the time of the Law before the comming of Christ very costly So likewise his paines in trauell was very great it being farre distant from that place to serusalem yet not withstanding it is not the cost nor it is not the paines in trauell that can keepe him back or any whit discourage him but vp will he goe to Ierusalem there to worship God and herein will teach vs That the duties of Religion must earnestly bee pursued and followed after Doct. The duties of religion must be earnestly pursued and followed after not coldly negligently and carelesly but earnestly zelously carefully and constantly Men must not stick for labor for cost for their paines but the Lord must bee serued intentiuely and constantly In euery seruice wee doe vnto God he calleth for this zeale and godly resolution to go thorough with the same And surely this was the great commendations of the Prophet Dauid that he had a zeale as hot as fire Psâ—l 96.10 The zeale of thy house hath eaten me vp This forwardnesse and zeale wee may see to haue beene in the people of God in building of the Temple wherein they spared no cost as also in their diligent repairing to the same wherein they spared no labour and to this are we exhorted Seek for wisdome as for siluer and search for it as for hid treasures Now they that worke in Mines of the earth dig deepe and are not beaten off with much labour such resolution becometh it Gods people to haue in seeking the true treasure The Lord cannot abide that men should go about his seruice negligently coldly and carelesly Cursed are they that do the work of the Lord negligently Ier. 48.10 and How long halt yee betweene two opinions 1 Re. 18.21 c. And it was that our Sauiour was so highly offended with the Church of Laodicea Ren. 3.15 that shee was neither cold nor not and therefore the Lord threatneth to spew her out of his mouth It was the commendations of those in the days of our Sauiour that they flocked after him and pressed vpon him And in diuers places we reade that multitudes followed Christ to heare his heauenly doctrine Yea our Sauiour â—â—â—onisheth vs to labour but for what Not for the meat that perisheth Ioh. 6 but for the meat that endureth to eternall life Zoâ—â—◠〈◊〉 quâ—â—ed 〈◊〉 â—uâ—â—â— paâ—â— oâ—â—â—oâ—â— woâ—â—sâ—â—â— And this zeale and diligence I â—â—igâ—â—t haue â—hewed how God requires the same in euery part of his worship and seruice As First in the preaching of the word Wee are commanded to preach the word in season and out of season 〈…〉 to improue rebuke and exhort with long-suffering and doctrine Secondly in hearing of the word we are commanded to bee swift to heare Iâ—â—a 2.19 Thirdly in prayer we are com manded to be feruent in prayer 3 Râ—â—â— â—â— 12 And in all the duties of sanctification wee are commanded to redeeme the time and to worke out our saluation And great reason First in regard that such as do the worke of the Lord negligently Reas 1 slothfully and carelesly lye vnder an heauie and a fearefull curse Cursed is euery one that doth the worke of the Lord negligently Ier. 4â— â—0 But such are all those that come negligently vnto Gods seruice and therefore lie vnder this curse Secondly to doe any dutie to God negligently and carelesly Reas 2 it neuer hath any promise of any acceptation with him There is no duty that we can assure our hearts shall finde acceptation with the Almighty further then the same is zealously performed in faith repentance and obedience to Gods Commandement Thirdly such as performe any duty formally Reas 3 customarily and but for fashion sake are in great danger to fall away euen from that they make shew of as our Sauiour saith That shall bee taken away which they seemed to haue This was the curse of the Church of Ephesus a drowsie and dead-hearted people Reu 2 5. Thou hast lost thy first loue Such drowsie Christians are alwayes vnder a spirituall consumption for it fares with such a one as with him that hath a Consumption of the body for there the naturall heate decayeth daily more and more and threatneth death Euen so such as haue a spirituall consumption of the soule the spirituall heat doth diminish and threaten destruction Fourthly Reas 4 earnestnesse and zeale in the publicke duties of Gods worship is an excellent meanes to prouoke others to be more diligent in Gods seruice And this the Apostle affirmes to the great commendations of the Church of Corinth Your zeale hath prouoked many 2. Cor. 9.2 And last of all Reas 5 without this diligence and zeale we haue no promise to meet with God in his ordinances Pro. 23.4 If thou cryest after knowledge and liftest vp thy voice for vnderstanding if thou seeke her as siluer and search for her as for hidde treasure What then Then