THERE is in the Church of God, and euer shall be vnto the end of the world, people of a two-fold condi­tion; both prefigured in the Scrip­tures of the Old Testament, by ma­ny typicall premonstrations, as of Sarah and Hagar, of Isaac and Ish­mael, of Iacob and Esau, of the Israe­lites & the Aegyptians, and the like; and also illustrated in the new, by many parabolicall resemblances, by Wheat & Tares, Sheepe & Goates, by Wise and Foolish Virgins, and diuers such other; signifying thereby the continuall op­position betweene the mysticall members of Christ, and the powers of the kingdome of Satan; between the God­ly and the Wicked, the Elect and the Reprobate. Wherof the blessed and kingly Prophet Dauid a glorious type of Christ, hauing many times plentifull experience, but more particularly at that instant, when he composed this Scrip­ture [Page 2]of the manifold vexations and grieuances of Saul and his adherents: Hee writ this Psalme, consisting partly of deuout petitions vnto God; partly of sharp reprehensions vnto his enemies; partly of godly exhortation to repen­tance: and lastly, of diuine resolution with himselfe, Pray­ing vnto God in the first verse, exprobrating his enemies in the second and third, admonishing them in the fourth and fift, and in the three last verses, resoluing with him­selfe, that the light of Gods countenance should minister vnto him more cause of gladnesse and reioycing, then all the vaine and vncertaine delights of natures blessings, wherein worldly minded men doe chiefly repose them­selues can possibly afford vnto them; and that in full assu­red confidence thereof onely, hee would rest himselfe sa­tisfied and secure.

In imitation whereof, though wee haue begun this morning Sacrifice with Prayer, yet beeing conscious euery one of our owne guiltinesse for sinne, we cannot as the Prophet doth here in the person of Christ, by way of reproach, shew any contempt each of other, and therfore itremaines that wee proceed in the third place, Heb. 3.13. to exhort one another while it is called to day (as the Apostle speakes:) and that so much the rather, because the day draweth neer; that as litterally in this place the wicked enemies of Dauid, vnder the conduct of Saul, did grieue and persecute him, as typically the accursed Iewes, vnder the protection of Pontius Pilate did pursue vnto death, and crucifie the Sa­uiour of the world: so spiritually, we hauing truely and really, by the aboundance of our sinnes, vnder the power and subiection of Satan, betrayed and dishonoured our Lord and Redeemer, may aboue all things be carefull that hereafter we stand in awe and sinne not.

In which words I doe briefly obserue these two spe­cialties. First, the preuention of sinne. Secondly, the prohibi­tion of sinne. The prouention of sinne in this word [ stand in awe;] The prohibition of sinne in this [ sinne not.]

For the first, the word (as Interpreters doe translate [Page 3]it) doth originally signifie a simple commotion or pertur­bation of the minde of man in generall, without any limi­tation at all. Now as the minde of man is mooued by di­uers and sundry passions; so Translators doe diuersly re­straine it. Some to anger, as the vulgar hath it Irascimini, be angry; supposing that S. Paul in the fourth to the Ephe­sians, and the 26. verse, hath reference vnto this Scripture, where he saith, be angry, but sinne not. Others limit it to an intention of feare, and so render it contremiseite, tremble; vn­derstanding thereby that sodaine and distracted trembling and amazement, which is the beginning of repentance; such a one as surprized S. Paul in the way vnto Damas­cus, Acts 9.6. when the light rom Heauen had cast him down, & he heard the voyce, it is said, that he trembling and greatly asto­nished said, Lord, what wilt thou haue me to doe? And lastly, others, but especially our learned Church doe translate it, [ Stand in awe.] Signifying thereby, not onely that sodaine horror which surprizeth all the powers of the soule, when great and vnexpected euills doe presently assault it; but likewise a continuall motion of feare in the sould, whereby it doth alwaies stand in awe by the expectancy and danger of euills to come. So including not onely tremorem, but timorem; not onely a sodaine passion of astonishment, but also a cautelous and deliberate passion of doubtfulnesse and feare. According as the Apostle admonisheth. Hee that thinketh he standeth, let him take heede, Rom. 11.20. and be not high minded, but feare. Intimating that the onely way to be se­cure from the danger of punishment for sinne, is to feare to commit sinne. As if the Prophet should say in more words. O yee Sonnes of men, yee mighty and great men of this world, how long will ye hold on by your con­tempt and scorne to impute that as a reproach and shame vnto me, which is my greatest glory; pleasing and decei­uing yourselues in the lying and deluding vanities of this world? For be ye sure that although the Lord doe yet suf­fer you for a time, thus contemptuously to reproach the footesteps of his annointed; yet at length will he returne [Page 4]and vindicate him that is godly, from the despight of his enemies, and set him apart for himselfe; the Lordwill heare when I call vpon him. And therefore it is now high time that ye bethinke your selues, that your hearts be sha­ken and setled in a fearefull and awfull respect of that al­mighty God, which surely will be auenged on all his ene­mies, vnlesse the current and streame of your crying sins be restrained by a godly feare. Which is the truest expo­sition of this Text, and most agreeable to the sense of this Scripture. Feare therefore is the duty here simply propo­force. First positiuely, as it is a Diuine iniunction to stand in awe and feare of God at all times; and then relatiuely, as it is the speciall and onely meanes for the auoyding and restrayning of sinne. In the first I will consider; first, what Feare is in it selfe, then how God onely is to be feared, and none other besides him.

