whom soeuer shall require an accompt thereof No Answ Indeede I confesse a Christian is bound especially when he is called by authority though it be before an Infidel to make an Apologie of his Faith and to defend the truth And so likewise at all times when Gods glory is like to suffer a Christian must stand it out whatsoeuer come of it But when a question shall bee asked vs to no other end but to deride the truth or for some other euill end Wee haue the example of our Sauiour himselfe not to answeare in such a case Iesus held his peace Mat. 26.63 at that time wheÌ„ they went about to intrap him in his words So that if a man bee questioned concerning his Faith or Religion hee is wisely to consider whereto the question tendeth and accordingly returne his answere I beleeue This was the thing that Philip so much desired that this Eunuch might bee brought to beleeue in Christ that so the Sacrament might be effectuall to the sealing vp and confirmation of his Faith Here we haue the happy fruite and effect of his Ministery hee is brought to be a beleeuer Philip hath not beate the aire in vaine neither hath the word been cast as the Seede on the high way side on the stony or thorny ground but it hath lighted now on a good heart a heart prepared for the same The happy fruit and effect whereof is heere set downe he is made a beleeuer I beleeue It teacheth vs That there is a particular Faith Doct. required of all that looke to reape life and saluation through Christ A partâ—cular Faith necessary to Saluaâ—iâ—n If we looke to reape fruit and benefit by the Sacraments of the Church we must euery particular man haue a particular Faith of our owne to qualifie vs for the same to this are we often exhorted To stand fast in the Faith 1 Cor. 16.13 to bee rooted and grounded in Faith To make our calling and election sure 2 Cor. 13.5 And to worke out our saluation with feare and trembling Phil 2.12 For the further clearing of this truth Hear wee the speech of Faith in those whom God hath honoured with this grace in the scripture Iob 19 25. Esay 45.24 truely to beleeue I am sure my Redeemer liueth Hee shall say surely in the Lord haue I righteousnesse and strength Doubtlesse thou art our Father Esay 63.16 though Abraham bee ignorant of vs. We may see heerein the maruelous affiaÌ„ce the faithfull haue had through their owne particular Faith Gal 2.20 They were sure and certaine of their owne saluation after this life Heb. 2 4. Wee know that we are translated from darknesse to light c. They were sure of the grace of perseuerance they should perseuere in Gods loue vnto the end Doubtlesse kindnesse and mercy shall follow mee all the dayes of my life Psal 23.6 It is not presumption but Faith saith an Ancient Non est arrogantia sed fides predicare quod acceperis August to say thou shalt bee accepted through Christ The point is cleare and plaine The grounds are Reas 1 First in regard that all the promises of life and saluation run in generall tearmes and therefore must bee applied in particular to euery one Christ hath loued vs saith the Apostle and giuen himselfe for vs wherevpon a learned Diuine saith From the vniuersall euery one is to bring the benefit of Christs death to his owne particular Ab Vniversali quis que debet ad suum particulare hoc Christi bew ficium transferre Zâ—nch in Ephs 5. that hee may bee able in some good measure of Faith to say with the Apostle Christ gaue himselfe for me and without this there can bee no sound comfort for what though wee haue by vs neuer so precious a salue that will heale all soares if this be not applied we are not the better for it such are the promises of the Gospell to an vnbeleeuer the man wanteth the hand of Faith to make the application Reas 2 Secondly the very order of our Creed which wee are taught to beleeue teacheth so much where we say I beleeue not wee beleeue which is to bee referred to euery Article I beleeue in God the Father I beleeue in Iesus Christ in the holy Ghost c. An euident proofe we must haue this particular Faith of our owne Reas 3 Thirdly this is it which furnisheth a Christian with a holy resolution to goe on throughly in his Christian course What Souldier were he assured aforehand to win the field and to haue the dividing of the spoiles would not with Iesus march furiously to meete his enemy in the face this valour doth well become Christs Souldiers who hath made vs Kings and Conquerors through Christ Vse 1 This serues first of all to condemne that Doctrine of the Church of Rome who teach and hold that it is arrogancy and presumption for any man to conclude the certainty of his owne saluation By the Doctrine of the Councell of Trent No man say they can attaine any assurance of his owne saluation other then coniecturall vnlesse by speciall revelation He that will bee a Papist is bound by the renet of the Church all the dayes of his life to liue in suspence a most vncomfortable Religion a most vncomfortable Doctrine Nay more let him be accursed saith the same Councell if he either think or indeuour any grounded certaintie or assurance Miserable comforters are they and herein what doe they else but rob God of his glory and depriue a Christian soule of his cheefest comfort Surely it must needs bee a Satanicall and Antichristian Spirit that shall contradict the spirit of God in so plaine and euident a truth Reas 2 Secondly seeing such a particular Faith is required to partake of Christ and of all those benefits that accrue vnto euery true beleeuer through him Let this then admonish vs to labour for this assurance and to prouoke hereunto Consider Motiues to get a particular faith First that it is an excellent meanes to free the heart of man from slauish and seruile feares and to worke an holy securitie in the soule So Dauid Psal 46.1.2 God is our hope and strength therefore will we not feare though the earth he moued Againe Though I walke through the valley of the shadow of death Psal 23.4 I will feare none euill for thou art with me Secondly it is this that will regulate and temper our affections in times of prosperitie when we shall consider that we are reserued for better hopes and kept for a better condition How ready are we to poure out our hearts to our lusts and pleasures especially in prosperous times With the disciples we are ready to say It is good being here But when wee shall consider that wee are here but in the suburbs and that whatsoeuer we haue and enioy is but the earnest of a more glorious inheritance we shall then put
Blessed is he to whom the Lord imputeth no sinne and in whose spirit there is no guile Bee glad oh ye righteous and reioyce in the Lord. But who are righteous And be ioyfull ye that are true of heart Ver. 10. Heare we Dauids prayer for such Psal 125.4 Do good to those that bee good and vpright in heart Whereas that man that wants this soundnesse of heart in doing of good duties he doth but loose his labour they are but abhomination vnto the Lord As it is said of Amazia 2. Chron. 25.2 He did that which was right in the sight of the Lord but not with a sound heart Now the grounds of this are Reas 1 God hath commanded it Gen. 17.1 Walke before me and bee thou perfect or sincere Reas 2 Secondly it is onely comfort a Christian hath in all that we do that the same is performed of vs in singlenesse of heart In the world we see the best duties of a Christian traduced and oftentimes they are called Hypocrites for their paines and mocked and derided as Dauid was when he danced before the Arke But this was Iobs comfort when his friends layed such an imputation vpon him Iob 27.5 I will not part with my innocency saith he vntill I dye And this was Hezechias his comfort at such time as hee was summoned to death Isa 38.3 Remember Lord that I haue walked before thee in truth and with an vpright heart Reas 3 Thirdly it is that which distinguisheth a true Christian from an hypocrite who may go as far in the worke done as the best Christian in outward performances The thorny ground and the stony ground went wondrous farre our Sauiour sheweth that these receiue the word with ioy and beleeue for a time Matth. 