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_v	tribute_n	3,178	5	10.8957	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A87530	A looking-glasse for the Parliament. Wherein they may see the face of their unjust, illegall, treasonous and rebellious practices, 1 Against Almighty God. 2 Against their King. 3 Against the fundamentall lawes of the kingdome. 4 Against their own oaths and covenants. Argued betwixt two learned judges, the one remaining an exile beyond the seas, the other a prisoner for his allegiance and fidelity to his King and country.	Jenkins, David, 1582-1663.; R. H.; Heath, Robert, Sir, 1575-1649, attributed name.	1648 (1648)	Wing J595; Thomason E427_17; ESTC R202656	43,342	52

not directly nor indirectly adhere unto or willingly assist the King in this warre or in this cause against the Parliament nor any forces raised against the two Houses of Parliament in this cause or war And I do likewise sweare that my comming and submitting my selfe under the power and protection of the Parliament is without any manner of designe whatsoever to the prejudice or proceeding of this present Parliament and without the direction privity and advice of the King or any of his Councell or Officers other then what I have now made knowne So helpe me God and the Contents of this book I am much scrupled in my judgement and conscience whether it be not both against the Law and word of God against the Law of Nature against the setled knowne established and unrepealed Laws of this Kingdome against the Law of reason and against all reason conscience honour and pollicy either to take it or require it First this Negative Oath seems to me to be opposite to the word of God in restraining me from the performance and execution of a du●y to my King which by the Law and Word of God I am enjoyned to discharge towards him By me Kings reigne saith God Prov. 8. 15. therefore I cannot doubt of the lawfulnesse of their calling and that they are of divine right and institution the blessed Spirit of God speaking in Solomon Prov. 24. 2. Solomon exhorts his sonne that is every childe of God in these words My sonne feare God and the King and meddle not with them that are given to change or as some Translations have it that are seditious Here the Holy Ghost joynes God and the King under one feare or under one precept as if hee should say to feare the King is to feare God and unlesse thou fearest the King thou canst not feare God this is no unsound or improper inference for it is the will of God that thou shouldest feare the King wich will if thou performe not thou canst not be said to feare God Now feare in this place is only taken for subjection and obedience and this duty of thy obedience and subjection is as properly belonging unto the King as thy feare is to God which our most blessed Saviour Jesus Christ expresly declareth Matth. 22. 23. in these words Give unto Caesar those things that are Caesars and to God those things that are Gods and though the question were there only concerning Tribute and asked of the Pharisees and Herodians which were not naturall subjects to Cesar but onely brought under by conquest and force yet our Saviour exhorts the Jewes and Herodians to performe subjection to Caesar in paying the tribute due to him as well as to perform their duties towards God which saying of his though the wicked Jews thought to entrap him by the question yet could they not reprove it before the people because they were convinced of the truth of it by the light of nature having not faith to perceive the divine right that was couched in it and therefore they marvelled at his answer and held their peace as it is recorded Luke 20. 26. And though our blessed Saviour might have challenged an exemption from the payment of tribute as being free yet because he would not offend Caesar he caused Peter to pay tribute for them both as we may read Math. 7. 26. 27. St. Peter writing unto the strangers that dwelt in Pontus Gallatia Cappadocia Asia and Bithynia who were at that time under the dominion of the Roman Empire only by reason of their aboad and so owed but locall allegiance to Caesar exhorts them that they should submit themselves unto all manner of ordinance of man for the Lords sake whether it be unto the King as unto the superiour or unto governours as unto those that are sent of him for the punishment of evill doers and for the praise of them that do wel for so is the will of God that by weldoing ye may put to silence the ignorance of the foolish men 1 Pet. 2. 