THE COPY OF THE Sermon preached before the University at S. Mary's in OXFORD, on Tuesday the XXIV. of Decem. 1633. By THO. BROWNE, One of the Students of . ¶ Imprinted at Oxford by John Lichfield. Anno 1634. THE COPY OF THE SERMON PREACHED BEFORE THE UNIVERSITY at St Maries in Oxford, on Tuesday, the XXIV. of December, ANNO DOM. 1633, PSAL. CXXX. Verse. iv Quia apud te est Propitiatio; ut timearis. For there is Mercy (or, Forgiveness) with thee; therefore shalt thou be feared. THERE are some Psalms in this Book, that are called Penitential Psalms; that contain matter of Humiliation and Dejection for sin; that do refrain the soul, Psal. 131. 3. & keep it Low. And, they are seven. There are other, that are called Gradual Psalms; that contain matter of Elevation and Exaltation; that, by Degrees, do, as we say before Communion, Lift Up our hearts unto the Lord. And, they are fifteen. (As ever, the Troubles of God's people are overdone in there Redresses. When God humbles for sin, it is, but, in Pauxillo reliqui: Some small leaving of us, for a moment: but, when he visits, again, ●say. 26. 20. and redeems his people; then, He raises a mighty Salvation for us, as we say, in our Benedictus.) Now, of all the Psalms in the whole book, this, that I have read, and not one, beside this, hath had the honour to be in, at both Capacities. It is one of the Gradual Psalms: It carries the soul Up And, it is one of the Penitential Psalms: It brings her Down to the dust of death, too. We may say of it, as Psal. 22. 25. sometimes S. Paul of our Saviour; Et qui Ascendit, Idem est qui Descendi● (in the 4. Ephes.) The Psalm that Ascendeth, is the Ephes. 4. 10. same that Descendeth, also. THe Title to the Psalm, is, Canticum Graduum. A Song of Degrees. So, the Text is piece of a Song; and we, so, to consider it. Now, to consider any Song aright, The Division. we must look into the parts of it. They will easily be known. They divide themselves into the number blessed above all Numbers, the Number of the Blessed Trinity. And, now I speak of the Trinity, some of the Ancient Writers, (Pope Innocent I mean for one;) do deduce the Doctrine of the Trinity from this very verse. 1. In, Apud te, they find the Father. 2. In, Propitiatio, the Son: according to that of St john. ipse est Propitiatio, (in the 1. john 2. 2.) he is the Propitiation for all our 1. john 2. 2. sins; speaking of Christ. 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 Trinity, said I? nay, and (if you will) the Doctrine of the Sacraments, too. Ethicsunt Ecclesiae gemina Sacramenta; as sometime S. Augustine. Here are the two Twin-Sacraments of Christ's Church. In, Propitiatio, there is the Sacrament of the Altar, Blood: for, Propitiation is, per fidem in Sanguine, in the. 3. Rom. 25. Through Faith in his Blood. There, you have One Sacrament. And, in, Timearis, the Sacrament of Baptism, Water: for, Timor Domini fons est vitae. 14. Prov. 16. The fear of the Lord is the Fountain, (or, Font) of life. There, you have the Other. But, because we considered this our Text, as piece of a Song; it will be most proper for us, to found the Three Parts of it, upon the common Scale of Music. And then, here is. I. Mercy. And, Mercy, doth Super exaltare iudicium: Exalt herself against judgement, in the 2. james. 13. Above all his works, ●he● as it is in the Psal. 145. 9, Psalm. By the tender Mercies of our God, says old Zacharie, we are visited from on High. In Alto, She. There, you have One Luk. 1. 78. Part; The upper part, Hypite. II. Here is Fear. And, the Fear of the Lord, is the Lowest Grace of the Holy Ghost, in the 11. Esay. 2. A Sapientia Descendit ad Timorem. ('tis S. Augustine.) There is a Descent made to Fear. 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) Fear. There, you have Another part, the part Below, Ne●●▪ III▪ Here is, thou & Thou, Christ our Saviour, that was both God and Man: and so, Medius vestrûm, in the. 1. John. 26. There you have the Third part, the Mean, or Middle. part, Mese. Of the one part, Mercy, he pertaked as God; and is styled so, in Nehemiah, Deus Nehem. 9, 17 Misericordiarum, the God of Mercy Of the other part, Fear; he pertaked as Man. For, in the days 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. 1. Of Fear. 2. The Object, Thou. 3. The Cause, and that a strange one, to see too, Mercy. 4. And that, no common Mercy: such, as the Prophet speaks of, that, is renewed every morning: but, one of his Tender Lam. 3. 23. Mercies; even, the Forgiving of our Sins. And yet. 5. a Cause: and that, for these Quia's. Quia apud te. It is yet a Mercy with him. It is not Misericordia super nos; A Mercy Lightened upon us, (as we pray in the Te Deum.) And, because of that, Fear. There is Cause, in That. Quia Propitiatio. When it does lighten, It is but One Single Act of Mercy. It may Lighten, and Lighten beside us. And, because of that, Fear. There is more Cause in That. And, Quia Est. This Mercy, though Lightened upon us, only, Is, now: it is not — Dixit, Erit. We do not know how long this Mercy will endure. She may in time, too, as Psal. 136. the Psalmist speaks of Righteousness, be turned into judgement: (in the Psal. Psal: 94, 15. XCIV.) And because of That, Fear. In that, there is most Cause of all. We told you, even now, that, in, Timearis, in, Fear, 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 ready with my, Timearis, with my water; not with water which is Afraid, (as it is in the LXXVII. Psal.) But, with Psal. 77. 