Selected quad for the lemma: honour_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
honour_n	fear_n	render_v	tribute_n	1,508	5	10.4240	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A65716	Three sermons preach'd at Salisbury the first, A.D. 1680, and again before the militia, at their going against the late Duke of Monmouth ... the second preach'd before the Right Reverend Father in God, Seth, Lord Bishop of Sarum, A.D. 1681 ... the third, preach'd A.D. 1683, at the election of the mayor ... / by Daniel Whitby.	Whitby, Daniel, 1638-1726.	1685 (1685)	Wing W1737; ESTC R28389	88,809	79

must ultimately reside in the Superior and every Subject must owe Obedience to his commanding Power in all Lawful Matters Psal 60.7 Judah is my Lawgiver saith God he is my King say both the Vulgar and the Seventy insinuating that he alone who is a King can have the Power to make Laws though others may assist him to consult about them when it is his pleasure to convene them for that End and therefore he is by the Gloss upon the ‖ In Novel 12. c. 4. Novels styled The Father of the Laws and though he be obliged in Conscience to yield Obedience to the Laws of God and Nature yet seeing no man can impose a Law upon himself that must be true which the * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Basilic l. 2. Tit. 6 c. 1 princeps legibus solutus est Ulpian apud Cujac l. 15. observ 30. Civilians declare That the King cannot be subject to his own Laws or be obliged to observe them on any other score than that of Equity or promise or of engaging others to observe them by his own Example Fourthly God hath ordained that his Vicegerent acting by his Power should be seared and honoured and that he may be able to discharge his Office he hath declared Custom and Tribute to be due unto him for therefore pay we Tribute saith St. Paul because they are the Ministers of God attending on this very thing Render therefore unto all their dues Tribute to whom Tribute is due Custom to whom Custom Fear to whom Fear Honour to whom Honour So that when any man obtains a Legal Title to Supremacy of Power he is by virtue of Gods Ordinance and his Appointment invested with all these Prerogatives of Power and our subjection to him doth imply our Obligation to perform those duties Thirdly God having in the General appointed Government 3. The Governours should be constituted in and by all Nations or being constituted should be owned by them annexing to it these Prerogatives that this his Ordinance may not be vain and fruitless as it would necessarily be should no particular Person or Persons be elected to it or be invested with that Government he must have consequently ordained that every Nation or Kingdom should admit of pitch upon or constitute some Person or Persons to exercise his Government among them because by virtue of this General Rule or Command given to all States that there shall be a Government among them no man can claim to be the Power more than others nor are the people by it tyed to yield subjection to this man rather than to that wherefore that this appointment concerning Magistracy may not be fruitless but obtain its end God must have laid an Obligation on people who are to be governed to do those actions which will appropriate unto some Person or Persons the Superior Power and give to him or them a Property and a peculiarity in that Relation Where therefore there is none who antecedently can claim a Title as in Elective Kingdoms he must oblige them to the choice of such and where there is as in Successive Kingdoms he must oblige them to yield him actual Possession of his Right and due Subjection For as our Lords appointment in the General immediately by himself or mediately by his Apostles that Bishops Presbyters and Deacons should preside within his Church and perform all the Ecclesiastical Offices belonging to it is an appointment that others should upon their failing be chosen and advanced unto those Offices so must Gods General Appointment of a standing Civil Government be virtually an appointment that when these Mortal Governours do fail by death or by extinction of the succeeding Line there should be others to succeed them Fourthly the Person thus appointed though by the act or the consent of men that such a Person shall be their Lawful Prince as in Elective Kingdoms or that his Heirs and Lawful Successors shall sway the Scepter to all future Generations as in Successive Kingdoms is really Gods Ordinance and not the peoples because this their consent is given by virtue of a Rule and Warrant from God and therefore hath the stamp of his Authority upon it And because it is God and not the people who consers the Privileges and the Prerogatives upon him which follow from that act they only name the Person as a Corporation doth the Mayor but he receiveth his Authority from God as doth the Mayor from the King Thus is it in the case of Bishops they are named by the King and he appoints the bounds and limits of their Diocess which notwithstanding their Authority of ruling over their Respective Diocess and of ordaining Presbyters and Deacons is intirely Gods Ordinance and they derive it not from the King or People but from