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

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

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

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

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

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

THE PRAYER .

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

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

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

Vt timearis .

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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