THE SCHOOL OF GODLY FEAR. A Sermon preached at the Assizes holden in Exeter, March 20. 1614  PSAL. 111.10. The fear of the Lord is the beginning of wisdom; a good understanding have all they that do thereafter. PSAL. 34.11. Come, ye children, hearken unto me; I will teach you the fear of the Lord. MAL. 1.6. If I be a Father, where is mine honour? If I be a Lord, where is my fear? 
LONDON, Printed by William Stansby for Henry Fetherstone. 1615.   

TO THE HONOURABLE SIR HENRY HOBART Knight, LORD Chief justice of the Common Pleas, and Sir LAURENCE TANFIELD Knight, Lord chief Baron of his majesties Exchequer, continuance and multiplication of all heavenly Graces and earthly blessings.  
THis Sermon, being at first exacted by reverend authority, and since pulled forth by violent importunity, and even pressed to the Press, enjoyeth this only freedom, that it runneth cheerfully to your Lordship's hands, presenting itself a true (howsoever slender) testimony of the Author's thankful and dutiful respect, of your honourable favours, not only in particular towards himself, whom you have been pleased to grace far beyond desert; but also in general to God's Ministers, whom with a just and zealous care, you as Gods upon earth protect from oppression. Who seethe not, how resolute witnesses having armed themselves to seduce a tractable jury, with as formal a tale, as the two Elders had devised against Susanna; your Lordship full of the spirit of Daniel, that is, the judgement of God (for so his name signifieth) by prudent sifting, and unexpected interrogatories, have bunted out, and dissolved their plotted falsehood? Who seethe not, how unaccustomed customs encroaching upon the Lord's portion, allotted and allowed to his labourers, have showed as fair pretences of remote Antiquity, as were the old sacks, old bottles, old clothes, and mouled bread of the Gibeonites, when your discreet inquiry before the Inquest hath espied and descried their near bordering neighbourhood? In a word, your Christian care to maintain the hedge of justice for a fence to the Lords vine (that every one which passeth by, may not pluck of her grapes) putteth into our mouths a joyful gratulation, that your Honours are none of them that seek honour, by muzzeling the mouth of the Ox, that treadeth out the Corne. And this leadeth us to a farther duty, viz. to look up towards Heaven unto him, that looketh down from heaven upon us, to behold and visit his vine, which he hath planted with his own right hand, and made strong for himself: and as he hath given us such nursing Fathers, so we to return unto him praise for your good beginnings, and prayer for your good continuance, to the glory of his Name, the upholding of his Church, the encouragement of his Ministers, and your own eternal reward, through jesus Christ our Lord, Amen.  
Your Honours to be commanded in all duty, JOHN BERY.   

THE SCHOOL OF GODLY FEAR.  1. PET. 1.17. 
And if ye call him Father, who without respect of persons, judgeth according to every man's work, pass the time of your dwelling here in fear.  
THis verse consisteth of a Doctrine and his Use. The Doctrine teacheth us how to look upon God, Ye call him Father, etc. The Use warneth us how to look to our selves: Pass the time of your dwelling here in fear.  
The Doctrine proposeth God to our view (like janus Bifrons) as having two faces.  

First, the cheerful countenance of a Father, Ye call him Father.  
Secondly, the severe countenance of a judge, who without respect of persons, judgeth according to every man's work.   
If ye call him Father] We need not curiously discuss the seeming difference of Translations. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  The Greek phrase here used, being compared with other like places of Scripture (as james 2.7. Genes. 48.5.16. Esay 4.1.) yieldeth unto us this plain sense: If ye call him Father, that is, if ye will pass for his children, and profess him to be your Father: which we may done three ways.  

1. By pretending to the eyes of others in show.  
2. By presuming in our own hearts by persuasion.  
3. By contesting unto his own face in prayer; that he is our Father, and we his children.   
But quo iure? 
God is our Father.  by what claim? Father is a royal prerogative, originally and primarily due unto God alone, (Matth. 23.9. Call no man father upon the earth, for one is your Father which is in heaven) but due to others secondarily, and under him: and to him it is due both by Creation and Generation.  
Creation invested him with an Universal Fatherhood over 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 styled, Adam the son of God, Luke 3.38.  
Nor is he Father of Adam alone, but of us also, and of both parts of us, our bodies and our souls: of our bodies mediately and virtually created in Adam's loins; and of our souls actually and immediately infused by himself. For our bodies indeed, we are bound to thank Patres carnis, whom the Lord hath substituted to be our father's according to the flesh: but for our souls, our souls must be lifted up unto Patrem spirituum (Heb. 12.9.) the Father of spirits, qui infundendo create, & 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 unhappiest of all his creatures, the damned reprobates, that shall never come near him, or his patrimony, are yet as near as we to this paternity? and may take up the Prophet's words, Malach. 2.10. Have we not all one Father? hath not one God made us?  
Wherefore seeing this is too low, 
2. By Generation.  mount we higher from Creation to Generation: and here we find one Son begotten of his Nature, and others begotten of his Grace. I say, one of his nature, that is, one with him in nature, a Son as old, and as good as his Father, coeternal, and coequal.  
But as the former was too low, 
Not of nature,  so this is too high a strain, unto which, neither men, nor yet Angels can reach: for unto which of the Angels said he at any time, Thou art my Son, this day have I begotten thee? Heb. 1.5.  
In medio virtus nostra: 
But of Grace.  the sinews of our comfort lie in the midst, viz. in the sonship 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 natural beloved Son, to be sons, and heirs, and coheirs with him of everlasting glory, Rom. 8.17. for which purpose, he granted forth a Dedimus potestatem, and as many as received him (potestatem dedit) to them he gave power to be the sons of God, even to them that believe on his name, joh. 1.12.  
For this inheritance, 
The covenant of grace.  a Covenant of grace is drawn up between us, 1. Cor. 6.18. consisting of two parts: 1. what is performed on God's behalf, by his free Adoption; I will be a Father unto you. 2. What is to be performed on our parts by our bounden Renovation: Ye shall be my sons and daughters.  
Upon this covenant a pair of Indentures are engrossed, 
Assured by indenture.  and interchangeably sealed by both parties. The former part (containing our Sonship by adoption) lieth in record in Gods eternal prescience, 
The original.  having two seals appendent, 2. Tim. 2.19. viz. on the behalf of 

