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 naught the middle is middle betweene both sometimes good and sometimes euill according to the subiect in which and the end to which it worketh In the Reprobate a criminall feare is the portall of hell the threshold of infernall feare and is meerely seruile in the chosen it is the entry to repentance an introduction to filiall feare In the wicked it is the first biting of the worme of conscience which in hell will euer gnaw and neuer die as in Cain Genes 4. In the godly it is a biting also of conscience worme remorsus but by this byting his biting is preuented remorse bringeth foorth amendment and the daughter eateth vp the mother it causeth repentance vnto saluation not to be repented of 2. Cor. 7.10 like a sudden affright which cureth an Ague as in Dauid 2. Sam. 24.10 This feare is a good Vsher to enter Initiall feare but no good Tutour to perfect a Christian for when the Law our School-master Galat. 3.24.25 hath plaid his part with the rod of terrour to whippe vs to Christ being come into his high and Free-schole we must learne to learne more for loue of learning then for feare of beating This pricking feare doth very good seruice as a sharpe needle to make way for the thred of loue to follow whereby God and man being sowed together the thred holdeth the needle is taken away Thus feare hauing drawne in loue loue being growne perfect casteth out feare 1. Iohn 4.18 But as it casteth out one feare Filiall feare so it bringeth in another Serue the Lord without feare saith Zachary Luk. 1 74. yet serue the Lord in feare saith Dauid Psalm 2.11 serue him without that seruile feare that abhorreth the punishment more then the offence but serue him with that filiall feare which detesteth the offence more then the punishment I say the offence more then the punishment because a good Christian may in due order cast an eye on both Compounded And if we follow the streame of feare in this Text back to his springs we see it ariseth from two heads 1. God is our Father there springeth vp the feare of his mercies There is mercy with thee that thou maist be feared Psalm 130.4 Secondly God is a Iudge and thence riseth the feare of his iudgements for it is a fearefull thing to fall into the hands of the liuing God Heb. 10.31 the feare of his mercies is the maine spring and predominant whereby we principally abhorre the fault the feare of his iudgements is the lesser spring and subordinate whereby in a second place we shunne the punishment Looking vpon God as our most gracious Father wee bee or at least should be both studious of weldoing because it pleaseth him though there were no heauen to reward vs and timorous of ill-doing because it offendeth him though there were no hell to terrifie vs but for that dulnesse and securitie are so ready to ouertake vs he presenteth himselfe on the other side as a Iudge holding out in his right hand reward in his left hand punishment that with these two spurres he might both stirre vp him that standeth still and driue him faster that is already on his way The first place in our hearts must be taken vp for the feare of God as a Father 1. Of Reuerence arising from the sense of his mercy and this feare is not the mother of distrust but the daughter of faith Psalm 5.7 In the multitude of thy mercies I will goe into thy house there Faith the mother leadeth the way and will worship in feare c. there the daughter followeth This feare is not the daughter of painefull anxiety but the mother of ioyfull alacrity Psal 2 11. Reioyce before him in feare This feare is not a riuall but a sister of loue going so louingly hand in hand that none loue God better then they that feare him most none feare him more then they which loue him best The feare of God as a Iudge 2. Of Caution arising from the meditation of his iudgements may and must haue his place too and when the former feare is made Steward of the heart this latter may take his place as an excellent Porter to examine euery thought before it giue passage This is not a feare of diffidence for it leadeth in confidence Psalm 41. Many shall see it and feare and shall put their trust in the Lord. First feare then trust It is not a feare of perplexity but of caution Pro. 14.27 The feare of the Lord is a welspring of life to auoide the snares of death This Porters office is to keepe out securitie licentiousnes and such other vagrants as Psal 4.4 Tremble and sin not against these it standeth in the dore of the heart like the Cherub in the gate of Paradise brandishing the flaming sword of Gods heauy iudgements in threatning death hell torments c. It maketh of these armour of proofe against sinne quencheth the fire of lust in the flame of euerlasting fire and maketh the fornace of hell a cooler of his passions That it may flie from it it flieth vnto it and when he most flieth from it then he findeth it the safest refuge and the more hee thus feareth it the lesse cause there is to feare it These seuerall feares thus rising from seuerall heads Their vnion father and iudge meete together here in the streame of one compound and wel-tempered feare both of mercy and iudgement a feare mixed of that honour due to a father and that feare due to our Lord Malach. 1.6 a feare that is both louing and wary We may call it an awfull loue or a louing awe and in this feare wee must passe the time of our dwelling here Which how
