A sermon preached before the Kings Maiestie on Sunday the seventeenth of February last, at White-Hall by Dor VVren, the Master of St Peters Colledge in Cambridge, and his Maiesties chaplaine. Printed by command
NOLI AEMVLARI, Fret not thy selfe, because of the ungodly, neither be thou envious for the evill doer, sayes K. David the Father, Psal. 37.1. and, Let not thy heart be envious for the evill doer, sayes K. Solomon the Sonne, Prov. 23.17.
NOLI AEMVLARI, Fret not thy self, Because of the ungodly, neither be thou envious for the evil doer, Says K. David the Father, Psalm 37.1. and, Let not thy heart be envious for the evil doer, Says K. Solomon the Son, Curae 23.17.
for, NOLI AEMVLARI, Fret not thy selfe because of the ungodly, neither be thou envious for the evill doer, sayes he once more, in the verses next before my Text. For feare it should not make so deep an Impression in mens mindes as was fitting, he sets it on the third time,
for, NOLI AEMVLARI, Fret not thy self Because of the ungodly, neither be thou envious for the evil doer, Says he once more, in the Verses next before my Text. For Fear it should not make so deep an Impression in men's minds as was fitting, he sets it on the third time,
Now who (in the name of God) is that evill doer, of whom he here warnes us so often? or what is it the Wiseman would have us to doe, to shew that we are not envious for him? Why, that the Spirit hath set downe too, and that once and againe.
Now who (in the name of God) is that evil doer, of whom he Here warns us so often? or what is it the Wiseman would have us to do, to show that we Are not envious for him? Why, that the Spirit hath Set down too, and that once and again.
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For how'ere he spake indeed 3000 Proverbs in all, and this of my Text now makes not above 700, yet as it appeares both by the verse after my Text [ Also these things appertaine to the wise ] and by the first verse of the Chapter following [ These are also Proverbs of Solomon, which Hezekiah's men copied out ] it is more then probable, that this Book of Proverbs went no further once then this, to Feare God and the King, and then he had done;
For however he spoke indeed 3000 Proverbs in all, and this of my Text now makes not above 700, yet as it appears both by the verse After my Text [ Also these things appertain to the wise ] and by the First verse of the Chapter following [ These Are also Proverbs of Solomon, which Hezekiah's men copied out ] it is more then probable, that this Book of Proverbs went no further once then this, to fear God and the King, and then he had done;
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And that all which now followes, from my Text to the end of this Book, were but fragments collected out of his other workes, gatherings and gleanings which afterward other men got together,
And that all which now follows, from my Text to the end of this Book, were but fragments collected out of his other works, gatherings and gleanings which afterwards other men god together,
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but with this he himselfe ended it at the first, as the very Summe and Crowne and Vpshot of all, TIME DEVM, FILI MI, ET REGEM, Feare God, my sonne, and the King.
but with this he himself ended it At the First, as the very Sum and Crown and Upshot of all, TIME DEUM, FILI MI, ET REGEM, fear God, my son, and the King.
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Now the Words (you see) are in all scarce twise three, yet at once they present us with three chiefe Persons, and three great Relations. The Persons no lesse then God, the Lord of all; and Gods Deputie, the King ;
Now the Words (you see) Are in all scarce twice three, yet At once they present us with three chief Persons, and three great Relations. The Persons no less then God, the Lord of all; and God's Deputy, the King;
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and all that call God Father, all the People. The Relations are, first Personae, What Reference all these persons stand in, one to another; God, to King and people ;
and all that call God Father, all the People. The Relations Are, First Personae, What Referente all these Persons stand in, one to Another; God, to King and people;
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Lastly, Causae, Why it must be done, yea and Modi too, How it must be done, Quia filii, and Quà filii, Because they are Sonnes, and As Sonnes: Feare them therefore, and feare them so; So for the Manner, and So for the Order too,
Lastly, Causae, Why it must be done, yea and Modi too, How it must be done, Quia Sons, and Quà Sons, Because they Are Sons, and As Sons: fear them Therefore, and Fear them so; So for the Manner, and So for the Order too,
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yet as Sonnes, first to God, and then to the King. All these particulars, and more, are incircled within this narrow compasse, Feare God, my sonne, and the King.
yet as Sons, First to God, and then to the King. All these particulars, and more, Are encircled within this narrow compass, fear God, my son, and the King.
