The schole of godly feare a sermon preached at the assises holden in Exeter, March 20, 1614.

THE SCHOLE OF GODLY FEARE . 1. PET. 1.17 .

And if yee call him Father , who without respect of persons , iudgeth according to euery mans worke , passe the time of your dwelling here in feare .

THis verse consisteth of a Doctrine and his Vse . The Doctrine teacheth vs how to looke vpon God , Ye call him Father , &c. The Vse warneth vs how to looke to our selues : Passe the time of your dwelling here in feare .

The Doctrine proposeth God to our view ( like Ianus Bifrons ) as hauing two faces .

First , the chearefull countenance of a Father , Ye call him Father . Secondly , the seuere countenance of a Iudge , who without respect of persons , iudgeth according to euery mans worke .

If ye call him Father ] We neede not curiously discusse the seeming difference of Translations . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . The Greeke phrase here vsed , being compared with other like places of Scripture ( as Iames 2.7 . Genes. 48.5.16 . Esay 4.1 . ) yeeldeth vnto vs this plaine sense : If yee call him Father , that is , if yee will passe for his children , and professe him to be your Father : which we may done three wayes .

1. By pretending to the eies of others in shew . 2. By presuming in our owne hearts by perswasion . 3. By contesting vnto his owne face in prayer ; that he is our Father , and we his children .

But quo iure ? God is our Father . by what claime ? Father is a royall prerogatiue , originally and primarily due vnto God alone , ( Matth. 23.9 . Call no man father vpon the earth , for one is your Father which is in heauen ) but due to others secondarily , and vnder him : and to him it is due both by Creation and Generation .

Creation inuested him with an Vniuersall Fatherhood ouer all creatures : 1. By Creation but among all , principally of Adam , who alone resembled his Father , being made to the Image of his Maker ( Genes. 1.27 . ) and stiled , Adam the sonne of God , Luke 3.38 .

Nor is he Father of Adam alone , but of vs also , and of both parts of vs , our bodies and our soules : of our bodies mediately and virtually created in Adams loines ; and of our soules actually and immediately infused by himselfe . For our bodies indeed , we are bound to thank Patres carnis , whom the Lord hath substituted to be our fathers according to the flesh : but for our soules , our soules must be lifted vp vnto Patrem spirituum ( Heb. 12.9 . ) the Father of spirits , qui infundendo creat , & creando infundit , who at one , and the same instant , both createth and infuseth them into these earthly mansions of their fleshly tabernacle .

But what comfort is it , thus to salute him by the name of father , in this peculiar language before other creatures , seeing the vnhappiest of all his creatures , the damned reprobates , that shall neuer come neere him , or his patrimony , are yet as neere as we to this paternitie ? and may take vp the Prophets words , Malach. 2.10 . Haue we not all one Father ? hath not one God made vs ?

Wherefore seeing this is too low , 2. By Generation . mount we higher from Creation to Generation : and here wee finde one Sonne begotten of his Nature , and others begotten of his Grace . I say , one of his nature , that is , one with him in nature , a Sonne as old , and as good as his Father , coeternall , and coequall .

But as the former was too low , Not of nature , so this is too high a straine , vnto which , neither men , nor yet Angels can reach : for vnto which of the Angels said hee at any time , Thou art my Sonne , this day haue I begotten thee ? Heb. 1.5 .

In medio virtus nostra : But of Grace . the sinewes of our comfort lye in the middest , viz. in the sonneship of grace : by which a remnant of mankind , through the election of grace ( Rom. 11.5 . ) are separated in the name , and for the sake of the naturall beloued Sonne , to be sonnes , and heires , and coheires with him of euerlasting glory , Rom. 8.17 . for which purpose , he granted forth a Dedimus potestatem , and as many as receiued him ( potestatem dedit ) to them hee gaue power to be the sonnes of God , euen to them that beleeue on his name , Ioh. 1.12 .

For this inheritance , The couenant of grace . a Couenant of grace is drawne vp betweene vs , 1. Cor. 6.18 . consisting of two parts : 1. what is performed on Gods behalfe , by his free Adoption ; I will be a Father vnto you . 2. What is to be performed on our parts by our bounden Renouation : Ye shall be my sons and daughters .

Vpon this couenant a paire of Indentures are engrossed , Assured by indenture . and interchangeably sealed by both parties . The former part ( containing our Sonneship by adoption ) lieth in record in Gods eternall prescience , The originall . hauing two seales appendent , 2. Tim. 2.19 . viz. on the behalfe of God , his Seale of euerlasting Decree : the Lord knoweth who are his . Vs , our Seale of assent , that euery one , which calleth ( him Father ) vpon the name of the Lord , depart from iniquitie .

The counterpane ( containing our Sonneship by regeneration ) is a patent deliuered from God to euery son whom hee recieiueth , The counterpane . which likewise hath two Seales affixed : viz. 1. His Seale of the Spirit . 2. Our Seale of Faith .

God setteth to it the Seale of his Spirit ; for ( Eph. 1.13 ) We are sealed with the holy spirit of promise , which is the earnest of our inheritance . The print of which Seale is the New man ( Coloss. 3.10 ) which is renewed in knowledge after the Image of him that created him .

The Seale of Faith , although it be made by Gods owne workmanship ( this is the worke of God , that yee beleeue in him , whom he hath sent , Iohn 6.29 . ) and giuen by his bountie ( not of our selues , it is the gift of God , Ephes. 2.8 . ) although , I say , in these respects it is Gods , yet it is our Scale in application ; for he that beleeueth , setteth to his seale , that God is true , Iohn 3.33 .

The patent thus sealed , The Patents force . hath a double force and vertue : 1. It maketh a man to bee the sonne and heire of the liuing God . 2. It assureth a man to bee the sonne and heire of the liuing God .

It maketh him so to be , by installing him in regeneration : for as many as are led by the Spirit of God , they are the sonnes of God , Rom. 8.14 . and it assureth him so to be , by giuing euidence of his adoption , vers. 16. the same Spirit beareth witnesse with our spirit , that we are the children of God .

