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
A96592	Jura majestatis, the rights of kings both in church and state: 1. Granted by God. 2. Violated by the rebels. 3. Vindicated by the truth. And, the wickednesses of this faction of this pretended Parliament at VVestminster. 1. Manifested by their actions. 1. Perjury. 2. Rebellion. 3. Oppression. 4. Murder. 5. Robberies. 6. Sacriledge, and the like. 2. Proved by their ordinances. 1. Against law. 2. Against Equity. 3. Against conscience. Published 1. To the eternall honour of our just God. 2. The indeleble shame of the wicked rebels. And 3. To procure the happy peace of this distressed land. Which many feare we shall never obtaine; untill 1. The rebels be destroyed, or reduced to the obedience of our King. And 2. The breaches of the Church be repaired. 1. By the restauration of Gods (now much profamed) service. And 2. The reparation of the many injuries done to Christ his now dis-esteemed servants. By Gryffith Williams, Lord Bishop of Ossory.	Williams, Gryffith, 1589?-1672.; Burgess, Anthony, d. 1664.	1644 (1644)	Wing W2669; Thomason E14_18b	215,936	255

〈◊〉 cause of anger 3. The wisest of all Kings but the King of Kings saith The feare of a King is as the roaring of a Lion Prov. 2.2 who so provoketh him to anger sinneth against his owne soule And I beleeve that the taking up of Armes by the Subjects against their owne King that never wronged them The Rebels have given him cause enough to be provoked and the seeking to take away his life and the life of his most faithfull servants is cause enough to provoke any King to anger if he be not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 too Stoically given to abandon all passions and that anger should be like the roaring of a Lion to them that would pull out the Lions eyes and take away the Lions life 4. To speake reverently to the King and of the King Eccles 8.4 4. The King of Heaven saith of these earthly Kings That where the word of a King is there is power and who may say unto him what doest thou And Elihu demands Is it fit to say to a King thou art wicked or to Princes you are ungodly Truly if Elihu were now here he might heare many unfitter things said to our King by his own people and which is more strange by some Preachers for some of them have said but most maliciously and more falsely that he is a Papist he is the Traytor unworthy to raigne unfit to live good God! doe these men thinke God saith truth Where the word of a King is there is power that is to blast the conspiracies and to confound the spirits of all Rebels who shall one day finde it because the wrath of God at last will be awaked against their treachery and to revenge their perjury by inabling the King to accomplish the same upon all that resist him Jerem. 27.8 as he promised to doe in the like case 5. To pray for the King Ezra 6.10 5. The Israelites being in captivity under the King of Babylon were commanded to pray for the life of that Heathen King and for the life of his sonnes And Saint Paul exhorteth Timothy to make supplications 1. Tim. 2.1 2. prayers intercessions and giving of thankes for Kings and for all that are in authority and how doe our men pray for our King in many Pulpits not at all and in some places for his overthrow for the shortning of his life and the finishing of his dayes nullum sit in omine pondus and they give thankes indeed not for his good but for their owne supposed good successe against him thus they prevaricate and pervert the words of the Apostle to their owne destruction Psal 109.6 when as the Prophet saith Their prayers shall be turned into sinne 6. 6. To render all his du●s unto him Christ commandeth us to render unto Caesar the things that are Caesars that is as I shall more fully shew hereafter your inward duties of honour love reverence and the like and your outward debts toll tribute custome c. and the Rebels render none unto him but take all from him and returne his Armes to his destruction I might produce many other places and precepts of Holy Scripture to inforce this duty to honour the King but what will suffice him cui Roma parum est if they beleeve not Moses neither will they beleeve if one should arise from the dead Luke 16.31 and if these things cannot move them then certainly all the world cannot remove them from their wickednesse Yet 3. Quia exempla movent plus quàm praecepta docent 3. All Kings should be honoured by the example of all Nations 1. The Israelites 1. In Egypt you shall finde this doctrine practised by the perpetuall demeanour of all Nations For 1. If you looke upon the children of Israel in the Land of Egypt it cannot be denyed but Pharoah was a wicked King and exercised great cruelty and exceeding tyranny against Gods people yet Moses did not incite the Israelites to take armes against him though they were more in number Exod 12.37 Exod. 1.9 being six hundred thousand men and abler for strength to make their party good then Pharoah was as the King himselfe confesseth but they contained themselves within the bounds of their obedience and waited Gods leisure for their deliverance because they knew their patient suffering would more manifest their owne piety and aggravate King Pharaohs obstinacie and especially magnifie Gods glory then their undutifull rebelling could any wayes illustrate the least of these 2. Davids demeanour towards Saul is most memorable 2. Under Saul The loyall Subjects beliefe p. 55. for though as one saith King Saul