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
B15167	A plaine exposition vpon the whole thirteenth, fourteenth, fifteenth, and sixteenth chapters of the Epistle of Saint Paul to the Romanes Wherein the text is diligently and methodically resolued, the sense giuen, and many doctrines thence gathered, are by liuely vses applied for the benefit of Gods children. Performed with much varietie, and conuenient breuitie, by Elnathan Parr Bachelor in Diuinity, and preacher of Gods word. To which is prefixed an alphabeticall table, containing the chiefe points and doctrines handled in the booke.	Parr, Elnathan, d. 1622.	1622 (1622)	STC 19321; ESTC S114077	263,450	369

whatsoeuer due from the subiect to the Magistrate by what name soeuer you call them For they are Gods Ministers as before verse 4. though the word here be different signifying a publike officer yet the sense is the same with a little increase of it by this terme Attending continually vpon this very thing that is the good of the people according to their calling from God The Reason in these words to vrge conscionable subiection is taken from the signe of it which is paying Tribute or from the part to the whole paying tribute being a part of that conscionable subiection spoken of in the first verse and this is shewed by the terme also The Reason may be thus framed To whom wee pay tribute of conscience to their lawes we ought to be subiect of conscience But we pay tribute of conscience to Magistrates Therefore c. The Minor is the Apostles The Maior is confirmed from the end of paying tribute which is that the Magistrate may make lawes for the good of the subiects thus For the making of which we pay tribute to such lawes we are to be subiect of conscience But for the making of good lawes we pay tribute Therefore c. The Minor is the Apostles For they attend continually vpon this very thing The Maior is grounded vpon common Reason For what manner of thing were it to offer the Magistrate tribute and to sue for lawes and when they are iustly enacted to refuse to obey them God who ordained that thou shouldest maintaine the Minister that hee might preach to thee ordaines thereby that thou shouldest heare him so of the case of the subiect toward the Magistrate There are then two parts of this verse first a duty paying tribute Second a reason from the original of such tribute paying which is the Magistrates care for the common wealth and well gouerning the people as in our Parliaments plainly appeares Paying of tribute is an acknowledgement of our subiection to the Magistrate and his lawes Doctr. Mat. 17.24 25 26 27. The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or tribute there spoken of was a payment gathered for the temple and maintaining Gods worship in testimony of Gods dominion ouer them and the Recognition of their subiection from a law Exod. 30.13 of all other payments the Iewes could least disgest that this should be paid to the Emperour because it was a signe of their subiection to him which our Sauiour Christ was pleased to pay Pompey first conuerted that Capitation or headsiluer to the City of Rome some sixty yeeres before the Natiuity of our Sauiour Ester 10.1 Ahashuerus laies a tribute vpon his prouinces which was a token of their subiection to him Luke 2.1 When Augustus Caesar was stablished in his Empire ouer all the world hee caused by a decree that all the World should be taxed which was a signe that he was an absolute Emperor ouer all Here subiects are to be admonished willingly to pay tribute Vse 1 We loue no paiments and subsidies seeme grieuous but if wee looke vpon the reason of Paul hee is vnreasonable that should grudge them The Magistrate watcheth for our good and attendeth continually therevpon He defendeth from enemies abroad hee represseth robbers at home The Administration of Iustice the security of our liues the safety and peaceable possession of our goods are from him Men scan at the reuenewes of the Prince but not at the issues Counsellers Iudges Officers of State a Guard sending forth Embassadours rewards to the well deseruing for generall encouragement and many other occasions cannot be discharged without a great treasure which is the ornament of peace and the sinew of war Beside a King is to bee maintained like a King for his honour and his care is worthy of great reward We must pay of conscience for not the greedinesse of Princes deuised tribute but it is by the ordinance of God himselfe It is not for subiects Vse 2 to determine how much the Prince shall haue but they should moderately exact and warily dispose of the tributes for their owne honour and the publike good Tiberius liked not the Shepheard that flayed the sheepe in stead of clipping Nor Alexander the Gardner which pulled vp the root of the hearbs Nor Tully him which so cut the wings that they should neuer grow againe The Turkes call the tribute of the Prouinces Saarum the blood of the people which to conuert otherwayes then for the good of the people should be vniust If we owe tribute to Princes Vse 3 for the good of their gouernment then what tribute and subiection doe we owe to God from whom wee receiue all good things for this life and for a better But what could enemies and traytors doe more then many among vs doe treading vnder foot and contemning the very Lawes of God and violating all good order What shall wee render to the Lord for his infinite goodnesse euen the tribute of willing and thankefull obedience VERSE 7. Render therefore to all their dues tribute to whom tribute is due custome to whom custome feare to whom feare honour to whom honour IN this verse Paul brings a new argument to inferre conscionable obedience and subiection to Magistrates and so concludes this whole matter The Argument is taken from Iustice which giues euery one that which is his To pay debts is conscionable But subiection to Magistrates is a debt Therefore c. Paul vrgeth this point with many strong arguments both because the Emperours were then Heathen and also because it is hard to corrupt nature to bee subiect euery man would be a Ruler Here are two parts The argument set downe in manner of a precept Render to all men their dues The amplification in the rest of the words In the precept we haue the duty To render dues and the persons to whom To all Render not giue as if it were an almes or gratuity but render or pay Dues 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 debts the same word which is vsed in the Lords Prayer Sabiection and tribute debts so that he is perfidious and vniust which payeth them not To all If you say men then it followes well from the lesse if to all men then to Magistrates which are the worthiest men If you say Magistrates then All respecteth either their quality or degree Their Quality To all to the good to the bad The euilnesse of the Magistrate discharges not the subiect of duty no more then the euilnesse of parents their children The ordinance of God not the vnworthinesse of men must bee respected Their Degree to the chiefe and to all inferiour Magistrates sent from him The amplification is from a speciall enumeration of dues which may be referred to two heads to the maintenance and countenance of the Magistrate Tribute and custome are for his maintenance Feare and honour for his reputation and countenance Some distinguish these foure thus Tribute to be rendred to the Treasurer custome to the Publicans and collectors Feare to the

