Selected quad for the lemma: honour_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
honour_n	child_n	parent_n	reverence_n	2,246	5	9.8892	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A43506	Keimēlia 'ekklēsiastika, The historical and miscellaneous tracts of the Reverend and learned Peter Heylyn, D.D. now collected into one volume ... : and an account of the life of the author, never before published : with an exact table to the whole.	Heylyn, Peter, 1600-1662.; Vernon, George, 1637-1720.	1681 (1681)	Wing H1680; ESTC R7550	1,379,496	836

live There is another Text in the Prophet Jeremy by which the People are commanded to seek the peace of Babylon Jer. 29.7 whither God had caused them to be carried away captive and to pray unto the Lord for it for in the peace thereof was their peace to be Behold the Israelites being despoiled of their Estates driven from their houses carried into exile and plunged in a most miserable thraldom are yet required to pray for the prosperity of the Conqueror not only as we are commanded in another place to pray for them that persecute us but that his Empire might continue in peace and safety that they themselves might quietly enjoy the protection of it Thus David being appointed King by the Lords own Ordinance and anointed with his holy Oyl when undeservedly he was persecuted and pursued by Saul would not give way that any corporal hurt should be done to that sacred person whom God had raised unto the Kingdom The Lord forbid saith he 1 Sam. 24.6 that I should do this thing unto my Master the Lords Anointed to stretch forth my hand against him seeing he is the Anointed of the Lord. Again But mine eye spared thee and I said I will not put forth my hand against my Lord for he is the Lords Anointed And again who can stretch forth his hand against the Lords Anointed and be guiltless As the Lord liveth the Lord shall smite him or his day shall come to die or he shall descend into battel and perish The Lord forbid that I should stretch my hand against the Lords Anointed This reverence and dutiful regard we ought to carry towards our Governors SECT 29. to the very end however they may chance to prove Which therefore I repeat the oftner that we may learn not to enquire too narrowly into the men but to rest our selves content with this that they sustain that place or person by the Lords appointment in which he hath imprinted and ingraved a most inviolable character of sacred Majesty But some will say that Rulers owe a mutual duty to their Subjects That hath been formerly confessed from which if any should infer that no obedience must be yielded but to their just and legal power he were a very sorry disputant Husbands are bound in mutual bonds unto their Wives and so are Parents to their Children Suppose that both neglect their duties that Parents who are prohibited by God to provoke their Children unto wrath be so untractable and harsh to them that they do grieve them above measure with continual sourness and that Husbands who are commanded to love their Wives and to give honour to them as the weaker vessel should use them with contempt and scorn should therefore Children be the less obedient to their Parents or Wives less dutiful to their Husbands We see the contrary that they are subject to them though both lewd and froward Since therefore nothing doth concern us more than that we trouble not our selves with looking into the defects of other men but carefully endeavour to perform those duties which do belong unto our selves more specially ought they to observe this rule who live under the authority and power of others Wherefore if we are inhumanely handled by a cruel Prince or by a covetous and luxurious Prince dispoiled and rifled if by a slothful one neglected or vexed for our Religion by a lewd and wicked let us look back upon our sins which God most commonly correcteth with this kind of scourges the thought whereof will humble us and keep down the impatience of our angry spirits Let us consider with our selves that it appertains not unto us to redress these mischiefs that all which doth belong to us is to cry to God Prov. 21.1 in whose hands are the hearts of Kings and be turneth them whithersoever he will He is that God which standeth in the Congregation of the mighty and judgeth amongst the Gods before whose face all Kings shall fall and be confounded and all the Judges of the earth who do not reverence his Christ but make unjust Laws to oppress the Poor and offer violence to the man of low condition and make a spoil of Widows and a prey of Orphans And here we may as well behold his goodness SECT 30. as his power and providence For sometimes he doth raise Avengers from amongst his servants and furnisheth them with power sufficient as well to execute vengeance on such wicked Rulers as to redeem his People so unjustly vext from the house of bondage and sometimes useth to tht end the fierce wrath of others who think of nothing less than to serve his turn Thus he redeemed his People Israel from the Tyranny of Pharaoh by the hand of Moses from Cushan King of Syria by Othoniel from other thraldoms by some other