discovered in part the described manner of such a King as Samuel had fore-shewed yet David and all his followers performed and observed the prescribed conditions that are approved by God in true Subjects never resisting never rebelling against his King though his King most unjustly persecuted him Samuel also when he had pronounced Sauls rejection 1. Sam. 15. yet did he never incite the people to Rebellion but wept and prayed for him and discharged all other duties which formerly he had shewed to be due unto him 3. Under Ahab and Elias that had as good repute with the people and could as easily have stirred up sedition as any of the seditious Preachers of this time yet did he never perswade the Subjects to withstand the illegall commands of a most wicked King 1. Reg 21.25 that as the Scripture testifieth had sold himselfe to worke wickednesse and became the more exceedingly sinfull by the provocation of Jezabell his most wicked wife and harlot but he honoured his Soveraignty and feared his Majestie when he fled away from his cruelty Two examples of the whole Nation under Heathen k●ngs 1. Under Ar●●xerxes Ezr● 1.1 c. And because these are but particular presidents I will name you two observable examples of the whole Nation 1. When Cyrus made a Decree and his Decree according to the Lawes of the Medes and Persians should be unalterable that the Temple of Jerusalem should be re-edified and the adversaries of the Jewes obtained a Letter from Artaxerxes to prohibit them the people of God submitting themselves to the personall command of the King contrary to that unalterable Law of Cyrus pleaded neither the goodnesse of the worke nor the justnesse of the cause but yeilded to the Kings will and ceased from their worke untill they obtained a new Licence in the second yeare of King Darius and if it be objected that they built the Temple in despite of those that hindered them with their sword in one hand and a trowell in the other it is rightly answered that having the Kings leave to build it they might justly resist their enemies that did therein not onely shew their malice unto them but also resisted the will of the King 2. Under Ahashuerus Hester 3.10 2. When Ahashuerus to satisfie the unjust desire of his

and censure him for any thing that he should doe Reason 4 4. Because the testimony of many famous Lawyers justifie the same truth for Bracton saith if the King refuse to do what is just satis erit ei ad paenam quòd Dominum expectet ultonem the Lord will be his avenger which will be punishment enough for him Bracton fol 34. a. b. apud Lincol anno 1301. but of the Kings grants and actions nec privatae personae nec justiciarii debent disputare And Walsingham maketh mention of a Letter written from the Parliament to the Bishop of Rome wherein they say that certum directum Dominium à prima institutione regni Angliae ad Regem pertinuit the certaine and direct Dominion of this Kingdome from the very first institution thereof hath belonged unto the King who by reason of the arbitrary or free preeminence of the royall dignity and custome observed in all ages Ex liberâ praeminentiâ ought not to answer before any Judge either Ecclesiasticall or Secular Ergo neither before the Pope nor Parliament nor Presbyterie 5. Because the constant custome and practice of this Kingdome Reason 5 was ever such that no Parliament at any time sought to censure their King and either to depose him or to punish him for any of all his actions save onely those that were called in the troublesome and irregular times of our unfortunate Princes No legitimate and just Parliament did ever question the Kings of England for their actions and were swayed by those that were the heads of the most powerfull Faction to conclude most horrid and unjustifiable Acts to the very shame of their judiciall authorities as those factious Parliaments in the times of Hen. 3. King John Rich. 2. and Hen. 4. and others whose acts in the judgement of all good authors are not to be drawne into examples when as they deposed their King for those pretended faults whereof not the worst of them but is fairely answered and all 33 of them proved to be no way sufficient to depose him by that excellent Civilian Heningus Arnisaeus Heningus c. 4. p. 93. And therefore seeing the institution of our Kings is not onely by Gods Law but also by our owne Lawes Customes and practice thus agreeable to the Scripture Kings they ought to be as sacred and as inviolable to us as the Kings of Israel were to the Jewes and as reverently honoured and obeyed by us as both the Apostles Saint Peter and Saint Paul advise us to honour and obey the King CHAP. V. Sheweth how the Heathens honoured their Kings how Christ exhibited all due honour unto Heathen and wicked Kings how he carried himselfe before Pilate and how all the good Primitive Christians behaved themselves towards their Heathen persecuting Emperours 2. The Heathens Persa quidem olim aliquid coeleste atque divinum in regilus inesse statuebant Osor de Instit regis l. 4. p. 106. 