It is then a preposterous course of many ( who are more forward to call Father , Father , We may not begin with Predestination . then to doe the will of this Father , which is in heauen ) that they bend their wits how to breake open the closet of diuine Predestination , and to search the record of eternall adoption , yet take no heed to seeke out , or looke in the patent of regeneration , which is , or should bee about them . But with Regeneration . Whereas it standeth for an infallible maxime , that whatsoeuer sonne God adopteth beforetime , he begetteth also in time ( 1. Pet. 1.3 . ) so that he is not only chosen of God , ( Eph. 1.4 . ) but borne of God ( 1. Ioh. 3.9 ) not of his nature indeed , but of his grace : and so borne of grace , that hee is made partaker of the godly nature , ( 2. Pet. 1.4 . ) although not of the nature of diuine Essence , yet of the nature of godly qualities , holinesse , righteousnesse , knowledge , &c. whereby a godly sonne resembleth God his Father ; howbeit , in most vnequall proportion , as little Astyanax did his great Father Hector : Sic oculos , sicille manus , sic or a ferebat .

In this generation , or rather regeneration , God is our Father begetting vs , ( vers. 3. of this chapter ) the Church his Spouse is our Mother conceiuing vs , ( Gal. 4.26 . ) the meanes is the immortall seed of the Word ( infra , vers . 23. ) and the vitall spirit that giueth life to this seed is the holy spirit of God . Spiritus intus alit : It is the spirit that giueth life , Ioh. 6.63 .

Being thus begotten , wee are borne of God in mercie , nursed of God in knowledge , nurtured of God in grace , and haue inheritance with God in glorie .

Whosoeuer now will be sure , How to be assured of our assurance . that his euidence for this inheritance is firme and indefeazible , and that he is none of that great number , who are wont to be both artificiall in forging within their braines a seale of faith , in shew much counterfaiting that of Gods handy-worke ; and hauing forged it , are prompt and liberall to scale to their credulous hearts , some probable securitie of the land of promise , without any approueable security for the promise of that Land : let him see , whether with his owne seale of faith , there be ioyned the seale of Gods Spirit ; which he shall discerne from all counterfaits , by the print thereof , viz. the New man , totally renewed , in respect of his partes , albeit in regard of degrees , he haue but an imperfect perfection . For if he can see in himselfe the Image of God in a waxie heart ( though blemished and bruised by sinfull corruption ) and the superscription of the holy Ghost , in a holy ( though not wholly compleate ) renouation , in vnfained ( howbeit not vnstained ) sanctification ; hee hath hence authenticall proofe for his sonneship by regeneration , and thereby for his sonneship by adoption , which clasping fast , hee can boldly ascend in prayer to heauen , and pressing home to the Throne of grace , cry , Abba Father .

And thus we call , and onely thus may wee rightly call him Father , who without respect of persons , iudgeth according to euery mans worke ; which is the second branch of the doctrine , proposing God with the countenance of a Iudge .

Which iudgeth , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ] And doth he now iudge ? there are two sorts of Gods iudgement : The time of Gods Iudgement .

1. Present , by his disposing iustice in ordering of the world . 2. Future , by his rewarding iustice at the ending of the world .

His present iudgements are alwaies righteous , ( Psalme 119.75 . ) yet not alwaies seene to bee right according to euery mans workes , seeing that heere good men often suffer euill , while the euill enioy good : but that last iudgement shall not onely it selfe be manifestly iust , but also manifest the iustice of all his former proceedings ; whence it is called the declaration of the iust iudgement of God , Rom. 2.5 .

This future iudgement is here timed as present , according to the vse of Scripture , to signifie , 1. A certainty that it shall bee , as surely as if it were present , Ezechiel . 7.6 . The end is come , the end is come , &c. 2. In this certainty an vncertainty when it shal bee , that for any thing wee know , it may bee presently , The day of the Lord commeth as a thiefe in the night . 3. The manner . In this vncertainty , a certainty that it will not bee long , but must bee expected presently . Behold , I come quickly ( Reuel . 22.12 ) and my reward is with me , to giue euery man according to his worke .

Without respect , &c. ] His throne of iudgement is here kept vpright by two Supporters , 1. Impartiall . 1. An impartiall eie , without respect of persons . 2. A proportioning hand , according to euery mans worke .

Respect of persons issueth commonly , eyther from affection , or opinion : affection being partiall , willingly peruerteth ; opinion being preiudicate , vnwittingly seduceth . Now who can suspect partiality in Gods affection , that heareth so often inculcated in the diuine Oracles , that Rich or Poore , Priest or People , Iew or Gentile , not their persons , but their doings shall be regarded and rewarded ? Tros Tyriusque mihi nullo discrimine agetur . Tribulation and anguish vpon euery soule that doth euill , the Iew first , and also the Grecian ; but to euery man that doth good , glory , honour , and peace , to the Iew first , and also to the Grecian ; for there is no respect of persons with God , Rom. 2.9.10.11 .

On the other side , who can imagine , that a preiudicate opinion can blind those eyes of fire ( Reu. 1.14 . ) that stay not vpon the vizour and outside of formall profession , but pierce thorow the inside and heart of euery prisoner at his Barre ? All the world before his throne is a sea of glasse , like vnto Chrystall ( Reu. 4.6 . ) transparent and perspicuous to the supreme Iudge , who will inlighten the hidden darkenesse ( 1. Cor. 4.5 . ) and make the counsels of the heart manifest ; and is not onely an eye witnesse of all outward passages , but also searcheth the heart and trieth the reines ( Iere. 17.10 . ) euen to giue euery man according to his wayes , and according to the fruit of his works ; which is the other supporter of Gods tribunall , viz. a proportioning hand .

According to euery mans worke . ] 2. Proportionable to works . This word according implieth a double regard of workes in the finall iudgement : 1. According to their quality , whether they bee straight or crooked , good or bad . 2. According to their quantity , whether they bee great or small , many or few .