13. onely the good ground are they which with honest and good hearts heare the word and keepe Reas 4 And last of all God hath appointed a day in the which all our actions shall be iudged and scanned not as they haue seemed to men but as they haue beene indeed and in truth before God We must al appear before the iudgment seat of Christ 2. Co. 5.10 that euery one may receiue the things done in his body according to that hee hath done whether it be good or bad Vse 1 It may serue to admonish euery one in the feare of God that we labour after this sinceritie and puritie of heart without which no dutie that we can performe can finde acceptation with God But how shall I know in the performance of holy duties Quest that my heart is thus qualified There are many markes and tokens of this integritie of heart Answ whereby it may bee discerned amongst the rest these Marks of a sincere heart First it is discerned by the manner of performance of any dutie it doth the same humbly keeping an eye still vpon it's owne wants in doing of them fearing still that something may be amisse that may hinder the Lords gracious acceptation of them a sincere heart is still ready to complaine of its best actions and dare not present any seruice it doth vnto God further then it hath the righteousnesse of Iesus Christ to couer all the imperfections of the same Secondly it is discerned by the ready and chearfull performance of holy duties God loueth a chearfull giuer This was the great commendation of the Church of the Romans Ye haue obeyed from the heart the forme of doctrine that hath beene deliuered vnto you Thirdly with much affection and loue Psal 119. So Dauid O that my wayes were so direct that I might keepe thy statutes c. Fourthly it is the propertie of a good heart to haue an eye vnto all the commandements of God to the duties of the second Table as the first This was the great commendations of Cornelius when he could say Act. 10. Wee are all here before God to heare whatsoeeuer is commanded vs of God So Dauid I shall not be confounded whilest I haue respect vnto all thy commandements And lastly it wil do them constantly not by fits when he is in a good mood but at all times in prosperitie as in aduersitie in sicknesse as in health which an Hypocrite doth not for so saith Iob Doth an hypocrite pray alwayes Iob 21. The meaning is he doth not Secondly this may serue for matter of singular consolation vnto the godly that can approue themselues vnto God that whatsoeuer they do in his seruice and worship they do the same in singlenesse of heart such need not to doubt but they shall meet with the Lord in his owne ordinance And albeit they may haue in them many wants and infirmities yet this singlenesse and integritie that is in the heart makes amends for all and causeth the Lord to passe by them all An husband beares with many infirmities of his wife so long as she keepeth her faith to him in the maine duties of Matrimoniall loue So dealeth the Lord with his seruants so long as they keepe their hearts vpright with him See we this in King Asa a catalogue of whose infirmities the Scriptures affoord vnto vs as namely that he tooke not away the high places that in his displeasure hee cast the Lords Prophet into prison that hee oppressed his people that in the time of his sicknesse he sought to the Physitian and not to the Lord. And yet for all this see the account the Lord made of this man the Text saith 1 Kin. 15.14 Asas heart was vpright with the Lord all his dayes The Lord so regarded that as that he passed by all the rest And he said I beleeue that Iesus Christ is the Sonne of God Philip hath no sooner put the question Doct. A Christian must be readie to giue an account of his faith 1. Pet 3.15 but the Eunuch makes the answer readily and willingly It is a commendable duty in a Christian to giue an account of his faith whensoeuer he shall be demanded it is an Apostolicall iniunction Sanctifie the Lord in your hearts and be ready alwayes to giue an answer to euery man that asketh you a reason of the hope that is in you And hence is it that Christians are exhorted To keepe the profession of our faith without wauering Heb. 10.23 See this in Paul in his boldnesse before Felix I confesse vnto thee Act. 24.14 that after the way which they call Heresie so worship I the God of my Fathers The grounds of this we haue heard before The vse serues to perswade to this duty Vse as a most necessarie fruit and consequence of faith Psal 116.10 I beleeued and therefore did I speake What faith beleeueth the mouth will speake Hee that is afraid to make an open confession of Christ hath not as yet by a liuely faith put on Christ But is a Christian bound at all times to giue an account of his Quest Faith and of his Religion he doth professe to
maist come to desire it more then thy appointed food And know that in our often vrging and pressing you to come we doe not herein require any duty or homage vnto vs but vnto God And if in refusing to come you did but discountenance disgrace dishearten and shew your contempt vnto vs then the matter were not great But this you shall finde true another day that this contempt hath reached vnto God himselfe Thirdly there be others that make euery light occasion occasion sufficient to keepe them from Gods house if their head dâ—â—â—â— ake if their finger be but sorâ— oâ— the like they thinke they may well be excused Surely God will make this Eunuch here a swift witnesse in iudgement one day against such men who albeit his imployment were great being so neere the person of so great a Queene yet thinkes no time too long cost too great or wayes too farre to worship God I would pray such men but to consider these examples Esa 38.21 Hezechias hauing beene sicke of a dangerous and mortall disease within three daies after went into the Temple hee did not as the manner is keepe in whole weekes and moneths for a little cold for a small griefe or infirmitie or the like but so soone as euer he perceiueth any mitigation of his disease as that the danger thereof is past to the Temple straight goeth he The woman that had a Spirit of infirmitie eighteene yeeres Luk. 13.10.11 was not held from Gods house but vpon the Sabbath day resorted vnto the Synagogue It is a signe of a barren gracelesse heart to slight the Sabbath and the holy exercises on that day And know thou whosoeuer thou art that findest this to bee thy case that hast no delight and canst find no comfort in the communion of Gods people in these holy assemblies here that thou shalt haue no part nor portion no nor any fellowship with them in the kingdome of heauen hereafter for those that haue no heart to beare a part with the Church Militant in their holy assemblies here shall neuer come to beare a part in that Quire where Saints and Angels shall sing continually in the Church Triumphant And last of all within the compasse of this reproofe are those that sticke not to say they can serue God at home as well as at Church they can pray and reade good bookes at home and so long as they imploy themselues thus thinke they are not to bee blamed But what say these men to Dauid or what are these men to Dauid could not he being a Prophet of God and a man after Gods owne heart indued with such a wonderfull measure of the sanctified graces of Gods Spirit serue God in priuate in the time of his banishment as these in their houses or Chappels of ease Yet hee did long to come into the Courts of the Lords house yea he did enuy the very Sparrowes and Swallowes that might come into the Temple 〈◊〉 4 〈◊〉 and build their neasts neere the Altar whereas he might not come therein Vse 2 Secondly this may serue for admonition that we labour to bring our hearts more and more to be affected with these holy duties to prize these publike assemblies and to be thankefull vnto God for the same that we neuer rest vntill we bring our hearts in some good measure to say with Dauid â—sal 〈…〉 I was glad when they said we will goe vp into the house of the Lord and to this end let vs beâ— exhorted to prouoke one another and to call one another as the faithfull before Come let vs go vp to