The copie of the sermon preached before the Vniversitie at S. Maries in Oxford, on Tuesday the XXIV. of Decemb. 1633. By Tho. Browne, one of the students of Christ-church
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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;
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;
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but, in Pauxillo reliqui: Some small leauing of vs, for a moment: but, when he visits, againe, 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,
but, in Pauxillo reliqui: some small leaving of us, for a moment: but, when he visits, again, 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, 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. In, Apud te, they find the Father. 2. In, Propitiatio, the Sonne:
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, Propitiation, the Son:
ipse est Propitiatio, (in the 1. Iohn 2. 2.) he is the Propitiation for all our sinnes; 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.)
ipse est Propitiation, (in the 1. John 2. 2.) he is the Propitiation for all our 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. Isaiah 18.)
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.
In, Propitiation, there is the Sacrament of the Altar, Blood: for, Propitiation is, per fidem in Sanguine, in thee. 3. Rom. 25. Through Faith in his Blood. There, you have One Sacrament.
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 Psalme.
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, does Super exaltare iudicium: Exalt herself against Judgement, in the 2. James 13. Above all his works, •he• as it is in the Psalm.
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. (tis S. Augustine.) There is a Descent made to Feare. And, the Apostle,
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. Isaiah. 2. A Sapientia Descendit ad Timorem. (this S. Augustine.) There is a Descent made to fear. And, the Apostle,
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 Misericordiarum, the God of Mercie Of the other part, Feare; he pertaked as Man. For, in the daies of his flesh, that is,
but (Low minded, that is, but) fear. There, you have another part, the part Below, Ne•• ▪ III ▪ Here is, Thee & Thou, christ our Saviour, that was both God and Man: and so, Medius vestrûm, in thee. 1. John. 26. There you have the Third part, the Mean, or Middle. part, Mese. Of the one part, Mercy, he partaked as God; and is styled so, in Nehemiah, Deus Misericordiarum, the God of Mercy Of the other part, fear; he partaked as Man. For, in the days of his Flesh, that is,
because of that, Feare. There is Cause, in That. 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, fear. There is Cause, in That. Quia Propitiation. When it does lighten, It is but One Single Act of Mercy. It may Lighten, and Lighten beside us And,
as the Psalmist speaks of Righteousnesse, be turned into Iudgment: (in the Psal. XCIV.) And because of That, Feare. In that, there is most Cause of all.
as the Psalmist speaks of Righteousness, be turned into Judgement: (in the Psalm XCIV.) And Because of That, fear. In that, there is most Cause of all.
what doth hinder you to be baptised? I am readie with my, Timearis, with my water; not with water which is Afraide, (as it is in the LXXVII. Psal.) But, with water which, it selfe, is, Feare: the first particular to be considered in our Order.
what does hinder you to be baptised? I am ready with my, Timearis, with my water; not with water which is Afraid, (as it is in the LXXVII. Psalm) But, with water which, it self, is, fear: the First particular to be considered in our Order.
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;
And chiefly, in the Glorious, and most Blessed Virgae Marry, Mother of God, who, as about this time, brought forth her First born Son, Iesu christ our Lord. In;
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for our Election, Creation, Redemption, Vocation, Iustification, Sanctification, in some weake measure in this life, and Hope of Glory in the life to come.
for our Election, Creation, Redemption, Vocation, Justification, Sanctification, in Some weak measure in this life, and Hope of Glory in the life to come.
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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,
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 National or Local. As well,
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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:
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 Seventh, and Elizabeth his Wife:
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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 Edward the Sixt, Queene Mary, Queene Elizabeth, King Iames, of blessed memory ▪ And, our present Gratious Soveraigne, the King.
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 Sixt, Queen Marry, Queen Elizabeth, King James, of blessed memory ▪ And, our present Gracious Sovereign, the King.