Christ And thus it is more fully in the case of Matrimony For though God doth not in an immediate way appoint who shall be Husband unto such a woman or Wife to such a man but leaves them to their liberty to chuse with whom they will unite in Conjugal Society yet hath he solemnly ordained this as the only lawful way for propogation of our kind and as the proper remedy for our incontinence he also hath ordained what Privilege Authority and Duty shall ensue upon the matrimonial Contract and hath not left us free after these Contracts are once made to violate them and so these Duties and these Privileges do arise not so much from their Contract as from Gods Ordinance concerning Matrimony and upon this account it duly is esteemed a Divine not Humane Ordinance And having thus explained this Second General for farther confirmation of it let it be considered First That this was the Constant Doctrine of the Ancient Heathens for (a) Append. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 à Joh. Leanclavio edit p 176. Manuel Comnenus tells us that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Wisdom of the Ancients taught that Regal Power was Divine (b) Theogn v. 96. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kings are from God saith Hesiod (c) II B.v. 197. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their Honour springs from him saith Homer their Scepter is the Gift of Jove 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to them he hath committed his own Government saith (d) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 80. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Callimachus Whence they are often styled the Sons of Jove not as deriving their Original but Kingly honour from him saith (e) In locum jam citatum er in Il. ● p. 738. Eustachius their Scepter and their Jurisdiction The Regal Power saith Plutarch is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Ministry of God God saith (f) Orat. 5. de Imp Theod. humanitate Themistius sent it from Heaven to the Earth 't was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith (g) Apud Synes orat de Regno Plato He who exerts it bears Gods Image saith (h) Apud Stob. Ser. 46. orat 3. de Regno ad Trajanum Diotogenes and Dio Chrysostome doth

they daily went to offer up their Prayers their Sacrifices their Oblations and Thanksgivings for his peculiar Mercies to them and whilst they constantly performed these things they thought God could not but be pleased with their Persons and that their Sacrifices would be a full Attonement for their Sins when they had bowed down their Heads like a Bulrush when they had wept and fasted before God although they did not loose the Bands of Wickedness they take upon them the Boldness to expostulate the case with God and murmur that their Services were not accepted Isa 58.3 for wherefore say they have we fasted and thou seest not wherefore have we afflicted our Souls and thou takest no knowledge To such a height of Confidence were they arrived from the Performance of these Duties And therefore God seems much concern'd to let them know that he delighted not in their Oblations Amos 5.21 that he hated and despised their Feast-days and would not smell in their solemn Assemblies that their burnt Offerings were not acceptable Jer. 6.20 Isa 66.3 nor their Sacrifices sweet unto him that he that killed an Oxewas as if he slew a Man he that sacrificed a Lamb as if he cut off a Dogs Neck he that offered an Oblation as if he offered Swines Blood and he that burned Incense as if he blessed an Idol Hence doth he call upon them with great earnestness to put away the evil of their doings to loose the bands of Wickedness Isa 58.6 Mi● 6.10 11. to undoe the heavy Burthens to let the oppressed go free and to break every Yoke to put away the Treasures of Wickedness kept in the Houses of the wicked the scant Measure the wicked Balance and the Bag of deceitful Weights not to oppress the Widow nor the Fatherless the Stranger or the Poor nor to imagine evil in their Hearts against their Neighbour To learn to do well Isa 1.17 to seek Judgment relieve the oppressed judge the Fatherless plead for the Widow Amos 5.24 to let Judgment run down as Waters and Righteousness as a mighty Stream to deal their Bread to the hungry and bring the Poor that are cast out Isa 58.7 into their Houses when they see the naked to cover him and not to hide themselves from their own Flesh Zech. 7.9 to execute true Judgment and shew Mercy and Compassion every Man to his Brother Whence we may learn these three Particulars 1. That we are very prone to rest in the performance of these outward Duties and to be confident that they will purchase for us the Favour of the God of Heaven although we do not add unto them those inward Fruits of Righteousness in which the Power of true Godliness consists for wherefore was our Lord and all these holy Prophets so concerned to warn men of this great Mistake were they not very prone to fall into it 2. That we are naturally averse from those spiritual Duties in which the Life and Power of true Godliness consists for were it otherwise why do the Holy Prophets and our dear Lord so oft inculcate and with such