Selected quad for the lemma: duty_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
duty_n	child_n	parent_n	reverence_n	2,346	5	9.8318	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A44244	Against disloyalty fower sermons preach'd in the times of the late troubles / by Barten Holyday., D.D., Arch=deacon of Oxford, and chaplain to His late Majesty, Charles the First, of blessed memory.	Holyday, Barten, 1593-1661.	1661 (1661)	Wing H2530; ESTC R43257	56,607	145

Against Disloyalty FOWER SERMONS PREACH'D IN THE TIMES Of the Late Troubles By BARTEN HOLYDAY D. D. Arch-deacon of Oxford and Chaplain to His late Majesty CHARLES the First of Blessed Memory OXFORD Printed by W. H. for Sam. Pocock 1661. TO The Sacred MAJESTY of CHARLES the Second of England Scotland France and Ireland King Defender of the Faith of Sufferings Innocence and Deliverance the Rare Example and for all Princely Vertues above Envy and Imitation ROYALL SIR DID not Reason teach that the Foot is Instrumentall to the Head I should have Judg'd it not Duty but Intrusion to present my Service though most Humble unto Majesty But at present seeing Zeale a Mistaking Peace-breaker I thought it as Necessary as Seasonable to set forth the nature of Loyalty and Rebellion the one from the Gentlenesse of Nature and the Blessing of Vnity the other from the Arts of Darknesse and Subtilty As Remedies these were Imployd in the Late Times and may now be made more usefull by being made more Publique What Speech can be too Just what Diligence too much in the defence of our Supreme Father and Country Was not such the Practice of the Greeke Oratour against the Insidiating Macedonian Was not such the Heat of the Roman Oratour against the Insolence of Marc Antony Witnesse their Immortall Philippiques the Defence and Evidence of their Loyalty patterns even to the Christian though of a Higher Intitution And a Blessing a blessing of Peace it were if these Endeavours for the Amendment of these Times might prove Christian Philippiques and as a wise Glasse reflect to some their deformities or as the sight of a Lacedemonian servant defil'd with Wine which preserv'd the Children from the Defilement And for such as had rather be the Sonnes of Wisdome then of Belial they may purify their Passions by their Judgement if they will lay aside Perswasions taken up in Ignorance and not Blush to be Amended 'T was the remarkable censure upon Obstinate Ignorance of that Great Reporter of our English Cases L Coke lib. 5. in Caudries case Miserable is his case and worthy of Pitty that has been Perswaded before he was Instructed and now will refuse to be Instructed because bee will not be Perswaded Has it not been the Outcrie of late Zelots The present Government must be Obeyd And is not now their Out-crie their Conviction Doe they Obey what they Professe should be Obeyd Or will they make the Royall mercy by the Increase of it and their Abuse of it the Increase of their Guilt When they shall see what a Prince's Right may Require and what his Gentlenesse is ready to mitigate in the Ceremonies practised even in parest Times of the Church without which Ceremonies the Worship it selfe might soon faile as the fruit without the coate though but a paring shall they not acknowledge any remission Favour when the Bounty of our Fore-fathers endowd the Church with wealth and Honour shall any be so unadvised as to Reject the Piety and Bounty shall any be more dangerous and vaine then the Old Roman People that once fell off from their Nobility for not sharing with them in some Honours in that Common-wealth And shall they here in a Kingdome be Offer'd Despis'd Would they have us believe they are so farre from Pride and Avarice They must prove it by better testimony then their Pretence or Actions yet have done When God commanded his people under the Law to repaire on the Sabbath to his Publique Worship or be cut off from his People shall any under the Gospell dare a Separation and be Innocent Or think the Jew had more reason to serve God then the Christian Or shall wee under the Liberty and Light of the Gospell live in a voluntary obscurity as the Old Christians in a Necessary Secrecy under the Persecuting Heathen shall any think they Imitate our Saviour that Pretend Truth but seek Corners after the Mode of Ignorance or Deceit Or shall any put out the Sunne and Light up a Gandle Or be lead into the way of an Ignis Fatuus Or shall any believe the Translation of Scripture not the Translator The Prophet said The lips of the Priest shall preserve knowledge and shall every one now have an Interest in the Office May we not see the Turkish Socinian