THE COPIE OF THE Sermon preached before the Vniversitie at S. Maries in OXFORD, on Tuesday the XXIV. of Decem. 1633.

By THO. BROWNE, One of the Students of Christ-church.


¶ Imprinted at Oxford by John Lichfield. Anno 1634.

THE COPIE OF THE SERMON PREACHED BEFORE THE VNIVERSITIE at St Maries in Oxford, on Tues­day, the XXIV. of December, ANNO DOM. 1633,


Quia apud te est Propitiatio; vt time­aris.

For there is Mercy (or, Forgiuenesse) with thee; therefore shalt thou be feared.

THERE are some Psalmes in this Booke, that are called Paeni­tentiall Psalmes; that containe matter of Humiliation and De­jection for sinne; that doe refraine the soule, Psal. 131. 3. [Page 4] & keepe it Low. And, they are seauen. There are other, that are called Graduall Psalmes; that containe matter of Eleva­tion and Exaltation; that, by Degrees, doe, as we say before Communion, Lift Vp our hearts vnto the Lord. And, they are fifteene. (As euer, the Troubles of Gods people are ouerdone in there Redresses. When God humbles for sinne, it is, but, in Pauxillo reliqui: Some small leauing of vs, for a moment: but, when he visits, a­gaine, [...]say. 26. 20. and redeemes his people; then, He ray­ses a mighty Saluation for vs, as we say, in our Benedictus.) Now, of all the Psalmes in the whole booke, this, that I haue read, and not one, beside this, hath had the honour to be in, at both Capacities. It is one of the Graduall Psalmes: It carries the soule Vp And, it is one of the Paenitentiall Psalmes: It brings her Downe to the dust of death, too. We may say of it, as Psal. 22. 25. sometimes S. Paul of our Sauiour; Et qui Ascendit, Idem est qui Descendi [...] (in the 4. Ephes.) The Psalme that Ascendeth, is the Ephes. 4. 10. same that Descendeth, also.

THe Title to the Psalme, is, Canticum Graduum. A Song of Degrees. So, the Text is peece of a Song; and we, so, to con­sider it. Now, to consider any Song a­right, The Divi­sion. we must looke into the parts of it. They will easily be knowne. They di­vide themselues into the number blessed aboue all Numbers, the Number of the Blessed Trinitie.

And, now I speake of the Trinitie, some of the Auncient Writers, (Pope Innocent I meane for one;) doe deduce the Do­ctrine of the Trinitie from this very verse. 1 1. In, Apud te, they find the Father. 2 2. In, Propitiatio, the Sonne: according to that of St Iohn. ipse est Propitiatio, (in the 1. Iohn 2. 2.) he is the Propitiation for all our 1. Iohn 2. 2. sinnes; speaking of Christ. 3 3. In, Timearis, the Holy Ghost; according to that of the Prophet, A Timore tuo Domine concepimus Spiritum; (in the 26. Esay 18.)

The Doctrine of the Trinitie, said I? nay, and (if you will) the Doctrine of the Sacraments, too. Ethicsunt Ecclesiae gemina Sacramenta; as sometime S. Augustine. Here [Page 6] are the two Twin-Sacraments of Christs Church. In, Propitiatio, there is the Sacra­ment of the Altar, Bloud: for, Propitiation is, per fidem in Sanguine, in the. 3. Rom. 25. Through Faith in his Bloud. There, you haue One Sacrament. And, in, Timearis, the Sacrament of Baptisme, Water: for, Timor Domini fons est vitae. 14. Prov. 16. The feare of the Lord is the Fountaine, (or, Font) of life. There, you haue the Other.

But, because we considered this our Text, as piece of a Song; it will be most proper for vs, to found the Three Parts of it, vpon the common Scale of Musick. And then, here is. I. Mercy. And, Mercy, doth Super exaltare iudicium: Exalt her­selfe against Iudgment, in the 2. Iames. 13. Aboue all his works, [...]he [...] as it is in the Psal. 145. 9, Psalme. By the tender Mercies of our God, sayes old Zacharie, we are visited from on High. In Alto, She. There, you haue One Luk. 1. 78. Part; The vpper part, Hypite. II. Here is Feare. And, the Feare of the Lord, is the Lowest Grace of the Holy Ghost, in the 11. Esay. 2. A Sapientia Descendit ad Ti­morem. [Page 7] (tis S. Augustine.) There is a Descent made to Feare. And, the Apostle, as the Ground or Base, to Noli Altum Sapere, Sets, Rom, 11. 20. Time. Be not high minded, but (Low min­ded, that is, but) Feare. There, you haue A­nother part, the part Belowe, Ne [...] III▪ Here is, Thee & Thou, Christ our Sauiour, that was both God and Man: and so, Medius vestrûm, in the. 1. John. 26. There you haue the Third part, the Meane, or Midle. part, Mese. Of the one part, Mercie, he pertaked as God; and is stiled so, in Nehemiah, Deus Nehem. 9, 17 Misericordiarum, the God of Mercie Of the other part, Feare; he pertaked as Man. For, in the daies of his flesh, that is, when he was made Man; He was heard in that he Feared. saith the Apostle. 5. Heb. 7.

NOw. Of these, in this order. I 1. Of Feare. II 2. The Obiect, Thou. III 3. The Cause, and that a strange one, to see too, Mercie. IV 4. And that, no common Mercie: such, as the Prophet speaks of, that, is re­newed euery morning: but, one of his Tender Lam. 3. 23. Mercies; euen, the Forgiuing of our Sins. [Page 8] And yet. V 5. a Cause: and that, for these Quia's. 1 Quia apud te. It is yet a Mercie with him. It is not Misericordia super nos; A Mercie Lightened vpon vs, (as wee pray in the Te Deum.) And, because of that, Feare. There is Cause, in That. 2 Quia Pro­pitiatio. When it does lighten, It is but One Single Act of Mercie. It may Lighten, and Lighten beside vs. And, because of that, Feare. There is more Cause in That. And, 3 Quia Est. This Mercie, though Lightened vpon vs, onely, Is, now: it is not—Dixit, Erit. We doe not know how long this Mercy will endure. She may in time, too, as Psal. 136. the Psalmist speaks of Righteousnesse, be turned into Iudgment: (in the Psal. Psal: 94, 15. XCIV.) And because of That, Feare. In that, there is most Cause of all.

We told you, euen now, that, in, Time­aris, in, Feare, there was water. Then, (as the Eunuch to Philip) See: here is Wa­ter: what doth hinder you to be baptised? I Acts. 8. 35. am readie with my, Timearis, with my water; not with water which is Afraide, (as it is in the LXXVII. Psal.) But, with Psal. 77. 16. [Page 9] water which, it selfe, is, Feare: the first particular to be considered in our Or­der. Quia apud t [...]. Whereof, that we may so speake. &c.