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Of which, that I may so speak, as that Gods people may learne the feare of God and the King aright, I humbly beseech you, that we may here addresse our selves unto GOD, that holy, blessed,
Of which, that I may so speak, as that God's people may Learn the Fear of God and the King aright, I humbly beseech you, that we may Here address our selves unto GOD, that holy, blessed,
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And as it Begins, so it Goes on ; it is the Increase of Wisdome also, sayes Solomon, Prov. 15.33. yea, 'tis the very End of all, the Summe of what can be said or done;
And as it Begins, so it Goes on; it is the Increase of Wisdom also, Says Solomon, Curae 15.33. yea, it's the very End of all, the Sum of what can be said or done;
Why els doth the Spirit so often name us the Fearing of God, rather then any other Christian Dutie; My sonne, love God ; or, My sonne, praise God ; or, My sonne, obey God ;
Why Else does the Spirit so often name us the Fearing of God, rather then any other Christian Duty; My son, love God; or, My son, praise God; or, My son, obey God;
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Let it be no wonder then, that the Prophet attributes feare to Christ himselfe, and that at the end of divers other vertues, as a sure Guide and Directer of them all.
Let it be no wonder then, that the Prophet attributes Fear to christ himself, and that At the end of diverse other Virtues, as a sure Guide and Directer of them all.
and concerning that therefore the next verse addes yet further, Et odorabitur timorem Domini, besides his having the spirit of Feare, he shall also hunt and seek after it above all the rest;
and Concerning that Therefore the next verse adds yet further, Et odorabitur timorem Domini, beside his having the Spirit of fear, he shall also hunt and seek After it above all the rest;
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so far from abolition, that they received a far greater augmentation. And from hence it comes (saith he) that our Feare of God (that's it which principally he chooses to insist upon) is much more growne now,
so Far from abolition, that they received a Far greater augmentation. And from hence it comes (Says he) that our fear of God (that's it which principally he chooses to insist upon) is much more grown now,
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and as a Whetstone to increase, and as a Touchstone to trie their Love, and their inbred Affection, setting such an edge on the Reverence and Feare which they beare him,
and as a Whetstone to increase, and as a Touchstone to try their Love, and their inbred Affection, setting such an edge on the reverence and fear which they bear him,
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That we have not then since Christ received the Spirit of Bondage to Feare any more, S. Paul sayes right for that, Rom. 8.15. because such Feare as that, (the Feare that was of old) cruciatum habet, 1. Iohn 4.18. it onely vexed and afflicted them that had it:
That we have not then since christ received the Spirit of Bondage to fear any more, S. Paul Says right for that, Rom. 8.15. Because such fear as that, (the fear that was of old) cruciatum habet, 1. John 4.18. it only vexed and afflicted them that had it:
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for 'tis the Spirit of Adoption now, and onely combines with Ioy and Pleasure, NONLATINALPHABET, sayes Pantaleon, It is such a reverent and free disposition in us toward God our Father, that though we were sure he should ne're know of our offence,
for it's the Spirit of Adoption now, and only combines with Joy and Pleasure,, Says Pantaleon, It is such a reverend and free disposition in us towards God our Father, that though we were sure he should never know of our offence,
For what needs that (saith he) if there were nothing els in it? Who teaches the Lamb to feare the Wolfe? or who reades lessons against the Kite to the Chickens? But the feare of the Lord comes by holy Rule and Instruction;
For what needs that (Says he) if there were nothing Else in it? Who Teaches the Lamb to Fear the Wolf? or who reads Lessons against the Kite to the Chickens? But the Fear of the Lord comes by holy Rule and Instruction;
but if any professe they are come to learne it, I dare close up this point with an answer to that other question of his, Quis est vir? Psal. 25. What Man is he that feareth the Lord? For a man may soon know him now;
but if any profess they Are come to Learn it, I Dare close up this point with an answer to that other question of his, Quis est vir? Psalm 25. What Man is he that fears the Lord? For a man may soon know him now;
But yet this is not enough though for the Time Deum here in my Text. That there is such a thing as Feare, and that it is now in a more liberall and Sonne-like condition,
But yet this is not enough though for the Time God Here in my Text. That there is such a thing as fear, and that it is now in a more liberal and Sonlike condition,
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in Speculation indeed it comes to no more, Timor Domini is but this, and these particulars make up the full Theorie of the feare of the Lord: But yet there goes somewhat more to the perfect dutie of it;
in Speculation indeed it comes to no more, Timor Domini is but this, and these particulars make up the full Theory of the Fear of the Lord: But yet there Goes somewhat more to the perfect duty of it;
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for this Time Deum, as a present and particular Precept, aymes also at the Practising of it, it implies the fact as well as the minde, all actuall and outward Expressions of it, besides the inward and habituall affection.
for this Time God, as a present and particular Precept, aims also At the Practising of it, it Implies the fact as well as the mind, all actual and outward Expressions of it, beside the inward and habitual affection.
