A SERMON OF THE NATURE AND NECESSITY of Godly Fear.  
Preached in the Cathedral Church of CHESTER, in September, 1614  DEVT. 5.29. 
Oh that there were such a heart in my people, that they would fear me, and keep all my Commandments always, that it might be well with them and their children for ever.  PROV. 14.27. 
The Fear of the Lord is a wellspring of life to avoid the snares of death.  PROV. 14.16. 
A wise man feareth, and departeth from evil.  
LONDON: Printed by T. S. for Edmund Weaver, and are to sold at the great South-door of Paul's. 1616.   

TO THE RIGHT WORSHIPFUL S it RANDALL CREW Knight, one of his majesties sergeant at the LAW.  
Right worshipful:  
I Do unfeignedly profess myself for ever bound unto you, for your undeserved goodness towards me, and your forward and willing inclination to entertain me into your favour. Which, as it doth require and challenge from me all respectful acknowledgement: so am I willing to take any occasion to witness the same, and for that cause am bold to present this small discourse unto your Patronage, as a pledge of my unfeigned thankfulness: humbly desiring you to yield unto it your favourable acceptance, until such time as hereafter, I shall by some better means give more pregnant testimony of my thankful mind and dutiful devotion. In the mean time I shall endeavour myself to deserve your good favours, and will not cease to pray that the Almighty God may multiply upon you and yours all the blessings and honours of this life, and after this life crown you with immortal glory in CHRIST JESUS.  
Your Worships humbly devoted in the Lord jesus WILLIAM CASE.   

OF THE NATURE AND NECESSITY of Godly Fear.  Psalm. 4 ver. 4. 
Stand in awe, and sin not.  
THERE is in the Church of God, and ever shall be unto the end of the world, people of a twofold condition; both prefigured in the Scriptures of the Old Testament, by many typical premonstrations, as of Sarah and Hagar, of Isaac and Ishmael, of jacob and Esau, of the Israelites & the Egyptians, and the like; and also illustrated in the new, by many parabolical resemblances, by Wheat & tars, Sheep & Goats, by Wise and Foolish Virgins, and divers such other; signifying thereby the continual opposition between the mystical members of Christ, and the powers of the kingdom of Satan; between the Godly and the Wicked, the Elect and the Reprobate. Whereof the blessed and kingly Prophet David a glorious type of Christ, having many times plentiful experience, but more particularly at that instant, when he composed this Scripture of the manifold vexations and grievances of Saul and his adherents: He writ this Psalm, consisting partly of devout petitions unto God; partly of sharp reprehensions unto his enemies; partly of godly exhortation to repentance: and lastly, of divine resolution with himself, Praying unto 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, resolving with himself, that the light of God's countenance should minister unto him more cause of gladness and rejoicing, than all the vain and uncertain delights of nature's blessings, wherein worldly minded men do chief repose themselves can possibly afford unto them; and that in full assured confidence thereof only, he would rest himself satisfied and secure.  
In imitation whereof, though we have begun this morning Sacrifice with Prayer, yet being conscious every one of our own guiltiness for sin, we cannot as the Prophet doth here in the person of Christ, by way of reproach, show any contempt each of other, and therefore itremaines that we proceed in the third place, 
Heb. 3.13.  to exhort one another while it is called to day (as the Apostle speaks:) and that so much the rather, because the day draweth near; that as literally in this place the wicked enemies of David, under the conduct of Saul, did grieve and persecute him, as typically the accursed jews, under the protection of Pontius Pilate did pursue unto death, and crucify the Saviour of the world: so spiritually, we having truly and really, by the abundance of our sins, under the power and subjection of Satan, betrayed and dishonoured our Lord and Redeemer, may above all things be careful that hereafter we stand in awe and sin not.  
In which words I do briefly observe these two specialties. First, the prevention of sin. Secondly, the prohibition of sin. The provention of sin in this word [stand in awe;] The prohibition of sin in this [sin not.]  
For the first, the word (as Interpreters do translate it) doth originally signify a simple commotion or perturbation of the mind of man in general, without any limitation at all. Now as the mind of man is moved by divers and sundry passions; so Translators do diversly restrain 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 unto this Scripture, where he saith, be angry, but sin not. Others limit it to an intention of fear, and so render it contremiseite, tremble; understanding thereby that sudden and distracted trembling and amazement, which is the beginning of repentance; such a one as surprised S. Paul in the way unto Damascus, 
Acts 9.6.  when the light rome Heaven had cast him down, & he heard the voice, it is said, that he trembling and greatly astonished said, Lord, what wilt thou have me to do? And lastly, others, but especially our learned Church do translate it, [Stand in awe.] Signifying thereby, not only that sudden horror which surpriseth all the powers of the soul, when great and unexpected evils do presently assault it; but likewise a continual motion of fear in the sold, whereby it doth always stand in awe by the expectance and danger of evils to come. So including not only tremorem, but timorem; not only a sudden passion of astonishment, but also a cautelous and deliberate passion of doubtfulness and fear. According as the Apostle admonisheth. He that thinketh he standeth, let him take heed, 
Rom. 11.20.  and be not high minded, but fear. Intimating that the only way to be secure from the danger of punishment for sin, is to fear to commit sin. As if the Prophet should say in more words. O ye Sons of men, ye mighty and great men of this world, how long will ye hold on by your contempt and scorn to impute that as a reproach and shame unto me, which is my greatest glory; pleasing and deceiving yourselves in the lying and deluding vanities of this world? For be ye sure that although the Lord do yet suffer you for a time, thus contemptuously to reproach the footsteps of his anointed; yet at length will he return and vindicate him that is godly, from the despite of his enemies, and set him apart for himself; the Lordwill hear when I call upon him. And therefore it is now high time that ye bethink yourselves, that your hearts be shaken and settled in a fearful and awful respect of that almighty God, which surely will be avenged on all his enemies, unless the current and stream of your crying sins be restrained by a godly fear. Which is the truest exposition of this Text, and most agreeable to the sense of this Scripture. Fear therefore is the duty here simply propoforce. First positively, as it is a Divine injunction to stand in awe and fear of God at all times; and then relatively, as it is the special and only means for the avoiding and restraining of sin. In the first I will consider; first, what Fear is in itself, then how God only is to be feared, and none other besides him.  