GOd be mercifull vnto vs and blesse vs; shew vs the light of his countenance, and be mercifull vnto vs. Looke downe from hea­uen; behold, visit, and releiue vs; whilst we powre out our Soules before him, in Prayer, and in Thanksgiuing.

In THANKSGIVING, for the won­derfull Grace and Vertue declared in all his Saints, from the beginning of the World. And chiefly, in the Glorious, and most Blessed Virgin Mary, Mother of God, who, as a­bout this time, brought forth her first borne Sonne, Iesu Christ our Lord. In; the holy Pa­triarches, Prophets, Apostles, Martyrs: whose example, and stedfastnesse in the Faith, graunt He vs Grace to follow. FOR all his Benefits, both Temporall, and Spirituall, [Page 10] in great Mercy and Abundance conferred vp­on vs. Not only, for our Election, Creation, Redemption, Vocation, Iustification, Sancti­fication, in some weake measure in this life, and Hope of Glory in the life to come. But, FOR our mediocrity of Health, competency of Wealth, Preseruation from many immi­nent and apparent Dangers; though, not of that miraculous Mercy, as our deliuerance from the Spanish Invasion, the Gunpowder-Trea­son, and the late Plague among vs. FOR all his benefits Nationall or Locall. As well, for the Plenty and Peace which he hath bestowed vpon vs; when, he hath not dealt so, with many other Nations. As, for that libe­rall Education which He hath conferred vpon vs, of this Place; by, King Henry the Sea­venth, and Elizabeth his Wife: Humphrey Duke of Gloucester, Lady Margaret Coun­tesse of Richmond; Iohn Kempe, Arch­bishop of Canterbury; Thomas Kempe Bi­shop of London; Richard Lichfield Arch­deacon of Middlesex; Thomas Woolsey Archbishop of Yorke; King Henry the Eight, Founder of Christ-Church: King [Page 11] Edward the Sixt, Queene Mary, Queene Elizabeth, King Iames, of blessed memory▪ And, our present Gratious Soveraigne, the King. Sr Thomas Bodley, Sr Henry Sauill, and Sr William Sidley, Knights, Mr William Camden, and Dr Thomas White; Men, and Women, in Their generations Famous, and, in Ours, neuer to be Forgotten.

And, in PRAYER, not for our selues alone, but for the whole estate of his Ca­tholicke Church, militant here on Earth. FOR, those particular Churches, in which we liue, vnder the gouernment, of a religious King, CHARLES, the first of that Name, King of England, Scotland, France, and Ireland, defender of the Faith; In all Causes, and ouer all Persons, Ecclesiasticall, or Ciuill, within these his Dominions, Supreame Head, and Governour; That it may please him, so to Blesse vnto him, his virtuous Lady the Queene, the Prince, the Lady Mary, the young Duke, his royall Progenie, with the Princesse Palatine, his only Sister, and her Issue: that, after this life ended, they may all attaine everlasting Ioy and Fe­licitie, [Page 12] through Iesus Christ our Lord. FOR, the Lords Spirituall, and Temporall, and the rest, of his Majesties most Honourable Priuie Councell. FOR, the Nobilitie, Magistracie, Gentrie, and Commonaltie of the Land; That it may please him, to giue them Grace, to Feare Him, Honour their King, hate Coveteousnesse; and to let Brotherly Loue continue. FOR, the Right Reverend Fathers of the Church; both the Archbishops, all the Bishops, with the whole Bodie of the Clergie For the Eies of that Bodie the two Vniversities of the Land, Oxford and Cambridge; In that, FOR the right Honourable and right reuerend Fa­ther in God, William, by the Prouidence of God, his Grace of Canterburie, Primate, and Metropolitan of all England, One of his Maiesties Councelours of State, Our Ho­nourable Lord and Chancellour; FOR the right worshipfull his Vicechancelour, FOR all the Doctors▪ both the Proctors; all Heads of Colledges and Halls, particular­lie, for the worthy Deane of Christ-Church; the Prebendaries, Students, and euerie mem­ber [Page 13] of that, or any other Societie; That it may please him, so, to make Religion and Discipline to flourish among vs, that all they, which speake evill of vs, may be ashamed, when they heare of our Conversations, and receaue a greater foyle from them, then, from our Controversies. FOR, all Iew­ish and seduced Romish Proselytes; whe­ther, as yet, without the pales of his Church, or, Members of an vnsound One. That it may please him, so, to let them see, and vn­derstand the mysteries of their Saluation, that we, being all reduced to one Faith, vnder one Shepheard of our Soules, may with joyfull­nesse expect the comming of the Sonne of Man, in the clouds, to Iudgment. FOR, all those his Seruants, which are departed hence from vs, with the Signe of Faith, and, doe now rest in the Sleepe of Peace. That it may please him, to grant vnto them his Mercy; and that, at the day of the generall Resurrection, we, and all they, which be of the mysticall bo­dy of his Sonne, may be set on his right hand, all together, and heare that his most joyfull voyce, Come vnto me O yee that be bles­sed [Page 14] of my Father, and possesse the King­dome which is prepared for you, from the beginning of the World. And, FOR our Selues, lastly, that are assembled here to­gether, to be made pertakers of his holy Word: That it may please him, to blesse Me, in Speaking, You, in Hearing; and, both, in Practising of both, in our Liues, and Conver­sations. That it may please him, to giue vs these, and all other his blessings, which, he, in his infinite Wisedome, knowes to be most ne­cessary for vs; and, which we, know neither, how to deserue, nor desire, but, in that Forme, which hee himselfe hath taught vs, saying. Our Father which art &c.

Vt timearis.

I VVE begin with (feared.) And, Feare, is a good Beginning. Principium Of Feare. Sapientiae the wiseman calls it: so, that, to begin wisely, no such Beginning as with Shalt bee Feared. It. There is an Epistle in Bernard (the [Page 15] 108. is that I meane.) that in steed of Salutem in Domino, the Ordinatie tearme of greeting, begins with Timorem Domini, for the complement of Salutation. It is as full of spirituall wisedome (that Epistle) as most in the whole volume. Principium sapientiae, did I call it? So, indeed, wee Prov. 1. 7. reade. But, that is not All. It is not al­waies, (as in the verse) Optima Prima—the Best goes not alwaies First. We know where it was kept euen till Now; (in the 2. John.) The word for Principium, in the Iohn. 2. 10. Originall, is the same that is vsed in the Law for Primitiae; So, that, Feare is both the Beginning of wisdome, (that is) First: and, it is the First-Fruites of wisedome, (that is) Best. First, and Best, both.

