Mar. 16.20 Act. 1.8 Col. 1.6 Q. But what may be thought of them which neuer heard of the Gospell are they not to be excused before God A. Yes Of the sinne of vnbeliefe in the promises but they cannot obtaine thereby an acquitall from their other sinnes but shall be condemned for them Vse 1. That is the true Religion which agrees with that which was preached in all the world by the Apostles Vse 2. It was a miracle that the Gospell a doctrine teaching the deniall of our selues and bearing of the Crosse carried by poore and meane persons oppressed by mighty Emperors and Kings should in despite of men and Diuels within the space of forty yeeres bee so published in all the world Let all enemies cease to oppose it by the remembrance hereof Vse 3. Obey the Gospell lest He which sent it take it away and remoue our Candle-sticke for our vnbeliefe and contempt of it For this cause Turcisme and Papisme possesse many places which haue beene heretofore famous for the Gospell Hath the grace of God shined to thee in despight of the Diuell Make much of this light and walke in it Hast thou heard the sound of it Why doest thou liue in lewd practices as if thou hadst neuer heard any inkling of it If thou beest a blasphemer drunken vncleane proud couetous c. what could a Iew or a Turke doe more then thou doest Thou hast not receiued it Where sinne beares rule there is not the Gospell receiued In those Marian times the Gospell made men forsake goods and life and can it not now make thee leaue thy vile and bad courses He that caused the Gospell to be brought with the bloud of his seruants will require the bloud of all the contemners of it Be you carefull that as in all the world so the Gospell may haue a free passage among you and bee glorified which shall be when you suffer it to subdue your vile and rebellious affections VERSE 19. But I say did not Israel know First Moses saith * Deut. 32.31 I will prouoke you to iealousie by them that are no people and by a foolish Nation I will anger you THe Apostle hath in the verses before soundly proued that the Gospell is by the will and counsell of God to be preached to the Gentiles The Iew is mute and hath nothing farther to obiect against that point but falls to excuse his opposition agaist the preaching of the Gospell to them by pleading ignorance that hee did not know it vvas the will of God so to haue it To this Paul answereth What saith he did not Israel know Did ye not know This Why Moses and Esay affirme it in whom you are conuersant And so falls into a plaine declaration of the Abiection of the Iewes and receiuing of the Gentiles as before he had done in the 9. Chapter Here then are two things First a taking away of the excuse viz. ignorance which the Iewes made to couer their malice against the preaching of the Gospell to the Gentiles by a reprehensarie declaration that they were not ignorant Secondly this he proues by the Testimonie of the Prophets Did not Israel know The Geneua Translation supplieth God without any sense which is exceedingly well obserued in His Maiesties Translation and there left out For that vvhich they pretended not to know was not God but the will of God in the matter before spoken of As if hee should say You may be ashamed to say you are ignorant you know it well enough or might or ought to know it doctrine The corruption of our hearts leades vs to the practice of those things which we know to be sinne Rom. 1.31 Iude 10. Vse 1. Abstaine from all sinne specially from sinne of knowledge A regenerate man may through infirmitie or in the violence of tentation sinne against knowledge as Dauid and Peter but beware of cold bloud and continuing in knowne sinne Antecedent Ignorance will not saue a man much more will consequent Ignorance condemne him Ignorantia mollit non tollit rationem peccati Scientia non mollit peccatum sed tollit excusationē peccati Ignorance taketh not away sinne but knowledge taketh away all excuse of sinne Now I haue spoken to them saith Christ they haue no c Ioh. 15.22 colour for their sinne To with-hold the knowne truth in vnrighteousnesse prouoketh the d Rom. 1.18 wrath of God Doest thou not know that drunkennesse whoredome c. are abominable sins And yet thou practisest them Alas what hope canst thou haue A willing practice of knowne sinne and Repentance can nouer stand together nay it is the high way to a reprobate minde and to that vnpardonable offence Though thou canst not but sinne in these daies of thy frailety yet beware of two things First of beeing willingly ignorant of that which God giues thee the meanes to know for this is the marke of a wretch 2. Pet. 3.5 Secondly of doing contrarie to knowledge For hee that knowes to doe well and doth it not and by proportion to auoid ill and shunnes it not to him it is sinne that is his knowledge aggrauates his faults Iac. 4. vlt. Vse 2. The Iewes sinned against their knowledge What was the cause Euen their Enuy that the Gentiles should be admitted to the prerogatiue of Grace This made them deliuer Christ to be crucified This caused the stoning of Stephen this the persecution of Paul Beware of Enuy