Now Feare in it selfe is a passion of the sensible appetite, shunning and auoyding irresistable euills, future and to come: For the better vnderstanding whereof, wee are to consider, that as there are in man two principall fountains of direction; namely, Reason and Sense; so are there like­petite. For wee must haue speciall care in searching out the knowledge of these things, that we make a difference betweene the Will properly and strictly taken, and that inferiour naturall desire which is called the Appetite; the one in diuers respects being more excellent then the other: the one is as the Mistresse, the other as the Seruant. For the appetite is the wills solicitor, and the will is the appe­for all actions which proceed from the disposition of the will, are in the power thereof eyther to be performed or stayed: whereas the appetite cannot chuse, but rise at the sight of such things as it ias affected withall; neyther is it in our power whether wee be stirred with afections or no. Finally, the will is a free desire or bending of our soules vn­to [Page 5]the hauing or doing of that good, which onely rea­son and vnderstanding prescribeth: the appetite an ear­nest and necessary inclination & desire, vnto that good onely which sense proposeth. The one is called appetitus rationalis, the reasonable appetite; the other appetitus sen­sitivus, the sensible appetite. For the obiect of the will is that good which reason doth leade vs to seeke, and the obiect of the appetite is whatsoeuer sensible good may be wished for. Now as our appetite doth immediately & positiuely respect and seeke after good; so doth it neces­sarily by consequent auoyd that which is euill; so that as positiuely good, so negatiuely euill, is the obiect thereof. And according vnto the diuers circumstances of its ob­iect of good and euill, so is the appetite varied into di­uers formes and fashions, which are called the affections or passions of the minde. For as in the generall it is in­clined vnto good, it is called Loue, and as it resisteth e­uill, it is called Hatred; as it earnestly pursueth that which is good, it is called Zeale, and as it vehemently oppo­seth that which is euill, it is called Anger; as it is affected with the good which is present, it is stiled by the name of Ioy: and as it hath reference vnto the present euill, it is named Sorrow; if it respect future good, Hope; and if future euill, Feare. Feare then is a passion or affection of the sensible appetite, shunning and auoyding euills, fu­ture and to come.

So that seeing what Feare is in it selfe, in considering in the next place, that this feare is only to be referred vn­to God; I will reduce my discourse into these two heads: first, that he is to be feared: and secondly, that he onely is to be feared, and no other besides him.

For the first. It may be a question, in as much as the obiect of feare is euill, (for wee feare not any thing pro­perly, but as euill,) how can God be said to be feared who is onely good; yea the soueraigne good of all? To which I answer, that Feare hath a double respect. First, of the euill it flies from, and secondly of the good from [Page 6]whence the euill comes. If it be referred vnto the euill, it feares it per se, for it selfe; if vnto the good, it feares it, but by accident, not for it selfe, but propter aliud, for that euill it brings with it. So that although the obiect of feare properly be euill; yet by accident and as it were in­directly we may be said to feare that which is good also. And that in two respects. First, lest the good which wee loue, may by some euill be lost and taken from vs. And secondly, because the good we feare, may haue in it some power and strength to inflict euill vpon vs. Which two respects (the Philosophers say) are the onely originall causes of feare, Amor and Defectus, Loue and Weake­nesse; Loue vnto that good which we feare to loose; and inability to resist that euill, which would take that good from vs. For why doe we feare death, but because wee loue life? and why doe we feare a good Magistrate, but because hee hath that power to inflict punishment vpon vs which we are not able to resist? If we did not loue that which is good, we should not feare to lose it. And if we had power to withstand that which is euill, we should not feare it at all. For the biting of a dogge is euill, but the Lion feares it not, because he is able to resist it. What was the reason that Saul feared, and Dauid had courage to en­counter Goliah? but because the one both saw his forces vnequall, and also being destitute of Faith, did despaire of the Lords assistance; whereas the other being assured by Faith that the Lord would be his helper, feared not. So that loue vnto good, and inability to resist euill being the onely causes of feare; in both of these respects there is none whom wee ought to feare so much as God the Lord. For who better to be beloued, in his presence being the fulnesse of ioy, and at his right hand are pleasures for euer­more? Or who is able to oppose his almighty power; and therefore in that respect who is more to be feared also? In confidence wherof the Prophet resolueth, Psalm. 23.4. that though he were in the valley of the shadow of death, yet would he feare none ill, because the Lord was with him. According vnto [Page 7]which two, Diuines haue distinguished feare to be two-fold; eyther seruilis, or filialis, a seruile or a filiall feare. The seruile feare doth feare God because hee is iust and pow­erfull, the filiall feare because hee is good and mercifull: the seruile feare doth bridle sin, the filiall feare doth pro­uoke vnto righteousnesse; the one doth restraine the lust of the flesh, the other doth set forward the motions of the Spirit. Whiles we haue but the first, we are but as seruants, but when wee haue the second, we are accoun­ted as Sonnes; by the one we are afraid to suffer, by the other wee are afraid to offend; the obiect of the one is malum poenae the euill of punishment; the obiect of the o­ther is malum culpae, the euill of sinne; the seruile feare proceeds from that which the Apostle calls, spiritum Ser­uitutis, the spirit of Bondage; Rom. 8.15. and the filiall feare from that which hee calls spiritum Adoptionis, the spirit of Adoption: For we haue not (saith hee) receiued the spirit of Bondage to fear again, but we haue receiued the spirit of Adoption, whereby wee cry Abba Father: Both of them the good worke of Gods most holy spirit; the filiall feare he worketh onely in his elect children, the seruile feare both in the elect and the reprobate; though not vnto the same end. But in the reprobate as a pledge and beginning of future and greater punishments; and in his elect, as it is an en­trance into grace, whereby the seruant of God is admo­nished to forbeare sinne, for inasmuch as a Christian man is an Hypostasis, consisting of two natures, which the Scripture notes out by the Flesh and the Spirit, the Old man and the New, and such like, therfore are both of these feares required, the one to restraine the power of sinne, the other to set forwards the powers of righteous­nesse. Yet not both in the same degree of respect. For al­though in a Christian the seruile feare cannot be wan­ting; because that as in a bad way wee haue as much (if not more) neede of a bridle then a spurre: so wee, as it were riding on through the rough and thorny paths of sinne, haue in that respect more neede of that [Page 8]feare to hold vs backe: yet for all that it is not to be para­lelld with the filiall feare, nor to be accounted a true and essentiall part of Gods worship and honour, but onely as a remouer of his dishonor and a preparatiue vnto the filiall feare. In which respect, one of the Fathers com­pares seruile feare to a Needle, and filiall feare to a Thred, so that as the needle doth enter into the cloth not to stay there, but to draw in the thred after it; so is the seruile feare required in euery Christian, not as a thing accepta­ble in the sight of God, but onely as a preparatiue vnto that filiall feare, wherein his true seruice doth especially consist.