shalt thou vnderstand the feare of the Lord and finde the knowledge of God Feruency and zeale in good duties addeth wings vnto them and makes them sore aloft and pierce the heauens euen into Gods presence Whereas duties formally performed and but with lip labour onely bring no fruit at all but hasten Gods sudgements vpon him that doth them Seeing then that the duties of Religion are so earnestly to bee pursued and followed after Vse 1 This serues then for the iust reprehension of those that are so farre from being zealous themselues to trauell with the Eunuch here vnto Ierusalem to worship God as that they mocke and scoffe at others that doe their duties herein Certainly if this Nobleman liued amongst vs it were not his greatnesse that would free him from the imputation of Puritanisme and his zeale should not escape the disgraces of wicked men Is not this common in the world See wee not that if there be any one in a Parish as many God knoweth there be not that is more forward then others to sanctifie the Sabbath and to spend that day as set apart wholly for Gods seruice in the publicke duties belonging thereto how are these singled out aboue all others and derided and scoffed at for the same when drunkards swearers and prophane persons are neuer wondred at This hard measure Dauid met withall from Micol his owne wife 2. Sam. 6 20. who dancing before the Arke therein expressing the inward ioy of his heart she mockes him How glorious was the King this day To whom Dauid made answer It was before the Lord who chose mee before thy fathers house and I will yet be more vile Let it euer be the commendations of all Gods people so to be vpbraided and scoffed at for their godly zeale As for wicked men they are neuer so zealous as in the cause of sinne And this indeed is the misery of this age and time wherein wee liue that that which indeed is the greatest ornament to a christian man
spirit of faith as he dealt with Iacob Ieremy the Baptist c. That were sanctified from the wombe Howsoeuer we are not able to describe the Lords manner of secret working by his spirit herein Thirdly God forbid that we should imagine that Adams corruption should do more to the pollution of Infants then Christs bloud should do to their sanctification and clensing who neuer wanteth meanes to effect what is the purpose of his owne will euen from the wombe to sanctifie them and make them his owne though wee be not able to fathome the depth thereof Thus much for the baptising of Infants But now of men of riper yeares the point is cleare for both the Sacraments of the Church If a Iew Turke or Pagan were a mongst vs and should desire baptisme it is requisite such a one should first be instructed in some good measure to giue an account of his faith before he were admitted to be baptised And as for the Sacrament of the Lords Supper the place is cleare 1. Cor. 11.28 Let a man examine himselfe and so let him eate of that bread and drinke of that cup. For he that eateth and drinketh vnworthily Mar. 16. c. He that beleeueth and is baptised saith our Sauiour shall be saued And Rom. 10. Whatsoeuer is not of faith is sinne Vse 1 Here the Anabaptists ground their doctrine That since that faith precedeth Baptisme therefore Infants are not to be baptised till they come of yeares of discretion for say they where there is no capablenesse of faith there ought to bee no baptisme They may as well reason from the words of the Apostle 1. Thes 3.10 That hee that will not worke should not eate That therefore Infants ought not to be nourished because they cannot labour But say they it is not found in all the Scriptures that any one Infant was baptised by the Apostles Neither is there mention made that they were excluded If this Argument were good then might we say as well that women ought not to be permitted to the Sacrament of Christs Supper because we finde not in the Scripture that the Apostles administred the same to any such Yet the Scriptures shew that Crispus beleeued on the Lord and all his house and were Baptised and the same is said of Lydia and Stephanus and their housholds who were all Baptised and it is not vnlike but that there might bee some Infants amongst them For the further clearing of this truth we are to know that Baptisme serues to the same end to vs that Circumcision did to the Iewes in the time of the lawe Namely to be a seale of Gods covenant Now it is apparent that their children must bee Circumcised when they were eight days old Are Infants of Beleeuers now vnder straighter conditions in the time of the Gospel then the Infants of the Iewes in that time of the Law God forbid Doth not Christ say Suffer little children to come vnto mee and forbid them not and againe