They haue a Prouerbiall saying in the Pirke Auoth, this, Metus antecedit Sa­pientiam; that, it is better to Feare to Doe Euill; then to Know, how to Doe Good. And therefore some of their Doctors, in Galatinus; vpon the place, Homines & Ju­menta tu saluabis Deus: (Psalme 36.) The Lord shal saue both man and beast; doe ob­serue, [Page 16] that God will not saue those, that are Homines onely; those, onely, that haue the vnderstanding of Men, in the knowledge of what is Good; except they be Jumenta, too; except, in the Doing of Euill, they be Fearfull, Foolish, and Ig­norant; euen as it were a Beast, before him, (as the Psalmist speakes, in the Psal. 73. at the 21 verse.)

As Church-Discipline is Retinacu­lum Fidej, (tis Cyprian so calleth it,) the Bridle of our Faith. So, Feare is Retinacu­lum Naturae, (as the Philosopher calls it,) the Bridle of Nature; which, being once cast vpon her, does, either guide and go­uerne her in the right way: or, else, does quickly checke, and turne her about, when shee is in the wrong. It keeps her right: therefore, the Prophet (in the 111. Psal. 10. 111. Psal.) speaking of the Feare of the Lord; addeth, at the 10. Verse. Intel­lectus bonus possidentibus eum. A good vn­derstanding haue They that doe thereafter. And where a good vnderstanding is, there error is excluded, and the right way kept. [Page] Or, else, it checks and turns vs about; quickly, when we are in the wrong; there­fore, when somewhat ayled Io [...]da [...] (in the Psal.) that is, when the water was afrayd, (there, the Bridle of Feare is cast vpon her:) the very next news is; o [...] re­pulsus est retrorsum: the tide is straight way turned: no more going that way. Iordan is driuen Backward, (in the 114. Psal. at the 5. Verse.)

And, take this along with you, too. Amongst all the Affections, Feare, was (as it is in the verse,) Primus in Orbe—the very first Passion in the world, that wee read of, that euer shewed it selfe, after the Fall of Man. Now, by the Law of first-bornes, It should be, therefore, Holy Exod. 13. 2. vnto the Lord. And, so, indeed, it is. It is, as the Salt vnto the Sacrifice; euen Faith her selfe, vnlesse brin'd and season'd in often Feares, does soone grow ranke and perish. If that Faith be a Fabrique or Building; (and, be yee builded vp in your holy Faith; is the phrase of the Apostle S. Jude. v. 20.) Feare, is Fundamentum salu­tis, [Page 18] (as Tertullian calls it.) the Foundation, that must be first layed, or the work of our Saluation will scarce goe forward. If Faith be a kinde of Physicke to the Soule; (and, thy Faith hath made thee whole; was a speech, oft in the mouth of our Sauiour.) Feare, is, electae mentis prae­parata Purgatio, (as Basill, and Gregorie cals it.) the Purge, that being, before, taken downe into our hearts; doth make, fi­dem quae operatur, (as the Apostle would haue it, 2. Iames 22.) Faith, worke more kindly and better, after. If Faith be a doctrine to be learned; (And, one of the principles of the doctrine of Christ; the A­postle calls Faith, (in the. 6. Heb.) Feare, Heb. 6. 1. is magister salutis, (as Gregorie Nazian­zen calls it) the Reader, or Lecturer that must expound it. And, there must be an Instructer before a man can learne. How can J vnderstand except that some man guide Act. 8. 31. me, could the Eunuch say to Philip. So, that, euery way, Feare is before Faith; and directs her going in the way. To be­lieue, Psal. 85. 13. first, (there is Faith, spirituall Faith;) [Page 19] and; then to tremble, (there is Feare, Na­turall Feare:) is the order of the Diuells Creed; They beleiue and tremble. With the Iames. 2. 19. Christian, as with the Apostle, that is not 1. Cor. 15. 46. first which is Spirituall, (Faith) but that which is Naturall, (Feare.) As in the last, so it must bee in the first resurrection, too. So, that, first of all, (I say) Feare.

Now As there was in the Prophet Da­uids time, generatio querentium, A Gene­ration Psal. 23. 6. of seekers (in the Psalme) men, that were still to seeke, and neuer found. So there is in this our Age, (a world it is to see it) generatio Timentium; A genera­tion of Fearers. A generation of men that haue, [...]repidauerunt timore, running in the bloud; but, it is, vbi non erat Timor. They are afrayd, still where no feare was. (14. Psal. 9.) Set there timearis vpon the right Tu, and that is, Tu autem Do­mine; let it be God, either as in himselfe, and his obseruance; or, as he is incarnate in the Prince, and his ordinance; let him be to be Feared; and, as farre as a man may iudge, there is no Feare of God be­fore [Page 20] their Eies. Set there timearis but vp­on Psal. 14. 7. a wrong Tu, as, Tu qui destruis Tem­plum, in the Gospell, or the like; Let the great Temple be Destroyed, (that indeed Mat. 27. 40. they would be glad of, but,) be Destroy­ed, to be Raised within few dayes; where they should serue God in holinesse, and righteousnesse, Absque, Timore, (as, in the Song of zachary) and, without Fears, and, there you shall haue it, totus tremo horreo­que; Euery mothers child among them Feares, Religion, pure and vndefiled Reli­gion, will be vtterly ruined, when the place to exercise it, in, is but repayred. Set vp, in our windowes, the Image of the Holy Lambe (And, in that forme of a Lambe they represented our Sauiour for many hundred yeares together. They gaue him not the Shape of a Man, so ordinarilie, till after the Sixt Generall Councell.) And, through the inverted Perspectiue of this their feare, that, which is but a Lambe, no more, but a Lambe, in the Window: will seeme, Leo in Via (in the Prov. 26. 13. 26. Prov.) A Lyon in the way; and, [Page 21] seale the dores as fast, as a Persecution. Paint the storie of the Resurrection, and you may leaue out the Keepers: you shall haue enow afraid, in the congregation. Doe but white the Dores of a Church, and you shall haue them (as they were in the 20. of John. 19.) Fores clausae; Dores, that may be shut vp for any of our Disci­ples, that will assemble there together. And, I doe not thinke, but, propter metum Iu­daeorum, may come in, here, as it doth, in that verse; for questionlesse, they feare, too, that, Iudaisme will be profest among vs, if the Gates of our Temples be but once called Beautifull. (3. Acts. 2.)