worke Respect of persons issueth commonly eyther from affection or opinion affection being partiall willingly peruerteth opinion being preiudicate vnwittingly seduceth Now who can suspect partiality in Gods affection that heareth so often inculcated in the diuine Oracles that Rich or Poore Priest or People Iew or Gentile not their persons but their doings shall be regarded and rewarded Tros Tyriusque mihi nullo discrimine agetur Tribulation and anguish vpon euery soule that doth euill the Iew first and also the Grecian but to euery man that doth good glory honour and peace to the Iew first and also to the Grecian for there is no respect of persons with God Rom. 2.9.10.11 On the other side who can imagine that a preiudicate opinion can blind those eyes of fire Reu. 1.14 that stay not vpon the vizour and outside of formall profession but pierce thorow the inside and heart of euery prisoner at his Barre All the world before his throne is a sea of glasse like vnto Chrystall Reu. 4.6 transparent and perspicuous to the supreme Iudge who will inlighten the hidden darkenesse 1. Cor. 4.5 and make the counsels of the heart manifest and is not onely an eye witnesse of all outward passages but also searcheth the heart and trieth the reines Iere. 17.10 euen to giue euery man according to his wayes and according to the fruit of his works which is the other supporter of Gods tribunall viz. a proportioning hand According to euery mans worke 2. Proportionable to works This word according implieth a double regard of workes in the finall iudgement 1. According to their quality whether they bee straight or crooked good or bad 2. According to their quantity whether they bee great or small many or few The quality of euery mans workes shall bee tried 1. According to their quality whether they be straight or crooked by laying them to that rule of righteousnesse which God hath giuen him viz. The Law of Nature to the Gentiles the Law written for the Iewes and the Gospell for vs Christians all which appeareth Rom. 2.12.15.16 The two Lawes being indeed one for the naturall Law is the morall infolded and the morall Law is the naturall vnfolded they haue both one iniunction Doe this and liue the Gospell another Beleeue and liue The Law exacteth the perfect righteousnees of works the Gospel accepteth for perfect the righteousnees of faith Ro. 3.20.21 4.13 But heere lieth a great blocke in the way For workes are regarded for if we be saued by faith and not by workes as that and other places of Scripture doe teach vs how then is this true that Euery man shall be iudged according to his workes at this blocke both Papists and Libertines haue so stumbled that they haue tumbled into errour the one vpon the right hand of Merite the other on the left hand of Licentiousnesse For the clearing of the way betweene them and the whole doctrine of faith and workes let vs conceiue of two Courts wherein God proceedeth in iudging vs. Of 1. Iustification in this life 2. Remuneration after death For the opening hereof Although not in Iustification wee may imagine how the penitent sinner commeth into the Court of Iustification desiring to be approued of God and accepted in his fight but seeing exact righteousnesse to bee there exacted and that none are receiued but such as are pure and perfect hee shrinketh backe and lamenteth his owne wretched plight that dares not appeare in iudgement being all ouergrowne with a sinfull leprousie and can but cry Opera non praecedunt iustificandum Enter not into iudgement with thy seruant O Lord. But anon perceiuing that Christ the Lord Iudge his Sonne hath plenary righteousnesse not for himselfe for being the naturall Sonne hee needeth not to buy his Fathers acceptation but for his retainers and hearing him call Reuel 3.18 I counsel thee to buy of me white raiment that thou maiest be clothed and that thy filthy nakednesse doe not appeare hee prostrateth himselfe at the feet of this heauenly Clothier and hauing no money nor merites to buy he falleth to begging in the humble supplicat of a liuely faith Lord if thou wilt thou canst make me cleane This suit being effectuall hath an answere as comfortable I will bee thou cleane Then washing away the leprous spottes of his sinnes with the bloud which hee shed and clothing his nakednesse with the merites which hee wrought for vs hee thus presenteth him to his Father and the Father accepteth him for righteous and registreth him among his Saints And this is the summe of