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
,
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
,
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
,
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
and
setled
in
a
fearefull
and
awfull
respect
of
that
almighty
God
,
which
surely
will
be
auenged
on
all
his
enemies
,
vnlesse
the
current
and
streame
of
your
crying
sins
be
restrained
by
a
godly
feare
.
Which
is
the
truest
exposition
of
this
Text
,
and
most
agreeable
to
the
sense
of
this
Scripture
.
Feare
therefore
is
the
duty
here
simply
propoforce
.
First
positiuely
,
as
it
is
a
Diuine
iniunction
to
stand
in
awe
and
feare
of
God
at
all
times
;
and
then
relatiuely
,
as
it
is
the
speciall
and
onely
meanes
for
the
auoyding
and
restrayning
of
sinne
.
In
the
first
I
will
consider
;
first
,
what
Feare
is
in
it selfe
,
then
how
God
onely
is
to
be
feared
,
and
none
other
besides
him
.
Now
Feare
in
it selfe
is
a
passion
of
the
sensible
appetite
,
shunning
and
auoyding
irresistable
euills
,
future
and
to
come
:
For
the
better
vnderstanding
whereof
,
wee
are
to
consider
,
that
as
there
are
in
man
two
principall
fountains
of
direction
;
namely
,
Reason
and
Sense
;
so
are
there
likepetite
.
For
wee
must
haue
speciall
care
in
searching
out
the
knowledge
of
these
things
,
that
we
make
a
difference
betweene
the
Will
properly
and
strictly
taken
,
and
that
inferiour
naturall
desire
which
is
called
the
Appetite
;
the
one
in
diuers
respects
being
more
excellent
then
the
other
:
the
one
is
as
the
Mistresse
,
the
other
as
the
Seruant
.
For
the
appetite
is
the
wills
solicitor
,
and
the
will
is
the
appefor
all
actions
which
proceed
from
the
disposition
of
the
will
,
are
in
the
power
thereof
eyther
to
be
performed
or
stayed
:
whereas
the
appetite
cannot
chuse
,
but
rise
at
the
sight
of
such
things
as
it
ias
affected
withall
;
neyther
is
it
in
our
power
whether
wee
be
stirred
with
afections
or
no.
Finally
,
the
will
is
a
free
desire
or
bending
of
our
soules
vnto
the
hauing
or
doing
of
that
good
,
which
onely
reason
and
vnderstanding
prescribeth
:
the
appetite
an
earnest
and
necessary
inclination
&
desire
,
vnto
that
good
onely
which
sense
proposeth
.
The
one
is
called
appetitus
rationalis
,
the
reasonable
appetite
;
the
other
appetitus
sensitivus
,
the
sensible
appetite
.
For
the
obiect
of
the
will
is
that
good
which
reason
doth
leade
vs
to
seeke
,
and
the
obiect
of
the
appetite
is
whatsoeuer
sensible
good
may
be
wished
for
.
Now
as
our
appetite
doth
immediately
&
positiuely
respect
and
seeke
after
good
;
so
doth
it
necessarily
by
consequent
auoyd
that
which
is
euill
;
so
that
as
positiuely
good
,
so
negatiuely
euill
,
is
the
obiect
thereof
.
And
according
vnto
the
diuers
circumstances
of
its
obiect
of
good
and
euill
,
so
is
the
appetite
varied
into
diuers
formes
and
fashions
,
which
are
called
the
affections
or
passions
of
the
minde
.
For
as
in
the
generall
it
is
inclined
vnto
good
,
it
is
called
Loue
,
and
as
it
resisteth
euill
,
it
is
called
Hatred
;
as
it
earnestly
pursueth
that
which
is
good
,
it
is
called
Zeale
,
and
as
it
vehemently
opposeth
that
which
is
euill
,
it
is
called
Anger
;
as
it
is
affected
with
the
good
which
is
present
,
it
is
stiled
by
the
name
of
Ioy
:
and
as
it
hath
reference
vnto
the
present
euill
,
it
is
named
Sorrow
;
if
it
respect
future
good
,
Hope
;
and
if
future
euill
,
Feare
.
