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	fear_v	tribute_n	4,452	5	11.2078	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A93348	Great Britains misery; with the causes and cure. Described first, as it is from the justice of God the authour, who is now in controversie with the inhabitants of the land for sin: especially for eight capitall crimes, all which are aggravated by sundry circumstances. Secondly, the injustice and malice of the instruments of this misery, Satan and his agents: their main aime, and particular ends, moving them therunto. Vindicating, plainly and fully, (by way of answer to severall objections) the lawfulnesse and necessity of raising arms by the Parliament, and kingdom; for the defence of the King, kingdom, religion, laws, and known rights of the subject: against that viperous generation of papists, atheists, delinquents, and licentious men, who have at once invaded all. ... / By G.S. Gent. Imprimatur Ja. Cranford.	Smith, George, 1602 or 3-1658.	1643 (1643)	Wing S4037; Thomason E250_4; ESTC R212534	90,980	68

he must be obeyed Answer All men are bound to yeeld obedience to the higher powers that is granted but that the King is the highest in power is denyed God is the highest in power and there are no Powers but what is from God Answer Therefore God alone is to be obeyed in all things and by all men It is true that the very Office of a King as He is Gods Deputy on earth is to be honoured feared and obeyed Hence it Ioh. 19. 11. is that Peter in another place commands honour to be given him and wise Salomon joyneth God and the King together Fear the Lord and the King Shewing that there is a kind of holy dignity in the Office of a King for which we must fear 1. Pet. 2. 17. honor and obey him as also shewing that there should be no difference between Pro. 24. 21. the Commands of a King and the Commands of God and therefore to be obeyed for conscience sake as Him that is sent of God for the punishment of evill doers and the praise of them that do well and for this cause Kings are to have Tribute Customes Fear Honor c. Kings are principall men set up to defend their Subjects and Rom. 12. 5. preserve Kingdomes by administration of justice not by tyranny to destroy men 1. Pet. 3. 14. and Kingdoms So then the commands of a King is not to be obeyed further then their commands are agreeable to the commands of God Plutarch relates a passage of a woman that was injured and came to King Philip for justice But he willing to put her off she cryed more and with a loud voice saying hear and helpe Oh King or be no longer King Kings are indeed Gods Ministers as Judges Majors Bailis●s Constables c. are the Kings Ministers they are to be obeyed for the King and the King for God whose commands they are to command execute and see Bishop Andrew in com 5. do● if the King command any thing contrary to Gods command we are not bound to obey it nay we are bound not to obey any such command for then we shall disobey God therein we say as Peter and Iohn we ought to obey God rather than Acts 4. 19. 5. 29. man God only hath absolute power and all other powers are from him The power and authority of a King cannot warrant my disobedience to God No more then a Major or a Constable by his authority or command can warrant me to act No command of any King ca warant the left disobedience to God Dan 3. 16. 6. 10. Ex. 1. 17. 20. 1. Sam. 14. 45 1. King 21. 3 Treason against a King Else why did the three children and Daniel refuse to obey the command of the King And why did the Mid-wives refuse to obey Pharob and God blessed them And why did the people withstand the command of Saul concerning Ionathan And Naboth refuse to give his Vineyard to Ahab So it is cleer that a Kings command is not to be obeyed further then it is warranted by Gods Word Objection 2 Secondly it is Objected That Subjects are bound to pray for Kings as 1. Tim. 2. 2. and to defend their persons life and honour with the hazard of their own blouds as the people would not suffer David to hazard his person against Absolm 2. Sam. 18. 3. nor would David lay his hand upon the Lords annoynted 1. Sam. 16. 11. Therefore subjects may not take arms against their King Answer Answer It is true all subjects are bound to pray for their King that under His Government we may lead a quiet and peaceable life in all goodlinesse and honesty and I do believe that for the ommission of this duty God oftentimes punish●th a 1. Tim. 2 2 people by the evill Government of their King and that most justly It is a doubtlesse a great sin in any subject not to pray for their King if it be a duty to pray for It is a duty to pray for the K. and a sin not to pray for him 1. Sam 12. 