which is a diuelish sinne the rotting of the bones which makes a man twice miserable For the enuious man is cruciated both with his owne euils and with the good things of his Neighbour The way to auoid enuy for worldly matters is to despise the world and the folly of it and to loue heauenly things and the way to auoid enuy for the grace of God shewed on another is to loue the glory of God which is set forth by my neighbour as well as by my selfe The proofe is from the testimony of two famous Prophets Moses in the rest of this 19. verse and Esay verse 20.21 First Moses Moses is called the first not because of a second Moses but first in time or dignity or first in this allegation The Testimonie is out of Deuteronomie containing a threatning of Reiection to the Iewes for their vile dealing against God wherin are two things to be considered 1. The phrase wherein this Reiection is set downe 2. The Amplification of it I will prouoke you to ielousie and I will anger you This is the phrase The Amplification is two-fold 1. Frō the Author which is God who doth not cause enuy but cause it to come to light being in the heart before nor is the Author of ielousie as a sinne but as its a punishment doing that for punishment which would stirre vp their corrupt hearts to ielousie 2. From the Instruments which God vseth to anger and prouoke them withall Namely No people A foolish Nation That
1.6 The Spirit of God that is the Holy Ghost who in the words following is called the Spirit of Christ as proceeding from the Father and the Sonne Dwelleth in you You that is the Regenerate Romanes and so all others Dwelleth not formally or Essentially but in regard of the Gifts it produceth not by the immensitie of his Essence whereby he is in all but by the presence of his Grace whereby he dwelleth in the Regenerate as in his owne Temple noting thereby a fauourable residence doctrine The holy Spirit dwelleth in the Regenerate 1. Cor 3.16 Vse 1. The Apostle iudges the Holy Ghost to be in the Romanes from their holy obedience Take heed that thou pronounce not the Spirit to be wanting where thou seest a spirituall walking nor affirmest a presence of it where thou feest a fleshly Vse 2. As Ierusalem was the Glory of the world because of the Temple of God So are the Regenerate of all men most Glorious because they are the Temples of the Holy Ghost In matters of the world an vnregenerate man may be before vs but in this hee cannot He may haue gold in his purse but wee haue God in our hearts the right owner of them which is the top of our happinesse Tenants make hauock and suffer all things to fall to Ruine but owners are alwaies repayring when the Diuell held our hearts all was out of frame Ignorance ruled in the Mind Rebellion in the Will Disorder in the Affections But the comming of the Holy Spirit Enlightens leades into all truth certifies of the fauour of God fashioneth to euery good worke and enricheth with all spirituall grace all those in whom hee dwelleth Euen as Fire makes Iron fierie so the Spirit makes vs Spirituall This is that Spirit which is the Comforter which cheereth and sustaineth the desolate and despairing Conscience and feedeth it with heauenly Manna Surely the Conscience of a Regenerate man is a very Paradise in which Gods good Spirit dwelleth not for a short time but for euer Vse 3 Despise not neither wrong them which haue the Spirit by odious nicknames accounting it as their disgrace which is their Glory to be Spirituall or full of the Spirit Vse 4. The Spirit dwelleth in thee Looke well to thy heart because thou entertainest such a guest Thou art carefull so to receiue thy friend by whom thou art benefited that hee may delight to stay and abide with thee So vse thy selfe that the Holy Spirit forsake thee not Grieue not saith Paul Ephes 4.30 the Holy Spirit If he depart from thee his Grace also departeth with him And though being once Regenerate thou canst not fall from Election and Regeneration yet thou mayst lose the gracious feeling of thy Assurance and in thine owne sense the Spirit be vtterly departed as Dauid no doubt felt as appeareth by the 51. Psalme Which state is more bitter then death If therefore thou hast this treasure take heed thou lose it not if thou wouldest haue it remaine with thee to comfort thee night and day and in the houre of Death purge thy heart and sweepe all euill out of it As Kings Courts haue Porters so Ward thy heart that the Enemy of the Spirit the Diuell Enter not 'T is a Cleane Spirit it delighteth to dwel in such The Temple of Salomon had a golden inside and there was the Incense and the Lampes c. Thy heart is the Temple of a Greater then Salomon euen of the Holy Ghost Let all be Gold and Light and Sweet Let there bee no drosse nor Darinesse nor stinking sauours but Knowledge Righteousnesse Repentance Peace c. Now if any man haue not the Spirit of Christ hee is none of his Hitherto the Application with the Reason now followes the Amplification which hath two parts 1. A Caution in these words 2. A Consolation Verse 10 11. In this Caution is a Commination from the Contrary shewing the danger that