The quality of euery mans workes shall bee tried , 1. According to their quality . whether they be straight or crooked , by laying them to that rule of righteousnesse which God hath giuen him , viz. The Law of Nature to the Gentiles , the Law written for the Iewes , and the Gospell for vs Christians : all which appeareth , Rom. 2.12.15.16 . The two Lawes , being indeed one ( for the naturall Law is the morall infolded , and the morall Law is the naturall vnfolded ) they haue both one iniunction , Doe this , and liue ; the Gospell another , Beleeue , and liue . The Law exacteth the perfect righteousnees of works : the Gospel accepteth for perfect the righteousnees of faith , Ro. 3.20.21 . & 4.13 .

But heere lieth a great blocke in the way : For workes are regarded . for if we be saued by faith , and not by workes , as that , and other places of Scripture doe teach vs , how then is this true , that Euery man shall be iudged according to his workes ? at this blocke both Papists and Libertines haue so stumbled , that they haue tumbled into errour , the one vpon the right hand , of Merite , the other on the left hand , of Licentiousnesse .

For the clearing of the way betweene them , and the whole doctrine of faith and workes , let vs conceiue of two Courts wherein God proceedeth in iudging vs . Of 1. Iustification in this life . 2. Remuneration after death .

For the opening hereof , Although not in Iustification . wee may imagine how the penitent sinner commeth into the Court of Iustification , desiring to be approued of God , and accepted in his fight : but seeing exact righteousnesse to bee there exacted , and that none are receiued , but such as are pure and perfect , hee shrinketh backe , and lamenteth his owne wretched plight , that dares not appeare in iudgement , being all ouergrowne with a sinfull leprousie , and can but cry , Opera non praecedunt iustificandum : Enter not into iudgement with thy seruant , O Lord . But anon perceiuing , that Christ , the Lord Iudge his Sonne , hath plenary righteousnesse , not for himselfe ( for being the naturall Sonne , hee needeth not to buy his Fathers acceptation ) but for his retainers ; and hearing him call ( Reuel. 3.18 . ) I counsel thee to buy of me white raiment , that thou maiest be clothed , and that thy filthy nakednesse doe not appeare ; hee prostrateth himselfe at the feet of this heauenly Clothier , and hauing no money , nor merites , to buy , he falleth to begging in the humble supplicat of a liuely faith , Lord , if thou wilt , thou canst make me cleane . This suit being effectuall , hath an answere as comfortable , I will , bee thou cleane . Then washing away the leprous spottes of his sinnes with the bloud which hee shed , and clothing his nakednesse with the merites which hee wrought for vs , hee thus presenteth him to his Father , and the Father accepteth him for righteous , and registreth him among his Saints . And this is the summe of our Iustification .

But before this blessed Sauiour , Sed sequuntur iustificatum . dismisse this healed sinner ,

— Cynthius aurem vellit , & admonuit , —

Hee roundeth him in the eare , and scholeth him for keeping a diet : Behold , thou art made whole , sinne no more , lest worse betide thee : but goe , and offer for thy clensing , those things which Moses commanded ( Mark . 1.44 . ) Although I haue freed thee from the curse of the Law , yet thou in thankfulnesse art still obliged to the duty of the Law , that being thus deliuered , thou maist serue God without feare , in holinesse and righteousnesse before him all the dayes of thy life .

Thou canst not indeed doe so well as thou shouldest ; but be carefull to doe so well as thou canst . What thou canst not doe so well as thou shouldest , the white raiment of righteousnesse , which I haue giuen thee , shal couer , and it shall not be punished : and what thou doest so well as thou canst , the same white garment shall make to shew more white , and it shall be rewarded .

Thus we see , The dispensation granted to the beleeuer how faith hauing procured a qualification of grace , a dispensation is granted for workes : that 1. Our euill deeds , though perfectly euill , shall be excepted , as washed and drowned in the bloud of Christ . 2. Our good deeds , though imperfectly good , shall be accepted as decked and beautified with the righteousnesse of Christ .

And comming vnto God henceforth in the fragrant raiment of our elder brother ( as Iacob in Esau , Gen. 27. ) he smelleth a sweet sauour from vs , is pleased to feed vpon , and to relish that which wee bring him , and so blesseth vs , and we shall be blessed . And as lame Mephibosheth was entertained at King Dauids Table , for his father Ionathans sake , 2. Sam. 9.7 . so God admitteth our halting obedience for his Sonnes sake , to make vs partakers of his heauenly Table .

Now as the Court of iustification regardeth onely faith , Yet in remuneration workes are respected . in making him righteous , that is not such ; so the Court of remuneration will respect workes , in declaring him righteous , which hath beene made such . For it standeth for a principle , that whosoeuer truely beleeueth well , endeuoureth duely to liue well ; and euery one that is graced of God by iustification , doth striue to glorifie God by santification , and with the healed Cripple , Act. 3.8 . followeth walking , and leaping , and praising God : it is taken for a manifest conclusion in iudgement , that the faith , which is fruitlesse , is also faithlesse , like a painted fire , that is indeed no fire , hauing Colorem , and not calorem , some colour of perswasion , but no heat of deuotion .

And seeing the last iudgement will bee vpon the open Theater of the world , in view of all men , who vse not to diue into the heart of man , to see his faith , but onely looke in through the lettice of his behauiour ; nor can iudge of the tree by the inward sappe , but by the outward fruit , the Lord will manifest the integrity of that iudgement , not by inuisible faith , but by visible works ; that all soules may assent & acknowledge , how they are most iustly distinguished in their recompence , that were so different in their liues , when Euery one receiueth the things he hath done in his body , whether they be good or euill , 2. Corinth. 5.10 .

To conclude this point then : all men being iudged by rule , according to the quality of their workes , shall be separated with one generall diuision , right from crooked , good from bad , sheepe from goates : and their reward will be diuided accordingly ( as Esa. 3. ) It shall be well with the iust , for they shall eate the fruit of their workes ; and Woe to the wicked , it shall be euill with him , for the reward of his hands shall be giuen him . For the one sort a gracious call , Come ye blessed ; and for the other a dolefull mittimus , Goe ye cursed .

The quantity of workes is to be scanned two wayes . 2. According to their quantity . By 1. Tale for their number . 2. Scale for their weight .