the house of the Lord. And herein Masters of families and Parents are to be exhorted thâ—â— they thinke it not sufficient 〈◊〉 they themselues come buâ— to â—â—e to their Children and Seruaâ—â—â— that they come also to Gods worâ—ship Thou must suffer none to attend thee in thy house that will not attend thee to Gods house Remember the charge Thou thy Sonne and thy Daughter Ex. 20.10 thy Man-seruant and thy Maid-seruant Iosh 24 15 c. Iosuah vndertakes for all that are in his house I and my house will serue the Lord and this was one of Dauids greatest comforts that hee had gone with a multitude Psal 43. â—â— and led them the way to the house of God Went vp to Ierusalem to worship But why would the Lord suffer him to goe vp to Ierusalem Quest so long and so tedious a iourney why was not Philip sent before God Answ if it had so pleased him he could haue sent Philip at the first to haue instructed him but hee would not but suffers him first to trauaile vp to Ierusalem No question the Lord was much delighted in this obedience of his Seruant and in respect that his loue to religion was such as made him endure any labour cost or paines he was moued the rather to blesse him with the ministery of Philip. God had left in his Church meanes whereby he would haue men taught such as were those sacrifices now done at Ierusalem which he will not haue neglected It pleased the Lord well that the Eunuch should be first instructed in the rudiments of the Law that he might be the fitter for the Doctrine of the Gospell The Lord might haue sent downe the holy Ghost vpon Cornelius and his company Act. 10. before Peter preached vnto them but he would not but first makes him fit for Peters ministery and for the receiuing of the holy Ghost And thus the Lord could haue instructed Saul when he first heard that sound Acts 9. from heauen but would not vntill he were first fitted for prayer We are taught hence Dect Catechising â—â—ceâ—â—â—â—y that if wee would bee fit for the strong meâ—t of the Gospell we must first be thoroughly instructed in the principles of religion Thus the Author of the Epistle vnto the Hebrewes by a loâ—ing obiurgation or chiding reproues the want of this amongst them Hâ—b 5.1 When for the time saith he ye ought to be teachers ye need that one should teach you aâ—aiâ—e which be the first principles of the Oracles of God and are become such as haue need of milke and not of strong meat So Paul 1 Cor. 3.2 I cannot speake vnto you as spirituall but as vnto babes And hence is it that Moses commandeth the people to teach their children the Law of God Dâ—â— 6. Exâ—â— 14 and the vse of the Passeouer And surely this serues to condemne the great neglect of this duty Vse that men thinke it scorne to be catechised and instructed in the grounds and principles of religion and this is the reason why so many heare the word vnprofitably and are so full of blindnesse and ignorance they were neuer truly grounded in the principles of the Christian faith but of this hereafter To Ierusalem to worship This could not bee done but with great cost for so were the sacrifices and seruice of God in
that should serue him but one day in a weeke and all the weeke besides serue himselfe This serues then to reprooue such as are present sometimes at the publique duties of Gods worship Vse 1 such as are the preaching of the word receiuing of the sacrament and the like but make no reckoning or accompt at all of priuate duties Surely such men can neuer approue themselues to God to performe either in faith and obedience as hee ought so long as hee labours not after an vniuersall obedience to bee the same in priuate that he is in publique Let vs then bee admonished in the feare of God Vse 2 that as wee desire to bee Christians indeed and therein to approue our selues to God to labour to be the same at home as abroad in our owne houses as in the Church otherwise we can neuer assure our owne hearts of the truth of grace wrought therein or that wee goe before an hypocrite or a wicked man who many times is exercised in the one when he makes no reckoning or accompt at all of the other He read Isaiah the Prophet This Noble man did not worship God at a venture or as haply his forefathers had done before him as many in our dayes who will doe thus and thus because their fathers before them did so But hee will worship God as hee had learned out of his word And herein will teach all men vnto the end of the world a necessarie dutie That if wee will worship God aright Doct. In Gods worship we must fetch our direction out of Gods word we must fetch our direction from Gods word and not out of the Popes Chaire The word must bee our loadstarre to guide vs the way to Christ and to keepe vs in the way No seruice can please God but that which is done by direction from his word The Lord himselfe giues expresse charge concerning this Deut. 4.2 when hee saith Ye shall not adde vnto the word which I command mand you neither shall ye diminish ought from it That ye may keepe the Commandements of the Lord your God which I command you The meaning is Thou shalt doe no more or lesse in my seruice then what I command thee Yea it is no better then Idolatrie Num. 15.39 and spirituall whoredome for vs to follow our owne hearts or to bee led by our good meanings in matters appertaining vnto Gods seruice This is such a sinne as doth highly prouoke God to anger as wee may see in Nadab and Abihu Leuit. 10.1.2 in offering vp of their strange fire who were therefore destroyed with fire from heauen And for this cause Ieroboam drew the curse of God vpon him and his posteritie after him Because of those golden calues that hee had caused to bee erected at Dan and Bethel without warrant from God And how sharply doth our Sauiour reproue the Scribes and Pharisees for this who vsed a world of ceremonies and traditions in Gods worship which hee commanded not and therefore saith In vaine doe ye worship me Mat. 15. teaching for Doctrine the traditions of men Isa 1.11.12 And therefore the Lord will say to such as to those idolatrous Iewes of old Who hath required these things at your hands And hence is it that the Apostle Paul when hee went about to remoue those errours that we crept into the Church of Corinth about the Sacrament he brings them to the first institution of the same by Christ himselfe for where things are brought to the first institution all humane errours then cease And this doth the Apostle 1. Cor. 11.23 when he saith That which I haue receiued from the Lord deliuer I vnto you c. So that we see it is a most cleare and grounded truth that if we would worship God aright we must not be led by our fantasies and carnall reason good meanings or the like but we must fetch our direction out of Gods word And great reason For God will be acknowledged the onely Law-giuer Reas 1 the King of his Church and the onely Prophet to instruct his people For so saith the Apostle There is onely one Law-giuer Iam. 4 12. who is able to saue and to destroy So that none may presume in matters appertaining to his worship and seruice to adde or detract lest hee incurre that curse Cursed is he that shall adde to the words of this booke Reu. 22. Secondly Ro. 14.23 Whatsoeuer is not of faith is sinne Now faith we know is grounded vpon the word So that it is impossible for a man to please God in any seruice he doth that hath not his word for his warrant and direction It was Christs last commandement that he gaue vnto his Disciples teaching them to obserue all things that I haue commanded you Mat. 28.20 And surely this strikes at the foundation of Popish Religion Vse 1 for wherein for the most part stands the seruice and worship of God that is performed amongst them but in grosse superstition and in the inuentions of their owne braine in the traditions of men Popes Councels Cardinals and the like in a multitude of vaine and idle ceremonies and obseruations all which haue no ground or footing out of Gods word as namely their whipping of themselues their crossings and coniurings praying on beads going on pilgrimage and a thousand the like all which haue no ground or warrant at all