16. water which, itself, is, Fear: the first particular to be considered in our Order. Quia apud t●. Whereof, that we may so speak. etc. THE PRAYER. GOd be merciful unto us and bless us; show us the light of his countenance, and be merciful unto us. Look down from heaven; behold, visit, and relieve us; whilst we pour out our Souls before him, in Prayer, and in Thanksgiving. In THANKSGIVING, for the wonderful Grace and Virtue declared in all his Saints, from the beginning of the World. And chief, in the Glorious, and most Blessed Virgin Mary, Mother of God, who, as about this time, brought forth her first borne Son, jesus Christ our Lord. In; the holy patriarchs, Prophets, Apostles, Martyrs: whose example, and steadfastness in the Faith, grant He us Grace to follow. FOR all his Benefits, both Temporal, and Spiritual, in great Mercy and Abundance conferred upon us. Not only, for our Election, Creation, Redemption, Vocation, justification, Sanctification, in some weak measure in this life, and Hope of Glory in the life to come. But, FOR our mediocrity of Health, competency of Wealth, Preservation from many imminent and apparent Dangers; though, not of that miraculous Mercy, as our deliverance from the Spanish Invasion, the Gunpowder-Treason, and the late Plague among us. FOR all his benefits Nationall or Local. As well, for the Plenty and Peace which he hath bestowed upon us; when, he hath not dealt so, with many other Nations. As, for that liberal Education which He hath conferred upon us, of this Place; by, King Henry the Seaventh, and Elizabeth his Wife: Humphrey Duke of Gloucester, Lady Margaret Countess of Richmond; john Kempe, Archbishop of Canterbury; Thomas Kempe Bishop of London; Richard Lichfield Archdeacon of Middlesex; Thomas Woolsey Archbishop of York; King Henry the Eight, Founder of Christ-Church: King Edward the sixth, Queen Mary, Queen Elizabeth, King james, of blessed memory▪ And, our present Gracious Sovereign, the King. Sr Thomas Bodley, Sr Henry Savill, and Sr William Sidley, Knights, Mr William Camden, and Dr Thomas White; Men, and Women, in Their generations Famous, and, in Ours, never to be Forgotten. And, in PRAYER, not for ourselves alone, but for the whole estate of his Catholic Church, militant here on Earth. FOR, those particular Churches, in which we live, under the government, 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 over all Persons, Ecclesiastical, or Civil, within these his Dominions, Supreme Head, and Governor; That it may please him, so to Bless unto him, his virtuous Lady the Queen, the Prince, the Lady Mary, the young Duke, his royal Progeny, with the Princess Palatine, his only Sister, and her Issue: that, after this life ended, they may all attain everlasting joy and Felicity, through jesus Christ our Lord. FOR, the Lords Spiritual, and Temporal, and the rest, of his Majesty's most Honourable Privy Council. FOR, the Nobility, Magistracy, Gentry, and Commonalty of the Land; That it may please him, to give them Grace, to Fear Him, Honour their King, hate covetousness; and to let Brotherly Love continue. FOR, the Right Reverend Fathers of the Church; both the Archbishops, all the Bishops, with the whole Body of the Clergy For the Eyes of that Body the two Universities of the Land, Oxford and Cambridge; In that, FOR the right Honourable and right reverend Father in God, William, by the Providence of God, his Grace of Canterbury, Primate, and Metropolitan of all England, One of his Majesty's Councelours of State, Our Honourable Lord and Chancellor; FOR the right worshipful his Vicechancelour, FOR all the Doctors▪ both the Proctors; all Heads of Colleges and Halls, particularly, for the worthy Dean of Christ-Church; the Prebendaries, Students, and every member of that, or any other Society; That it may please him, so, to make Religion and Discipline to flourish among us, that all they, which speak evil of us, may be ashamed, when they hear of our Conversations, and receive a greater foil from them, then, from our Controversies. FOR, all jewish and seduced Romish Proselytes; whether, as yet, without the pales of his Church, or, Members of an unsound One. That it may please him, so, to let them see, and understand the mysteries of their Salvation, that we, being all reduced to one Faith, under one Shepherd of our Souls, may with joyfulness expect the coming of the Son of Man, in the clouds, to judgement. FOR, all those his Servants, which are departed hence from us, with the Sign of Faith, and, do now rest in the Sleep of Peace. That it may please him, to grant unto them his Mercy; and that, at the day of the general Resurrection, we, and all they, which be of the mystical body of his Son, may be set on his right hand, all together, and hear that his most joyful voice, Come unto me O ye that be blessed of my Father, and possess the Kingdom which is prepared for you, from the beginning of the World. And, FOR ourselves, lastly, that are assembled here together, to be made partakers of his holy Word: That it may please him, to bless Me, in Speaking, You, in Hearing; and, both, in Practising of both, in our Lives, and Conversations. That it may please him, to give us these, and all other his blessings, which, he, in his infinite Wisdom, knows to be most necessary for us; and, which we, know neither, how to deserve, nor desire, but, in that Form, which he himself hath taught us, saying. Our Father which art etc. timearis. WE begin with (feared.) And, Fear, is a good Beginning. Principium Of Fear. Sapientiae the wiseman calls it: so, that, to begin wisely, no such Beginning as with Shalt be Feared. It. There is an Epistle in Bernard (the 108. is that I mean.) that in steed of Salutem in Domino, the Ordinatie term of greeting, gins with Timorem Domini, for the compliment of Salutation. It is as full of spiritual wisdom (that Epistle) as most in the whole volume. Principium sapientiae, did I call it? So, indeed, we Prov. 1. 7. read. But, that is not All. It is not always, (as in the verse) Optima Prima— the Best goes not always First. We know where it was kept even till Now; (in the 2. John.) The word for Principium, in the john. 2. 