Vehemence exhort men to perform them And 3. That the Form of Godliness without the Power of it will be so far from ministring to our Acceptance here or Happiness hereafter that it will be thrown back as Dung into our Faces and be the greatest Aggravation of our future doom for if God so despised and with so great Abomination did reject the Service of the Jews when 't was not joyned with Obedience and inward Purity with Acts of Charity and Justice albeit their Religion was full of Shadows and of outward Ceremonies how much more will he loath the Service of the formal Christian from whom he chiefly doth require a spiritual Worship and an inward Holiness And oh what pity is it that we who do so much to go to Heaven should do it to so bad or little purpose that we should wholly lose the benefit and comfort of all our Prayers and Fastings Hearing and Reading for want of Care to do what we do hear and read and by our Prayers and Fastings seem desirous to do or that for want of doing more we should provoke God to reject with Hatred and Abomination what we have already done We being therefore apt to lie under these sad Mistakes which tend to the destruction of our precious Souls can any of us take it ill that we are thus forewarned of them Is it not reasonable to press us to perform those things which are so necessary to our Salvation and Acceptance with God and from which we are naturally so averse Wherefore Beloved let me beseech you not to rest in any outward Form of Godliness but to advance unto the Power of it by the subjection of your Wills unto the Will of God and a prevailing Love unto him by the due Moderation of your Passions and Affections and the Purification of your Hearts from Anger Malice Envy uncharitable Censures Pride and Self-conceit unclean and wicked Thoughts Let us be careful that our Piety express it self in constant Acts of universal Charity and Mercy Justice and upright Conversation towards Men and in a peaceable Frame of Spirit for if we only do express it by listing of our selves to such a Party or Perswasion or being zealous for it by going to the Church hearing a Sermon there repeating it at home fasting receiving of the Sacrament and leave these greater things undone we only mock God with an outward Shew but if unto this Form we add those things in which the Life of Piety consists we have obtained that Godliness which hath the Promise of this Life and that which is to come A SERMON PREACH'D Before the Militia of the County of Wilts at their marching against MONMOVTH TITUS 3.1 Put them in mind to be subject to Principalities and Powers and obey Magistrates WE read in Suidas that the Cretians concerning whom St. Paul gives this Command to Titus were prone to stir up one another to Sedition and that the Preservation of their Liberties was the Pretence for their seditious Practices moreover in that Island dwelt swarms of Jews and judaizing Christians who were Titus 1.9 saith the Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Men of a Refractory and Seditious Spirit One of their wicked and seditious Principles was this Vide 1 Tim. 6.1 3. 1 Pet. 2.18 That Servants were exempted from all Obligations of Obedience to their wicked Masters on which Account St. Peter in his Epistle to the dispersed Jews saith thus Servants 1 Pet. 2.18 be subject to your Masters in all fear not only to the good and gentle but also to the froward Another of their Rebellious Principles was this That Christians were not obliged to submit or yield Obedience to Heathen Governours for such they deem'd unworthy of that Honour who were the Enemies of the true God and his Religion To cure this Distemper which tended to reproach Christianity

SARUM ANNO DOMINI 1683. Septemb. 11. 1685. Imprimatur Henry Maurice Reverend Archiep. Cant. à Sacris LONDON Printed in the Year 1685. THE EPISTLE TO THE READER Courteous Reader THe two former Sermons were committeá to the Press chiefly with a Design of doing Good to those deluded Souls who by the Pharisaical Opinions and the false Characters and Signs of Godliness which are too frequent in the Writings of our late Dissenters were gull'd into a fond conception that they had the Power of Godliness when they had scarce attained to the Form and who were leaven'd with and were encourag'd by their Rebellious Principles to that Resistance of the Higher Powers to which Damnation is most plainly threatned in the Holy Scripture finding therefore by Discourse with Mr. Nelthrop who sent for me when he was in our County Prison that the Ring-leaders of the late Rebellion chiefly relied upon the Principles of the late Author of Julian the Apostate for the Justificatian of their Treasonable Practices against His present Majesty whom God preserve I thought it proper in pursuance of the Design aforesaid to add this Sermon to them though it contains somethings already handled in the second because it fully and I hope convincingly refuteth that Pernicious Principle slyly suggested by the Author of that Book Viz. That Christian Subjects may defend by Force of Arms their Religion by Law established p. 68.71 against their Lawful Sovereign And that when their Religion is once thus Established they may pursue