out of Gods word to whom we may truly say as our Sauiour to the woman of Samaria Ioh. 4.22 Ye worship ye know not what And surely herein we may iustifie our Religion against the Papists and against all the Aduersaries of Gods truth that wee know whom we worship And if we be deceiued God hath deceiued vs and his word hath deceiued vs which is impossible For his word is true as himselfe is Secondly Vse 2 we are taught hence to acquaint our selues with the Scriptures that so wee may be directed how to worship God aright Now Gods word is a perfect rule and a perfect guide Saint Peter calls it a Sure word 2 Pet. 1.19 whereunto saith he ye do well if ye take heed So Dauid Psal 119.31 I haue cleaued vnto thy testimonies O Lord confound me not And it is worth our best consideration what Samuel spake vnto Saul that would sacrifice where God had not appointed Hath the Lord saith hee as great delight in burnt-offerings and sacrifices 1. Sam 15.22 as when the voyce of the Lord is obeyed Behold to obey is better then sacrifice and to hearken is better then the fat of Lambes And last of all this sheweth the miserable condition that such are in Vse 3 that are not neither may they be acquainted with the word of God as in the Church of Rome that haue the Scripture locked vp in an vnknowne tongue they can neuer auoide that woe our Sauiour pronounced against the Scribes and Pharises Mat. 23.13 They neither entred into the
signe of a gratious heart and humble soule Doct. It is a signe of a gratious heart for a man to confesse his owne ignorance Pro. 3â— 2 Psal 73.22 Iob 42.3 to confesse his owne ignorance Thus Auger Surely I am more brutish then any man and haue not the vnderstanding of a man Thus Dauid So foolish was I and ignorant as a beast before thee Thus Iob I haue vttered words that I vnderstood not Things too wonderfull for me which I knew not This Eunuch here is a patterne of a gratious heart and humble soule see how ready he is to make publication to the world of his owne ignorance and weaknesse to shame himselfe and to become nothing in his owne eyes to the end he might bee a meet schollar in Christs Schoole And indeed that man that seeeth his owne ignorance and sinne is poore in spirit mournes for that he knows so little in Gods matters This is a soule fitly qualified to be taught of Christ Psal 25.9 They that bee meeke shall hee guide in iudgement and teach the humble his waâ— To such the promise belongs The reasons are First Reas 1 till a man see his owne ignorance hee is not capable of instruction This is acknowledged by the blessed Virgine in her song Hee hath filled the hungry with good things 〈…〉 but the rich he hath sent empty away The rich that is such as see not nor perceiue their owne spirituall pouertie these 〈◊〉 profit aright by the means The reason is they are like a â—â—â—â—ne Bladder puffed vp with â—â—â—â—ceit of their owne worth 〈◊〉 and knowledge and 〈…〉 â—â—â—ze the meanes of life 〈…〉 Secondly the iudgements of Gods people are rightly informed which giues them 〈…〉 and more to discoâ—â—◠〈…〉 â—â—rall defects â—ha◠〈…〉 Lord 〈…〉 â—â—â—â—â—standing a 〈…〉 which the 〈…〉 into the miâ—â—â— â—he more 〈◊〉 it discouers the spirituall 〈◊〉 thereof Vse 1 By this then a man may be able in some measure to come to the knowledge of himselfe and of his owne estate Doest thou discouer daily more and more in thee thy naturall ignorance and blindnesse in Gods matters canst thou deny thy selfe and thy owne will see thy owne emptinesse in heauenly things and freely confesse the same with this Eunuch here this is a good signe of a gratious heart and this selfe denyall of thine doth qualifie thee to bee a scholler in Christs schoole to beâ— taught of him who hath promised to teach the Humble Whereas on the contrary if vpon examination thou findest no such want in thy selfe but rather with the Church of Lâ—odicea thinkest thy selfe to be rich rich in knowledge vnderstanding and grace Know O know these very thoughts of thine prooue sufficiently thy spirituall pouertie and nakednes that thou knowest as yet nothing as thou oughtst to know Vse 2 Let this serue to admonish euerie man therefore in the feare of God to try his owne heart how farre he is guiltie of this sinne of ignorance it is the first steppe to sound and sauing knowledge for a man to know and acknowledge his owne ignorance with this Eunuch here for till we come to finde out this naturall ignorance that is in vs in heauenly matters and mysteries of Christs kingdome and mourne and lament for the same it is impossible for vs euer to attaine to sound and sauing knowledge But how shall I attaine to this sauing knowledge you speake of Quest The way is Answ 1 First to be conuersant in the Scriptures For as water is drawne out of the well so is sauing knowledge from the word as from a fountaine This doth our Sauiour point at vnto the Pharises Mat. 12.5 Haue ye not read in the Law And when the young man demanded of our Sauiour what he should doe to inherit eternall life The answer is Luk. 10.26 What is written in the Law how readest thou Answ 2 The second meanes to be vsed is earnest and heartie prayer to God for it is one of Gods gifts sauing knowledge and therefore must be sought for at his hands without whose blessing no man can profit aright for hee that is the Authour or the Scriptures knoweth best how to giue vnderstanding to his seruants to edifie that â—â—â—ues in their holy saith Answ 3 The third meanes is our daâ—â—â— fellowship with Gods seruants and conference with those that 〈◊〉 made wise by the word This is an excellent meanes to build men vp in the sauing knowledge of Christ Thus those two disciples going to Emaus they talked of the things that had happened touching Christ and were further instructed in the truth of the matter and vnderstanding of the Scriptures How can I without a guide Notwithstanding Philips plainnesse this Nobleman doth not catch and câ—â—pe at him againe as to reply What is it 〈◊〉 thee whether I vnderstand or not c. but â—â—e freely confesseth his ignorance that hee could not vnderstand without a guide Wherein wee haue further to obserue the great humilitie that was in this holy seruant of God and in him are taught What an excellent ornament Humilitie in a Christian is Doct. Humility an excellent ornament in a Christan no one grace doth more adorne the profession of the Gospell in men making profession of the same then this gift and grace of true humilitie Humilitie indeed is the very first step vnto Christianitie as the first sinne was pride So when God doth repaire the decayes of nature by the worke of grace the first grace wrought in the renewed man is humilitie The first worke of true grace in the heart of any is to cast downe the high thoughts of the heart and to lay them low A man this is not humble and hath not 〈◊〉 â—â—ained a base and meane 〈◊〉 of himselfe is not fit for any good For so soone as the eyes of Gods children come once to be opened to see their owne sinnes and the vilenesse of their nature they abhorre themselues the combe of their naturall pride is poole downe and they then come to abase themselues before God and men See the truth of this in those excellent worthies of the Lord mentioned in the Scriptures who are memorable as for their faith and other graces so especially for this Mother grace the grace of true humilitie Thus Ahraham Gen. 18.17 I am but dust and ashes This was Iacobs voice I am not worthy of the least of Gods mercies This was Dauids voyce Who am I Lord This was Gideons voyce Iudg. 6.15 My fathers house is the least in all Israel This was the Baptists voyce Whose shooe latchet I am not worthy to vnlose This was Peters voyce Lord go from mee for I am a sinfull men This was Pauls voyce I am not worthy to be called an Apostle Thus thus haue Gods children cast themselues downe that God might raise them vp humbled themselues that he might exâ—â—â—â—â—â—em and the more vile in our 〈…〉 eyes at any time the more preâ—â—â—â—â— Gods sight
