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

PROVERBS 24.21 . Time Deum , fili mi , & Regem . Feare GOD , my sonne , and the KING .

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 . Why , the Sonne learnt it of his Father , you will say ; or , 't was a good and a godly Lesson , and no marvell then , if the wise Kings , both of them , put it in among their holy Advices .

Yea , but Be not thou envious for the evill doer , sayes K. Solomon againe , at the first verse of this Chapter . What , againe ? And so soon , so few verses between ? Surely then there is some extraordinary matter in it , 't is not onely one of his good Counsels , but 't is some speciall one of them , one that he would have heeded and learned , afore many , above any other .

It should seem so indeed ; 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 , as loath to leave it , till it be throughly setled and fastened in their hearts ; but tertiâ jam vice , * * 2. Cor. 13.1 . sayes the Apostle , firmum erit omne verbum , the Admonition thrise repeated will make it sure and immooveable .

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 . In the precedent Chapter , vers. 17. it is , Let not thy heart be envious for the evill doer , but let it always be in the Feare of the Lord . TIMOR DOMINI , that 's the Generall Rule for it ; but least that might proove not Punctuall enough , he sayes it over againe , more particularly here at my Text , Be not envious for the evill doer , but feare God , my sonne , and the King , and then that 's enough ;

Timor Dei , & Regis , when he had said that , there needed ( by like ) no more Instruction : The distinct performance of these two , and the district avoidance of such as performe them not , of presumptuous and rechlesse Sinners , and of contemptuous and awelesse Subjects , a Noli aemulari for both these , not to sort or suit our selves with them , neither with them that feare not God , nor with them that pretend ( forsooth ) to feare God , but yet feare not the King , 't is the very last , and chiefest Lesson this of all , that which Solomon ( it seems ) in his wisdome chose to close up his owne Book of Proverbs with .

For how'ere he spake indeed * * 1. King . 4.32 . 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 ; 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 when they had them , added them to this Book ; 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 .

The Division . 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 ; 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 ; The King , to the people and God ; The people , to God and the King . Secondly , Operae , What must be done , as a Due to God and the King , and as a Dutie from the people to both ; Timere , they are to feare them . 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 , as Sonnes to both , both to God and King ; 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 .

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 , and glorious Trinitie , &c.

Feare GOD , my sonne , and the KING .

YOu see , what first meets us at the verie Dore of the Text , and there must our Beginning be , at 〈◊〉 at the Dutie of Feare ; and in that , at Dei●efore ●efore Regis , at the Feare of the Lord first , and then that 's the best Beginning that may be .

To Begin at God , is in Nature , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , sayes one of their Poets , and A Iove princ●pium , sayes another ; but at the Feare of God , is of Wisdome above Nature , The Feare of the Lord is the Beginning of Wisdome , sayes the Psalmist , Psal. 111.11 . And as it Begins , so it Goes on ; it is the Increase of Wisdome also , sayes Solomon , Prov. 15.33 . yea , 't is the very End of all , the Summe of what can be said or done ; Eccles. 12. Let us heare the end of all , Feare God , for this is the whole Dutie of man ; Hoc est omnis homo , This e'ry man must doe , or els he does nothing ; and more then this need no man to doe ; it will be very abundant for him , if he doe truely Feare God .

Timor Dei . 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 ; or , My sonne , trust in God ? All these had been Charges holy and good , but none of them all had been so much though : My sonne , feare God , is a Project and Promise of them all ; for Feare is a Catholick dutie , that runs through all duties els , and keeps them in tune ; 't is Gods Praepositus in the School of Graces , it sees that none of them all be out of Order , or in any kinde Faulty ;

It makes us look well to our Eare , for feare we should heare unprofitably ; to our Eye , for feare we should glance unreverently ; to our Love , for feare ought slip from us which God may take for unkinde and unlovely ; to our Obedience , for feare we grow carelesse or presumptuous ; to our Faith , for feare we become doubting or desperate ; to our Ioy , for feare it be immoderate ; to our Griefe , for feare it be unwarrantable ; to our Devotion , for feare it be hypocriticall ; to our Religion , for feare it be superstitious ; to our whole Life , for feare it be licentious . For Feare is as the Inquisitor Major over all the rest , when it is r●ght , all offices els are right , all is well if God be but rightly feared .