Mat. 19.14 To you is the promise made and to your children Act. 2.39 Obiect If Infants then haue an interest into the couenant and so vnto the Seales of the Couenant the Sacraments why then are not Infants permitted to the Sacrament of Christs Supper Resp Some of the Antients as Cyprian and Augustine mistaking the words of our Sauiour Ioh. 6.53 Except ye eate the flesh of the Son of Man and drink his blood ye haue no life in you Vnderstod these words to bee ment of the Sacrament of his last Supper and hence conceiued the vse thereof absolute necessary to Salvation and would haue little Infants to participate therof Wheras indeed the Reasons that doe interest the infant into the Sacrament of Baptisme doe not proue a necessity of the vse of this Sacrament likewise The one giues men an admittance into the Church and so belongs to Infants the other of proceeding grouth in Christianity and so belongs to men of riper yeares Besides to this Sacrament of the Lords Supper heare is required of all that would receiue the same worthily that hee examine himselfe and that he bee able to Discerne the Lords body which Infants are not able to doe therefore vntill they come to yeares of discretion are not to be admitted to that Sacrament Vse 2 The second vse concernes parents who by this occasion of their children being Baptised haue good cause to examine theÌ„selues whether they bee within couenant with God yea or no. What greater comfort to a man then to haue his Seede within the Couenant of grace Iustified Sanctified washed with the blood of Iesus made a Member of the Church this comfort maist thou haue if thou beest a beleeuer yea thou maist boldly chalenge the same at Gods hands in regard of the couenant made to thee and thy Seede But if thou beest an vnbeleeuer that lyest in thy sinnes without repentance thy Circumcision will bee counted for vncircumcision and thy baptisme will not profit thee at all O that Parents did duely consider this for themselues and for their children It is not Baptisme that will auaile as if it did confer grace as the Church of Rome doth teach without the inward Baptisme of the Spirit Thou maist goe to Hell for all thy Baptisme if thou beest not a beleeuer Rest not then in this thou that art a Parent that thy child hath beene Baptised but labour to bring him to be a beleeuer that he may likewise receiue the inward grace of Baptisme without which the outward cannot saue Faith is the tenure by the which we all hold heauen Baptisme is but the seale to confirme it what is the Seale if wee haue not an interest into the couenant it selfe Vse 3 Thirdly seeing that Faith is so necessary to the due participation of the Sacraments this shewes that Doctrine of the Church of Rome to bee most ridiculous and absurd that teach that Baptisme doth ex opere operato conferre grace This is to lifte vp the Sacrament aboue it selfe Was not Simon Magus baptised Act. 8.23 and yet remained in the gal of bitternesse and bond of iniquity Were not many of the people of the Iewes Baptised vnder Moses and vnder the cloud and had not God in many of them no delight So that the Sacraments are effectuall vnto men so far as they beleeue To the vnbeleeuer they profit not at all Vse 4 And last of all this may serue to admonish men to labour to make a right vse of their Baptisme namâ—ly by getting the comfort of the Spirit by getting a beleeuing hart that so he may bee Baptised with the holy Ghost it is Faith that is all in all Thy Faith makes the Sacrament effectuall if thou wantest Faith thou wast neuer yet Baptised with the Spirit and that which the holy Ghost speaketh of the word preached The word thy heard profited them not Heb 4.2 because it was not mixed with faith in them that heard
the knife to the throat of our intemperate lusts and prepare for those more lasting pleasures Thirdly this giues boldnesse when we come vnto God especially in prayer when a man can say with Dauid I am thine Seruus sum expâ—cto alimentum à Domino Ambros O saue me this makes a man to come vnto God as a childe vnto a father and a seruant vnto a master with boldnesse to expect and desire things necessarie Whereas that man that wants this assurance wants therewith the principall royalties and priuiledges of Gods sonnes But do not many wicked men perswade themselues that they Quest haue this faith and full assurance of Gods fauour in Christ when indeed they haue it not but rather presume It is true Answ Sathan is Gods Ape and will in an apish imitation counterfeit the most excellent grace like a cunning Cheater that will foyst in slips for currant coine and these are so like to each other that many times the wisest are deceiued For the true faith of God Sathan hath his