Whâ—â—â—◠〈◊〉 the contrary a 〈◊〉 that â—â—prouâ— and hath his 〈…〉 â—ow â—â—sily will this man shake 〈◊〉 the yoâ—â— o◠〈◊〉 1. Pet. 5 5. And God râ—â—â—steth the 〈…〉 gâ—â—eth 〈◊〉 to the 〈…〉 a prâ—uâ— man of the 〈…〉 God he feeles not his 〈…〉 â—â—â—rall miserie and therefor◠〈◊〉 not for it Pâ—â—â—â— to him of 〈◊〉 plenteous redempâ—iâ—â—â—â—rough Christ and he esteemes it not by reason he is not sensible of sinne and so not fit to receiue the grace offered in Christ So that you see how necessarie the grace of humilitie is The Reasons make it more cleare and plaine For Reas 1 First all Gods promises belong to such as are thus qualified The Spirit of the Lord was upon mee Isa 61.1 because the Lord hath anointed me to preach good tydings to the meeke he hath sent one to binde vp the broken hearted to proclaime libertie to the Captiues and to open the prison to those that are bound Luk. 1.53 Hee hath filled the hungry with good things Mat. 5.6 Blessed are they that hunger and thirst after righteousnesse To whom will I haue respect Isa 66.2 saith the Lord but to him that is of a contrite spirit that trembles at my word Psal 51.17 The sacrifices of God are a broken and a contrite heart c. The promises of life and saluation belong vnto such and such onely Reas 2 Secondly without this men câ—n neuer profit aright by the ministery of the word A proud man that is conceited of his owne knowledge wisedome goodnesse and thinketh himselfe too good to be instructed such a one may come to Gods ordinances long enough for as hee comes so hee goes his heart being filled with pride hath in it no roome at all for Gods grace to dwell there but God in his iustice giues such men ouer to themselues to be hardned in their pride and that the means of grace should no whit profit such at all Vse 1 This shewes how far such men are from the sound worke of grace and Christianitie as haue their hearts fraught with pride Surely the mother grace is true humility Learne of mee to bee humble and mâ—eke How many haue we that would be taken for good Christians indeed whose hearts are yet proud and lookes haughtie the word hath not yet humbled them vnto this day This doth manifestly declare that they are strangers indeed to the true worke of grace for true grace doth first of all subdue the pride of the heart as the greatest hindrance of the worke of the spirit in a man Vse 2 Secondly seeing humilitie is so excellent an ornament in a Christian and such an essentiall grace to a true conuert as that without it true grace cannot subsist Wee are taught then that as wee desire to be saued to labour for a meeke spirit and an humble soule And this exhortation ought wee the rather to hearken vnto because this grace of true humilitie is so rare a vertue in the world few there be that are truly humbled in the sense of their owne wretchednesse and sinne but are rather hardened in their pride There is besides this another pride in the world in those who leane so much to their owne wisedome that they despise instruction and make but a mocke of the preaching of the word This pride of all other is most dangerous for it breeds a contempt of Gods ordinances and so barres vp against a mans owne soule the meanes of grace and the way to saluation How can I He doth freely confesse and acknowledge that he was ignorant in the Scriptures and did not vnderstand them In him we may see the condition of all men by nature Doct. We vnderstand â—oâ— the Scrâ—pâ—â—â—e◠〈◊〉 nâ—â—uâ—â— Though men by nature haue good wits bee wise and vnderstanding in other things yet in Gods matters the â—â—fest the world bâ—ing meâ—â—â— nâ—â—â—râ—ll men are as blinde as beâ—â—â—â—â— and vnderstand not the things of God vntill they come to be regenerate and the Lord doe open their eyes and inlighten their vnderstandings by his spirit all Gods counsels in his Word are as a clapsed and sealed booke vnto naturall men they know nothing as they ought to know The naturall man perceiues not the things that are of God 1 Cor. 2.14 for they are foolishnesse vnto him neither can he know them for they are spiritually discerned Paul saith that our cogitations are darkened through ignorance and againe Eph 4.18 Rom. 8.7 the wisedome of the flesh is enmity to God This is plaine in this Noble man a man of good gifts no doubt of great wisedome and dexteritie of wit of great policy in matters of the world and State affaires yet in Gods matters doth ingenuously confesse his owne ignorance that he could not vnderstand the Word This wee may clearely see in Nichodemus Ioh. 3. though a Doctor and seacher in Israel yet was altogether ignorant in the doctrine of Regeneration And the Athenians as learned as they were when Paul taught the doctrine of the resurrection Act. â—7 32 they did but mocke at him so that we see that they that otherwise are men of great capacities are strangely sottish and blockish in conceiuing the things belonging to Gods kingdome Wee may see this more clearely in the Disciples themselues that when Christ had bidden them Beware of the leauen of the Pharises Mat. 16.7 they vnderstood him of materiall leauen and if they were so ignorant whose eyes the Lord had begunne to open how great must the blindenesse and ignorance of meere naturall men be We are like vnto Samuel that when the Lord had called him three times he perceiued it not to be Gods voyce but the voyce of Eli and the Text saith Thus did Samuel before he knew the Lord 1 Sam. 3.10 and before the word of the Lord was reuealed vnto him And thus it is with vs many a time haue we heard the Lord speaking vnto vs but we perceiued it not for this knowledge is supernaturall and must come from the Father of light Would you know the reasons of it Reas 1 Then know that this came vp on all mankinde through Adam Gen. 3.6 who aspiring to a greater degree of knowledge then that hee had by creation through Gods righteous iudgement lost that he had and so brought this spirituall blindenesse and ignorance vpon himselfe and vpon his posteritie Reas 2 Secondly most poynts of religion seeme to flesh and bloud vnreasonable absurd and vnlikely and hence it comes to passe that the naturall man cannot receiue them entertaine nor beleeue them nay they are many times foolishnesse vnto them 1 Cor. â— 14 Reas 3 Thirdly the better wit any man hath naturally that is not sanctified by grace the stronger arguments and reasons will hee frame vnto himselfe against the truth Rom. 8.7 The wisedome of the flesh is enmitie to God Vse 1 This serues then to pull down the pride of many a proud spirit
generall sense doth include the preaching of the word and so doth all other wayes and meanes whereby Gods power wisedome truth goodnesse mercy c. come to be declared But in that strict and common sense wherein the preaching of the word is taken it cannot bee vnderstood of reading See we this cleare in that of our Sauiour who when he came into the Synagogue vpon the Sabbath day the Text saith He opened the Booke and read the Scripture Then hee closed the Booke sate downe Luk. 4.17 and the eyes of all them were fastened on him and he began to preach unto them Thus Nehemiah The Leuites read the booke of the Law Neh. 8.7.8 that done they gaue the sense and caused the people to vnderstand So that wee see the Scripture takes notice of reading and preaching as two distinct things And vnto the preaching of the Word is the promise made Vse 1 Seeing then that without the preaching of the Word ordinarily we cannot know Christ or attaine to the worke of regeneration The first vse then concernes the Ministers of the Word to exhort them that they discharge the duties of their callings with all diligence and faithfulnesse that they preach this word of life in season and out of season 2 Tim. 4.2 hereby they shal not onely deliuer their owne soules but shall turne many to righteousnesse This is the end of their calling and the happie fruit the Lord hath promised to the powerfull preaching of the word the conuersion of soules the enlarging of Christs kingdome and the winning of many to God Vse 2 Secondly this shewes the miserable estate and condition of those thousands in Israel who want their guides and faithfull Pastors to bring them to Christ who would not pittie a poore blinde man that should wander