Selected quad for the lemma: honour_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
honour_n	due_a	fear_n	tribute_n	2,900	5	10.7895	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A67688	Religious loyalty, or, Old allegiance to the new king a sermon, preached on the eighth of February 1684 ... / by Erasmus Warren ...	Warren, Erasmus.	1685 (1685)	Wing W968; ESTC R15670	26,631	34

castellis in insulis Christianos Omnem sexum aetatem conditionem dignitatem transgredi ad hoc nomen quasi detrimento moerent Id. Apol. cap. 1. Father they wanted neither strength nor courage to Rebel Though some unworthily detracting from their Pieties would bear us in hand that they were dutiful and patient merely through impotence and inability to resist and to make their part good with the secular Power So † Quod si Christiani olim non deposuerunt Neronem Diocletianum Apostatam ac Valentem Arrianum similes id fuit quia decrant vires temporales Christianis De Romano Pont. Lib. 5. cap. 7. Bellarmine expresly affirms that the reason why the Christians of old did not depose Nero and Diocletian and Julian the Apostate and Valens the Arrian and the like was because they wanted temporal Forces Thus we see from whence KINGS are and by whom appointed But the Inquiry runs on a little farther yet and we are next to know why they are or to what End And the End indeed is great and high noble and excellent every way honourable and worthy of them For it is to rule and command part of the World under GOD who is absolute Monarch of the whole As we are capable of Government so our Nature and condition make it * Omnem naturam quae non est simplex sed cum alio connexa necesse est habere aliquem in se principatum Cicero de Nat. Deorum Lib. 2. necessary for us So necessary that impossible it is we should be happy without it Nor do we read of any People that ever were so And the reason is clear as Nazianzen gives it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Anarchy is always accompany'd with Confusion and that 's fatal not onely to the felicity and welfare but even to the Communities and lives of Men. And though the GOD who created us could have rul'd us if he had pleas'd with a more immediate hand appointing good Spirits for his Viceroys below and leaving things wholly to their care and management who according to their several Provinces or Jurisdictions might have set up Majestic Thrones and Tribunals and have conducted Affairs in their respective Lieutenancies in rarest Methods of Polity and Righteousness and so have made the Regiment of this inferiour World Angelic or Theocratical yet as being more suitable to his wise designs and more natural agreeable and advantageous to us He exalted frail Men to be his Representatives on Earth He hath assigned such to preside over us as bating their Presidency are exactly like us And as He did thus to other great purposes so undoubtedly to this for one that they might be the more kind and easie to us and more ready to pity and sympathize with us as being throughly acquainted with humane infirmities from their own Nature and passions which are the same with ours And as we share in this commune Privilege of being ruled by Men so we are further happy in this Nation in a Government Monarchical which is highly preferable to any other And so indeed it was reputed of old Famous Homer almost three thousand years ago avouch'd it to be the best For in condemnation or defiance of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Rule of many he cried out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Il. 2. Let there be one LORD one KING And thus we have learnt also what the Design of Heaven is in giving us a KING namely that he may rule us under GOD and that in an humane and gentle way proper and accommodate to our frame and weakness Whence it is evident that his advancement above us is for our Benefit He is GOD's Minister as before but then he is so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for good Rom. 13.4 Which Plato considering he pronounced * vid Sen. Ep. 44. Neminem non servum ex Regibus every KING to be a Servant He meant in an honourable notion and capacity Just as Shepherds are Servants to their Flocks or Fathers to their Families who at the same time have Dominion over them And therefore a KING is said to be both in reference to his People De Clem. and that as well in the Sacred as Prophane writings Seneca also would have a KING to reckon non Rempublicam suam esse sed se Reipublicae Not that the Commonwealth is so much His as He the Commonwealth's in regard of his superintending it and the many and great advantages that He brings it Yea Emperour a Title above that of KING is but nomen officii a Term of Office And so fairly insinuates that as many as are signaliz'd with that lofty stile are but Public and illustrious Servitors of their Countries as having the principal Charge and care by having the supreme command of the people under them But this then lays farther Obligation upon us to honour the KING as making it necessary in point of Gratitude as well as Duty In that he is our SOVEREIGN he is our Patron also and our great Benefactor And so the Honour he may demand he first deserves deserves it by earning it or purchasing of it and that at a very dear rate too I mean his Royal care and pains in the Government May this thought weigh with us and work effectually upon us Else we Christians in giving Caesar his due shall come short of Heathens One of which taught and hath left it upon Record Necesse est auctorem hujus boni ut parentem colunt Sen. Ep. 73. as a needful Doctrine that they must Honour the KING who is the Author of good to them as they would honour a Father that is greatly And so I pass to the next Particular Only as I go I must let fall this Note not to inform but excite still That as one special way of Honouring the LORD is with our substance Prov. 3.9 So one proper expression of Honour to our KING is granting and paying him Taxes and Subsidies to supply his necessities and support his ROYAL Grandeur and magnificence In confirmation of which it is memorable of St. Paul that he join'd Tribute and Custom with the Fear and Honour due to the KING Rom. 13.7 Thirdly If we would fear the KING aright We must trust him fiducially And have we not greatest reason so to do Remember by virtue of his place he is Father of his Country And which we must never forget he has expos'd Himself to danger and death for our safeguard Yea I may say of his MAJESTY as St. Paul of himself 2 Cor. 11.23 that for our sakes he has been 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in deaths oft To which add that he is most illustriously descended from great renowned and most glorious ANCESTORS And this GOD Himself has made to be a ground of Trust for us and of rare Expectancies For blessed art thou O Land says He when thy KING is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 THE SON OF