23 Ester 6. 2 all men much more Kings God forbid saith Samuel that I should sin against the Lord in ceasing to pray for you Also it is the peoples duty to defend the Person State Life and Honor of the King So Mordecba revealed the Treason of King Ahushueru's Ennuches and the people but as duty bound them fought for David against 2. Sam 18 3 Absolon for they say thou art worth ten thousand of us But it was not duty but wickednesse in Doeg to slatter Saul and to incense him against David and 1. Sam 22. 9 against the priests of the Lord and duty in Abimetech to defend Davids innocency against the wrath of Saul but it was murder in Doeg though at the command of the King to fall upon the Verse 14. Verse 18. David might not have kill'd Saul Priests to slay them and well done in other servants of Saul that refused to execute that Command David thought it utterly unlawfull to kill Saul either in his Cave or in his Trenches when he was in his hands but that he was bound to spare him as he did it being by the Law of Arms barbarous cruelty to kill an enemy treacherously but much more for David to kill Saul first because he was a King the Lords anointed as David himself saith 2ly because David should have shewed distrust in God who had promised him the Kingdom after Saul but not by such meanes to shorten the life of Saul Now faith makes not hast but waites Gods time means yet forbids not to use means of defence when the person is unjustly assaulted But we acknowledge it is the duty of every subject to pray for their King we also confesse it is duty by all lawfull means to preserve the life honor and state of the King But if this be duty as undoubtedly it is to do it to this end that God may have glory for that is the Apostol call rule 1 Cor. 10 31 2. Tun. 2 2 in all things and that we may live quiet peaceable and godly lives under him for the Apostle gives this reason why we should pray for Kings Then we are bound to use those means that conduce to that and Therefore to appose treacherous dishonorable Counsellers who by their Subjects are bound to oppose wicked dishonourable Counsellers counsells and actions hinder the Kings welfare endanger his person and life prejudice his honor or molest the quiet and peace of his people and kingdoms and especially such as seeke the dishonor of God and endeavour to take away holinesse religion and just rights take away the wicked from the King and his throne shall be established And this is all that the Parliament and the Kingdom do at this day they stand in the just defence of the King and all that may conduce to his safety and welfare all being by desperate

King God delivereth his people and brings the wicked to destruction as Daniel did We are innocent before God and against the King have We done no hurt And may expect deliverance by God and revenge by his hand upon those that wrongfully seek our lives Secondly some men are moved to it by Ambitious desires they make honors A second sort of enemies are men ambitious of honour and command and dignities their end to obtain honour they will use any dishonourable wayes and use honour as dishonorably These are men like Aesops dog look at the shadow and neglect the substance Vertue which is the way to Honour they ●●un and Vice which is the originall of shame they follow and climb to Honor by the staires of Vice would be inobled for ignoble actions These are commonly very active men in things they know will please Princes without respect to Vertue or Justice their end is Honour not Duty And when their end is attained they are yet unsatisfied the more Honour the greater their Ambition especially in the Honour-seeking-Clergie that when they are at highest desire to soare higher and indure no competitour but if crossed in their end they grow secretly discontented full of venome ●alignity and hatred against ●ersons or causes that hinder grow desperate and seek any bloudy revenge and rather then lose their own private ends care not to destroy Kingdoms If they go not forward they 'l set all backward and think it some honour to be buryed Wicked men to game their own ends care not to destroy whole Kingdom ● in the ashes of a Kingdom and therefore raise sedition and civil war against their Prince if he hinder or against God himself to make war against his dearest mem●ers and thus have some at this day done and do against conscience and knowledge and still blow the fire of Contention to continue and increase Great Britains misery Thirdly another sort of men make Profit and Command their end they are moved and stirred up to Contention and War out of Covetousnesse especially A third sort of enemies are covetous men great men when not contented with their own will be owners of other mens Estates Possessions Inheritances and Rights Kings over their Subjects Lords over their Tenants and men of place and authority over their inferiours to make themselves commanders and ●ords over other mens Rights usurping power against Law and distinguish not betwixt Law and will hence ariseth murmuring impatience and opposition bleeding cruelties and seditious mutinies from a sparke to a flame hence grew the discontent of the people of Israell and the reason why they asked a King that a King might do them Justice and hence 1 Sam. 8. 