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	owe_v	tribute_n	1,483	5	11.3355	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A88696	Vindiciæ contra tyrannos: a defence of liberty against tyrants. Or, of the lawfull power of the prince over the people, and of the people over the prince. Being a treatise written in Latin and French by Junius Brutus, and translated out of both into English. Questions discussed in this treatise. I. Whether subjects are bound, and ought to obey princes, if they command that which is against the law of God. II. Whether it be lawfull to resist a prince which doth infringe the law of God, or ruine the Church, by whom, how, and how farre it is lawfull. III. Whether it be lawfull to resist a prince which doth oppresse or ruine a publique state, and how farre such resistance may be extended, by whome, how, and by what right, or law it is permitted. IV. Whether neighbour princes or states may be, or are bound by law, to give succours to the subjects of other princes, afflicted to the cause of true religion, or oppressed by manifest tyranny.; Vindiciae contra tyrannos. English	Languet, Hubert, 1518-1581.; Walker, William, 17th cent.	1648 (1648)	Wing L415; Thomason E430_2; ESTC R34504	141,416	156

if the one must needs be done it were much better to forsake the King then God or with S. Augustine in his fourth book of the Citie of God chap. 4. and in the nineteenth book and chapter the 21. That where there is no Justice there is no Common-wealth That there is no Justice when he that is a mortal man would pull an other man out of the hands of the immortal God to make him a slave of the devil seing that Justice is a vertue that gives to every one that which is his own and that those which draw their necks out of the yoke of such Rulers deliver themselves from the Tyrannie of wicked spirits and abandon a multitude of robbers and not the Common-wealth But to re-assume this discourse a little higher those which shall carry themselves as hath been formerly said seem no waies accusable of the crime of revolt Those are said properly to quit the King or the Common-wealth which with the heart and purpose of an Enemy withdraw themselves from the obedience of the King or the Commonwealth by means whereof they are justly accounted adversaries and are oftentimes much more to be feared then any other enemies But those of whom we now speak do nothing resemble them First they do in no sort refuse to obey provided that they be commanded that which they may lawfully L 5. D. de cap. minut do and that it be not against the honour of God They pay willingly the Taxes Customs Imposts and ordinary payments provided that with these they seek not to abolish the tribute which they ow unto God They obey Caesar while he commands in the quality of Caesar but when Caesar passeth his bounds when he usurps that Dominion which is none of his own when he endeavours to assail the Throne of God when he wars against the soveraign Lord both of himself and the people they then esteem it reasonable not to obey Caesar and yet after this to speak properly they do no acts of hostility He is properly an enemie which stirs up which provokes another which out of military insolencie prepareth and seteth forth parties to war They have been urged and assailed by open war and close and trecherous surprisalls when death and destruction environs them round about then they take armes and wade their enemies assaults you cannot have Place with your enemies when you will for if you lay down your weapons if you give over making Warre they will not for all that disarme themselves and loose their advantage But for these men desire but place and you have it give over but assayling them and they wil lay down their Armes cease to fight against God and they will presently leave the lists will you take their Swords out of their hands absteyne you only then from stricking seeing they are not the assaylants but the defendants sheath your Sword and they will presently cast their Buckler on the ground which hath been the reason that they have been often surprized by perfideous atribuscadoes whereof these our times have afforded over frequent examples Now as we cannot call that servant stuborne or a fugitive which puts by the blow which his Lord stricks at him with his Sword or which withdrawes or hides himselfe from his Masters fury or shuts his Chamber dore upon him untill his cole● land heate be passedover much lesse ought we to esteeme those seditions which holding the name and place of Servants and subjects shut the gates of a City against their Prince transported with anger being ready to do all his just Commanddements after he hath recovered his judgement and related his former indignation we must place in this rank David Commander of the Army of 1 Sam. 21. 22. 2 Sam. 25. 