2. WE finde that not onely the Jewes that were the people of God a royall Priesthood that had the Oracles of God and therefore no wonder that they were so conformable in their obedience to the will of God but the Gentiles also that knew not God knew this by the light of nature that they were bound to yeild all honour unto their Kings For Quintus Curtius tells us that the Persians had such a divine estimation and love unto their King that Alexander could not perswade them either for feare or reward to tell him where their King was gone or to reveale any of his intentions or to doe any other thing that might any wayes prejudice the life Justin l. 4. or the affaires of their King And Justin tells us that the Sicilians did beare so great a respect unto the last Will and Testament of Anaxilaus their deceased King that they disdained not to obey a slave whom he had appointed Regent during the minority of his sonne Herodet l. 8. And Herodotus saith that when Xerxes fled from Greece in a vessell that was so full of men of warre What great respect men in former times did beare unto their kings that it was impossible for him to be saved without casting some part of them into the Sea he said unto them O ye men of Persia let some among you testifie that he hath care of his King whose safety is in your disposition then the Nobility which accompanied him having adored him did cast themselves into the Sea till the vessell was unburthened and the King preserved And I feare these Pagans will rise in judgement to condemne our Nobility that seeke the destruction of their King And the Macedonians had such a reverent opinion of their King that being foyled in warre before they returned againe to the battaile they fetched their cradle wherein their young King lay and set him in the midst of the Campe as supposing that their former misfortune proceeded Justin l. 7. because they neglected to take with them the good augure of their Kings presence And Boemus Aubanus speaking of the Egyptian Kings saith that they have so much good will and love from all men Aubanus de Africa l 1. p. 39. Reges divinos Iove genitos à Iove nutritos Homerus ●esi●dus appellarunt ut non solùm sacerdotibus sed etiam singulis Aegyptiis major regis quàm uxorum filiorúmque aut aliorum principum salutis inesset cura that not onely the Priests but also all the Egyptians have a greater care of the safety of their King then of their wives or children or any other Princes of the Land And the same Author describing the manner how the Tartars create their King saith the Princes Dukes Barons and all the people meet then they place him that is to be their King on a Throne of gold and prostrating themselves upon the ground they cry with an unanimous and loud voyce Rogamus volumus praecipimus ut domineris nobis We entreat you and beseech you to raigne over us and he answereth if you would have this of me it is necessary that you should be obedient to doe whatsoever I shall command you when I call you to come whethersoever I shall send you to goe whomsoever I shall command you to kill to do it immediately without feare and to commit the whole Kingdome into my hands then they doe all answer we are willing to doe all this And then he saith againe therefore from hence-forth oris mei sermo gladius meus erit the word of my mouth shall be the sword of my power then all the people doe applaud him And a little after he saith in ejus manibus seu potestate omnia sunt Aubanus l. 2. p. 141. all things are in his hands and power no man dare say this is mine or that is his no one man may dwell in any part of the Land but in that which is assigned unto him by the King Nomini licet imperatoris

Omnis Christi actio debet esse nostra instructio we ought to follow his example And therefore not onely Christ but also all good Christians have imitated him in this point for the Apostles prayed for their persecuting Tyrants exhorted all their followers to honour even the Pagan Kings and most sharpl● reproved all that spake evill of authority much more would they say against them that commit evill and proceed in all wickednesse against authority How the Primitive Christians behaved themselves towards their Heathen persecutors And Tertullian speaking of the behaviour of the Primitive Christians towards the Heathen Emperours and their cruell persecutors saith that because they knew them to be appointed by God they did love and reverence them and wish them safe with all the Romane Empire yea they honoured the Emperour and worshipped him as a man second from God solo Deo minorem and inferiour onely unto God and in his Apologetico he saith Deus est solus in cujus solius potestate sunt reges à quo sunt secundi post quem primi super omnes homines ante omnes Deos God alone is he by whose power Kings are preserved which are second from him first after him above all men and before all gods that is all other Magistrates that the Scripture calleth Gods So Justin Martyr Minutius Felix Nazianzen which also wrote against the vices of Julian S. Augustine and others of the prime Fathers of the Church have set downe how the Primitive Christians and godly Martyrs that suffered all kinde of most barbarous cruelty at the hands of their Heathen Magistrates did notwithstanding pray for them and honour them and neither derogated from their authority nor any wayes resisted their insolencie Beda p. 15. And Iohannes Beda Advocate in the Court of Parliament of Paris saith that the Protestants of France in the midst of torments have blessed their King by whom they were so severely intreated and in the midst of fires and massacres have published their confession in these words Artic. 39. 