followes the not-dwelling of the Spirit in vs. We are none of Christs If any In generall Haue not the Spirit of Christ dwelling in them as before He is none of his Whose Christs He is his Creature but not his Disciple his member For this Spirit vniteth vs to Christ as a member is vnited to the Head by which vnion wee are partakers of the benefits of Christ This vnion is not Corporall by touching or by a reall entrance of his body and soule into our bodies and soules Neither is it onely an vnion of mindes in loue But a Mysticall coalition and growing vp together of the faithfull with Christ into one body by one Spirit which Spirit is in that whole body and in euery part as our soules are in our whole bodies and in euery part doctrine Our vnion with CHRIST is by the Holy Spirit 1. Cor. 12.13 1. Ioh. 3.24 Vse 1. Great is the Glory of the Regenerate As Dauid saith What am I to be the sonne in law of the King so it is no small matter to be the member of Christ Vse 2. They which haue not the spirit are none of Christs Whose are they then The Diuels and that as sure as hee is not Christs Alasse thou wilt say How shall I know whether I haue the spirit or no As a woman knowes her selfe to bee with childe by the stirring of it So by the working of the spirit thou shalt know it for it is alwaies operatiue When Salomon builds the Temple all the Countrey shall know it and euery workman shall be called vnto it So if the Spirit be in thee there is such pulling downe of the olde man and building vp of the new that thou canst not be ignorant of it Math. 2.3 When Christ is borne Herad and all Ierusalem is troubled so when thou art borne againe it is with so much trouble and resistance of the flesh that thou must needes bee priuie to it Marke the works of the spirit both inward and outward When thou buiest a piece of cloth or a vessell thou viewest the inside and outside so examine the worke of the spirit in thy inside which is thy heart and in thy outside which is thy Life 1. The inward worke of the Spirit is to Renew thy mind and Affections according to the Image of God and this is in knowledge holynesse and Righteousnesse Now then heare a parable I passed by the field of the slothfull and by the Vineyard of the man destitute of vnderstanding and loe it was all ouergrowen with thornes and Nettles couered the face thereof and the stone wall thereof was broken downe Prou. 24.30,31 Thy heart is this field What growes in it Ignorance Hardnes of heart Pride Couetousnes c. Surely an Ill Husband owes it Heere is not the Holy spirit but the vnholy That heart where the spirit of Christ dwels is as a Garden well fenced and inclosed where knowledge faith hope loue patience and the Flowers of all heauenly graces abundantly spring
the heart knoweth GOD knoweth euery little striuing and groning Euery sigh in Repentance though neuer so weake is obserued by the Searcher of hearts doctrine The Doctrine Ability to pray is not of our selues but the Holy Spirit Iames 1.17 Psal 20.17 Zach. 12.10 As the Eunuch vnderstood not what he read without an Interpreter Acts 8. Luke 11.1 So neither we how to pray without a Teacher Therefore the Disciples desire Christ to teach them how to pray Mat. 20.22 And Christ tels the Mother of Zebedeus children they knew not what they asked Vse 1. If there be any power in man vnto any goodnesse then to Prayer but not to Prayer Therefore of himselfe to none Vse 2. Prayer is a great refuge in affliction Is any afflicted Let him pray a Iam. 5.13 So haue the Saints done and haue been deliuered Moses at the Red Sea b Exod. 14. and fighting with Amalek preuailed by Prayer c Exod. 17. So Asa d 2. Chron. 14.11 so Iehosaphat e 2. Chro. 20.12 so Hezekias f 2. Chro. 22.20 so our blessed Sauiour g Heb. 8.7 Therefore did the Heathen Mariners in a great stresse of weather reprooue the drowsines of Ionas and rayse him vp to call vpon his God k Ionab 1. As in stormes the Birds and Beasts flocke to the rowes and the Mariner to the Hauen so the Saints in trouble vnto God by Prayer Not to pray is a signe of a wretch l Psalm 14. so is it by play and merry company to seeke ease in trouble as Saul by musike and not from God by prayer Let vs pray we haue a Commandment a gracious promise to be heard The Martyrs in their godly letters to their frends write Pray pray pray The want of comfort is from the want of Prayer Vse 3. Prayer is a great trauaile of the heart our Nature will not away with it but vpon euery little occasion neglect it seeke to the Spirit for helpe and force nature Vse 4. Sighes are prayers and the voyce not absolutely necessary being but an accident the substance of prayer is the desire of the heart This the soule of prayer words but the body which without the soule is but a dead carkasse If thy heart grone not words are but babbling the hypocrites drawing neere Many haue feruently prayed that haue spoken neuer a word Moses at the Red Sea a Exod. 14. Hezekiah when he chattered b Esay 38,14 Anna Samuels mother c 1. Sam. 1.13 her lips went but no word was heard she prayed seeretly in regard of words openly in regard of her faith d