invading Christianity in the great Doctrines of the Glorious Trinity of the Grace and Godhead of Christ our Redeemer of the Godhead of the Holy Ghost our Comforter of the blessed Sacraments the Seals of our Salvation briefly of all Government and safety amongst men And is it not then Wisdome and Holinesse for Princes with Speed and Zeale to reforme such Reformers When the Dove was sent forth of the Arke shee did returne till the Earth was in part purified when the Raven went forth he returnd but rather Towards the Arke then into it The Dove was a clean bird shee found no rest in the Flood the Raven lighted on the outside of the Arke and on Carcasses floating in the waters and was content to stay and feed on the carrion Oh that all who have fled from the Arke of the Church would with the Dove in a flood of Heresies returne and be taken-in to the Rest to the Safety to the Joy to the Miraculous Change and Just Thankefulnesse under your Majesties Wisdome and Mercy Would they but see the late Blessed Parliament the Parliament of Peace pursuing Peace Would they but see the Generall Concord of Your People the Glory of Your Vertues then should there not be found in the same breast a heart and a heart But not to make Duty a Trespasse by too Long an Accesse with my Prayers for such mens Change and for Your Majesties Vnchangeable Goodnesse and Prosperity I shall ever rest Most Gracious Soveraigne Your Majesties Old and Faithfull Subject BARTEN HOLYDAY Of Obedience OR The Royall Plea A SERMON Preached at White-hall March 22 1639. before King CHARLES the FIRST By BARTEN HOLYDAY Archdeacon of Oxford and one of His Majesties Chaplaines OXFORD Printed by W. H. for S. Pocock 1661. EXOD. 20.12 Honour thy Father AS There is honour due from the creature to the Creator so is there likewise from the Child to the Parent and seeing that Parents are God's deputies we may say that the first duty is the cause of the second As then the Child owes his being unto God absolutely so secondly to his Father and as a true glasse reflects the face which it receives so the Parent towards God so the Sonne towards the Father is never destitute whiles not deprav'd of gratitude a reflective goodnesse Nor is this true only of the naturall Parent but also of the Civill the Magistrate and chiefly then of the chiefe Magistrate the Prince a King not only being like a Parent but the first King being a father nay therefore a King because a Father A lower exposition of which truth though it were a truth yet were it but a truth in part and but

an Exorcisme They might remember the power the vigour of Majesty in the Eagle which casts his bill but renewes his age And if they be at last struck into a wise feare of Majesty let them be likewise struck into as just a shame with goodnesse which so unworthily is abus'd Shall a royall vigilance endeavouring on all occasions so prudently to moderate mens affections be made a reason of any mans unreasonable jealousy 'T is an unnaturall paradoxe in the doctrine of causes that evill should proceed from goodnesse that the gracious actions of a Prince should beget ungracious constructions 'T is an essay to treason to talke inquisitively of Royall affaires much more to talke ill and is it not a cowardly injustice to speak ill behind one's back nay and of him that does us good But is it not the very malignity of Treason to lay the calamity of a people upon a Prince as if all the diseases of the body begunne in the Head Marcus Antoninus was of the Roman Emperours the best His Times if we measure them by Warres Earthquakes Inundations Plagues Dearths the worst there being in his time almost nothing wanting either to be expressed or conceiv'd it is the testimony of Aurelius Victor quo summis angoribus atteri mortales solent with whose extreme vexations Mankind uses to be worne-out But what is the judgement of that Historian upon those evills Does he contrive them into an argument against Caesar No but to the shame of too many Christians he tells us that but for the Emperour the Empire had sunke And surely to his own honour whiles to the Princes he saies of him that he was Aerumnis publicis quasi defensor objectus so that he makes him the Sheild of his people or as an atonement between his people and the divine judgement Shall a Heathen thus plead like a Sonne by the vertue of Nature and shall Christians become ungracious whiles unnaturall Even the Stagirite could say Hee that doubts whether or no he should Honour his Parents wants not reason but punishment And as Nature teaches us this honour to be due so God teaches the waight of this honour