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 . The spirit of the Lord upon him , saith he , Esa. 11.2 . But what Spirit ? The spirit of Wisdome , and of Vnderstanding ; the spirit of Counsell , and of Strength ; the spirit of Knowledge , and of the Feare of the Lord : without that indeed , the rest ( as great as they are ) would be little or nothing ; 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 ; Nay , odorabitur , it shall be the very Breath of his nostrils , the Life and Soule of all gifts els in him , the Feare of the Lord .

And to this suits well that excellent meditation that Irenaeus ha's about it . Such things * * Lib. 4. cap. 3● ( saith he ) as upon our Fore-fathers were so strictly charged in the old Law , as meerly slavish and servile , all those indeed the libertie of the Gospel pared off at once : But then Naturall things , and such as comply with ingenuity and freedome , ( as the Knowing of God , the Loving of him , the Following his Word , and the Subduing our owne lusts ) these were to be dilated by the Gospel , and not dissolved ; 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 , then ever the Law could expect it . And why ? Because it is naturall ( sayes he ) that Sonnes should feare more then Servants , the very Libertie of Sonnes being as a Loadstone to allure , 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 , as no Slavery of the Law could ever skill of .

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 : But yet by the blessing of the Gospel , the Feare of the Lord is highly improoved to us ; for 't is the Spirit of Adoption now , and onely combines with Ioy and Pleasure , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , sayes * * Serm. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . 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 , or could possibl● say to us , I know it , and it offends me , but yet I will not punish it ; even therefore we would strive the more against it , as being loath to displease so good a Father , and having more care not to miscarry , then not to smart for it ; and performing Dutie , not for feare of suffering vengeance , but for feare of forgoing that Dutie , and of wronging so much Love , as he and we are mutually engaged in .

And now by this I know ( saies S. * * in Psal. 127. Hillarie ) what King David meant , when he cal'd the faithfull to school to him , * * Psal. 34.11 . Come my children , and hearken unto me , and I will teach you the Feare of the Lord . 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 ; it is not what Nature trembles at , but what Grace directs to ; and it is not perfectly had , but from the lessons of Love , such Love as obliges to beware of all offending .

Now the Psalmist indeed does not there set it downe ; 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 ; at least , he may easily know , whether himselfe be the man : If he finde in his soule so pure and devoted an Affection to God his Father , that his Ioy is onely how to please him , and his Studie to avoide offending of him , his whole Content is that God loves him , and securely he rests himselfe upon the favour that God ha's to him ; Hic vir , hic est , this man may be bold that he is a good Proficient , and that he hath throughly learnt the feare of the Lord

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 , then when Solomon spake of it , and that the minde of man may be and ought to be entirely affected with it , and that God alone must be the Object of it ; 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 ; 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 .

So that 's the next thing which here we must look at , Expressio Timoris . if a mans spirit be right in the Feare of God , and the right Spirit of Gods Feare be upon him , what demonstrance withall he must make of the same , and how it must be acted , that it may appeare , God is thus Feared .

For Corpus autem aptâsti mihi , if ever ye markt it , you know 't is 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 . And much more is it so with us ; we being Bodies also and not onely Spirits , the Spirit alone will not suffice us ; 't is not enough that our mindes and affections are inwardly endued with it , but such expressions withall we must make , as that the performance of the Dutie may be witnessed . The Dutie we acknowledge is , that we doe Feare God ; and but by that which is to be read in our outward deportment , neither God nor Man will beare us witnesse , that we do Feare him .