Prece occulta sed manifesta fide If a man had the voyce of a Lyon the eloquence of Apollo the learning of Moses it were nothing without the desire of the heart Neither is prayer to be measured by either the multitude or sinenesse of words but by the earnest grones of the heart as in money we esteeme the value of the piece not the quantity A little piece of gold is in value to a great piece of siluer So that prayer is to be preferred which in few words hath a great deale of spirit When thou goest to pray enter into thy chamber that is of the heart saith Ambrose no matter though the dore of thy mouth be shut so the closet of thy heart be open So this busines is dispatched more by sighs then speeches more by teares then words Neither doth the noise of the lips please God better then the ringing of the bells without the inward meditation of the hearâ— A Father hath compassion vpon his sick child when he complaines but when it cannot speak but only weeps grones and looks vpon the father this doubleth the fathers bowels So the Lord heares vs when we speake but when we cannot speake but onely are able to grone his compassions are doubled toward vs. Vse 5. Tyrants may cut out our tongues but cannot hinder and bar vs from prayer For the sighes and grones of the heart are prayer VERSE 27. And he that searcheth the hearts knoweth what is in the mind of the Spirit r Or that because he maketh intercession for the Saints according to the will of God HEre is declared the successe of the prayers and grones of the Saints they are known and accepted This is shewed by two reasons The first from the property of God He searcheth the heart The second from the matter of their prayers in the end of the Verse they pray and aske things according to his will He that searcheth the hearts God searcheth hee need not search to know but because he knoweth hee is said to search after the manner of men who search when they would exactly know Knoweth There is a double knowledge attributed to God of knowledge onely and of allowance both are here meant From this Reason doctrine God knoweth and approoueth the prayers of the Saints Psa 38.9 and 51.17 Vse 1. God is onely to be prayed to because he onely knowes the heart It is vaine to pray to Saints and Angels who when we cannot speake know not the meaning of our grones Vse 2. Beware of hypocrisie we may deceiue men but God is not mocked The Hypocrite may make as faire a shew as the true Professour as counterfet gold may glister as bright as the true Nay the hypocrite may make a fairer as a painted face may shew more beautifull then a naturall but God searcheth the heart Vse 3. Sinne not in hope of secresie for Gods eye seeth all things euen the secrets of the heart Thou mayest hide God from thy selfe thou canst not thy selfe from God The eye of man restraineth thee from euill much more let the eye of God Vse 4. Iudge no man for thou knowest not the heart Be iustly cautelous not vniustly suspicious Vse 5. Thou art condemned for an Hypocrite God knowes thy heart If thou canst say with Peter Iohn 21.17 Lord thou knowest c. all is well Thou art in grieuous distresse and canst not pray Canst thou sigh This is prayer And though nor thou nor standers by can make any thing of it yet God can and doth make much of it The least euill in the heart cannot escape his knowledge so not the least good thought or desire God knowes more euill by vs then we know by our selues so also more good for God is greater then our heart 1. Ioh. 3. When wee goe about to pray we thinke to aske this and that but many times something is forgotten Shall this preiudice vs No. Though we haue forgotten it God who searcheth the heart will finde it well enough and reward it Because he maketh intercession for the Saints according to the will of God In these words is the 2. reason of the Application of the Grones of the Saints because they grone for things according to the will of God Hee that
and therefore much to be pitied that of so many so few should be saued Anselme notes the Iewes to be as the sand in regard of their barrennesse of Faith vvhich is true but here it signifies their great multitude and Number 4. The fourth Amplification is vers 28. which the Ancients haue expounded of the manner how the Remnant should be saued Amb. Hieron Anselm Aqum namely by a short word that is say they by the Gospell which teacheth Faith wherein the Law also is by Christ abbreuiated into the loue of God and of our Neighbour And this word is abbreuiated in Righteousnes because the Righteousnesse which the Law could not giue is giuen by the Gospell Chrysost Ambros Phot. Cyprian l. 2. cont Iad c. 3. Or because the Word of Faith bringeth a Consumption of sinne Or because another Gospel succeedes not this as this did the Law Or this Word is Christ The Word Incarnate so abbreuiated to the Nature of man that He whom the heauens cannot containe should bee contained in a Manger Hier. ad Alg. q. 10 The later Writers expound it as a reason why but a Remnant should be saued namely because God hath purposed to make a short word that is businesse or worke as it is well