vp and downe without a Guide especially in dangerous wayes and places Much more are such people and congregations to be pittied in regard of the perill of their soules who want a Guide to direct them it is an heauie iudgement of God vpon such VERSE 31. And he desired Philip that he would come vp and sit with him Text. THe religious disposition of this Nobleman comes further to be described vnto vs as by his great paines in trauelling vp to Ierusalem there to worship God and by his diligence in reading of the Scriptures and that in his iourney and in his Chariot so by his desiring of Philip to come and sit with him to instruct him in the knowledge of Christ And herein againe wee haue another instance of his great meeknesse and humilitie that he would thus accept of Philip a poore man thus to come into his Coach and to sit with him Much vnlike to this Eunuch are many men in these dayes and times though farre inferiour to him yea it may be to some of his seruants yet would thinke scorne to call Philip into their company Nay they would hardly indure Philip to be so bold with them as hee was with this Nobleman What else meane these disgrace full speeches so often spoken by so many men what shall he teach me doth he thinke to haue our heads vnder his girdle O how farre are these men from the spirit of this Eunuch Yet God be thanked we haue some Chiefe Rulers that beleeue on Christ Ioh. 12.48 We haue some Corneliusses that will receiue Peter Act 10. Some Sergius Paulas that will entertaine Paul the Apostle The Lord increase the number of such daily more and more This this must needs bee no small commendations vnto this so great a man to intreat Philip thus to come into his Chariot to instruct him Hee doth not onely acknowledge his ignoâ—â—nce that he could not vnderstand the Scriptures without a guide but he doth also desire Philip to teach and instruct him Note hence That it is the property of a true disciple of Christ Doct. It is not enough to see our ignorance but wee must labor to come out of it and of a gratious heart not onely to see his ignorance but also to desire to come our of it to be taught and instructed in the wayes of God This is in deed Gods owne ordinance The Priests lips shall preserue knowledge Mâ—l 2.7 and the people shall heare the law at their mouth And thus the men of Macedonia came to Paul and besought him that hee would come and preach in their City the word of God And indeed none profit more wee know in the schoole of Christ then they that desire to be taught that hunger and thirst after knowledge that will go to the Ministers of God as she widdow did to the Prophet in the new Moones and solemne Feast dayes Indeed in the matters of the world men will not be a shamed of their ignorance but will confesse it as in the sowing of their ground when after what manner with what kinde of seed c. and they will desire to be directed But alas in this heauenly art how many dissemble their ignorance will not desire the direction of Gods husband men by which meanes their hearts lye vntilled and barren It is a signe of a good stomacke and perfect digestion when men grow in strength and haue a good appetite to their meat Pro. 9.5 A wise man saith Solomon will heare and increase in knowledge And thus it is with that man that is made wise by the word hee growes still in grace and hungers and thirsts more and more after wisedome And there is reason for it Reas 1 First that of our Sauiour Luk. 8.18 To him that hath shall be giuen But froÌ„ him that hath not shall be taken away God hauing betrusted any of his seruants with a Stocke of sauing knowledge they increase in the same daily and thriue and prosper in grace and godlinesse Whereas wicked men and hypocrites that haue all but in shew and nothing in truth God many times doth take from such that which they seeme to haue Reas 2 Secondly when God doth once open the vnderstanding of his seruants they discouer daily more and more in them the defects of their vnderstanding and knowledge and in them is that verified of Solomon Hee that increaseth knowledge increaseth labour For none labour and trauell more earnestly after knowledge and grace then such as haue already attained to a competâ—nt measure there of It is with a Christian herein as it is with a worldling the more the world comes on hand the more gripple and couetous they are So the more knowledge and grace that any of Gods people haue the more they couet after it Reas 3 Thirdly they and they onely know the worth of knowledge and of grace and this makes them earnest seekers after it whereas Ignoti nulla cupido Such as know it not neither prize it nor labour after it A godly man is insatiable in his desire after knowledge and grace he is greedy in hauing he reades daily he heares as often as
the Scepter was departed from Iudah Genes 49.10 as old Iacob foretold That hee should come of the seed or Dauid as Ieremy foretold Ier. 23 5.6 Firmitas sidei in eo est quod omnia in Christo implentur quae praedicta sunt Aug. All which particulars were fully accomplished in Christ our Sauiour All which doe serue to settle our iudgements and to confirme our faith in Christ the true Messiah in whom all things are accomplished that were foretold of him Vse 2 Secondly seeing that Christ is the true Messiah and Sauiour of the world â—y whose sacrifice of himselfe once for all Gods wrath is satisfied and the curse and malediction of the Law remoued This shewes the miserable estate and condition of the Church of Rome that will haue many Mediatours and Sauiours by whose merits and intercessions they look to bee saued Such as are Saints Angels the Virgine Mary and the like then the which what can bee more iniurious vnto the all-sufficiency of Christs sufferings To which of all these did any of the Prophets giue witnesse did they all point at him and is hee able perfectly to saue all that come vnto him Hebr. 9. by that all-sufficient sacrifice of his once for all Let vs for euer then rest vpon him and make him our sole and alone Sauiour Vse 3 Thirdly the consideration hereof that Christ hath suffered so great things for vs should worke our hearts to an indignation against sinne For in Christ crucified wee may see the vgly face of sinne if wee looke vpon sinne in our selues or in such miseries it brings vpon vs such as are blindnes lamenes c. we can neuer truly behold the cursed nature therof But when we shall come to behold the Lord Iesus Christ sweating water and bloud agonizing in the Garden combating with Gods wrath suffering grieuous torments at the hands of sinners this will humble our hard hearts and make vs mourne kindly for sinne Zech. 12.10 when we shall come thus to looke on him whom wee haue pierced It was vpon good ground that the Lord commanded the Passeouer to be eaten with sowre Hearbes Christs sufferings should neuer be thought vpon but with hearty sorrow and with melting affections Thus much for the person Was led That is was carried away by the Traitour Iudas Passion and by the high Priests seruants with swords and staues as a Thiefe or Malefactour Though Christ were willing to dye and that by his death life was to come vnto the world yet hee did not procure his owne death not wilfully put himselfe into danger The Text saith hee was led that is taken by Iudas and the seruants of the high Priest who carried him along to Caiphas the high Priest for so saith the Euangelist Mat. 26.57 And they that had laid hold on Iesus led him away to Caiphas the high Priest where the Scribes and Elders were assembled And againe Then the Band and the Captaine Ioh. 18.13 and the officers of the Iewes tooke Iesus and bound him and led him away to Annas the high Priest So that it appeares in the History of the Gospell that Christ did not voluntarily thrust himselfe into danger but was first taken and led and then went willingly to his death as we shall see in the next place Our lesson is Doct. It is dangerous sin for a man to bee the instrumeÌ„t of his own death That it is a dangerous and fearefull sinne for a man to be an instrument to hasten his owne death It is such a kinde of sinne that