For number , Euill workers . the euill workes ( wherein are comprehended the words and thoughts ) of the wicked , shall be cast vp by expedite Arithmatike , and the transgressions , For number . which now they daily augment , by Addition , Multiplication , and continuall Progression in sinne , without any Substraction by repentance , shall then bee summed vp into a totall , and a proportionable number of numberlesse paines apportioned vnto them altogether . As much as shee liued in pleasure , so much giue you to her torment and sorrow , Reu. 18.7 .

For weight ; in the ballance of Iustice , For weight . will he poize the grieuousnesse of their sinnes : which as they carry seuerall weight in their different natures ( some being grauiora , more heauy then others ) so also are they aggrauated by circumstances , as occasions of information neglected , or prouocations to reformation reiected : all which being put together ( substance and circumstance ) in one scale , the other shal haue punishments to counterpoize them all . The seruant , that knew not his masters will , shall bee excused à tanto , though not à toto ; his ignorance must be beaten , but being not wilfull , with fewer stripes : but he that knew it , and did it not , or would not know to do it , he shall be beaten with many stripes , Luk. 12.47.48 . Hard , alas , wil it be with the Heathen , that walked to hell in darknesse , while their starre-light of reason could not discouer the way to heauen : but it will bee harder with carnall professors , who in the Sun-shine of the Gospell , being shewed the narrow way that leadeth to blisse , yet gallop along the broad way to destruction . Woe , and double woe vnto such ; for if many of the Infidels had beene partakers of the same good meanes and motiues , they would a great while agone haue repented , sitting in sackcloth and ashes . Therefore it shall bee easier for Infidels at the iudgement , then for such , Luke 10.13.14 .

In like manner , Good workes . By tale . the good deedes of good men are to be surueighed both by tale , and by scale . By tale ; for God doth keepe an Inuentorie of them : he hath a Bottle for our teares , ( Psal. 56. ) a Bagge for our almes ( Luke 12. ) and a Booke for our good workes , ( Reu. 20. ) God is not vnrighteous , that he should forget any of our good workes , Heb. 6.10 . Euery godly deed is a flower sent vp to heauen , of which our Iudge doth plot vs a neuer-fading Garland of glory ; and the more flowers , the greater garland , for He that soweth plenteously , shall reape plenteously . 2. Cor. 9.6 .

By scale ; By scale . a weightier good done , hath a weightier reward giuen . Thou shalt rest and stand vp in thy lot , at the end of the dayes , said the Angell to Daniel , Chap. 12.13 . Happy and thrice happy is euery one that hath any lot in heauen : the least of all Saints may sing in the Quire of all Saints , My lot is fallen in a pleasant ground , I haue a goodly heritage ( Psal. 16.6 ) and yet herein may be disparity : there is ( Dan. 12.3 . ) one general lot , for them that be wise , to shine as the brightnesse of the firmament ; but they that turne many to righteousnes , haue a speciall lot , to shine as the stars for euer and euer . Now as all stars are brighter then the firmament , so also one star differeth from another in glory , & so is the resurrection of the dead , 1. Cor. 15. Euery workeman of God , though his worke be not worth his meat and drinke , being an vnprofitable seruant ( Luk. 17.10 . ) shall yet haue the penny of eternall life giuen him for wages . Euery one his penny , that is , fulnesse of ioy , so that he which hath least , neither repineth for himselfe , as hauing too little , nor enuieth at all others , as hauing too much . Yet with this fulnesse there stand seuerall degrees according to the seuerall degrees of present grace , by which they are diuersly capable of future glorie . Some like Gomers , some like Ephahs , some as pintes , some as pottles ; all shall bee full according to their measure , with as much happines as each can wish . Al like in satiety , but not alike in parity of blisse ; for , euery one shall receiue his reward according to his labor , 1. Cor. 3.8 .

Nor doth this any way vphold the doctrine of merite , Yet no merit . which arrogating too much to our owne goodnesse in deseruing , doth derogate as much from Gods goodnesse in free giuing . Farre be it from vs to imagine , that our Lord and Master dealeth with vs in commutatiue Iustice , as giuing vs , ( Matth. 20.8.9 . ) a pennie for a pennie-worth of worke ; as if the wages were not counted by fauour , but by debt , Rom. 4.4 . It is indeed giuen as wages ; but as wages giuen , not earned ; it is a reward , but Coloss. 3.24 . the reward of the inheritance , to them that serue the Lord Christ : dispensed as vnto seruants , a reward of seruing the Lord , but conferred as vnto Sonnes , for our portion of inheritance . Euery one hath his reward , not for his labour ( for we cannot deserue it ) yet according to his labour , by a due and equall inequalitie : due , only by promise , as a portion of grace ( Ephes. 2.8 . ) yet duly performed by proportion of Iustice .

Passe the time ] The Vse whereto this doctrine leuelleth , is to breed feare : for the better impression whereof , the Apostle toucheth by the way two motiues , giuing vs an inkling of the gliding , and slippery state of our life , as being 1. Transitorie , but a time , whose being is in fluxu , nothing else but a fleeting and passing . 2. Fickle , being 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 not 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a commoration , but no habitation ; a soiourning , ( as the new Translation ) rather then a dwelling ; or at least such a dwelling , as of Tenants at will , that standeth vpon most vncertaine termes : Passe the time of your dwelling here in feare . But onely glauncing at these , feare is the marke whereunto this Text aimeth .

Among many sorts whereof , Feare threefold . we may take notice of these three : 1. Infernall , in horrour of punishment . 2. Criminall , vnder the burden of guiltines . 3. Filiall , in duty of grace .

The infernall is a desperate feare , when hell gnawing vpon the damned soule , she lieth trembling , like vnto a Partridge , while the Hawke plumeth her ; or a Sheepe , while the Wolfe deuoureth her , which dieth fearing , and feareth dying . The Criminall is a perplexed feare , the shaking Palsy of a guiltie conscience , fearing to suffer euill for doing euill . The Filiall is a reuerent feare , keeping the heart in awe from doing euill against God , that hath done so much good for vs .