15. where we are to understand by the way that according to the Geneva notes upon that place by this word ordinance is meant the framing and ordering of the Civill government which the Apostle calleth the ordinance of men not because men invented it but because it is proper to men to exercise upon which place of the Apostle there are these things observable First that wee ought to submit to the King as superiour Secondly that where a government is Monarchicall as in England governours are sent by him and by him only for if governours had been to have been sent by any other the Apostle writing by the Spirit of God if their calling had been lawfull would not have omitted to have instructed those strangers to performe subjection and obedience to them Thirdly that it is the will of God that wee should submit our selves to the King as superiour Fourthly That in so doing wee doe well And fifthly That in doing this well we shall put to silence the ignorance of the foolish men that is to say of such who hold that subjection and obedience belongs not to Kings or such that seeke to withdraw us from ours wherefore as St. Paul saith Rom. 13. 5. we must be subject not because of wrath only or for feare of punishment but also for conscience sake for this cause wee ought to pay tribute to whom wee owe our tribute custome to whom custome feare to whom feare honour to whom honour is due in which words St. Paul coupleth together the whole duty of subjection and obedience which we owe to our King tribute feare and honour where in the first place we are to consider that St. Paul wrote those precepts to men as free in Christ as our selves and to Romans men of as much learning courage and warlike imployments as were any at that time or since in the world and men who not long before were brought from the subjection of a popular state to the obedience of a sole and sovereigne Monarchy neither must we forget that these percepts were written in the time of that heathen Emperour Nero which then ruled over the Romans and the most bloody tyrannous and persecuting Tyrant and enemy to the Church of Christ that ever was before or since his time And yet St. Paul tells those Christian Romans they must be subject for conscience sake and his doctrine was true and not without warrant from Gods owne mouth for let a King be never so wicked yet he is Gods ordinance upon us and being Gods Ordinance we are to obey him by his especiall commandement Ieroboam was a wicked Prince and an Idolater and caused Israel to fall away from God and to sacrifice to Idolls yet we finde that God sent Ahijab the Prophet unto him with this message 1 King 14. 7. Goe tell Jeroboam for as much as I have exalted thee from among the people and made thee Prince over my people Israell and God

sent Jehu with the like message unto Baasha as we read 1 of Kings 26. 2. And we read of Syrus the Assyrian heathen Emperour Isaiah 44. 28. where God saith of Cyrus He is my shepherd and shall performe all my pleasure and the 45 1. Thus saith the Lord to his anointed to Cyrus whose right hand I have holden to subdue Nations before him and verse the 5. of the same Chapter I am the Lord and there is none else there is no God besides me I guided thee though thou hast not knowne me God also calleth Nabuchaduezar that wicked idolatrous persecuting heathen King of Babylon his servant no lesse then three times in holy writ as we read Ier. 25. 9. 27. 16. and 43. 10. which severall places of Scripture doe clearly evidence to me that be the Prince or King never so wicked or Idolatrous be he never so unjust nay be he Pagan or Infidell God acknowledged them to be his owne ordinance upon his people nay and more commands his people to yeeld obedience to them as his ordinance upon paine not only of temporall destruction but of everlasting condemnation and this is proved unto us by that command of God given to his chosen people the Jewes Jer. 27. 12. Bring your neck under the yoke of the King of Babylon and serve him and live why will you dye thou and thy people by the sword by the famine and by the pestilence as the Lord hath spoken against the Nation that will not serve the King of Babylon therefore hearken not to the words of the Prophets that speake unto you saying Yee shall not serve the King of Babylon for they prophesie a lye unto you for I have not sent them yet they prophesie a lye in my name that I might drive you out and that yee might perish ye and the Prophets that prophesie unto you Nay God by the mouth of the Apostle St. Paul Rom. 13. 1. commands us upon paine of damnation to obey his ordinance in these words Let every soule be subject to the higher powers for there is no power but of God whosoever resisteth the power resisteth the Ordinance of God and they that resist shall receive to themselves damnation who these high powers are St. Peter tells us 1 Pet. 2. 13. Submit your selves to every ordinance of man for the Lords sake whether it be to the King as supreame or unto governours as unto those that are sent by him The King then is the highest power under God in his Realme and governours are sent but by him and therefore only to be obeyed because sent by him thus we see were our King an heathen an Idolater an unjust or perjured person yet he is Gods ordinance upon his people God so acknowledges wicked Princes to be nay commands obedience to them lest we be temporally destroyed Nay more then that lest we receive to our selves damnation What then shall I sweare not to serve honour submit unto and obey my most Gracious Sovereigne Lord King Charles a Christian King and anointed crowned nay my naturall King as religious just pious vertuous mercifull and wise a King as ever reigned over this Realme of England or at this time lives in the world without disparagement to any Prince or Potentate now living upon the face of the whole earth Marry God forbid for feare I receive unto my selfe damnation No I will with St. Peter 1 Pet. 2. 