for ought we know none but notorious wicked men haue euer been guilty of Christ went not of himself vnled neither did he willingly and wilfully thrust himselfe into danger but first taken then led It was a Saul Ahitophel Zimri and a Iudas that became their owne executioners The Patriarkes Prophets Apostles and those blessed Martyrs that were put to death yet would neuer offer any violence to themselues what torture or torment soeuer they endured from the hands of others Iob had a burden of sorrowes and calamities vpon him some inward some outward insomuch as in his passion he said My soule chuseth rather to bee strangled and to die then to be in my bones And yet notwithstanding hee neuer attempted to slay himselfe or rid himselfe of life nay rather marke his godly resolution All the dayes of my appointed time I will waite vntill my change shall come Iob 14.14 Our Sauiour acquainted his Disciples aforehand with the troubles they should meet withall in the world Mat. 10.16 Luk. 21 1â— namely that they should be persecuted deliuered vp into prisons and be brought before Kings and Rulers for his Names sake Yet Christ neuer bad them work their owne deliuerance Luk. 21.19 but to possesse their soules by patience So that howsoeuer our Sauiour was by his death to bring life vnto his Church and by that his bitter passion to redeeme mankinde yet hee would not make away himselfe or any wayes thrust himselfe into danger But he stayed the appointed time of his Father vntill the houre came the houre of Darknesse that hee was to dye In Sanctis Canonicis libris nusquam reperiri potest c. Aug. Yea one of the Ancients is very peremptory in this case that in all the Canonicall Scripture we haue neither precept nor permission of any in misery to procure their owne death Obiect 1 But what shall we say then to Sampson who pulling downe the house vpon the Philistines killed himselfe Sampson therein Answ was to be a liuely figure of Christ who ouercame most dying as Christ did by his death and nothing from that example can be concluded for the imitation of any Obiect 2 We see that many amongst vs haue come to fearefull ends and that by being themselues the most vnhappy instruments of their owne deaths The condition of such men is miserable and fearefull Answ for ought we know And the reason is because God hath promised to bee with his seruants in sixe troubles and in seuen Heb. 13. and neuer to leaue them nor forsake them Yet it is not safe for vs to passe a finall doome vpon such and that for these reasons 1. For that Gods mercy is infinite who can at his pleasure distill some drop thereof euen at the last breath 2. This fact is commonly committed in the heate of some violent temptation frenzy or height of Melancholy when indeed the partie is not himselfe Inter ponteÌ„ fontem 3. Such commonly liue some short time after the fact done and so may be brought to the sight of sinne and repentance for the same Neuerthelesse wee are still to know that the practise is detestable the sinne damnable and the condition of that man so dying most desperate And that for these reasons Reas 1 First it is against a double Commandement Legall Euangelicall Exod. 20.13 Ex. 20.13 Thou shalt not kill againe
there no Wherefore God hath exalted him Col. 2.14.15 and giuen him a name c. He hath spoyled Principalities and powers and made a shew of them openly triumphing ouer them againe Christ dyed for our sins Rom. 4.25 and rose again for our iustification For as it will nothing cōfort a man condemned to death to know that one hath sued to the Prince for his pardon and life vnlesse he haue obtained the same euen so wee being all cast men by the Law by reason of our sinnes it will yeeld small comfort to a distressed soule to know that Christ hath interceded betwixt God and vs for our pardon and wrestled with death the deuill with Principalities and powers except we know that he hath triumphed ouer them Except wee 〈◊〉 this we can haue no comfort for when Paul would furnish himselfe with strength against the time of triall he comforts himselfe in this Who shall lay any thing to the charge of Gods chosen Rom. 8.33 it is Christ that is dead nay rather which is risen againe and sitteth at the right hand of God making request for vs. And here-hence he triumpheth thus What shall separate vs from the loue of God Verse 35 c. We are taught then Vse not to separate those whom God hath ioyned together Christs death and his resurrection must goe together otherwise it is nothing to beleeue the one vnlesse we beleeue the other That hee dyed for my sinnes is not sufficient that hee rose againe for my iustification seales vp all sound comfort for being iustified through faith in him we are at peace with God Againe in that Christ vas first humbled before exalted Doct. Godly must through afflictions enter into glory Wee may further note what must be the condition of his members They must follow him and through afflictions enter into glory Euery member must be made conformable vnto Christ the head according to the proportion of strength and grace receiued to suffer with him And hence is it that the Apostle Peter exhorteth thus 1 Pet. 4.12 Beloued thinke it not strange concerning the fiery tryall which is to try you as though some strange thing happened vnto you but reioyce inasmuch as ye are made partakers of Christs sufferings that when his glory shal be reuealed yee may be glad also with exceeding ioy Afflictions now are the Lords trodden path to heauen And hence is it that the Apostle Paul reioyced in his sufferings and in his bands I now reioyce Col. 1.24 saith he in my sufferings for you and fill vp that which is behinde of the afflictions of Christ in my flesh Indeed all the afflictions of all the members of Christ are but as a remnant in respect of the afflictions of Iesus Christ for of him it was prophecied thus I haue trodden the wine-presse alone Esay 63.3 Gal. 3.13 and of all people there were none with me Hee was made a curse for vs. So that now the afflictions that are laid vpon his members are not inflicted vpon them as a curse for that hath Christ borne for them being made a curse for vs but they now become the louing chastisements of a louing father which bring forth at the last the quiet fruits of righteousnesse to all them that are thereby exercised Yea all the godly in their sufferings they doe but beare a part with Christ therein to bee made conformable vnto Christ their head and therein are pronounced blessed Blessed are ye when men reuile you c. and againe Mat. 5.11.12 1 Pet. 4.14 Blessed are ye if ye be railed vpon for the name of Iesus for the spirit of God and of glory rests on you Verse 13. Inasmuch as ye are made partakers of Christs sufferings But how shall I know that I suffer with Christ Quest and so looke to haue my sufferings sanctified vnto me By comparing our sufferings with the sufferings of Christs Answ in three things First Christ receiued his Crosse as a cup giuen him of his Father to drinke of And herein looked not so much to the malice of Iudas that betrayed him nor of the Iewes that pursued him to his death as to God his Father without whose counsell purpose and will they could doe nothing It is an excellent thing when in our miseries and troubles wee can ouerlooke the instruments and take notice of Gods owne hand correcting vs as Dauid in Shemi his rayling Secondly Christ receiued his Crosse not grudgingly impatiently or vnwillingly but readily willingly and patiently with a meeke subiection of his will to his Fathers will in all things Father if thou be willing Luk. 22.42 remoue this cup from me Neuerthelesse not my wil but thine be done So it is a good signe of a heart prepared to suffer to whom afflictions shal be sanctified indeed when we can with patience and humble submission submit our selues vnto the Lords good pleasure in suffering Thirdly and lastly Christ suffered for this end that he might abolish sinne and destroy him that had the power of death that is the deuill so then if our afflictions produce this happy fruit and effect in vs as that they worke in vs the happy worke of mortification