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A59580 The Church of England's doctrine of non-resistance, justified and vindicated as truly rational and Christian; and the damnable nature of rebellious resistance represented. By Lewes Sharp, rector of Morton Hampstead, in Devon. Sharpe, Lewes. 1691 (1691) Wing S3007C; ESTC R219619 98,872 68

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every body knows frequently patronize such hazardous Engagements and therefore no body is bound to believe such a Mans Profession where there is so great an odds in the perswasive Motives to War but when a Man prefers Submission before Rebellion his Innocency before his Safety patiently suffers the loss of Life and lays it down obedientially to his Governours as a Sacrifice to his God acquitting all possible earthly interests to safe-guard one spiritual one he makes such a Profession according to Human Judgment as is not capable of a reasonable Suspicion of Imposture and Hypocrisie And this is the middle Way of Subjection to which God directs us betwixt active Obedience and forcible Resistance When we cannot obey actively we can and ought to obey passively Though we cannot obey unlawful commands yet we can be quiet and peaceable yea we may do any thing to prevent and redress grievances except strive against our Governours with armed Force And why this in no case whatsoever is lawful I shall now shew you more particularly from the Principles of Religion Sect. 47.1 Because the higher Powers are of God ordained of him v. 1. and therefore whosoever resisteth them resisteth the Ordinance of God as 't is in the Words immediately preceding the Text. That Human Societies may be setled in peace and quietness God by his Ordinance and Constitution hath provided Government for them and though he hath not peremptorily appointed the particular Species or Form of Government nor by any special Revelation from Heaven immediately designed or nominated the individual Person or Persons who shall be invested with and exercise the Sovereign Authority and Power in every Community of Men as hath been formerly said yet that his appointment of Government might not be fruitless and in vain he hath lain an obligation on all Societies of Men to do such act or acts as shall appropriate unto some Person or Persons the Supremacy of Dominion and Rule and invest him or them with a Propriety and Peculiarity in that Station and Relation and the Person or Persons so entitled to the Sovereign Power may as truly be denominated God's Ordinance as if God by an immediate interposition had declared it so to be Be the Dominion Elective or Hereditary and Successive the Case is the same when once the Sovereign Power is regularly and legally determined and appropriated to one or more all that stand in the Relation of Subjects thereunto are to acknowledge and perform Subjection and Obedience as to God's Ordinance Hence the Supream Ruler is termed in v. 4. of this ch the Minister of God Because he partakes of God's Authority and Power and acts by his Commission in his stead and whoever is obliged to yield Subjection unto God is also obliged to yield Subjection unto him for Gods sake And answerably the Apostle tells us v. 5. that we must needs be subject for conscience sake Which only is obliged by Gods Law And consequently as every single Person seperately considered and the whole Body of the People collectively considered are subject unto God so to the Sovereign Power too and cannot resist the Sovereign Power but they must likewise resist God himself because the Power is given from the Lord and Sovereignty from the most High Wisd 6.3 't is the most High which ruleth in the Kingdom of Men and giveth it to whomsoever he will as Daniel speaks ch 4.25 who acknowledged to Belshazzar ch 5.18 that the most High God gave Nebuchadnezzar his Father a Kingdom and Majesty and Glory and Honour So that the Concurrence of the People in any case to the making of a King hath only a Subserviency to the Designation of his Person and contributes nothing at all towards the Collation of his Power For there is no Power but of God And therefore by him only Authority immediately derived from him do all the Kings in the World Reign and Princes decree Justice who are Supream and Sovereign Kings and Princes Psal 8.15 when therefore 't is said that all the People made Saul King 1 Sam. 11.15 and anointed David King 2. Sam. 2.4 and made Solomon the Son of David King 1 Chron. 29.22 the Meaning is they made a Declaration that they consented and acknowledged that they were their Kings For they were all Kings before by the especial Appointment of God himself and could thereby derive no Authority or Power from the People only this voluntary acknowledgment rendred the Exercise of their Office the more grateful to themselves and the People Which may be as formerly intimated illustrated by the chusing of Mayors Sheriffs Stewards Bayliffs and other Officers in Corporate Towns and Cities where the Persons chosen receive no Office or Authority from the Electors but wholly derive it from the King's Charter So all the higher Powers are God's Ordinance and not the Peoples And therefore the higher Powers are dignified with God's own Name Ps 82.6 I have said ye are Gods Because they are his Vice-gerents and act in his Name and what they so do God doth by them and therefore 't is said He judgeth among the Gods Ps 82.1 and their Throne is called the Throne of the Lord 1 Chr. 29.22 And they are said to judge not for Man but for the Lord 2 Chr. 19.6 which is a convictive Evidence that the Supream Powers depend immediately upon God only for their Dignities and Authorities And hence by the Stile of our Laws the King being the Supream Power is Rex Dei gratia King by the Grace of God because he owes his Sovereign Dominion to God alone and is to be accountable for it only to him And the Statute of 16 Ric. 2. thus declares That the Crown of England hath been so free at all times that it hath been in no earthly subjection but immediately subject to God in all things touching the Regality of the same Crown and to no other And the King being God's immediate Substitute and exercising Dominion and Authority next and immediately under him as he that resisteth the King's Vice-Roy resisteth the King so he that resisteth the King resisteth the Ordinance of God Sect. 48. 2. Because such a Resistance is utterly inconsistent with that aweful reverence and observance the Laws of our Religion exact from us to the higher Powers We are as peremptorily commanded to fear the King as to fear the Lord Pr. 24.21 Fear the Lord and the King And what God hath joyned together we must not put asunder We must fear to displease the one as well as the other fear to displease the King because we fear to displease the Lord For God hath made this fear as properly due to the King as the most Legal Custom or Tribute which is paid to him Rom. 13.7 Render therefore to all their Dues Tribute to whom Tribute Custom to whom Custom Fear to whom Fear Honour to whom Honour And he cannot be restrain'd with this Fear who Assaults his King with Force Elsewhere we are commanded to Honour