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	king_n	tribute_n	1,660	5	11.1891	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A94135	The Jesuite the chiefe, if not the onely state-heretique in the world. Or, The Venetian quarrell. Digested into a dialogue. / By Tho: Swadlin, D.D.	Swadlin, Thomas, 1600-1670.	1646 (1646)	Wing S6218; Thomason E363_8; ESTC R201230	173,078	216

forreigners and not upon those of the City according to Titelmannus You resolutely affirme this tribute whereof we now speak was the tribute of Augustus but you give us no reason of your assertion and yet besides you seeke to put out mine eye with a false text of Iosephus with a reiteration that Augustus his tribute was the tribute of the Temple Again I buckle my selfe to the true exposition that Christ was not bound to pay tribute because he was the sonne of God and sonnes use to pay no tribute required or exacted in the name of the King their Father But you Hetrodox from this my negative against all the rules of Logick will draw the affirmative and charge me to hold that Christ as man was bound to pay the said tribute Now Sir If any affirm the People of Rome ought not to withstand the commands of his Holines as he i● Christs Vicar of this will you inferre and conclude the people of Rome ought doubtlesse to withstand his Holines as he is a temporall Prince The very Pesant of mean common capacity would be ready to hisse the conclusion out of the Laic Schooles Qui unum negat alterum non affirmat he that denies one thing doth not forthwith affirme another when the said things are not contrary but only dispared as in our present case but I very well perceive your fetch Hetrodox it was to fetch in Marsilius of Padua and you have fetcht him in with a witnesse for you have pulled him into the Stage by the eares and out of all due time sufficient it is for me to alleadge the reason alleadged by Christ himselfe that as the Son of God he was not bound to pay any tribute to untie the knot of the argument produced to the contrary not by me but by others and neverthelesse I do not affirme that Christ our Lord was bound as man to pay the said tribute 6. Again our Saviour Christ stands upon this reason to prove his exemption from tribute because he was the Son of God But you Hetrodox do take a stride nay more then one stride further and stick not here to affirme that S. Peter also was exempted because he was of Christs own family who was the Son of God but Christ as all m●n know there spake not a word of the family but only of the Sonne Christ kept no servants he was only followed by certain Disciples And howsoever the servants of the Kings sonne should be exempted from tribute so long as they are employed in his service yet doubtlesse the Disciples of Christ were not servants of Christ Non dixi vos servos sed amicos non veni ministrari sed ministrare I have not called you servants but friends I came not into the world to be served but rather to serve others And moreover the exposition which you here set down Hetrodox is directly flat against the text For the Publicanes presupposed they tooke it for granted they put it out of all hunger and cold that S. Peter was lyable to tribute for his own Poll and therefore they only asked Peter not whether he himselfe whether his master was in the check-roll of tributaries for his Poll whereupon Christ forthwith gave order that Peter should make present payment on the nayle for them both for himselfe that he might give no cause of scandall to the Publicans and for Peter because he was liable to the law of tribute wherein first I observe that Peter then was neither Priest nor Pope Secondly that in case of necessity even ecclesiasties exempted saith Thomas Aquinas privilegio Principum by Princely priviledge ought in duty to pay tribute because Peter found the Statere or Sicle wherewith he paid tribute in a fishes Belly to notifie that men ought by way of Subsidie and ●id to their Princes to pay tribute of those goods which they have got and received of fishes that is by the almes of charitable and faithfull Christians 7. Againe you are not pleased nor disposed Hetrodox to apprehend the pith and force of my argument For to prove that Christ never exercised any temporall dominion it sufficed to affirm that Christ himselfe said Give unto Cesar the things that are Cesars But because there are some who frame that argument not against the words Give unto Cesar the things that are Cesars but against the whole discourse in generall to prove that Christ was a temporall King because he said that he was not bound to pay tribute I therefore answer that Christ spake not so in regard that he was a temporall King but in regard that he was the Sonne of God For this Hetrodox you forsooth would have me reputed an Heretic such a marvellous desire you and some others doe shew 〈◊〉 Luk. 16. to have us burnt for this heresie Ex abundantiâ cordis ●s loquitur the mouth speaks out of the abundance of the heart Nauseat anima eorum super cib● isto l●vissimo Num. 21 their soule loatheth such light bread and yet my Religion to me is a heavenly Manna But surely we are not such and by the grace of God we will never be found such as you and some other doe seeme to desire 8. Againe you play false in citing S. Jeroms Text for you shall find his words cleane contrary and thus in true termes Dominus noster secundum carnem secundùm Spiritum filius Regis erat vel ex Davidis stirpe generatus vel omnipotentis verbum patris ergo tributa quasi Regis filius non dababat sed qui humilitatem carnis assumpserat debuit adimplere omnem justitiam nosque infoelices Christi censemur nomine nihil dignum facimus tantâ majestate Ille pro nobis crucem sustinuit tributa reddidit nos pro illius honore tributa non reddimus quasi filii Regis à vectigalibus immunes sumus Our Lord was the Son of a King both according to the flesh and according to the Spirit either as bred of the stock of David or as the Word of the Omnipotent and Almighty Father and therefore as a Son descended borne of Kings he did owe no kind of tribute but he who took the basenesse of our nature was to fulfill all righteousnesse We wretched creatures mark how he reckons himselfe in the number then being a Priest and according to some Authors a Cardinall are inrowled in the censorian tables of Christ and yet we work nothing of so high majesty and honour He for us hath born the Crosse and paid tribute shall not we then for his honor pay tribute but as if we were free born the Kings naturall sons scape altogether Scot-free from all manner of tallage poundage customes tributes aydes and subsidies In this place we see S. Ierome not only doth not affirme that immunities are De jure divino by Gods Law but he also grievously complaines as Iansenius testifies that Ecclesiastics did not pay the required and imposed tributes for