This last is peculiar to the Elect , and is absolutely good ; the first is proper to the Damned , and is alwaies naught : the middle is middle betweene both , sometimes good , and sometimes euill , according to the subiect in which , and the end to which it worketh . In the Reprobate , a criminall feare is the portall of hell , the threshold of infernall feare , and is meerely seruile : in the chosen , it is the entry to repentance , an introduction to filiall feare . In the wicked , it is the first biting of the worme of conscience , which in hell will euer gnaw , and neuer die : as in Cain , Genes . 4. In the godly , it is a biting also of conscience worme , remorsus ; but by this byting , his biting is preuented : remorse bringeth foorth amendment , and the daughter eateth vp the mother : it causeth repentance vnto saluation , not to be repented of ( 2. Cor. 7.10 ) like a sudden affright , which cureth an Ague , as in Dauid , 2. Sam. 24.10 .

This feare is a good Vsher to enter , Initiall feare . but no good Tutour to perfect a Christian : for when the Law , our School-master ( Galat. 3.24.25 . ) hath plaid his part with the rod of terrour , to whippe vs to Christ , being come into his high and Free-schole , we must learne to learne , more for loue of learning , then for feare of beating . This pricking feare doth very good seruice , as a sharpe needle to make way for the thred of loue to follow ; whereby God and man being sowed together , the thred holdeth , the needle is taken away . Thus feare hauing drawne in loue , loue being growne perfect , casteth out feare , 1. Iohn 4.18 .

But as it casteth out one feare , Filiall feare . so it bringeth in another . Serue the Lord without feare , saith Zachary , Luk. 1 74. yet serue the Lord in feare , saith Dauid , Psalm . 2.11 . serue him without that seruile feare , that abhorreth the punishment , more then the offence ; but serue him with that filiall feare , which detesteth the offence more then the punishment .

I say [ the offence more then the punishment ] because a good Christian may in due order cast an eye on both . Compounded . And if we follow the streame of feare in this Text back to his springs , we see it ariseth from two heads : 1. God is our Father ; there springeth vp the feare of his mercies , There is mercy with thee , that thou maist be feared , Psalm . 130.4 . Secondly , God is a Iudge ; and thence riseth the feare of his iudgements : for it is a fearefull thing to fall into the hands of the liuing God , Heb. 10.31 . the feare of his mercies , is the maine spring and predominant , whereby we principally abhorre the fault : the feare of his iudgements is the lesser spring and subordinate , whereby in a second place , we shunne the punishment . Looking vpon God , as our most gracious Father , wee bee , or at least should be , both studious of weldoing , because it pleaseth him , though there were no heauen to reward vs ; and timorous of ill-doing , because it offendeth him , though there were no hell to terrifie vs : but , for that dulnesse and securitie are so ready to ouertake vs , he presenteth himselfe on the other side as a Iudge , holding out in his right hand , reward , in his left hand , punishment , that with these two spurres , he might both stirre vp him that standeth still , and driue him faster , that is already on his way .

The first place in our hearts must be taken vp for the feare of God as a Father , 1. Of Reuerence . arising from the sense of his mercy : and this feare is not the mother of distrust , but the daughter of faith , Psalm . 5.7 . In the multitude of thy mercies , I will goe into thy house , ( there Faith the mother leadeth the way ) and will worship in feare , &c. there the daughter followeth . This feare is not the daughter of painefull anxiety , but the mother of ioyfull alacrity , Psal. 2 11. Reioyce before him in feare . This feare is not a riuall , but a sister of loue , going so louingly hand in hand , that none loue God better then they that feare him most , none feare him more , then they which loue him best .

The feare of God as a Iudge , 2. Of Caution . arising from the meditation of his iudgements , may , and must haue his place too : and when the former feare is made Steward of the heart , this latter may take his place , as an excellent Porter , to examine euery thought , before it giue passage . This is not a feare of diffidence , for it leadeth in confidence , Psalm . 41. Many shall see it , and feare , and shall put their trust in the Lord . First feare , then trust . It is not a feare of perplexity , but of caution , Pro. 14.27 . The feare of the Lord is a welspring of life , to auoide the snares of death . This Porters office is to keepe out securitie , licentiousnes , and such other vagrants , as Psal. 4.4 . Tremble and sin not : against these it standeth in the dore of the heart , like the Cherub in the gate of Paradise , brandishing the flaming sword of Gods heauy iudgements , in threatning death , hell , torments , &c. It maketh of these , armour of proofe against sinne ; quencheth the fire of lust in the flame of euerlasting fire , and maketh the fornace of hell , a cooler of his passions . That it may flie from it , it flieth vnto it ; and when he most flieth from it , then he findeth it the safest refuge , and the more hee thus feareth it , the lesse cause there is to feare it .

These seuerall feares thus rising from seuerall heads , Their vnion . father and iudge , meete together here in the streame of one compound , and wel-tempered feare both of mercy and iudgement : a feare mixed of that honour due to a father , and that feare due to our Lord , Malach. 1.6 . a feare , that is both louing and wary . We may call it an awfull loue , or a louing awe : and in this feare , wee must passe the time of our dwelling here . Which , how it issueth from the premisses , as the Vse from the Doctrine , wee must now consider , and so descend from explication to application , from lightening our minds , to heate our affections .

And that we might be throughly heated with godly feare , the Apostle here placeth vs betweene the Sun and the fire : For Gods fatherly loue . on the one side , God a Father , a comfortable Sunne-shine of mercy ; on the other side , God a Iudge , a scalding Fire of iustice . In the Sunne-shine of his mercy we may obserue a twofold brightnesse , 1. In him , in his direct beames , proceeding of his owne goodnesse . 2. From him , in their incidence on vs , reflecting to our happinesse .