10. Original, is the same that is used in the Law for Primitiae; So, that, Fear is both the Beginning of wisdom, (that is) First: and, it is the Firstfruits of wisdom, (that is) Best. First, and Best, both. They have a Proverbial saying in the Pirke Auoth, this, Metus antecedit Sapientiam; that, it is better to Fear to Do Evil; then to Know, how to Do Good. And therefore some of their Doctors, in Galatinus; upon the place, Homines & Jumenta tu saluabis Deus: (Psalm 36.) The Lord shall save both man and beast; do observe, that God will not save those, that are Homines only; those, only, that have the understanding of Men, in the knowledge of what is Good; except they be Jumenta, too; except, in the Doing of Evil, they be Fearful, Foolish, and Ignorant; even as it were a Beast, before him, (as the Psalmist speaks, 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, Fear is Retinaculum Naturae, (as the Philosopher calls it,) the Bridle of Nature; which, being once cast upon her, does, either guide and govern her in the right way: or, else, does quickly check, and turn her about, when she is in the wrong. It keeps her right: therefore, the Prophet (in the 111. Psal. 10. 111. Psal.) speaking of the Fear of the Lord; addeth, at the 10. Verse. Intellectus bonus possidentibus eum. A good understanding have They that do thereafter. And where a good understanding is, there error is excluded, and the right way kept. Or, else, it checks and turns us about; quickly, when we are in the wrong; therefore, when somewhat ailed Io●da● (in the Psal.) that is, when the water was afraid, (there, the Bridle of Fear is cast upon her:) the very next news is; o● repulsus est retrorsum: the tide is strait way turned: no more going that way. jordan is driven Backward, (in the 114. Psal. at the 5. Verse.) And, take this along with you, too. Amongst all the Affections, Fear, was (as it is in the verse,) Primus in Orb— the very first Passion in the world, that we read of, that ever shown itself, after the Fall of Man. Now, by the Law of first-bornes, It should be, therefore, Holy Exod. 13. 2. unto the Lord. And, so, indeed, it is. It is, as the Salt unto the Sacrifice; even Faith herself, unless brined and seasoned in often Fears, does soon grow rank and perish. If that Faith be a Fabric or Building; (and, be ye builded up in your holy Faith; is the phrase of the Apostle S. Judas. v. 20.) Fear, is Fundamentum salutis, (as Tertullian calls it.) the Foundation, that must be first laid, or the work of our Salvation will scarce go forward. If Faith be a kind of Physic to the Soul; (and, thy Faith hath made thee whole; was a speech, oft in the mouth of our Saviour.) Fear, is, electae mentis praeparata Purgatio, (as Basill, and Gregory calls it.) the Purge, that being, before, taken down into our hearts; doth make, fidem quae operatur, (as the Apostle would have it, 2. james 22.) Faith, work 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.) Fear, Heb. 6. 1. is magister salutis, (as Gregory Nazianzen calls it) the Reader, or Lecturer that must expound it. And, there must be an Instructor before a man can learn. How can I understand except that some man guide Act. 8. 31. me, could the Eunuch say to Philip. So, that, every way, Fear is before Faith; and directs her going in the way. To believe, Psal. 85. 13. first, (there is Faith, spiritual Faith;) and; then to tremble, (there is Fear, Natural Fear:) is the order of the Devil's Creed; They believe and tremble. With the james. 2. 19 Christian, as with the Apostle, that is not 1. Cor. 15. 46. first which is Spiritual, (Faith) but that which is Natural, (Fear.) As in the last, so it must be in the first resurrection, too. So, that, first of all, (I say) Fear. Now As there was in the Prophet David's time, generatio querentium, A Generation Psal. 23. 6. of seekers (in the Psalm) men, that were still to seek, and never 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 have, ●repidauerunt timore, running in the blood; but, it is, ubi non erat Timor. They are afraid, still where no fear was. (14. Psal. 9) Set there timearis upon the right Tutor, and that is, Tu autem Domine; let it be God, either as in himself, and his observance; or, as he is incarnate in the Prince, and his ordinance; let him be to be Feared; and, as fare as a man may judge, there is no Fear of God before their Eyes. Set there timearis but upon Psal. 14. 7. a wrong Tu, as, Tu qui destruis Templum, in the Gospel, 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 days; where they should serve God in holiness, and righteousness, Absque, Timore, (as, in the Song of zachary) and, without Fears, and, there you shall have it, totus tremo horreoque; Every mother's child among them Fears, Religion, pure and undefiled Religion, will be utterly ruined, when the place to exercise it, in, is but repaired. Set up, in our windows, the Image of the Holy Lamb (And, in that form of a Lamb they represented our Saviour for many hundred years together. They gave him not the Shape of a Man, so ordinarily, till after the sixth General Council.) And, through the inverted Perspective of this their fear, that, which is but a Lamb, no more, but a Lamb, in the Window: will seem, Leo in Via (in the Prov. 26. 13. 26. Prov.) A Lion in the way; and, seal the doors as fast, as a Persecution. Paint the story of the Resurrection, and you may leave out the Keepers: you shall have enough afraid, in the congregation. Do but white the Doors of a Church, and you shall have them (as they were in the 20. of John. 19) Foreste clausae; Dores, that may be shut up for any of our Disciples, that will assemble there together. And, I do not think, but, propter metum judaeorum, may come in, here, as it doth, in that verse; for questionless, they fear, too, that, judaisme will be professed among us, if the Gates of our Temples be but once called Beautiful. (3. Acts. 2.) To order, therefore, this our Fear aright: Psal. 50. 23, (for, according to that of Bernard, Nil sunt virtutes nisi ordinatae affectiones:) we must have an especial eye, to match our timearis, with a right Tu. This timearis, here, is like the Cockleshell; none but his own half; none, but one (Tutor) will fit him. So, that, it is not, Tu vir, he, that would kill our bodies, the Man of war; abroad: 'tis not that Tutor, that does it. 'Tis not, Tu frater; he, that doth vex our righteous souls, the Brother, at home; 'Tis, not that Tutor, that does it, neither. It is, only Tu Dominus, the third, Tu, in the verse; It is only God the Lord; and I say unto you, Fear Him. (12. Luk. 5.) He is the right Thou, for the, be Feared; the Object Luk▪ 12. 