From the consideration of which things, wee may ga­ther this obseruation, and carefully lay it vp in our me­mories, as a lesson necessary to be learned of all men; That so long as we feare the iudgements of God, wee may deeme our selues the seruants of God: but wee are neuer the sonnes of God vntill we feare him for his good­nesse. The seruant feares his Master; but why? because that if hee doe not well hee will punish him; but the sonne feares his Father, because he loues him, and there­fore is fearefull to displease him; hauing more regard vnto his Fathers griefe, then his owne punishment; re­specting more the losse of his Fathers loue, then the in­curring, Gal. 4.30. and the induring of his owne paine. Now the seruant abides not in the house for euer, (saith the Scrip­ture) but they which haue receiued the adoption of sonnes shall onely inherit. Why? because hee feares not God for God, but onely for himselfe, which properly is not true feare, because the obiect of it is not truely euill. For malum poenae, the euill of punishment, which seruile feare onely respects, is not simply euill; not euill, suo ge­nere, (as the Schooles speak) nor sua natura in it owne na­ture, (for it is a worke of the pure and exact Iustice of God,) but onely malum secundum not, euill in respect of vs: Whereas on the other side, the childe-like feare is the onely true feare, because onely its obiect is truely euill. [Page 9]For malum culpae, the euill of sinne, which it chiefly re­spects is sua natura, in it owne nature euill; although our corrupted nature account it as bonum secundum nos, sec­ming good vnto vs, and therefore doth our inclination so much desire to commit it. And howsoeuer the feare of sonnes may be said also to respect malum poenae, the euill of punishment, yet is it not that punishment which the other lookes at; for seruile feare lookes onely at that which is called poenae sensus, that punishment which it sen­siblie shall feele; but the filiall feare at that which is cal­led poena damni, the punishment of losse, fearing more to lose the loue and fauour of God, and the promised ioyes of Heauen: then to be iustly punished by God, and to en­dure all the torments of Hell. Let vs therefore consider, that so long as we do feare God onely for his iudgements, we are but seruile, the seed of the bond-woman; but vn­till we feare him for his goodnesse, we are not the sonnes of the free-woman, not the true adopted sonnes of God: By the one we are still vnder the Law; but by the other, we are vnder Grace: The one is wrought in vs by the threatnings of the Law, the other by the sweet promises of the Gospell. In summe: The true childe of God is more afraide to deserue punishment, then to suffer punish­ment.

Now for the second, that God onely is to be feared, it may be also doubted that in as much as the Lord hath commanded vs in his word to feare our Parents, Leuit. 19.3. Rom. 13.4.7. Ephes. 6.5. to feare the Magistrates, the Gouernours which hee hath set ouer vs: How is he said onely to be feared, and what propor­tion is there between that feare which we owe vnto God, and that which we are to giue vnto men: what difference is there betweene the one and the other? To which I an­swer, that God onely, and no other besides him, is to be feared in these two respects and limitations; Simpliciter, and per se simply and by himselfe. For first, God alone, and neyther Angell, Deuill, nor any other creature besides, is to befeared, simpliciter, simply, because he onely [Page 10]hath a simple and an absolute power ouer vs. For, howsoever the creature may haue power to doe that euill which we may feare: yet is not its power absolute, nor ouer all and euery part of vs, but limited vnto our bodies and goods onely. Whereas Gods power is vnli­mited and absolute, both ouer soule and body, goods and all, and is able to destroy all. In which respect our bles­sed Sauiour admonisheth his Disciples, not to feare them which kill the body, Math. 10.28. but are not able to kill the soule: but rather feare him who is able to destroy both soule and body in hell. And the reason why wee are to feare the Magistrate, the Apostle giues in the 13. of his Epistle to the Romanes, because he heares not the Sword for nought. Rom. 13.4. But the power of the sword is limited, eyther to our goods, or bodies, or liues, and cannot extend vnto the soule and conscience: and therefore is hee not to be feared absolutely as God is, because hee hath not that absolute power that God hath.

Secondly, God onely is to be feared per se, for his owne sake, for himselfe, without any reference at all to a­ny other creature. For although both Angells, Men and Diuells haue power in some things to hurt vs; yet haue they it not originally from themselues, nor according to their owne wills, but onely from God, and according to his will: Neyther haue they it alwaies, nor in what mea­sure it pleaseth themselues, but both how much & how long it pleaseth God: And for that cause our Sauiour an­swered Pilate, boasting that he had power eyther to loose him, Iohn 10.11. or put him to death: Thou couldest haue no power at all ouer mee (saith hee) vnlesse it were giuen thee from aboue. Yea, the Diuell himselfe whom the Scripture stiles by the name of the Prince of this world, had no power to touch so much as any the least thing that was Iobs, further then the Lord permitted and gaue leaue. Although there­fore we are by the precept of Almighty God to feare our Parents and Gouernours, yet are wee not to feare them for themselues, but as they haue power and commission [Page 11]from God, Rom. 13.1. for there is no power (saith the Apostle) but of God. God therefore hauing all power both in himselfe, and of himselfe, and vniuersall and absolute ouer all, and at all times; is onely simply and by himselfe to be fea­red, and all other but vnder him, or from him, and as farre as he permits and commands.