God, his Seal of everlasting Decree: the Lord knoweth who are his.  
Us, our Seal of assent, that every one, which calleth (him Father) upon the name of the Lord, depart from iniquity.    
The counterpane (containing our Sonship by regeneration) is a patent delivered from God to every son whom he recieiveth, 
The counterpane.  which likewise hath two Seals affixed: viz. 

1. His Seal of the Spirit.  
2. Our Seal of Faith.    
God setteth to it the Seal 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 Seal is the New man (Coloss. 3.10) which is renewed in knowledge after the Image of him that created him.  
The Seal of Faith, although it be made by Gods own workmanship (this is the work of God, that ye believe in him, whom he hath sent, john 6.29.) and given by his bounty (not of ourselves, 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 believeth, setteth to his seal, that God is true, john 3.33.  
The patent thus sealed, 
The Patents force.  hath a double force and virtue: 

1. It maketh a man to be the son and heir of the living God.  
2. It assureth a man to be the son and heir of the living 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 sons of God, Rom. 8.14. and it assureth him so to be, by giving evidence of his adoption, vers. 16. the same Spirit beareth witness 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 do the will of this Father, which is in heaven) that they bend their wits how to break open the closet of divine Predestination, and to search the record of eternal adoption, yet take no heed to seek out, or look in the patent of regeneration, which is, or should be about them. 
But with Regeneration.  Whereas it standeth for an infallible maxim, that whatsoever son 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. joh. 3.9) not of his nature indeed, but of his grace: and so borne of grace, that he is made partaker of the godly nature, (2. Pet. 1.4.) although not of the nature of divine Essence, yet of the nature of godly qualities, holiness, righteousness, knowledge, etc. whereby a godly son resembleth God his Father; howbeit, in most unequal 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 us, (vers. 3. of this chapter) the Church his Spouse is our Mother conceiving us, (Gal. 4.26.) the means is the immortal seed of the Word (infra, verse. 23.) and the vital spirit that giveth life to this seed is the holy spirit of God. Spiritus intus alit: It is the spirit that giveth life, joh. 6.63.  
Being thus begotten, we are borne of God in mercy, nursed of God in knowledge, nurtured of God in grace, and have inheritance with God in glory.  
Whosoever now will be sure, 
How to be assured of our assurance.  that his evidence for this inheritance is firm and indefeazible, and that he is none of that great number, who are wont to be both artificial in forging within their brains a seal of faith, in show much counterfeiting that of God's handiwork; and having forged it, are prompt and liberal to scale to their credulous hearts, some probable security of the land of promise, without any approvable security for the promise of that Land: let him see, whether with his own seal of faith, there be joined the seal of God's Spirit; which he shall discern from all counterfeits, by the print thereof, viz. the New man, totally renewed, in respect of his parts, albeit in regard of degrees, he have but an imperfect perfection. For if he can see in himself the Image of God in a waxy heart (though blemished and bruised by sinful corruption) and the superscription of the holy Ghost, in a holy (though not wholly complete) renovation, in unfeigned (howbeit not unstained) sanctification; he hath hence authentical proof for his sonship by regeneration, and thereby for his sonship by adoption, which clasping fast, he can boldly ascend in prayer to heaven, and pressing home to the Throne of grace, cry, Abba Father.  
And thus we call, and only thus may we rightly call him Father, who without respect of persons, judgeth according to every man's work; which is the second branch of the doctrine, proposing God with the countenance of a judge.  
Which judgeth, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] And doth he now judge? there are two sorts of God's judgement: 
The time of God's judgement.   

1. Present, by his disposing justice in ordering of the world.  
2. Future, by his rewarding justice at the ending of the world.   
His present judgements are always righteous, (Psalm 119.75.) yet not always seen to be right according to every man's works, seeing that here good men often suffer evil, while the evil enjoy good: but that last judgement shall not only itself be manifestly just, but also manifest the justice of all his former proceed; whence it is called the declaration of the just judgement of God, Rom. 2.5.  
This future judgement is here timed as present, according to the use of Scripture, to signify, 

1. A certainty that it shall be, as surely as if it were present, Ezechiel. 7.6. The end is come, the end is come, etc.  
2. In this certainty an uncertainty when it shall be, that for any thing we know, it may be presently, The day of the Lord cometh as a thief in the night.  
3. 
The manner.  In this uncertainty, a certainty that it will not be long, but must be expected presently. Behold, I come quickly (Revel. 22.12) and my reward is with me, to give every man according to his work.    
Without respect, etc.] His throne of judgement is here kept upright by two Supporters, 
1. Impartial.  