5. (we spoke of) and our next particular, Thou. timearis. etc. therefore shalt Thou. ANd, they that fear God, shall, what? shall want nothing. (So, saith the Psalm) I, and, shall fear nothing, too. (So, The Object. Lactantius.) A man shall cast out all other fears, in the name of this fear. Efficit timor Thou shalt be Feared. Dei, (they are the words of the Father) ut caetera non possint timeri. And, S. Jerome notes the same, upon the removes of the children of Israel. When they removed from Thaar (and Thaar, is that, quod, pavorem melius interpretabimur, in the very words of Jerome: by, Thaar, is most properly signified, fear: (there is, efficit timor Dei; there is, shalt thou be feared.) They came, to their next mansion, at There; (and, There, is as much as depulsor, or abactor, says the father; There signifieth properly a driver away;) there is, ut caetera non possint timeri; or, (in the words of the Psalmist,) no fear, what man can Psal. 56. 4 do unto me. Thou shalt be feared? I; but how? S. Ambrose, here, (that our fear may be, according Rom. 10. 2. to knowledge, too) gives a Scio to it. we must know, (saith he) that, aliud est timere, quia peccaveris; aliud, timere, ne pecces. One thing it is, (says Ambrose) to fear God, only, because we sin; another, not to sin against God, because we fear. The first is from the earth, earthly; when we fear, only, because we sin: when we have that low earthly respect, only, to ourselves. The second is, from 1. Cor. 15. 47. heaven, heavenly, (as we say in the order for Burial,) when, we will not sin, because we fear; when we consider him, that is in the heavens, only, and his glory. Psal. 8. 3. Time, ne pecces; there is fear, volley, fear, above line; fear, that never touches the ground; time quia peccaveris, that is, fear, only, at the rebound: never, without some fault before it. Time ne pecces; there is fear, like the first Myrrh in the canticles, that flows of its own inclination, freely; time, quia peccaveris; that is fear, only, like the second Myrrh, that flows, indeed, (says the Naturalist,) but, not before incision; it must smart, first. Time ne pecces; there is, stand in awe and sin not, (in Psal. 4. 4. the Psalm,) the Prophet David's fear; fear, that is the preservative against sin; time quia peccaveris; that's only, if thou dost evil, then fear, (in th' Apostle:) S. Paul's Rom. 13. 4. fear; fear, that is the plaster, after it. Now: frail and feeble though our nature be; let us bid for, time ne pecces, as much as we can. Let us endeavour that; let us not take away the first; if we can help it. But howsoever; let us establish the second, (Heb. 10.) let us not Heb. 10. 9 pass by, time quia peccaveris; be sure of that. Fac, fac, (cries S. Augustine,) do it, man, do it, any way: which way thou wilt, so one. Time ne pecces, if it be possible; this indeed, you ought to have done; venture for this a little; but howsoever, time quia peccaveris, by all manner means; and, not leave this, undone, (23. Mat.) Mat. 23. ●3. do not pass by, this. There are, that delight themselves in observing a composition in the soul, like to that, in the body; they compare our Hope in God, (hope, which is yet only, happiness in the egg, as S. Augustine calls it,) they compare the Christian man's hope, I say, to the liver, the shop and storehouse of blood: so Clemens Alexandrinus calls a Christians hope, (Sanguinem fidei) the blood of his faith; because, as that hope wasteth, so, his very faith, the vital part of his religion, doth decay. Now: as Hope, is the liver of the Soul: So, say they, is Fear, the lungs of the Soul; which cools and fans it, ever, and anon; and keeps Faith in a good temper; which else would be subject to strange heats, and passions; were it not, for this cooler, fear. I do bring you to your Puerilis; I do teach you, like little children, thus, the Psal. 34. 11. fear of the Lord: because, (I know not how, but, so it is;) this duty of fear, is much, of late, minished from among the Psal. 12. 1. children of men. Men are grown, me thinks, as if they were afraid, to fear. All their fear is struck inward, and gone to the heart; and, it is to be feared, there is not so much charity residing there, as will, foras mittere timorem, (1. john. 4. 18.) as will, drive out this fear again, either, into the leg, or knee; or any other part of the body; where it may be discerned. The, timearis, of the text, is not meant of any such invisible service. Will you see it is not? Look upon the Chalde Paraphrast; the word, there, for, timearis; is videaris; and so, a visible fear it should be, or it is not right. To audivimus, (in the Psalm) Psal. 47. 9 the Prophet joineth vidimus; So do we. Like as we have Heard, (for, hear it we may from every man. It is every man's Song, that, who will not fear thee O God? Apoc. 15. 4. as well, as Moses, and the Lambs: so that, Hear it, without doubt, we may; but, I wish, I might add) So have we Seen, also: for the world will but, partly 1. Cor. 11. 18. believe it, so long as in our ordinary service, and worship of almighty God, there is so little, or no sign at all of it, to be seen. It is abscondita Deo nostro, right. (Deuter. 29. 29.) Hidden things belong unto God. Our fear, 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 spared then spent. At the best, it is, hit, or miss, with us; fast, or lose, choose you whether; and, even in this sense, too, is his service perfect freedom. The Guest, in the Gospel, was cast into Hell fire, but, for his very garment. 'Twas not his inward demureness, could save him from outward darkness. Now. Let me ask a little? Doth God consider the raiment so precisely, without, so much, as looking after the body that wears it? Doth God so exactly censure the form, and the fashion of the one; and, will he not, the deportment, and behaviour of the other? Is not the body more than raiment, Mat. 5. 26. O ye, of so great faith? I will conclude. With my body, I thee worship, is not, only, the office and duty of the man unto 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 Paul (Ephes. 