vnto sinne and to our former euill wayes so as wee can say with Dauid Before I was afflicted I went astray but now haue I learned thy commandements This is an excellent signe that our afflictions through Christ are sanctified vnto vs. Let vs come to the vses Vse 1 Seeing then that Christ was thus humbled before exalted and that we that are his members must through afflictions enter into glory This may teach vs then in the middest of all our sufferings whatsoeuer to consider what great things Christ hath suffered for vs. When wee finde any paine or misery bitter vnto vs it will be an excellent meanes to sweeten the same to consider what bitternesse there was in the whole sufferings of Christ Hee dranke the full cup of his Fathers wrath and displeasure for sinne Now why should wee startle so much at shame disgrace or some small affliction what we may meet withall here since the Prince of our saluation was thus consecrated through affliction Surely the consideration of this may quell those repining thoughts which may times arise in the hearts of Gods children afflicted that neuer were so grieuously afflicted as they this was Iobs case who complained Iob 6.2.3 that his misery was heauier then the sand and this was likewise the case of the Church Behold Lam. 1.12 and see if any sorrow were like vnto my sorrow c. But consider that this is but the time of thy tryall thy triumph is at hand If wee looke vpon Lazarus on the dung hill Ioseph in prison and Dauid in exile their case might seeme most miserable But this is but the time of their humiliation their exaltation followed this at hand 1 Cor. 15. If in this life we haue only hope in
it may as truely bee said of the Sacraments they profit not being not mixed with Faith in them that receiue them If thou beleeuest with al thy heart Heereby is not ment the perfection of Faith but the sinceritie of Faith that our harts may be blamlesse in holinesse 1 Thes 3.13 that the hid man of the heart bee vncorrupt According to that of the Apostle Singing to the Lord in your hearts that is sincerely Against this is opposed a heart and a heart which Saint Iames calleth a wauering minded man Such a single sincere heart such a Faith that is thus vnfained is here permitted to this Sacrament as one qualified for the same and so the Sacraments become excellent meanes for the confirmation and building vp of the same Faith Our Instruction is That the Faith of a Christian in this life is not so perfect Doct. No perfection of Faith here but it standeth in neede of increase and helpe Our knowledge saith the Apostle is but in part 1 Cor. 13.9 and therefore our Faith it selfe must needs bee imperfect and hence it is that we are often vrged pressed in the Scripture to grow in grace 2 Pet. 3.18 1 Thes 4.1 and to increase more and more The grace of Gods Spirit by the Prophet Ezechiel are figured by waters Eze. 47. issuing out of the Sanctuary which came first to the ancles then to the knees and at last to the loynes The Psalmist compareth the godly to trees which bring forth much fruite in their age And hence it is that the spirituall life of the godly in the Scripture is compared to seuerall ages of men some are babes some are men of perfect strength Now it were a wonder in Nature not to see an Infant grow but to stand at a stay 1. Pet. 2.2 As new borne babes desire ye the sincere milke of the word To what end that ye may grow thereby Grace is likewise compared to light which shineth brighter and brighter Isa 58.8 Then shall thy light breake forth as the morning and thy health shall spring forth speedily The Doctrine is cleare and plain and the grounds hereof may be these Fitst in regard that the greatest measure of grace that any man in this life can possibly attaine vnto is no more then needfull to saluation as the least measure of the true sanctified graces of Gods Spirit shall suffice so no man hath ought to spare when Death commeth Secondly the Lord to this end hath planted vs hedged dressed digged and watered vs and all to make vs more and more fruitfull now vnlesse this cost should be in vaine vnto vs and wee should proue our selues barren and vnfruitfull vines we must bring forth fruit daily more and more Vse 1 This may serue to admonish euery man in the feare of God not to rest in the beginning of any grace receiued but to be led forward daily more and more towards perfection It is a common fault in the world at this day and that amongst many that make profession of Religion that if they haue beene diligent in the vse of the meanes a time so as they haue got a good measure of knowledge and are able to discourse of Religion presently conceiue that they need not to be at that paines as in times past and so begin to slugge in their Christian race I would say to such as our Sauiour sometimes to the Church of Sardis Be awake Reu. 3.2 and strengthen the things that remaine that are ready to die Our nature is wonderfull prone to be filled with these things as the Israelites were glutted with Manna howsoeuer in other things wee are insatiable Surely it is a sure note of a gratious heart when men can see and bewaile their owne emptinesse in heauenly graces complaine still of their owne deadnesse of heart backwardnes in holy duties and their want of zeale in Gods seruice Whereas that man that conceits himselfe to haue knowledge enough and grace enough and so growes more and more negligent in the vse of holy meanes for the perfecting of Gods graces begun this man neuer yet had true grace For if he had he would labour more and more for the confirmation and increase of the same grace with this Eunuch here and so be led forward daily towards perfection Vse 2 Secondly this may serue for matter of triall vnto vs would we know whether wee haue learned Christ indeed to life and saluation and haue truly put on Christ with all the graces of his spirit Hereby wee shall know it by our daily growth and increase in grace and godlinesse True grace will certainly increase If it do not grow and increase wee neuer had but the semblance of grace like vnto Demos Hymeneus and Philetus counterfeit grace will not abide long it will not increase If then wee would not deceiue our selues we must not rest in the beginnings of grace but stirre vp the gifts of God within vs. Meanes for the increase of grace Now the means for the growth and increase of grace are 1. Meditation on the word preached and taught 2. Earnest prayer vnto God for grace to beleeue and obey 3. Thanksgiuing for grace already receiued 4. Daily conference with those that are of eminent grace 5. The well improuing of any gift or grace receiued these and the like are excellent meanes for the further building of vs vp in the wayes of godlinesse With all thy heart Hauing before shewed the necessitie of sauing faith to the due participation of the Sacraments of the Church as also that oy the vse of the meanes such as arâ— the Word Sacraments Prayer and the like we ought daily to grow and increase in the same Now he comes to shew the nature and qualitie of that faith that is so precious it must bee pure sincere heartie and vnfained If thou beleeuest with all thy heart The Doctrine is That true faith makes the heart of that man sincere and pure that hath it Faith purifieth the heart Doct. A beleeuing heart is a sincere heart Act. 15.9 Act. 26.18 Deut. 6.5 a beleeuing heart is a sincere heart and sanctifieth him that hath it This is that the Lord requireth of his people Thou shalt loue the Lord thy God with all thy heart c. the Lord cannot abide that men should haue a heart and an heart a heart for God and a heart for the deuill a heart for Christ and a heart for Antichrist Such double mindednesse as Saint Iames speaketh Iam. 4.8 is abhomination vnto him Mat. 23. The Pharises could wash the outside of the cup and of the platter but inwardly were full of all hypocrisie Pilate washed his hands indeed but not his heart An hypocrite will sometimes stumble into a Church and pray to be seene of men But the honest and good heart will enter into it chamber Mat. 6.6 These are they that are pronounced blessed of God Psal 32.1