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_a	fear_n	tribute_n	2,900	5	10.7895	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A17643	A commentarie vpon the Epistle of Saint Paul to the Romanes, written in Latine by M. Iohn Caluin, and newely translated into Englishe by Christopher Rosdell preacher. Whereunto is added a necessarie table for the better and more readie finding out of certayne principall matters conteyned in this worke; Commentarius in Epistolam Pauli ad Romanos. English	Calvin, Jean, 1509-1564.; Rosdell, Christopher, b. 1553 or 4.	1583 (1583)	STC 4399; ESTC S107213	360,940	450

effect shoulde alway be extant if through our fault so noble and healthfull an institution were not corrupted For seeing princes doe neuer so abuse their power in vexing the good and innocent but in their tyranny they reteyne some shewe of a iuste domination there can bee no tyranny which in some respect is not a defence to conserue the societie of men Heere also hee hath noted two parts of the which yea euen the Philosophers themselues haue thought the best composed administration of a commō wealth to consist namely the rewarding of good men and the punishing of euill The worde praise hath heere a large signification after the maner of the Hebrewes 4 For hee is the minister of God to thy wealth Here euen the Magistrates themselues may learne what is their calling For they rule not for their owne cause but for the common profite neither are they indued with an infinite or vnlimited power but such as is tyed to the health of their subiects Finally they are bound vnto God and men in their principalitie For because they are the substitutes of God doe his businesse they shall giue account vno him Secondly that ministerie which God hath committed to thē respecteth the subiects wherfore they are also debters vnto thē And priuate men are admonished that this is of the bountifulnesse of God to defende them from the iniuries of wicked persons by the sworde of princes For they beare not the sword in vaine The other part of the office of Magistrates is that they ought to represse the lasciuiousnesse of wicked men whiche wyllingly doe not suffer themselues to bee gouerned by lawes and to take such punishment as the iudgemen of God requireth for their wickednesse For hee doth plainely denounce them armed with the sworde not for a vaine shewe only but that they might smyte euyll doers Moreouer this saying the reuenger of wrath is as muche as if it were saide the executour of the wrath of God And that hee proueth by the vse of the sworde which the Lorde hath giuen into their handes A notable place to proue the authoritie of the Magistrate For if God in arming the Magistrate hath also commaunded him to vse the sworde so often as hee punisheth the giltie with death by exercising the vengeance of God he obeyeth his commandements Therefore they contend with God who thinke it an abhomination that the blood of wicked men should be shed 5 Wherefore wee must needes bee subiect not onely for feare of punishment but also for conscience 6 And for this cause pay yee tribute for they are the ministers of God seruing for the same purpose 7 Giue to euery man therefore his dutie tribute to whome tribute is due custome to whom custome feare to whome feare honour to whom honour belongeth 5 Wherefore wee must needes bee subiect Nowe by the way of collection yet with a kinde of polishing he repeateth that whiche hee cammaunded in the beginning touchyng the obedience is to be giuen to Magistrates namely how they are to be obeyed not onely for the cause of mans necessitie The dueties of subiects towards magistrates but also that we may obey God For hee hath put this worde wrath for vengeance or reuengement which the magistrate may take for the contempt of his dignitie or calling as though hee had saide we must not therefore obey because wee cannot freely resiste the mightie and those are armed as iniuries are wont to be borne which cannot be repelled but voluntaryly we are to take vpon vs that subiection whereunto our conscience is bounde by the worde of God Therefore albeit the Magistrate were vnarmed and a man might prouoke and contemne hym freely to wit with out punishment for it yet is it no more to bee attempted then if wee sawe present vengeance to bee at hande for it For it is not the parte of a priuate man to take the regiment from him whome the Lorde hath placed with authoritie ouer vs. This whole disputation is of ciuile gouernmente Therefore in vaine goe they about by this place to establishe theyr abhominable tyrannie whiche exercise authoritie ouer mens consciences 6 And for this cause pay wee tribute By occasion hee maketh mention of tribute the reason