1. An impartial eye, without respect of persons.  
2. A proportioning hand, according to every man's work.    
Respect of persons issueth commonly, either from affection, or opinion: affection being partial, willingly perverteth; opinion being prejudicate, unwittingly seduceth. Now who can suspect partiality in God's affection, that heareth so often inculcated in the divine Oracles, that Rich or Poor, Priest or People, jew or Gentile, not their persons, but their doings shall be regarded and rewarded? Tros Tyriusque mihi nullo discrimine agetur. Tribulation and anguish upon every soul that doth evil, the jew first, and also the Grecian; but to every man that doth good, glory, honour, and peace, to the jew 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 prejudicate opinion can blind those eyes of fire (Reu. 1.14.) that stay not upon the vizor and outside of formal profession, but pierce thorough the inside and heart of every prisoner at his Bar? All the world before his throne is a sea of glass, like unto Crystal (Reu. 4.6.) transparent and perspicuous to the supreme judge, who will enlighten the hidden darkness (1. Cor. 4.5.) and make the counsels of the heart manifest; and is not only an eye witness of all outward passages, but also searcheth the heart and trieth the reins (Iere. 17.10.) even to give every man according to his ways, and according to the fruit of his works; which is the other supporter of God's tribunal, viz. a proportioning hand.  
According to every man's work.] 
2. Proportionable to works.  This word according implieth a double regard of works in the final judgement: 

1. According to their quality, whether they be strait or crooked, good or bad.  
2. According to their quantity, whether they be great or small, many or few.    
The quality of every man's works shall be tried, 
1. According to their quality.  whether they be strait or crooked, by laying them to that rule of righteousness which God hath given him, viz. The Law of Nature to the Gentiles, the Law written for the jews, and the Gospel for us Christians: all which appeareth, Rom. 2.12.15.16. The two Laws, being indeed one (for the natural Law is the moral enfolded, and the moral Law is the natural unfolded) they have both one injunction, Do this, and live; the Gospel another, Believe, and live. The Law exacteth the perfect righteousnees of works: the Gospel accepteth for perfect the righteousnees of faith, Ro. 3.20.21. & 4.13.  
But here lieth a great block in the way: 
For works are regarded.  for if we be saved by faith, and not by works, as that, and other places of Scripture do teach us, how then is this true, that Every man shall be judged according to his works? at this block both Papists and Libertines have so stumbled, that they have tumbled into error, the one upon the right hand, of Merit, the other on the left hand, of Licentiousness.  
For the clearing of the way between them, and the whole doctrine of faith and works, let us conceive of two Courts wherein God proceedeth in judging us. Of 

1. justification in this life.  
2. Remuneration after death.    
For the opening hereof, 
Although not in justification.  we may imagine how the penitent sinner cometh into the Court of justification, desiring to be approved of God, and accepted in his fight: but seeing exact righteousness to be there exacted, and that none are received, but such as are pure and perfect, he shrinketh back, and lamenteth his own wretched plight, that dares not appear in judgement, being all overgrown with a sinful leprosy, and can but cry, 
Opera non praecedunt iustificandum:  Enter not into judgement with thy servant, O Lord. But anon perceiving, that Christ, the Lord judge his Son, hath plenary righteousness, not for himself (for being the natural Son, he needeth not to buy his Father's acceptation) but for his retainers; and hearing him call (Revel. 3.18.) I counsel thee to buy of me white raiment, that thou mayest be clothed, and that thy filthy nakedness do not appear; he prostrateth himself at the feet of this heavenly Clothier, and having no money, nor merits, to buy, he falleth to begging in the humble supplicat of a lively faith, Lord, if thou wilt, thou canst make me clean. This suit being effectual, hath an answer as comfortable, I will, be thou clean. Then washing away the leprous spots of his sins with the blood which he shed, and clothing his nakedness with the merits which he wrought for us, he thus presenteth him to his Father, and the Father accepteth him for righteous, and registereth him among his Saints. And this is the sum of our justification.  
But before this blessed Saviour, 
Sed sequuntur justificatum.  dismiss this healed sinner,  
— Cynthius' aurem  
vellit, & admonuit,—  
He roundeth him in the ear, and scholeth him for keeping a diet: Behold, thou art made whole, sin no more, lest worse betide thee: but go, and offer for thy cleansing, those things which Moses commanded (Mark. 1.44.) Although I have freed thee from the curse of the Law, yet thou in thankfulness art still obliged to the duty of the Law, that being thus delivered, thou mayst serve God without fear, in holiness and righteousness before him all the days of thy life.  
Thou canst not indeed do so well as thou shouldest; but be careful to do so well as thou canst. What thou canst not do so well as thou shouldest, the white raiment of righteousness, which I have given thee, shall cover, and it shall not be punished: and what thou dost so well as thou canst, the same white garment shall make to show more white, and it shall be rewarded.  
Thus we see, 
The dispensation granted to the believer  how faith having procured a qualification of grace, a dispensation is granted for works: that 

1. Our evil deeds, though perfectly evil, shall be excepted, as washed and drowned in the blood of Christ.  
2. Our good deeds, though imperfectly good, shall be accepted as decked and beautified with the righteousness of Christ.    
And coming unto God henceforth in the fragrant raiment of our elder brother (as jacob in Esau, Gen. 27.) he smelleth a sweet savour from us, is pleased to feed upon, and to relish that which we bring him, and so blesseth us, and we shall be blessed. And as lame Mephibosheth was entertained at King David's Table, for his father jonathans' sake, 2. Sam. 9.7. so God admitteth our halting obedience for his sons sake, to make us partakers of his heavenly Table.  
Now as the Court of justification regardeth only faith, 
Yet in remuneration works are respected.  in making him righteous, that is not such; so the Court of remuneration will respect works, in declaring him righteous, which hath been made such. For it standeth for a principle, that whosoever truly believeth well, endeavoureth duly to live well; and every one that is graced of God by justification, doth strive to glorify 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 judgement, that the faith, which is fruitless, is also faithless, like a painted fire, that is indeed no fire, having Colorem, and not calorem, some colour of persuasion, but no heat of devotion.  
And seeing the last judgement will be upon the open Theatre of the world, in view of all men, who use not to dive into the heart of man, to see his faith, but only look in through the lettuce of his behaviour; nor can judge of the tree by the inward sap, but by the outward fruit, the Lord will manifest the integrity of that judgement, not by invisible faith, but by visible works; that all souls may assent & acknowledge, how they are most justly distinguished in their recompense, that were so different in their lives, when Every one receiveth the things he hath done in his body, whether they be good or evil, 2. Corinth. 5.10.  
To conclude this point then: all men being judged by rule, according to the quality of their works, shall be separated with one general division, right from crooked, good from bad, sheep from goats: and their reward will be divided accordingly (as Esa. 3.) It shall be well with the just, for they shall eat the fruit of their works; and Woe to the wicked, it shall be evil with him, for the reward of his hands shall be given him. For the one sort a gracious call, Come ye blessed; and for the other a doleful mittimus, Go ye cursed.  
The quantity of works is to be scanned two ways. 
2. According to their quantity.  By 

