Authority may not Qu. II. Doth St. Paul determine here either of the Species or Individually who it is that hath the Highest Power Ans Not at all In those Ages and long after sometime the Senate claimed the Supremacy wholly and sometime a part of it sometime they pretended to make

Emperours and some Emperours yielded them more than others But whether the Senate or the Emperour were the Highest Power or the Supremacy in both conjunct or which de specie was most just Paul medleth not Qu. How then would he have the Christians know whom to obey Ans He leaveth that to be known by its proper Evidence and not by Divine Revelation by him Qu. III. Is no Power to do wrong ordained of God Or is all such ordained by him Ans Power here being Right to Govern no Man hath Right to do Wrong that 's a Contradiction But God hath ordained that Right which may be abused to do Wrong and yet not resisted Qu. IV. What 's meant by Subjection Ans A State of Consent and Obligation to obey Obedience is the Practice of Subjection Qu. V. Hath the Universal every Soul no Exception Ans The Higher Powers themselves are excepted And neither Foreigners nor those that have no Governours are bound to be subject to other Princes It is only their own Subjects that are meant And the Pope could have no pretence to except his Clergy if he did not feign himself to be the Highest Power over them and above their Kings and States Qu. VI. Is Obedience to go as far as Subjection Ans No We must not obey any by disobeying God But yet we must continue Subjection and Due honour to them and not deny them their due because we must not give them more by Sin Qu. What then are the Limits of our Obedience to Men Ans 1. Materially we must not obey any by Sin nor yet against the Common Good to do more hurt than good when they command without due Power or Right 2. As to formal Obedience which is to act by the Obligation of their Authority the Limits of their Power are the Limits of that Obligation and Obedience Qu. What are the Limits of their Power Ans In general they have no more from God than he giveth them 1. They have no Power against any of his Laws of Nature or Scripture nor against his Kingdom or himself 2. They have no Right or Power to overthrow Personal or Family or Church-Government nor to deprive any of any thing which God hath given them without forfeiture or Consent explicit or implicit nor to destroy the Common Good 2. Therefore that Propriety which God hath given Man as Man in Life and Limbs and the use of his Faculties for his Welfare and his Duty to God and his Wife and Children are such objective Limitations of this Power that no Man hath Right to take them from any but on Forfeiture or valid Consent Qu. VII How far is all Power of God and how far of Men Ans 1. It is of God's Ordination in Nature That there be Government and Subjection in general 2. And the Specification is so far of God that he hath made them his Officers 1. To promote Obedience to his own Law 2. For his Glory and the Common Good So that no People can make a Power that shall not have Right to promote God's Law 2. or that shall destroy the Common Good 3. God's Providence doth so manage the Affairs of the World as shall point out the Man or Families that the People should accept of first while free as qualified by Strength Wisdom and Goodness for Authority 4. Monarchy and Aristocracy in specie are both of Divine Allowance 2. But it is of Men 1. Which of these sorts Monarchy or Aristocracy or Mixt shall by a Free People be chosen● 2. And who by such a Free People shall be chosen for the Persons or Families 3. And what degree of Power they shall have over their Proprieties which are antecedent to Regiment in undetermined Cases So that Government is partly from God and partly from Man Qu. VIII By what Right doth one Person or Family claim it before all others Ans The foregoing Words decide this 1. Not by meer Worth Wit or Vertue For these may be without such Authority 2. Not by meer Strength or Conquest For then every Rebel or Foreign Prince that can conquer Kings will have the Right which would tempt them to attempt such Conquest 3. Not every Conquest made just by some Injury For that giveth Right but to Reprisal or Damages and over the Injurers And all Wars usually are on Pretence of Right 4. Not a Succession of Primogeniture from Noah nor from the first founding of the Commonwealth This is not necessary Nor may any rebell against all the Kings on Earth if they can but disprove such an uninterrupted Succession of Primogeniture Else Kings were dangerously exposed 5. Nor is Revelation from Heaven necessary to notifie the Person For who but Fanaticks now pretend to that I know therefore no remaining Title but Mutual Consent free or forced of Persons made capable by the Providence of God at the forming of the Government Qu. IX Are not the Powers that be all that have present Possession Ans Yes all that possess that Right of Government but not all that usurp it or possess meer Strength Qu. How then Shall all the V●lgar be made Judges of the Princes Right Ans They are bound to ju●ge as far as they can know else they could not tell whom to obey or defend But mis-judging will not excuse them from Guilt And in difficult Cases Appearance and Probability must serve them that can have no more And Submission and Patience under Usurpers is not Subjection and Consent Qu. X. What is meant by Resistance Ans Not only Fighting against them but all that is contrary to Subjection and due Obedience But most eminently Libertinism which pretendeth that God hath freed Christians from Subjection Qu. XI How doth the Description verse 3. agree with Heathens and Persecutors Are they none of God's Ministers who are a Terror to Good Works Ans If they are not in the general Course of their Government for Vertue and against Vice and for the Common Good they want the Essence of the Office But they that are a Terror to some particular Good Works not essential to the End of the Office and that through Errour may yet be against Vice and for Goodness in the main And a Heathen may execute the Law of Nature and so far be for the Common Good But Persecuting the Just is no exercise of the Divine Ministry or Power Qu. XI Verse 5. How is Conscience bound by Mans Laws Ans All Men must be conscious of God's Obligations on them to obey the Just Laws of Men. Qu. XII Verse 6 7. May we give none mere Tribute Custom Fear or Honour than their due And are all Judges of the Princes due Ans All is not due that may be claimed Materially Men may for their own Safety and just Ends give Rulers or others more than their due or which they have right to But as formal Obedience or Justice we are not bound to give any one more than his due And of this we are Discerners though not