whereof is taken from the office of Magistrates For if it bee theyr partes to defend and conserue in safetie the tranquillitie of good men and to oppose themselues against the godlesse practises of the wicked that they can not doe vnlesse they bee holpen by power and firme helpes Tributes therefore are well and worthilie paid for the maintenance of so necessary charges Concerning the maner of customes and tributes this is no place for any larg discourse neither is it our partes to prescribe princes how much they shoulde bestow on euery thing or call them to a reckoning Yet is it meete they should remember whatsoeuer they haue of the people it is as it were common goods not an instrument of priuate lust and ryot For we see to what vse Paule appointeth those tributes are paid namely that princes might be furnished with strength to defend their subiects 7 Giue to euery man therefore his dutie The Apostle seemeth to me here to goe about to comprise summarily in what thinges the dueties of subiects towardes Magistrates consist namely that they haue them in estimation and honour that they obey their statutes lawes and iudgements that they pay tributes and customes Vnder the name of feare he noteth obedience by customes and tributes hee meaneth not onely fraight paide for carriage and taxes but also other reuenewes And this place confirmeth that I saide before wee must obey kinges and euery other superiour not because wee are constrained but because it is an acceptable obedience to GOD. For hee will not onely bee feared but also be honoured with a voluntarie obedience 8 Owe nothing to any man but to loue one another For hee that loueth another hath fulfilled the lawe 9 For this thou shalt not commit adultery thou shalt not kill thou shalt not beare false witnesse thou shalt not luste and if there bee any other commandement it is in few words comprehended in this saying thou shalt loue thy neighbor as thy self 10 Charitie worketh no ill to his neighbour Therefore the fulfilling of the lawe is charitie 8 Owe nothing to any man There are some whiche thinke this is not spoken without a taunte as though Paule answered to their obiection who contende that Christians are ouercharged as who shoulde say other precepts then the precepts of charitie were inioyned them And surely I denie not but it may bee taken ironicè to wit tauntingly that he might graunt vnto those admit no other lawe then of charitie their request But in another sense Yet had I rather take it simply because I thincke Paules meaning is to refer this precept of the authoritie of Magistrates least it should be thought of any to bee but weake vnto the lawe of charitie as though he had said

A Propitiatory or reconciliation through his blood So I had rather worde for worde to keepe that Paule hath When the blood of Christ is only named the other partes of our redemption be not excluded but vnderstood by the figure Synecdoche which is when by a parte the whole is vnderstood for verily he seemeth vnto me by a continuall stile without interruption to say God is reconciled vnto vs so soone as we haue our confidence reposed in the blood of Christ because through faith we come into the possession of his benefite Whiles he nameth blood only he excludeth not the other partes of our redemption But rather vnder a parte hee comprehendeth the whole summe And named the blood wherein we haue our washing So by the figure Synecdoche the whole cleansing is noted For whereas he said of late that God was pleased with vs in Christ nowe hee addeth that the same is brought to passe by fayth and also what our faith ought chiefly respect in Christ For the forgiuenesse of sinnes The preposition causall is as much in value as if he had saide for forgiuenesse sake or to this ende that he might doe away sinnes And this definition or exposition doth confirme agayne that which I haue nowe already sundrie tymes warned namely that men are not iustified because they are suche indeede but by imputation Onely he vseth he vseth diuers woordes that he might more euidently declare there is no merite of ours in this righteousnesse For if we obteyne it by the remission of sinnes we gather it is out of our selues Secondly if the remission of sinnes bee of the meere liberalitye of God all merite falleth to the grounde Yet heere aryseth a question why he restrayneth pardon or forgiuenesse to the sinnes are passed Although this place be diuersly expounded It seemeth probable to me that Paule had regarde vnto the cleansinges or washinges of the lawe Whiche were onelye testimonies of the satisfaction to come For they coulde not please God There is the like place to the Hebrewes Heb. 9.15 that through Christe came the redemption