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For Corpus autem aptâsti mihi, if ever ye markt it, you know 'tis not omitted of our Saviour himselfe, that God having ordained him a Body, in that Body he was to performe his will; Heb. 10.9.
For Corpus autem aptâsti mihi, if ever you marked it, you know it's not omitted of our Saviour himself, that God having ordained him a Body, in that Body he was to perform his will; Hebrew 10.9.
Nunc cognovi, quòd timeas, Now I know that thou fearest God What? Not till now, Lord? Was Abrahams minde unknowne to thee before? Could not God tell long agoe,
Nunc cognovi, quòd timeas, Now I know that thou Fearest God What? Not till now, Lord? Was Abrahams mind unknown to thee before? Could not God tell long ago,
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as S. Peter answered Christs third question, Whether he loved him, with Lord thou knowest all things, thou knowest that I love thee, and yet Christ the third time said to him, Feed my sheep, Ioh. 21.17.
as S. Peter answered Christ third question, Whither he loved him, with Lord thou Knowest all things, thou Knowest that I love thee, and yet christ the third time said to him, Feed my sheep, John 21.17.
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But the Ordinarie way that lyes open for all men, the very word it selfe here will shew us, that we must expresse our feare to God by Acts of Religion ;
But the Ordinary Way that lies open for all men, the very word it self Here will show us, that we must express our Fear to God by Acts of Religion;
but to feare him? Deut. 10.12. That speciall command, which God sent against worshipping of strange Gods, was, Feare not the Gods of the land where you dwell ; Iudg. 6.10.
but to Fear him? Deuteronomy 10.12. That special command, which God sent against worshipping of strange God's, was, fear not the God's of the land where you dwell; Judges 6.10.
And the complaint which the Prophet makes of Israel, that the feare wherewith they feared God, was in precepts of mens teaching, Esa. 29.13. by Christ himselfe 'tis expounded of corrupting Gods Worship;
And the complaint which the Prophet makes of Israel, that the Fear wherewith they feared God, was in Precepts of men's teaching, Isaiah 29.13. by christ himself it's expounded of corrupting God's Worship;
Laban indeed sware by his Idols, but Iacob sware a strange oath, Per timorem Patris Isaac, by the feare of his Father Isaac; Gen. 31.53. What was that? Why, Laban sware according to his Religion, and Iacob according to his;
Laban indeed sware by his Idols, but Iacob sware a strange oath, Per timorem Patris Isaac, by the Fear of his Father Isaac; Gen. 31.53. What was that? Why, Laban sware according to his Religion, and Iacob according to his;
And does not K. David himselfe leade to this, in plaine termes construing his owne minde? But as for me (saith he) I will come into thy house ; Psal. 5.7. His meaning is, I will come, and worship thee;
And does not K. David himself lead to this, in plain terms construing his own mind? But as for me (Says he) I will come into thy house; Psalm 5.7. His meaning is, I will come, and worship thee;
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And how fully then meets this with the Epidemiall prophanation of our times, that will thrid you a difference now betwixt this feare and perfect worship, betwixt a Religion and a due Devotion, betwixt Holines and Holines? Holines good store (for sooth) in heart and in minde, Religion in the belly and the braine, oh, we are so full of that, we are ready to burst with it, it runs out many times at our mouth, with, Stand farther off, I am holier then thou ;
And how Fully then meets this with the Epidemial profanation of our times, that will thrid you a difference now betwixt this Fear and perfect worship, betwixt a Religion and a due Devotion, betwixt Holiness and Holiness? Holiness good store (for sooth) in heart and in mind, Religion in the belly and the brain, o, we Are so full of that, we Are ready to burst with it, it runs out many times At our Mouth, with, Stand farther off, I am Holier then thou;
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yet it is but NONLATINALPHABET, a Superstitious overfearing of God with many of us: for where requires he any of these Expressions and Externall operations in his worship?
yet it is but, a Superstitious overfearing of God with many of us: for where requires he any of these Expressions and External operations in his worship?