translated in his Maiesties Bible The Hebrue terme signifying both And thus it notes either the greatnesse of the Destruction of the Iewes by Titus and then the Remnant should teach and publish Righteousnesse in all the world Corneli Corn◅a Lapide Or the speedinesse as if the Prophet should say As I haue soone said it so shall the Lord in a trice bring it to passe Cōment Hieron ascripti Or the certaintie from the Decree of God which hee shall fully execute so that no strength shall resist euen as the course of a Riuer cannot be stopt Tremellius in Esay 11. In the other Testimonie verse 29. we haue also two parts First the Position Secondly the Amplification The Position A seede shall be saued By seede is not meant The Gospell or the Apostles or Christ but the same that is meant by Remnant that is a few That as but a few were preserued at the Captiuitie of Babylon So but a few shall obtaine the Promises Beza This Remnant is called a Seede not only because the life of things is preserued in the Seede but also because that of a mans whole crop the most is sold and eaten and the least part reserued to seede the land for another haruest Piscator This is amplified two wayes First from the Author of this Reseruation God here called the Lord of Hosts All creatures are his Hosts in regard of their multitude as an Armie consists of many troupes Secondly in regard of their order which is admirable as order makes an Armie-beautifull Thirdly in regard of obedience for no Souldier is so ready and prest at the command of his Centurion as all creatures are ready to fulfill the will of God Euen Flyes and Lice if God muster them together God can arme all the creatures against sinfull man the least whereof euen a Flye is able to make an end of vs if God giue Commission Secondly it is amplified from the grieuousnesse and totalitie as I may say of the Deletion of the Iewes if God had not beene mercifull Expressed by a Similitude of the destruction of Sodom and Gomorah where all perished saue Lot and his two Daughters The summe is that as many thousands of the Iewes perished by the sword of Hazael Ioash Sennacherib Nebuchadnezzar c. and had all if God had not preserued some few so but a few onely of them shall bee saued from euerlasting destruction of which those destructions before named were types doctrine But a Remnant of the multitude of the Iewes shall be saued Esay 8.18 24.13 Amos 3.12 Vse 1. Dignitie and multitude moue not GOD to haue mercie but hee delighteth in them that feare him though but a few 2 Esd 8.2 Though the wicked bee ten times so many as are the good yet they shall bee damned these shall bee saued Vse 2. As there is much Pot-earth to a little gold Ore so the Reprobates are many more then the Elect. These are a little flocke * Luke 12.32 in comparison though in themselues an innumerable company Yea in the Church Many are called but few are chosen c Mat. 20.16 And of foure sorts of grounds there is one onely good e Luke 8. Many haue stony hearts many haue thorny but they which haue good hearts are the lesser Number If we should suruey Town-ships alas how many Ignorant should we finde to one that hath sound knowledge How many Swearers to one who feares an Oath How many Drunkards Vncleane Persons Couetous Proud Hypocrites to one godly and true-hearted Professor Bee not offended then at the pouertie of Beleeuers and godly persons neither follow the multitude For the greatest part is commonly the worst part There vvere many that cryed Crucifie to one Nichodemus or Ioseph of Arimathea that spake in the defence of CHRIST It is a common Argument Doth not euery body thus or thus Shall I follow a few singular persons Better it is to follow a few to Heauen then a multitude to Hell and to be damned for company Why are the multitude of the Iewes reiected Had they not the Law Offred they not sacrifice They offred but to Idols They had the Law but obeyed it not They acknowledged not God g Esay 1.2,3 Were the worse for corrections i Ibid verse 5. Despised the Prophets till there was no remedie k 2. Chr. 36.15,16 Profaned the Sabbath l Neh. 13.17,18 Transgressed and turned back m Dan. 9.6.20 c. These were the causes O let England lay it to heart and repent for what corner of it is free from all these grieuous abominations As Ierusalem iustified Sodom so we may well iustifie Ierusalem abounding in all damnable transgressions and contempt of the Word Let vs be wise by the example of the Iewes lest others become wise by our example Seest thou any to feare God take a good course in these perilous times wherein sinne so abounds and so many occasions and prouocations to euill offer themselues Surely it is the great mercy of God Wee say its strange to see men so vile but indeed it is not strange that our corrupt nature should bring forth abominable fruites but this is strange that any hauing such a corrupt nature as we haue all and liuing in such sinfull dayes should feare God and make conscience of his waies Let euery one say If the Lord had not been mercifull and sowne in my heart the seed of Grace I had beene as a Sodomite yea as the vilest that can be named VERSE 30. What shall wee say then That the Gentiles which followed not after Righteousnesse haue attained to Righteousnes euen the Righteousnesse which is of