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;
And, in PRAYER, not for our selves 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;
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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 it may please him, so to Bless unto him, his virtuous Lady the Queen, the Prince, the Lady Marry, the young Duke, his royal Progeny, with the Princess Palatine, his only Sister, and her Issue:
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;
FOR, the lords Spiritual, and Temporal, and the rest, of his Majesties most Honourable Privy Council. FOR, the Nobilt, Magistracy, Gentry, and Commonalty of the Land;
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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,
both the Archbishop's, 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 Maiesties Councelours of State, Our Honourable Lord and Chancellour; FOR the right worshipfull his Vicechancelour, FOR all the Doctors ▪ both the Proctors;
and Metropolitan of all England, One of his Majesties Councillors of State, Our Honourable Lord and Chancellor; FOR the right worshipful his Vice-chancellor, FOR all the Doctors ▪ both the Proctors;
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all Heads of Colledges and Halls, particularlie, for the worthy Deane of Christ-Church; the Prebendaries, Students, and euerie member of that, or any other Societie;
all Heads of Colleges and Halls, particularly, for the worthy Deane of Christ church; the Prebendaries, Students, and every member of that, or any other Society;
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when they heare of our Conversations, and receaue a greater foyle from them, then, from our Controversies. FOR, all Iewish and seduced Romish Proselytes;
when they hear of our Conversations, and receive a greater foil from them, then, from our Controversies. FOR, all Jewish and seduced Romish Proselytes;
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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.
That it may please him, so, to let them see, and understand the Mysteres of their Salvation, that we, being all reduced to one Faith, under one Shepherd of our Souls, may with joyfullnesse expect the coming of the Son of Man, in the Clouds, to Judgement.
and heare that his most joyfull voyce, Come vnto me O yee that be blessed of my Father, and possesse the Kingdome which is prepared for you, from the beginning of the World.
and hear that his most joyful voice, Come unto me Oh ye that be blessed of my Father, and possess the Kingdom which is prepared for you, from the beginning of the World.
so, that, to begin wisely, no such Beginning as with It. There is an Epistle in Bernard (the 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.
so, that, to begin wisely, no such Beginning as with 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, begins with Timorem Domini, for the compliment of Salutation.
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 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.
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 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 First-Fruites of Wisdom, (that is) Best. First, and Best, both.
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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:
They have a Proverbial saying in the Pirke Alto, 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:
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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:
As Church discipline is Retinaculum Fidej, (this Cyprian so calls 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 checke, and turne her about, when shee is in the wrong. It keeps her right: therefore, the Prophet (in the 111. Psal.) speaking of the Feare of the Lord; addeth, at the 10. Verse.
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. Psalm) speaking of the fear of the Lord; adds, 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.
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.
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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,
among all the Affections, fear, was (as it is in the verse,) Primus in Orbe — the very First Passion in the world, that we read of, that ever showed it self,
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;
was a speech, oft in the Mouth of our Saviour.) fear, is, electae mentis praeparata Purgatio, (as Basil, and Gregory calls it.) the Purge, that being, before, taken down 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, is magister salutis, (as Gregorie Nazianzen calls it) the Reader, or Lecturer that must expound it.
does 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. Hebrew) fear, is magister Salutis, (as Gregory 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 me, could the Eunuch say to Philip. So, that, euery way, Feare is before Faith;
And, there must be an Instructer before a man can Learn. How can J understand except that Some man guide me, could the Eunuch say to Philip. So, that, every Way, fear is before Faith;
They beleiue and tremble. With the Christian, as with the Apostle, that is not first which is Spirituall, (Faith) but that which is Naturall, (Feare.) As in the last, so it must bee in the first resurrection, too.
They believe and tremble. With the Christian, as with the Apostle, that is not First which is Spiritual, (Faith) but that which is Natural, (fear.) As in the last, so it must be in the First resurrection, too.
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Now As there was in the Prophet Dauids time, generatio querentium, A Generation 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;
Now As there was in the Prophet David time, generatio querentium, A Generation 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, 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,
but, it is, vbi non erat Timor. They Are afraid, still where no Fear was. (14. Psalm 9.) Set there timearis upon the right Tu, and that is, Tu autem Domine; let it be God, either as in himself, and his observance; or,
as farre as a man may iudge, there is no Feare of God before their Eies. Set there timearis but vpon a wrong Tu, as, Tu qui destruis Templum, in the Gospell, or the like;
as Far as a man may judge, there is no fear of God before their Eyes. Set there timearis but upon a wrong Tu, as, Tu qui destruis Templum, in the Gospel, or the like;
Let the great Temple be Destroyed, (that indeed 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.