So that as by strong euidence of reason, we see that it cannot be denied by any man, but that hee is to referre and yeeld all feare onely, and especially vnto God. So also doth the consent of Scripture sound altogether that way, exacting it as one of the chiefest dueties, that a chri­stian is to performe: namely, at all times to stand in awe and continuall feare of the Maiesty of Almighty GOD. Oh that there were such a hart in my people (saith the Lord,) that they would feare me, and keepe all my commandements al­waies, that it might be well with them and their children for e­uer. Deut. 5.29. Thou shalt feare the Lord thy God, and him onely shalt thou serue, Deutro. 10.20. And in the 12. verse. And now O Israel! what doth the Lord require of thee, but to feare the Lord thy God, to walke in his waies, &c. I haue gi­uen you a Land for which you did not labour, and Cities which yee built not, and yee dwell in them, of the Vineyards and Or­chards which ye planted not doe you eate; now therefore feare the Lord, Iosu. 24.14. And I say vnto you my friends (saith our blessed Sauiour in the 12. of S. Lukes Gospell) be not afraid of them that kill the body, and after that haue no more that they can doe: But I will forewarne you whom you shall feare: Feare him which after he hath killed, hath power to cast into hell: yea, I say vnto you feare him. Feare God and ho­nour the King, (saith S. Peter.) And Feare God, and giue glo­rie vnto him, saith the Angell that had the euerlasting Gospell to preach vnto all the earth, Apoc. 14.7.

And the Scriptures doth not only abound in precepts to this effect: but also is plentifull in examples hereof. As Abraham, Gen. 22.12. Lay not thy hand (saith the Lord vnto him) vpon the childe, nor doe him any hurt, for now I know that thou fearest me, because that for my sake thou wouldst [Page 12]not haue spared thine onely Sonne. Ioseph also witnesseth the same of himselfe: For I feare God, (saith he) Gen. 42.17. The Aegyptian Mid-wiues likewise are memorable for their feare of God in the first of Exodus, and therefore did they dare to breake that barbarous and bloudy com­mandement of King Pharaoh, wherby they were appoin­ted to kill all the male children of the Hebrewes. Obadiah. the Ruler of King Ahabs houshold, in the 1. of the Kings 18.3. is said to haue feared God greatly, and therefore did he hide a hundred of the Lords Prophets from the cruelties of Iezabel. Iob also approued by the mouth of God himselfe for his feare. Iob. 1.8. The Prophet Dauid in the fift Psalme, In thy Feare, O Lord, will I euer worship to­wards thy holy Temple. And in the New Testament, Za­chary and Elizabeth, Simeon, Cornelius, Ananias, and ma­ny others are recorded to their perpetuall praise, for their feare of God. Yea, the whole Scripture doth runne throughout, that Gods people haue euer beene a feare­full people; that Gods generation is a trembling genera­tion. And no maruell. Because they cannot serue their God, vnlesse they doe feare him; feare being the onely and chiefe part of his worship. For the feare of the Lord is the beginning of wisedome, (saith the Prophet in the III. Psalme.) All religion begins in feare. And its the end of all things saith Salomon in the last chapter of Eccles. The end of all things (saith hee) is to feare God and keepe his com­mandements. Yea, its both the beginning and ending, and the continuance of a Christian life; for worke out your saluation in feare and trembling, (saith the Apostle in the second to the Philippians.) And blessed is the man that fea­reth alwaies, Prou. 28.1. I will teach you (saith Samuel in the twelfth chapter of his first booke, and the 21. verse,) the good and right way. Onely feare the Lord and serue him in truth with all your heart, for consider how great things hee hath done for you. There is no action therefore, that pro­ceeds from a Christian through the whole course of his life, but should receiue such a tincture from Religion and the feare of God, as should make it remarkeable for a [Page 13]godly deede; that if we speake it should be in feare; if we worke it should be in feare; whether we wake or sleepe or whatsoeuer else we doe, all should be done in feare; Nay, the true childe of God takes not so much time as to eate his meate without feare. For indeede when as the Lord hath once truely and throughly shaken the heart and conscience of a man, with the terrours of death and hell for sinne; and hath also seasoned his heart with a sweet apprehension and feeling of the comforts of his holy spirit; when he hath once as it were giuen him a touch of the sorrowes of hell, and taste of the ioyes of heauen: he is euer after fearefull least he againe either incurre the danger of the one, or loose the happinesse of the other; As the skinne of that place that is once burned will euer after bee more tender then the rest. The life of a Christian therefore, is not a life of security, a life of dissolutenesse and sensualitie: but a life of ter­rour, a life of feare, a life of continuall and awfull res­pect of the presence and maiestie of almighty God. Not according to the fashion of these times, wherein men account it a small thing to cozen and deceiue, to extort and opporesse, to lie and slaunder, to quarrell and con­tend, to carouse and reuell, as if there were no God in heauen that doth behold them: The onely cause hereof can surely be no other then that of the Prophet, in the 36 Psame. Non est timor Deiante oculos eorum: they haue not the feare of God before their eyes. Primus in orbe Deos fecit timor (saith the heathen Poet,) The first thing that euer made men to thinke there was a God was Feare. Teach­ing vs that no sooner nor longer doe we beleeue there is a God then we haue feare. A fearelesse man therefore is a gracelesse man; the want of feare being an assured and vndoubted testimonie, that there is no goodnesse in him, in asmuch as it is the first grace that is wrought in the heart of a man; and so certaine a ground of goodnesse, that it was generally taken amongst the Iewes for the whole worship of God, and that there can be no part of [Page 14]Gods true worship where feare is not. As therefore the wants of feare may bee feare vnto vs, if there be any kinde of inclination vnto goodnesse in vs, vnlesse we be altogether hardened; so also if we desire to be happy, the many promises in the Scriptures of diuers and all kinde of blessings therevnto, may incourage and moue vs to striue and endeauour our selues to stand in awe and feare of our gracious God.