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But to these unsavorie Fancies, may the Prophet Malachy have leave to reply; many passages of whose first Chapter ( mutatis mutandis ) fit these times as well,
But to these unsavoury Fancies, may the Prophet Malachy have leave to reply; many passages of whose First Chapter (mutatis mutandis) fit these times as well,
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They feared him, and honoured him, they were sure, as they should doe; (and it may well be, they meant it as we doe, within, in our hearts forsooth;) therefore they reply againe;
They feared him, and honoured him, they were sure, as they should do; (and it may well be, they meant it as we do, within, in our hearts forsooth;) Therefore they reply again;
and see if he will be content with thee, saith God, ver. 8. Worship not when thou comest in to Him, beg any thing of Him not on thy knee, bow not downe in honour of Him;
and see if he will be content with thee, Says God, ver. 8. Worship not when thou Comest in to Him, beg any thing of Him not on thy knee, bow not down in honour of Him;
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so he requires but to be worshipt in Spirit and truth, and he knowes our hearts well enough? And was not that the very exception then of the Iewes also? But ye have said, It is a wearinesse ; ECCE LABOR!
so he requires but to be worshipped in Spirit and truth, and he knows our hearts well enough? And was not that the very exception then of the Iewes also? But you have said, It is a weariness; ECCE LABOR!
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and ye have snuffed at it, saith the Lord of Hosts, ver. 13. And then what's the Conclusion? Therefore my name is, and shall be fearefull among the Heathen, saith he, at the 14 verse God upbraids and threatens them with the Heathen their neighbours, whose Idolatrous Religion exprest more feare of a God though, then theirs.
and you have snuffed At it, Says the Lord of Hosts, ver. 13. And then what's the Conclusion? Therefore my name is, and shall be fearful among the Heathen, Says he, At the 14 verse God upbraids and threatens them with the Heathen their neighbours, whose Idolatrous Religion expressed more Fear of a God though, then theirs.
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I should then but wrong our Nation of old, when they first became English, should I not make this a note of the excellent Spirit which then possessed them, that as they lost (almost) all words of their owne language to signifie this passion of the minde which we meane by Feare, so they borrowed none from other languages, but onely this word Feare ;
I should then but wrong our nation of old, when they First became English, should I not make this a note of the excellent Spirit which then possessed them, that as they lost (almost) all words of their own language to signify this passion of the mind which we mean by fear, so they borrowed none from other languages, but only this word fear;
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to shew, that at first their noble Affections knew no feare, but the feare of God, Filiall and Reverentiall feare alone, such as God himselfe (we see) would have his Worship performed by, and our Religion exprest by.
to show, that At First their noble Affections knew no Fear, but the Fear of God, Filial and Reverential Fear alone, such as God himself (we see) would have his Worship performed by, and our Religion expressed by.
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For that's the way to hold even the right Religion also, S. Paul saies flatly, Hebr. 12.28. Wherefore, having received such a kingdome, (the Gospel he meanes of Iesus Christ;
For that's the Way to hold even the right Religion also, S. Paul Says flatly, Hebrew 12.28. Wherefore, having received such a Kingdom, (the Gospel he means of Iesus christ;
and to his blessed Name, that's the feare of the Lord, and the beginning of Wisdome, Psal. 111.10. and, A good understanding have all they that doe thereafter.
and to his blessed Name, that's the Fear of the Lord, and the beginning of Wisdom, Psalm 111.10. and, A good understanding have all they that do thereafter.
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They onely Vnderstand aright, vvhat Religion, and Holinesse, and the true Feare of the Lord is, that without all hypocrisie have it truely within in their hearts,
They only Understand aright, what Religion, and Holiness, and the true fear of the Lord is, that without all hypocrisy have it truly within in their hearts,
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and without all prophane contempt Expresse it also duely in the outward worship of him. ANd thus make we the Expression of our feare of God, to God himselfe.
and without all profane contempt Express it also duly in the outward worship of him. ANd thus make we the Expression of our Fear of God, to God himself.