1. Tale for their number.  
2. Scale for their weight.    
For number, 
Evil workers.  the evil works (wherein are comprehended the words and thoughts) of the wicked, shall be cast up by expedite Arithmetic, and the transgressions, 
For number.  which now they daily augment, by Addition, Multiplication, and continual Progression in sin, without any Substraction by repentance, shall then be summed up into a total, and a proportionable number of numberless pains apportioned unto them altogether. As much as she lived in pleasure, so much give you to her torment and sorrow, Reu. 18.7.  
For weight; in the balance of justice, 
For weight.  will he poise the grievousness of their sins: which as they carry several weight in their different natures (some being graviora, more heavy than others) so also are they aggravated by circumstances, as occasions of information neglected, or provocations to reformation rejected: all which being put together (substance and circumstance) in one scale, the other shall have punishments to counterpoise them all. The servant, that knew not his masters will, shall be excused à tanto, though not à toto; his ignorance must be beaten, but being not wilful, 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, will it be with the Heathen, that walked to hell in darkness, while their starlight of reason could not discover the way to heaven: but it will be harder with carnal professors, who in the Sunshine of the Gospel, being showed the narrow way that leadeth to bliss, yet gallop along the broad way to destruction. Woe, and double woe unto such; for if many of the Infidels had been partakers of the same good means and motives, they would a great while agone have repent, sitting in sackcloth and ashes. Therefore it shall be easier for Infidels at the judgement, then for such, Luke 10.13.14.  
In like manner, 
Good works. By tale.  the good deeds of good men are to be surveyed both by tale, and by scale. By tale; for God doth keep an Inventory of them: he hath a Bottle for our tears, (Psal. 56.) a Bag for our alms (Luke 12.) and a Book for our good works, (Reu. 20.) God is not unrighteous, that he should forget any of our good works, Heb. 6.10. Every godly deed is a flower sent up to heaven, of which our judge doth plot us a never-fading Garland of glory; and the more flowers, the greater garland, for He that soweth plenteously, shall reap plenteously. 2. Cor. 9.6.  
By scale; 
By scale.  a weightier good done, hath a weightier reward given. Thou shalt rest and stand up in thy lot, at the end of the days, said the Angel to Daniel, Chap. 12.13. Happy and thrice happy is every one that hath any lot in heaven: the least of all Saints may sing in the Choir of all Saints, My lot is fallen in a pleasant ground, I have 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 brightness of the firmament; but they that turn many to righteousness, have a special lot, to shine as the stars for ever and ever. Now as all stars are brighter than the firmament, so also one star differeth from another in glory, & so is the resurrection of the dead, 1. Cor. 15. Every workman of God, though his work be not worth his meat and drink, being an unprofitable servant (Luk. 17.10.) shall yet have the penny of eternal life given him for wages. Every one his penny, that is, fullness of joy, so that he which hath least, neither repineth for himself, as having too little, nor envieth at all others, as having too much. Yet with this fullness there stand several degrees according to the several degrees of present grace, by which they are diversly capable of future glory. Some like Gomers, some like Ephahs, some as pints, some as pottles; all shall be full according to their measure, with as much happiness as each can wish. All like in satiety, but not alike in parity of bliss; for, every one shall receive his reward according to his labour, 1. Cor. 3.8.  
Nor doth this any way uphold the doctrine of merit, 
Yet no merit.  which arrogating too much to our own goodness in deserving, doth derogate as much from God's goodness in free giving. far be it from us to imagine, that our Lord and Master dealeth with us in commutative justice, as giving us, (Matth. 20.8.9.) a penny for a pennie-worth of work; as if the wages were not counted by favour, but by debt, Rom. 4.4. It is indeed given as wages; but as wages given, not earned; it is a reward, but Coloss. 3.24. the reward of the inheritance, to them that serve the Lord Christ: dispensed as unto servants, a reward of serving the Lord, but conferred as unto Sons, for our portion of inheritance. Every one hath his reward, not for his labour (for we cannot deserve it) yet according to his labour, by a due and equal inequality: due, only by promise, as a portion of grace (Ephes. 2.8.) yet duly performed by proportion of justice.  
Pass the time] The Use whereto this doctrine leveleth, is to breed fear: for the better impression whereof, the Apostle toucheth by the way two motives, giving us an inkling of the gliding, and slippery state of our life, as being 

1. Transitory, 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 sojourning, (as the new Translation) rather then a dwelling; or at least such a dwelling, as of Tenants at will, that standeth upon most uncertain terms: Pass the time of your dwelling here in fear. But only glancing at these, fear is the mark whereunto this Text aimeth.    
Among many sorts whereof, 
Fear threefold.  we may take notice of these three: 

