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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
book_n	according_a	open_v	work_n	3,235	5	5.8581	4	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A17334	The schole of godly feare a sermon preached at the assises holden in Exeter, March 20, 1614.	Bury, John, 1580-1667.	1615 (1615)	STC 4180.5; ESTC S262	20,285	40

so keycold surely there is some defect and failing in the conditions Some hold the glasse too farre off and thinke of the mercies of God in Christ but slightly and confusedly some hold it too neere and being all vpon mercy mercy make remission of sinnes a plaister for presumption in sinning some hold it not still by steddy and fixed meditations but superficially glaunce vpon it by spurts and flashes and some others are not of combustible matter not so fit to be fired with the feare of his mercies as to be feared with the fire of his iudgements But we beloued as we desire with solide comfort of soule to call him Father that not onely our heads may imagine or our tongues discourse but also our consciences may feele that wee are his children Let the confluence of all his gracious beames of loue heat our chill hearts and our benummed hands with a deuout feare of his name Let euery naming of this sweet word Father bee as the sunne in his strength to warme and reuiue our filiall obedience so that as often as wee call him Father so often wee remember to passe the time of our dwelling here in feare Here is good being here I could build tabernacles and passe my time and dwelling on Gods fatherly goodnes for this is none other but the house of God and gate of heauen God is also a Iudge But me thinkes with Saint Iohn Reuel 4 1.2 a Trumpet calleth me away Come vp hither and see things which must be done hereafter a Throne is set out of which proceed lightnings and thundrings and voyces and a Iudge vpon the Throne which without respect of persons iudgeth according to euery mans worke What a sudden change is here Yet no change in the same verse and line but now a gracious Father clothed all in the white robes of mercy and presently a seuere Iudge attired in the searlet robes of iustice and is there indeed such change in the immutable God none at all with him is no variablenes In himselfe nor shaddow of change Iam. 1.17 A piece of taffata that is equally wrought of crosse threds greene red seemeth and is called changeable yet is not changed but one way as you look on it it beareth vpon the red another way it chiefly expresseth the greene euen so in God there is an equall temper of mercie and iustice whose threds doe seeme to crosse each other But in the Obiect and if you stand on the right hand among his sonnes the greene verdure of his goodnesse carrieth away the sight of his iudgements but if you cast your eye on the left side as one of his prisoners the red fiery hiew of his Iustice seemeth to drowne the sight of mercie Yea the same day of Iudgement Malac 4.1.2 proueth both a consuming furnace and a cheerefull sun-shine the obiect maketh the difference It shall burne like an Ouen and all that doe wickedly shall bee stubble to burne therein but verse 2. vnto you that feare my name shall the Sunne of righteousnesse arise and saluation shall be vnder his wings c. Wherefore as we before turned our faces to the Sunne to warme vs ye call him Father so let vs now turne about to the fire to heate vs he iudgeth without respect of persons c. The Thebans had 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 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 Here many things are but dimmely and as it were but halfe printed in our conscience so that our dull eyes cannot read them whence Dauid Psa 19.12 Who knoweth how oft he offendeth Oh cleanse thou mee from my secret sins but then the print will be clearer our secret sinnes legible and the scales of mortal ignorance being fallen off We shal know our selues euen as we are known of God who is greater then our hart knoweth all things 1. Iohn 3.20 In this Edition are many things of a small print which because we wil not trouble our selues to put on the spectacles of Care and consideration we passe ouer and doe not read them but then they shall be set out in a larger print and the sins that now seeme too smal to be regarded wil then be seen too great to be indured Here many things being distastfull we blot out of our Booke and will not read them but then they shall reuiue and will wee nill wee wee shall remember them Here we finde in some passages such inky and vgly characters of sinnes that wee are loth any other should read with vs and therefore wee shew them onely a faire outside gilded with hypocriticall shew But then the Booke shall be laid open and lying open the faire couering shall lye couered and all that wee haue done spoken yea or thought shall be obuious to euery eye and as looking glasses set in a round doe each represent to other