of their Kings and Judges Thus did he tame the pride of Tyre by the arms of Egypt the insolence of Egypt by the Assyrians the fierceness of Assyriah by the Chaldeans the confidence of Babylon by the Medes and Persians after that Cyrus had before subdued the Medes Thus did he sometimes punish the ingratitude of the Kings of Judah and Israel and that ungodly contumacy which they carried towards him notwithstanding all his benefits conferred upon them by the Assyrians first the Babylonians after But we must know that though these several instrunents did the self same work yet they proceeded not in the self same motives For the first sort being thereto lawfully authorized and called by Almighty God by taking up Arms against their Kings did nothing less than violate that sacred Majesty which is inherent in King by Gods holy Ordinance but being armed from Heaven did only regulate and chastise the lesser power by the help of the greater as Princes use sometimes to correct their Nobles The later sort though guided by the hand of God as to him seemed best so that they did unknowingly effect what he had to do intended only the pursuit of their own designs But what soever their designs and intentions were the Lord did justly use them to effect his business SECT 31. when by their means he broke the bloody Scepters of those insolent Kings and overthrew their wicked and tyrannical Empires Hear this ye Princes and be terrified at the hearing of it But let not this afford the least encouragement unto the Subject to violate or despise the Authority of the Magistrate which God hath filled so full of majesty and fortified by so many Edicts from the Court of Heaven though sometimes an unworthy person doth enjoy the same and such a one as doth dishonour it by his filthy life Nor may we think because the punishment of licentious Princes doth belong to God that presently this power of executing vengeance is devolved on us to whom no other precept hath been given by God but only to obey and suffer De privatis hominibus semper loquor Nam si qui nunc sint

neque Diaconus jus habeat baptizandi that without lawful mission from the Bishop neither the Presbyter nor Deacons might Baptize Not that I think there was required in Hieroms time a special Licence from the Bishop for every ministerial act that men in either of those Orders were to execute but that they had no more interest therein than what was specially given them by and from the Bishop in their Ordination As for the Act of Preaching which was at first discharged by the Apostles Prophets and Evangelists according to the gifts that God had given them for the performance of the same when as the Church began to settle it was conferred by the Apostles on the several Presbyters by themselves ordained as doth appear by Saint Pauls exhortation to the Presbyters 2 Tim. 4.5 which he called from Ephesus unto Miletum To this as Timothy had been used before doing the work of an Evangelist so he was still required to ply it being called unto the Office of a Bishop Saint Paul conjuring him before God and Christ that notwithstanding the diversions which might happen to him by reason of his Episcopal place and jurisdiction 2. Tim. 4.2 he should Preach the Word and not to Preach it only in his own particular 2 Tim. 2.15 shewing himself a Workman that needed not to be ashamed dividing the word of truth aright But seeing that others also did the like according to the trust reposed in them whether they had been formerly ordained by the Apostles or might be by himself ordained in times succeeding Those that discharge this duty both with care and conscience 1 Tim. 5.17 guiding and governing that portion of the Church aright wherewith they are intrusted and diligently labouring in the word and doctrine by the Apostle are accounted worthy of double honour Which questionless S. Paul had never represented unto Timothy but that it did belong unto him as a part of his Episcopal power and Office to see that men so painful in their calling and so discreet in point of government should be rewarded and encouraged accordingly By honour in this place the Apostle doth not only mean respect and reverence but support and maintenance as appears plainly by that which is alledged from holy Scripture viz. Thou shalt not muzzle the Oxe that treadeth out the Corn And the Labourer is worthy of his hi●e Chrysost hom 15. in 1 Tim. 5. Ambros in locum Calvin in 1 ad Tim. c. 5. Chrysostom so expounds the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By honour here is meant both reverence and a supply of all things necessary with whom agree the Commentaries which pass under the name of Ambrose Calvin affirms the like for our modern Writers Victum praecipue suppeditari jubet Pastoribus qui docendo sunt occupati Paul here commandeth that necessary maintenance be allowed the Pastor who laboureth in the Word and Doctrin And hereto Beza agreeth also in his Annotations on the place Now we know well that in those times wherein Paul wrote to Timothy and a long time after the dispensation of the Churches Treasury was for the most part in the Bishop and at his appointment