Feare
then
is
a
passion
or
affection
of
the
sensible
appetite
,
shunning
and
auoyding
euills
,
future
and
to
come
.
So
that
seeing
what
Feare
is
in
it selfe
,
in
considering
in
the
next
place
,
that
this
feare
is
only
to
be
referred
vnto
God
;
I
will
reduce
my
discourse
into
these
two
heads
:
first
,
that
he
is
to
be
feared
:
and
secondly
,
that
he
onely
is
to
be
feared
,
and
no
other
besides
him
.
For
the
first
.
It
may
be
a
question
,
in
as
much
as
the
obiect
of
feare
is
euill
,
(
for
wee
feare
not
any
thing
properly
,
but
as
euill
,
)
how
can
God
be
said
to
be
feared
who
is
onely
good
;
yea
the
soueraigne
good
of
all
?
To
which
I
answer
,
that
Feare
hath
a
double
respect
.
First
,
of
the
euill
it
flies
from
,
and
secondly
of
the
good
from
whence
the
euill
comes
.
If
it
be
referred
vnto
the
euill
,
it
feares
it
per
se
,
for
it selfe
;
if
vnto
the
good
,
it
feares
it
,
but
by
accident
,
not
for
it selfe
,
but
propter
aliud
,
for
that
euill
it
brings
with
it
.
So
that
although
the
obiect
of
feare
properly
be
euill
;
yet
by
accident
and
as
it
were
indirectly
we
may
be
said
to
feare
that
which
is
good
also
.
And
that
in
two
respects
.
First
,
lest
the
good
which
wee
loue
,
may
by
some
euill
be
lost
and
taken
from
vs
.
And
secondly
,
because
the
good
we
feare
,
may
haue
in
it
some
power
and
strength
to
inflict
euill
vpon
vs
.
Which
two
respects
(
the
Philosophers
say
)
are
the
onely
originall
causes
of
feare
,
Amor
and
Defectus
,
Loue
and
Weakenesse
;
Loue
vnto
that
good
which
we
feare
to
loose
;
and
inability
to
resist
that
euill
,
which
would
take
that
good
from
vs
.
For
why
doe
we
feare
death
,
but
because
wee
loue
life
?
and
why
doe
we
feare
a
good
Magistrate
,
but
because
hee
hath
that
power
to
inflict
punishment
vpon
vs
which
we
are
not
able
to
resist
?
If
we
did
not
loue
that
which
is
good
,
we
should
not
feare
to
lose
it
.
And
if
we
had
power
to
withstand
that
which
is
euill
,
we
should
not
feare
it
at
all
.
For
the
biting
of
a
dogge
is
euill
,
but
the
Lion
feares
it
not
,
because
he
is
able
to
resist
it
.
What
was
the
reason
that
Saul
feared
,
and
Dauid
had
courage
to
encounter
Goliah
?
but
because
the
one
both
saw
his
forces
vnequall
,
and
also
being
destitute
of
Faith
,
did
despaire
of
the
Lords
assistance
;
whereas
the
other
being
assured
by
Faith
that
the
Lord
would
be
his
helper
,
feared
not
.
So
that
loue
vnto
good
,
and
inability
to
resist
euill
being
the
onely
causes
of
feare
;
in
both
of
these
respects
there
is
none
whom
wee
ought
to
feare
so
much
as
God
the
Lord
.
For
who
better
to
be
beloued
,
in
his
presence
being
the
fulnesse
of
ioy
,
and
at
his
right
hand
are
pleasures
for
euermore
?
Or
who
is
able
to
oppose
his
almighty
power
;
and
therefore
in
that
respect
who
is
more
to
be
feared
also
?
In
confidence
wherof
the
Prophet
resolueth
,
though
he
were
in
the
valley
of
the
shadow
of
death
,
yet
would
he
feare
none
ill
,
because
the
Lord
was
with
him
.