5.) I speak of Christ and the Church. I say, They both Ephes. 5. 32. require it; and, therefore, as we look to have our bodies, to be raised in glory, when they shall enter into joy: let us▪ sow them, first, in this dishonour; let us fall down with 1. Cor. 15. 43. them, and worship, when we come before him, in true reverence, and fear▪ Scientes igitur timorem hunc Domini, (as the Apostle, in the 2. Cor. 5. 11.) Knowing, The Cause. therefore, this fear of the Lord; that is, knowing, now, that thou art to be feared. It behooveth us in the next place, cogn●scere causas, to inquire after the cause, to look into the, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the quia, of this timearis, what that should be. Assure ourselves, we may, that, one there is. It is not, numquid gratis? (as the Devil said of Job,) what? do you think, that we fear God, for nought? truly, no. No job. 1. 9 causeless fear, this. Some Cause, or other, there is, out of all question; and we (lo) now, to inquire after it. And, to have found it, now, at length, And that a strange one. quia justitia, had been no great news. God's judgements usually, do cause fear; let it, once, come to, in eadem condemnatione, 1. not Judgement. let some common judgement be upon us, once, and then, an non tu times Deum? will be a question quickly stated with us; dost not thou fear God, that art under the same condemnation? (Luk. Luk. 23. 40. 23.) there is none, sure, but does. And, to speak but the sober truth, the world is come generally to this pass, that, it is not, (as in the Psalm,) thereafter, as Psal. 90. 11. a man feareth, so is thy displeasure; but, vice versa, quite and clean; thereafter, as thy displeasure is, so a man feareth; just so, and, no otherwise. Our fear goeth altogether, by his judgements; waxeth and waineth; cometh in, and goeth out, with them; keeps time, just, as they do. When Gods Judgements are upon us, then, who, so devout, who, so godly, as we? who does fear, and we do not fear? bring 2. Cor. 11. 29. us once under some affliction, some of God's Judgements; and then, straightway, a godly fear comes upon us, too, as pain does upon a woman in travail; (and, for the same reason, too) because, we know, that our hour, (the hour of john. 16. 21. affliction) is come. But, let that, once, pass from us; and, (lo) we are even, as quickly past all fear, too. We are, in this very thing, worse than the Heathens themselves. They are noted, so fare to have been more obsequious in the service of those Gods, that were most beneficial, and most merciful, unto them; that, the more gracious 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, (as is imagined by some) is Moses in the scripture, termed Deus Pharaonis, (not, Deus Aaronis, as Theodoret does corruptly read the place, against the very letter of the text; but, Deus Pharaonis) the God of Pharaoh; not, because he was more powerful, than the very Sorcerers Exod. 7. 1. were; they did hurt, as well as he could; but, because he was more pitiful; he did heal, again; and, that, they could not do. But, justitia, is not the quia of the text. 2 but Mercy. judgement, is not the cause we look for, and indeed; as for that fear, that is caused from that, it will, like fruit from a forced ground, never last long; fear, that is caused only, when judgement is upon us, is, commonly, fear, that may endure for a Psal. 30. 5. night, but joy cometh again in the morning; it is fear, of no long continuance; it will not stick by us. But, when, Mercy, is on them that fear him: when the timearis hath propitiatio, for the quia: that fear endureth (as it followeth in the Magnificat) throughout all generations. And this mercy of God, is the very quia, the cause we look for; (although, yet, we do not, I believe, think ourselves very happy in finding out, such a Cause, as this: we had rather have found it, any thing, than mercy; especially, such a mercy, as we are like to find of it.) FOR, mercy is it? why! of what sort? There are in God a multitude of And that no Common mercy. mercies. All the ways of God (saith the 25. Psalm,) are mercy: so that, we cannot set our foot, but, upon some, or other. In the very describing of them, we may say, as jacob in respect of his deserving of them, we are less than 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 jeremy confesses it a mercy, nay, for, misericordiae, for, more than one too, for, mercies, in the plural, only this; that they were not consumed. Lam. 3. 22. And, it is an act of mercy in God▪ too, sometimes, when he does punish; when, he takes away the wicked man, that, he may not go on, in wickedness. So, the reason, why God smote the first borne of Egypt, and slew mighty Kings; is given up to be, for his mercy, (in the Psalm:) Psal. 136. 20. no other cause, but that. So, in another Psalm, the Prophet does reckon punishing, as a kindly effect of God's mercy. Thou forgivest them, (there is, mercy:) and what then? and, yet, punished'st their inventions, (in the 99 Psalm, at the eight verse.) You see, with God, there is forgiving, even, in punishing. Such Acts, as these, are works of mercy, all; but, kind of night-workes; somewhat darkened, and obscure: when, after this manner, God is pleased, to be merciful unto us; we may well pray him, withal, to show us the light of his countenance, (as it follows in the Psalm;) Psal. 67. 1. for, without some such Candle, little, or, no mercy at all, in such pieces of work, as those, will be discerned; God's mercy, there, like jacob, with the ruff hands of his brother Esau, is so coarsely apparelled; that, she is mistaken, and passes for his justice.. So; no wonder, if she produce fear: 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 dark, but, one of his tender mercies. disputable mercy; but a mercy that breaks forth as the noon day, (in the Psalm,) Psal. 37. 6. every man may discern it to be mercy. It is that, which consists in the remission, and forgiveness of all our sins. 