17. Feare God honour the King which words import a most holy ordinance eternall and indispensable and by us for no ordinance of man whatsoever to be omitted or by any Law to be discharged thus much in generall touching the duty that every Subject owes to his King by the Laws of God But if it be objected that these generall precepts inforce nothing in this particular case of the Negative Oath I answer they doe very pregnantly for the words of the Negative Oath are these I. A. B. doe sweare from mine heart that I will not directly nor indirectly adhere unto or willingly assist the King in this War or in this Cause against the Parliament In which words there is an inhibition of that duty to my King which by Gods Law and his holy Word I am enjoyned to performe towards him and if I sweare this oath I restraine my selfe thereby in part of that subjection and obedience which is due from mee to my Sovereigne for it doth not appeare by the Scriptures afore mentioned nor by any other that I know that there is any case whatsoever excepted wherein I ought not to pay tribute custome feare or honour to my King But in this case I engage my selfe by mine oath not to adhere or willingly assist the King in this Warre or in this Cause against the Parliament which is as much to say as I shall not pay him that is due to him by the Law of God and injunction of the Scriptures If it bee objected that the Scripture bindes mee not to assist the King or adhere unto him in matter of War I answer it doth though not in direct words yet in full effect and substance for within the precept of Peter 2. 17. Feare God honour the King And by the first Commandement of the second Table honor thy father and thy mother is included all manner of aid and assistance due to a King both in warre and peace which I prove thus The Geneva notes which I follow in the interpretation of Scriptures being most authenticall of any in these times of Reformation commenting upon the 20 Ezek. 12. on these words Honour thy father and thy mother expresse that by the parents also is meant all that have authority over us wherein the King is included and upon the 5 Chapt. of Deut. 16. verse upon the same words glosse thus not for shew but with true obedience and with due reverence and upon the 15. Chap. of Matth. and 4. verse where our blessed Saviour reproves the Jewes for not observing this Commandement by offering their Corban which in their case was much like this Negative Oath in ours saith thus unto them Honour thy father and thy mother and he that curseth father or mother let him dye the death but yee say whosoever shall say to father or mother by the gift that is offered by me thou maiest have profit though he honour not his father or mother shall be free thus have you made the Commandement of God of none effect by your traditions O hypocrites Esaiah well prophesied of you saying This people draweth neare unto mee with their mouth and honour me with their lips but their heart is farre from me but in vaine they worship me teaching for doctrine mens precepts The Geneva notes say that by honour is meant all kinde of duty which children owe to their parents and what that is both Arias Mountanus and Vatablus upon the same place interpret that Honarare est omni in memento supportare vel sustentare to honour is to support and helpe

with all manner of aid or assistance whatsoever by which places of Scripture and the approved interpretations thereupon it is manifest that both by the first Commandement of the second Table and by the precepts of our blessed Saviour and his Apostles we ought to aid and helpe the King with all manner of aid and assistance whatsoever such as we ought to yeeld to our parents if they were assaulted or in distresse unlesse as the hypocriticall Jewes did make the Commandement of God of none effect by offering a gift to the Temple which they called Corban and by taking an oath that they were not bound by that gift to help honor or aid their father and mother but that they might have profit by that gift so shall we make the Law of God and precepts of our blessed Saviour and his Apostles of none effect by this tradition of men This Negative Oath which would absolve us from our duty of subjection obedience to our King as if this oath were to his profit If we should not aid him or assist him where is our feare where is our honour where is our tribute where is our subjection shall we take upon us where the Scriptures enjoynes us duties in generall to say the Scriptures requires not this or that particular at our hands where those particulars included are in the generall But here it may be objected that the Kings warre against the Parliament is