3 4 5 1 King 12. 16 it was that they revoulted from their King because he did not Iust●ce unto them and this hath been one cause of our civill war is our present misery and was the cause of the first civill war in England in the ninth yeer of the raign of King John which occasioned the great Charter agreed upon between the King and the Subiect the beam of upright Soveraignty and subiection but when covetousnesse See Daniel History gets into the one scale the beam turneth and becometh unequall Fourthly others are moved to it by feare safety to themselves is their particular end when by their actions and proiects they have out of malice ambition A fourth sort of enemies are Delinquents covetousnesse or any other way done violence to religion law or the peace of the State and are by the law found faulty and convicted as Delinquents they rise in Rebellion against the Law to escape punnishment in hope by destroying the law they shall prevent the Iudgment of the Law and hence they disturbe the peace and quiet of the Kingdoms rather then they will suffer the just sentence of Iustice they will destroy most unjustly their just Lawes Religion and Kingdom And of this sort there are of all degrees Nobles Clergy Gentlemen Citizens c. These are the principall causers continuance and aggravation of our bloudy War and the hinderers of peace they shun peace as the greatest plague Thus Cataline did being guilty of many crimes to save himselfe conspired against his Country and was assisted by Lentulus Cethegus and many notorious offenders and vile persons who also stood in feare The fift end is spoyle and robbing many deboyft men and of broken fortunes decayed in estates seeke to get estates to themselves out of the ruine and destruction A fift sort of Enemies are men of broken fortunes of the Kingdom by robbing plundering and pillaging honest men and therefore desire to breake the Lawes that they may escape cleerly unquestioned withall their theevery and other insolencies Sixtly some make liberty and licentious loosenesse their end they hate the very name of Resormation either in Lawes or Religion and looke upon them as A sixt sort of Enemies are licensious men their enemies and therefore desire the destruction of Parliaments they prefer licentious liberty and voluptuous pleasures above all Parliaments Lawes or Religion They looke upon it as their God preferring it above God and are worse then Fpicuras their master who knew no other God yet as Seneca saith even in the shop of pleasures voluntarily abridged himself of that content but amongst us there are a sort of men Gentlemen and others who are never satisfied in their Senea in E. pist 18. disordered courses like those described in the booke of Wisdom Say they shall be as if they had never been and shall be forgotten in time therfore will I enjoy all pleasures and not lose any part of their voluptuousnesse Wisd 2. 1 2. 7. c. Others there are that are malitious enemies to the Kingdoms just defence or Newters out of an ignorance of God and the just cause of God as if all their service and obedience to God hung upon their obedience to the commands of A seventh sort that are enemies to God and Religion are Superstitious Ignorant men Math. 15. 6. men make men gods and God nothing making the commandements of God of no effect by the tradition and commandements of men Now because some of these sorts of men especially the latter are so well instructed by the father of envy and grand Seducer of men that they as himselfe did to our Saviour alleadge texts of Scripture to seduce men from their obedience to God to the obedience of men I conceive it very necessary to give a brief Answer to their main Objections They object from that place Rom 13. 1. Let every soule be subject to the higher Power for there is no power but of God c. And that we are bound to render to all that which is their due Tribute Custome Honor Fear to whom t is due Obiect 1 Hence they argue that all men are bound to yeeld obedience to the higher power but the King is highest in power therefore