As first, Acceptation in his sight, for in euery nation (saith Saint Peter) he that feareth God and worketh righteousnesse is accepted of him. Act. 10.35. Secondly Mercy, for his mercy is on them that feare him throughout all generations. Luk. 1.50. Thirdly Compassion, for as a Father hath compassion on his children, so hath the Lord compassion on them that feare him. Psal. 103.13. Fourthly the continuance of posteritie, for blessed is the man that feareth the Lord, for he shall see his childrens children, and grace vpon Israel. Psal. 128.1.6. Fift­ly long life, for the feare of the Lord encreaseth the daies, and he that is filled therewith shall continue and not be visited with euill. Pro. 19.23. Sixtly, Riches, Glory and Life, for the re­ward of humilitie and the feare of God, is riches, glory and life. Prou. 22.4. Seuenthly, knowledge and illumination in the misteries of our saluation: for the Lord reueales his se­crets vnto such as feare him; and what man is hee that feares the Lord? him will he teach in the way that he shall choose. Psa. 25 12.14. Eightly, protection and preseruation. Behold (saith the Prophet) the eye of the Lord is vpon such as feare him, to deliuer their soules from death, and to preserue them in time of famine. Psal. 33.18. And lastly, audience vnto our prai­ers, for to him will I looke (saith the Lord) that is poore and of a contrite spirit, and that trembleth at my words. Esay 66.2. And in summe, all those things that can make vs blessed shall we be sure of, if we liue in this feare: for no good thing doth hee withhold from them that feare him. As therefore wee doe desire to be accepted of him; as wee looke for mercie and compassion from him; as wee would expect the blessings of God vpon our posterities; [Page 15]as we hope for protection and preseruation from his al­mighty power; and finally, as we would be made parta­kers of all those blessings that may make vs happy, either in this life or the life to come: so are wee to endeauour our selues at all times to banish from our thoughts all se­curitie, and alwaies preserue in our hearts a reuerent and awfull feare of the dreadfull maiestie of God; as being assured that the diuell will be the accuser, the Angels the beholders, and the iust God the auenger of all those carelesse and fearelesse actions, that at any time shall proceede from vs, through the whole course of our liues.

Now for the Relatiue part of this feare, that it is a barre and restraint vnto sinne, though reason and experience might sufficiently informe vs herein, yet for our better sa­tisfaction and encouragement, the Scriptures are expresse in many places to this effect. Pro. 14.17. The feare of the Lord (saith Salomon) is a wellspring of life, to auoide the snares of death; the snares of death are the baites of sinne: the onely preserua­tiue against their enticements is the feare of the Lord, saith Salomon. The only meanes which the Lord in the time of the Law prescribed vnto his owne people, to preuent and auoide sinne: As for example, against Oppression, You shall not oppresse one another, but thou shalt feare thy God, Leuit. 25.17. And against Extortion, take no vsurie of thy poore brother, nor increase, but feare thy God ver. 36. Against Crueltie and Tyranny also, thou shalt not rule ouer him with rigour, but shall feare thy God. ver. 43. Againe, thou shalt not curse the deafe, nor put a stumbling blocke before the blinde, but shall feare thy God. Leuit. 19.14. And in the 32. verse a­gainst irreuerence towards superiours, thou shalt rise vp before the hoarie head, and honour the face of the old man, and feare thy God. Against presumptuous disobedience to the Priestand Iudges, And all the people shall heare and feare and doe no more presumptuously. Deut. 17.13. Against dissimula­tion, in singlenesse of heart fearing God. Col. 3.22. What should I stand to instance in any more particulars in a [Page 16]matter so consonant and agreeable to common sense, that onely the feare of God doth depart from iniquitie. A point of instruction onely seruing for a rule to trye whether there be any feare of God in vs or no. For if at any time the diuell, taking aduantage by our owne cor­ruption, shall suggest either reuenge for iniuries, or de­ceit to get profit; to vse false weights or measures to in­rich ourselues, or indirect meanes to attaine our purpo­ses; or what wickednesse so euer shall be behoosefull vn­to vs: if we feare, we shall forbeare. A wise man feareth (saith Salomon) and departeth from euill. Pro. 14.16. And therefore beloued, to draw an end of this point, in as much as both reason doth teach vs, and the Scriptures enioyne vs to stand in awe and feare of God; and that thereby we shall attaine vnto blessings, and escape and preuent both siune and punishment for sinne: Let vs then haeue grace whereby we may serue God acceptably with reuerence and feare, Heb. 12.28.29. for euen our God is a consuming fire.

And so I passe from the first part of my Text, the pre­uension of sinne: vnto the second, the prohibuion of sinne, in these words [ Sinne not.] Wherein I will consider two things; the duetie enioyned, [ Sinno not;] and the manner of proposing it, which is [ indefinitely.]

For the first, the intent and meaning of the Prophet in these words [ sinne not] may be both iustly doubted of and questioned. For in asmuch as considering the fraile­tie and corruption of our nature: there is a continuall necessitie of sinne in man the Apostle witnessing the same of himselfe, being regenerate in the seauenth to the Ro­mans, that he was carnall and sould vndersinne; Rom. 7.14. and that of the Prophet, Psa. 19.12.1 Ioh. 1.8. who knoweth how oft he offendeth? and that of Saint Iohn, If we say we have no sinne, we deceiue our Ielues, and the truth is not in vs. How then is it here said, finne not; swere whereunto, we are to consider that sinne in a Chri­stian man is after a two fold manner; either as a Tyrant; or as a Rebell, As a tyrant before regeneration, when we [Page 17]liue as captiues and seruants vnder sinne, obeying it in the lustes thereof, and yeelindg our members as instru­ments of vnrighteousnesse vnto it, without any checke or opposition at all. As a Rebell, when as a Christian after regeneration, seeles the law of his members rebelling a­gainst the law of his minde, and bringing him againe as an vnwilling captiue, vnto the law of sinne. Now after this manner, namely, as sinne is a rebell, there is no man liuing, but sinne shall still continue and remaine with him so long as he shall liue in the flesh: which the Lord doth purposely suffer in his owne elect seruants for diuers ends and purposes; both to abate the insulting pride of mans heart, to make them wearie of this world, but es­pecially to make good, and shew forth his great power in their weakenesse. But after the first manner; that is, as a Tyrant, sinne is in no man, that is actually the childe of God, in which respect onely, the Prophet in this place doth forbid sinne, namely, according to the Apo­stles exhortation: not, that sinne be not in you; but that it raigne not in you, that you should willingly obey it in the lusts thereof.