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 have mercy, and to forgive, mercy, newly 2. but, the act itself. Forgiveness. upon the rising: but, it is propitiatio; it is mercy▪ actuated, mercy that melts, from the bowels of God's mercy; the very act of forgiveness; mercy, upon the running. I do omit, here, that some observe, in this word propitiare, there is propè, and ire; that, this mercy is such a mercy, whereby God draws nigh, and comes near unto the soul: which, they conceive one degree (at least) in the elevation. But, I do not find, that Gods drawing nigh, or coming near, is always used in the holy Writ, for a signum in bonum; for, some token showed upon us, for good. Psal. 86. 17. Not, ever, a sign of mercy, that. The words, in the Venite exultemus, which we read, offensus fui, thus; Forty years long was I vexed, (or angry) with this generation; have most of the ancient read, proximus fui, thus; forty years long was I nigh unto this generation. And, even to this day, not, the mercies of God, usually, but his judgements, are called, by the name of Visitations; so not, always, mercy, in drawing near, or coming nigh unto us. 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 mercy of the text, proceeds; is seldom, or never, used, but, with opposition to another word, of the same Characters, but, inverted 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 down from heaven, by repentance, and showing mercy unto our poor brethren. (That, indeed, is a common illex misericordiae Dei, (as Tertullian calls it.) when, we show mercy, to the poor, here; we do, so, imitate the mercy, that is in our God; we are merciful, so Like, as our father in heaven, is merciful; that, God's mercy cometh Luke. ●. 36. down presently unto us, as birds do unto a call; and, we lay hold upon her.) No such mercy, this; but, a mercy, that comes (as we say) without calling. A misereri; a mercy, that steps in, of her own accord, to save us: when it should have been, an exeidere; when we deserved, rather, to be cut off in the midst of all our sin and iniquity: when, we were at that pass, between God and our souls, as the Jews were, with our Saviour; let him deliver them, if he will have them: for, Mat. 27. 43. as for liberavi animam meam; as, for delivering our own souls, that, we never, so much as, think of; but, let them, (as we say) sink, or swim. ANd, yet; for all this mercy of his; mercy, which we did not deserve, Yet, a Cause. (that is nothing.) Nay; mercy, which we did despise, never so such as sought after, (that is more.) Yet, (lo) for all this mercy, let us not castout fear. We must 1. john. 4. 18. fear, still. And, that is strange indeed; somewhat, it goes, (or, I am mistaken) against the grain of this age's devotion Is a Psalm of mercy, turned up? does God mercifully forgive the sins of his people? Is it once, propitiatio apud te? why! what then follows, as the first lesson in our ordinary service, but— Caenabis apud me. Come; let us eat and drink; to morrow shall be as yesterday, and much better. Is it once, O Son of David have mercy upon us? we think presently, that both now, and ever, must needs follow, as it doth in the versicle:) and so, the care is taken. As, for timearis; let that be, where it will: certainly, (as Abraham said, once) It is not, in this place; That is Gen. 20. 11. evident. Nor, is it a mean stratagem, this, of Satan; thus, to separate those, whom God Mat. 14. 6. hath joined together, namely, mercy and fear. His Kingdom hath stood the longer, for this division. Those two luminaries, Mark. 3. 24. that govern the day of our salvation, (our repentance) and, should, ever be in conjunction, does he divide, into their several quarters. Hath the moon, her appointed seasons? is it in mercy? why, then; the sun knoweth his going down, (in the Psalm,) it is, out Fear, strait. Is it, he Psal. 104. 19 must increase? (as it was, with the Baptist and our Saviour.) Is it, in Fear? why! then, it is, I must decrease; it is, out Mercy, john. 3. 30. strait. And, so, we cast out devils, in the name of Belzebub; one evil, with an other, Mat. 12. 24. worse than that. There were one sort of Heretics in the Primitive Church, that, did teach; that, man could commit some sins, which could not be forgiven. Novatus, from whom the Novatiani, or Cathari descended, Montanus long before him, (according to Jerome) and others, did so. They excluded mercy. And, there were another, that taught, that, no sin whatsoever could endanger the state of him that was justified and Predestinated by God. The joviniani; the Beguardi and the Beguinae; and others, whom, from their opinion, they called Praedestinati, did so. They excluded fear. (And, it is thought, from that one Pinnacle of the spiritual temple, Predestination, the devil hath cast down too Mat. 4. 6. many, that, heedlessly walk upon it.) But, what do we raking up old errors, out of their forgotten dust? have not we, even to this day, such an Eccles. 5. 12. evil, under the Sun? It is, with mercy and fear, (as, with the child;) neither mine 3. Kings. 3. 26. nor thine; but, let it be divided. Mercy, all, or else, all fear; when, indeed, repentance should be compounded out of both. See you some, that pour themselves out into all uncleanness; that accustom their tongues to execrations and fearful oaths, more, like speeches, then like sins? whose throats, indeed, are open Sepulchers, where, Christ jesus himself, with his fresh bleeding wounds, is, (not, after three days,) but, daily, yea, and hourly compelled to an unwilling resurrection? See you some, whose whole discourse is so larded with obscenity and wantonness, ut verear ne aliquorum castior incestus fiat, quam horum pudicitia, ('tis Origen, upon the incestuous daughters of Lot:) that, it may be feared, that, even the sin of some, is more chaste than their innocence? A little, timearis, would do well with them. If they were cast into a fear, a little, they would do well: but, they will none. Oh! john. 11. 12. no fear, they; for fear of a stitch, and gripe in the conscience. It comes, commonly, with a fear; they like it not: give them mercy, even, for ever and ever. You shall never satisfy them with mercy, (much less, and that, soon; in the Psalm) whilst, taking Psal. 90. 