God , nor Man , I say . For expressions I shall shew you there are of both kinds , both to God and to Man . To Man , that he may know it , and so ( when need is ) acknowledge it , and glorifie God for it , or profit himselfe by it : To God , onely that he may be pleased to acknowledge it , though he knew it long before ; for he knowes what is in man , better then man himselfe . And for this 't is brought in with a Nunc to Abraham ( that Father , not of the Faithfull alone , but of the Fearefull too ; for He is the first that 's ever said to Feare the Lord ) Gen. 22.12 . 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 , whether Abraham feared him ? Yes ; 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 who should say , Ne're be sorie Simon , that I aske thee so often , and ne're doubt but I perfectly know thee ; but know it I will not , till thou thus expresse it ; for how'ere God requires truth in the inward parts , yet the inward parts alone are not all he requires , he will not know , that he is loved , unlesse that love doe outwardly appeare , and expression we must make of our Feare , or els he will not acknowledge , that we doe feare him .

Ipsi Deo . NOw what expression of it can we make to God ? Abrahams case forenamed shewes us , that upon speciall commands there may be Speciall wayes of it , even to the sacrificing of an onely Sonne , if God so require . 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 ; for so the word feare ordinarily imports in Scripture .

When Moses had at large described the whole Dutie of Gods Worship , his conclusion is , And now Israel , what doth the Lord require of thee , 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 . 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 't is expounded of corrupting Gods Worship ; In vaine doe they worship me , teaching for Doctrines the precepts of men ; Matth. 15.9 .

And in this sense I can tell what to make of it , that when the Articles were to be sworn to , betwixt the two great Princes Laban and Iacob , how Iacob should use Labans daughters , whome he had to wife , and how Laban should keep a faithfull league with Iacob ; 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 ; by the worth and truth thereof , and by that Deitie which his Father and he feared , to wit , the God of Heaven , whom they worshipped .

And with a reference to this also we must take it , what 's recorded in holy writ of religious Obadiah , holy Iob , devout Cornelius , and sundry others , still , how they feared God : For as it appeares by the Wiseman , Ecclesiasticus 1.30 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the feare of God and the worship of God , they are all one in the language of the Spirit . And the Grammarians themselves have noted it so , that 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the most peculiar word for worship ( comming of 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) in the nature of it imports nothing els but an eminent feare ; * * Phavorin . so that these two will ever goe together , and where there is any true fearing of God , there will be withall a due worshipping of him .

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 ; For that was all the * * Psal. 13● . 7 . comming into Gods house in those daies , when they came , they came to worship ; and worship God they did , when 'ere they came thither : they were neither too holy , nor too stately , neither too fine , nor too foolish , to cast themselves downe when they came into Gods presence . But to make it sure , he goes on in the next words there , And in thy feare will I worship in thy holy Temple , saith he ; There we have them both expresly ; not worship put alone , nor feare alone put for worship ( though either had been enough , I will worship thee , or , I will shew my feare of thee , in thy Temple ) but both together ; When I am there , in thy feare will I worship , that is , I will adore thee with such Expressions of Humilitie and Reverence , as of right doe appertaine to a Creator from his Creature .

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 ; yea , Esa. 65.5 ▪ and we are good men ( you must know ) and exceeding godly , such as feare God , and heare his Word duely ; That 's true , we have a great deale of Religion in our Eares too . But yet higher or lower though we have none , None upon our Heads , for a due Reverence before him ; None in our Knees , to bow at his blessed Name ; None for our Bodies , to cast them downe and worship .

Especially not in his house , in the most Sacred presence of our God ; No , the lesse a doe there , the better , the lesse Superstition . Doe but come in confidently , and without any more stirre , sit downe , and be covered , and heare ; and who dare say , that we feare not God ? Whatsoever is more then this , for Adoration or any Beautie of Holines , talke K. David what he will of it , yet it is but 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a Superstitious overfearing of God with many of us : for where requires he any of these Expressions and Externall operations in his worship ?

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 , as they did those they were made for . And they are ne're a whit from my Text neither ; for they are all about Expressions of Feare in the Service of God . At the sixt verse , If I be a Father , where is my Honour ? and if I be a Master , where is my Feare , saith God to you that despise my Name ?