Let the great Temple be Destroyed, (that indeed 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 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,
They gave him not the Shape of a Man, so ordinarily, till After the Sixt General Council.) And, through the inverted Perspective of this their Fear, that, which is but a Lamb, no more,
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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,
Doe but white the Doors of a Church, and you shall have them (as they were in the 20. of John. 19.) Fores clausae; Doors, that may be shut up for any of our Disciples, that will assemble there together. And, I do not think,
To order, therefore, this our Feare aright: (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,
To order, Therefore, this our fear aright: (for, according to that of Bernard, Nil sunt Virtues 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,
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 (wee spake of) and our next particular, Thou. Vt timearis. &c. therefore shalt Thou.
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 thee, be Feared; the Object (we spoke of) and our next particular, Thou. Vt timearis. etc. Therefore shalt Thou.
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.) They came, to their next mansion, at Thare; (and, Thare, is as much as depulsor, or abactor, saies the father;
And, S. Jerome notes the same, upon the removes of the children of Israel. When they removed from Thaar (and Thaar, is that, quod, pauorem Better 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 Come, to their next mansion, At There; (and, There, is as much as depulsor, or abactor, Says the father;
The second is, from 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.
The second is, from 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.
Time, ne pecces; there is feare, volley, feare, aboue line; feare, that neuer touches the ground; time quia peccaueris, that is, feare, onely, at the rebound: neuer, without some fault before it.
Time, ne Pieces; there is Fear, volley, Fear, above line; Fear, that never touches the ground; time quia peccaueris, that is, Fear, only, At the rebound: never, without Some fault before it.
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, quia peccaueris; that is Fear, only, like the second Myrrh, that flows, indeed, (Says the Naturalist,) but, not before incision; it must smart, First.
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;
Fear, that is the plaster, After it. Now: frail and feeble though our nature be; let us bid for, time ne Pieces, as much as we can. Let us endeavour that;
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;
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 men hope, I say, to the liver, the shop and storehouse of blood: so Clemens Alexandrian calls a Christians hope, (Sanguinem fidei) the blood of his faith;
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 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,
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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.
as will, foras mittere timorem, (1. John. 4. 18.) as will, driven 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.
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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.
and worship of almighty God, there is so little, or no Signen At all of it, to be seen. It is abscondita God nostro, right. (Deuter 29. 29.) Hidden things belong unto God.
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as if God required that, too, only, in the inward parts. As, for outward worship, it is, better spar'd then spent. At the best, it is, hitt, or misse, with vs;
as if God required that, too, only, in the inward parts. As, for outward worship, it is, better spared then spent. At the best, it is, hit, or miss, with us;
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.
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.
as looking after the body that weares it? Doth God so exactly censure the forme, and the fashion of the one; and, will he not, the deportment, and behauiour of the other? Is not the body more then rayment, O yee, of so great faith? I will conclude.
as looking After the body that wears it? Does 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 then raiment, Oh ye, of so great faith? I will conclude.
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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 them,
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 fallen down with them,
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, NONLATINALPHABET the quia, of this timearis, what that should be.
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 thee, the quia, of this timearis, what that should be.
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 a man feareth, so is thy displeasure;
And, to speak but the Sobrium truth, the world is come generally to this pass, that, it is not, (as in the Psalm,) thereafter, as a man fears, so is thy displeasure;
When Gods Judgments are vpon vs, then, who, so deuout, who, so godly, as we? who does feare, and we doe not feare? bring vs once vnder some affliction, some of Gods Judgments; and then, straight-way, a godly feare comes vpon vs, too,
When God's Judgments Are upon us, then, who, so devout, who, so godly, as we? who does Fear, and we do not Fear? bring us once under Some affliction, Some of God's Judgments; and then, straightway, a godly Fear comes upon us, too,
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(and, for the same reason, too) because, we knowe, that our houre, (the houre of affliction) is come. But, let that, once, passe from vs; and, (lo) we are euen,
(and, for the same reason, too) Because, we know, that our hour, (the hour of affliction) is come. But, let that, once, pass from us; and, (lo) we Are even,
and hence, (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;
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;
feare, that is caused only, when Iudgment is vpon vs, is, commonly, feare, that may endure for a night, but ioy commeth againe in the morning; it is feare, of no long continuance;
Fear, that is caused only, when Judgement is upon us, is, commonly, Fear, that may endure for a night, but joy comes again in the morning; it is Fear, of no long Continuance;
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.)
yet, we do not, I believe, think our selves very happy in finding out, such a Cause, as this: we had rather have found it, any thing, then mercy; especially, such a mercy, as we Are like to find of it.)