the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which implies a weighty glory And it is but sutable to the weight of glory 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spoken of by Saint Paul 2 Cor-4 17 the reward of such duty Aptly then does Saint Peter Epist 2.2.10 call Magistrates 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dignities or glories and evill speeches against them Blasphemies The Apostles words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Reverence then is due in Gesture in Speech in Obedience in sustentation The Rabbines subtilly distinguish between our duty to God and to our Parents upon occasion of that in the Proverbs chap. 3. v. 4. Honour the Lord with thy Substance The Lord say they is to be honourd they mean with an offering if thou have something but thy parents say they though thou hast nothing for then thou must begge for them How unnaturall then were the Times of Henry the Third wherein that wise yet unhappie Prince was compelled to dissolve his Royall Family and as Paris a Monke of those days says Cum Abbatibus Prioribus satis humiliter hospitia quaesivit prandia And unhappy Prince but more unhappy Subjects shall we call them so that made him so Even Seneca though a Heathen could proclaime it the happinesse of Children to be able by good turnes to overcome their Parents Felices qui vicerint felices qui vincentur saies hee And does not the Storke as Saint Ambrose saies cover his Parents with his feathers when age has devested them of their own as if he would raise them to a new flight And does he not bring them food to their nest nay to their mouth Where then shall appeare such unnaturall Sonnes such unnaturall Subjects that dare cast an evill eye upon their Father Their superlative Father Such a Sonne saies S. Jerom deserves blindnesse it may be added in another sense He is blind before he does so that does so To sirike one's Father was death by the Law Exod. 21.15 To Curse one's Father was death by the Law Levit. 20.9 To be disobedient and stubborne to one's Father was death by the Law Deutr. 21.18 21. To set light by one's Father was punish'd with a heavy Curse and all the people were to crie Amen Deutr. 27.16 That was the Truth and the Burthen of the Curse Heavy by the Generality of it Just by the Command The Law then for the Sonne and Subject being the same the duty for both being the same the curse for both being the same where is Love where is Feare where is Wisdome where is Grace where is Nature Are they not all fled from a rebellious breast Are they not fled as farre as the Rebell might doe if he consider'd his guilt Or is Sedition yet so confident as to increase its confidence and thinks to disguise it with a Helmet on the head of it The Church tells us of the noble Armie of Martyrs which praise God but that Army was Martyrd and that Army never took up Armes Indeed had zeale anciently armed it selfe against Soveraignty we had never heard of a Calendar of Saints But what at this day would this new zeale reforme would it chastise the Creed and condemne to Hell the Doctrine of our Saviour's Descent into it Let them take heed least they follow him thither but without a triumph yet if to descend thither be but to be buried then have they bestow'd a faire Monument on their own fore-fathers professing them to have descended into Hell and that it is their own hope if justice alter not the case to goe thither after them But why is this anger against the Creed Is it because in our Saviours death all was finished and therefore after his death no need of a triumph Admit all to a Redemption was perform'd was therefore a triumph over hell unnecessary In his death all was finished yet after his death a resurrection also was not unnecessary an Ascension also was not unnecessary and how is then a triumph over hell unnecessary The Enimy is slaine in the field yet a triumph is not unnecessary but just and wise The ancient fathers neerest the Apostolicall times left us this doctrine as agreeable to Scripture and shall we believe the children of these times rather then the Fathers of those times Or because hell sometimes signifies the grave therefore heere T is a loose Logique that would have such a conclusion But what else at this day would new zeale reforme Would some as unwillingly bend the knee at the sweet name of Jesus as at the sacred name of the Lord 's Annointed their annointed Soveraigne The Name is the Remembrance of Adoration not the Object a Name for the remembrance of his humiliation for us for whom he did not abhorre the Virgins wombe and for his humiliation even to the death of the crosse this name was advanc'd