unlawfull and the Scriptures binde me not to the performance of any unlawfull thing therefore I may safely take this oath To this I answer I will not take upon me to determine the question of the lawfulnesse or unlawfulnesse of the Warre but leave that to the judgement of God Almighty who will one day determine on which side the justice of this War doth remaine but this I know that it is lawfull for the King being invaded to defend himselfe and that his subjects in such a ease are bound to assist him And if I bee perswaded in my conscience that the right of this war is on the Kings side I am bound to assist him in it whether the right be with him or not And this also I know that the head is over the members and not the members over the head and that I also and all his other subjects ought to performe if not active yet passive obedience to him in all causes at all times and in all places whatsoever Furthermore the Prophet Jer. saith Jerem 4. 2. Thou shalt sweare in truth in judgement and in righteousnesse Every oath ought to have these three speciall quallities it ought to be made in truth in judgement and in justice whereunto is opposed falsehood rashnesse and unlawfulnesse so that if the Negative Oath have any defect in any of these three particulars we are to lay it aside and not to take it as being unlawfull The nature of an oath is as a bond for God himselfe declares Numb. 30. 3. He that sweareth an oath and by it bindeth his soule with a bond shall not violate his word but doe according to all that proceedeth out of his mouth which is as much to say that he shall not take the name of God in vaine so that hereby I am bound if I take this Oath to performe it according to the letter and not to evade it by saying I take it in mine owne sense with a mentall reservation but I must doe it according to all that proceedeth out of my mouth if so then do I absolutely swear against that duty that I am enjoyned to by the Scriptures for I sweare not to adhere to or assist the K. in this War or this Cause directly or indirectly so that I may neither aid him in word or deed nay not so much as pray for his health or successe nor for the safety of his person that under him we may lead a quiet and peaceable life in all godlinesse and honesty though the Apostle S. Paul exhorts us in 1 Tim. 2. 2. to pray for Kings to that purpose Nay by mine oath I am obliged if I meane to keep it to stand by and see any souldier in the Parliaments Army to kill him and may not assist him to rescue his life wherefore if I doe observe this Oath I take it not in truth but to an unjust and unlawfull end and therefore take it not in justice and righteousnesse Secondly if I understand not what use may be made of this oath or what I shall be inforced to by it I take it not in judgement but rashly and unadvisedly and therein commit a grievous sinne Now I know not as this Oath is penned what interpretation may be made of it for if I take it I sweare that I will not directly nor indirectly adhere unto or willingly assist the King in this Warre or in this Cause against the Parliament nor any forces raised against th●t wo Houses of Parliament in this Cause or War First I know what will be interpreted an indirect adhering to the King or assisting of him Secondly I know not what is meant by this Cause or how far it may be extended Thirdly I know not in what sense they take these words against the Parliament whether they include the person of the King within the word Parliament or his power only excluding his person neither doe I understand what is meant by any forces raised against the two Houses of Parliament there being now no such forces in the Kingdome and the War at an end therefore understanding not the extent of these particulers I sweare rashly and therein commit a sinne of presumption if I take it And lastly if I take this oath I sweare to an unjust and unlawfull end for I sweare to withdraw mine obedience subjection and allegiance from him which is an unjust and unlawfull thing and to an ill end the same being due unto him by the Law of God as before is declared by the Law of nature the Law of the land and the law of reason as hereafter shall be proved To conclude this point in taking of Oaths we ought to take heed that we observe these rules of the learned Fathers that is as to Oaths which we take voluntarily and not by coertion or by any impulsive necessity Ita jurare ut sacramentum pietatis ne sit vinculum iniquitatis so to sweare that the Oath or Sacrament of godlinesse which wee take become not a bond of iniquity to our soules thereby to engage us in things unjust and unlawfull both against the Lawes of God and men And if we take rash Oaths to doe an evill thing penitenda promissio non perficienda presumptio we must repent of our oath and not commit the evill and if we are inforced to sweare that which is unjust and unlawfull and against the Lawes of God and men wee conceive our selves not bound thereby for Injusta vincula rumpit justitia Justice and equity breaks the bonds of such an Oath from our