Now Fear in itself is a passion of the sensible appetite, shunning and avoiding irresistible evils, future and to come: For the better understanding whereof, we are to consider, that as there are in man two principal fountains of direction; namely, Reason and Sense; so are there likepetite. For we must have special care in searching out the knowledge of these things, that we make a difference between the Will properly and strictly taken, and that inferior natural desire which is called the Appetite; the one in divers respects being more excellent than the other: the one is as the Mistress, the other as the Servant. 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 either to be performed or stayed: whereas the appetite cannot choose, but rise at the sight of such things as it ias affected withal; neither is it in our power whether we be stirred with afections or no. Finally, the will is a free desire or bending of our souls unto the having or doing of that good, which only reason and understanding prescribeth: the appetite an earnest and necessary inclination & desire, unto that good only which sense proposeth. The one is called appetitus rationalis, the reasonable appetite; the other appetitus sensitivus, the sensible appetite. For the object of the will is that good which reason doth lead us to seek, and the object of the appetite is whatsoever sensible good may be wished for. Now as our appetite doth immediately & positively respect and seek after good; so doth it necessarily by consequent avoid that which is evil; so that as positively good, so negatively evil, is the object thereof. And according unto the divers circumstances of its object of good and evil, so is the appetite varied into divers forms and fashions, which are called the affections or passions of the mind. For as in the general it is inclined unto good, it is called Love, and as it resisteth evil, it is called Hatred; as it earnestly pursueth that which is good, it is called Zeal, and as it vehemently opposeth that which is evil, it is called Anger; as it is affected with the good which is present, it is styled by the name of joy: and as it hath reference unto the present evil, it is named Sorrow; if it respect future good, Hope; and if future evil, Fear. Fear then is a passion or affection of the sensible appetite, shunning and avoiding evils, future and to come.  
So that seeing what Fear is in itself, in considering in the next place, that this fear is only to be referred unto God; I will reduce my discourse into these two heads: first, that he is to be feared: and secondly, that he only is to be feared, and no other besides him.  
For the first. It may be a question, in as much as the object of fear is evil, (for we fear not any thing properly, but as evil,) how can God be said to be feared who is only good; yea the sovereign good of all? To which I answer, that Fear hath a double respect. First, of the evil it flies from, and secondly of the good from whence the evil comes. If it be referred unto the evil, it fears it per se, for itself; if unto the good, it fears it, but by accident, not for itself, but propter aliud, for that evil it brings with it. So that although the object of fear properly be evil; yet by accident and as it were indirectly we may be said to fear that which is good also. And that in two respects. First, lest the good which we love, may by some evil be lost and taken from us. And secondly, because the good we fear, may have in it some power and strength to inflict evil upon us. Which two respects (the Philosophers say) are the only original causes of fear, Amor and Defectus, Love and Weakness; Love unto that good which we fear to lose; and inability to resist that evil, which would take that good from us. For why do we fear death, but because we love life? and why do we fear a good Magistrate, but because he hath that power to inflict punishment upon us which we are not able to resist? If we did not love that which is good, we should not fear to lose it. And if we had power to withstand that which is evil, we should not fear it at all. For the biting of a dog is evil, but the Lion fears it not, because he is able to resist it. What was the reason that Saul feared, and David had courage to encounter Goliath? but because the one both saw his forces unequal, and also being destitute of Faith, did despair of the Lords assistance; whereas the other being assured by Faith that the Lord would be his helper, feared not. So that love unto good, and inability to resist evil being the only causes of fear; in both of these respects there is none whom we ought to fear so much as God the Lord. For who better to be beloved, in his presence being the fullness of joy, and at his right hand are pleasures for evermore? Or who is able to oppose his almighty power; and therefore in that respect who is more to be feared also? In confidence whereof the Prophet resolveth, 
Psalm. 23.4.  that though he were in the valley of the shadow of death, yet would he fear none ill, because the Lord was with him. According unto which two, Divines have distinguished fear to be twofold; either seruilis, or filialis, a servile or a filial fear. The servile fear doth fear God because he is just and powerful, the filial fear because he is good and merciful: the servile fear doth bridle sin, the filial fear doth provoke unto righteousness; the one doth restrain the lust of the flesh, the other doth set forward the motions of the Spirit. Whiles we have but the first, we are but as servants, but when we have the second, we are accounted as Sons; by the one we are afraid to suffer, by the other we are afraid to offend; the object of the one is malum poenae the evil of punishment; the object of the other is malum culpae, the evil of sin; the servile fear proceeds from that which the Apostle calls, spiritum servitutis, the spirit of Bondage; 
Rom. 8.15.  and the filial fear from that which he calls spiritum Adoptionis, the spirit of Adoption: For we have not (saith he) received the spirit of Bondage to fear again, but we have received the spirit of Adoption, whereby we cry Abba Father: Both of them the good work of Gods most holy spirit; the filial fear he worketh only in his elect children, the servile fear both in the elect and the reprobate; though not unto 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 servant of God is admonished to forbear sin, 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, therefore are both of these fears required, the one to restrain the power of sin, the other to set forwards the powers of righteousness. Yet not both in the same degree of respect. For although in a Christian the servile fear cannot be wanting; because that as in a bad way we have as much (if not more) need of a bridle then a spur: so we, as it were riding on through the rough and thorny paths of sin, have in that respect more need of that fear to hold us back: yet for all that it is not to be paralelld with the filial fear, nor to be accounted a true and essential part of God's worship and honour, but only as a remover of his dishonour and a preparative unto the filial fear. In which respect, one of the Fathers compares servile fear to a Needle, and filial fear to a Thread, so that as the needle doth enter into the cloth not to stay there, but to draw in the thread after it; so is the servile fear required in every Christian, not as a thing acceptable in the sight of God, but only as a preparative unto that filial fear, wherein his true service doth especially consist.  