1. Infernal, in horror of punishment.  
2. Criminal, under the burden of guiltiness.  
3. Filial, in duty of grace.    
The infernal is a desperate fear, when hell gnawing upon the damned soul, she lieth trembling, like unto a Partridge, while the Hawk plumeth her; or a Sheep, while the Wolf devoureth her, which dieth fearing, and feareth dying. The Criminal is a perplexed fear, the shaking Palsy of a guilty conscience, fearing to suffer evil for doing evil. The Filial is a reverent fear, keeping the heart in awe from doing evil against God, that hath done so much good for us.  
This last is peculiar to the Elect, and is absolutely good; the first is proper to the Damned, and is always nought: the middle is middle between both, sometimes good, and sometimes evil, according to the subject in which, and the end to which it worketh. In the Reprobate, a criminal fear is the portal of hell, the threshold of infernal fear, and is merely servile: in the chosen, it is the entry to repentance, an introduction to filial fear. In the wicked, it is the first biting of the worm of conscience, which in hell will ever gnaw, and never die: as in Cain, Genes. 4. In the godly, it is a biting also of conscience worm, remorsus; but by this biting, his biting is prevented: remorse bringeth forth amendment, and the daughter eateth up the mother: it causeth repentance unto salvation, not to be repent of (2. Cor. 7.10) like a sudden affright, which cureth an Ague, as in David, 2. Sam. 24.10.  
This fear is a good Usher to enter, 
Initial fear.  but no good Tutor to perfect a Christian: for when the Law, our Schoolmaster (Galat. 3.24.25.) hath played his part with the rod of terror, to whip us to Christ, being come into his high and Free-schole, we must learn to learn, more for love of learning, then for fear of beating. This pricking fear doth very good service, as a sharp needle to make way for the thread of love to follow; whereby God and man being sowed together, the thread holdeth, the needle is taken away. Thus fear having drawn in love, love being grown perfect, casteth out fear, 1. john 4.18.  
But as it casteth out one fear, 
Filial fear.  so it bringeth in another. Serve the Lord without fear, saith Zachary, Luk. 1 74. yet serve the Lord in fear, saith David, Psalm. 2.11. serve him without that servile fear, that abhorreth the punishment, more than the offence; but serve him with that filial fear, which detesteth the offence more than the punishment.  
I say [the offence more than the punishment] because a good Christian may in due order cast an eye on both. 
Compounded.  And if we follow the stream of fear in this Text back to his springs, we see it ariseth from two heads: 1. God is our Father; there springeth up the fear of his mercies, There is mercy with thee, that thou mayst be feared, Psalm. 130.4. Secondly, God is a judge; and thence riseth the fear of his judgements: for it is a fearful thing to fall into the hands of the living God, Heb. 10.31. the fear of his mercies, is the main spring and predominant, whereby we principally abhor the fault: the fear of his judgements is the lesser spring and subordinate, whereby in a second place, we shun the punishment. Looking upon God, as our most gracious Father, we be, or at least should be, both studious of well-doing, because it pleaseth him, though there were no heaven to reward us; and timorous of ill-doing, because it offendeth him, though there were no hell to terrify us: but, for that dullness and security are so ready to overtake us, he presenteth himself on the other side as a judge, holding out in his right hand, reward, in his left hand, punishment, that with these two spurs, he might both stir up him that standeth still, and drive him faster, that is already on his way.  
The first place in our hearts must be taken up for the fear of God as a Father, 
1. Of Reverence.  arising from the sense of his mercy: and this fear is not the mother of distrust, but the daughter of faith, Psalm. 5.7. In the multitude of thy mercies, I will go into thy house, (there Faith the mother leadeth the way) and will worship in fear, etc. there the daughter followeth. This fear is not the daughter of painful anxiety, but the mother of joyful alacrity, Psal. 2 11. Rejoice before him in fear. This fear is not a rival, but a sister of love, going so lovingly hand in hand, that none love God better than they that fear him most, none fear him more, than they which love him best.  
The fear of God as a judge, 
2. Of Caution.  arising from the meditation of his judgements, may, and must have his place too: and when the former fear is made Steward of the heart, this latter may take his place, as an excellent Porter, to examine every thought, before it give passage. This is not a fear of diffidence, for it leadeth in confidence, Psalm. 41. Many shall see it, and fear, and shall put their trust in the Lord. First fear, than trust. It is not a fear of perplexity, but of caution, Pro. 14.27. The fear of the Lord is a wellspring of life, to avoid the snares of death. This Porter's office is to keep out security, licentiousness, and such other vagrants, as Psal. 4.4. Tremble and sin not: against these it standeth in the door of the heart, like the Cherub in the gate of Paradise, brandishing the flaming sword of God's heavy judgements, in threatening death, hell, torments, etc. It maketh of these, armour of proof against sin; quencheth the fire of lust in the flame of everlasting fire, and maketh the furnace of hell, a cooler of his passions. That it may fly from it, it flieth unto it; and when he most flieth from it, than he findeth it the safest refuge, and the more he thus feareth it, the less cause there is to fear it.  
These several fears thus rising from several heads, 
Their union.  father and judge, meet together here in the stream of one compound, and wel-tempered fear both of mercy and judgement: a fear mixed of that honour due to a father, and that fear due to our Lord, Malach. 1.6. a fear, that is both loving and wary. We may call it an awful love, or a loving awe: and in this fear, we must pass the time of our dwelling here. Which, how it issueth from the premises, as the Use from the Doctrine, we must now consider, and so descend from explication to application, from lightning our minds, to heat our affections.  
And that we might be thoroughly heated with godly fear, the Apostle here placeth us between the Sun and the fire: 
For God's fatherly love.  on the one side, God a Father, a comfortable Sunshine of mercy; on the other side, God a judge, a scalding Fire of justice. In the Sunshine of his mercy we may observe a twofold brightness, 