presumption which doth carry many a man along with this perswasion as if he had the faith of the elect And therefore as wise men will first bring their gold to the touchstone before it passe for currant so should a wise Christian bee carefull to try and to proue himselfe whether hee be in the faith lest he build vpon the sand and the same suffer a ruine in the end How faith may bee knowne from presumption Now true faith may be discerned from presumption diuerse wayes First of all by the ground of faith which ordinarily doth follow true humiliation for sinne For God vsually doth first humble whom he doth exalt Humiliation in the order of working of grace is the ground of exaltation I meane in a mans owne apprehension Otherwise I confesse there must be faith that must keep the soule in life hold it close vnto God that with Adam it flie not away from his presence to despaire Otherwise men would neuer repent and turne vnto him Well then try thy faith thus Didst thou euer truly see thy sinnes and that miserable condition of thine by reason of sinne so as thou hast euen passed the sentence of condemnation against thy own soule If the Lord should deale in iustice with thee hast thou gone mourning all the day long and made it the cause of thy chiefest sorrow thy sinnes done against so good a God and gracious a Father in Iesus Christ so as thou hast prised the pardon of them aboue all the world And to this end hast sought earnestly at Gods hands for the pardon of the same confessing thy sinnes bewailing thy offences hast sought his fauour in the middest of his Sanctuarie in the vse of his ordinances wherein he hath promised to be found of vs. If after all this I say we come now to bee perswaded of his fauour and loue towards vs that he hath receiued vs againe into fauour in the pardon of our sinnes in his owne Sonne This is vndoubtedly the worke of faith and not presumption But if on the contrary thou neuer yet sawest thy selfe in what case thou standest by reason of sinne neuer hadst thy heart truly touched with sorrow for sinne neuer yet camest to prise the bloud of Christ at such a rate that thou wouldest giue all the world for the least drop thereof for the sauing of thy soule but hast passed ouer thy time in securitie with the neglect of Gods ordinances as finding no such sweetnesse in them This is presumption and not faith Secondly presumption commonly is accompanied with grosse ignorance they vsually accompanie each other Now hee that thus perswadeth himselfe that he hath faith in Christ and yet liueth in blindnesse and ignorance deceiueth his owne soule for an ignorant heart is commonly a faithlesse heart A faithfull heart is euer a fruitfull heart for so faith the Apoltle As the body without the spirit is dead so is faith without workes dead also a presumptuous heart and a fruitlesse life go together And last of all presumption builds on the sands as the Papists vpon traditions but true faith hath euer an eye to Moses and the Prophets Faith commeth by hearing Rom. 10. c. True faith neuer separateth the end from the means but waiteth to see the face of God in the midst of his Temple Wheras presumption would haue the end though it regard not the meanes conducing thereunto I beleeue that Iesus Christ is the Sonne of God As the faith of the Eunuch was commendable for the nature of it it was a particular faith of his owne I beleeâ—â— So here the commendations of the same is further enlarged by the obiect of it it was such a faith as was fixed onely vpon Christ And herein will teach vs Doct. True faith hath Christ for the obiect of it That true iustifying faith is bounded and set vpon Christ onely Christ and hee alone is the obiect of true iustifying faith it looketh vnto Christ and resteth vpon him alone for life and saluation There is no one point more cleare in all the book of God then this The Sacrifice in the time of the Law with the brasen Serpent taught this vnto the Iewes that health and saluation is to be looked for onely in Christ As many as receiued him Ioh. 1.12 to them gaue hee power to bee made the sonnes of God euen to as many as beleeued in his Name Ioh. 3.6 God so loued the world that all that beleeue in him should not perish c. This we may see in that prayer of our blessed Sauiour Ioh. 17.20 I pray not for them alone but for all that shall beleeue on my Name Act. 16.30 Thus Paul and Sylas willed the Iaylor to beleeue in the Lord Iesus and he should be saued Againe Gal. 2.16 A man is not iustified through the works of the Law but through faith in Christ Iesus And hence is it that the faith of the elect is called The faith of Iesus And in this regard we are said to be iustified by faith not in regard of any qualitie