40. confess eccles Gal. refor For this cause he that is God put the sword into the Magistrates hand that he may represse the sinnes committed not onely against the second table of Gods Commandements but also against the first We must therefore for his sake not onely endure that Superiours rule over us but also honour and esteeme of them with all reverence holding them for his Lieutenants and Officers to whom he hath given in commission to execute a lawfull and a holy function We therefore hold that we must obey their Lawes and Statutes pay Tributes Imposts and other duties and beare the yoke of subjection with a good and free will although they were Infidels Ob. But against this patience of the Saints Ob. and the wisedome of these good Christians it is objected by Goodwin and others of his Sect that either they wanted strength to resist or wanted knowledge of their strength or of their priviledge and power which God granted them to defend themselves and their religion or were over-much transported with an ambitious desire of Martyrdome or by some other misguiding spirit were utterly mis-led to an unnecessary patience and therefore we having strength enough as we conceive to subdue the King and all his strength and being wiser in our generation then all the generation of those fathers as being guided by a more unerring spirit we have no reason to pray for patience but rather to render vengeance both to the King and to all his adherents Sol. This unchristian censure Sol. and this false imputation laid upon these holy Fathers by these stabborne Rebels and proud Enthusiasts are so mildly and so learnedly answered by the Author of resisting the lawfull Magistrate upon colour of religion Where they are fully answered that more need not be said to stop the mouthes of all ignorant gain-sayers Therefore seeing that by the institution of Kings by the precept of God and by the practice of all wise men and good Christians Heathen Kings and wicked Tyrants are to be loved honoured and obeyed it is a most hatefull thing to God and man to see men professing themselves Christians but are indeed like those in the Revel Revel 2 9. which say they are Jewes and are not in steed of honouring transcendently to hate and most violently to persecute their owne most Chr●stian and most gracious King a sinne so infinitely sinfull that I doe not wonder to see the greatnesse of Gods anger to powre all the plagues that we suffer upon this Nation but I doe rather admire and adore his wonted clemency and patience that he hath not all this while either sent forth his fire and lightning from Heaven as he did upon Sodome and Gomorrah Gen. 19.24 Numb 16.31 to consume them or cause the earth to swallow them as it did Corah Dathan and Abiram for this their rebellion against their King or that he hath not showred downe farre greater plagues and more miserable calamities then hitherto we have suffered because we have suffered these Antichristian Rebels to proceed so farre and have with the Merozites neglected all this while to adde our strength to assist the Lords Annointed Judges 5.23 to reduce his seduced Subjects to their obedience and to impose condigne punishments upon the seducers and the ringleaders of this unnaturall and most horrible Rebellion CHAP. VI. Sheweth the two chiefest duties of all Christian Kings to whom the charge and preservation of Religion is committed three severall opinions the strange speeches of the Disciplinarians against Kings are shewed and Viretus his scandalous reasons are answered the double service of all Christian Kings 2. Christian Kings are to have double honour in respect of their double duty and how the Heathen Kings and Emperours had the charge of Religion 2. AS all Kings are to be honoured in the fore-said respects so all Christian Kings are to have a double honour in respect of the double charge and duty that is laid upon them As 1. To preserve true religion and to defend the faith of Dutie 1 Christ against all Atheists Hereticks Schismaticks and all other adversaries of the Gospell within their Territories and Dominions 2. To preserve their Subjects from all forraigne adversaries Dutie 2 and to prevent civill dissentions to governe them according to the rules of justice and equity which all other Kings are bound to doe but neither did nor can doe it so fully and so faithfully as the Christian Kings because no Law either Solons Lycurgus Pompilius or any other Greeke or Latine nor any Politique Plato Aristotle Machiavil or whom you will old or new can so perfectly set downe and so fairely declare quid justum quid honestum as the Law of Christ hath done and therefore seeing omnis honos praesupponit onus the honour is but the reward of labour and that this labour or duty of Kings to maintaine true religion well performed

the Citie that is placed upon an hill but their least and lightest acts are soone seene 3. Their places are as slippery as they are lofty when as one saith height it selfe maketh mens braines to swimme Seneca in Agamemn 2.1 nunquam solido stetit superba foelicitas and proud insolency never stood sure for any certaine space for as God hath made them gods so he can unmake them at his pleasure Aug. ho. 14. and as S. Augustine saith Quod contulit immerentibus tollit malè merentibus quod illo donante fit nostrum nobis superbientibus fit alienum what God hath freely bestowed upon you without desert he may justly take away from you for your evill deserts and what is ours through Gods gift may be made another mans through our owne pride and not onely so but as he hath heaped honours upon their heads that they might honour him so if they neglect him he can powre contempt upon Princes Job 12.21 and cast dirt in their faces and make