1. In him, in his direct beams, proceeding of his own goodness.  
2. From him, in their incidence on us, reflecting to our happiness.    
The immanent splendour of his divine goodness, 
1. In being our Father.  if we shall compare it with the candle of human kindness, what incomparable difference shall we find! It is worthily esteemed to be a singular favour, when a rich man that hath no son of his own, adopteth some near kinsman or friend, whom he most affecteth for his good behaviour. But not any one of these motives have any place with God. Did he lack sons and heirs of his happiness? No: besides his natural Son, many millions of Angels stand like Olive branches round about his table: yet such is his love, he would adopt us. Were we any kin unto him? No: we came all of another stock, and might say to corruption, Thou are my father, and to the worms, Thou art my mother, job 17.14. and yet such was his goodness, he would adopt us. If not his Kinsmen, were we then his friends? No: we were not only aliens & strangers, but enemies, even from the womb; Thy father was an Ammorite, and thy mother a Hittite, Ezech. 16.3. and yet such was his goodness, he would be our Father. Did we then enchain his affection unto us by our good demeanour? No, no: for until he made us his sons by new birth, we ran the sinful prodigals race; and if with him, in the confidence of God's goodness we could dare to say, Father, yet in conscience of our own naughtiness, we must needs add, I have sinned against heaven, and against thee; I am no more worthy to be called thy son: and yet, yet notwithstanding all this, such is his goodness still, still be would be our Father. O Lord, what didst thou see in man, that thou so regardest him, or the son of man, that thou shouldest make him thy son! the brightness of this bounty is so glittering and glorious, that it beateth back our weak sight from beholding it; so that returning our dazzled eyes down to ourselves, we can but cry out with the Apostle; O the depth!  
But although we cannot, like soaring Eagles, 
2. In showing himself our Father.  dare the shining Sun in the face, yet may we observe his incidence upon ourselves. Observe it indeed we may: but as the beams of the Sun, so God's favours upon his children, are not to be comprised either in number or measure. They extend in infinitum, and if we attempt to measure them, they grow in measuring: they may be divided in semper divisibilia, and if we assay to number them, they increase in numbering. Only this in general: so far as our heavenly Father transcendeth our earthly parents in excellence (which is a comparison, there being no proportion between finite and infinite) so far he surmounteth also in the exact performance of all fatherly offices, as namely (to give a taste of some amongst all, and of all by those some) in fatherly affection, instruction, correction, protection, and provision. In fatherly affection, who so kind? Esa. 49.15. Can a woman forget her child, and not have compassion on the son of her womb? though they should forget, yet will not I forget thee. In fatherly instruction, who so diligent? jer. 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 shall be my people. In fatherly correction, who so loving? Heb. 12.10. The fathers of our bodies chasten us after their own pleasure, but the Father of spirits chasteneth us for our profit, that we may be partakers of his holiness. In fatherly protection, who so careful? Deut. 32.16.11. The Lord kept jacob as the apple of his eye: as an Eagle steereth up her nest, flootereth over her birds, stretcheth out her wings, taketh them, and beareth them on her wings: so the Lord alone led him. In fatherly provision, who so plentiful, both for present maintenance, and future inheritance? he giveth for this life sufficient maintenance, Luke 12.31. Your heavenly Father knoweth, that ye have need of these things: but seek ye after the Kingdom of God, and all these things shall be ministered unto you. And for the life to come, a royal inheritance, vers. 32. Fear not, little flock, it is your Father's pleasure to give you the Kingdom.  
And now (beloved in the Lord) should all this light be without heat? 
A reverent fear due.  are not our hearts more insensible than the stones, if they warm not? more frozen than ice, if they melt not, in so clear, so fervent a Sunshine? who that hath the feeling of a child of God, can choose but prostrate his soul in awful obsequiousness, at the feet of him, whom thus we call Father?  
Yet alas, if every one should examine one, 
But ill paid.  how many of us 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 bolster for our unsonlike insolence: and whereas there is mercy with him, that he may be feared, we on the contrary (untoward children as we are) because we hope to find mercy with him, we fear him not, but presuming on impunity, make the less conscience of impiety. Do ye so (saith Moses, Deut. 32.6.) Do ye so reward the Lord, O foolish people and unwise? is not he 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 think ourselves to be his sons, feeling in us no more feeling of devout reverence?  
The Sunbeams collected in a burning glass, 
The reason,  kindle a fire upon certain conditions, viz. that the object be combustible, and apt to take fire, that it be held still and steady, and that it be in a just distance, neither too far off, nor yet too near, but as the beams may best unite their force: we are not without a burning glass. 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 love shineth upon us: he standeth as mediator between God and us, receiving the beams of favour, as his natural son, and transfusing them altogether upon us, his adopted brethren. Being then in so clear a Sunshine, and having so perfect a burning glass, how comes it to pass that so many of us continue so cold, so keycold? surely there is some defect, and failing in the conditions. Some hold the glass too far off, and think of the mercies of God in Christ, but slightly and confusedly: some hold it too near, and being all upon mercy, mercy, make remission of sins a plaster for presumption in sinning: some hold it not still by steady and fixed meditations, but superficially glance upon it, by spurts and flashes: and some others are not of combustible matter; not so fit to be fired with the fear of his mercies, as to be feared with the fire of his judgements.  
But we (beloved) as we desire with  comfort of soul to call him Father, that not only our heads may imagine, or our tongue's discourse, but also our consciences may feel, that we are his children: Let the confluence of all his gracious beams of love, heat our i'll hearts, and our benumbed hands with a devout fear of his name: Let every naming of this sweet word Father, be as the sun in his strength to warm and revive our filial obedience: so that as often as we call him Father, so often we remember, to pass the time of our dwelling here in fear.  