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The Commerce that passes betweene us and others, the Iustice and Righteousnes, the Mercy and Charitie, the Truth and Honestie, which we shew towards all men, these are as Broad Seales to proove it to them,
The Commerce that passes between us and Others, the justice and Righteousness, the Mercy and Charity, the Truth and Honesty, which we show towards all men, these Are as Broad Seals to prove it to them,
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yet he in denying to doe it for any feare of God or Man, even by that confest, that the chiefest thing, which should have mooved him to it, was the feare of God, Luk. 18.4.
yet he in denying to do it for any Fear of God or Man, even by that confessed, that the chiefest thing, which should have moved him to it, was the Fear of God, Luk. 18.4.
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But Ioseph on the other side, ayming to satisfie his Brethrens minde, and to make them not doubt of faire and honest dealing at his hand, makes that the Reason and Assurance of it, This doe, and live, saith he, for I also feare God, Gen. 42.18.
But Ioseph on the other side, aiming to satisfy his Brothers' mind, and to make them not doubt of fair and honest dealing At his hand, makes that the Reason and Assurance of it, This do, and live, Says he, for I also Fear God, Gen. 42.18.
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But how was that to appeare to Satan? He sayes not, For he Prayes thus much, he Preaches thus often, he Sacrifices daily, he Professes continually, all which might well have been said of him;
But how was that to appear to Satan? He Says not, For he Prays thus much, he Preaches thus often, he Sacrifices daily, he Professes continually, all which might well have been said of him;
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Signes able to convince the Devill himselfe, who not daring upon those Proofes to denie it, onely sought to blemish it with a slaunder of sinister respects;
Signs able to convince the devil himself, who not daring upon those Proofs to deny it, only sought to blemish it with a slander of sinister respects;
It was but vainly done therefore of the proud-holy Pharisee, to tell God, by his not being like the Publican, that he was no extortioner nor unjust, nor adulterer ;
It was but vainly done Therefore of the proud-holy Pharisee, to tell God, by his not being like the Publican, that he was no extortioner nor unjust, nor adulterer;
In trust to his owne Righteousnes, to stand up, as though he challenged God, and to pray with himselfe (sayes the Text) as though he scorn'd to doe any more for God,
In trust to his own Righteousness, to stand up, as though he challenged God, and to pray with himself (Says the Text) as though he scorned to do any more for God,
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And e'ry whit as vain is the other Pharisaicall trick, that's now become the signe of a Saint among many of us, little to regard that, which our Saviour calls the Weightier matters of the Law;
And e'ry whit as vain is the other Pharisaical trick, that's now become the Signen of a Saint among many of us, little to regard that, which our Saviour calls the Weightier matters of the Law;
and not by the outward Law of Westminster-Hal, or of a Bishops Consistory) but to make no bones of it, to burst (in private) with envie and malice, with hatred and all uncharitablenesse, to backbite and slaunder, to crosse and hinder, to censure and condemne, to wallow also in oppression and usurie, in falshood and wrong, in lust and uncleanenes, in pride and hypocrisie, in contempt and disobedience, in schisme and faction, both Ecclesiasticall and Civill:
and not by the outward Law of Westminster-Hal, or of a Bishops Consistory) but to make no bones of it, to burst (in private) with envy and malice, with hatred and all uncharitableness, to backbite and slander, to cross and hinder, to censure and condemn, to wallow also in oppression and Usury, in falsehood and wrong, in lust and uncleanenes, in pride and hypocrisy, in contempt and disobedience, in Schism and faction, both Ecclesiastical and Civil:
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and talking of Scripture, our casting up of the Eye, and making of sowre Faces, must be proofe enough to any man, that we feare God extraordinarily. Alas, no;
and talking of Scripture, our casting up of the Eye, and making of sour Faces, must be proof enough to any man, that we Fear God extraordinarily. Alas, no;
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but if thou wouldst have me see them, and glorifie God in them, or edifie my selfe by them, thou must shew them to me, that way or none, by thy workes. And what workes? Not of Godlinesse and Devotions, not by the faire but bare shew of Holinesse, (No, we esteeme highly of that, of all holy carriage;
but if thou Wouldst have me see them, and Glorify God in them, or edify my self by them, thou must show them to me, that Way or none, by thy works. And what works? Not of Godliness and Devotions, not by the fair but bore show of Holiness, (No, we esteem highly of that, of all holy carriage;
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but viderit Deus, we leave God to Iudge of it, because the heart of man is so deceitfull, that the Ministers of Satan can in that transforme themselves into Angels of light ) but by Mercy and Charitie, by Pietie and Equitie, and such other humane Duties:
but viderit Deus, we leave God to Judge of it, Because the heart of man is so deceitful, that the Ministers of Satan can in that transform themselves into Angels of Light) but by Mercy and Charity, by Piety and Equity, and such other humane Duties:
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then in stead of them all, (at least-wise by way of Collection for them all) take we but Gods way here, Expresse we the one by another that's next to it, the feare of God by the feare of the King. The Text (you see) joynes them so close, that it makes but one and the same Act for two Objects, God and the King two Persons,
then in stead of them all, (At leastwise by Way of Collection for them all) take we but God's Way Here, Express we the one by Another that's next to it, the Fear of God by the Fear of the King. The Text (you see) joins them so close, that it makes but one and the same Act for two Objects, God and the King two Persons,
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but yet it is steel'd with the temper of another Topick rule also, because Where one thing is ordained to be with another, there the one is not as it should be without the other.