his owne And God can take away thy knowledge and make thee an Ideot or strike thee with madnesse and if thou beest rich in the turning of an hand hee can make thee as poore as Lazarus 5. Doth thy heart tickle thee because of thy knowledge faith patience c Sit downe and cast thy account thou shalt finde vpon thy reckoning that thy wants are more then thy receipts for one thing thou knowest thou art ignorant of ten If thou hast one good thought thou hast a thousand ill ones which arise out of thy heart as the smoke out of the bottomlesse pit As Goliah is bigger then Dauid so for the terme of this life corruption is more then grace Looke vpon thy dulnesse in prayer thy wandering thoughts thy hypocrisie c. Hold thy selfe to this taske and thou shalt finde more cause of mourning then of Pride As ballast is to the ship so will this meditation be to thee that thou shalt not be turned about with the waues of selfe-conceit Pliny records a secret of the Bee Plin. Nat. hist lib. 11. cap. 10. that in a storme it getteth vp a little stone by the weight of it to flye the more steadily and to get home in safety If thou bee in danger to be blowne away with pride let the thoughts of thy wants be to thee as this little stone 3. The parties that stand in need of these remedies are all men specially those which are extraordinarily graced by God euen such as are truely sanctified all other sinnes are in euill this is in that which is good and therefore the harder to be auoided Themistocles We are all of his minde who being asked what song he delighted most to heare said that wherein his praises were set forth when wee passe the streetes how doth it please to heare the people say There he goes a very worthy man it is incredible how this steales vpon Gods best and most sanctified children Euen Paul hauing receiued extraordinarie reuelations must be taken downe with the buffettings of Satan lest hee bee proud Hierom that liued a retired and mortified life said that he could hardlier be brought to want arrogance then gold or siluer Study and pray for Humility the honor of a Christian It is the first second and third thing to bee sought for of a Christian as pronuntiation is of Demosthenes his Orator Moses face shone when he had talked with God Exod. 34.19 and he wist not And excellent degree of grace is it to be excellent and not to take notice of it As boughes the more laden with fruit are the more lowly and as when the Sunne is at the highest our shadowes are at the shortest so the more grace would be adorned with the more humility The Diuell will tempt thee to all vitiousnesse if he cannot preuaile that way he will tempt thee to be proud of thy goodnesse yea to be proud because thou art not proud In the middest of grace pray for an humble heart VERSE 20. But feare THere is a worldly feare and a feare that hath respect to God which is Seruile or Filiall this Initiall or more perfect The filiall feare is heere meant which makes vs carefull not to displease God our Father Feare that is looke to thy standing for feare bringeth forth care and they that feare not are carelesse doctrine He that beleeueth feareth God 1. Pet. 1.17 If you call him Father there is faith then as it followes passe your time in feare 1. Cor. 10.12 He that thinketh he standeth there is faith let him take heed he fall not there is feare Phil. 2.12 The Papists from this and the like places teach that we are vncertaine and must doubt of our saluation He that feareth doubteth say they but he that beleeueth feareth Ergo. We deny the Maior being vnderstood of filiall feare as it must be in this place for filiall feare causeth not doubting but more sure standing Blessed is the man that alway feareth saith the Spirit Prou. 28.14 but alwayes to doubt were no blessing but a rack to the conscience I will put my feare in their hearts saith God Ier. 32.39 that they shall neuer depart from me So then there is a feare of assurance this is filiall as well as a feare of doubting this is slauish He that is in the toppe of a tree if he feare to fall will claspe the better hold He that is carelesse hath no firme securitie but he that feareth may be secure Vse 2. This feare manifesteth faith for where there is faith there is a grace whereby we are afraid to doe any thing which may offend God and weaken our faith Art not afraid of drunkennesse whoredome blasphemie c. then hast thou no faith He that hath a charge of money vpon the way how carefull is he how often is his hand vpon his sword his eye is busie at euery corner and crosse way to discerne dangers and when he comes home is carefull to locke it vp and the more his treasure is the more is his care but a man that hath no treasure in his house leaues open his doores and feares nothing So the want of feare argues the want of faith Remember the pretiousnesse of Gods fauour and of the bloud of Christ whereby thou art redeemed and be ashamed of thy carelessenesse whereby