The immanent splendour of his diuine goodnesse , 1. In being our Father . if we shall compare it with the candle of humane kindnes , what incomparable difference shall we find ! It is worthily esteemed to be a singular fauour , when a rich man that hath no sonne of his owne , adopteth some neere kinsman or friend , whom he most affecteth for his good behauiour . But not any one of these motiues haue any place with God . Did he lacke sonnes and heires of his happines ? No : besides his naturall Sonne , many millions of Angels stand like Oliue branches round about his table : yet such is his loue , hee would adopt vs . Were we any kinne vnto him ? No : we came all of another stock , and might say to corruption , Thou are my father , and to the wormes , Thou art my mother , Iob 17.14 . and yet such was his goodnes , hee would adopt vs . If not his Kinsmen , were we then his friends ? No : we were not only aliants & strangers , but enemies , euen from the wombe ; Thy father was an Ammorite , and thy mother a Hittite , Ezech. 16.3 . and yet such was his goodnesse , hee would be our Father . Did we then enchaine his affection vnto vs by our good demeanour ? No , no : for vntill he made vs his sonnes by new birth , wee ran the sinfull prodigals race ; and if with him , in the confidence of Gods goodnes we could dare to say , Father , yet in conscience of our owne naughtines , we must needs adde , I haue sinned against heauen , and against thee ; I am no more worthy to bee called thy sonne : and yet , yet notwithstanding all this , such is his goodnes still , still be would be our Father . O Lord , what diddest thou see in man , that thou so regardest him , or the sonne of man , that thou shouldest make him thy sonne ! the brightnes of this bountie is so glittering and glorious , that it beateth back our weake sight from beholding it ; so that returning our dazled cies downe to our selues , we can but cry out with the Apostle ; O the depth !

But although we cannot , like soaring Eagles , 2. In shewing himselfe our Father . dare the shining Sunne in the face , yet may wee obserue his incidence vpon our selues . Obserue it indeed we may : but as the beames of the Sunne , so Gods fauours vpon his children , are not to be comprised either in number or measure . They extend in infinitum , and if wee attempt to measure them , they grow in measuring : they may be diuided in semper diuisibilia , and if wee assay to number them , they increase in numbering . Onely this in generall : so farre as our heauenly Father transcendeth our earthly parents in excellence ( which is a comparison , there being no proportion betweene finite and infinite ) so farre hee surmounteth also in the exact performance of all fatherly offices , as namely ( to giue a taste of some amongst all , and of all by those some ) in fatherly affection , instruction , correction , protection , and prouision . In fatherly affection , who so kind ? Esa. 49.15 . Can a woman forget her child , and not haue compassion on the son of her wombe ? though they should forget , yet will not I forget thee . In fatherly instruction , who so diligent ? Ier. 31.31 . I will put my Law in their inward parts , and will write it in their hearts , and I will be their God , and they shal be my people . In fatherly correction , who so louing ? Heb. 12.10 . The fathers of our bodies chasten vs after their owne pleasure , but the Father of spirits chasteneth vs for our profit , that wee may be partakers of his holinesse . In fatherly protection , who so carefull ? Deut. 32.16.11 . The Lord kept Iacob as the apple of his eie : as an Eagle steareth vp her nest , flootereth ouer her birds , stretcheth out her wings , taketh them , and beareth them on her wings : so the Lord alone led him . In fatherly prouision , who so plentifull , both for present maintenance , and future inheritance ? hee giueth for this life sufficient maintenance , Luke 12.31 . Your heauenly Father knoweth , that yee haue need of these things : but seeke ye after the Kingdome of God , and all these things shall be ministred vnto you . And for the life to come , a roiall inheritance , vers . 32. Feare not , little flocke , it is your Fathers pleasure to giue you the Kingdome .

And now ( beloued in the Lord ) should all this light be without heate ? A reuerent feare due . are not our hearts more insensible then the stones , if they warme not ? more frozen then ice , if they melt not , in so cleare , so feruent a Sun-shine ? who that hath the feeling of a child of God , can choose but prostrate his soule in awfull obsequiousnesse , at the feet of him , whom thus we call Father ?

Yet alas , if euery one should examine one , But ill paid . how many of vs here present , are bold to call him Father , and in the same breath as bold to displease him ! yea , & eo nomine , so much the bolder , making his fatherly indulgence , a boulster for our vnsonlike insolence : and whereas there is mercy with him , that he may be feared , we on the contrary ( vntoward children as we are ) because we hope to find mercy with him , we feare him not , but presuming on impunity , make the lesse conscience of impietie . Doe yee so ( saith Moses , Deut. 32.6 . ) Do ye so reward the Lord , O foolish people and vnwise ? is not hee thy Father , that hath bought thee , he that made and proportioned thee ? With what face can we call him Father , with what heart can we thinke our selues to bee his sonnes , feeling in vs no more feeling of deuout reuerence ?

The Sunbeames collected in a burning glasse , The reason , kindle a fire vpon certaine conditions , viz. that the obiect be combustible , and apt to take fire , that it be held still and steddy , and that it be in a iust distance , neither too farre off , nor yet too neere , but as the beames may best vnite their force : we are not without a burning glasse . I am come ( saith Christ , Lu. 12.46 . ) to put fire on the earth ; & what is my desire , but that it be kindled ? Through him Gods fatherly loue shineth vpon vs : he standeth as mediator between God and vs , receiuing the beames of fauor , as his natural son , and transfusing them altogether vpon vs , his adopted brethren . Being then in so cleare a Sunshine , and hauing so perfect a burning glasse , how comes it to passe that so many of vs continue so cold , so keycold ? surely there is some defect , and failing in the conditions . Some hold the glasse too farre off , and thinke of the mercies of God in Christ , but slightly and confusedly : some hold it too neere , and being all vpon mercy , mercy , make remission of sinnes a plaister for presumption in sinning : some hold it not still by steddy and fixed meditations , but superficially glaunce vpon it , by spurts and flashes : and some others are not of combustible matter ; not so fit to be fired with the feare of his mercies , as to be feared with the fire of his iudgements .

But we ( beloued ) as we desire with solide comfort of soule to call him Father , that not onely our heads may imagine , or our tongues discourse , but also our consciences may feele , that wee are his children : Let the confluence of all his gracious beames of loue , heat our chill hearts , and our benummed hands with a deuout feare of his name : Let euery naming of this sweet word Father , bee as the sunne in his strength to warme and reuiue our filiall obedience : so that as often as wee call him Father , so often wee remember , to passe the time of our dwelling here in feare .

Here is good being ; here I could build tabernacles , and passe my time and dwelling on Gods fatherly goodnes ; for this is none other but the house of God , and gate of heauen . God is also a Iudge . But me thinkes , with Saint , Iohn Reuel. 4 1.2 . a Trumpet calleth me away , Come vp hither , and see things which must be done hereafter : a Throne is set , out of which proceed lightnings , and thundrings , and voyces , and a Iudge vpon the Throne , which without respect of persons iudgeth according to euery mans worke .