But they wondred he should complaine : 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 ; Despise ? Wherein have we despised thee ? vers. 7. God tels them , In that ye say , The Table of the Lord is not to be regarded : There 's one particular for them , of the want of feare and honour . And are there not of us that say the same ? The Table of the Lord , and the House of the Lord , and the Presence of the Lord , would you know how we ( some of us ) regard it , or what difference we put betwixt it and any other places ? A great deale lesse , I am sure , then some other : For the Kings Presence , and the places where but our betters are , have a great deale more Reverence and Worship from us ; and we our selves expect a great deale more in the presence of our Inferiours .

And yet that 's Gods expresse argument against us there , ( but that we now adayes are able to teach God better Logick ) Goe and do so to thy Prince now , 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 ; but be Iack-fellow , sit still , or be covered , when He hath ought to doe with thee , and will He accept thee ? And yet , I am the greatest King of all , saith the Lord of Hosts , there in that Chapter .

But at this we snuffe , and cry , Ecce Labor ! oh , here 's a doe indeed for Vncovering , and Standing , and Kneeling , and Bowing ; but what reason is there , we should be put to so much inconvenience and wearinesse in serving God , who as himselfe is a Spirit , 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 ! 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 upbraided as well may we be , and threatned too , with the Erroneous Religions that neighbour about us ; for they are far more carefull to shew the holy Signes of feare , then we : And by that ( to say right ) they now stand ; the opinion , and affection , and devotion of the people ( I speake by some experience ) in liking of them , and loathing of ours , being by no one thing so much carried with them , as 't is by the outward Worship and Reverence .

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 ; and that they brought from the Latine Vereri ; 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 .

And if once we come to loose that in our Religion , our feare , we shall soon come to loose Religion and all , howe're we soothe our selves : 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 ; other kingdome we have received none ) let us hold the grace fast . True , that 's good counsell ; but how shall we doe that ? How shall we hold it ? It followes , In serving him acceptably to his minde . And how that ? With Reverence ( saith he ) and holy feare .

And wiser then thus whoe're thinks himselfe , let him go try it with David , that thinks him not so : For , Holy and Reverent is Gods Name , saith he ; and then such a feare as this , such as performes a holy Reverence to him , 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 . They onely Vnderstand aright , what Religion , and Holinesse , and the true Feare of the Lord is , that without all hypocrisie have it truely within in their hearts , and without all prophane contempt Expresse it also duely in the outward worship of him .

Hominibus ; in Genere . ANd thus make we the Expression of our feare of God , to God himselfe . But yet other Expressions there are of the same to Man . In Generall first ; 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 , and the Letters Patents that testifie it , and justifie us in our feare of God .

That unrighteous Iudge , that feared not God , but righted the poor widow onely to avoid trouble , 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 . And whence was it , that Abraham could look for no better then murther and rape among the Philistines , that they would kill him , and force his wife , but because he thought , Surely the feare of God was not in that place ? Gen. 20.11 . 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 .

And in this regard , it is worth the observing , that when God was pleased to take the Devils owne verdict concerning Iobs fearing God , how e're Iob was excellent at both Expressions , at the acts of Religion , in his holy and daily Worshipping of God ; & the acts of Honestie , in his upright Dealing with all men ; yet God questions the Devil , not of the former , his Religious fearing him , but onely of the other , his Righteous fearing of him ; Hast thou not considered my Servant Iob , that there is none like him upon earth , in the fearing of God ? Iob 1.8 . 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 , For he is an upright and just man , and eschewes wrong and evill , sayes God : 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 ; Timet , sed an gratis ? 't is true , Iob feares God , I see by that , but does he feare God for nought ? at the 9. verse .

The point is so cleare ( say some talkers amongst us what they will ) that I shall but wrong you to illustrate it . I shall better conclude it with this advertisement , That these two Expressions of our Feare , to God by our Holinesse , and to Man by our Righteousnesse , they must never be confounded , nor the Relations misplaced . How e're by our Worship of God , men may well hope of our fearing of him , and by our Vprightnes with men , God takes notice , how well we doe feare him ; yet we mistake it fowly , if we think we may spare one of them , and that either Expression may well enough serve Both.