Here is good being; here I could build tabernacles, and pass my time and dwelling on God's fatherly goodness; for this is none other but the house of God, and gate of heaven. 
God is also a judge.  But me thinks, with Saint, john Revel. 4 1.2. a Trumpet calleth me away, Come up hither, and see things which must be done hereafter: a Throne is set, out of which proceed lightnings, and thunderings, and voices, and a judge upon the Throne, which without respect of persons judgeth according to every man's work.  
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 severe judge, attired in the scarlet robes of justice? and is there indeed such change in the immutable God? none at all: with him is no variableness, 
In himself.  nor shadow of change, jam. 1.17 A piece of taffeta, that is equally wrought of cross threads green & red, seemeth and is called changeable, yet is not changed; but one way as you look on it, it beareth upon the red, another way it chief expresseth the green: even so in God there is an equal temper of mercy and justice, whose threads do seem to cross each other: 
But in the Object.  and if you stand on the right hand among his sons, the green verdure of his goodness carrieth away the sight of his judgements; but if you cast your eye on the left side, as one of his prisoners, the red fiery hue of his justice, seemeth to drown the sight of mercy: Yea, the same day of judgement, Malac 4.1.2. proveth both a consuming furnace, and a cheerful sunshine: the object maketh the difference: It shall burn like an Oven, and all that do wickedly, shall be stubble to burn therein: but verse 2. unto you that fear my name, shall the Sun of righteousness arise, and salvation shall be under his wings, etc. Wherefore as we before turned our faces to the Sun to warm us, [ye call him Father] so let us now turn about to the fire to heat us; he [judgeth without respect of persons, etc.]  
The Thebans had among them the image of a judge sitting without eyes or hands; 
The integrity of his judgement.  no eyes that he might not diguish persons, friend from foe; no hands, that he might not receive gifts to corrupt justice. But the justest judge of all the World is deciphered open-eyed and openhanded; his eyes open, not to procure, but to prevent respect of persons; his hands open, not to take undue bribes, but to give due reward, jer. 32.19. His eyes are open upon all the ways of the sons of men, to give to every one according to the fruit of his works.  
Propose we then to our serious meditation, 
The circumstances.  the world's general Assizes, which will begin and end in one day (for the Lord will make a short count in the Earth) the judge of this universal Circuit, is the judge of all judges, the Lord chief justice, the Son of God, but visible in body, as the Son of man (Luk. 21.27) clothed as in scarlet robes, with the power and majesty of his Father, (Matth. 16.27.) his Bench a tribunal or throne of State, (Rom. 14.10.) the justices of the Bench his Assessors, the twelve Peers of Christendom, his twelve Apostles, (Matth. 19.28.) his Crier, an Archangel with the sound of a shrill Trump, that shall echo over 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 answer upon Life and Death. The Devil comes forth for the Accuser, that would also feign be the Executioner; the Conscience is produced for an untainted Witness, and the allegations are proved by pregnant Records, (Reu. 20.12.) The Books are opened, and the dead are judged of those things, which are written in the Books, according to their works.  
Two Books are to be opened, 
The evidence most evident.  Libriscientiae Dei, & conscientiaenostrae; the Lieger Book of God's knowledge, and the Count Book of our own conscience, which shall then be enlarged by a new Edition. For in this present and former Edition of our consciences Book, some things we cannot read, some we do not read, some we will not read, and some we will not suffer others to read. Here many things are but dimmely, and as it were but half printed in our conscience, so that our dull eyes cannot read them (whence David, Psa. 19.12. Who knoweth how oft he offendeth? Oh cleanse thou me from my secret sins:) but then the print will be clearer, our secret sins legible, and the scales of mortal ignorance being fallen off, We shall know ourselves, even as we are known of God, who is greater than our heart, & knoweth all things, 1. john 3.20. In this Edition are many things of a small print, which because we will not trouble ourselves to put on the spectacles of Care and consideration, we pass over and do not read them: but then they shall be set out in a larger print, and the sins, that now seem too small to be regarded, will then be seen too great to be endured. Here many things being distasteful, we blot out of our Book, and will not read them: but then they shall revive, and will we, nill we, we shall remember them. Here we find in some passages, such inky and ugly characters of sins, that we are loath any other should read with us, and therefore we show them only a fair outside gilded with hypocritical show. But then the Book shall be laid open, and lying open, the fair covering shall lie covered; and all that we have done, spoken, yea or thought, shall be obvious to every eye, and as looking- glasses set in a round, do each represent to other their several objects, so that every one in particular, containeth all the shows they have in general: So in the judgement day, our conscience which now is our private, shall then be a common glass; each shall see in other, and every one shall see in all, whatsoever lieth now concealed in the secret bosom, There is nothing hid, that shall not be revealed. 
Matth. 10.26. The effects hereof. 1. With the godly.   
O, what exultation will then crown the heads of such, as can say with faithful Paul, Act. 23.1. I have in all good conscience served God until this day! when they shall see their good deeds, whereof some themselves concealed from vainglorious applause. Some were drowned by wayward unthankfulness, and some misconstrued by sinister conceits, to see them all notified in their fresh and lively colours. And oh, what confusion will cover the face of those foolish wizards, 
2. With the wicked.  that care more to cloak, then to cure their ulcers! when they shall see that wickedness, which they now hide curiously, from their nearest kinsman, and dearest friend (but can never 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 devils, and all.  