And then farther LOYALTY or OBEDIENCE is as peremptorily required of all God's people now as ever it was of the Jews heretofore Yea it is as vehemently and importunately exacted of them as RELIGION it self which seems to argue that they are no very different things * S. Peter 2.13 Submit your selves to every Ordinance of man for the LORD's sake whether it be to the KING as Supreme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That 's the Topic whence St. Peter most cogently argues For the LORD's sake So that how could he have urged the Best RELIGION more forcibly upon them than he here does this submission to the KING And yet which is worth observing the KING he speaks of the Roman Emperour had no such clear Hereditary Title to the Authority he held as our KING hath For instead of ascending the Throne by descent from Ancestors and a long unquestionable lineal Succession Nero who is thought by some to have reigned at this time was introduc'd in a * Illud dementer quod praeterito Britannico filio Neronem privignum haeredem imperii fecit Hor. Turselin Epit Hist Lib. 4. mad and irregular way For Claudius brought him in over his own Son Britannicus's head who was the right Heir Yet to this Nero were the Christians to submit Even those Christians who just before were stiled an holy Nation a royal Priesthood a chosen Generation and a peculiar People Yea they were to submit to him for the LORD's sake and that as to the Supreme As to One 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who in St. Peter's judgment was above the Soldiery and above the People and above the Senate and supereminent to all Mortals with whom they had to do And if the Primitive Saints thus yielded Submission to this Heathen Ruler whose coming to the Empire was indirect and whose Title so far turned upon a wrong hinge Who but Men as mad as Claudius would refuse Obedience to our present SOVEREIGN or raise the least shadow of scruple against it whose RIGHT to these Crowns is so undoubted And which is something more still Christians are charg'd by the same Apostle and that in one and the same breath as well as in the same Epistle and Chapter Verse 17. FEAR GOD and HONOVR the KING Which as it obviates all Pleas that might be drawn from the Gospel to confront or pervert the Doctrine of LOYALTY as Christian Liberty the having no other KING but JESVS or the like And as it baffles all Arguments for kicking against Government or endeavouring to subvert it which might be fetch'd from the Prince's being of a different Religion from his being an Atheist or an Heretic a Tyrant or a Persecutor while the chief Apostle commands the first Christians to HONOUR one of the vilest and cruellest of the Ethnic Emperours so it gives us to understand again that RELIGION and LOYALTY are near akin and in some respects very much the same thing And therefore St. Peter we see links them fast together and by a very quick and direct Transition passeth over coherently from one to the other And truly when Solomon and St. Peter the one the wisest Prince and Preacher in the Jewish and the other the Prime Apostle in the Christian Church concur thus fully in point of judgment touching the near affinity betwixt RELIGION and LOYALTY and the necessity of both why should any question the truth of either And yet they are not onely fairly agreed in the case but so perfect and absolute is the Consent betwixt them that they signifie and declare it by connecting or tacking both of them together in almost one and the same Expression For Fear GOD and honour the KING differs but little from Fear thou the LORD and the KING But how can FEAR which is a thing arising from apprehension of Evil have GOD for its Object who is the CHIEFEST GOOD Fear thou the LORD The Question is pertinent and answered thus Fear in the Text is not to be taken for a meer natural Passion or according to the Definition that Moralists give of it But for an ingenuous filial and respectful awe to be testified in the reverential Veneration of the DEITY If this be too narrow a notion of it yet and not adequate to the full Latitude of its meaning here as in likelyhood it is not for Fear is a very comprehensive term and is commonly in Scripture put for the intire Systeme of RELIGION we must then amplifie or inlarge its signification farther and think thus concerning it That it is a Complex or body of holy Virtues and Duties Fear thou the LORD that is if we would express it in particulars Love thou the LORD Honour thou the LORD Trust thou the LORD Obey thou the LORD And therefore we find in the Bible that those Graces or Duties are the usual Concomitants if not Constituents of this excellent Fear Thus what does the LORD thy GOD require of thee but to Fear the LORD thy GOD and to LOVE Him Deut. 10.12 And as Fear is there placed with Divine LOVE so sometimes it is joyn'd with Divine HONOUR Where is mine HONOVR Where is my FEAR Mal. 1.16 Sometimes with Divine Confidence Ye that Fear the LORD TRVST in the LORD Psalm 115.11 Sometimes with Divine Obedience SERVE the LORD with Fear Psalm 2.11 Now this being the full sence of FEARING the LORD here in the Text it will be of singular use to direct us into genuine expressions of our LOYALTY For the Fear of the KING being much the same with the Fear of the LORD though subordinate and inferiour to it as above was noted Hence it will follow that our Fear of Him must be a set of Principles and a Conjugation of Duties amological to those that compound or make up the Fear of the LORD And if we would act it aright we must do it in Correspondent or sutable Instances onely with abatements equal or proportionate to its comparative inferiority To speak more plainly and so as all may understand As they who Fear the LORD aright must have their Fear constituted of and exhibited in Affection and Honour Confidence and Obedience So they that fear the KING aright must have their Fear made up of the like Ingredients and signified in the like Expressions onely as I said we must keep to due measures still Yea as true RELIGION or the Fear of the LORD must consist of and be manifested in Heartiest Affection Highest Honour Firmest Confidence and most Chearful Obedience So our true LOYALTY or Fear of the KING must symbolize or partake with it here again and come up to it in a meet and laudable resemblance We must Love him Cordially Honour him Greatly Trust him Fiducially and Obey him Readily Should I not press this with earnestness upon the present occasion I might well be thought to forget mine own Duty for not minding you of yours I shall do it therefore as briefly and yet as fully as I can He that hath ears