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 ; and by his often fasting , that he was no Glutton ; and by his faithfull tith-payings , that he was no Church-robber : but in the meane while to stand upon his tearmes with God ; In trust to his owne Righteousnes , to stand up , as though he challenged God , and to pray with himselfe * * Luk. 18.11 . ( sayes the Text ) as though he scorn'd to doe any more for God , and to let him know what He was , as though God were beholding to him ; And if such as that would serve God , So ; But otherwise ( in the pride of his heart ) to Expresse no reverence , nor worship , no feare of God at all in his presence .

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 * * Matt. 23.23 . Saviour calls the Weightier matters of the Law ; Iudgement , and Mercy , and Fidelitie , ( he meanes conscientious Honestie , such as is regulated by the glorious Law written in our hearts , 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 yet notwithstanding all this , to make full accompt , that our running to Church , and crying out for Sermons , our defying the Devill , and rayling against Antichrist , our pretending of Conscience and finding fault with the State and Times , our singing of Psalmes , 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 ; 't is a Catholick rule , that which S. Iames gives for our Faith ; and it equally extends to all our Affections ; Iames 2.18 . Shew me thy faith by thy workes , and thy Hope by thy Workes , & thy Love by thy Workes , and thy feare by thy Workes . In secret ( 't is true ) God sees them , before , and without thy workes ; 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 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 2. Cor. 11.14 . transforme themselves into Angels of light ) but by Mercy and Charitie , by Pietie and Equitie , and such other humane Duties : of such workes , expresly the Apostle was there treating , and by them thou must shew to men , and let them judge , whether thou fearest God or no.

OR if that be too much , Speciatim , in Timore Regis . for the Demonstration of our Fearing of God , to exact all the duties between Man and Man , 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 , but conjoyned in one Act of our Feare , both made one in that , Feare God , my sonne , and the King ; To make us know , that what holy pretenses so e're are made for it , yet God is not feared , if the King be not ; the want of Performance in the one , implies Imperfection in the other , and the want of Truth in the one , avouches Hypocrisie in the other : No Kings feare , no Gods feare ; God himselfe of purpose hath here joyned them together , and 't is to make God a lyar , a mans selfe Sacrilegious , if any dare take either from other , or put them asunder .

And the reason of it is impregnably good , or els the blessed Spirit in S. Iohn was but a poore Logician . For did you ever marke it , how he enforces the absolute necessitie of brotherly love among us ? He hath two Arguments together for it ; 1. Ioh. 4. If any man say , I love God , and hateth his brother , he is a lyar ; For how can he that loveth not his brother whom he hath seen , love God whom he hath not seen ? verse 20. That 's the first , and it is a Topick rule that ; particularly applied by him upon this ground , because of the generall Image of God , which is upon a mans brother ; He sees not him , but he sees Gods Image in him , and God he sees not , but in some Image of him ; and the livelyest Image of God is in his brother ; Et ergò , In very good reason then , How can he that loveth not his brother whom he hath seen , love God , whom he hath not seen ? No , he cannot ; the Question [ How can he ] is but to make the Negation more vehement ; it is a thing impossible in very Reason .

The other Argument of S. Iohn is ab Authoritate , a sufficient Reason that in it selfe , that we are commanded it ; 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 . Now this commandement have we of him , saith he . What ? That we should love our brother ? No , that 's not enough ; But that he which loveth God should love his brother also ; verse 21. That 's the Second .

Carry then now but these two Arguments in minde , and conclude who will for my Text and the King , and the Spirit here will warrant him : But reply or deny who can , for the Spirit will confound him . 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 , if I make it not appeare to any honest mans conscience ) that they are far more pregnant here both for our purpose , for the feare of the King .

I begin with the first , and I apply it expresly ; If any man say , I feare God , and feareth not the King , he is a lyar ( And Lord ! 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 . And why so ? How followes that ? From the very same ground as before , Because of the Image of God which is upon Kings , and that , not onely a Generall Image , as they are Men ; but a Peculiar Image , and that ( by far ) more visible , as they are Kings ; 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 ; Whether Power to doe good , and therefore Feare him , For with whom is Mercy , therefore shall he be feared , Psal. 130.4 . Or Power to doe hurt , and therefore feare him , For he beareth not the sword in vaine , Rom. 13.4 .

