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
A61282	Four sermons preached upon solemne occasions I. The troubler of Israel. II. The righteous mans concern for the churches misery. Preached before the judges. III. Cæsars due honour, preached before the mayor and aldermen of Leicester, May 29. 1669. IV. Davids work and rest, preached before the election of the mayor. By Tho. Stanhope A.M. Vicar of St. Margarets in Leicester.	Stanhope, Thomas.	1670 (1670)	Wing S5233B; ESTC R221868	48,189	101

Fathers who were likeliest to know the meaning of such commands in Scripture to let the World see that we exact no more of men for our Christian Princes than they were willing to afford the very Heathen Emperors And when it appears the duties we require to be paid them are challenged by the Word of God and the Doctrine of the Ancient Church let any sober man judge whether we be blame-worthy for preaching or others for refusing to practice them First then for the Nature of this Honour It is as I said a word of large extent and D●vines bring all under three Heads 1. Honor in corde 2. Honor in ore 3. H●nor in opere Honour in the heart Honour in the tongue Honour in the Act. And according to this distribution I shall here take notice of it for there is no one of these three but a Prince may claim it as his due 1. Honor in corde Honour in the heart by which is meant a reverent estimation of the person to whom it is born Thus the word is used by the Apostle Rom. 12.10 in honour preferring one another And thus we are called to give it unto Kings Rom. 13.7 Render therefore to all their dues tribute to whom tribute is due custome to whom custome fear to whom fear honour to whom honour the putting these together as well as the discourse foregoing shewes the Supream Magistrate is here intended Mean and low thoughts are not fit to be entertained of those who are exercised in high employments Whom God hath raised in the World those should we raise in our esteem This indeed ought to be the fountain whence all other duties flow the foundation whereon the rest of our services are built for without an bearty value for them none of our outward performances will be sincere towards them Nay suppose God should at any time set over us such a King as is a wicked man we must look upon his publick station abstracting from his personal faults David owns Saul for Gods Anointed and payes him a reverence accordingly Christ shewes no dis-respect either to Pilate or Herod Their failing in not honouring God is no warrant for us to fail by not honouring them Punished they shall be for the one and punished we shall be if faulty for the other And certainly this is plain enough from the Text. For this direction given to these Christian converts of honour ing the King had either relation to Claudius or Nero the better of them was a man bad enough This then is the first kind of honour and there are two reasons why it should be paid to all Kings 1. Because of those honourable titles which God himself hath given them Persons who have titles of honour conferred upon them by earthly Princes challenge an esteem proportionable thereunto how much more they who have these from God Where he affords his marks of honour there should we yield our testimonies of honour as closing with his dispensations and making his providence in disposal of the one our rule for a disposal of the other Among those titles I shall name no more than that of Gods Psal 82.6 I have said ye are Gods It is true that name doth point at their duty that as Gods they should excel in holiness in justice and such like vertues not fearing the face of men or consulting onely their interest with men but withal it points at our duty that we should honour them as we honour God Not by sacrificing or performing any divine worship to them after the Idolatrous custom of the Heathens no nor by yielding them an unlimited obedience as will appear hereafter but by affording them a real and high esteem in our hearts to shew that as we are bound to entertain no thoughts of God but such as are suitable to his Majesty so no thoughts of them but such as are agreeable to their quality 2. Because of the honourable place wherein God hath set them He hath made them caput populi the head of the people and as all the members honour the head so should we honour them They are his immediate Vice-gerents à quo sunt secundi post quem primi ante omnes super omnes Deos in Tertullians phrase the very next to him before all and above all feigned Deities Now as the nearer any person is to the King the greater honour he may claim Apolog. cap. 30. so the nearer the King is to God the more honour doth his place confer upon him Magistracy is not only Gods ordinance but particular Magistrates are of his appointing Promotion cometh neither from the East nor from the West nor from the South but God is the Judge he putteth down one and setteth up another Psal 75.6 7. And this I am sure was the sence of the Primitive Church Witness Theophilus of Antioch about 170 years after Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lib. 1. ad● Autolycum pag. 76. Edit Morell 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The King indeed is not a God but he is a man appointed to his office under God Irenaeus about ten years after him Cujus jussu homines nascuntur ejus jussu Reges constituuntur * Adv. Haereses lib. 5. cap. 20. By whose word men are born by his word Kings are appointed We have seen two plain testimonies for the Greek let us see two more for the Latine Church One is from Tertullian about 200 Years after Christ Apol. cap. 30. Inde est Imperator unde homo antequàm Imperator Inde potestas illi unde spiritus The same God who made the man makes the Emperour Thence hath he his power whence he receives his soul And as if that had not been enough he goes on more fully It is necessary we look upon the Emperour ut eum quem Dominus noster elegit c. as the person whom our Lord hath chosen So as I may well say Noster est magis Caesar ut a Deo nostro constitutus Apol. cap. 33. Caesar is the more Ours because appointed by our God To him I adde St. Austin * Aug. de Civit. Dei lib. 4 cap. 33. Deus terrenum regnum piis impiis dat sicut ei placet c. God according to his own pleasure disposeth of earthly power to the righteous and to the wicked † Lib. 5. cap. 21. He that promoted Marius did likewise promote Caesar He that gave the Scepter to Augustus gave it to Nero He who committed the Empire to both Vespasians committed it also to Domitian and He who exalted Constantine the Christian exalted Julian the Apostate If this doctrine be not embraced now it is a sign men are fallen from what was admitted before Nor is it onely the doctrine of the Fathers but theirs because the doctrine of the Scripture Christ owns Pilates power to be from heaven Thou couldst have no power against me unless it were given thee from above John 19.11 and St. Paul saith