28. Israel under Saul a furious King David oppressed with Calumnies and false Taxations watched and way-layed from all parts he retired unto and defended himselfe in unaccessible Mountaines and provided for his defence to oppose the walles of Ceila against the fury of the King yea he drew unto his party all those that he could not to take away Saules life from him as it plainly appeared afterwards but to defend his own Cause see wherefore Ionathan the Sonne of Saul made no difficulty to make alliance with David and to renew it from time to time the which is called the Alliance of the Almighty And Abbigall saith in expresso words that David was wrongfully assayled and that he made the War of God We must also place in this rank the Machabees which having Macha 6. 60. c. good meanes to maintaine Warres were content to receive peace from King Demetrius and others which Antiochus had offered them before because by it they should be secured in the free profession and exercise of their Religion We may remember that those which in our times have fought for true Religion against Antichrist both in Germanie and France have laid down Armes as soone as it was permitted them to serve God truely according to his Ordinance and oftentimes having fayre meanes and occasion to advance and continue the War to their much advantage as had David and the Machabees where the Philistins constrained Saul to leave David to looke to his own defence and those Cloudes of neighbouring enemies in Antiochus saw ready to dissclue upon his head hindered him also from further pursuing the Machabees See then the markes which distinguish and separate sufficiently those of whom we speak from Rebels or seditions But let us yet see other evident Testimonies of the equity of their cause for their defection is of that nature that take but away the occasion if some extreame necessity compell not the contrary they presently return to their former condition and then you cannot properly say they separated themselves from the King or the Communality but that they left Ioram and Antiochus or if you will the Tyranny and unlawfull power of one alone or if divers particulers which had no authority nor right to exact obedience in the same manner as they commanded The Sorbonists Doctors have taught us the like sundry times whereof we will alledge some examples About the year 1300. Pope Boniface the 8 seeking to appropriate to his Annales Franciae Archiva Camerae Ratiocimorum Lutetiae Sea the copalties that belonged to the Crown of France Philip the faire the then King doth taunt him somwhat sharply the tenor of whose care letters are these Philip by the Grace of God King of the French to Boniface calling himselfe Soveraign Bishop little or no health at all Be it known to the great foolishnesse and unbounded rashnesse that in temporall matters we have only God for our superiour and that the vacancy of certain Churches and pretends belongs to us by copall prerogative and that it appertaines to us onely to gather the fruites and wee will defend the possession thereof against all opposers with the edge of our Swords accounting them fooles and without braynes that hold

wee are bound to serve God for his owne sake only but we honour our Prince and love our Neighbour because and for the love of God Now if it be ill done to offend our neighbour and if it be a capitall crime to rise against our Prince how shall we intitle those that rise in rebellion against the Majesty of the Soveraigne Lord of all Manking briefly as it is a thing much more grievous to offend the Creator then the creature man then the Image he represents and as in terms of Law he that hath wounded the proper person of a King is much more culpable then another that hath only broken the statue erected in his memory so there is no question but a much more terrible punishment is prepared for them which infringe the first Table of the Law then for those which only sinne against the second although the one depend of the other whereupon it followes to speake by comparison that we must take more carefull regard to the observation of the first then of the second Furthermore our Progenitors examples may teach us the rule we must follow in this case King Ahab at the instigation of his wife Jesabel killed all the Prophets and servants of God that could be taken notwithstanding Abdias Steward of Ahabs house did both hide and 1 King 18. 4. feed in a Cave a hundred Prophets the excuse for this is soon ready in obligations oblige they never so neerly the divine Majesty must alwayes be excepted The same Ahab enjoyned all men to sacrifice to Baal Elias instead of couling or relenting did reprove more freely the King and all the people convinced the Priests of Baal of their impiety and caused them to be executed Then in dispite of that wicked and furious Jesabel and manger that uxorious King he doth redresse and reform with a divine and a powerfull endeavour the service of the true God When Ahab reproached 1 King 18. 