From the consideration of which things, we may gather this observation, and carefully lay it up in our memories, as a lesson necessary to be learned of all men; That so long as we fear the judgements of God, we may deem ourselves the servants of God: but we are never the sons of God until we fear him for his goodness. The servant fears his Master; but why? because that if he do not well he will punish him; but the son fears his Father, because he loves him, and therefore is fearful to displease him; having more regard unto his Father's grief, than his own punishment; respecting more the loss of his Father's love, than the incurring, 
Gal. 4.30.  and the enduring of his own pain. Now the servant abides not in the house for ever, (saith the Scripture) but they which have received the adoption of sons shall only inherit. Why? because he fears not God for God, but only for himself, which properly is not true fear, because the object of it is not truly evil. For malum poenae, the evil of punishment, which servile fear only respects, is not simply evil; not evil, suo genere, (as the Schools speak) nor sua natura in it own nature, (for it is a work of the pure and exact justice of God,) but only malum secundum not, evil in respect of us: Whereas on the other side, the childlike fear is the only true fear, because only its object is truly evil. For malum culpae, the evil of sin, which it chief respects is sua natura, in it own nature evil; although our corrupted nature account it as bonum secundum nos, secming good unto us, and therefore doth our inclination so much desire to commit it. And howsoever the fear of sons may be said also to respect malum poenae, the evil of punishment, yet is it not that punishment which the other looks at; for servile fear looks only at that which is called poenae sensus, that punishment which it sensibly shall feel; but the filial fear at that which is called poena damni, the punishment of loss, fearing more to lose the love and favour of God, and the promised joys of Heaven: then to be justly punished by God, and to endure all the torments of Hell. Let us therefore consider, that so long as we do fear God only for his judgements, we are but servile, the seed of the bondwoman; but until we fear him for his goodness, we are not the sons of the freewoman, not the true adopted sons of God: By the one we are still under the Law; but by the other, we are under Grace: The one is wrought in us by the threatenings of the Law, the other by the sweet promises of the Gospel. In sum: The true child of God is more afraid to deserve punishment, then to suffer punishment.  
Now for the second, that God only is to be feared, it may be also doubted that in as much as the Lord hath commanded us in his word to fear our Parents, 
Levit. 19.3. Rom. 13.4.7. Ephes. 6.5.  to fear the Magistrates, the Governors which he hath set over us: How is he said only to be feared, and what proportion is there between that fear which we own unto God, and that which we are to give unto men: what difference is there between the one and the other? To which I answer, that God only, and no other besides him, is to be feared in these two respects and limitations; Simpliciter, and per se simply and by himself. For first, God alone, and neither Angel, Devil, nor any other creature beside, is to befeared, simpliciter, simply, because he only hath a simple and an absolute power over us. For, howsoever the creature may have power to do that evil which we may fear: yet is not its power absolute, nor over all and every part of us, but limited unto our bodies and goods only. Whereas God's power is unlimited and absolute, both over soul and body, goods and all, and is able to destroy all. In which respect our blessed Saviour admonisheth his Disciples, not to fear them which kill the body, 
Math. 10.28.  but are not able to kill the soul: but rather fear him who is able to destroy both soul and body in hell. And the reason why we are to fear the Magistrate, the Apostle gives in the 13. of his Epistle to the Romans, because he hears not the Sword for nought. 
Rom. 13.4.  But the power of the sword is limited, either to our goods, or bodies, or lives, and cannot extend unto the soul and conscience: and therefore is he not to be feared absolutely as God is, because he hath not that absolute power that God hath.  