And then Glorie ; The Glorie of his Divine Titles : For King and Governour , Lord and Father , Majestie and Soveraigntie , Mr. Calvin himselfe confesses , that they are first and principally Gods Titles , Institut. l. 4. cap. 20. and not Mans ; and that they are so imparted from God to Kings , as his Deputies and Vicegerents ; that where e're on earth we meet with them , they ought presently to affect us with an awefull sense of the very Divinitie it selfe . Yea , ( for that very purpose ) the Glorie of his owne Name upon them : Dixi , Dii estis , Psal. 82.6 . I have said , ye are Gods ; I have said it , God himselfe , 't is He that said it ; and Dixi , it is his Decree and Sacred Pleasure , he hath Ordained , it shall be so .

And from this Ordinance of his , the Scriptures have oft exprest it so . 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 't is 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 : Sedebat super Throno Dei , 1. Chron. 29.23 . And so the Argument prooves invincible ; Kings bearing both so apparent and so eminent an Image of God , the very Image of that eminence in God , for which God is feared ; How can he , that feareth not the King , whom visibly he hath seen , or may see , feare God , who never was , nor is ( and I may safely adde ) who , without this other the feare of the King , never shall , nor will be visible to him ?

You see the maine improovement of S. Iohns first Argument . And 't is as easie to doe the same in the second . Now this Commandement have we of him , that he which loveth God , should love his brother also . 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 . And for proofe of this , I come but to my Text , It is a Commandement from Him , from God himselfe principally , though given here by Solomons pen , Feare GOD , my sonne , and the KING .

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 then I adde , that by this very Argument now , the Dutie of feare is far more clearly prooved here , then there in S. Iohn that Dutie of Love is ; For this here is set down in terminis ( you see ) we have the places , this of my Text , and that of S. Peter ; both of them formall Commands , and in plaine Logicall termes , both equally concluding for the feare of God and the King : And so have we not for the Love of God and our Brother ; No place to be found , ( I speake advisedly ) in so Expresse , so Distinct , and so Mandatorie a Proposition , for those two together , in all the Scripture .

But I fore-see already what the issue of this will be . It is but a spice of Court-flattery in us , or els all this labour might well be spared . For who denies , but the King must be feared ? Will not Bellarmine , or Iunius Brutus graunt that ? I know they will , and yet when they have done , I will kon them small thanks for it . For how do they doe it ? Dolosus ambulat in generalibus , That 's their craft , the treacherous Iesuite in that Church , and the factious Schismatick in ours ; in Generall termes indeed , they stick not aloud to professe this Doctrine , talke of it in grosse , and who halfe so holy in Conscience as they , or so loyall in Dutie of fearing the King ?

But yet bring it once downe to a present instance , and lay it ( as occasion shall arise ) to particular Cases and Actions , and then ( you shall finde ) the case is altered with them ; Dutie and Conscience then ( for sooth ) against it , when they like not the businesse . As the Spirit in my Text ( of purpose surely ) ha's most aptly described them , Feare God , and the King , and medle not with them that be Seditious ; So we bluntly read it in many of our Translations , & 't is true that ; but yet perhaps 't is somewhat too course for their hypocriticall pretences , They are godly men , and good Subjects , and defie Sedition :

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 ; 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 ; backward they goe , and fall away slyly from their Profession , and from their Dutie ; from the King , and from the due feare of him : Nay from the very Text it selfe indeed , they alter That in the end , and take it backward ; not They feare the King then , but The King feare Them , if they may doe it ; and so all at last becomes changed and altered with them , from No feare at first , to No King , e're they have done ; and from None that does feare , to None to be feared .

And when that is brought about once , I can tell them what will be next also . For stay there they will not neither , but still they will fall backe , as far as the Text ha's any roome ; from no King , to no God , and from no feare of the one , to no feare of the other , to no feare at all of any . 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 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 ; For there is not the least contempt of Majestie , but is more then a spice of Prophanation ; and e'ry step of Disloyaltie is a high degree to Atheisme .