our Iustification But before this blessed Sauiour Sed sequuntur iustificatum dismisse this healed sinner Cynthius aurem vellit admonuit Hee roundeth him in the eare and scholeth him for keeping a diet Behold thou art made whole sinne no more lest worse betide thee but goe and offer for thy clensing those things which Moses commanded Mark 1.44 Although I haue freed thee from the curse of the Law yet thou in thankfulnesse art still obliged to the duty of the Law that being thus deliuered thou maist serue God without feare in holinesse and righteousnesse before him all the dayes of thy life Thou canst not indeed doe so well as thou shouldest but be carefull to doe so well as thou canst What thou canst not doe so well as thou shouldest the white raiment of righteousnesse which I haue giuen thee shal couer and it shall not be punished and what thou doest so well as thou canst the same white garment shall make to shew more white and it shall be rewarded Thus we see The dispensation granted to the beleeuer how faith hauing procured a qualification of grace a dispensation is granted for workes that 1. Our euill deeds though perfectly euill shall be excepted as washed and drowned in the bloud of Christ 2. Our good deeds though imperfectly good shall be accepted as decked and beautified with the righteousnesse of Christ And comming vnto God henceforth in the fragrant raiment of our elder brother as Iacob in Esau Gen. 27. he smelleth a sweet sauour from vs is pleased to feed vpon and to relish that which wee bring him and so blesseth vs and we shall be blessed And as lame Mephibosheth was entertained at King Dauids Table for his father Ionathans sake 2. Sam. 9.7 so God admitteth our halting obedience for his Sonnes sake to make vs partakers of his heauenly Table Now as the Court of iustification regardeth onely faith Yet in remuneration workes are respected in making him righteous that is not such so the Court of remuneration will respect workes in declaring him righteous which hath beene made such For it standeth for a principle that whosoeuer truely beleeueth well endeuoureth duely to liue well and euery one that is graced of God by iustification doth striue to glorifie God by santification and with the healed Cripple Act. 3.8 followeth walking and leaping and praising God it is
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
their seuerall obiects so that euery one in particular containeth all the shewes they haue in generall So in the Iudgement day our conscience which now is our priuate shall then bee a common glasse each shall see in other and euery one shall see in all whatsoeuer lieth now conceiled in the secret bosome There is nothing hid that shall not bee reueiled Matth. 10.26 The effects hereof 1. With the godly O what exultation will then crowne the heads of such as can say with faithfull Paul Act. 23.1 I haue in all good conscience serued God vntill this day when they shall see their good deeds whereof some themselues concealed from vaine-glorious applause Some were drowned by wayward vnthankfulnes and some misconstrued by sinister conceits to see them all notified in their fresh and liuely colours And oh what confusion will couer the face of those foolish wizards 2. With the wicked that care more to cloake then to cure their vlcers when they shall see that wickednesse which they now hide curiously from their neerest kinsman and dearest friend but can neuer be hid from the all-seeing God and his intelligencer their inward conscience to be exposed in that day to the full sight of Angels and men and diuels and all The euidence being thus giuen in The sentence and the deedes being apparent both that they are and what they are their number and weight is taken and as they that haue done good shall all goe into euerlasting life so of them they that haue done best shall sit highest in glory not one of their good workes no not a cuppe of cold water Mat. 10.42 shall slippe vnrewarded And as they that haue done euill shall be cast into euerlasting fire so they that haue done worst shall be plunged into deepest torments not one of their villanies but shall haue his scourge And shall I need to adde the conclusion This should breed a wary feare doth not the vse make inference of it self therfore passe the time of your dwelling herein feare Can we stand by this glowing this flaming this scorching this 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 will euery offence call for his seuerall plague and shall we not feare to heape vp wrath against the day of wrath Yea this me thinks should be a bridle in the nostrils of the most desperate Caitife that although he care not to doe good as hauing no hope of reward in heauen yet hee should feare to multiply offences lest thereby hee multiply his torments and make his hell more hellish to himselfe A matter that would craue to bee amplified if the time craued not the contrary For in this aduenterous age of