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.
• [Page 2]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, whō the Lord hath substituted to be our fa­thers [Page 3]according to the flesh: but for our soules, our soules must be lifted vp vnto Patrem spirituū (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 potestatē, and as many as receiued him (potestatem dedit) to them hee [Page 4]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 [Page 5]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 [Page 6]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 handy­worke; 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 [Page 7]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.
• [Page 8]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 [Page 9]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,

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 [Page 12]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 [Page 13]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 [Page 14]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 [Page 15]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 frō 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) [Page 16]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 burdē 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 [Page 17] 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 [Page 18]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 [Page 19]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 [Page 20]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 [Page 21]was his goodnes, hee would adopt vs. If not his Kins­men, were we then his friends? No: 3 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. 4 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, [Page 22]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, 1 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. 2 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, 3 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. 4 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, 5 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 [Page 23]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 thē 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 [Page 24]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 [Page 25] 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 amōg 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 [Page 26]one according to the fruit of his workes.

Propose we then to our serious meditatiō, 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. 1 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 [Page 27]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, 2 & 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, 3 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, 4 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 [Page 28]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 cōsuming 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? [Page 29]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 [Page 30]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 [Page 31]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 [Page 32]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.