14. in mercy, all their life time long, and never unloading any, either, at their hands, in alms and charity; or, at their very mouths, till the hour of their deaths, when they come forth with a formal miserere, (against the will of the Prophet,) In the mercy of the most Highest Psal. 21. 7. they do miscarry. See you some other (few, I grant, yet, some) that stretch and strain their Conscience, above the key; (for, according to that of the Canons, that Conscientia, is no more, but, Consonantia animae cum Deo,) and, still fear, it is of too low a pitch? See you some, that cannot allow themselves that, which the word of God, doth? that, are, so a Law unto themselves (as the Apostle speaks of the Rom. 2. 14. Gentiles:) that, they do arraign and condemn in themselves, that, which, the law of God, would not? men, that do fear, nay; all, their very best works job. 9 28. too? Sad, melancholy souls! some drops of mercy would do well with them, but, alas, they dare not lift up their eyes; they dare not, so much, as, look up to receive them. Ips● si cupiat Salus— if that Mercy, herself, should come down from heaven, to have mercy upon them; they would, (like Adam, in the garden) hide themselves from her, they are so afraid. (Gen. 3. 10.) Of the two, our age is deepest in the first extremity. We sing of mercy, all of us. Psal. 101. 1. Let us have but a sight of her, and she is our own. Commonly, indeed, the verb that goes along with mercy, is, ostendo; as, O Lord, show thy mercy upon us; in the versicle. Show us thy mercy, O Lord; (in the Psalm▪) And showeth mercy unto Psal. 85. 7. thousands, in the commandments. Mercy, is only shown. It is, ostend & sufficit, (as with Philip, concerning the Father:) Only show us this Mercy, and it john. 14. 8. sufficeth. If we but see her, we overcome her, too, strait. But, Fear goes with a docebo. Fear is taught, and taught again; and we cannot skill i●. At, si dominus, we are all good; we can say, Lord, Lord; we Mat. 25. 11. can cry you Mercy, as often as you will; but, ubi timor? Where is fear, that is joined with it? (1. Mal. 6.) what is become of that? We observed, before, unto you, that, in, timearis, in fear; there was the Holy Ghost; and then; sure, it is with us, as it was with them, in the Acts; We Acts. 19 2. have not so much as heard, whether there be any Holy Ghost, whether, there be any such thing, as fear is, yea, or no. Non recepimus 2. Tim. 1. 7. spiritum timoris, indeed; we have received no such Holy Spirit, yet, nor care we for receiving it, at all. As the world now goeth; it is, Omnia vincit amor— love, only love, is all in all; that, only, now, is in fashion, as the sole cognizance of the Gospel: fear, like a superannuated livery of the Law, is clean worn out of request. Of, amor, as much, as you will; love, pure love; to love God, they will be contented, with all their Luke. 10. 27. hearts. But, take heed of. — plena timoris, (in the same verse.) No fear; if you love us, take heed of that. But, let me tell you. Those fruits of repentance, Mat. 3. ●. the Baptist speaks of, never come kindly forth; never have perfect colour, on both sides; when, these two, mercy, and fear, are not graffed, and inoculated, the one in the other. When both of them, are mingled together, then, they make the cup of salvation, fittest to be taken. Not fear alone: then, would the drink be so waterish and small, that it would yield no comfort. Nor mercy alone: then, it would be too strong: fume it would into the brain, and, possibly, take away the sense of sin: but, mercy and fear, both: let them meet together, Psal. 85. 10. let them kiss 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 1) This, too, is the Cup of the new Testament, Luk. 22. 20. drink ye all of this. And; even from the beginning, it was so. Mat. 19 8. The Law (you remember it) carried terror in her face: for fear, all, she. the people trembled: the mount quaked: not any Service, there, but, upon the shaking-stop: all, to see too, was full of horror, full of fear: not the least hope of any mercy to be looked for, there. Now, the Law is called the Law of Moses, ever 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 itself, that spirit of fear. Again. To the Ark, there belonged a Propitiatory, or Mercy-seat, made of pure gold. (Aquinas, by lapse of memory, calls 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 parcel mercy in the very Seat of mercy; at the least, no mixture, no ingredience of fear. And, yet, to the mercy-seat, there belonged two Cherubins; and the Cherubins, are of that society that use to cover their faces, for fear, when they come Esay. 6. 2. before God. So: there is not, all mercy, even, in the seat of mercy; even there, there is a mixture of some fear. And, in the volume of God's book, they are ever, thus bound up together. It was Peter's error, that, to be given to too much unnecessary building; he wished not what he said, says Origen, because he talked of building three Tabernacles, for the Law, the Prophets, and the Gospel; Moses, Elias, and Christ; that do lodge best together, in one. Let us beware of that; not erect sever all Tabernacles for mercy, and fear; that must habitare in unum; like brethren, (in the Psalm;) Psal. 133. 1. dwell together in unity. It is, I know; an usual thing amongst us, when we see mercy, like the prodigal in the Gospel, è longinquo, a great Luk. 15. 20. way off; when, we scarce plainly discern that it is mercy; why, presently the whole country comes out, and desires Fear, that he would departed out of Mat. 8. 34. their coasts. We think, we do, 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 fear, be thought worthy, to come under the roof, M●●. ●. ●. where her honour dwelleth. Take heed of that. 