And in how high a degree then this danger of Atheisme now a dayes rangeth , this Text of mine ( in my eye ) does clearely demonstrate . It shewed us before , that the Feare of the Lord requires the Worship of him , 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 , 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 .

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 : In a word , sets so much by them , whom he sets over us , that for us now not to be abundantly Right towards them , is to be extreamely Wrong towards God ; to faile the one , is to be false to the other ; to defraude the one , is to defie the other .

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 , as by a Law within us also , by the Rule of Reason , and the Divine Law of Conscience ; yet many of the Great Professors of this Religion , they that take upon themselves above others , to be this Gods chiefest Sonnes and Servants , and to have the best Consciences by far ; yet for all this , they stumble and make a doubt of performing such a reasonable and seemly worship to their God ; and as for their King , they not onely stand in great suspense , but dispute it also fiercely , whether ( for all his Vicinity to God ) he can of Right be invested with so Divine a Priviledge .

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 ; but for Conscience sake ( for sooth ) ever incline to the more dangerous part , & out of a singular Devotion still cleave fast to the worst ; choosing , rather then afford their God or King an inch ( perhaps ) too much , to tedder them both stiffely at ( sure ) an ell too little :

Lastly , That in this preposterous course , they have purposely so inured their thoughts , and hammerd their Consciences to it , as that now they count it a shrewd wrong to be but told what 's right ; & 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 of better Allegiance , they brand him soundly with the slaunder of ambitious Flattery ; & by all meanes they reckon them , that stand least upon points with God in worshipping of Him , the godliest men and the best Christians ; but them , that stand most upon points with the King against obeying of Him , the best Subjects , or ( as now it goes currant in their owne coyn ) good Patriots .

And now let this Pagan but say , what he thinks of a God that must thus be used , either in Himselfe , or in his Vicegerents ; and what difference he can finde in Reason , between such a Religion , as they by this meanes make of it ( and his owne , I will not say , for the very Heathen in their abominations carry themselves more Conscientiously ; But between such a Religion ) and a down right Fable .

And if this be not a good Consequence , go blame S. Paul , that taught me this kinde of Argument , and that in a point of Religion too , but of much lesse importance ; For the whole Church ( saith he ) when they come together but to speake in unknowne tongues , he may not abide it . And why ? Because 't is 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 how much more then , say I , if a Heathen man come among our Religious ones , and finde such a hideous and uncouth Dissonancy ? Our Profession indeed to be , towards God , a Dutie of feare and holy Worship ; towards Kings , a Dutie of feare and sacred Obedience ; 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 , and divine Law , and the very Principles of Religion : 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 ; To Kings , a contemptuous and faithlesse , a quarrelsome and gracelesse , a repining and heartlesse curtalling of the Honours due to them : 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 ?

Wherefore my hearts desire , and humble prayer to God is , that he would open our eyes ( as we are , or should be Christians of ripe understanding ) to see this ; 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 , then Idolatry is , in our manner of wilfull Refusings . 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 ; 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 , or how e're we please our selves in it , and , like those grand Mistakers , Ioh. 16.2 . thinke we doe God good service by it ) yet 't is as bad in Gods owne construction , as Sorcerie and Idolatry too : And nothing more then this Sorcerie and Idolatrie ( I feare me ) it is , that of late hath so much troubled our Israel , and made the days of many so short in the Land which the Lord our God hath given us .

Sub conditione Filii . SVre I am , it is a perfect and unhalting Obedience to the Powers above us , that must cause our days to be good and long in the Land ; or els God himselfe misplaced it , when he made that , as * * Ephes. 6.2 . 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 , 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 .