To order, therefore, this our Feare a­right: Psal. 50. 23, (for, according to that of Bernard, Nil sunt virtutes nisi ordinatae affectiones:) we must haue an especiall eye, to match our timearis, with a right Tu. This time­aris, here, is like the Cockle-shell; none but his owne halfe; none, but one (Tu) will fitt him. So, that, it is not, Tu vir, he, that would kill our bodies, the Man of warre; abroad: tis not that Tu, that does it. 'Tis [Page 22] not, Tu frater; he, that doth vex our righte­ous soules, the Brother, at home; 'Tis, not that Tu, that does it, neither. It is, only Tu Dominus, the third, Tu, in the verse; It is only God the Lord; and I say vnto you, Feare Him. (12. Luk. 5.) He is the right Thou, for the, be Feared; the Object Luk▪ 12. 5. (wee spake of) and our next particular, Thou. Vt timearis. &c. therefore shalt Thou.

II ANd, they that feare God, shall, what? shall want nothing. (So, saith the Psalme) I, and, shall feare nothing, too. (So, The Object. Lactantius.) A man shall cast out all other feares, in the name of this feare. Efficit ti­mor Thou shalt be Feared. Dei, (they are the wordes of the Fa­ther) vt caetera non possint timeri. And, S. Ierome notes the same, vpon the remoues of the children of Israell. When they re­moued from Thaar (and Thaar, is that, quod, pauorem melius interpretabimur, in the very words of Ierome: by, Thaar, is most properly signified, feare: (there is, efficit timor Dei; there is, shalt thou be feared.) [Page 23] They came, to their next mansion, at Thare; (and, Thare, is as much as depul­sor, or abactor, saies the father; Thare sig­nifieth properly a driuer away;) there is, vt caetera non possint timeri; or, (in the words of the Psalmist,) no feare, what man can Psal. 56. 4 doe vnto me.

Thou shalt be feared? I; but how? S. Am­brose, here, (that our feare may be, ac­cording Rom. 10. 2. to knowledg, too) giues a Scio to it. we must know, (saith he) that, aliud est ti­mere, quia peccaueris; aliud, timere, ne pecces. One thing it is, (saies Ambrose) to feare God, onely, because we sinne; another, not to sinne against God, because we feare. The first is from the earth, earthly; when we feare, only, because we sinne: when we haue that low earthly respect, only, to our selues. The second is, from 1. Cor. 15. 47. heauen, heauenly, (as we say in the order for Buriall,) when, we will not sinne, be­cause we feare; when we consider him, that is in the heauens, only, and his glory. Psal. 8. 3. Time, ne pecces; there is feare, volley, feare, aboue line; feare, that neuer touches the [Page 24] ground; time quia peccaueris, that is, feare, onely, at the rebound: neuer, without some fault before it. Time ne pecces; there is feare, like the first Myrrhe in the canticles, that flowes of its owne inclination, free­ly; time, quia peccaueris; that is feare, on­ly, like the second Myrrhe, that flowes, indeed, (saies the Naturalist,) but, not before incision; it must smart, first. Time ne pecces; there is, stand in awe and sinne not, (in Psal. 4. 4. the Psalme,) the Prophet Dauids feare; feare, that is the preservatiue against sinne; time quia peccaueris; that's only, if thou doest euill, then feare, (in th' Apostle:) S. Paules Rom. 13. 4. feare; feare, that is the playster, after it.

Now: fraile and feeble though our nature be; let vs bid for, time ne pecces, as much as we can. Let vs endeauour that; let vs not take away the first; if we can helpe it. But howsoeuer; let vs establish the second, (Heb. 10.) let vs not Heb. 10. 9. passe by, time quia peccaveris; be sure of that. Fac, fac, (cries S. Augustine,) doe it, man, doe it, any way: which way thou wilt, so one. Time ne pecces, if it be possi­ble; [Page 25] this indeed, you ought to haue done; ven­ture for this a litle; but howsoeuer, time quia peccaueris, by all manner meanes; and, not leaue this, vndone, (23. Mat.) Mat. 23. [...]3. doe not passe by, this.

There are, that delight themselues in obseruing a composition in the soule, like to that, in the body; they com­pare our Hope in God, (hope, which is yet onely, happinesse in the egge, as S. Augustine calls it,) they compare the Christian mans hope, I say, to the liuer, the shop and storehouse of bloud: so Clemens Alexandrinus calls a Christians hope, (Sanguinem fidei) the bloud of his faith; because, as that hope wasteth, so, his very faith, the vitall part of his reli­gion, doth decay. Now: as Hope, is the liuer of the Soule: So, say they, is Feare, the lunges of the Soule; which cooles and fanns it, euer, and anon; and keeps Faith in a good temper; which else would be subiect to strange heats, and passions; were it not, for this cooler, feare.

I doe bring you to your Puerilis; I doe teach you, like litle children, thus, the Psal. 34. 11. feare of the Lord: because, (I know not how, but, so it is;) this duty of feare, is much, of late, minished from among the Psal. 12. 1. children of men. Men are growne, me thinks, as if they were afraid, to feare. All their feare is struck inward, and gone to the heart; and, it is to be feared, there is not so much charitie residing there, as will, foras mittere timorem, (1. Iohn. 4. 18.) as will, driue out this feare againe, either, into the legge, or knee; or any other part of the body; where it may bee discerned. The, timearis, of the text, is not meant of any such invisible seruice. Will you see it is not? Looke vpon the Chalde Paraphrast; the word, there, for, timearis; is videaris; and so, a visible feare it should be, or it is not right. To audivimus, (in the Psalme) Psal. 47. 9. the Prophet ioyneth vidimus; So doe we. Like as we haue Hear'd, (for, heare it wee may from every man. It is every mans Song, that, who will not feare thee O God? Apoc. 15. 4. as well, as Moses, and the Lambes: so [Page 27] that, Heare it, without doubt, we may; but, I wish, I might adde) So haue wee Seene, also: for the world will but, partly 1. Cor. 11. 18. beleiue it, so long as in our ordinary ser­vice, and worship of almighty God, there is so little, or no signe at all of it, to be seene. It is abscondita Deo nostro, right. (Deuter. 29. 29.) Hidden things belong vn­to God. Our feare, I am sure, our manner of worship is so; hidden, both; as if God re­quired that, too, only, in the inward parts. Psal. 51. 5. As, for outward worship, it is, better spar'd then spent. At the best, it is, hitt, or misse, with vs; fast, or loose, chuse you whether; and, euen in this sence, too, is his service perfect freedome.

The Guest, in the Gospell, was cast into Hell fire, but, for his very garment. 'Twas not his inward demurenesse, could saue him from outward darknesse. Now. Let me aske a little? Doth God consi­der the rayment so precisely, without, so much, as looking after the body that weares it? Doth God so exactly censure the forme, and the fashion of the one; and, [Page 28] will he not, the deportment, and behauiour of the other? Is not the body more then ray­ment, Mat. 5. 26. O yee, of so great faith?