inherent in vs or in regard of any such excellencie that faith hath in it selfe but in regard of the obiect of faith which is Christ in applying him his righteousnesse and obedience vnto a mans selfe as the hand doth the gold that is giuen it So that indeed to speake properly it is not faith that doth iustifie as of it self but Christ himselfe whom by faith wee apprehend The Doctrine is cleare The Reasons are Reas 1 First in regard that the whole worke of our saluation is attributed vnto him So Paul 1. Cor. 1.30 He is made of God vnto vs wisedome righteousnesse sanctification and redemption Amongst men there is no other name giuen whereby we shall be saued Act. 4.12 but onely in the Name of Iesus Christ Heb. 7.23 Hee is able perfectly to saue all that come to God by him
good dayes It is that euery man labours for and hunts after howbeit in our pursuite wee set our hearts and affections vpon wrong obiects Some would place it in honor some in riches and some in a voluptuous life Now who doth not see how suddenly these are smitten like Ionas Gourd and are wormeaten ere we be aware and many times they proue our greatest discomforts and worke our greatest sorrowes neuer making good what they promise vnto vs How suddenly was Hamans glory dasht â—est 5.11 and turned into ignominie and shame Balshazzer in the midst of his banquet sees the hand-writing which turned his mirth into mourning The rich man that had inlarged his barnes and his heart how suddenly was he stript out of all and his soule sent to hell How many haue risen well in the morning that haue made their bed in the darke ere night How many vnexpected miseries haue men met withall when they haue thought themselues farthest off from them O then my brethren let vs labour for this peace for this ioy which as our Sauiour saith no man shall take away from vs. Peace with God ioy in the holy Ghost assurance of remission of our sinnes and our acceptation with God in Christ one dramme of this is better then all the world besides If thou haue this thou art an happie man how miserable soeuer thou mayest seeme to the world If thou wantest this thou art cursed wretched and miserable how happy soeuer thou maiest seeme vnto men This ioy is like that new name that none could reade but those that bad it It passeth all vnderstanding did men know it they would say as Dauid did of Goliahs sword None like to it giue it me 1. Sam. 21.9 Vse 3 Thirdly this serues to let all wicked and vngodly men see in what an vncomfortable estate and condition they liue in What peace saith Iehn to Iehoram 2. Kin. 9 22 so long as the whoredomes of thy Mother Iesabel remaine What peace what ioy can there be to such so long as they want the ground of peace and of ioy and that is the pardon of their sinnes and assurance of their reconciliation with God I confesse indeed there is a mad mirth and a drunken peace such as is the ioy of worldlings who reioyce in their corne and wine and oyle but this is a swinish and a brutish ioy in the face but not in the heart This ioy and reioycing is but as the crackling of thornes vnder a pot Eccl. 6.7 soone in soone out For the spirit of feare and of bondage rests vpon them such haue but the semblance of ioy But as for the true ioy they haue it not they are strangers vnto it for this is the fruite of repentance for sinne of a mans gracious acceptation with God in Christ which the sinfull world are strangers vnto Vse 4 Fourthly this may serue to prouoke Gods pâ—ople to expresse this ioy in their liues they finde wrought in their hearts why should wee discourage others to possesse the promised Canaan with the sad reports of walled Cities and sons of Giants when we are sure to obtaine if we seeke Surely wee deserue to haue our portion with Reuben on this side Iordane if we doe and neuer to come into Canaan it self Wherefore doth the Lord command his seruants to reioyce alwayes Reioyce alwayes and againe I say reioyce Phil. 4 4. if ioy were not their portion And why doth the Lord giue so straight a charge to his Prophets to comfort his people Comfort you Isa 4.1 comfort you my people saith our God but that hee would haue his seruants to credit their Master by expressing such ioy the world is ignorant of We cannot honour God more then by giuing the gracelesse world to see that there is a reward for the righteous that there is a God that iudgeth the earth This shall prouoke others to thinke well to speake well and to resolue to taste and see with vs how sweete the Lord is Away away with that dumpish austere and melancholy carriage that is in too many that haue so good ground of ioy Reioyce in the Lord alwayes it becometh well the iust to bee ioyfull What though wee haue fallen what