them a very scorne to those that formerly they thought unworthy to eate with the dogs of their flocke and then Quanto gradus altior Job 30.1 ●anto casus gravior the higher they were exalted the more will be their griefe when they are dejected as it was with those Kings that being wont to be carried in their royall Charets were forced like horses to draw Sesostris Coach Quia m●serrimum est suisse felicem because it is a most wretched thing to have beene happy and not to be or as the Poet saith Ovidius Trist l. 3. Eleg. 4. Qui cadit in plano vix hoc tamen evenit unquam Sic cadit ut tactà surgere possit h●mo At miser Elpenor tecto dilapsus ab alto Occurrit regi flebilis umbra su● And therefore all Kings should be ever mindfull of the words of King David 2. Sam. 23.3 He that ruleth over men must be just ruling in the feare of God and all these things that I have set downe should move all Kings and Princes to set their mindes upon righteousnesse Psal 58.1 to judge the thing that is right and to live to raigne and rule according to the straight rule of the Law What should move all Kings to rule justly according to Lawes that so carrying them justly and worthily in their places the poore people may truly say of them Certè Deus est in illis they may well be called Gods because God is in them and if these things will not nor cannot move them to be as mindfull of their duty as well as they are mindfull of their excellency then let them remember what the Psalmist saith Psal 149.8 He will bind Kings with fetters and their Nobles with linkes of iron and let them meditate upon the words of King Solomon where he saith unto them all Heare O ye Kings and understand learne ye that be Judges of the ends of the earth give eare you that rule the people and glory in the multitude of Nations for power is given you of the Lord and soveraignty from the Highest who shall trie your workes and search out your counsels because being Ministers of his Kingdomes you have not judged aright nor kept the Law nor walked after the counsell of God horribly and speedily shall he come upon you for a sharpe judgement shall be to them that are in high places for mercy will soone pardon the meanest but mighty men shall be mightily tormented Sap. 6. usque ad vers 9. for he that is Lord over all shall feare no mans person neither shall he stand in awe of any mans greatnesse for he hath made the small and the great and careth for all alike but a sore tryall shall come upon the mighty Heb. 10.31 And the Apostle saith It is a fearefull thing to fall into the hands of the living God which things should make their eares to tingle and their hearts to tremble whensoever they step aside out of Gods Commandements And thus we set downe the charge of Kings and the strict account that they must render unto God how they have discharged the same whereby you see we flatter them not in their greatnesse but tell them as well what they should be as what they are and presse not onely obedience unto the people but also equity and justice unto the Prince that both doing their duty both may be happy CHAP. XV. Sheweth the honour due to the King 1. Feare 2. An high esteem of our King how highly the Heathens esteemed of their Kings the Marriage of obedience and authority the Rebellion of the Nobility how haynous 3. Obedience fourefold diverse kinds of Monarchs and how an absolute Monarch may limit himselfe 2 I Have shewed you the person that we are commanded to honour the King 2 The honour that is due to the King I am now to shew you the honour that is due unto him not only by the customes of all Nations but also by the Commandement of God himselfe Where first of all you must observe that the Apostle useth the same word here to expresse our duty to our King as the holy Ghost doth to expresse our duty to our father and mother for there it is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and here S. Peter saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to shew indeed that the King urbi pater est urbique maritus is the common Father of us all and therefore is to have the same honour that is due to our father and mother The same that is due to our Father and Mother and I have fully shewed the particulars of that honour upon that fift commandement I will insist upon some few poynts in this place and as the ascent to Solomons throne was per sex gradus by sixe speciall steps so I will set you down six main branches of this honour that are typified in the six ensignes or emblems of Royall Majesty for 1 The Sword exacteth feare Six speciall branches of the honour due to the King and the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth as much 2 The Crowne importeth honour because it is of pure gold 3 The Scepter requireth obedience because that ruleth us 4 The Throne deserves Tribute that his Royalty may be maintained 5 His Person meriteth defence because he is the Defender of us all 6 His charge calleth for our Prayers that he may be inabled to discharge it 1. Feare 1. Kings are called Gods and all the Royall Ensignes and Acts of Kings are ascribed to God as their Crown is of God whereupon they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 21.3 crowned of God their sword is of God Psal 18.39 Iudg. 7 17. Exod. 4.20.17.9 whereupon the Psalmist saith thou hast girded me with strength unto the battle their Scepter is the Scepter of God for so Moses rod which signifieth a Scepter as well as a rod is called the rod of God their throne is