but yet it is steeled with the temper of Another Topic Rule also, Because Where one thing is ordained to be with Another, there the one is not as it should be without the other.
As good as those Arguments are in S. Iohn for his purpose, for the love of our brother, I dare boldly say it, (and let me forfet my Arts and Iudgement too,
As good as those Arguments Are in S. John for his purpose, for the love of our brother, I Dare boldly say it, (and let me forfeit my Arts and Judgement too,
what an holy armie of lyars might we then quickly muster up?) But what's the Reason? For, How can he? that is, It is impossible for him that feareth not the King whom he hath seen, to feare God, whom he hath not seen.
what an holy army of liars might we then quickly muster up?) But what's the Reason? For, How can he? that is, It is impossible for him that fears not the King whom he hath seen, to Fear God, whom he hath not seen.
yea the Image of that in God, for which feare belongs to God, that Image upon the King, the lively Image of his Divine Power, and Glory both. Power first;
yea the Image of that in God, for which Fear belongs to God, that Image upon the King, the lively Image of his Divine Power, and Glory both. Power First;
For King and Governour, Lord and Father, Majestie and Soveraigntie, Mr. Calvin himselfe confesses, that they are first and principally Gods Titles, and not Mans;
For King and Governor, Lord and Father, Majesty and Sovereignty, Mr. calvin himself Confesses, that they Are First and principally God's Titles, and not men;
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Iacob of old said it (and of one, that was otherwise bad enough) of his Lord Esau, That he saw God in him, Vidi faciem, ut faciem Dei, Gen. 33.10. that is, saies the Chaldee, God in the Prince, God in him, as he was the Prince. And 'tis said of Moses so, The very Scepter he held, was Gods, not his owne, Virga Dei in manu, Exod. 17.9. and so it is said of Solomon, The Throne he sate on, was the Throne of GOD:
Iacob of old said it (and of one, that was otherwise bad enough) of his Lord Esau, That he saw God in him, Vidi Face, ut Face Dei, Gen. 33.10. that is, Says the Chaldee, God in the Prince, God in him, as he was the Prince. And it's said of Moses so, The very Sceptre he held, was God's, not his own, Virga Dei in manu, Exod 17.9. and so it is said of Solomon, The Throne he sat on, was the Throne of GOD:
Is that a good and a concluding Consequence? And is not this as good then? This Commandement have we of Him, that he which feareth God should feare the King also.
Is that a good and a concluding Consequence? And is not this as good then? This Commandment have we of Him, that he which fears God should Fear the King also.
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And if you require a New Commandement for it, that is, a Commandement in the Gospel (as Christ indeed calls the precept of Loving one another a New Commandement, Ioh. 13.34.) then I goe but to the great Apostle for it, Feare God, Honour the King, 1. Pet. 2.17.
And if you require a New Commandment for it, that is, a Commandment in the Gospel (as christ indeed calls the precept of Loving one Another a New Commandment, John 13.34.) then I go but to the great Apostle for it, fear God, Honour the King, 1. Pet. 2.17.