Which kindes of sinning Saint Iohn differenceth here­in, comprehending the one vnder name of sinning sim­ply, and the other of committing sinne, by peccare and peccatum facere: In the first respect (saith he) he that saith he hath not sinne is a lyer and the truth is not in him: Concer­ning the other, he saith, he that is borne of God sinneth not: 1 Ioh. 3.9. These commit not sinne, namely, as a seruant of sinne: Yea he addeth, that he cannot sinne, to wit, with a full swing and consent of his will, as those that be the ser­swing and consent of his will, as those that be the ser­uants of sinne, because the seede of God remaines in him, whereby he is partly spirit, and not onely flesh: so that as he cannot perfectly will that which is good, because of the rebellion of the flesh; so can he not will, with full consent, that which is euill because of the reluctation of the spirit. For howsoeuer peccare and peccatum facere, to sinne and to commit sinne, are not so generally differen­ced, [Page 18]but that in many places of the Scriptures, the one is put for the other; yet is there necessitie of distinction betweene them. For he is said properly peccatum facere, to commit sinne, qui studio peccanditenetur, which is setled in a delightfull desire thereof, which bends all the forces of his minde, and the whole sway of his desires therevnto. Being a propertie peculiar vnto the reprobate and vnre­gen erate, who (as the Prophet saith of them) inuent mis­chiefe vpon their beds, Psal. 36.4. they cannot sleepe vnlesse they haue done euill. And as the meditation and delight of a true Christi­an should be in the law of his God, and in contemplati­on thereof: so is their whole delight and meditation in the law of sinne, how they may fulfill the lusts thereof: that is, they sinne ex animo, without any reluctation at all; it comes willingly and pleasingly from them: Their very thoughts and intentions are more damnable, then the sinfull actions of the godly; why? because they pro­ceede from the heart, their will concurs therewith; and therefore our blessed Sauiour saith vnto Iudas, Quod fa­sis fac cito, Ioh. 13.27. that thou doest doe speedily. Hee had then done nothing, yet saith our Sauiour Zuod facis, What thou doest, because his minde was at that time intent and set vpon it. Whereas on the other side we reade of diuers in the Scriptures, who although they did not exactly ful­fill the law and commandements of God in act; yet their thoughts, their affections and their wils, being with and vpon them, they are said to haue kept them. So we reade of the Prophet, Ps. 119.121.168. Feci iudicium & institiam, I haue done righteously and iustly: and I haue kept thy testimonies: and I haue not erred from thy precepts. Now how could be say thus of himselfe, when as it is well knowne he had many times sinned grieuously? Why surely, most iustly, if we consider his heart and affections, though not if we con­sider those sinfull actions which by infirmitie he fell in­to: For his minde and his will was alwaies to haue obey­ed God, and he continually applyed himselfe that way; the law of God was his meditation day and night. In this [Page 19]respect therefore the Prophet doth admonish vs that we sinne not, that is, that we commit not sinne, that our de­lights be not set thereon, that our desires and our wills concurre not therewith.

Or else thus may be the Prophets meaning in these words, sinne not: That originall concupiscence, that ha­bituall custome of sinne which is within our natures, is a corrupt tree continually supullulating & sprouting out; a filthy fountain, ouer flowing at all times all the faculties of our soules. Now, Stand in awe and sinne not, saith the Prophet, that is, let the feare of God plucke vp those poysonfull Sprigs, and stop the passage of those vnwhol­some streames, that the one doe not grow, nor the o­ther doe not flow beyond the bounds and limits of Gods Law.

S. Iames doth excellently set forth the gradation of sinne, of its beginning, proceeding and perfecting, in his first Chapter, the 14. and 15. verses. Euery man is temp­ted (saith he) when he is drawne away of his owne lust, and is entised: Then when lust hath conceiued, it bringeth forth sinne, and sinnewhen it is finished bringeth forth Death. The origi­nall, and whole progression of sinne vnto the end there­of is in these words expressed. For Concupiscence begets it, the will conceaues it, the act brings it forth, and death finisheth it. Though concupiscence therefore would al­waies beget it in thee, yet sinne not, saith the Prophet; that is, yeeld not vnto its entisements, and let the feare of God hold thee backe from prostituting thy holy will vn­to the vnchast allurements thereof. Stand in awe and sinne not.

Lastly to conclude, if for your better vnderstanding hereof I may illustrate it by an Allegoricall resemblance, you may imagine the soule of man at the first to haue bin as the Garden of Eden, the Garden of God; wherein the Lord had ingrasted euery thing that was delightfull in his sight, and pleasing vnto his tast: But when as man had so defiled this heauenly Paradise with the filthinesse [Page 20]and stench of sinne, the Lord left this goodly habitation; and since its growne a Wildernesse, a poole of Snakes, a Cage of vncleane birds, there nothing but thornes and Brambles, Weedes and Thilstles growes in the same. So that now afore regeneration the soule is as the ruines of an olde Garden ouer-growne with weedie and poysona­ble hearbs. But when it shall please God to returne vnto his Garden, to dresse it, to digge and furrow vp those thorny knots by repentance, and plant it againe by faith, and cause it to bring forth fruits of Loue: then will hee againe make it his habitation. yet cannot such a cursed ground as is the soule of man be so dressed, but there will still be lest a disposition to bring forth weedes, if it be not looked vnto, it will still heere and there sprout out; and if wee be altogether carelesse, it will soone be ouergrown againe, and quite extinguish the grace of God. Now what is the issue hereof? Why thus, that if the Lord hauing now ridde this Garden from the weeds of ignorance and sin, and planted it againe with the graces of his holy spi­rit, doe commit it vnto our care and charge to dresseit and keepe it so, and yet wee againe doe giue eare to the subtle baites and enchantments of Satan, and defile it any more with sin: the second error shall be worse then the first. Weed it therfore, and keep it cleane; and if thou dost discouer at any time any vnruly passion of impati­ence in thy selfe, or any inordinate desire of pride, to immitate the fantasticke and fanaticke fashions of these wanton times, or whatsoeuer irregular affection shall spring out from that filthy vnholsome fountaine within, plucke it vp. Let the feare of God checke and with-hold it: Standin awe and sinne not.