Administrators of Iustice and Honour to the Person of the supreme Gouernour but I thinke it is easier to vnderstand these to be rendred to the chiefe Magistrate and for the manner to be left to his will Tribute 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that which is brought into the Kings treasury or Exchequer and so it is a generall word but vsually translated Tribute which is dersued from tribuo which is diuido because Princes must not take all but a part as Lipsius Lips polit l. 4. c. 11. but rather à tribu from the Tribes The people of Rome were diuided into three parts each part had a gouernor which was therefore called a Tribune and the payments made to the State a Tribute So Capitation or payments by the poll or out of lands and goods with vs may bee called Tribute Custome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from whence comes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Publican of which kinde of men there is often mention in the Gospell after this manner Publicans and sinners In Latine vectigal à vehendo and hereby are meant Imposts and taxations vpon merchandise exported or imported called with vs custome and his Maiesties officer herein a customer whom the Romanes called a Publican an office of honour among the Romanes but in disgrace among the Iewes who vnwillingly paid any thing to the Romanes for their subiection and bondage signified thereby and for the oppression vsed by the officers and especially if any of their owne countrey-men had bought the office Such an one was Matthew before his conuersion The office was lawfull but odious to the Iewes for the causes rehearsed Feare Feare and honour are the Lords due but hee communicateth them to Princes which beare his Image vpon earth Feare Not the feare of an euill conscience which followeth euill facts of which verse 3 4. but reuerence to their Persons and regard to their lawes which preserues from euill facts It is better to be loued then feared and Nero was hated for his Oderint dum metuant but if subiects were in no feare the Magistrate would be contemptible Honour This word comprehends all the former being expounded according to the meaning of the fifth Commandement As first Reuerence inward of the heart outward in word behauiour Second Obedience Third Thankefulnesse vnto which due payments are to be referred Subiection to Magistrates Doctr. is a debt and of conscience to bee paid them in all the parts of it Matthew 22.21 Render vnto Caesar the things which are Caesars Ephesians 6.1 Children are commanded to obey their Parents for this is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 iust or right much more iust to obey the Father of the Common-wealth When the Sonne of Fabius Max. was Consul Fabius taking horse before him and setting forward was commanded by his Sonne to dismount and to giue him place being Consul Plularch in Apo. Liuius l. 4. d. 3. The Father saith to his Sonne Euge fili sapis qui intelligas quibus imperes et quam magnum Magistratum susceperis It is well done my Sonne thou art wise and vnderstandest the greatnesse of thy Office He is no good subiect that refuseth Vse 1 or vnwillingly and grudgingly paies his dues to his Prince Thinke it not hard or that it is extorting It is his due and to render it conscionably and willingly is an acceptable seruice to the King to God It is an Iniustice for him that is able to desire to be freed from payments from finding armes and such like this were to desire to reape the benefit of a good Prince and good Lawes and not to bee thankefull and to maintaine them Onely let Assessours bee admonished to rate men equally that the poore man beare not the rich mans burden Vse 2 Princes must be reuerenced and honoured though they bee euill indeed glory is due to vertue but honour to their dignity Defame not their persons couer their faults cauill not at their lawes but obey For a diuine sentence is in the lips of the King his mouth transgresseth not in iudgement He that saith he honoureth God and obeyeth not lieth so he that obeyeth not the King is guilty of dishonouring him Render to Caesar that which is Caesars and vnto God the things that are Gods VERSE 8. Owe no man any thing but to loue one another IN this and the two next Verses following is the second part of this Chapter teaching loue to our Neighbours M. Caluin makes this another argument to vrge subiection to Magistrates because to resist them is a violation of Charity M. Beza and Gualter make it also to pertaine vnto the former and to be the remouing of a grand impediment of due subiection which impediment is the vnkind suit and contention betweene men which when the Magistrate hath determined the party which is cast begins many times through corruption to hate the Magistrate and to deny due respect now say they that such suits the occasion of such deniall might be taken away the Apostle bids them to owe nothing one to another but loue But I thinke rather that here is a new matter though the manner of propounding it vnder the terme of owing might bee occasioned from the verse precedent and indeed the precepts of godlinesse are of neare acquaintance and runne as we may say in a bloud In this whole part are two things A commandement and the reason The commandement that wee should loue one another set downe in these words which haue a prohibition Owe no man any thing and a correction or exception but to loue one another Owe no man any thing whether mony labour c. But to loue one another 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nisi but this is not declaratiue pay your debts that mutuall loue may flourish but exceptiue Owe nothing but loue One another Not the Magistrate onely who can compell nor friends onely which can requite nor rich onely who can reward but one another Let the rich loue the poore and the poore the rich The summe is in two precepts A negatiue owe nothing to any an affirmatiue owe loue to all these seeme but are not contrary Debt is double Ciuill as money c. which wee must not owe. Naturall and Diuine as loue which wee alwayes must owe. Betweene these two debts there is great difference beside the Excellency of one which is loue aboue the other 1. Ciuill debts when they are once paid the Obligation is void Loue is alwayes to be payed and alwayes to be owed 2. In Ciuill debts he that payes hath the lesse and hee that receiues hath the more not so in loue for he that loues the more he loues the more his loue increaseth 3. Ciuill debts may be pardoned and forgiuen a man may giue out his bond and release his debtour but no man hath power to discharge his neighbour of his loue though it may be in pride or heat we sometimes say wee care not for such a ones loue yet this