'tis not good straining compliments with God: to be too provident, forsooth, of his honour. Let me tell you. Heresy, was never so dangerous to the Church, as then, when it got some respect, or other, to God's glory; or honour, for the spring, that gave it motion. The downright Arrians did lesse hurt, that denied the divinity of the Son, because they would not believe it; then, those, whom Origen speaks of, that, in eivility, would deny the Godhead of the Son, to the glory of the Father▪ they thought it no small wrong to him, if the Godhead were made common. They, that denied our Saviour Christ, to be perfect Man, only, because they would be perverse; were not so incorrigible in their opinion, as those, S. Ambrose speaks of; that were worse provident; that, would not acknowledge him to be perfect man, for fear of subiecting him to concupiscence; to which, the nature of man is subject. But, take heed of that. The ways of God are smooth and equal enough; let not the reason and providence of man, think to pave them. If God, will have mercy and fear to kiss, (as you see, he will) let not man, in the kiss, betray either. For, if Fear be once crucified; if that fear once suffer without the gates: mercy will quickly betake herself to a Tree; and lose her Bowels. This▪ when it is misericordia super And that, 1. quia apud te. nos; mercy, that is lightened upon us: not, to let go fear, then. But, it is but, apud te, in the text. She, is yet, with him, and; we may well, fear. In hhimmeka it is true, there is, as much, as in promptu; it is a sign mercy is in readiness to come, upon us; 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 choose, whether, she shall come, or not if he will that She tarry till thou come to john. 21. 22. fetch her, what is that, then, to thee? But, come she will; that, we are sure of God will not show his Mercy to us; 2. quia propitiatio. and, then withdraw it again, but, upon us. So, that, 〈◊〉 or Iai●●; ha●e it we shall; that is certain. And, what shall we have 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 john 6. 9 that satisfy the multitude of our sins? He that hath it, will have none to spare for others; ne fortè non sufficiant nobis & vobis; lest peradventure, there be● not enough for us, and for you. Mat. 25. 9 St Ambrose, has a note; that, when God bade our first Parents eat of every Tree in the Garden; he spoke in the singular: de omni ligno edes. But, when he forbade them the Tree, in the midst of the Garden; he spoke in the plural; non edetis; because (says Ambrose) Good, being simple and uniform; Gods precepts, which command it, are, commonly, so, too: but, Evil, being various, and of sever all kinds; his Probibitions, against them, are accordingly. He would have set no such stamp upon God's Mercies. The more, the better, they. He, that hath but one sin, (the Prophet. David, had no more:) may spread it, so fare, with circumstances; as, Adultery, with Murder; that, he shall need a Multitude of mercies to cover it. Psal. 51. 1. And; happy man be his dole, whose sin is Psal. 32. 1. Covered, so. Now, there is (I know) a Mercy, one single mercy; that, endureth for ever, (in the Psalm.) And, such a mercy (although but one,) would secure us; we should not need to Fear. If we were sure, this mercy, though, but One mercy) would follow us all the days of our life, all were Psal. 23. 6. well: then, we might bring our days 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, never fear at all. But, for the elects sake, as our Saviour 3. quia est. speaks, (and, that word, Est, is the word of the Elect: as for Sinners, they are not, properly, said to be: so saith Origen, when the Apostle says, that, God hath chosen the things that are not, he doth mean 1. Cor. 1. 28. sinners: because (saith he) peccatores non computantur Esse.) I say, because of that word, est, (as it follows in the Gospel) Mar. 13. 20. those days are shortened. That great cloud is, now, become no bigger than a man's 1. Kings. 18. 44. hand: this mercy (alas) only, is, Now: you may, but pass by it, and (lo) it is gone; the place thereof will no more be Psal. 37. 37. found. Now, it is a day of mercy: we know not how soon the weather may change: and, according to the providence of the very Proverb, it is good, still, to fear the worst. Some, among the Rabbins, observe, 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 fear of Isaac, who Gen. 31. 42. was yet living; to show, that so long as we are in this world, he that now standeth, should fear, lest he fall. The mercies 1. Cor. 10. 12 of God, are not for lives. He does not entail Salvation, upon his children, as, the land of the living, so; but, that, Psal. 26. 13. our prodigal presumption, may cut it off. If we would be secure of heaven; let us, take heed of security; and, we may. Ad securitatem quid superes●, nisi, ut in virtute timeatur; according to that of Gregory. There is nothing, keeps us, more, from being secure of our Salvation; then, that thinking of ourselves, secure. It is not good, in this respect, to put our whole trust and confidence in his mercy, (as we say in our common Prayer) but, (as job speaks) job. 4. 6. rather, in our own fears. In this case, the mercies, even, of the godly themselves, as well, as, those of the wicked, are cruel. Prov. 12. 10. I will end, with the words of the Collect; (the Collect, for the second Sunday after Trinity.) Lord▪ make us to have a perpetual fear and love of thy holy name: (Such a fear, as may consist with love, too; not a fear, of thee; but, a fear, to fall from thee.) that so, loving thee, for thy love to us, (that is) for thy judgement upon us, (for thou chasticest every one whom thou Heb. 12. 6. lovest:) and fearing thee, for (that for the which, thou art to be feared) thy mercy; even, when thou dost forgive us; we may, whilst we are in this world, so fear our blessedness, that, in the next world, we may be blessed for that fear. Send this fear, O God, down into our hearts; and, hear us for his sake, who, was heard himself, in that, he feared, thy blessed Son Our Saviour, (the conduit-pipe of all thy mercy,) jesus Christ our Lord. To whom, with Thee and the Holy Ghost, three Persons, and one God; be ascribed etc. FINIS. OXFORD ¶ IMPRINTED by john Lichfield Printer to the UNIVERSITY. ANNO. M▪ DC. XXXIV.