What a sudden change is here , Yet no change in the same verse and line ! but now a gracious Father , clothed all in the white robes of mercy , and presently a seuere Iudge , attired in the searlet robes of iustice ? and is there indeed such change in the immutable God ? none at all : with him is no variablenes , In himselfe . nor shaddow of change , Iam. 1.17 A piece of taffata , that is equally wrought of crosse threds greene & red , seemeth and is called changeable , yet is not changed ; but one way as you look on it , it beareth vpon the red , another way it chiefly expresseth the greene : euen so in God there is an equall temper of mercie and iustice , whose threds doe seeme to crosse each other : But in the Obiect . and if you stand on the right hand among his sonnes , the greene verdure of his goodnesse carrieth away the sight of his iudgements ; but if you cast your eye on the left side , as one of his prisoners , the red fiery hiew of his Iustice , seemeth to drowne the sight of mercie : Yea , the same day of Iudgement , Malac 4.1.2 . proueth both a consuming furnace , and a cheerefull sun-shine : the obiect maketh the difference : It shall burne like an Ouen , and all that doe wickedly , shall bee stubble to burne therein : but verse 2. vnto you that feare my name , shall the Sunne of righteousnesse arise , and saluation shall be vnder his wings , &c. Wherefore as we before turned our faces to the Sunne to warme vs , [ ye call him Father ] so let vs now turne about to the fire to heate vs ; he [ iudgeth without respect of persons , &c. ]

The Thebans had among them the image of a Iudge sitting without eyes or hands ; The integritie of his iudgement . no eyes that he might not diguish persons , friend from foe ; no hands , that he might not receiue gifts to corrupt Iustice . But the iustest Iudge of all the World is deciphered open-eyed and open-handed ; his eyes open , not to procure , but to preuent respect of persons ; his hands open , not to take vndue bribes , but to giue due reward , Ier. 32.19 . His eyes are open vpon all the wayes of the sonnes of men , to giue to euery one according to the fruit of his workes .

Propose we then to our serious meditation , The circumstances . the worlds generall Assises , which will beginne and end in one day ( for the Lord will make a short count in the Earth ) the Iudge of this vniuersall Circuite , is the Iudge of all Iudges , the Lord chiefe Iustice , the Sonne of God , but visible in body , as the Sonne of man ( Luk. 21.27 ) clothed as in scarlet robes , with the power and maiesty of his Father , ( Matth. 16.27 . ) his Bench a tribunall or throne of State , ( Rom. 14.10 . ) the Iustices of the Bench his Assessours , the twelue Peeres of Christendome , his twelue Apostles , ( Matth. 19.28 . ) his Crier , an Archangell with the sound of a shrill Trumpe , that shall eccho ouer all the world , and waken the bodies , that are dead and rotten , ( 1. Thes. 4.16 . ) the Prisoners , all mankind ( 2. Cor. 5.10 . ) our Cause , to answere vpon Life and Death . The Diuell comes forth for the Accuser , that would also faine be the Executioner ; the Conscience is produced for an vntainted Witnesse , and the allegations are proued by pregnant Records , ( Reu. 20.12 . ) The Bookes are opened , and the dead are iudged of those things , which are written in the Bookes , according to their workes .

Two Bookes are to be opened , The euidence most euident . Libriscientiae Dei , & conscientiaenostrae ; the Lieger Booke of Gods knowledge , and the Count Book of our own conscience , which shall then be inlarged by a new Edition . For in this present and former Edition of our consciences Booke , some things wee cannot reade , some wee doe not reade , some wee will not reade , and some wee will not suffer others to read . Here many things are but dimmely , and as it were but halfe printed in our conscience , so that our dull eyes cannot read them ( whence Dauid , Psa. 19.12 . Who knoweth how oft he offendeth ? Oh cleanse thou mee from my secret sins : ) but then the print will be clearer , our secret sinnes legible , and the scales of mortal ignorance being fallen off , We shal know our selues , euen as we are known of God , who is greater then our hart , & knoweth all things , 1. Iohn 3.20 . In this Edition are many things of a small print , which because we wil not trouble our selues to put on the spectacles of Care and consideration , we passe ouer and doe not read them : but then they shall be set out in a larger print , and the sins , that now seeme too smal to be regarded , wil then be seen too great to be indured . Here many things being distastfull , we blot out of our Booke , and will not read them : but then they shall reuiue , and will wee , nill wee , wee shall remember them . Here we finde in some passages , such inky and vgly characters of sinnes , that wee are loth any other should read with vs , and therefore wee shew them onely a faire outside gilded with hypocriticall shew . But then the Booke shall be laid open , and lying open , the faire couering shall lye couered ; and all that wee haue done , spoken , yea or thought , shall be obuious to euery eye , and as looking - glasses set in a round , doe each represent to other their seuerall obiects , so that euery one in particular , containeth all the shewes they haue in generall : So in the Iudgement day , our conscience which now is our priuate , shall then bee a common glasse ; each shall see in other , and euery one shall see in all , whatsoeuer lieth now conceiled in the secret bosome , There is nothing hid , that shall not bee reueiled . Matth. 10.26 . The effects hereof . 1. With the godly .

O , what exultation will then crowne the heads of such , as can say with faithfull Paul , Act. 23.1 . I haue in all good conscience serued God vntill this day ! when they shall see their good deeds , whereof some themselues concealed from vaine-glorious applause . Some were drowned by wayward vnthankfulnes , and some misconstrued by sinister conceits , to see them all notified in their fresh and liuely colours . And oh , what confusion will couer the face of those foolish wizards , 2. With the wicked . that care more to cloake , then to cure their vlcers ! when they shall see that wickednesse , which they now hide curiously , from their neerest kinsman , and dearest friend ( but can neuer be hid from the all-seeing God , and his intelligencer , their inward conscience ) to be exposed in that day to the full sight of Angels , and men , and diuels , and all .