Secondly, God only is to be feared per se, for his own sake, for himself, without any reference at all to any other creature. For although both Angels, Men and Devils have power in some things to hurt us; yet have they it not originally from themselves, nor according to their own wills, but only from God, and according to his will: Neither have they it always, nor in what measure it pleaseth themselves, but both how much & how long it pleaseth God: And for that cause our Saviour answered Pilate, boasting that he had power either to lose him, 
john 10.11.  or put him to death: Thou couldst have no power at all over me (saith he) unless it were given thee from above. Yea, the Devil himself whom the Scripture styles by the name of the Prince of this world, had no power to touch so much as any the least thing that was jobs, further than the Lord permitted and gave leave. Although therefore we are by the precept of Almighty God to fear our Parents and Governors, yet are we not to fear them for themselves, but as they have power and commission from God, 
Rom. 13.1.  for there is no power (saith the Apostle) but of God. God therefore having all power both in himself, and of himself, and universal and absolute over all, and at all times; is only simply and by himself to be feared, and all other but under him, or from him, and as far as he permits and commands.  
So that as by strong evidence of reason, we see that it cannot be denied by any man, but that he is to refer and yield all fear only, and especially unto God. So also doth the consent of Scripture sound altogether that way, exacting it as one of the chiefest duties, that a christian is to perform: namely, at all times to stand in awe and continual fear of the Majesty of Almighty God. Oh that there were such a heart in my people (saith the Lord,) that they would fear me, and keep all my commandments always, that it might be well with them and their children for ever. Deut. 5.29. Thou shalt fear the Lord thy God, and him only shalt thou serve, Deutro. 10.20. And in the 12. verse. And now O Israel! what doth the Lord require of thee, but to fear the Lord thy God, to walk in his ways, etc. I have given you a Land for which you did not labour, and Cities which ye built not, and ye dwell in them, of the Vineyards and Orchards which ye planted not do you eat; now therefore fear the Lord, josu. 24.14. And I say unto you my friends (saith our blessed Saviour in the 12. of S. Luke's Gospel) be not afraid of them that kill the body, and after that have no more that they can do: But I will forewarn you whom you shall fear: Fear him which after he hath killed, hath power to cast into hell: yea, I say unto you fear him. Fear God and honour the King, (saith S. Peter.) And Fear God, and give glory unto him, saith the Angel that had the everlasting Gospel to preach unto all the earth, Apoc. 14.7.  
And the Scriptures doth not only abound in precepts to this effect: but also is plentiful in examples hereof. As Abraham, Gen. 22.12. Lay not thy hand (saith the Lord unto him) upon the child, nor do him any hurt, for now I know that thou fearest me, because that for my sake thou wouldst not have spared thine only Son. joseph also witnesseth the same of himself: For I fear God, (saith he) Gen. 42.17. The Egyptian Midwives likewise are memorable for their fear of God in the first of Exodus, and therefore did they dare to break that barbarous and bloody commandment of King Pharaoh, whereby they were appointed to kill all the male children of the Hebrews. Obadiah. the Ruler of King Ahabs household, in the 1. of the Kings 18.3. is said to have feared God greatly, and therefore did he hide a hundred of the Lords Prophets from the cruelties of jezabel. job also approved by the mouth of God himself for his fear. job. 1.8. The Prophet David in the fift Psalm, In thy Fear, O Lord, will I ever worship towards thy holy Temple. And in the New Testament, Zachary and Elizabeth, Simeon, Cornelius, Ananias, and many others are recorded to their perpetual praise, for their fear of God. Yea, the whole Scripture doth run throughout, that God's people have ever been a fearful people; that God's generation is a trembling generation. And no marvel. Because they cannot serve their God, unless they do fear him; fear being the only and chief part of his worship. For the fear of the Lord is the beginning of wisdom, (saith the Prophet in the III. Psalm.) All religion gins in fear. And it's the end of all things saith Solomon in the last chapter of Eccles. The end of all things (saith he) is to fear God and keep his commandments. Yea, it's both the beginning and ending, and the continuance of a Christian life; for work out your salvation in fear and trembling, (saith the Apostle in the second to the Philippians.) And blessed is the man that feareth always, Prou. 28.1. I will teach you (saith Samuel in the twelfth chapter of his first book, and the 21. verse,) the good and right way. Only fear the Lord and serve him in truth with all your heart, for consider how great things he hath done for you. There is no action therefore, that proceeds from a Christian through the whole course of his life, but should receive such a tincture from Religion and the fear of God, as should make it remarkable for a godly deed; that if we speak it should be in fear; if we work it should be in fear; whether we wake or sleep or whatsoever else we do, all should be done in fear; Nay, the true child of God takes not so much time as to eat his meat without fear. For indeed when as the Lord hath once truly and thoroughly shaken the heart and conscience of a man, with the terrors of death and hell for sin; 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 given him a touch of the sorrows of hell, and taste of the joys of heaven: he is ever after fearful lest he again either incur the danger of the one, or lose the happiness of the other; As the skin of that place that is once burned will ever after be more tender than the rest. The life of a Christian therefore, is not a life of security, a life of dissoluteness and sensuality: but a life of terror, a life of fear, a life of continual and awful respect of the presence and majesty of almighty God. Not according to the fashion of these times, wherein men account it a small thing to cousin and deceive, to extort and opporesse, to lie and slander, to quarrel and contend, to carouse and revel, as if there were no God in heaven that doth behold them: The only cause hereof can surely be no other than that of the Prophet, in the 36 Psalm. Non est timor Deiante oculos eorum: they have not the fear of God before their eyes. Primus in orb Deos fecit timor (saith the heathen Poet,) The first thing that ever made men to think there was a God was Fear. Teaching us that no sooner nor longer do we believe there is a God than we have fear. A fearless man therefore is a graceless man; the want of fear being an assured and undoubted testimony, that there is no goodness in him, in as much as it is the first grace that is wrought in the heart of a man; and so certain a ground of goodness, that it was generally taken amongst the jews for the whole worship of God, and that there can be no part of God's true worship where fear is not. As therefore the wants of fear may be fear unto us, if there be any kind of inclination unto goodness in us, unless we be altogether hardened; so also if we desire to be happy, the many promises in the Scriptures of divers and all kind of blessings thereunto, may encourage and move us to strive and endeavour ourselves to stand in awe and fear of our gracious God.  
