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 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 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 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 St. 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 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