So that hauing (I thinke) sufficiently explaned the Prophets meaning; in the simple prohibition of sinne, I will proceed vnto the manner of proposing it, which is indesinitely; and that in two respects, both in respect of the persons, and also in respect of the time.

In respect of the persons, it includes all without excep­tion, [Page 21]comprehending in it, both singula generum, and ge­nera singulorum. For although it were primarily directed to the enemies of Dauid in the person of Christ: yet now the partition wall being taken away, and being all one spiritually, it is to be referred vnto all men, none ex­cepted, as being naturally the children of wrath, and e­nemies to Christ. As it contains in it singula generum, there is no man liuing in his particular, that can be exempted by any priuiledge from this inhibition of not sinning; but euery Christian man is bound to looke to his owne per­son that he sinne not, neyther against God nor man. As it containes genera singulorum, it likewise bindes euery man in his speciall place and condition to be carefull he sinne not: for as euery man is to be carefull in his owne particular to obserue the generall rules of Christianity, that therein hee transgresse not: so are all men to looke principally vnto such dueties as concerne their speciall calling, as they are such and such Christians, eyther Mi­nisters, Magistrates, Trades-men, Artificers, or whatsoe­uer, that therein especially they sinne not. And the high­er the place is, the more care and feare should accompa­ny him that is in it: especially the Minister and the Ma­gistrate; because their negligence and vnfaithfulnesse are not sinnes that goe alone, but draw a thousand after them, and therefore are they incident to as much more punishment. For next vnto the wickednesse of the De­uill, is the vnfaithfulnesse of the Minister and the Magi­strate.

Secondly, in respect of the sinne, it likewise excludes none; but wee are inhibited all manner of sinne. Now for the kindes of sinne, it is by diuers men reduced into diuers heads. As there are sinnes against the first Table, concerning the seruice of God. And there are sins against the second Table, transgressing our duties towards men. Againe, there are sins of Omission, and sinnes of Com­mission. Which diuision the Apostle makes in the se­uenth to the Romanes: whereby hee saith, the good that I [Page 22]would, I doe not, Rom. 7.15. meaning thereby sinnes of Omission: but the euill that I would not doe, that doe I: intimating thereby sinnes of Commission. Againe, sinne is described by o­thers to be eyther mentall, or verball, or actuall. So S ^t. Augustine defineth it. Peccatum est dictum, vel factum, vel cogitatum contra legem Dei. In fine, how many heads of sinne soeuer there may be (I cannot now stand to enu­merate) they are all heere forbidden. So that all manner of persons, of all manner of conditions, whether male or female, rich or poore, bond or free, noble or ignoble, of publique or priuate imployment, whether in Church or Common-wealth; are to auoide all kindes of sinne, whether of ignorance or of conscience, of neglect or contempt, of omission or commission, of weakenesse or wilfulnesse, of action or affection, by word or by worke; there is no person exempted, nor no sinne excepted, but by expresse iniunction from the Lord of all, all manner of persons are to forbeare all manner of sinnes.

But now (beloued) if wee apply this vnto our selues, wee shall finde no small difference betweene that which the Lord requires of vs, and that we returne vnto him; betweene our duties what we should doe, and our pra­ctises what we doe; betweene forbearing all sinne, and forbearing no sinne. For let any man begin at one end of this city, and goe to the other, and but take speciall no­tice and diligent suruey of the carriages of men, and its a hundred to one, if hee discouer not almost all kinde of sinne. As happily in the suburbs hee shall see some lur­king Adulterer come creeping out of one of the brothels of hell, who through the false vnfaithfulnesse of those that should informe and will not, or the mercilesse leni­ty of them that should reforme and doe not, continu­eth in his filthinesse, and is hardned in his sinfull and wicked practises. Next of all without perhaps he shall see many of the swinish sonnes of Bacchus come reeling out of the schooles of drunkennesse, breathing and belching out nothing but the froth of Ale; diuellish and [Page 23]fearefull blasphemies, to the euerlasting shame and re­proach of man, to the scandall of the holy profession of Christianity, to the certaine corrupting and euill example of others, & to the great dishonour of almighty God. Goe forward and you may see swarmes of lazie and idle Drones, the very shame of this Land, whose profession amongst our reformed Laitie is not farrevnlike the mor­tified Mendicants in the Romish Cleargie, euen wilfull pouertie, desiring rather to begge or stease; yea starue, then worke and liue by the comfortable fruites of ho­nest labour,