As first, Acceptation in his sight, for in every nation (saith Saint Peter) he that feareth God and worketh righteousness is accepted of him. Act. 10.35. Secondly Mercy, for his mercy is on them that fear 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 fear him. Psal. 103.13. Fourthly the continuance of posterity, for blessed is the man that feareth the Lord, for he shall see his children's children, and grace upon Israel. Psal. 128.1.6. Fiftly long life, for the fear of the Lord increaseth the days, and he that is filled therewith shall continue and not be visited with evil. Pro. 19.23. Sixtly, Riches, Glory and Life, for the reward of humility and the fear of God, is riches, glory and life. Prou. 22.4. Seventhly, knowledge and illumination in the mysteries of our salvation: for the Lord reveals his secrets unto such as fear him; and what man is he that fears the Lord? him will he teach in the way that he shall choose. Psa. 25 12.14. Eightly, protection and preservation. Behold (saith the Prophet) the eye of the Lord is upon such as fear him, to deliver their souls from death, and to preserve them in time of famine. Psal. 33.18. And lastly, audience unto our prayers, for to him will I look (saith the Lord) that is poor and of a contrite spirit, and that trembleth at my words. Esay 66.2. And in sum, all those things that can make us blessed shall we be sure of, if we live in this fear: for no good thing doth he withhold from them that fear him. As therefore we do desire to be accepted of him; as we look for mercy and compassion from him; as we would expect the blessings of God upon our posterities; as we hope for protection and preservation from his almighty power; and finally, as we would be made partakers of all those blessings that may make us happy, either in this life or the life to come: so are we to endeavour ourselves at all times to banish from our thoughts all security, and always preserve in our hearts a reverent and awful fear of the dreadful majesty of God; as being assured that the devil will be the accuser, the Angels the beholders, and the just God the avenger of all those careless and fearless actions, that at any time shall proceed from us, through the whole course of our lives.  
Now for the Relative part of this fear, that it is a bar and restraint unto sin, though reason and experience might sufficiently inform us herein, yet for our better satisfaction and encouragement, the Scriptures are express in many places to this effect. 
Pro. 14.17.  The fear of the Lord (saith Solomon) is a wellspring of life, to avoid the snares of death; the snares of death are the baits of sin: the only preservative against their enticements is the fear of the Lord, saith Solomon. The only means which the Lord in the time of the Law prescribed unto his own people, to prevent and avoid sin: As for example, against Oppression, You shall not oppress one another, but thou shalt fear thy God, Leuit. 25.17. And against Extortion, take no usury of thy poor brother, nor increase, but fear thy God ver. 36. Against Cruelty and Tyranny also, thou shalt not rule over him with rigour, but shall fear thy God. ver. 43. Again, thou shalt not curse the deaf, nor put a stumbling block before the blind, but shall fear thy God. Leuit. 19.14. And in the 32. verse against irreverence towards superiors, thou shalt rise up before the hoary head, and honour the face of the old man, and fear thy God. Against presumptuous disobedience to the Priestand judges, And all the people shall hear and fear and do no more presumptuously. Deut. 17.13. Against dissimulation, in singleness 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 only the fear of God doth departed from iniquity. A point of instruction only serving for a rule to try whether there be any fear of God in us or no. For if at any time the devil, taking advantage by our own corruption, shall suggest either revenge for injuries, or deceit to get profit; to use false weights or measures to enrich ourselves, or indirect means to attain our purposes; or what wickedness so ever shall be behoosefull unto us: if we fear, we shall forbear. A wise man feareth (saith Solomon) and departeth from evil. Pro. 14.16. And therefore beloved, to draw an end of this point, in as much as both reason doth teach us, and the Scriptures enjoin us to stand in awe and fear of God; and that thereby we shall attain unto blessings, and escape and prevent both sin and punishment for sin: Let us then haeve grace whereby we may serve God acceptably with reverence and fear, 
Heb. 12.28.29.  for even our God is a consuming fire.  
And so I pass from the first part of my Text, the prevension of sin: unto the second, the prohibuion of sin, in these words [Sin not.] Wherein I will consider two things; the duty enjoined, [Sinno not;] and the manner of proposing it, which is [indefinitely.]  