According
vnto
which
two
,
Diuines
haue
distinguished
feare
to
be
two-fold
;
eyther
seruilis
,
or
filialis
,
a
seruile
or
a
filiall
feare
.
The
seruile
feare
doth
feare
God
because
hee
is
iust
and
powerfull
,
the
filiall
feare
because
hee
is
good
and
mercifull
:
the
seruile
feare
doth
bridle
sin
,
the
filiall
feare
doth
prouoke
vnto
righteousnesse
;
the
one
doth
restraine
the
lust
of
the
flesh
,
the
other
doth
set
forward
the
motions
of
the
Spirit
.
Whiles
we
haue
but
the
first
,
we
are
but
as
seruants
,
but
when
wee
haue
the
second
,
we
are
accounted
as
Sonnes
;
by
the
one
we
are
afraid
to
suffer
,
by
the
other
wee
are
afraid
to
offend
;
the
obiect
of
the
one
is
malum
poenae
the
euill
of
punishment
;
the
obiect
of
the
other
is
malum
culpae
,
the
euill
of
sinne
;
the
seruile
feare
proceeds
from
that
which
the
Apostle
calls
,
spiritum
Seruitutis
,
the
spirit
of
Bondage
;
spiritum
Adoptionis
,
the
spirit
of
Adoption
:
For
we
haue
not
(
saith
hee
)
receiued
the
spirit
of
Bondage
to
fear
again
,
but
we
haue
receiued
the
spirit
of
Adoption
,
whereby
wee
cry
Abba
Father
:
Both
of
them
the
good
worke
of
Gods
most
holy
spirit
;
the
filiall
feare
he
worketh
onely
in
his
elect
children
,
the
seruile
feare
both
in
the
elect
and
the
reprobate
;
though
not
vnto
the
same
end
.
But
in
the
reprobate
as
a
pledge
and
beginning
of
future
and
greater
punishments
;
and
in
his
elect
,
as
it
is
an
entrance
into
grace
,
whereby
the
seruant
of
God
is
admonished
to
forbeare
sinne
,
for
inasmuch
as
a
Christian
man
is
an
Hypostasis
,
consisting
of
two
natures
,
which
the
Scripture
notes
out
by
the
Flesh
and
the
Spirit
,
the
Old
man
and
the
New
,
and
such
like
,
therfore
are
both
of
these
feares
required
,
the
one
to
restraine
the
power
of
sinne
,
the
other
to
set
forwards
the
powers
of
righteousnesse
.
Yet
not
both
in
the
same
degree
of
respect
.
For
although
in
a
Christian
the
seruile
feare
cannot
be
wanting
;
because
that
as
in
a
bad
way
wee
haue
as
much
(
if
not
more
)
neede
of
a
bridle
then
a
spurre
:
so
wee
,
as
it
were
riding
on
through
the
rough
and
thorny
paths
of
sinne
,
haue
in
that
respect
more
neede
of
that
feare
to
hold
vs
backe
:
yet
for
all
that
it
is
not
to
be
paralelld
with
the
filiall
feare
,
nor
to
be
accounted
a
true
and
essentiall
part
of
Gods
worship
and
honour
,
but
onely
as
a
remouer
of
his
dishonor
and
a
preparatiue
vnto
the
filiall
feare
.
In
which
respect
,
one
of
the
Fathers
compares
seruile
feare
to
a
Needle
,
and
filiall
feare
to
a
Thred
,
so
that
as
the
needle
doth
enter
into
the
cloth
not
to
stay
there
,
but
to
draw
in
the
thred
after
it
;
so
is
the
seruile
feare
required
in
euery
Christian
,
not
as
a
thing
acceptable
in
the
sight
of
God
,
but
onely
as
a
preparatiue
vnto
that
filiall
feare
,
wherein
his
true
seruice
doth
especially
consist
.
From
the
consideration
of
which
things
,
wee
may
gather
this
obseruation
,
and
carefully
lay
it
vp
in
our
memories
,
as
a
lesson
necessary
to
be
learned
of
all
men
;
That
so
long
as
we
feare
the
iudgements
of
God
,
wee
may
deeme
our selues
the
seruants
of
God
:
but
wee
are
neuer
the
sonnes
of
God
vntill
we
feare
him
for
his
goodnesse
.
