Selected quad for the lemma: honour_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
honour_n	bishop_n	church_n	presbyter_n	1,607	5	10.3283	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A78780	Effata regalia. Aphorismes [brace] divine, moral, politick. Scattered in the books, speeches, letters, &c. of Charles the First, King of Great Brittain, &c. / Now faithfully collected and published by Richard Watson, fellow of Gonvile and Caius Colledge in Cambridge.	Charles I, King of England, 1600-1649.; Watson, Richard, 1612-1685.	1661 (1661)	Wing C2302; Thomason E1843_1; ESTC R204018	121,126	500

and for their fidelity may have cause to love 7. As a King never needs so He should never desire more the service and assistance of Clergy-men judiciously pious and soberly devout than when by misfortune sequesterd from civil comforts and secular attendants 8. A distressed King cannot think some Divines though He respects them for that worth and piety which may be in them proper to be his present Comforters and Physicions who have had a great influence in occasioning the publick calamities in his Kingdoms and inflicting the wounds He hath upon Himself 9. The spirits of those Divines whose judgments stand at a distance from their King or in jealousie of Him or in opposition against Him cannot so harmoniously accord with his or his with theirs either in Prayer or other holy duties as is meet and most comfortable whose golden rule and bond of perfection consists in that of mutual Love and Charity 10. The King who is much a friend to all Church-men that have any thing in them beseeming that sacred function will if there be cause hazard his own interest upon Conscience and Constancy to maintain their Rights 11. Such Clergy-men who so unhandsomely requite their King as to desert Him in his calamity when their Loyalty and Constancy is most required may live to repent no less for his sufferings than their own ungratefull errours and that injurious contempt and meanness which they bring upon their calling and persons 12. An afflicted King though he pities all Clergy-men that desert Him and despiseth none of a different opinion from his yet sure He may take leave to make choise of some for his special Attendants who are best approved in his judgment and most sutable to his affection 13. A King imprisoned by his Subjects to whom they will not permit the attendance of his Chaplains can make no more charitable construction of their denial than that they esteem Him sufficient Himself to discharge his duty to God as a Priest though not to Men as a Prince 14. I think both Offices Regal and Sacerdotal might well become the same Person as anciently they were under one name and the united rights of primogeniture 15. A King cannot follow better presidents if He be able than those two eminent David and Solemon not more famous for their Scepter and Crowns than one was for devout Psalms and Prayers the other for his divine Parables and Preaching whence the one merited and assumed the name of a Prophet the other a Preacher Titles of greater honour where rightly placed than any of those the Roman Emperours affected from the Nations they subdued But 16. Since the order of God's Wisdome and Providence hath for the most part alwayes distinguished the gifts and offices of Kings and Priests of Princes and Preachers both in the Jewish and Christian Churches an imprisoned King may be sorry to find Himself reduced to the necessity of being both or injoying neither 17. As a Soveraign owes his Clergy the protection of a Christian King so He should desire to enjoy from them the benefit of their gifts and prayers 18. However as the spiritual Government by which the devout Soul is subject to Christ and through his merits daily offers it self and its services to God every private believer is a King and Priest invested with the honour of a Royal Priesthood yet he is not thereby constituted Priest or Preacher as to the outward polity of the Church 19. A King's consciousness to his spiritual defects may make him more prize and desire those pious assistances which especially in any his exigencies holy and good Ministers either Bishops or Presbyters may afford him 20. The King is reduced to great extremities to whom by God's pleasure and permission to his Subjects nothing is left but his life for them to take from Him and nothing more to desire of them which might little seem to provoke their jealousies and offence to deny Him as some have done than this of having some means afforded Him for his souls comfort and support 21. When a King reduced to extremity by his Subjects makes choice of Chaplains to assist Him that are men no way scandalous and every way eminent for their learning and piety no less than for their Loyalty no exceptions imaginable can be made against them but only this That they may seem too able and too well affected toward him and his service 22. A King should count his misfortunes the greater by far when they light also upon the young Prince his son and any others whom he may have cause to love so well as Himself and of whose unmerited sufferings He should have a greater sense than of his own 23. The different education of Princes hath different success when they come to exercise their Government the evidence of which Holy Writ affords us in the contemplation of David and Rehoboam The one prepared by many afflictions for a flourishing Kingdom The other softned by the unparallel'd prosperity of Solomon's Court and so by flatteries corrupted to the great diminution both of Peace Honour and Kingdom 24. A distressed King may trust that God will graciously direct all the black lines of Affliction which he pleaseth to draw on him to the Centre of true happiness if by them he be drawn neerer of God 25. When a yong Prince shall attain the Crown whereof his Father was injuriously devested He ought first to do justice to God his own Soul and his Church in the profession and prosecution both of truth and unity in Religion the next main hinge on which his prosperity will depend and move being that of Civil Justice He is to administer to his People 26. When a good King is persecuted by his own Subjects for the preservation of a right Religion and just Lawes established he may without vanity turn the reproach of his Sufferings as to the World's censure into the honour of a kind of Martyrdome as to the testimony of his own Conscience 27. Since a distressed King knowes not how God will deal with Him as to a removal of the pressures and indignities which his justice even by the very unjust hands of some of his own Subjects may have been pleased to lay upon Him He should not be much solicitous what wrong He suffers from man while He retains in his soul what He believes is right before God 28. In civil dissentions between King and Subjects though He offer all for Reformation and safely that in Reason Honour and Conscience He can yet he must reserve whatsoever He cannot consent unto without an irreparable injury to his own Soul the Chruch and his People and the next undoubted Heir of his Kingdoms 29. No difficulties are insuperable to divine Providence 30. When a yong Prince after his Fathers decease comes to the government of Kingdoms which Tumults and Civil Wars had put into disorder He ought seriously to consider the former real or objected miscariages which might occasion his troubles that so he