The evidence being thus given in, 
The sentence.  and the deeds being apparent, both that they are, and what they are, their number and weight is taken: and as they that have done good, shall all go into everlasting life, so of them, they that have done best, shall sit highest in glory; not one of their good works, (no, not a cup of cold water (Mat. 10.42.) shall slip unrewarded. And as they that have done evil, shall be cast into everlasting fire, so they that have done worst, shall be plunged into deepest torments, not one of their villainies but shall have his scourge.  
And shall I need to add the conclusion? 
This should breed a wary fear.  doth not the use make inference of itself, therefore pass the time of your dwelling herein fear? Can we stand by this glowing, this flaming, this scorching, this consuming fire of judgement, and not be warmed? not heat? not sweat? yea, and not fry with fear? are we not more like Salamanders than men, if we can live untouched in so furious a fire? What? 
Generally at all times.  doth God our judge see all our works? and shall we not fear to sin, while he looketh full upon us? shall every action be displayed in the view of all the world? and shall we yet offend boldly, in hope of secrecy? will every offence call for his several plague? and shall we not fear to heap up wrath against the day of wrath? Yea this, me thinks, should be a bridle in the nostrils of the most desperate Caitiff; that although he care not to do good, as having no hope of reward in heaven, yet he should fear to multiply offences, lest thereby he multiply his torments, and make his hell more hellish to himself.  
A matter that would crave to be amplified, if the time craved not the contrary. For in this adventurous age of ours, wherein so many are like flies, that cease not to play about the candle, till they burn in the flame, nothing is more to be feared, then that we fear too little. They are indeed the better sort, which are directed by love, but they are the greater sort, who are corrected by fear.  
Aristotle writeth, that the Almond tree being grown old and barren, must have nails driven into the root, whereby the superfluous gummy humour being let out, it becometh fruitful anew. How happy should I think my labour, if I could drive this nail of fear into the root of your hearts; not only you ancients, who have the Almond tree flourishing in your heads (Ecclesias. 12.5.) but you youngers also, that have need of pricking phlebotomy, to evacuate that luxuriant, and superabundant humour of presumptuous boldness? that so becoming fruitful in all good works, the pricking of this nail of fear, may prevent the felling of that axe of fury, which is laid to the root of the tree, whereby every tree which bringeth not forth good fruit, is to be hewn down, and cast into endless fire, Matth. 3.  
The time thus pressing me, I cannot stand to press this unto the present occasion: 
Specially in the present business.  only I must desire, as all in general, so in special you that act any part in this weeks solemn business, that the Law may be used lawfully, not for the wronging of right, but the righting of wrong; that in all your plead, or whatsoever other proceeding, your retain God for your Counsellor, and his fear for your Solicitor. Let the view of these Assizes whisper to your conscience a Memorandum of those universal Assizes: remember in all your projects and courses, that the Lord judge, and your Conscience the Witness, do now stand watching what you do, and will then discover all, when you shall stand to your trial for life or death. Do but remember this, and apply it close to your heart, with good Iehosaphats Caveat, 2. Chronicles, 19.7. Wherefore now, let the fear of the Lord be upon you, take heed, and do it. This is little enough, and yet this little may be enough; Let the fear of the Lord be upon you, take heed, and look to it. Let me give but one stroke more, to drive this nail to the head with the hammer of God's Word, even that aphorism of Solomon, Proverbs 28.14, Blessed is the man that feareth always; but he that hardeneth his heart, shall fall into evil. And now come we briefly to sum up all together.  
We have seen the two feet, 
Both fears united.  whereon God walketh before us, and the two feet, on which we must both follow him, and walk before him. His two feet are the mercy of a Father, and the justice of a judge: our two feet are the fear of his mercies, and the fear of his judgements. If the body of our fear be not supported with both these legs, it cannot go upright, but will fall lame, aut nimium sperando, aut desperando. If our thoughts should hop all upon his mercies, without his judgements, we should fall upon the right side in a presuming confidence; if all upon his judgement without his mercy, we should tumble upon the left side in despairing diffidence: both these supporters will make our walking steady and upright. If thou find thyself drowsy in goodness, step forth with the right leg, the fear of his mercies: a good motive to virtue: if tempted to sin, step back with the left leg, the fear of his judgements: a good retentive from vice. God is a gracious Father: hearken to this, O thou that hast sinned, and art repenting. And God is a severe judge; hearken to this, O thou, that hast repent, and art upon sinning. Let the meditation of God as a Father, be as the blessed Angels, that carried Lot out of sinful Sodom; but timor addidit alas; if the soul will be lusting, and cast an eye back again, let the apprehension of his judgement, be as the sight of fire and brimstone behind us, to put wings unto our feet. Let both together breed and keep in us a care and conscience of all our doings, that he which is fallen, make haste to rise, and he that standeth, take heed lest he fall: and that all of us in awful, and yet cheerful obedience, work out our salvation with fear and trembling, Philippians 2. vers. 12.  
Then as that concordia discors, 
Produce happy effects.  or rather discordia concors, in David's ditty (Psal. 101.1. I will sing mercy and judgement) the discordant notes of mercy and judgement, do make a blessed symphony in God's proceed upon earth; so his Spouse in singing her Lovesong of mercy, and relishing her notes with the quavering of religious fear, will make acceptable, and harmonical music in the ears of heaven. Finally, if we thus pass the time of our dwelling here in this loving fear, we shall pass from it in his loving favour, and dwell with him for time, that shall never pass in love without fear. To the which dwelling, O thou that dwellest in the Heavens, bring us, etc.  PSALM. 86.11. 
Teach me thy way, O Lord, that I may walk in thy truth: unite my heart to fear thy name.  
FINIS.