Therefore the Originall meets pat with them, Non cum Mutantibus, or Recedentibus, Medle not with those that are given to change, not with those that alter, or goe backward ;
Therefore the Original meets pat with them, Non cum Mutantibus, or Recedentibus, Meddle not with those that Are given to change, not with those that altar, or go backward;
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And these are they now, that when it comes to that, from their generall Profession to some particular Performance, are notable changelings, they alter then, and falter too;
And these Are they now, that when it comes to that, from their general Profession to Some particular Performance, Are notable changelings, they altar then, and falter too;
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Moses he plainly tells them so, Non contra nos, sed contra Iehovam, when the Israelites murmured against him and Aaron, Exod. 16.8. Your murmurings are not against us but against the Lord.
Moses he plainly tells them so, Non contra nos, sed contra Iehovam, when the Israelites murmured against him and Aaron, Exod 16.8. Your murmurings Are not against us but against the Lord.
And the Lord himselfe said it as plainly to Samuel, Non Te, sed Me, when they would needs have another King in his stead, 1. Sam. 8.7. They have not cast Thee away, but they have cast Me away.
And the Lord himself said it as plainly to Samuel, Non Te, sed Me, when they would needs have Another King in his stead, 1. Sam. 8.7. They have not cast Thee away, but they have cast Me away.
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And so Non Regem, sed Deum, must I say to these, that now by not fearing the King as they should doe, doe as much as they can to Vnking him againe, It is not the King, but God, whom they principally faile;
And so Non Regem, sed God, must I say to these, that now by not fearing the King as they should do, do as much as they can to Unking him again, It is not the King, but God, whom they principally fail;
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and that the due worship of him requires so much Beauty and Reverence, that all our saucy and carelesse demeanour before him, all negligent and perfunctorie performance of our Religion, all slight and unawful Expressions in it,
and that the due worship of him requires so much Beauty and reverence, that all our saucy and careless demeanour before him, all negligent and perfunctory performance of our Religion, all slight and unawful Expressions in it,
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as in Gods presence, are the foulest Scorn and Abasement that may be; Vngodding him no lesse in true construction, then does rash and unadvised blasphemie.
as in God's presence, Are the Foulest Scorn and Abasement that may be; Vngodding him no less in true construction, then does rash and unadvised blasphemy.
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It shews us now, that next after himselfe, our God provides for Kings as for himselfe, Sets his eminent Image upon them, sets them in his owne stead, sets but one rule of Conscience for the feare of them both, both himselfe, and them:
It shows us now, that next After himself, our God provides for Kings as for himself, Sets his eminent Image upon them, sets them in his own stead, sets but one Rule of Conscience for the Fear of them both, both himself, and them:
Take me now but a man of understanding among the very Heathen, (for still I drive at that, to convince it from the evidence of Reason it selfe) and let him see First, That howe're these Duties of fearing God and King are charged upon us, not so much by any written Law,
Take me now but a man of understanding among the very Heathen, (for still I drive At that, to convince it from the evidence of Reason it self) and let him see First, That however these Duties of fearing God and King Are charged upon us, not so much by any written Law,
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Secondly, That in this fond uncertainty of theirs, they doe not look, In quam partem tutiùs peccetur, and in wisdome venture most upon that which is safest;
Secondly, That in this found uncertainty of theirs, they do not look, In quam partem tutiùs peccetur, and in Wisdom venture most upon that which is Safest;
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& if any man dare be so true to God and King, as to shew them the Dutie of better Devotion, they besmeare him presently with a coale of dangerous Superstition;
& if any man Dare be so true to God and King, as to show them the Duty of better Devotion, they besmear him presently with a coal of dangerous Superstition;
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And why? Because 'tis so dissonant from Reason, a Confusion so unnaturall, that if but a Heathen man come in, may he not well account it a mad Religion? Shall he not justly say, that they are all out of their wits? 1. Cor. 14.23.
And why? Because it's so dissonant from Reason, a Confusion so unnatural, that if but a Heathen man come in, may he not well account it a mad Religion? Shall he not justly say, that they Are all out of their wits? 1. Cor. 14.23.
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towards both, a joynt Dutie, not from Policy, or Reason, or Nature alone (though e'ry one of these lawes enforce it mightily) but from Conscience also,
towards both, a joint Duty, not from Policy, or Reason, or Nature alone (though e'ry one of these laws enforce it mightily) but from Conscience also,
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But yet our whole Practise notwithstanding to be, to God, heedlesse and unreverent, an arbitrary and fancifull, a rude and saucy slubbering of his worship ;
But yet our Whole practice notwithstanding to be, to God, heedless and unreverent, an arbitrary and fanciful, a rude and saucy slubbering of his worship;
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And may he not well take it for a mad fabulous Religion? shall he not justly say, Non est Deus, A God upon these crosse and beggerly termes cannot be a God?