For the first, the intent and meaning of the Prophet in these words [sin not] may be both justly doubted of and questioned. For in as much as considering the frailty and corruption of our nature: there is a continual necessity of sin in man the Apostle witnessing the same of himself, being regenerate in the seventh to the Romans, that he was carnal and sold undersinne; 
Rom. 7.14.  and that of the Prophet, 
Psa. 19.12.1 joh. 1.8.  who knoweth how oft he offendeth? and that of Saint john, If we say we have no sin, we deceive our jelues, and the truth is not in us. How then is it here said, fin not; swear whereunto, we are to consider that sin in a Christian man is after a two fold manner; either as a Tyrant; or as a Rebel, As a tyrant before regeneration, when we live as captives and servants under sin, obeying it in the lusts thereof, and yeelindg our members as instruments of unrighteousness unto it, without any check or opposition at all. As a Rebel, when as a Christian after regeneration, seeles the law of his members rebelling against the law of his mind, and bringing him again as an unwilling captive, unto the law of sin. Now after this manner, namely, as sin is a rebel, there is no man living, but sin shall still continue and remain with him so long as he shall live in the flesh: which the Lord doth purposely suffer in his own elect servants for divers ends and purposes; both to abate the insulting pride of man's heart, to make them weary of this world, but especially to make good, and show forth his great power in their weakness. But after the first manner; that is, as a Tyrant, sin is in no man, that is actually the child of God, in which respect only, the Prophet in this place doth forbid sin, namely, according to the Apostles exhortation: not, that sin be not in you; but that it reign not in you, that you should willingly obey it in the lusts thereof.  
Which kinds of sinning Saint john differenceth herein, comprehending the one under name of sinning simply, and the other of committing sin, by peccare and peccatum facere: In the first respect (saith he) he that saith he hath not sin is a liar and the truth is not in him: Concerning the other, he saith, he that is borne of God sinneth not: 
1 joh. 3.9.  These commit not sin, namely, as a servant of sin: Yea he addeth, that he cannot sin, 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 servants of sin, because the seed of God remains in him, whereby he is partly spirit, and not only 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 evil because of the reluctation of the spirit. For howsoever peccare and peccatum facere, to sin and to commit sin, are not so generally differenced, but that in many places of the Scriptures, the one is put for the other; yet is there necessity of distinction between them. For he is said properly peccatum facere, to commit sin, qui study peccanditenetur, which is settled in a delightful desire thereof, which bends all the forces of his mind, and the whole sway of his desires thereunto. Being a property peculiar unto the reprobate and unregen erate, who (as the Prophet saith of them) invent mischief upon their beds, 
Psal. 36.4.  they cannot sleep unless they have done evil. 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 sin, how they may fulfil the lusts thereof: that is, they sin ex animo, without any reluctation at all; it comes willingly and pleasingly from them: Their very thoughts and intentions are more damnable, than the sinful actions of the godly; why? because they proceed from the heart, their will concurs therewith; and therefore our blessed Saviour saith unto judas, Quod fasis fac cito, 
joh. 13.27.  that thou dost do speedily. He had then done nothing, yet saith our Saviour Zuod facis, What thou dost, because his mind was at that time intent and set upon it. Whereas on the other side we read of divers in the Scriptures, who although they did not exactly fulfil the law and commandments of God in act; yet their thoughts, their affections and their wills, being with and upon them, they are said to have kept them. So we read of the Prophet, 
Ps. 119.121.168.  Feci judicium & institiam, I have done righteously and justly: and I have kept thy testimonies: and I have not erred from thy precepts. Now how could be say thus of himself, when as it is well known he had many times sinned grievously? Why surely, most justly, if we consider his heart and affections, though not if we consider those sinful actions which by infirmity he fell into: For his mind and his will was always to have obeyed God, and he continually applied himself that way; the law of God was his meditation day and night. In this respect therefore the Prophet doth admonish us that we sin not, that is, that we commit not sin, that our delights be not set thereon, that our desires and our wills concur not therewith.  
Or else thus may be the Prophet's meaning in these words, sin not: That original concupiscence, that habitual custom of sin which is within our natures, is a corrupt tree continually supullulating & sprouting out; a filthy fountain, over flowing at all times all the faculties of our souls. Now, Stand in awe and sin not, saith the Prophet, that is, let the fear of God pluck up those poisonful Sprigs, and stop the passage of those unwholesome streams, that the one do not grow, nor the other do not flow beyond the bounds and limits of Gods Law.  
S. james doth excellently set forth the gradation of sin, of its beginning, proceeding and perfecting, in his first Chapter, the 14. and 15. verses. Every man is tempted (saith he) when he is drawn away of his own lust, and is enticed: Then when lust hath conceived, it bringeth forth sin, and sinnewhen it is finished bringeth forth Death. The original, and whole progression of sin unto the end thereof is in these words expressed. For Concupiscence begets it, the will conceives it, the act brings it forth, and death finisheth it. Though concupiscence therefore would always beget it in thee, yet sin not, saith the Prophet; that is, yield not unto its enticements, and let the fear of God hold thee back from prostituting thy holy will unto the unchaste allurements thereof. Stand in awe and sin not.  