The euidence being thus giuen in , The sentence . and the deedes being apparent , both that they are , and what they are , their number and weight is taken : and as they that haue done good , shall all goe into euerlasting life , so of them , they that haue done best , shall sit highest in glory ; not one of their good workes , ( no , not a cuppe of cold water ( Mat. 10.42 . ) shall slippe vnrewarded . And as they that haue done euill , shall be cast into euerlasting fire , so they that haue done worst , shall be plunged into deepest torments , not one of their villanies but shall haue his scourge .

And shall I need to adde the conclusion ? This should breed a wary feare . doth not the vse make inference of it self , therfore passe the time of your dwelling herein feare ? Can we stand by this glowing , this flaming , this scorching , this consuming fire of iudgement , and not be warmed ? not heat ? not sweat ? yea , and not frie with feare ? are wee not more like Salamanders then men , if we can liue vntouched in so furious a fire ? What ? Generally at all times . doth God our Iudge see all our workes ? and shall we not feare to sinne , while he looketh full vpon vs ? shall euery action be displaied in the view of all the world ? and shall wee yet offend boldly , in hope of secrecy ? will euery offence call for his seuerall plague ? and shall we not feare to heape vp wrath against the day of wrath ? Yea this , me thinks , should be a bridle in the nostrils of the most desperate Caitife ; that although he care not to doe good , as hauing no hope of reward in heauen , yet hee should feare to multiply offences , lest thereby hee multiply his torments , and make his hell more hellish to himselfe .

A matter that would craue to bee amplified , if the time craued not the contrary . For in this aduenterous age of ours , wherin so many are like flies , that cease not to play about the candle , til they burne in the flame , nothing is more to be feared , then that we feare too little . They are indeed the better sort , which are directed by loue , but they are the greater sort , who are corrected by feare .

Aristotle writeth , that the Almond tree being growne old and barren , must haue nailes driuen into the roote , whereby the superfluous gummy humour being let out , it becommeth fruitfull anew . How happy should I thinke my labour , if I could driue this naile of feare into the roote of your hearts ; not only you ancients , who haue the Almond tree flourishing in your heads ( Ecclesias . 12.5 . ) but you youngers also , that haue need of pricking phlebotomy , to euacuate that luxuriant , and superabundant humour of presumptuous boldnesse ? that so becomming fruitfull in all good workes , the pricking of this naile of feare , may preuent the felling of that axe of furie , which is laid to the roote of the tree , whereby euery tree which bringeth not forth good fruit , is to be hewne downe , and cast into endlesse fire , Matth. 3.

The time thus pressing me , I cannot stand to presse this vnto the present occasion : Specially in the present businesse . onely I must desire , as all in generall , so in speciall you that act any part in this weekes solemne busines , that the Law may be vsed lawfully , not for the wronging of right , but the righting of wrong ; that in all your pleadings , or whatsoeuer other proceeding , your retaine God for your Counseller , and his feare for your Sollicitour . Let the view of these Assises whisper to your conscience a Memorandum of those vniuersall Assises : remember in all your proiects and courses , that the Lord Iudge , and your Conscience the Witnesse , doe now stand watching what you doe , and will then discouer all , when you shall stand to your triall for life or death . Doe but remember this , and apply it close to your heart , with good Iehosaphats Caueat , 2. Chronicles , 19.7 . Wherefore now , let the feare of the Lord bee vpon you , take heede , and doe it . This is little enough , and yet this little may bee enough ; Let the feare of the Lord bee vpon you , take heede , and looke to it . Let mee giue but one stroke more , to driue this naile to the head with the hammer of Gods Word , euen that aphorisme of Salomon , Prouerbs 28.14 , Blessed is the man that feareth alway ; but hee that hardeneth his heart , shall fall into euill . And now come wee briefely to summe vp all together .

Wee haue seene the two feete , Both feares vnited . whereon God walketh before vs , and the two feete , on which wee must both follow him , and walke before him . His two feete are the mercy of a Father , and the iustice of a Iudge : our two feete are the feare of his mercies , and the feare of his iudgements . If the body of our feare bee not supported with both these legges , it cannot goe vpright , but will fall lame , aut nimium sperando , aut desperando . If our thoughts should hop all vpon his mercies , without his iudgements , wee should fall vpon the right side in a presuming confidence ; if all vpon his iudgement without his mercie , wee should tumble vpon the left side in despairing diffidence : both these supporters will make our walking steddy and vpright . If thou finde thy selfe drowzie in goodnesse , steppe foorth with the right legge , the feare of his mercies : a good motiue to vertue : if tempted to sinne , steppe backe with the left legge , the feare of his iudgements : a good retentiue from vice . God is a gracious Father : harken to this , O thou that hast sinned , and art repenting . And God is a seuere Iudge ; harken to this , O thou , that hast repented , and art vpon sinning . Let the meditation of God as a Father , be as the blessed Angels , that carried Lot out of sinfull Sodome ; but timor addidit alas ; if the soule will be lusting , and cast an eye backe againe , let the apprehension of his iudgement , be as the sight of fire and brimstone behind vs , to put wings vnto our feete . Let both together breede and keepe in vs a care and conscience of all our doings , that hee which is fallen , make haste to rise , and hee that standeth , take heed lest hee fall : and that all of vs in awfull , and yet chearefull obedience , worke out our saluation with feare and trembling , Philippians 2. vers. 12.

Then as that concordia discors , Produce happy effects . or rather discordia concors , in Dauids ditty ( Psal. 101.1 . I will sing mercy and iudgement ) the discordant notes of mercy and iudgement , doe make a blessed symphony in Gods proceedings vpon earth ; so his Spouse in singing her Loue-song of mercy , and relishing her notes with the quauering of religious feare , will make acceptable , and harmonicall musicke in the eares of heauen . Finally , if we thus passe the time of our dwelling here in this louing feare , wee shall passe from it in his louing fauour , and dwell with him for time , that shall neuer passe in loue without feare . To the which dwelling , O thou that dwellest in the Heauens , bring vs , &c.

PSALM . 86.11 .

Teach me thy way , O Lord , that I may walke in thy truth : vnite my heart to feare thy name .

FINIS .