And may he not well take it for a mad fabulous Religion? shall he not justly say, Non est Deus, A God upon these cross and beggarly terms cannot be a God?
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and that we, who are ready enough, out of the former part of the Text, touching the feare of God, to charge our neighbours about us, with the daunger of Idolatrie, in their manner of Divine worshipings, would make some Conscience to quit our selves as readily, in this part of the Text, touching the feare of the King, from no lesse a crime,
and that we, who Are ready enough, out of the former part of the Text, touching the Fear of God, to charge our neighbours about us, with the danger of Idolatry, in their manner of Divine worshippings, would make Some Conscience to quit our selves as readily, in this part of the Text, touching the Fear of the King, from no less a crime,
For the Spirit of God (we see) is expresse about it, 1. Sam. 15.23. That, as to Obey is better then Sacrifice, a better signe of our Religion, and to God far more acceptable;
For the Spirit of God (we see) is express about it, 1. Sam. 15.23. That, as to Obey is better then Sacrifice, a better Signen of our Religion, and to God Far more acceptable;
so, to be Disobedient and Vnquiet, Nolle acquiescere, says the Text there, to be whyning and excepting, kicking and wincing at the sacred Commands of Authoritie over us (what e're we deem of it,
so, to be Disobedient and Unquiet, Nolle acquiescere, Says the Text there, to be whining and excepting, kicking and wincing At the sacred Commands of authority over us (what ever we deem of it,
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or how e're we please our selves in it, and, like those grand Mistakers, thinke we doe God good service by it) yet 'tis as bad in Gods owne construction, as Sorcerie and Idolatry too:
or how ever we please our selves in it, and, like those grand Mistakers, think we do God good service by it) yet it's as bad in God's own construction, as Sorcery and Idolatry too:
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or els God himselfe misplaced it, when he made that, as S. Paul also purposely observes, the first Commandement with such a Promise (a Promise, that which of us all does not desire to have? and yet generally how many,
or Else God himself misplaced it, when he made that, as S. Paul also purposely observes, the First Commandment with such a Promise (a Promise, that which of us all does not desire to have? and yet generally how many,
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as though they did not beleeve God in it, or thought to have it whether God will or no, doe ne're regard to take his way for it? the Promise of Long life and Welfare) bound strictly to it.
as though they did not believe God in it, or Thought to have it whither God will or no, do never regard to take his Way for it? the Promise of Long life and Welfare) bound strictly to it.
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even another sacred mysterie of Numbers in our Religion (beside that of the blessed Trinitie and Vnitie) thus divinely couched here in this short Text, Feare God, my Sonne, and the King.
even Another sacred mystery of Numbers in our Religion (beside that of the blessed Trinity and Unity) thus divinely couched Here in this short Text, fear God, my Son, and the King.
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We are apt to forget our selves, (God knowes) and because of Filius, in pride of our Priviledge, we oft neglect Time, and make small or no regard of our Dutie.
We Are apt to forget our selves, (God knows) and Because of Filius, in pride of our Privilege, we oft neglect Time, and make small or no regard of our Duty.
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Secondly, that for a triall of that, whether our Time Deum be right or no, here's another coupled with it, Et Regem, to proove our selves by, Feare God and the King ;
Secondly, that for a trial of that, whither our Time God be right or no, here's Another coupled with it, Et Regem, to prove our selves by, fear God and the King;
it comes not from Filius that, and 'tis but a lame and base feare, partly slavish, partly hypocriticall, a great deale short both of Gods Due, and of a Sonnes Dutie.
it comes not from Filius that, and it's but a lame and base Fear, partly slavish, partly hypocritical, a great deal short both of God's Due, and of a Sons Duty.
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So that in the Conclusion, these two, our Time Deum, which is our Religion, and our Time Regem, which is our Allegiance, they are sure and perfect Proofes both, either to, either of other.
So that in the Conclusion, these two, our Time God, which is our Religion, and our Time Regem, which is our Allegiance, they Are sure and perfect Proofs both, either to, either of other.
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