The
seruant
feares
his
Master
;
but
why
?
because
that
if
hee
doe
not
well
hee
will
punish
him
;
but
the
sonne
feares
his
Father
,
because
he
loues
him
,
and
therefore
is
fearefull
to
displease
him
;
hauing
more
regard
vnto
his
Fathers
griefe
,
then
his
owne
punishment
;
respecting
more
the
losse
of
his
Fathers
loue
,
then
the
incurring
,
Now
for
the
second
,
that
God
onely
is
to
be
feared
,
it
may
be
also
doubted
that
in
as
much
as
the
Lord
hath
commanded
vs
in
his
word
to
feare
our
Parents
,
not
to
feare
them
which
kill
the
body
,
but
are
not
able
to
kill
the
soule
:
but
rather
feare
him
who
is
able
to
destroy
both
soule
and
body
in
hell
.
And
the
reason
why
wee
are
to
feare
the
Magistrate
,
the
Apostle
giues
in
the
13.
of
his
Epistle
to
the
Romanes
,
because
he
heares
not
the
Sword
for
nought
.
Secondly
,
God
onely
is
to
be
feared
per
se
,
for
his
owne
sake
,
for
himselfe
,
without
any
reference
at
all
to
any
other
creature
.
For
although
both
Angells
,
Men
and
Diuells
haue
power
in
some
things
to
hurt
vs
;
yet
haue
they
it
not
originally
from
themselues
,
nor
according
to
their
owne
wills
,
but
onely
from
God
,
and
according
to
his
will
:
Neyther
haue
they
it
alwaies
,
nor
in
what
measure
it
pleaseth
themselues
,
but
both
how
much
&
how
long
it
pleaseth
God
:
And
for
that
cause
our
Sauiour
answered
Pilate
,
boasting
that
he
had
power
eyther
to
loose
him
,
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
,
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
.
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
,
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
;
who
knoweth
how
oft
he
offendeth
?
and
that
of
Saint
Iohn
,
If
we
say
we
have
no
sinne
,
we
deceiue
our
Ielues
,
and
the
truth
is
not
in
vs
.
How
then
is
it
here
said
,
finne
not
;
swere
whereunto
,
we
are
to
consider
that
sinne
in
a
Christian
man
is
after
a
two
fold
manner
;
either
as
a
Tyrant
;
or
as
a
Rebell
,
As
a
tyrant
before
regeneration
,
when
we
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
:
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
,
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
,
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
,
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
,
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
,
and
their
rage
,
for
it
is
cruell
.
Againe
,
you
may
heare
meete
those
fatted
Epicures
,
whose
eyes
stand
out
for
fatnesse
,
that
eate
and
drinke
to
sleepe
,
and
rise
vp
to
play
,
onely
for
fashion
they
sometimes
take
the
Church
in
their
way
:
such
there
haue
beene
,
are
,
and
will
be
vnto
the
end
of
the
world
,
and
yet
doe
they
take
it
as
a
wrong
,
if
they
be
accounted
any
whit
lesse
religious
then
others
.
In
euery
corner
likewise
a
company
of
damnable
Atheists
,
vpon
euery
trisling
occasion
darting
out
hellish
oathes
,
which
makes
our
land
to
mourne
;
wounds
the
eares
of
the
very
hauens
themselues
,
and
cries
loud
vnto
the
high
throane
of
iustice
for
speedy
vengeance
.
Hither
likewise
doth
oftentimes
resort
,
those
cruell
oppressors
;
that
make
themselues
gorgeous
by
the
ruins
of
their
poore
Tenants
:
Cloathing
themselues
with
the
flesh
of
their
poore
brethren
,
how
sure
are
they
to
finde
the
reward
of
Diues
,
that
so
little
regard
the
wants
of
poore
Lazarus
?