of sinnes that were in the former Testament And yet thou mayst not vnderstande it that no transgressions but those of the former tyme are done awaye by the death of Christe Whiche dotage or folly some certayne mad men haue drawen from this place being vndecently wrested There neuer was is nor shal be any other satisfaction for sinne then the blood of Christ For Paule onely sheweth that vntill the death of Christ there was no price to please God and that the same was not accomplished or fulfilled by the figures of the lawe Wherefore the veritye vntill the fulnesse of time was in suspence Moreouer the same reason is of those sinnes doe daily make vs guyltye for there is one onely satisfaction for all Some that they might auoyde that inconuenience haue sayde the former sinnes were forgiuen least a liberty of sinning afterward should seeme to be graunted And true it is there is no remission giuen but to sinnes committed Not that the fruite of redemption doth fall away or perish if afterwarde we sinne as Nouatus with his sect did dreame Christes death not onely auayleable for sins past but also if hereafter we fal but because this is the dispensation of the Gospell to set before him is about to sinne the iudgement and wrath of GOD and before him hath sinned mercie Howe 〈…〉 that is the pro●●● sence which I brought Whereas he addeth this remission to haue byn in patience or long sufferance They simply vnderstand it for meeknes myldnes or gentlenes which stayed the iudgement of God neither suffered it to burst foorth to our destruction vntill at the length he receiued vs into fauour But rather it seemeth to be a secret Preoccupation or preuenting of an obiection Least any shoulde obiect that it was long ere this mercy appeared Paule sheweth it was an argument of patience 26 To shewe c. The repetition of this member is not without an Emphasis or force which repetition Paule did purposely seeke after because it was very necessary seeyng man is perswaded vnto nothing more hardly then that hee disabling him selfe in all thinges should acknowledge them to be receiued of God How the righteousnes of God which was at al tymes had effect in al ages is said to be reuealed at this time although this new demonstration be mentioned of purpose that the Iewes might open their eyes to beholde At this time he referreth that vnto the day or time when Christ was exhibited which hath been at all times And not vnworthily for the which in olde time was knowen obscurely vnder shadowes God hath manifested openly in his sonne So the comming of Christ was the time of his good pleasure and the day of saluation God verily in all ages gaue some testimony of his righteousnes But when the sonne of righteousnesse shyned it appeared farre more bright The comparing therefore of the olde and new Testamēt is to be noted because then at the last was the righteousnesse of God manifestly reuealed when Christ was exhibited That he might be iust It is a definition of that righteousnes which hee said was then reuealed when Christ was giuen as in the firste Chapter he taught to be declared in the Gospel And he affirmeth it to consist of two members The righteousnes of God reuealed in the Gospel conteyneth two branches One that he is absolutely righteous in himselfe another that he communicateth the sinne vnto men The first is that God is iust not as one amongest many but as one who onely conteyneth in himselfe all the fulnesse of righteousnesse For otherwise perfect and true prayse such as is due vnto him canne not be giuen vnto him then whiles he onely obteyneth the name and honour of iust all mankynd beyng condemned of vnrighteousnes He setteth the secōd mēber in the communication of righteousnes namely whiles God doth not keepe his riches hid vp in himselfe but powreth them out vpon men Therefore the righteousnes of God appeareth in vs so farre foorth as he iustifieth vs by the faith of Christ For in vayne were Christ giuen vnto righteousnes except there followed a fruitiō of him by faith Wherby it foloweth that al men were vniust damned in themselues til a remedy was offered from heauen 27 Where then is the glorying It is excluded By what law Of workes Nay But by the law of faith 28 VVee determine therefore that a man is iustified by faith without the workes of the lawe 27 VVhere then is the glorying After that the Apostle hath sufficiently by firme reasons beaten men downe from the confidence of workes he nowe taunteth their vanity This exclamation or acclamation to the thing alreadye declared and proued was necessary for in this cause it did not suffice to teache except by greater vehemency of the holy Ghost he should lighten and thunder against our pride to ouerthrow it And