thou squandrest away that which is so dearely bought VERSE 21. For if God spared not the naturall branches take heed lest he also spare not thee IN the 20. verse the Apostle admonished the Gentile thus Be not high minded but feare In this verse is a reason of that Admonition and in the 22. ver the Conclusion of this whole Digression The reason is taken from the effect of the contrary If they be high minded and feare not God will punish them as if he should say Thou standest on the top thou must not hane high conceits lest thou come tumbling downe A man that is on the top of a tree bragges not of his height but lookes to his hold so doe thou saith Paul or else thou shalt fall This is confirmed by an argument a Maiori thus If God spared not the naturall branches much lesse will he spare thee This reason is doubly amplified First from a caution Take heed Secondly by an Antithesis betweene the naturall branches the Iew and the ingraffed the Gentile That which is naturall is surer then that which is ingraffed As a natural child is more affectionately beloued then an adopted If the Iewes were cast off which were borne of Abraham Isaac and Iacob and who had many priuiledges much more the Gentiles if they take not heed which are sublimed with no commendation Nullae commendaetione sublimatur Amb. doctrine All without respect which continue not in grace shall be broken off Luk. 13.3.5 Reuel 2. Vse God is not moued with outward priuiledges to spare any or to tolerate in his orchard those which are fruitlesse and onely
things thy heart with what minde thou prayest hearest more by thee then thou knowest by thy selfe Thou mayst walke in a cloud before men thou canst not before God Beware the hypocrite Vse 5. God is of infinit knowledge and power feare him Thou art asrayd to offend or provoke or iest at a wise man that is skilfull in the law but with a simple man thou art bold And darest thou provoke God whose wisedome is infinit And also his Iustice and power This is Atheisme For didst thou thinke there were a God and that he were wise and iust and able to plague thee thou durst not offend him Will a man keepe a seruant who alwayes angers his Master and laugheth him to scorne So shalt thou be turned into hell if thou darest dispise our infinit God or his word VERSE 36. For of him and through him and to him are all things to whom be glory for ever Amen THis verse is a proofe of the infinite wisedome of God and that being most sufficient to in himselfe he needes not the counsell nor the guifts of any creature but giues all things to all whereby they are and are susteined and ordaynes all things to and for himselfe In these words are two things 1. A proposition All things are of God and through God and to God 2. An amplification To whom be glorie for euer Amen The Ancients from hence proue the Trinitie applying the three propositions to the three persons and it is likely that from hence that Antient depologie had originall which we vse in our liturgy Which Ierom Hier. ep ad Damasum desired to be sayd in all Churches at the end of euery psalme Basil reports Basilius lib. de spi sanct ca. 7.27.29 it as a forme of thanksgiuing to haue bene in vse from the time of the Apostles vnto the which for the more confutation of the Arrians and Macedonians was added by the Counsell of Nice that other versute As it was in the beginning is now and euer shall be world without end Amen Cassianus who liued in Chrysostomes dayes reports Cassianus Monasti Institut lib. 2. qui est de canon Noctur orat et psal mod cap. 8. that it was an auntient custome in the East Churches for that prayer as he cals it to be sayd at the end of the psalme by him that sung the psalme with the silēce of the people but in the West Churches that the people standing vp did vsually with a loud voice repeat the same Which I thought good to shew that it might appeare that this vse in our liturgie is from sound antiquitie and vniuersall prescript of the East and Westerne Church All things are of him as of the Creator and giuer all things of nature and grace all good things not sinne but as it hath entity For sinne is not a thing seperate hauing a being and existence by it selfe as the creature but it is in the creature and a priuation and therefore though the Creature which is euill is from God as from the cause yet the euilnesse and sinne of the creature is not Through him preferring all things in their estate To him to be referred to him that is to his glory as to their chiefe end This proposition is amplified with a comprecation To whom be glory for euer Amen Wherein we haue 1. The thing glory 2. The subiect to whom it is giuen God 3. The duration for euer 4. The affection with which it is giuen testifyed in this word Amen This word Amen is Hebrew growne familiar in all languages it comes of a root that signifies beleife It was vsed of auntient time in the end of prayers Our Sauiour so concludes that diuine forme of prayer which he taught his Apostles Deut. 27.15 seq Nehe. 8.6 1 Cor. 14 16. It was the wont of the people in auntient times to answere Amen at the end of prayers and