I will conclude. With my body, I thee worship, is not, only, the office and duty of the man vnto the woman, when, by that magnum sacramentum, which the A­postle speaks of, they two are made one flesh, Gen. 2. 24. in Matrimony; Ego autem dico de Christo & ecclesia, with St Paule (Ephes. 5.) I speak of Christ and the Church. I say, They both Ephes. 5. 32. require it; and, therefore, as we looke to haue our bodies, to be raysed in glory, when they shall enter into Ioy: let vs▪ sowe them, first, in this dishonour; let vs fall downe with 1. Cor. 15. 43. them, and worship, when we come before him, in true reverence, and feare▪

III Scientes igitur timorem hunc Domini, (as the Apostle, in the 2. Cor. 5. 11.) Know­ing, The Cause. therefore, this feare of the Lord; that is, knowing, now, that thou art to be feared. It behooueth vs in the next place, cogn [...]scere causas, to enquire after the cause, to looke into the, [...] the quia, of [Page 29] this timearis, what that should be. As­sure our selues, we may, that, one there is. It is not, numquid gratis? (as the Diuell said of Job,) what? doe you thinke, that we feare God, for nought? truly, no. No Iob. 1. 9. causelesse feare, this. Some Cause, or o­ther, there is, out of all question; and we (lo) now, to enquire after it.

And, to haue found it, now, at length, And that a strange one. quia Iustitia, had bin no great newes. Gods Iudgments vsually, doe cause feare; let it, once, come to, in eadem condemna­tione, 1. not Judg­ment. let some common Iudgment be vpon vs, once, and then, an non tu times Deum? will be a question quickly sta­ted with vs; doest not thou feare God, that art vnder the same condemnation? (Luk. Luk. 23. 40. 23.) there is none, sure, but does. And, to speake but the sober truth, the world is come generally to this passe, that, it is not, (as in the Psalme,) thereafter, as Psal. 90. 11. a man feareth, so is thy displeasure; but, vice versa, quite and cleane; thereafter, as thy displeasure is, so a man feareth; iust so, and, no otherwise. Our feare goeth altoge­ther, [Page 30] by his Iudgments; waxeth and wai­neth; commeth in, and goeth out, with them; keeps time, iust, as they doe. When Gods Judgments are vpon vs, then, who, so deuout, who, so godly, as we? who does feare, and we doe not feare? bring 2. Cor. 11. 29. vs once vnder some affliction, some of Gods Judgments; and then, straight-way, a godly feare comes vpon vs, too, as paine does vpon a woman in trauayle; (and, for the same reason, too) because, we knowe, that our houre, (the houre of Iohn. 16. 21. affliction) is come. But, let that, once, passe from vs; and, (lo) we are euen, as quickly past all feare, too.

We are, in this very thing, worse then the Heathens themselues. They are noted, so farre to haue bin more ob­sequious in the seruice of those Gods, that were most beneficiall, and most mer­cifull, vnto them; that, the more gratious and gentle they were; the more, they esteemed them, Gods. Hence, came the name [...] (in Plutarck) to be ascri­bed to the King of the Gods; and hence, [Page 31] (as is imagined by some) is Moses in the scripture, tearmed Deus Pharaonis, (not, Deus Aaronis, as Theodoret does corruptly reade the place, against the very letter of the text; but, Deus Pharao­nis) the God of Pharaoh; not, because he was more powerfull, then the very Sor­cerers Exod. 7. 1. were; they did hurt, as well as he could; but, because he was more pittifull; he did heale, againe; and, that, they could not doe.

But, Iustitia, is not the quia of the text. 2 but Mercy. Iudgment, is not the cause we looke for, and indeed; as for that feare, that is caused from that, it will, like fruit from a forced ground, neuer last long; feare, that is cau­sed only, when Iudgment is vpon vs, is, commonly, feare, that may endure for a Psal. 30. 5. night, but ioy commeth againe in the mor­ning; it is feare, of no long continuance; it will not stick by vs. But, when, Mercy, is on them that feare him: when the timearis hath propitiatio, for the quia: that feare en­dureth (as it followeth in the Magnifi­cat) throughout all generations. And this [Page 32] mercy of God, is the very quia, the cause we looke for; (although, yet, we doe not, I beleiue, thinke our selues very happy in finding out, such a Cause, as this: we had rather haue found it, any thing, then mercy; especially, such a mercy, as we are like to find of it.)

IV FOR, mercy is it? why! of what sort? There are in God a multitude of And that no Com­mon mer­cy. mercies. All the waies of God (saith the 25. Psalme,) are mercy: so that, we cannot set our foot, but, vpon some, or other. In the very describing of them, we may say, as Iacob in respect of his deseruing of them, we are lesse then the least of his Gen. 32. 10. mercies.

It is an act of mercy in God, when he does not punish: according to that, & probeneficio habetur, cum possis, non no­cere. So, the Prophet Ieremy confesses it a mercy, nay, for, misericordiae, for, more then one too, for, mercies, in the plurall, onely this; that they were not consumed. Lam. 3. 22. And, it is an act of mercy in God▪ too, [Page 33] sometimes, when he does punish; when, he takes away the wicked man, that, he may not goe on, in wickednesse. So, the reason, why God smote the first borne of Egipt, and slew mighty Kings; is giuen vp to be, for his mercy, (in the Psalme:) Psal. 136. 20. no other cause, but that. So, in another Psalme, the Prophet does reckon pu­nishing, as a kindly effect of Gods mer­cy. Thou forgauest them, (there is, mercy:) and what then? and, yet, punished'st their inuentions, (in the 99. Psalme, at the eight verse.) You see, with God, there is forgiuing, euen, in punishing.

Such Acts, as these, are workes of mercie, all; but, kind of night-workes; somewhat darkned, and obscure: when, after this manner, God is pleased, to be mercifull vnto vs; we may well pray him, withall, to shew vs the light of his countenance, (as it followes in the Psalme;) Psal. 67. 1. for, without some such Candle, little, or, no mercie at all, in such peeces of worke, as those, will be discerned; Gods mercy, there, like Iacob, with the ruffe hands [Page 34] of his brother Esau, is so coursly appa­relled; that, she is mistaken, and passes for his Iustice. So; no wonder, if she pro­duce feare: she carries so much of it in her very face; that, it is a Quodlibet some­times, whether she be right mercy, or no.

But, the mercy of the text, is no darke, but, one of his tender mercies. disputable mercy; but a mercy that breakes forth as the noone day, (in the Psalme,) Psal. 37. 6. every man may discerne it to be mercy. It is that, which consists in the remission, and forgiuenesse of all our sinnes.