For as in the beginnings of the Gospel the Faithful sold their Lands and Goods Act. 4. v. ult and laid the money at the Apostles feet by them to be distributed as the necessities of the Church required So in succeeding times all the Oblations of the faithful were returned in unto the Bishop of the place and by him disposed of We need not stand on many Authors in so clear a business Zonaras telling plainly that at the first the Bishop had the absolute and sole disposing of the revenues of the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Zonaras in Concil Chalced●n Ca. 26. no man whoever being privy to their doings in it And that they did accordingly dispose thereof to every man according to his parts and industry doth appear by Cyprian where he informeth us that he having advanced Celerinus a Confessor of great renoun amongst that people and no less eminent indeed for his parts and piety unto the office of a Reader he had allotted unto him Cypr. Ep. 34. vel l. 4. ep 5. and to Aurelius one of equal vertue then a Reader also Vt sportulis iisdem cum Presbyteris honorentur that they should have an equal share in the distribution with the Priests or Presbyters But many times so fell out that those to whom the Ministry of the word was trusted Preached other doctrin to the People than that which had been taught by the Apostles 1 Tim. 1.3 Tit. 1.10 11. Vain talkers and deceivers which subverted whole houses teaching things they should not and that for filthy lucres sake What must the Bishop do to them He must first charge them not to Preach such doctrins which rather minister questions than godly edifying 1 Tim. 1.4 And if they will not hearken to nor obey this charge 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tit. 1.9 he must stop their mouths let them be silenced in plain English The silencing of such Ministers as deceive the People and Preach such things they should not even for lucres sake to the subverting of whole Families is no new matter as we see in the Church of God Saint Paul here gives it as in charge to Titus and to all Bishops in his person Certain I am that Chrysostom doth so expound it If thou prevailest not saith he by admonitions Chrysost tom 2. n. Tit. 1. be not afraid 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 silentium iis impone the Translator reads it but silence them that others may the better be preserved by it Hierom doth so translate it also quibus oportet silentium indici such men must be commanded silence Hieron in Can. Tit. And for the charge of Paul to Timothy that he should charge those false Apostles which he speaks of not to Preach strange doctrines it carries with it an Authority that must be exercised For this cause I required thee to abide at Ephesus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not that thou shouldst intreat but command such men to Preach no other doctrines than they had from me Theophylact on those words Theophyl in 1. ad Tim. c. 1. puts the question thus in the words of Chrysostom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it may be asked saith he whether that Timothy were then Bishop when Paul wrote this to him To which he answereth of himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that it is most probable giving this reason of the same because he is to charge those men not to teach other doctrines Oecumen in locum Oecumenius is more positive in the point and affirms expresly on these words that Paul had made him Bishop there before that time And Lyra if he may be heard Lyra in 1 Tim. c. 1. make this general use of the Apostles exhortation that the first Act here recommended to a Bishop is falsae doctrinae

he commands us to obey not for wrath only but for Conscience sake By which he means that Subjects are not only to contain themselves within the bounds of their obedience for fear they should incur the anger and displeasure of their Prince or Governour as men submit themselves to an armed Enemy whom they see ready to chastise them if they should resist but also to persuade themselves that the expressions of their duties which they make to them are made indeed to God himself from whom whatever power they have is devolved upon them Nor speak I of the men themselves as if the Vizard of Authority were enough to hide either their follies or their sloth on their lusts or cruelties or gun the name of Virtues to their filthiest Vices but that the function is so venerable and so full of honour that they who execute the same and bear rule over us are to be worthily esteemed and reverenced for their Office sake The second duty of the Subjects doth arise from this which is SECT 23. that we express the reverence and respect which we owe unto them by the actions of Obedience whether it be in yielding obedience to their Laws or in paying Tributes or undergoing such publick services and burdens as do related unto the preservation of ther publick or executing such commands as are laid upon us Rom. 13.1 Tit. 3.1 Let every soul saith Paul be subject to the highers Powers for he that doth resist the power resists the Ordinance of God Put them in mind saith he