Lastly to conclude, if for your better understanding hereof I may illustrate it by an Allegorical resemblance, you may imagine the soul of man at the first to have been as the Garden of Eden, the Garden of God; wherein the Lord had engrafted every thing that was delightful in his sight, and pleasing unto his taste: But when as man had so defiled this heavenly Paradise with the filthiness and stench of sin, the Lord left this goodly habitation; and since it's grown a Wilderness, a pool of Snakes, a Cage of unclean birds, there nothing but thorns and Brambles, Weeds and Thilstles grows in the same. So that now afore regeneration the soul is as the ruins of an old Garden overgrown with weedy and poisonable herbs. But when it shall please God to return unto his Garden, to dress it, to dig and furrow up those thorny knots by repentance, and plant it again by faith, and cause it to bring forth fruits of Love: then will he again make it his habitation. yet cannot such a cursed ground as is the soul of man be so dressed, but there will still be lest a disposition to bring forth weeds, if it be not looked unto, it will still here and there sprout out; and if we be altogether careless, it will soon be overgrown again, and quite extinguish the grace of God. Now what is the issue hereof? Why thus, that if the Lord having now rid this Garden from the weeds of ignorance and sin, and planted it again with the graces of his holy spirit, do commit it unto our care and charge to dresseit and keep it so, and yet we again do give ear to the subtle baits and enchantments of Satan, and defile it any more with sin: the second error shall be worse than the first. Weed it therefore, and keep it clean; and if thou dost discover at any time any unruly passion of impatience in thyself, or any inordinate desire of pride, to imitate the fantastic and fanaticke fashions of these wanton times, or whatsoever irregular affection shall spring out from that filthy unwholesome fountain within, pluck it up. Let the fear of God check and withhold it: Standin awe and sin not.  
So that having (I think) sufficiently explained the Prophet's meaning; in the simple prohibition of sin, I will proceed unto 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 David in the person of Christ: yet now the partition wall being taken away, and being all one spiritually, it is to be referred unto 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 living in his particular, that can be exempted by any privilege from this inhibition of not sinning; but every Christian man is bound to look to his own person that he sin not, neither against God nor man. As it contains genera singulorum, it likewise binds every man in his special place and condition to be careful he sin not: for as every man is to be careful in his own particular to observe the general rules of Christianity, that therein he transgress not: so are all men to look principally unto such duties as concern their special calling, as they are such and such Christians, either Ministers, Magistrates, Tradesmen, Artificers, or whatsoever, that therein especially they sin not. And the higher the place is, the more care and fear should accompany him that is in it: especially the Minister and the Magistrate; because their negligence and unfaithfulness are not sins that go alone, but draw a thousand after them, and therefore are they incident to as much more punishment. For next unto the wickedness of the Devil, is the unfaithfulness of the Minister and the Magistrate.  
Secondly, in respect of the sin, it likewise excludes none; but we are inhibited all manner of sin. Now for the kinds of sin, it is by divers men reduced into divers heads. As there are sins against the first Table, concerning the service of God. And there are sins against the second Table, transgressing our duties towards men. Again, there are sins of Omission, and sins of Commission. Which division the Apostle makes in the seventh to the Romans: whereby he saith, the good that I would, I do not, 
Rom. 7.15.  meaning thereby sins of Omission: but the evil that I would not do, that do I: intimating thereby sins of Commission. Again, sin is described by others to be either mental, or verbal, or actual. So St. Augustine defineth it. Peccatum est dictum, vel factum, vel cogitatum contra legem Dei. In fine, how many heads of sin soever there may be (I cannot now stand to enumerate) they are all here forbidden. So that all manner of persons, of all manner of conditions, whether male or female, rich or poor, bond or free, noble or ignoble, of public or private employment, whether in Church or Commonwealth; are to avoid all kinds of sin, whether of ignorance or of conscience, of neglect or contempt, of omission or commission, of weakness or wilfulness, of action or affection, by word or by work; there is no person exempted, nor no sin excepted, but by express injunction from the Lord of all, all manner of persons are to forbear all manner of sins.  
But now (beloved) if we apply this unto ourselves, we shall find no small difference between that which the Lord requires of us, and that we return unto him; between our duties what we should do, and our practices what we do; between forbearing all sin, and forbearing no sin. For let any man begin at one end of this city, and go to the other, and but take special notice and diligent survey of the carriages of men, and its a hundred to one, if he discover not almost all kind of sin. As happily in the suburbs he shall see some lurking Adulterer come creeping out of one of the brothels of hell, who through the false unfaithfulness of those that should inform and will not, or the merciless lenity of them that should reform and do not, continueth in his filthiness, and is hardened in his sinful and wicked practices. Next of all without perhaps he shall see many of the swinish sons of Bacchus come reeling out of the schools of drunkenness, breathing and belching out nothing but the froth of Ale; devilish and fearful blasphemies, to the everlasting shame and reproach of man, to the scandal of the holy profession of Christianity, to the certain corrupting and evil example of others, & to the great dishonour of almighty God. Go forward and you may see swarms of lazy and idle Drones, the very shame of this Land, whose profession amongst our reformed Laity is not farreunlike the mortified Mendicants in the Romish Clergy, even wilful poverty, desiring rather to beg or stays; yea starve, than work and live by the comfortable fruits of honest labour,  
Here also are not wanting those desperate Ruffians with whom there is no more than a word and a blow, making no more reckoning of a man's life, then if it were to kill a dog: Cursed be their wrath for it is fierce, 