And , as sure I am , 't is such an Obedience , that particularly the Spirit here ayms at , or els he would ne're have spoken unto us , in the dearest language of Love , as unto Sonnes , Feare God , my Sonne , and the King . For that 's as much as to say , Vnlesse indeed you care not to be my Sonnes , unlesse you will be Bastards , and not Sonnes , Slaves and Rebels , and any thing but Sonnes , you will feare God and the King alike ; not God alone , but therefore the King also ; God for himselfe , and the King for God ; esteeming God and King ( both ) as your Fathers , and accounting your selves as Sonnes to both : not as Servants , onely of Necessitie , nor as Friends alone , of meer Courtesie ; but as Sonnes , of entire Dutie .

Yea , as One Sonne All , together ; My Sonne , says God here to All ; One and All , for none is excused ; All as One , for none is excluded ; To shew us , that it must be a joynt and mutuall Consent , of All in One ; One , in the Bent of our heart and affections , Therefore Fili mi , says he , and not Filii mei , my Sonne , as of One , not my Sonnes , as of Many . One , in the ●enor of the Dutie pe●formed , Therefore not twice TIME , not two feares , one for God , and another for the King , Feare God , and feare the King ; but once onely for both , Feare God and the King . And lastly , One , in the very Ground of the Relation ; and therefore fili Mi , not fili Noster , My Sonne , not Our Sonne , that is , Sonne to the King , because Sonne to God , and no otherwise then as Gods Sonne , so the Kings Sonne ; but So , All as One Sonne ; and One Sonne All , to Both of them as to One ; 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 .

And in this sacred Conjunction of all Parties , I may best conclude ; In the name of God exhorting e'ry one of us that rejoyce in this Title of being Gods Sonne , to remember , First , that Time Deum stands here before Fili mi , the Dutie is enforced , before the Priviledge will be allowed : 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 . But Time Fili , that 's Gods methode and order here , it is that Relation to him , which makes him retaine the name of Father to us , and without a due feare of him ( flatter our selves how we will upon our Election or Predestination ) we have no true Sonne-ship with him .

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 ; that is , feare God in the King , feare God by the King , send our feare to the King of Heaven by our feare to Kings on Earth : Fili mi is out of place , unlesse it stand even in the middle between Deum and Regem : to presume we feare God , and yet to goe no further , to make no Conscience of fearing Him , that is in Gods stead , or to feare him no further , then the lash of his Lawes will reach us ; it comes not from Filius that , and 't is but a lame and base feare , partly slavish , partly hypocriticall , a great deale short both of Gods Due , and of a Sonnes Dutie .

Much lesse shall we finde any place for Time Regem alone , and leave Deum quite out , to begin the Text there , at the feare of the King , but no feare of God at all ; or if any , yet but heartlesse and worthlesse , onely for feare of the King . No , without Deum ( you see ) the Text ha's ne're a Time here for Regem ; no right feare of the King , if God be not first feared . He that feares God but for feare of the King and his Lawes , in truth makes the King his God ; and he that feares the King more then God , in heart wishes there were neither King nor God .

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 . Look what e're is pretended for the King , yet it is Fraude not Feare , Craft not Allegiance , plaine Brokage , and not Obedience , unlesse it first issue from the Throne of Heaven , spring from true Devotion , and be founded upon Religion . Againe , look what e're is professed for God ( as where have we not swarmes now of great Professors ? ) yet it is not Feare , but Faction , not Devotion , but Hypocrisie , not Religion , but Abomination , unlesse it fall downe before the Throne upon Earth also , be the life of spotlesse Allegiance , and the quickning Soule of all Civill obedience .

The Text imports no lesse , and God enjoynes no lesse , and no lesse can I charge the Consciences of all that this day heare me with , but TIME DEVM , FILI MI , ET REGEM , Feare GOD , my Sonne , and the KING ; God and the King , both together ; shew a due feare of them Both , but yet both in that Order : That so approoving our selves respectively to God and King , as Sonnes to both , ingenuous Sonnes , here in the life of Grace ; our Feare at last may be changed into Ioy , and our Devotion into Fruition , and We be made not Sonnes alone , but Kings also with GOD , in the life of Glorie , by the Merits of the SONNE of GOD , the KING of eternall Glory , IESVS CHRIST our Saviour :

To Whom with the FATHER , and the Blessed SPIRIT , be all Honour and Glorie , now and for ever . AMEN .