to Titus to be subject to Principalities and Powers to obey Magistrates and to be ready to every good work And Peter thus Submit your selves to every Ordinance of man for the Lords sake whether it be to the King as Supream or unto Governours as to those which are sent by him for the punishment of evil doers 1 Pet. 2.13 and for the praise of them that do well and to the end the Subject may not think that it is sufficient to counterfeit or pretend obedience in the outward thew but to perform it truly and sincerely from the very heart Paul adds that we commend the health and flourishing estate of those under whom we live in our prayers to God I exhort saith he that first of all supplications prayers intercessions 1 Tim. 2.1 and giving of thanks be made for all men for Kings and for all that are in authority that we may lead a quiet and peaceable life in all godliness and honesty Let no man here deceive himself For seeing the Magistrate cannot be resisted but that God is resisted alos though the unarmed Magistrate may possibly be contemned and slighted without fear of punishment yet God is armed sufficiently to revenge those insolencies which are thus offered to himself in them Now under this obedience I also do include that moderation and discretion which private persons ought to have and to impose upon themselves as a Rule or Law that so they neither intermeddle in affairs of State nor invade the Office of the Magistrate nor put themselves on any publick undertakings if any thing be amiss in the publick Government which stands in need of Reformation it appertains not unto them to be tumultuously active in it or to put their hands unto the work whose hands are tied and to be tied on all such occasions but that they make it known unto the Magistrate whose hands are only left at liberty to effect the same My meaning is that they do nothing uncommanded For when the power or precept of the Governor doth intervene they are then armed with just authority and may do accordingly For as the Princes Privy Council are said to be his Ears and Eyes so those inferiour Ministers by whom he executeth his commands or mandates are not unfitly called his Hands The Magistrate being such as he ought to be and as before we have described him that is to say The Father of the Countrey the Shepherd of his people SECT 24. the preserver of the publick peace the great distributer of Justice and the avenger of the innocent he must be somewhat more than mad who is not pleased with such a Government But seeing that all Ages do afford Examples of negligent and slothful Princes who have no care at all of the publick safety of others who are so in intent of their private profit as to make markets of all Laws and priviledges and to expose their justice and their favours both unto open sale of some who drain their peoples Purses to no other end but to maintain a vain and wastful prodigality and some who spend their time in nothing more than either the rifling of the Subjects Houses the deflouring of their Wives and Daughters or in the slaughter of the innocent that thes should be received for Princes and their commands obeyed at all even in lawful matters it such a thing as some will hardly bepersuaded to consent unto For where men find so much unworthiness and such filthy facts as do not only mis-become a Magistrate but a private person when they see no resemblance of that Image of God which ought to shine most brightly in a Christian Magistrate when they behold no Tract or Footstep of such a Minister of God as is ordainedfor the incouragement and praise of those that do well and for the punishment of those that are evil doers they take hom not for such a Governour whose Office and Authority is extolled so highly in the Scriptures And to say truth it hath been always naturally implanted in the souls of men not more to love and reverence a just vertuous Prince than to abominate and detest an ungodly Tyrant But if we look into Gods Book SECT 25. we shall there be taught not only to submit our selves to the command of those Princes who faithfully and as they ought do discharge their office but of all those who are advanced unto the highest place of Government though they do nothing less than perform their duties For though the Magistrate be one of the greatest blessings given by God for the good of mankind and that he hath confined the Magistrate within certain limits yet he declares that whatsoever they are they do receive their power from no hand but his that if they principally do intend the publick good they are the greatest restimonies and Examples of his goodness to us if they prove insolent and unjust they are the Executioners of his wrath and judgment for the sins of the people that all are equally invested with that sacred Majesty wherewith he hath apparelled the most lawful powers I shall proceed no further in this present business till I have made fome proof of that which is said before Not that I mean to spend my time in the proof of this that a wicked King is one of Gods curses on the earth for besides that there is none who gainsay the same we should say no more in this of