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 mercies.
but, upon Some, or other. In the very describing of them, we may say, as Iacob in respect of his deserving of them, we Are less then the least of his Mercies.
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:) 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.
So, the reason, why God smote the First born of Egypt, and slew mighty Kings; is given up to be, for his mercy, (in the Psalm:) no other cause, but that. So, in Another Psalm, the Prophet does reckon punishing, as a kindly Effect of God's mercy. Thou forgavest 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.
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;) for, without some such Candle, little,
but, kind of night-works; 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;) for, without Some such Candle, little,
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But, the mercy of the text, is no darke, disputable mercy; but a mercy that breakes forth as the noone day, (in the Psalme,) every man may discerne it to be mercy. It is that, which consists in the remission,
But, the mercy of the text, is no dark, disputable mercy; but a mercy that breaks forth as the noon day, (in the Psalm,) every man may discern it to be mercy. It is that, which consists in the remission,
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 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.
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 upon the rising: but, it is Propitiation; it is mercy ▪ actuated, mercy that melts, from the bowels of God's mercy; the very act of forgiveness; mercy, upon 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 neere vnto the soule:
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 High, and comes near unto the soul:
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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,
which, they conceive one degree (At least) in the elevation. But, I do not find, that God's drawing High, or coming near, is always used in the holy Writ,
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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.
but his Judgments, Are called, by the name of Visitations; so not, always, mercy, in drawing near, or coming High unto us But, that, only, by the Way.
let him deliuer them, if he will haue them: for, as for liberaui animam meam; as, for delivering our owne soules, that, we neuer, so much as, thinke of;
let him deliver them, if he will have them: for, as for liberaui animam meam; as, for delivering our own Souls, that, we never, so much as, think of;
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 feare, still. And, that is strange indeed;
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 Fear, still. And, that is strange indeed;
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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!
somewhat, it Goes, (or, I am mistaken) against the grain of this ages devotion Is a Psalm of mercy, turned up? does God mercifully forgive the Sins of his people? Is it once, Propitiation apud te? why!
to morrow shall be as yesterday, and much better. Is it once, O Sonne of Dauid haue mercy vpon vs? we think presently, that both now, and euer, must needs follow,
to morrow shall be as yesterday, and much better. Is it once, Oh Son of David have mercy upon us? we think presently, that both now, and ever, must needs follow,
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thus, to seperate those, whom God hath ioyned together, namely, mercy and feare. His Kingdome hath stood the longer, for this diuision. Those two luminaries, 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;
thus, to separate those, whom God hath joined together, namely, mercy and Fear. His Kingdom hath stood the longer, for this division. Those two luminaries, 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;
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.
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.
They excluded feare. (And, it is thought, from that one Pinacle of the spirituall temple, Predestination, the diuell hath cast downe too many, that, heedlesly walke vpon it.)
They excluded Fear. (And, it is Thought, from that one Pinnacle of the spiritual temple, Predestination, the Devil hath cast down too many, that, heedlessly walk upon it.)
Mercy, all, or else, all feare; when, indeed, repentance should be compounded out of both. See you some, that poure themselues out into all vncleanesse;
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;
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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,
that accustom their tongues to execrations and fearful Oaths, more, like Speeches, then like Sins? whose throats, indeed, Are open Sepulchres, where, christ Iesus himself, with his fresh bleeding wounds, is, (not, After three days,) 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,
and hourly compelled to an unwilling resurrection? See you Some, whose Whole discourse is so larded with obscenity and wantonness, vt verear ne aliquorum castior incestus fiat, quam horum Chastity, (it's Origen, upon the incestuous daughters of Lot:) that, it may be feared, that,
giue them mercy, euen, for euer and euer. You shall neuer satisfie them with mercy, (much lesse, and that, soone; in the Psalme) whilst, taking in mercy, all their life time long,
give them mercy, even, for ever and ever. You shall never satisfy them with mercy, (much less, and that, soon; in the Psalm) while, taking in mercy, all their life time long,
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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,
See you Some other (few, I grant, yet, Some) that stretch and strain their Conscience, above the key; (for, according to that of the Canonas, that Conscientia, is no more,
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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,
but, Consonantia Spirits cum God,) and, still Fear, it is of too low a pitch? See you Some, that cannot allow themselves that, which the word of God, does? that, Are,
so a Law vnto themselues (as the Apostle speakes of the Gentiles:) that, they doe arraigne and condemne in themselues, that, which, the law of God, would not? men, that doe feare, nay;
so a Law unto themselves (as the Apostle speaks of the Gentiles:) that, they do arraign and condemn in themselves, that, which, the law of God, would not? men, that do Fear, nay;
Mercy, is only showne. It is, ostende & sufficit, (as with Philip, concerning the Father:) Only shew vs this Mercy, and it sufficeth. If we but see her, we overcome her, too, straight.