17. him as the Princes of our times doe that he troubled Israel that he was rebellious seditious titles wherewith they are ordinarily charged which are no way culpable thereof nay but it is thou thy selfe answered Elias which by thy Apostasie hath troubled Israel which hath left the Lord the true God to acquaint thy selfe with strange gods his enemies in the same manner and by the Dan. 3. 18 6. lo. 13 leading and direction of the same spirit did Sidrac Misack and Abednego refuse to obey Nebuchadnezar Daniel Darius Eleazar Antiochus and infinit others After the comming of Jesus Christ Act. 4. 19. it being forbidden the Apostles to preach the Gospel Judge ye said they whether it be reasonable as in the sight of God to obey Phi●o I●●e●s in his discourse of his Embassage to Cyrus S. Ambros in the Ep●st 33. men rather then God according to this the Apostles not regarding neither the intendments nor designs of the greatnesse of the world addressed themselves readily to doe that which their Master Jesus Christ had commanded them The Jewes themselves would not permit that there should be set up in the Temple at Jerusalem the Eagle of silver nor the statue of Caligula what did Ambrose when the Emperour Valentinian commanded him to give the Temple at Millan to the Arrians Thy Counsellors and Captains are come unto me said he to make me speedily deliver the Temple saying it was done by the Authority and command of the Emperor and that all things are in his power I answered to it That if he demanded that which is mine to wit mine inheritance my money I would not in any sort refuse it him although all my goods belong properly to the poore but the things divine are not in subjection to the power of the Emperor What doe we think that this holy man would have answered if he had been demanded whether the living Temple of the Lord should be enthrawled to the slavery of Idols These Examples and the constancy of a million of Martyrs which were glorious in their deaths for not yeilding obedience in this kinde according as the Ecclesiasticall Histories which are full of them do demonstrate may sufficiently serve for an expresse Law in this case But for all this we have no want of a Law formerly written For as often and ever as the Apostles admonish Christians to obey Kings and Magistrates they doe first exhort and as it were by way of advice admonish every one to subject himself in lik● manner to God and to obey him before and against any whatsoever and there is no where to be found in any of their writings the least passage for this unlimitted obedience which the flaterers of Princes do exact from men of smal understandings Let every soule saith Saint Paul be subject to the higher powers for there is no power but of God he makes mention of every soul to the Rom. 13. 1. end it may not be thought that he would exempt any from this subjection we may easily gather by divers such speeches that we must obey God rather than the King For if we obey the King because and for the love of God certainly this obedience may not be a conspiracy against God But the Apostle wil stop the gap to all ambiguity in adding that the Prince is the servant of God for our good to wit to doe justice from this necessarily follows that which we come from touching that we must rather obey God then him who is his servant This doth not yet content Saint Paul for he adds in the end Give tribute honour and feare to whom they appertaine as if hee Math. 22. 21. 1 pet 2. 17. 18. should say that which was alledged by Christ Give to Caesar that which is Caesars and to God that which is Gods To Caesar tribute and honour ●o God feare Saint Peter saith the same feare God honour the King Servants obey your Masters not only the good and kinde but also the rigorous we must practice these precepts according to the order they are set downe in to wit that as servants are not bound to obey their Masters if they command any thing which is against the lawes and ordinances of Kings Subjects in like manner owe no obedience to Kings which wil make them to violate the Law of God Object 1 Certaine leud companions object that even in the things themselves that concern the Conscience wee must obey Kings and are so shamelesse as to produce for witnesse of so wicked an opinion the Apostle Saint Peter and Saint Paul concluding from hence that we must yeeld obedience to all that the King shall ordaine though it be to imbrace without reply any Superstition he shall please to establish But there is no man so grosly voyde of sense that sees not the impiety of these men We reply that Saint Paul saith in expresse termes we must be subject to Princes not only for wrath but also for conscience sake In opposing conscience to wrath it is as