Gen. 49.7.  and their rage, for it is cruel. Again, you may hear meet those fatted Epicures, whose eyes stand out for fatness, that eat and drink to sleep, and rise up to play, only for fashion they sometimes take the Church in their way: such there have been, are, and will be unto the end of the world, and yet do they take it as a wrong, if they be accounted any whit less religious than others. In every corner likewise a company of damnable Atheists, upon every trisling occasion darting out hellish oaths, which makes our land to mourn; wounds the ears of the very havens themselves, and cries loud unto the high throne of justice for speedy vengeance. Hither likewise doth oftentimes resort, those cruel oppressors; that make themselves gorgeous by the ruins of their poor Tenants: Clothing themselves with the flesh of their poor brethren, how sure are they to find the reward of Dives, that so little regard the wants of poor Lazarus? And lastly, (for I cannot stay to repeat all particulars) whereas the outward deportment of a Christian should be nothing more than a lovely representation of grace and modesty: why now, both men and women are generally for the most part so far transported beyond themselves by pride, that they turn Apes and antics, dancing through the streets, as if they knew not whose feet they stand on: so ridiculously, vain, and so strangely witless and fantastical are men in these times, as that (which almost I am ashamed to speak) they are grown proud of their very jangling of the strappes of their boots. Good God what man's wit is able to sink the depth of those ridiculous follies wherein to vain man would plunge himself; if either the shame of men did not withhold him, or the severity of strict laws restrain him, at leastwise if the awful respect and fear of God's almighty power and presence did not in some meansure bridle and pull back the headstrong and violent current of his irregular desires? And in fine, you may here see the seven deadly sins withal their attendants, driven all along before the Divelto their everlasting confusion: So that Satan marcheth with his hellish troops through the Church of God without control; and the enemy flourisheth his colours amidst our forces, and yet there is none that riseth up against him. Surely the Prophet in this place doth enjoin all men of all conditions, in what they are able, to endeavour to stop and stay the passages of sin. The private therefore should endeavour by such means as are in their power, by holy prayers and brotherly admonitions, the Minister by discovering unto men their sins and reproving their transgressions. Indeed, this, none of us can say, but for the most part it's faithfully discharged: but Reason (saith one) is a good Orator when it hath force to back it, and therefore in the third place without the diligence and faithfulness of the Magistrate all that we can say will little avail. Now the office of every civil Magnistrate even such as know not God, is to look to the markets and to hear and redress the complaints of all disturbances of the civil peace: but of a Christian Magistrate, to see that God be not blasphemed and dishonoured, that Religion be not disheartened nor disgraced, but that with all his might he do oppose and discountenance, even all suspicions of profaneness and dishonour unto God; and as far as his authority will extend, severely to punish all offenders in that kind, that as he bears not the sword for nought, so being the Minister of God, he may be a revenger, to execute wrath upon all that do evil. Romans 13.4. But now it's grown to such a pass, that if a man have risen to any place of respect in this City, he groweth after a manner incontrouleable; he may swear and blaspheme, he may slander or oppress the poor by forestall the Markets, he may oppose the Priestly office of Christ in the power of the keys, he may revel, be drunk, or commit any disorder when he will, and his Worship shall secure him from incurring any danger of punishment. But alas (beloved) shall the poor honours of a City privilege any man to dishonour his GOD, and can we think that the angry eyes of GOD looks not upon such courses as these? Surely there will not always be a time of mercy, but at length the Lord will burst out into vengeance; for though the Lord suffer long and much, yet we read not that he suffers always, but at length (as the Prophet speaks) in the day of his fierce anger will he visit us with the rods of his wrath, and will pour out his fury like fire.  
And howsoever some men do think this City to be greatly reform from what it hath been; yet if they look upon it with a less indulgent eye, they shall see but little reformation therein; only the same or worse sins, masked over with more plausible and colourable pretences, that its Gods wonderful goodness, we are not as Sodom and Gomorrah. When as the beastly bezeling sin of drunkenness is become the only sinews of good-fellowshippe; the filthy pollution of the Temples of the holy Ghost, at the mention whereof the heart of every true Christian should even nauseate and rise with indignation, is generally for the most part accounted but as a youthful recreation, and laughed at. When fearful oaths are become mere phrases of gallantry, and the unbrotherly contentions of carnal minded men are conceited to be Religion and Pictie. When as oppression is accounted forecast, and frugality, and Pride esteemed as comeliness, Lying held as policy, Idleness pretended poverty, and the voluptuous and immoderate wallowing in nature's superfluities defended by a pretence of Christian liberty; and all these the most hateful and abominable in the eyes of Almighty God of all others, to pass and escape unregarded and unpunished: Surely, O Lord, we have just cause to admire thy long sufferance above all thy mercies. The Lord for his infinite mercy's sake, by that almighty power by which he is able to subdue all things to his own will, break these stony hearts of ours, that we may always stand in awe and fear of that dreadful Majesty, that so forsaking the crooked ways of sin and iniquity, we may hold on our course in such paths as are agreeable to his holy will, until such time as it shall please him to transplant us from this vale of misery, and make us glorious inhabitants of those sacred palaces, where nothing but light and blessed immortality, no shadow of matter for tears, discontentments, fears, or any uncomfortable passions to work upon; but all joy, tranquillity and peace even for ever and ever do dwell. Unto which place the Lord in his due time bring us all, for Christ jesus sake; to whom with the Father and his most blessed and holy Spirit, be Glory and Majesty, and Dominion, and Power, both now and for ever. Amen.  
FJNJS.   

Errata.  
PAge 17 line 28. for, These commit, read That is, commits. p. 20. l. 36 for timer. sin, p. 21. l. uls. for whereby, r. where.