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	fear_v	tribute_n	4,452	5	11.2078	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A77930	Tractatus de jure regnandi, & regni: or, The sphere of government, according to the law of God, nature, and nations. / By VVilliam Ball, Gent.	Ball, William.	1645 (1645)	Wing B597; Thomason E309_36; ESTC R16489	14,585	23

enslaved and deprived of its naturall right as in the King and Parliament having a power to dispose of all mens estates ad placitum as aforesaid of such things they make them no Judges and the word Represent inferres as much for to represent or alterius vices gerere doth not import as some would have it to be an absolute Iudge or Vmpire in all things for then he doth not represent or vices gerere but is absolute and independent but in some things moreover the writ whereby the Parliament is conveened declares that they are not called together de omnibus sed de quibusdam arduis Rebus negotiis regentibus c. some things need not Parliament Assemblies to determine of them but only to conserve them from violation as the generall and fundamentall liberty and propriety of the subject c. and as concerning that the King and Parliament are the Legislative power in England I grant that they are in things disputable as aforesaid but not in things indisputable such as is the generall and fundamentall liberty and propriety of the Subject grounded upon the Law of Nature c. concerning their lives and estates as formerly mentioned 1. And now to satisfie such who by mis-interpreting some places or texts of Scripture suppose it most unlawfull and heynous for a Nation or People to defend by Armes against a naturall or rather Nationall power whether Potentate or Potency it makes no matter their Lawes and liberties if violated I have thought good to discusse and resolve some of their chiefest Allegations and first that of the 13. to the Romans Let every soule be subject to the higher power for there is no power but of God c. Concerning which Text I say that every soule ought to be subject to the higher power so far forth as that power doth lawfully extend for God commandeth no unlawfull thing either by divine Law or by Law of Nature or by Law of Nations Power by Divine Law is that which hath extraordinary or speciall appointment by God as I have already instanced in the beginning that of Nature is grounded upon common principles of reason that of Nations upon prudent and politicall reasons and considerations Now to this last Power subjection may bee due more or lesse for some Nations have agreed and covenanted as it were to be slaves as the Persians Muscovites Turkes c. others have made a better bargaine for themselves in matters of subjection as the English Aragonez c. Now when the Apostle saies Let every soule be subject to the higher power c. he intends not that such as were lesse subject should make themselves slavish by undergoing any kind of needlesse or enforced subjection but only that they should be so far forth subject as God had made or caused them to be subject And the Apostle infers as much in the same Chapter v. 7. Render therefore to all their dues tribute to whom tribute custome to whom custome feare to whom feare honour to whom honour he doth not say Render more then is due if it be exacted Moreover the Apostle in the words Let every soule be subject c. induces a generall cause of obedience not a speciall or in some cases for suppose the Apostle had said Spare or be mercifull to all men for there is no man but he is of God or the Image of God this had not prohibited but it might have been lawfull to punish malefactors so when the Apostle saies Let every soul be subject to the higher power for there is no power but of God c. This hinders not but that it may bee lawfull to oppose Tyrants usurpers and such like And when the Apostle saies farther for whosoever resisteth the power resisteth the ordinance of God c. it must surely be understood of power one way or other lawfull as the 3. v. in the same Chapter and the verses following shew for if otherwise the enslaved or oppressed people may free themselves if they finde convenient occasion from their bondage without any speciall warrant from God as did the petty Kings and people of Sodome and Gomorah who were enslaved or made Tributaries Gen. 14. yet their leavying War or Rebellion was not reprehended but rather countenanced by the high Priest in the time of the Law of Nature and the usurping Tyrants of the Nations called enemies of just Abraham their assistant who surely would not have aided or rescued his brother and the rest of his brothers friends without some speciall warrant from God whereof we read of none if their leavying of War or Rebellion to free themselves from bondage had been unjust but indeed the Law of Nature dictated their War to be just 2. Another Allegation greatly insisted upon albeit I see no great reason for it to prohibit Subjects to take Arms in any case of Tyrany and oppression against a Nationall Potentate is the Text Matth. 22. v. 21. Render therefore to Caesar the things which are Caesars and to God the things which are Gods whereby some would conclude that all temporall estates of Subjects are Caesars or of such like as Caesar and that therefore if Caesar should and would demand men to surrender all their estates into his hands they ought to doe it or otherwise if he should by violence take it they ought to permit him and no way to resist him but I answer to such that there is in those words not only a distinction of things spirituall and temporall Gods and Caesars but also a limitation of things temporall for it is not said Render all your mony or substance to Caesar but the things which are Caesars so much as is due to him his tribute mony and such like It may be some Critick will object and say that it is also said And to God the things that are Gods and that therefore according to this interpretation God may seem also to be limited not so for where the Text will admit of limitation as aforesaid there it ought to be admitted but where it will not without incongruity there it ought not to be admitted when we have done all what we can do in respect of Gods service we are but unprofitable servants we cannot punctually performe our duties but we may give or Render too much to Caesar or Caesars ●e ren●●●●ore ● is Potentates or Potencies unlesse they make it appeare that what we Render is for our good as well as for theirs 3. Some there are also who alleadge the 1 of Peter 2. 13. Submit your selves to every ordinance of man for the Lords sake whether it be to the King as supreme c. and hence they would infer that all Acts or Ordinances of Kings ought to be obeyed or otherwise undergone and suffered they must not be resisted But surely Acts 4. v. 19. and also 5. v. 19. in things touching God their Ordinances ought not to be obeyed if opposite to the Ordinances of God and for Ordinances of man