taken for a manifest conclusion in iudgement that the faith which is fruitlesse is also faithlesse like a painted fire that is indeed no fire hauing Colorem and not calorem some colour of perswasion but no heat of deuotion And seeing the last iudgement will bee vpon the open Theater of the world in view of all men who vse not to diue into the heart of man to see his faith but onely looke in through the lettice of his behauiour nor can iudge of the tree by the inward sappe but by the outward fruit the Lord will manifest the integrity of that iudgement not by inuisible faith but by visible works that all soules may assent acknowledge how they are most iustly distinguished in their recompence that were so different in their liues when Euery one receiueth the things he hath done in his body whether they be good or euill 2. Corinth 5.10 To conclude this point then all men being iudged by rule according to the quality of their workes shall be separated with one generall diuision right from crooked good from bad sheepe from goates and their reward will be diuided accordingly as Esa 3. It shall be well with the iust for they shall eate the fruit of their workes and Woe to the wicked it shall be euill with him for the reward of his hands shall be giuen him For the one sort a gracious call Come ye blessed and for the other a dolefull mittimus Goe ye cursed The quantity of workes is to be scanned two wayes 2. According to their quantity By 1. Tale for their number 2. Scale for their weight For number Euill workers the euill workes wherein are comprehended the words and thoughts of the wicked shall be cast vp by expedite Arithmatike and the transgressions For number which now they daily augment by Addition Multiplication and continuall Progression in sinne without any Substraction by repentance shall then bee summed vp into a totall and a proportionable number of numberlesse paines apportioned vnto them altogether As much as shee liued in pleasure so much giue you to her torment and sorrow Reu. 18.7 For weight in the ballance of Iustice For weight will he poize the grieuousnesse of their sinnes which as they carry seuerall weight in their different natures some being grauiora more heauy then others so also are they aggrauated by circumstances as occasions of information neglected or prouocations to reformation reiected all which being put together substance and circumstance in one scale the other shal haue punishments to counterpoize them all The seruant that knew not his masters will shall bee excused à tanto though not à toto his ignorance must be beaten but being not wilfull with fewer stripes but he that knew it and did it not or would not know to do it he shall be beaten with many stripes Luk. 12.47.48 Hard alas wil it be with the Heathen that walked to hell in darknesse while their starre-light of reason could not discouer the way to heauen but it will bee harder with carnall professors who in the Sun-shine of the Gospell being shewed the narrow way that leadeth to blisse yet gallop along the broad way to destruction Woe and double woe vnto such for if many of the Infidels had beene partakers of the same good meanes and motiues they would a great while agone haue repented sitting in sackcloth and ashes Therefore it shall bee easier for Infidels at the iudgement then for such Luke 10.13.14 In like manner Good workes By tale the good deedes of good men are to be surueighed both by tale and by scale By tale for God doth keepe an Inuentorie of them he hath a Bottle for our teares Psal 56. a Bagge for our almes Luke 12. and a Booke for our good workes Reu. 20. God is not vnrighteous that he should forget any of our good workes Heb. 6.10 Euery godly deed is a flower sent vp to heauen of which our Iudge doth plot vs a neuer-fading Garland of glory and the more flowers the greater garland for He that soweth plenteously shall reape plenteously 2. Cor. 9.6 By scale By scale a weightier good done hath a weightier reward giuen Thou shalt rest and stand vp in thy lot at the end of the dayes said the Angell to Daniel Chap. 12.13 Happy and thrice happy is euery one that hath any lot in heauen the least of all Saints may sing in the Quire of all Saints My lot is fallen in a pleasant ground I haue a goodly heritage Psal 16.6 and yet herein may be disparity there is Dan. 12.3 one general lot for them that be wise to shine as the brightnesse of the firmament but they that turne many to righteousnes haue a speciall lot to shine as the stars for euer and euer Now as all stars are brighter then the firmament so also one star differeth 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 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. 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