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	render_v	tribute_n	3,126	5	11.2636	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A40705	The case of the times discuss'd being a serious exercitation of two cases grounded upon Romans 13, vers. 1,2,3,4,5 : First, how far we are bound to obey, when we are not satisfied that the laws are for our good, 2nd, whether subjection more than not to resist powers : to which is added some remarks upon a late book entituled The Protestant reconciler / by Fr. Fullwood ...	Fullwood, Francis, d. 1693.	1683 (1683)	Wing F2497; ESTC R33315	30,137	166

God 6. Sixthly This Argument is repugnant to the very Nature and End of all Law and Government Was it ever the Intention or Reason of a Law either Negative or Positive that it should not or need not be observed Yea the very Threats and Penalties of the Law that we pretend to submit unto intend we should fulfil the Law and not suffer the Punishment and for that very purpose they are annexed to the Law And to the same purpose are the Rewards of Obedience proposed in a Law and the Ministers of it are sent for the Punishment of Evil Doers and the Praise of those that do Well That is those that perform what the Law accounts WELL and avoid what the Law reckones EVIL-DOING or DISOBEDIENCE And as this is the End of the Sanction of the Law in the Threats and Promises so 't is the very Reason of the preceptive part or the Command it self thus When God himself gave forth his own Laws his first and chief Intention was that Men should Obey those Laws by doing what he requires and not doing what he forbids therein and certainly not only by Not Resisting him in this strict Sense of Resistance the Argument insists upon And thus doubtless the Ministers of God after his Example in all their Laws intend primarily to have them observed and God that enjoyns our Subjection to them requires that we Obey them as his Ministers in the same method that he requires Obedience to Himself That is By Doing what their Laws require and not only by not Resisting or REBELLING against them 7. The Argument also prevents or frustrates the great use and benefit of all Government That is as the Apostle notes the Publique Good He is the Minister to us for Good But now suppose we should do all the Evil that is forbidden in the Laws neglect to do all the Good towards God the King our Neighbour and our selves That the Laws require only we do not resist Authority what Good do you think shall we reap from Gods Ministry Will Non-resistance only will that secure us from all that Evill and Compensate for all that good 't is beyond the Sphear of Imagination 8. But to put the matter quite out of Countenance the Apostle hath sufficiently explain'd himself in the very Text. And we are assured from his own words that he required more by Subjection than this Non-resistance for he hath given some plain instances even of Active Obedience and they are prescribed also as parts of that Subjection which he obligeth us unto Wherefore saith he we must needs be subject for this cause pay you tribute also Yea render to all their dues especially to Authority Trihute Custom Fear Honour and owe no man especially to Authority Tribute Custom Fear Honour and owe no man any thing and are not these more then bare Non-resistance 9. Therefore lastly we must conclude this is but a Novell phancy and refuge of Figg-leaves to hide the Naked And that by Subjection here we must understand Active Obedience in the primary sence of the word and intention of the Text as Beza's note is Subjici i. e. Obedire Magistratui ejusque legibus edictis to be subject that is to Obey the Magistrate and his Laws and Edicts And as Grotius adds usque ad aras Another learned man upon the place as fully to our Purpose glosseth non dicit Obediat honorem exhibeat c. hae partes quidein sunt sed totum est Subjectio Paraeus i. e. The Apostle doth not say Obey and Honour c. These are parts indeed but the whole is Subjection And the Apostle himself in another place expresly explains his Subjection by Obedience Be Subject to Principality's c. and Obey Magistrates Tit. 3. 1. Put them in mind or Admonish them to be Subject to Principalities and Powers and to Obey Magistrates that is to shew their Subjection by their Obedience Ut imperata faciant Grot. And shewing their Obedience by doing the things that are commanded being ready or disposed as it follows to every good work or Duty required by their Governours For as that great Man infers q. d. qui bene honesti vivere non recusant libenter parebunt Magistratibus quippe qui ad humani generis conservationem ordinati sunt that is those that do not refuse to live well and Honestly will freely and readily Obey Magistrates seeing they are ordained for the conservation of Mankind i. e. are Ministers of God to us for Good THE Postscript REFLECTION UPON THE Protestant-Reconciler SInce these Papers were in the Press a Great Friend of the Dissenters was brought to me called The Protestant Reconciler The Book is a pleading for Condescention in things Indifferent And indeed 't is written with more Exactness Sobriety and Strength then any that I have met with upon that Argument In this Book I find some Passages let fall by the By that are pertinent to my purpose and of Present Use and Advantage to both sides These we should take notice of But for the main Drift and Scope of it we need not at present be much concerned about it for it seems calculated for another Time and perhaps for other Persons viz. a Parliament First He assures us he intends to plead more stiffly and he hopes with more Conviction for Submission to the Constitutions of the Church of England then he hath done here for Condescention pa. 59. Preface He further telleth them roundly That tho' it could be Lawful for the Dissenter to Refuse Obedience to th● things imposed yet if it be not absolutely his Duty so to do he cannot be Excused for neglecting what is so expedient for the Peace Unity and Welfare of the Church and therefore highly Edifying pag 149. of the Book Yea he adds If Dissenters do not think it better that all the Evils of Disobedience and Schism should ensue then that they should Comply or bear with these Few Ceremonies then must they in these matters Submit to the commands of their Superiours p. 22. Thus we have his Testimony that if we know no Sinfulness in the things required as he doth not we are in Conscience and Prudence Bound to Conform And that the moderate Dissenters do not believe any such Sinfulness he observes also as I have done at least of late that is not insisted on I hope they are better satisfied in the Point now then formerly for the Unreasonableness and Danger of Imposing indifferent and unnecessary Things bears the great stress of all their modern Pleas and Arguments as my Author witnesseth I am perswaded saith he in my Conscience that such Considerations which He had noted out of Mr Baxter's Book taken from heads distinguished from Sinfulness do more alienate the Minds of Men from that Submission which is due to our Governours and from communion with them then all the Arguments they have or can produce against the Lawfulness of any of the Rites now practised in the Church pag. 329. Again