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Zealous Subjects: Active Participation in Early modern, Monarchical England
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feare God, and honour the King. (Reynolds 1642, 38, second emphasis mine)
This Royalist supporter of Charles I reminds his audience of the chain of being. God
“especially annoynted” Charles. He made Charles a “vessel of honor.” That is, God
made the king a person that all God-loving or God-fearing Christian subjects should
honor with reverential speech and thought. The pamphleteers and sermonizers who
“curse or revile” Charles break Peter’s ordinance. These pamphleteers and sermonizers
“despise Dominion, speak Evil of Dignities, Kings and Kingships” and they are therefore
“like those unjust, carnal, brutish Beasts” mentioned in the Bible who are “made to be
destroyed, and reserved to the day of Judgement to be punished…2 Pet.29 to 14. Jude 8,
9,10” (Prynne 1659, 69).
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They fail to “Feare God, and honour the King.” Years later,
Charles I (or his ghostwriter) echoes this argument in the text Eikon Basilike.
Those rude and scandalous Pamphlets (which like fire in great conflagrations, flie up and downe to set all places on like flames)…are so forgetfull of their duty to God and me. By no way ever vindicating the Majesty of their King against any of those, who contrary to the precept of God, and precedent of Angels speake evil of dignities, and bring railing accusations against those, who are honoured with the name of Gods; But ‘tis no wonder if men not fearing God, should not Honour their King. (Charles I 1648 135)
Here, the moral obligation to honor the King entails two actions. First, subjects must not
speak evil of kings; they must instead speak well of them. Second, subjects must
16
William Prynne was no royalist sympathizer. He made this argument in 1659, when members of another
faction kept his Parliamentary faction from entering the Parliament house. Because honoring practices apply to all superiors, Pyrnne is able to make the argument apply to Parliamentarian “kings” as well as to monarch. Prynne writes,
The Lord of Hostss himself most peremptorily and preciselie commands you, To fear God, honour the King, 1 Pet. 2. 17. ..How can, how dare you then dishoour, vilifie, reproach, destroy, both your natural Kings, and Kingship too, without the least fear at all of God or the King, and change them into a New Repulican Conventicle?...He Commands you…and that not only for fear of wrath, but for Conscience sake….With what face, heart, confidence, conscience, then can or dare you, not onlie not subit, subject your self to, but exalt yon selves above, against your lawfull Soveraign Kings (Prynne 1659, 1?)
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| | Authors: Patterson-Tutschka, Monicka. |
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feare God, and honour the King. (Reynolds 1642, 38, second emphasis
mine)
This Royalist supporter of Charles I reminds his audience of the chain of being. God
“especially annoynted” Charles. He made Charles a “vessel of honor.” That is, God
made the king a person that all God-loving or God-fearing Christian subjects should
honor with reverential speech and thought. The pamphleteers and sermonizers who
“curse or revile” Charles break Peter’s ordinance. These pamphleteers and sermonizers
“despise Dominion, speak Evil of Dignities, Kings and Kingships” and they are therefore
“like those unjust, carnal, brutish Beasts” mentioned in the Bible who are “made to be
destroyed, and reserved to the day of Judgement to be punished…2 Pet.29 to 14. Jude 8,
They fail to “Feare God, and honour the King.” Years later,
Charles I (or his ghostwriter) echoes this argument in the text Eikon Basilike.
Those rude and scandalous Pamphlets (which like fire in great
conflagrations, flie up and downe to set all places on like flames)…are so
forgetfull of their duty to God and me. By no way ever vindicating the
Majesty of their King against any of those, who contrary to the precept of
God, and precedent of Angels speake evil of dignities, and bring railing
accusations against those, who are honoured with the name of Gods; But
‘tis no wonder if men not fearing God, should not Honour their King.
(Charles I 1648 135)
Here, the moral obligation to honor the King entails two actions. First, subjects must not
speak evil of kings; they must instead speak well of them. Second, subjects must
16
William Prynne was no royalist sympathizer. He made this argument in 1659, when members of another
faction kept his Parliamentary faction from entering the Parliament house. Because honoring practices
apply to all superiors, Pyrnne is able to make the argument apply to Parliamentarian “kings” as well as to
monarch. Prynne writes,
The Lord of Hostss himself most peremptorily and preciselie commands you, To fear
God, honour the King, 1 Pet. 2. 17. ..How can, how dare you then dishoour, vilifie,
reproach, destroy, both your natural Kings, and Kingship too, without the least fear at all
of God or the King, and change them into a New Repulican Conventicle?...He
Commands you…and that not only for fear of wrath, but for Conscience sake….With
what face, heart, confidence, conscience, then can or dare you, not onlie not subit, subject
your self to, but exalt yon selves above, against your lawfull Soveraign Kings (Prynne
1659, 1?)
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