ours wherin so many are like flies that cease not to play about the candle til they burne in the flame nothing is more to be feared then that we feare too little They are indeed the better sort which are directed by loue but they are the greater sort who are corrected by feare Aristotle writeth that the Almond tree being growne old and barren must haue nailes driuen into the roote whereby the superfluous gummy humour being let out it becommeth fruitfull anew How happy should I thinke my labour if I could driue this naile of feare into the roote of your hearts not only you ancients who haue the Almond tree flourishing in your heads Ecclesias 12.5 but you youngers also that haue need of pricking phlebotomy to euacuate that luxuriant and superabundant humour of presumptuous boldnesse that so becomming fruitfull in all good workes the pricking of this naile of feare may preuent the felling of that axe of furie which is laid to the roote of the tree whereby euery tree which bringeth not forth good fruit is to be hewne downe and cast into endlesse fire Matth. 3. The time thus pressing me I cannot stand to presse this vnto the present occasion Specially in the present businesse onely I must desire as all in generall so in speciall you that act any part in this weekes solemne busines that the Law may be vsed lawfully not for the wronging of right but the righting of wrong that in all your pleadings or whatsoeuer other proceeding your retaine God for your Counseller and his feare for your Sollicitour Let the view of these Assises whisper to your conscience a Memorandum of those vniuersall Assises remember in all your proiects and courses that the Lord Iudge and your Conscience the Witnesse doe now stand watching what you doe and will then discouer all when you shall stand to your triall for life or death Doe but remember this and apply it close to your heart with good Iehosaphats Caueat 2. Chronicles 19.7 Wherefore now let the feare of the Lord bee vpon you take heede and doe it This is little enough and yet this little may bee enough Let the feare of the Lord bee vpon you take heede and looke to it Let mee giue but one stroke more to driue this naile to the head with the hammer of Gods Word euen that aphorisme of Salomon Prouerbs 28.14 Blessed is the man that feareth alway but hee that hardeneth his heart shall fall into euill And now come wee briefely to summe vp all together Wee haue seene the two feete Both feares vnited whereon God walketh before vs and the two feete on which wee must both follow him and walke before him His two feete are the mercy of a Father and the iustice of a Iudge our two feete are the feare of his mercies and the feare of his iudgements If the body of our feare bee not supported with both these legges it cannot goe vpright but will fall lame aut nimium sperando aut desperando If our thoughts should hop all vpon his mercies without his iudgements wee should fall vpon the right side in a presuming confidence if all vpon his iudgement without his mercie wee should tumble vpon the left side in despairing diffidence both these supporters will make our walking steddy and vpright If thou finde thy selfe drowzie in goodnesse steppe foorth with the right legge the feare of his mercies a good motiue to vertue if tempted to sinne steppe backe with the left legge the feare of his iudgements a good retentiue from vice God is a gracious Father harken to this O thou that hast sinned and art repenting And God is a seuere Iudge harken to this O thou that hast repented and art vpon sinning Let the meditation of God as a Father be as the blessed Angels that carried Lot out of sinfull Sodome but timor addidit alas if the soule will be lusting and cast an eye backe againe let the apprehension of his iudgement be as the sight of fire and brimstone behind vs to put wings vnto our feete Let both together breede and keepe in vs a care and conscience of all our doings that hee which is fallen make haste to rise and hee that standeth take heed lest hee fall and that all of vs in awfull and yet chearefull obedience worke out our saluation with feare and trembling Philippians 2. vers 12. Then as that concordia discors Produce happy effects or rather discordia concors in Dauids ditty Psal 101.1 I will sing mercy and iudgement the discordant notes of mercy and iudgement doe make a blessed symphony in Gods proceedings vpon earth so his Spouse in singing her Loue-song of mercy and relishing her notes with the quauering of religious feare will make acceptable and harmonicall musicke in the eares of heauen Finally if we thus passe the time of our dwelling here in this louing feare wee shall passe from it in his louing fauour and dwell with him for time that shall neuer passe in loue without feare To the which dwelling O thou that dwellest in the Heauens bring vs c. PSALM 86.11 Teach me thy way O Lord that I may walke in thy truth vnite my heart to feare thy name FINIS