To take the height, and elevation of it. 1. not barely the habit. It is not barely misericordia; which, is no more, then, the habit of mercy: or, (as we say in the common prayer) the Property to haue mercy, and to forgiue, mercy, newly 2. but, the act it selfe. Forgiue­nesse. vpon the rising: but, it is propitiatio; it is mercy▪ actuated, mercy that melts, from the bowels of Gods mercy; the very act of forgiuenesse; mercy, vpon the running.

I doe omitt, here, that some obserue, in this word propitiare, there is propè, and ire; that, this mercy is such a mercy, whereby God drawes nigh, and comes [Page 35] neere vnto the soule: which, they con­ceiue one degree (at least) in the elevation. But, I doe not finde, that Gods drawing nigh, or comming neere, is alwaies vsed in the holy Writt, for a signum in bonum; for, some token shewed vpon vs, for good. Psal. 86. 17. Not, euer, a signe of mercy, that. The words, in the Venite exultemus, which we read, offensus fui, thus; Fortie yeares long was J vexed, (or angry) with this gene­ration; haue most of the ancient read, proximus fui, thus; forty yeares long was J nigh vnto this generation. And, euen to this day, not, the mercies of God, vsually, but his Iudgments, are called, by the name of Visitations; so not, alwayes, mercy, in drawing neere, or comming nigh vnto vs. But, that, only, by the way.

Yet, there is one thing more, that brings this mercy, to her zenith, indeed; that makes her, like Glory, to be Mercy in excelsis; to be mercy, in the top of her altitude. And, it is this. It is noted by Grammarians, that the word [...] which signifies misereri; from whence, the [Page 36] mercy of the text, proceeds; is seldome, or neuer, vsed, but, with opposition to another word, of the same Characters, but, inuerted in the order; and that is; [...] which signifies, excidere: so that, this mercy, here, is, no prepared; no expect­ed mercy; no mercy, that is enticed downe from heauen, by repentance, and shewing mercy vnto our poore brethren. (That, indeed, is a common illex misericordiae Dei, (as Tertullian cals it.) when, we shew mercy, to the poore, here; we doe, so, imi­tate the mercy, that is in our God; we are mercifull, so Like, as our father in heauen, is mercifull; that, Gods mercy commeth Luke. [...]. 36. downe presently vnto vs, as birdes doe vnto a call; and, we lay hold vpon her.) No such mercy, this; but, a mercy, that comes (as we say) without calling. A misereri; a mercy, that steps in, of her owne ac­cord, to saue vs: when it should haue bin, an exeidere; when we deserued, rather, to be cut off in the mid'st of all our sinne and iniquity: when, wee were at that passe, betweene God and our soules, as [Page 37] the Jewes were, with our Sauiour; let him deliuer them, if he will haue them: for, Mat. 27. 43. as for liberaui animam meam; as, for de­livering our owne soules, that, we neuer, so much as, thinke of; but, let them, (as we say) sinke, or swimme.

V ANd, yet; for all this mercy of his; mercy, which we did not deserue, Yet, a Cause. (that is nothing.) Nay; mercy, which we did despise, neuer so such as sought after, (that is more.) Yet, (lo) for all this mercy, let vs not castout feare. We must 1. Iohn. 4. 18. feare, still. And, that is strange indeed; somewhat, it goes, (or, I am mistaken) against the grayne of this ages deuoti­on Is a Psalme of mercy, turned vp? does God mercifully forgiue the sinnes of his people? Is it once, propitiatio apud te? why! what then followes, as the first lesson in our ordinary seruice, but—Caenabis apud me. Come; let vs eat and drinke; to mor­row shall be as yesterday, and much bet­ter. Is it once, O Sonne of Dauid haue mercy vpon vs? we think presently, that [Page 38] both now, and euer, must needs follow, as it doth in the versicle:) and so, the care is taken. As, for timearis; let that be, where it will: certainely, (as Abraham said, once) It is not, in this place; That is Gen. 20. 11. euident.

Nor, is it a meane stratageme, this, of Satan; thus, to seperate those, whom God Mat. 14. 6. hath ioyned together, namely, mercy and feare. His Kingdome hath stood the longer, for this diuision. Those two luminaries, Mark. 3. 24. that gouerne the day of our saluation, (our repentance) and, should, euer be in con­iunction, does he diuide, into their seue­rall quarters. Hath the moone, her appoin­ted seasons? is it in mercy? why, then; the sunne knoweth his going downe, (in the Psalme,) it is, out Feare, straight. Is it, he Psal. 104. 19. must encrease? (as it was, with the Baptist and our Sauiour.) Is it, in Feare? why! then, it is, I must decrease; it is, out Mercy, Iohn. 3. 30. straight. And, so, we cast out diuels, in the name of Belzebub; one euill, with an o­ther, Mat. 12. 24. worse then that.

There were one sort of Heretiques in [Page 39] the Primitiue Church, that, did teach; that, man could commit some sinnes, which could not be forgiuen. No­uatus, from whome the Nouatiani, or Cathari descended, Montanus long be­fore him, (according to Ierome) and others, did so. They excluded mercy. And, there were another, that taught, that, no sinne whatsoeuer could endanger the state of him that was Iustified and Predestinated by God. The Ioviniani; the Beguardi and the Beguinae; and others, whome, from their opinion, they cal­led Praedestinati, did so. They excluded feare. (And, it is thought, from that one Pinacle of the spirituall temple, Predesti­nation, the diuell hath cast downe too Mat. 4. 6. many, that, heedlesly walke vpon it.)

But, what doe we raking vp old errours, out of their forgotten dust? haue not we, euen to this day, such an Eccles. 5. 12. euill, vnder the Sun? It is, with mercy and feare, (as, with the child;) neither mine 3. Kings. 3. 26. nor thine; but, let it be diuided. Mercy, all, or else, all feare; when, indeed, repentance [Page 40] should be compounded out of both.

See you some, that poure them­selues out into all vncleanesse; that accustome their tongues to execrations and fearefull oaths, more, like speeches, then like sinnes? whose throats, indeed, are open Sepulchres, where, Christ Iesus himselfe, with his fresh bleeding wounds, is, (not, after three daies,) but, daily, yea, and hourely compelled to an vnwilling resurrection? See you some, whose whole discourse is so larded with obscenity and wantonnesse, vt ve­rear ne aliquorum castior incestus fiat, quam horum pudicitia, ('tis Origen, vpon the in­cestuous daughters of Lot:) that, it may be feared, that, euen the sinne of some, is more chast then their innocence? A little, timearis, would doe well with them. If they were cast into a feare, a little, they would doe well: but, they will none. Oh! Iohn. 11. 12. no feare, they; for feare of a stich, and gripe in the conscience. It comes, commonly, with a feare; they like it not: giue them mercy, euen, for euer and euer. You shall [Page 41] neuer satisfie them with mercy, (much lesse, and that, soone; in the Psalme) whilst, taking Psal. 90. 14. in mercy, all their life time long, and ne­uer vnloading any, either, at their hands, in almes and charity; or, at their very mouthes, till the houre of their deaths, when they come forth with a for­mall miserere, (against the will of the Prophet,) In the mercy of the most Highest Psal. 21. 7. they doe miscarry.