Mercy, is only shown. It is, ostend & sufficit, (as with Philip, Concerning the Father:) Only show us this Mercy, and it Suffices. If we but see her, we overcome her, too, straight.
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but, upon the shaking-stop: 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:
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:
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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.
Some mercy mingled, with the Law it self, that Spirit of Fear. Again. To the Ark, there belonged a Propitiatory, or Mercy-Seate, made of pure gold.
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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 before God. So:
yet, to the mercy-seat, there belonged two Cherubim; and the Cherubim, Are of that society that use to cover their faces, for Fear, when they come before God. So:
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;) dwell together in vnity. It is, I know;
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 One; like brothers, (in the Psalm;) dwell together in unity. It is, I know;
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an vsuall thing amongst vs, when we see mercy, like the prodigall in the Gospell, è longinquo, a great 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 their coasts. We thinke, we doe, a little, despise the riches of his Mercy,
an usual thing among us, when we see mercy, like the prodigal in the Gospel, è longinquo, a great Way off; when, we scarce plainly discern that it is mercy; why, presently the Whole country comes out, and Desires fear, that he would depart out of their coasts. We think, we do, a little, despise the riches of his Mercy,
as the Apostle speaks, (for, that is the very best I can make of it,) if that feare, be thought worthy, to come vnder the roofe, where her honour dwelleth. Take heed of that.
as the Apostle speaks, (for, that is the very best I can make of it,) if that Fear, be Thought worthy, to come under the roof, where her honour dwells. Take heed of that.
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;
or other, to God's glory; or honour, for the spring, that gave it motion. The downright Arians did less hurt, that denied the divinity of the Sonnne, Because they would not believe 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,
then, those, whom Origen speaks of, that, in eiuility, 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,
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.
that were Worse provident; that, would not acknowledge him to be perfect man, for Fear of subjecting him to concupiscence; to which, the nature of man is Subject.
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.
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.
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then, we might bring our dayes to an end, indeed, like a tale that is told, (as the Psalmist speaks,) that is, with pleasure, pastime, and delight: and, neuer feare at all.
then, we might bring our days to an end, indeed, like a tale that is told, (as the Psalmist speaks,) that is, with pleasure, pastime, and delight: and, never Fear At all.
But, for the elects sake, as our Sauiour 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 sinners: because (saith he) peccatores non computantur Esse.) I say,
But, for the elects sake, as our Saviour speaks, (and, that word, Est, is the word of the Elect: as for Sinners, they Are not, properly, said to be: so Says Origen, when the Apostle Says, that, God hath chosen the things that Are not, he does mean Sinners: Because (Says he) Peccatores non computantur Esse.) I say,
the place thereof will no more bee 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.
the place thereof will no more be 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.
to shew, that so long as we are in this world, he that now standeth, should feare, least he fall. The mercies of God, are not for liues. He does not entayle Saluation, vpon his children, as, the land of the liuing, so;
to show, that so long as we Are in this world, he that now Stands, should Fear, lest he fallen. The Mercies of God, Are not for lives. He does not entail Salvation, upon his children, as, the land of the living, so;
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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) rather, in our owne feares. In this case, the mercies, euen, of the godly themselues,
then, that thinking of our selves, 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) rather, in our own fears. In this case, the Mercies, even, of the godly themselves,
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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;
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 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 louest:) and fearing thee, for (that for the which, thou art to be feared) thy mercy; euen, when thou doest forgiue vs;
not a Fear, of thee; but, a Fear, to fallen 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 love:) and fearing thee, for (that for the which, thou art to be feared) thy mercy; even, when thou dost forgive us;
wee may, whilest we are in this world, 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.
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, Oh God, down into our hearts; and, hear us for his sake, who, was herd himself, in that, he feared, thy blessed Son Our Saviour, (the conduit-pipe of all thy mercy,) Iesus christ our Lord.