obscurity 6. They who seek to gain reputation with the vulgar for their extraordinary parts and piety must needs undo whatever was formerly setled never so well and wisely 7. I could never see any reason why any Christian should abhor or be forbidden to use the same forms of Prayer since he prayes to the same God believes in the same Saviour professeth the same Truths reads the same Scriptures hath the same Duties upon him and feels the same daily wants for the most part both inward and outward which are common to the whole Church 8. A serious sense of that inconvenience in the Church which unavoidably followes every mans several maner of officiating no doubt first occasioned the wisdom and piety of the ancient Churches to remedy those mischiefs by the use of constant Liturgies of publick composure 9. It was either the tumultuariness of People or the factiousness and pride of Presbyters or the covetousness of some States and Princes that of late years gave occasion to some mens wits to invent new models of Church-government and proposed them under the specious titles of Christs Government Scepter and Kingdom the better to serve their turns to whom the change was beneficial 10. As the full and constant Testimony of all Histories may sufficiently convince unbiased men That the Primitive Churches were undoubtedly governed by the Apostles and their immediate Successours the first and best Bishops so it cannot in reason or charity be supposed that all Churches in the world should either be ignorant of the rule by them prescribed or so soon deviate from their divine and holy pattern 11. Since the first Age for 1500 years not one Example can be produced of any setled Church wherein were many Ministers and Congrations which had not some Bishop above them under whose jurisdiction and government they were 12. Use is the great Arbitratour of words and Master of language 13. Not only in Religion but also in right Reason and the true nature of Governments it cannot be thought that an orderly Subordination among Presbyters or Ministers should be any more against Christianity than it is in all secular and civil Governments where Parity breeds Confusion and Faction 14. I can no more believe that such order is inconsistent with true Religion than good features are with beauty or numbers with harmony 15. It is not likely that God who appointed several orders and a Prelacy in the Government of his Church among the Jewish Priests should abhor or forbid them among Christian Ministers who have as much of the Principles of Schism and Division as other men 16. I conceive it was not the favour of Princes or ambition of Presbyters but the wisdom and piety of the Apostles that first setled Bishops in the Church which Authority they constantly used and injoyed in those times which were purest for Religion though sharpest for Persecution 17. Tyranny becomes no Christians least of all Churchmen 18. The late Reformed Churches whose examples are obtruded for not retaining Bishops the necessity of times and affairs rather excuseth than commendeth for their inconformity to all Antiquity 19. I could never see any reason why Churches orderly reformed and governed by Bishops should be forced to conform to those few rather than to the Catholick example of all Ancient Churches which needed no Reformation 20. It is no point of wisdom or charity where Christians differ as many do in some points there to widen the differences and at once to give all the Christian World except a handfull of some Protestants so great a scandal in point of Church-Government as to change it whom though you may convince of their Errours in some points of Doctrine yet you shall never perswade them that to compleat their Reformation they must necessarily desert and wholly cast off that Government which they and all before them have ever owned as Catholick Primitive and Apostolical 21. Never Schismaticks nor Hereticks except the Arians have strayed from the Unity and Conformity of the Church in point of Government ever having Bishops above Presbyters 22. Among those that have endeavoured or effected a change in the Government of the Church such as have rendred themselves guilty of inconstancy cause a great prejudice against their novelty in the opinion of their King whose consent they would have 23. Their facility and levity is never to be excused whose learning or integrity cannot in charity be so far doubted as if they understood not what before they did or as if they conformed to Episcopal Government contrary to their consciences and yet the same men before ever the point had any free and impartial debate contrary to their former Oaths and practice against their obedience to their Lawes in force and against their Kings consent have not only quite cried down the Government by Bishops but have approved and encouraged the violent and most illegal stripping Bishops and other Churchmen of all their due Authority and revenues the selling away and utter alienation of those Church Lands from any Ecclesiastical uses 24. The Desertors of Episcopacy will at last appear the greatest Enemies to and betrayers of their own interest whose folly will become a punishment unto it self for 25. Presbytery is never so considerable or effectual as when it is joyned to and crowned with Episcopacy 26. Those secular additamen●● and ornaments of Authority Civil Honour and Estate which Christian Princes in all Countryes have annexed to Bishops and Church men are to be lookt upon but as just reward● of their learning and piety who are fit to be in any degree of Church-Government also enablements to works of Charity and Hospitality meet strenthnings of their Authority in point of respect and observance 27. I would have such men Bishops as are most worthy of those encouragements and be ablest to use them 28. A Kings good intention whose judgment faild at any time makes his errour venial 29. It is neither just for Subjects nor pious for Christians by violents and indignities with servile restraints to seek to force their King and Soveraign against the well-laid gounds of his judgment to consent to any their weak and divided novelties touching the Government of the Church 30. I could never see any probable shew in true Reason and in Scripture for the Government of the Church otherwise than by Bishops the greatest Pretenders of a different sense either contenting themselves with the examples of some Churches in their infancy and solitude when one Presbyter might serve one Congregation in a City or Countrey or else denying these most evident Truths 1. That the Apostles were Bishops over those Presbyters they ordained as well as over the Churches they planted 2. That Government being necessary for the Churches wellbeing when multiplied and sociated must also necessarily descend from the Apostles to others after the example of that power and Superiority they had above others which could not end with their persons since the use and ends of such Government still