Selected quad for the lemma: love_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
love_n	brother_n	love_v	see_v	10,944	5	5.0158	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A15746	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	Wren, Matthew, 1585-1667.	1628 (1628)	STC 26015; ESTC S120691	19,977	46

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 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 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 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 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 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