prayses so loud that it was a noise like thunder which may reproue our fashion arguing great coldnes who some one man excepted qui supplet locum idiotae can scarse be heard to pronounce the same Hieron in prol lib. 2. in Ep. ad Galat. Tertullian Tertul. lib. de spectac prope sinem vseth this as an argument why it should not be lawfull for a Christian to applaud Idolatrous plaies because it is not fit to honour such things with that mouth which hath said Amen in the seruice of God This word may be taken three wayes 1 as a Nowne 2 as a Verbe 3 as an Aduerbe As a Nowne so is it a name of Christ Reuel 3.14 As an Aduerb so is it vsed eyther in the beginning of our speech for confirmation of that which is to be sayd signifiing verily as our Sauiour often vsed it or in the end of our spech as in prayer wherein we aske something of God and then as the speaking of it notes our consent to that which is craued so the substantiall meaning is to shew our faith in beleeuing to receiue that which wee haue prayed for where vppon some haue said that this one word is more excellent then the prayer it selfe as our faith is more excellent then our desire and yet I see not but that faith it selfe is expressely conteined in the prayer otherwise how could we say Our Father Porf in exporat Dom. as a verbe and so it is as much as So be it hauing the nature of a prayer being in this sense principally to be vnderstood at the end of prayses and thankesg uings as in this place noting an affectionate desire that God may be glorified doctrine God is of all his creatures specially of his Church to be praysed and glorified so Psalm 92.1.2 and 95.2 and 96. through the whole Psalme so Psal 148. and 150. So Christ concludeth his prayer For thine is the Kingdome Power and Glory So Paul often Ephes 3.20.21 c. Vse 1. Thy being and preseruation is from God and he hath appointed thee to glorifie him Glorifie him then in thy bodie and soule by a sober and holy carriage and as thou hast receiued thy nature from him so seeke grace also from his hands from whom all good gifts doe descend otherwise the oxe and asse are as neere heauen as thy selfe Vse 2. Glorie not in thy selfe nor in any good thing thou hast for thou hast receiued it from him who though hee hath granted thee the vse yet reserues the glorie for himselfe Art thou rich beautifull these are his gifts Art thou holy it is the Spirit that sanctifieth Art thou wise and eloquent It is God who giueth wisdome to the heart and vtterance to the mouth If thou wert equall to Eliah Paul Apollos thou mightest not be proud but must giue the glory to God As the commendation of the brightnesse of the Sun-beame is not to be ascribed to the wall on which it strikes nor the words of wisdome to the teeth and lips of the speaker nor the fairenesse of the picture to the pencill so nor the praise of any good thing to vs in as much as it is from God as the Author and we but the instruments of the same Vse 3. Glorifie Gods name The first grace which Christ teacheth vs to begge of God is this and it ought to bee the chiefest ayme of our whole life We ought to preferre the glorie of God before our liues yea before the saluation of our soules much more ought wee so to institute and lead our liues that God may be honored by vs. God hath endued thee with life and many good gifts what glory hast thou brought to God or his Gospell If none it had beene better thou hadest not beene borne Be you carefull hereof you professors of the Gospell It is your profession Be ware you commit nothing which may cause God or his Gospell to be blasphemed If you should be couetous proud c. as other men it were as if the Sunne should be darkened and the Moone withdraw her light Euery little aberration in a professor is noted Euen as though a thousand of the lesser starres bee eclypsed none takes knowledge of it but if the Sunne be eclypsed euery man speakes of it So that which is not accounted of in a profane man from whom no goodnesse is expected is intollerable in you whose calling it is to set forth the prayses of God Be you affected with the glorie of your heauenly father as his true and deare children and be you sensible of the dishonor which is offred to his name Put on the affections of Phinees Dauid Eliah and of that holy woman who died for sorrow because of the dishonour which came to God and his Arke 1. Sam. 4.21.22 It was good Hezekiah his sault not to render according to that which he receiued 2. Chro. 32.25 for which God was angry and punished it See that thy praises be proportionable to the causes God giues thee of praysing him It is a signe of emptinesse of grace to be a niggard of our prayses to God who is our Creator Preseruer Redeemer Account no time long enough for this exercise I mitate the Nightingale who spends the night in praysing the Creator as if the day were not sufficient Let thy heart thy tongue thy life prayse God It is hee who hath giuen thee life health food rayment yea his owne Sonne and holy Spirit To him therefore that is to the Father the Son and the holy Ghost one God and three Persons be all glory for euer Amen FINIS