a persecuting Julian even when He is their Lawful Sovereign as if he were a Mid-night Thief or a High-way Robber p. 73. Now though these Rebels cannot without great Falshood and Hypocrisie take Sanctuary here seeing they had through the rich Goodness of our gracious Sovereign as great freedom in the exercise of the Religion by Law Established as ever they enjoyed yet since this is become their chief Plea and their last refuge and seeing the plain consequences of this Doctrine are most unchristian and pernicious I subjoin this Sermon where you will find this Proposition opposed to it viz. It is not lawful for any Subjects to take the Sword and by it to Resist the Higher Powers in the Defence of a Religion Established by the Law of the Land and I hope Established upon Firm Principles of Reason by Your Friend and Servant D. W. ROM 13.1 The Powers that be are ordained of God SInce this is a most certain truth which shineth with the brightest evidence of Reason and of Revelation That God is naturally the Sovereign Lord and Emperor of the whole world 〈…〉 the King of a●●he Earth The King of Kings and Lord of Lords Seeing he is ex●l 〈◊〉 as head above all and Reigneth over all and hath decreed that all Dominions shall obey and serve him Seeing he is the only Potentate and the most High who Ruleth in the Kingdom of men it follows by the clearest Consequence that all Authority and all the Power of Humane Governours must be subordinate unto him and imparted by him that they are all the Delegates 〈…〉 Vicegerents or as St. Paul here styles them the Officers and Ministers of God And seeing no man can lay claim to an Inferiour and Dependant Office and Jurisdiction or regularly exercise that Power but by Commission and Appointment of a Superior Power in whom that Jurisdiction doth originally reside it follows that no Earthly Potentates who in the exercise of the supremest of their jurisdictions must be Inferior to and Dependant on the King of Kings can be invested with Power over other men but by Commission from and by appointment of that God who is the King of all the Earth and that they all have Reason to confess with David Thine O Lord 1 Chr. 29. is the Kingdom Now because the acknowledgment and firm belief that this is the true Fountain and Original of Humane Power doth most effectually tend to enforce that due Subjection and Obedience to it which is so necessary to be pressed in this Age of Factions and Rebellions that We knowing whose Authority our Rulers have may faithfully serve honour and humbly obey them in him and for him and that the Minister of God may also be engaged to exercise that Power with which by God he is intrusted as most conduceth to Gods Glory That knowing whose Minister he is he may above all things seek his Honour and Glory I therefore judge it proper to insist upon this Subject which I shall prosecute with plainness and Sincerity endeavouring to shew I. What are the Powers mentioned in my Text. II. In what Sense they are said to be ordained by God III. What Evidence there is from Reason and from Scripture that they are his Ordinance And IV. What improvement may be made of this Doctrine And First Men willing to dispute themselves into Rebellion have been so Critical and Nice as to distinguish here betwixt the Power and the Person who is invested with it confessing that indeed the Office of Magistracy is the Ordinance of God but denying that the Magistrate or Person who doth execute the Office is his Ordinance Fond and Absurd For it is as if I should distinguish the Office of the Majoralty of Sarum from the Mayor of Sarum which Office neither is nor can be exercised but by a Mayor and must be a bare name without him and should say that the Majoralty of Sarum is the Kings Ordinance but that the Mayor of Sarum is not so Moreover Secondly The word here used is Powers not Power in the singular whereas no instance can be given in Scripture and no propriety of Speech allows that the Authority abstractly taken should be so spoken off And Thirdly The Authority abstracted from the person Authorised can never be the subject of what is here ascribed to the Powers for we cannot resist or yield obedience to the Magistracy but by resisting or obeying him who is a Magistrate Authority in the abstract where there is none to exercise it cannot be feared nor can it give us praise for doing well nor be a terror or an Avenger of wrath to him that doeth evil it cannot receive Custom Tribute or challenge fear or honour it therefore cannot be the bare Authority but only Authorised persons to whom these duties are enjoyned and these effects ascribed Fourthly As if St. Paul had actually designed to obviate this sond evasion he himself thus interprets the Powers to be the Rulers and the Ministers in whom the Power is lodged for thus he speaks Let every soul be subject to the higher powers for Rulers are not a terror to good works but to the evil And again Wilt thou not be afraid of the Power do that which is good and thou shalt have praise of the same for he is the Minister of God to thee for Good Fifthly St. Peter plainly doth enjoin obedience to the Prince who is invested with this power for the Lords sake whose Minister