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 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 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 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 and stench of sinne the Lord left this goodly habitation and since it s 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
A SERMON OF THE NATVRE AND NECESSITIE of Godly Feare Preached in the Cathedrall Church of CHESTER in September 1614. DEVT. 5.29 Oh that there were such a heart in my people that they would feare me and keepe all my Commandements alwayes that it might be well with them and their children for euer PROV 14.27 The Feare of the Lord is a well-spring of life to auoid the snares of death PROV 14.16 A wise man feareth and departeth from euill LONDON Printed by T. S. for Edmund Weauer and are to sould at the great South-dore of Pauls 1616. TO THE RIGHT WORSHIPFVLL S ir RANDALL CREVV Knight one of his Maiesties Serieants at the LAVV. Right worshipfull I Doe vnfainedly professe my selfe for euer bound vnto you for your vndeserued goodnesse towards me and your forward and willing inclination to entertaine me into your fauour Which as it doth require and challenge from mee all respectfull acknowledgement so am I willing to take any occasion to witnesse the same and for that cause am bold to present this small discourse vnto your Patronage as a pledge of my vnfained thankefulnesse humbly desiring you to yeelde vnto it your fauourable acceptance vntill such time as heereafter I shall by some better meanes giue more pregnant testimony of my thankefull minde and dutifull deuotion In the meane time I shall endeuour myselfe to deserue your good fauours and will not cease to pray that the Almighty God may multiply vpon you and yours all the blessings and honours of this life and after this life crowne you with immortall glory in CHRIST JESVS Your Worships humbly deuoted in the Lord Iesus WILLIAM CASE OF THE NATVRE AND NECESSITIE of Godly Feare Psalm 4 ver 4. Stand in awe and sinne not 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 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 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 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
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 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 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 it s 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 it s 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 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 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 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 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