thing in the World we know not the whole of any thing but some part of it And to be ignorant of our Ignorance is a double Ignorance It is this false Conceit That Men know more than indeed they know which is the grand Cause of all the pernicious Errours of the World And confident Errour is far more dangerous and hurtful than meer Nescience 3. But if any man love God the same is known of him 3. But he that hath such Knowledge as habituateth his Soul to the true Love of God and Holiness is one that God owneth and knoweth as his own and attaineth the true End of Knowledge For our Happiness is better secured by Gods loving beneficent Knowledge of us and all our Concerns than by our own Wisdom 4. As concerning therfore the eating of those things that are offered in sacrifice unto idols we know that an idol is nothing in the world and that there is none other God but one 4. And as to the Case of eating things offered to Idols we know as well as these Pretenders to great Wisdom that Idols are nothing but Fictions of deceived Men and that there is no God but one 5. For though there be that are called gods whether in heaven or in earth as there be gods many and lords many 6. But to us there is but one God the Father of whom are all things and we in him and one Lord Jesus Christ by whom are all things and we by him 5 6. For though the World hath feigned many Deities Supreme and Subordinate ones as Mediators yet we know that there is but One God the Father of whom all Creatures have all their Beings and for and to whom we and all things are and One Lord Jesus Christ by whom all things were at first created and are ordered and by whom we are redeemed and who only is our Mediator with this One God Note That this Text which the Arians greatly boast of and mistake as if it expresly confined the Deity to the Father as distinct from Christ is variously expounded against them by two sorts of Expositors I. The ordinary Exposition is 1. That though there be but One God the Father the same God is also the Son 2. But more probably that in Scripture God the Father as Fundamentum Trinitatis as the Schoolmen speak is oft put for the Deity as such comprehending the Three Persons II. Theirs that hold three Natures in Christ viz. 1. The Second Person in the Divine Nature 2. Unitively producing the first of Creatures a Superangelical Being by whom he made all other Creatures and who appeared to the Fathers of old And 3. The Humane Nature assumed into Personal Union by the Superangelical and Divine These say that Christ is called One Lord by whom are all things as in this first created Superangelical Nature distinct from One God the Father but not divided from him But besides Peter Sterry and some such of late few have entertained this 7. Howbeit there is not in every man that knowledge for some with conscience of the idol unto this hour eat it as a thing offered unto an idol and their conscience being weak is defiled 7. But when every Man knoweth not this that an Idol is nothing but Custom hath fixed in Men the conceit of many Subordinate Demi-gods to whom they think they owe some Worship some Novices and corrupted Professors of Christianity are not yet cured of these dangerous Opinions and really intend some Honour to the Idol and their Diseased Souls will be more defiled when they are herein encouraged by your Example and see you do the same outward Act though you do it not with the same Opinion and Intention Note Some Expositors rather think that this is the Sense Some know not that an Idol is nothing but think them real Demons that are worshipped and that eating things offered to them is real Worship and are tempted to it by fear to save themselves and will be hardned and defiled by the encouragement of your Example But this seemeth not so agreeable to the Phrase 8. But meat commendeth us not to God for neither if we eat are we the better neither if we eat not are we the worse 8. It is not the meer eating or not eating the Meat that is any great matter nor maketh one better and more acceptable to God and another worse 9. But take heed lest by any means-this liberty of yours become a stumbling-block to them that are weak 9. But take heed though the eating of that Meat as such be lawful lest by outward Symbolizing with Idolaters you seem to worship the Idol and so tempt others both to the mutual Errour and corporal Sin against Charity and Piety viz. the Second Commandment For weak unsetled Persons are too easily seduced 10. For if any man see thee which hast knowledge sit at meat in the idols temple shall not the conscience of him which is weak be emboldened to eat those things which are offered to idols 10. For though thou say that thou dost not offer it to an Idol but eat it in that Temple to avoid danger as a common Meal yet thy Action will persuade the weak that it is lawful which so knowing a Man doth seem by his own Practice to approve 11. And through thy knowledge shall the weak brother perish for whom Christ died 11. And whereas Christ died rose and revived that he might be Lord of the Dead and Living and hath a Right of Propriety unto all having purchased for them a Conditional Gift of Salvation thou wilt now rob Christ of his Right and them of their Salvation by the abuse of thy pretended Knowledge 12. But when ye sin so against the brethren and wound their weak conscience ye sin against Christ 12. Know therefore that thus ensnaring the Consciences of the weak by Temptation is not only uncharitable wrong to them but Sin and Injury against the very Blood and Right of Christ 13. Wherefore if meat make my brother to offend I will eat no flesh while the world standeth lest I make my brother to offend 13. I conclude then That I do not make so light of anothers Sin nor set so light by the Soul of a weak Brother or by the Blood and Right of Christ as for Flesh or any unnecessary thing to abuse my Liberty when it will prove to them a dangerous Temptation to Sin Though it be their culpable weakness that maketh them in such danger I will forbear Flesh as long as I live if that conduce to save them from Sin unless God lay on me a necessity to do otherwise and leave it no longer to my liberty as indifferent To prefer my Liberty or Commodity in the use of things otherwise lawful before the saving of the Soul even of the Erroneous from Sin is to despise both Christ and Souls Note O Then what have those Papal Church-Tyrants to answer for that by their numerous vain yea noxious Canons to