See you some other (few, I grant, yet, some) that stretch and straine their Conscience, aboue the key; (for, accor­ding to that of the Canons, that Consci­entia, is no more, but, Consonantia animae cum Deo,) and, still feare, it is of too low a pitch? See you some, that cannot allow themselues that, which the word of God, doth? that, are, so a Law vnto them­selues (as the Apostle speakes of the Rom. 2. 14. Gentiles:) that, they doe arraigne and condemne in themselues, that, which, the law of God, would not? men, that doe feare, nay; all, their very best works Iob. 9. 28. too? Sad, melancholly soules! some [Page 42] drops of mercy would doe well with them, but, alas, they dare not lift vp their eies; they dare not, so much, as, looke vp to receiue them. Ips [...] si cupiat Salus—if that Mercy, herselfe, should come downe from heauen, to haue mercy vpon them; they would, (like Adam, in the garden) hide themselues from her, they are so afrayd. (Gen. 3. 10.)

Of the two, our age is deepest in the first extremity. We sing of mercy, all of vs. Psal. 101. 1. Let vs haue but a sight of her, and she is our owne. Commonly, indeed, the verbe that goes along with mercy, is, osten­do; as, O Lord, shew thy mercy vpon vs; in the versicle. Shew vs thy mercy, O Lord; (in the Psalme▪) And sheweth mercy vn­to Psal. 85. 7. thousands, in the commandements. Mercy, is only showne. It is, ostende & sufficit, (as with Philip, concerning the Father:) Only shew vs this Mercy, and it Iohn. 14. 8. sufficeth. If we but see her, we overcome her, too, straight. But, Feare goes with a docebo. Feare is taught, and taught againe; and we cannot skill i [...]. At, si dominus, we [Page 43] are all good; we can say, Lord, Lord; we Mat. 25. 11. can crie you Mercy, as often as you will; but, vbi timor? Where is feare, that is ioy­ned with it? (1. Mal. 6.) what is become of that? We obserued, before, vnto you, that, in, timearis, in feare; there was the Holy Ghost; and then; sure, it is with vs, as it was with them, in the Acts; Wee Acts. 19. 2. haue not so much as heard, whether there be any Holy Ghost, whether, there be any such thing, as feare is, yea, or no. Non re­cepimus 2. Tim. 1. 7. spiritum timoris, indeed; we haue receiued no such Holy Spirit, yet, nor care we for receiuing it, at all.

As the world now goeth; it is, Omnia vincit amor—loue, only loue, is all in all; that, only, now, is in fashion, as the sole cognizance of the Gospell: feare, like a su­perannuated liuery of the Law, is cleane worne out of request. Of, amor, as much, as you will; loue, pure loue; to loue God, they will bee contented, with all their Luke. 10. 27. hearts. But, take heed of.—plena timoris, (in the same verse.) No feare; if you loue vs, take heed of that.

But, let me tell you. Those fruits of re­pentance, Mat. 3. [...]. the Baptist speaks of, neuer come kindly forth; neuer haue perfect colour, on both sides; when, these two, mercy, and feare, are not graffed, and in­oculated, the one in the other. When both of them, are mingled together, then, they make the cup of saluation, fittest to be taken. Not feare alone: then, would the drinke be so waterish and small, that it would yeeld no comfort. Nor mercie a­lone: then, it would be too strong: fume it woulde into the braine, and, possibly, take away the sense of sinne: but, mercie and feare, both: let them meete together, Psal. 85. 10. let them kisse in the cup, and it will be a wholesome cup, indeed: neither too small, Psal. 116. 13 nor too strong. And, hic est calix (say I.) This, too, is the Cup of the new Testament, Luk. 22. 20. drinke ye all of this.

And; euen from the beginning, it was so. Mat. 19. 8. The Law (you remember it) carried ter­rour in her face: for feare, all, she. the peo­ple trembled: the mount quaked: not any Seruice, there, but, upon the shaking-stop: [Page 45] all, to see too, was full of horrour, full of feare: not the least hope of any mercie to be lookt for, there. Now, the Law is called the Law of Moses, euer and a­non: and, what was this Moses? why, Moses was the mildest or, meekest man upon the earth, (Numb. 12. 3.) There is, you see. some mercy mingled, with the Law it selfe, that spirit of feare.

Againe. To the Arke, there be­longed a Propitiatory, or Mercy-Seate, made of pure gold. (Aquinas, by lapse of memory, cals it tabulam lapideam, in his old Venice copies; and, is corrected in his latter editions:) and, what, but pure mercy to be expected there? no parcell mercy in the very Seate of mercy; at the least, no mixture, no ingredience of feare. And, yet, to the mercy-seat, there belong­ed two Cherubins; and the Cherubins, are of that society that vse to couer their faces, for feare, when they come Esay. 6. 2. before God. So: there is not, all mercy, euen, in the seate of mercy; euen there, there is a mixture of some feare.

And, in the volume of Gods booke, they are euer, thus bound vp together. It was Peters error, that, to be giuen to too much vnnecessary building; he wisht not what he said, saies Origen, because he talk't of building three Tabernacles, for the Law, the Prophets, and the Gos­pell; Moses, Elias, and Christ; that doe lodg best together, in one. Let vs beware of that; not erect seuer all Tabernacles for mercy, and feare; that must habitare in vnum; like brethren, (in the Psalme;) Psal. 133. 1. dwell together in vnity.