And
lastly
,
(
for
I
cannot
stay
to
repeate
all
particulars
)
whereas
the
outward
deportment
of
a
Christian
should
be
nothing
more
then
a
louely
representation
of
grace
and
modestie
:
why
now
,
both
men
and
women
are
generally
for
the
most
part
so
farre
transported
beyond
themselues
by
pride
,
that
they
turne
Apes
and
antickes
,
dauncing
through
the
streetes
,
as
if
they
knew
not
whose
feete
they
stand
on
:
so
ridiculously
,
vaine
,
and
so
strangely
witlesse
and
phantasticall
are
men
in
these
times
,
as
that
(
which
almost
I
am
ashamed
to
speake
)
they
are
growne
proud
of
their
very
iangling
of
the
strappes
of
their
bootes
.
Good
God!
what
mans
wit
is
able
to
sinke
the
depth
of
those
ridiculous
follies
wherein
to
vaine
man
would
plunge
himselfe
;
if
either
the
shame
of
men
did
not
withhold
him
,
or
the
seueritie
of
strict
lawes
restraine
him
,
at
least-wise
if
the
awefull
respect
and
feare
of
Gods
almighty
power
and
presence
did
not
in
some
meansure
bridle
and
pull
backe
the
head-strong
and
violent
current
of
his
irregular
desires
?
And
in
fine
,
you
may
here
see
the
seauen
deadly
sinnes
withall
their
attendants
,
driuen
all
along
before
the
Diuelto
their
euerlasting
confusion
:
So
that
Satan
marcheth
with
his
hellish
troupes
through
the
Church
of
God
without
controule
;
and
the
enemie
flourisheth
his
coulours
amidst
our
forces
,
and
yet
there
is
none
that
riseth
vp
against
him
.
Surely
the
Prophet
in
this
place
doth
enioyne
all
men
of
all
conditions
,
in
what
they
are
able
,
to
endeauour
to
stoppe
and
stay
the
passages
of
sinne
.
The
priuate
therefore
should
endeauour
by
such
meanes
as
are
in
their
power
,
by
holy
prayers
and
brotherly
admonitions
,
the
Minister
by
discouering
vnto
men
their
sinnes
and
reprouing
their
transgressions
.
Indeede
,
this
,
none
of
vs
can
say
,
but
for
the
most
part
it
s
faithfully
discharged
:
but
Reason
(
saith
one
)
is
a
good
Orator
when
it
hath
force
to
backe
it
,
and
therefore
in
the
third
place
without
the
diligence
and
faithfulnesse
of
the
Magistrate
all
that
we
can
say
will
little
auaile
.
Now
the
office
of
euery
ciuill
Magnistrate
euen
such
as
know
not
God
,
is
to
looke
to
the
markets
and
to
heare
and
redresse
the
complaints
of
all
disturbances
of
the
ciuill
peace
:
but
of
a
Christian
Magistrate
,
to
see
that
God
be
not
blasphemed
and
dishonoured
,
that
Religion
be
not
dishartned
nor
disgraced
,
but
that
with
all
his
might
hee
doe
oppose
and
discountenance
,
euen
all
suspicions
of
prophanenesse
and
dishonour
vnto
God
;
and
as
farre
as
his
authoritie
will
extend
,
seuerely
to
punish
all
offenders
in
that
kinde
,
that
as
he
beares
not
the
sword
for
nought
,
so
being
the
Minister
of
God
,
hee
may
be
a
reuenger
,
to
execute
wrath
vpon
all
that
doe
euill
.
Romanes
13.4
.
But
now
it
s
growne
to
such
a
passe
,
that
if
a
man
haue
risen
to
any
place
of
respect
in
this
Citie
,
hee
groweth
after
a
manner
incontrouleable
;
hee
may
sweare
and
blaspheme
,
hee
may
slaunder
or
oppresse
the
poore
by
forestalling
the
Markets
,
he
may
oppose
the
Priestly
office
of
Christ
in
the
power
of
the
keyes
,
hee
may
reuell
,
be
drunke
,
or
commit
any
disorder
when
hee
will
,
and
his
Worship
shall
secure
him
from
incurring
any
danger
of
punishment
.