the honour of Christ as if they were the Kings eldest sonnes that is exempted by the Law of God Who sees not here the great and notable discrepance between the spirit of godly Saints the blanched pretensions of our times But most of all it grieves and afflicts my mind to see and heare how men impose one thing upon the learned Saints and ancient Fathers when they teach another and the cleane contrary Iansenius in this place affirms That Exemption is Privilegium Principum secularium non jure divino the priviledge of Secular Princes and not by Gods Law 9. You run Hetrodox into the same error in citing the words of S. Augustine whose words be these Quod dixit ergo liberi sunt filii in omni regno intelligendum est libe●os esse Regis filios non vestigales multò ergo magis liberi esse debent in regno terren● filii illius regis sub quo sunt omnia a regna terrae whereas therefore Christ hath said the children are free it is to be understood that in every Kingdome the Kings own children are no tributaries to pay any Subsidies Rents or Pensions How much more then should the sonnes and children of that King be free in a terrene or earthly Kingdome under whose footstool all the Kingdomes of the earth are couched S. Thomas expounding this passage useth a very direct and perspicuous answer Qui facti sunt Filii Dei per gratiam liberi sunt in quolibet regno secundum mentem à servitute scilicet peccati non autem liberi à servitute corporali In every Kingdome the sonnes of God by grace are free as touching the mind namely from the bondage of sin but not free from service of the body And here three things are to be noted 1. that S. August speaks not of Ecclesiastics as Card. Bellarm. pretends but of all Christians 2. That he speaks not of any liberty or immunity from corporall charges or burthens S. August Tho. in 13. ad Rom but speaks of spirituall liberty and freedome from sinne 3. That from this place Thomas collects wee have no liberty no immunity from God whereby wee are exempted from the dominion of temporall Kings in temporall causes Jansenius brings a better and more literall exposition of S. August words for he saith S. August reasons from the plurall number as Christ himselfe argues from the plurall neverthelesse it is to be understood of the singular number that is of Christ alone As for example suppose a son of the French King should say if in every Kingdome the Kings children be free from tribute much more then in the Kingdome of France ought all the sonnes of the King be free and therefore I ought So saith S. August that Christ spake unto Peter Jn omni regno liberi sunt regis filii c. In every Kingdome the Kings children are no tributaries but free then much more ought all the sonnes and children of that King be free in a terrene Kingdome to whom all the Kingdomes of the earth are in subjection and that is I ought much more to be exempted from paying tribute or Poll-money but lest wee should scandalize these Publicans and toll-gatherers or Collectors c. And this doubtlesse is the true exposition of that place wherein who can be so blind as not to see your ninth most manifest and palpable errour Hetrod No doubt Orthodox if some of your hereticall Sect where here now in place they would bestow upon you a ringing plaudite for acting your part so well in the defence of this dayes Proposition Orthod I confesse Hetrodox that after the way which you call heresie touching this dayes Proposition so worship I the God of my Fathers believing all things concerning this Article which are written in the Law in the Prophets in the Apostles in the holy Fathers writings not blurred nor abused with erroneous expositions and false glosses Errare possum Haereticus esse nolo subject I may be and am to errors as all men are your selfe Hetrodox not excepted with all your deepe Clark-ship but you shall never find me wilfully to persist or stick in any errour as heretics do by the grace of my God as I said before It seemes by your falling to reproachfull termes that you have no more Petarres to blow up the strong gates of my second Proposition or other Engines and Peeces of great Ordnance to batter the Walls and Flankers thereof will your courage and heart serve you to play with your Artillery to morrow morning to give a brave assault upon the Fort of my third Proposition Het In the word of a Generall it shall be done assuring my selfe of honour and victory in the action Orth. The houre Het At Sun-rise Orth. Agreed Sir Het At your service Sir The third daies Conference Orthodox THe houre is j●stly kept of both parts Is your g●t Ordna●ce placed Then let us heare it ●ay Time you know is precious Hetrodox It shall presently roare and thunder to the raising of the Fort vainly fancied to be impregnable if you dare first give me leav● to take some view of your third Proposition Orthod Dare Hetrodox I dare and I doe Here is the true modell or plat-forme to lesse then a haire Take a full view thereof at your good pleasure Hetrod O strange what do ●here set First it purports that our Lord Christ never exercised any authority of a Temporall Prince Orthod I perceive Hetrodox there is neither Beame nor Pin and Web in your eye Indeed it purports no lesse and thereupon it inferres That Christ never left any such authority to St. Peter and his successours whom we Catholiques call his Vicar For the Vicar is never advanced to a higher degree of Dignity and Power then the chiefe and principall Commander himselfe even purchased and possessed before Lib. 1 sent De auct Papae Sotus and Cardinall Bellarmine looking into this matter thorow cleer Christalline Spectacles do much wonder to see the boldnesse of our Canonists who have the face to maintain without any reason or authority of the New-Testament That Papa est Dominus totius orbis directè in temporalibus the Pope in all temporall causes is the direct Lord of the whole World a Doctrine for certain full of scandall and built upon a sand● foundation Some Authors besides the Canons which will never hold weight in concurrence with Scripture do avouch Thomas of Aquine De Regim Princ. c. 10. and 19. That Papa est Dominus totius orbis in Temporalibus Spiritualibus the Pope is Lord of the whole World as well in Temporals as in Spirituals But by their good leave Thomas never had neither head or hand in the inditing or penning of that work I appeale herein to Card. Bellar. himselfe De potest Papae B●sides divers others of his most certain conjectures this one is of strong sinewes and thereby carries the greater force He sets downe the Emperour Adulphus