It is, I know; an vsuall thing amongst vs, when we see mercy, like the prodi­gall in the Gospell, è longinquo, a great Luk. 15. 20. way off; when, we scarce plainly dis­cerne that it is mercy; why, presently the whole country comes out, and de­sires Feare, that he would depart out of Mat. 8. 34. their coasts. We thinke, we doe, a little, despise the riches of his Mercy, as the A­postle speaks, (for, that is the very best Rom. 2. 4. I can make of it,) if that feare, be thought worthy, to come vnder the roofe, M [...]. [...]. [...]. [Page 47] where her honour dwelleth. Take heed of that. Tis not good straining comple­ments with God: to be too prouident, forsooth, of his honour. Let me tell you. Heresy, was neuer so dangerous to the Church, as then, when it got some re­spect, or other, to Gods glory; or honour, for the spring, that gaue it motion. The downe-right Arrians did lesse hurt, that denyed the diuinity of the Sonnne, because they would not beleiue it; then, those, whom Origen speaks of, that, in ei­uility, would deny the Godhead of the Sonne, to the glory of the Father▪ they thought it no small wrong to him, if the Godhead were made common. They, that denied our Sauiour Christ, to be perfect Man, only, because they would be per­uerse; were not so incorrigible in their opinion, as those, S. Ambrose speakes of; that were worse prouident; that, would not acknowledg him to be per­fect man, for feare of subiecting him to concupiscence; to which, the nature of man is subiect. But, take heed of that. [Page 48] The waies of God are smooth and equall enough; let not the reason and prouidence of man, think to paue them. If God, will haue mercy and feare to kisse, (as you see, he will) let not man, in the kisse, betray ei­ther. For, if Feare be once crucified; if that feare once suffer without the gates: mercy will quickly betake her selfe to a Tree; and loose her Bowells.

This▪ when it is misericordia super And that, 1. quia apud te. nos; mercy, that is lightened vpon vs: not, to let goe feare, then. But, it is but, apud te, in the text. She, is yet, with him, and; we may well, feare. In hhimmeka it is true, there is, as much, as in promptu; it is a signe mercy is in readinesse to come, vpon vs; when she is with him. But in hhimme­ka, there is, in potestate, too. So long, as she is, but, with him; It is in his power, to chuse, whether, shee shall come, or not if he will that She tarry till thou come to Iohn. 21. 22. fetch her, what is that, then, to thee?

But, come shee will; that, we are sure of God will not shew his Mercy to vs; 2. quia propitiatio. and, then withdraw it againe, but, vpon [Page 49] vs. So, that, [...] or Iai [...]; ha [...]e it wee shall; that is certaine.

And, what shall we haue of it? no more, but Propitiatio: One single act of mercy: and, as S. Andrew of the [...]sh­es; what is that among so many? How will Iohn 6. 9. that satisfie the multitude of our sinnes? He that hath it, will haue none to spare for others; ne fortè non sufficiant nobis & vobis; least peraduenture, there be [...] not enough for vs, and for you. Mat. 25. 9.

St Ambrose, has a note; that, when God bade our first Parents eate of every Tree in the Garden; he spake in the singular: de omni ligno edes. But, when he forbade them the Tree, in the mid'st of the Gar­den; he spake in the plurall; non edetis; be­cause (saies Ambrose) Good, being simple and vniforme; Gods precepts, which com­mand it, are, commonly, so, too: but, E­uill, being various, and of seuer all kinds; his Probibitions, against them, are accor­dingly. He would haue set no such stamp vpon Gods Mercies. The more, the better, they. He, that hath but one sinne, (the [Page 50] Prophet. Dauid, had no more:) may spread it, so farre, with circumstances; as, Adultery, with Murder; that, he shall need a Multitude of mercies to couer it. Psal. 51. 1. And; happy man be his dole, whose sinne is Psal. 32. 1. Couered, so.

Now, there is (I know) a Mercy, one single mercy; that, endureth for euer, (in the Psalme.) And, such a mercy (although but one,) would secure vs; we should not need to Feare. If we were sure, this mercy, though, but One mercy) would follow vs all the dayes of our life, all were Psal. 23. 6. well: then, we might bring our dayes to an end, indeed, like a tale that is told, (as the Psalmist speaks,) that is, with plea­sure, Psal. 90. 9. pastime, and delight: and, neuer feare at all.

But, for the elects sake, as our Saui­our 3. quia est. speakes, (and, that word, Est, is the word of the Elect: as for Sinners, they are not, properly, said to bee: so saith Origen, when the Apostle saies, that, God hath cho­sen the things that are not, he doth meane 1. Cor. 1. 28. sinners: because (saith he) peccatores non [Page 51] computantur Esse.) I say, because of that word, est, (as it followes in the Gospell) Mar. 13. 20. those daies are shortened. That great cloud is, now, become no bigger then a man's 1. Kinges. 18. 44. hand: this mercie (alas) only, is, Now: you may, but passe by it, and (lo) it is gone; the place thereof will no more bee Psal. 37. 37. found. Now, it is a day of mercie: we know not how soone the weather may change: and, according to the prouidence of the very Prouerbe, it is good, still, to feare the worst.

Some, among the Rabbins, obserue, that God, is called, Deus Abrahami, The God of Abraham (who was departed this life) but. Timor Isaaci, (in the 31. Gen. not the God, but) the feare of Isaac, who Gen. 31. 42. was yet liuing; to shew, that so long as we are in this world, he that now standeth, should feare, least he fall. The mer­cies 1. Cor. 10. 12 of God, are not for liues. He does not entayle Saluation, vpon his chil­dren, as, the land of the liuing, so; but, that, Psal. 26. 13. our prodigall presumption, may cutt it off. If we would be secure of heauen; let vs, [Page 52] take heed of security; and, we may. Ad securitatem quid superes [...], nisi, vt in virtute timeatur; according to that of Gregory. There is nothing, keeps vs, more, from being secure of our Saluation; then, that thinking of our selues, secure. It is not good, in this respect, to put our whole trust and confidence in his mercie, (as we say in our common Prayer) but, (as Iob speaks) Iob. 4. 6. rather, in our owne feares. In this case, the mercies, euen, of the godly themselues, as well, as, those of the wicked, are cruell. Prov. 12. 10.

I will end, with the wordes of the Collect; (the Collect, for the second Sunday after Trinity.) Lord▪ make vs to haue a per­petuall feare and loue of thy holy name: (Such a feare, as may consist with loue, too; not a feare, of thee; but, a feare, to fall from thee.) that so, louing thee, for thy loue to vs, (that is) for thy Iudgment vpon vs, (for thou chasticest euery one whom thou Heb. 12. 6. louest:) and fearing thee, for (that for the which, thou art to be feared) thy mercy; euen, when thou doest forgiue vs; wee may, whilest we are in this world, [Page 53] so feare our blessednesse, that, in the next world, we may be blessed for that feare. Send this feare, O God, downe into our hearts; and, heare vs for his sake, who, was heard himselfe, in that, he feared, thy blessed Sonne Our Sauiour, (the con­duit-pipe of all thy mercy,) Iesus Christ our Lord. To whom, with Thee and the Holy Ghost, three Persons, and one God; bee ascribed &c.



¶ IMPRINTED by Iohn Lichfield Printer to the VNIVERSITIE. ANNO. M▪ DC. XXXIV.

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