But
alas
(
beloued
)
shall
the
poore
honours
of
a
Citie
priuiledge
any
man
to
dishonour
his
GOD
,
and
can
wee
thinke
that
the
angrie
eyes
of
GOD
lookes
not
vpon
such
courses
as
these
?
Surely
there
will
not
alwaies
be
a
time
of
mercie
,
but
at
length
the
Lord
will
burst
out
into
vengeance
;
for
though
the
Lord
suffer
long
and
much
,
yet
wee
reade
not
that
hee
suffers
alwaies
,
but
at
length
(
as
the
Prophet
speakes
)
in
the
day
of
his
fierce
anger
will
hee
visite
vs
with
the
roddes
of
his
wrath
,
and
will
poure
out
his
furie
like
fire
.
And
howsoeuer
some
men
doe
thinke
this
Citie
to
be
greatly
reformed
from
what
it
hath
beene
;
yet
if
they
looke
vpon
it
with
a
lesse
indulgent
eye
,
they
shall
see
but
little
reformation
therein
;
onely
the
same
or
worse
sinnes
,
masked
ouer
with
more
plausible
and
colourable
pretences
,
that
its
Gods
wonderfull
goodnesse
,
wee
are
not
as
Sodome
and
Gomorrah
.
When
as
the
beastly
bezeling
sinne
of
drunkennesse
is
become
the
onely
sinewes
of
good-fellowshippe
;
the
filthy
pollution
of
the
Temples
of
the
holy
Ghost
,
at
the
mention
whereof
the
heart
of
euery
true
Christian
should
euen
nauseate
and
rise
with
indignation
,
is
generally
for
the
most
part
accounted
but
as
a
youthfull
recreation
,
and
laughed
at
.
When
fearefull
oathes
are
become
meere
phrases
of
gallantrie
,
and
the
vnbrotherly
contentions
of
carnall
minded
men
are
conceited
to
be
Religion
and
Pictie
.
When
as
oppression
is
accounted
forecast
,
and
frugalitie
,
and
Pride
esteemed
as
comelinesse
,
Lying
held
as
pollicie
,
Idlenesse
pretended
pouertie
,
and
the
voluptuous
and
immoderate
wallowing
in
natures
superfluities
defended
by
a
pretence
of
Christian
libertie
;
and
all
these
the
most
hatefull
and
abhominable
in
the
eyes
of
Almighty
God
of
all
others
,
to
passe
and
escape
vnregarded
and
vnpunished
:
Surely
,
O
Lord
,
wee
haue
iust
cause
to
admire
thy
long
sufferance
aboue
all
thy
mercies
.
The
Lord
for
his
infinite
mercies
sake
,
by
that
almighty
power
by
which
hee
is
able
to
subdue
all
things
to
his
owne
will
,
breake
these
stonie
hearts
of
ours
,
that
wee
may
alwaies
stand
in
awe
and
feare
of
that
dreadfull
Maiestie
,
that
so
forsaking
the
crooked
waies
of
sinne
and
iniquitie
,
wee
may
hold
on
our
course
in
such
pathes
as
are
agreeable
to
his
holy
will
,
vntill
such
time
as
it
shall
please
him
to
transplant
vs
from
this
vale
of
miserie
,
and
make
vs
glorious
inhabitants
of
those
sacred
pallaces
,
where
nothing
but
light
and
blessed
immortalitie
,
no
shaddow
of
matter
for
teares
,
discontentments
,
feares
,
or
any
vncomfortable
passions
to
worke
vpon
;
but
all
ioy
,
tranquilitie
and
peace
euen
for
euer
and
euer
doe
dwell
.
Vnto
which
place
the
Lord
in
his
due
time
bring
vs
all
,
for
Christ
Iesus
sake
;
to
whom
with
the
Father
and
his
most
blessed
and
holy
Spirit
,
be
Glorie
and
Maiestie
,
and
Dominion
,
and
Power
,
both
now
and
for
euer
.
Amen
.
FJNJS
.