Here also are not wanting those desperate Ruffines with whom there is no more then a word and a blow, making no more reckoning of a mans life, then if it were to kill a dogge: Cursed be their wrath for it is fierce, Gen. 49.7. and their rage, for it is cruell. Againe, you may heare meete those fatted Epicures, whose eyes stand out for fatnesse, that eate and drinke to sleepe, and rise vp to play, one­ly for fashion they sometimes take the Church in their way: such there haue beene, are, and will be vnto the end of the world, and yet doe they take it as a wrong, if they be accounted any whit lesse religious then others. In euery corner likewise a company of damnable Atheists, vpon euery trisling occasion darting out hellish oathes, which makes our land to mourne; wounds the eares of the very hauens themselues, and cries loud vnto the high throane of iustice for speedy vengeance. Hither likewise doth oftentimes resort, those cruell oppressors; that make themselues gorgeous by the ruins of their poore Tenants: Cloathing themselues with the flesh of their poore brethren, how sure are they to finde the re­ward of Diues, that so little regard the wants of poore Lazarus? And lastly, (for I cannot stay to repeate all par­ticulars) whereas the outward deportment of a Christi­an should be nothing more then a louely representati­on of grace and modestie: why now, both men and wo­men are generally for the most part so farre transported [Page 24]beyond themselues by pride, that they turne Apes and an­tickes, dauncing through the streetes, as if they knew not whose feete they stand on: so ridiculously, vaine, and so strangely witlesse and phantasticall are men in these times, as that (which almost I am ashamed to speake) they are growne proud of their very iangling of the strappes of their bootes. Good God! what mans wit is able to sinke the depth of those ridiculous follies wherein to vaine man would plunge himselfe; if either the shame of men did not withhold him, or the seueritie of strict lawes restraine him, at least-wise if the awefull re­spect and feare of Gods almighty power and presence did not in some meansure bridle and pull backe the head-strong and violent current of his irregular desires? And in fine, you may here see the seauen deadly sinnes withall their attendants, driuen all along before the Diuelto their euerlasting confusion: So that Satan marcheth with his hellish troupes through the Church of God without con­troule; and the enemie flourisheth his coulours amidst our forces, and yet there is none that riseth vp against him. Surely the Prophet in this place doth enioyne all men of all conditions, in what they are able, to endea­uour to stoppe and stay the passages of sinne. The pri­uate therefore should endeauour by such meanes as are in their power, by holy prayers and brotherly admoni­tions, the Minister by discouering vnto men their sinnes and reprouing their transgressions. Indeede, this, none of vs can say, but for the most part its faithfully dis­charged: but Reason (saith one) is a good Orator when it hath force to backe it, and therefore in the third place without the diligence and faithfulnesse of the Ma­gistrate all that we can say will little auaile. Now the of­fice of euery ciuill Magnistrate euen such as know not God, is to looke to the markets and to heare and redresse the complaints of all disturbances of the ciuill peace: but of a Christian Magistrate, to see that God be not blasphe­med and dishonoured, that Religion be not dishartned [Page 25]nor disgraced, but that with all his might hee doe oppose and discountenance, euen all suspicions of prophanenesse and dishonour vnto God; and as farre as his authoritie will extend, seuerely to punish all offenders in that kinde, that as he beares not the sword for nought, so being the Minister of God, hee may be a reuenger, to execute wrath vpon all that doe euill. Romanes 13.4. But now its growne to such a passe, that if a man haue risen to any place of respect in this Citie, hee groweth after a manner incontrouleable; hee may sweare and blaspheme, hee may slaunder or oppresse the poore by forestalling the Markets, he may oppose the Priestly office of Christ in the power of the keyes, hee may reuell, be drunke, or commit any disorder when hee will, and his Worship shall se­cure him from incurring any danger of punishment. But alas (beloued) shall the poore honours of a Citie priuiledge any man to dishonour his GOD, and can wee thinke that the angrie eyes of GOD lookes not vpon such courses as these? Surely there will not alwaies be a time of mercie, but at length the Lord will burst out into vengeance; for though the Lord suffer long and much, yet wee reade not that hee suffers alwaies, but at length (as the Prophet speakes) in the day of his fierce anger will hee visite vs with the roddes of his wrath, and will poure out his furie like fire.

And howsoeuer some men doe thinke this Ci­tie to be greatly reformed from what it hath beene; yet if they looke vpon it with a lesse indulgent eye, they shall see but little reformation therein; one­ly the same or worse sinnes, masked ouer with more plausible and colourable pretences, that its Gods wonderfull goodnesse, wee are not as So­dome and Gomorrah. When as the beastly beze­ling [Page 26]sinne of drunkennesse is become the onely sinewes of good-fellowshippe; the filthy pollu­tion of the Temples of the holy Ghost, at the mention whereof the heart of euery true Chri­stian should euen nauseate and rise with indigna­tion, is generally for the most part accounted but as a youthfull recreation, and laughed at. When fearefull oathes are become meere phrases of gal­lantrie, and the vnbrotherly contentions of car­nall minded men are conceited to be Religion and Pictie. When as oppression is accounted forecast, and frugalitie, and Pride esteemed as comelinesse, Lying held as pollicie, Idlenesse pretended pouer­tie, and the voluptuous and immoderate wallow­ing in natures superfluities defended by a pretence of Christian libertie; and all these the most hate­full and abhominable in the eyes of Almighty God of all others, to passe and escape vnregarded and vnpunished: Surely, O Lord, wee haue iust cause to admire thy long sufferance aboue all thy mercies. The Lord for his infinite mercies sake, by that almighty power by which hee is able to subdue all things to his owne will, breake these stonie hearts of ours, that wee may alwaies stand in awe and feare of that dreadfull Maiestie, that so forsaking the crooked waies of sinne and iniqui­tie, wee may hold on our course in such pathes as are agreeable to his holy will, vntill such time as it shall please him to transplant vs from this vale of miserie, and make vs glorious inha­bitants of those sacred pallaces, where nothing but light and blessed immortalitie, no shaddow of matter for teares, discontentments, feares, or any vncomfortable passions to worke vpon; but all ioy, tranquilitie and peace euen for e­uer and euer doe dwell. Vnto which place the [Page 27]Lord in his due time bring vs all, for Christ Ie­sus sake; to whom with the Father and his most blessed and holy Spirit, be Glorie and Ma­iestie, and Dominion, and Power, both now and for euer. Amen.