though we haue sinned and many infirmities still break out in vs yet our God is vnchangeable I am the Lord and change not â—al therefore ye sonnes of Iacob are not consumed His vnchangeable loue and decree doth not depend on our will which is mutable and changeable Vse 5 And lastly is there now such ioy to bee found in a Christian course here what is there to bee looked for hereafter if on earth what in heauen where all imperfection shall be done away where there shall be no Sathan to tempt no sinne nor corruption to ouercloud or hinder the sunne of righteousnesse continually to shine vpon vs. Had Dauid such raptures such secret and sweete ioyes that hee must needs dance before the Arke how will hee leape before the Lambe Could the prison yeeld such comfort to Paul and Sylas that they could not but sing for ioy when they suffered for Christ what happinesse is there to bee looked for in heauen when they shall come to raigne with Christ If the seed time be so ioyous what will the Haruest be when we shall come with ioy and bring our sheaues with vs VERSE 40. And Philip was found at Azotus and passing through he preached in all the Cities till he came to Caesaria WE haue heard before of the miraculous translation of Philip If any would know what became of him afterwards he is to know that his translation was not like to that of Enoch or Elias that when they were translated they were no more seene but this was but Philips remouall from one place to another Hauing finished his work with the Eunuch his worke is not now at an end but he is to go to another people It is not enough for a faithfull Minister to preach a Sermon or two or once in a moneth to preach to his people but he must bee still setting forward the Lords worke and by all meanes possible seek the aduancement of Christs kingdome whersoeuer the Lord shall call him and dispose of him This is the maine thing to be looked after So that our Instruction will be this That the calling of a Minister is a laborious and painfull calling Doct. The calling of a Minister is a laborious calling Episcopatus nomen est operis non honoris Aug. it is an endlesse taske they haue to do there is still in the same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a remainder some thing or other left stil for them to do The calling of a Minister is a laborious calling and hence it is that in the Scriptures they haue such names giuen vnto them which aboue all other import labour and trauell They are called Husbandmen Watchmen Mat. 9.37 Shepherds Labourers whose names serue to put them in minde of their duties The haruest is great but the labourers are few The word in the originall signifieth labour vnto wearinesse So Paul The Elders that rule well Tim. 5.7 are worthy of double honour especially they that labour in the word and doctrine What calling may bee compared to the calling of an husbandman for labour and trauell sometime plowing manuring sowing reaping euery season brings with it its worke Thus fareth it with the Ministers of the Word They must study constantly meditate earnestly instruct diligently exhort carefully reproue zealously and boldly comfort chearfully and to doe all this will it not aske labour Many of our hearers are weake in knowledge we must labour to informe them Many are obstinate wee must labour to reclaime them many go mourning all the day long vnder the burthen of sinne these must be supported in loue Ministers must preach and pray and pray and preach and will not all this aske labour Can you heare these things my brethren and not pittie vs No maruell though Paul wills Timothy to drinke no longer water but to take a little wine for his infirmities sake It seemes that Timothy was a weake young man to whom Paul prescribes a little wine but not a little preaching Will you know the grounds of this First it is Gods owne ordinance that eueâ—â— calling in the sweat of the face should eate its bread Now there is indeed the sweat of the braine as well as the sweat of the brow which thing had it beene duely considered then needed not that Priest that read the place In the sweat of thy face c. haue betaken himselfe to bodily labour Secondly this is that which doth manifest in a speciall manner our loue to Christ and compassion to the poore soules of his people Therefore doth our Sauiour vrge this vpon Peter â—oh 21.15 Peter louest thou mee feede my sheepe and so the second and the third time Not onely that his threefold confession might satisfie for his threefold denyall as some suppose but rather that Peters threefold loue might bee seene in his threefold diligence in feeding of Christs flocke Vse 1 And surely this may serue to checke the vaine conceit of the multitude that thinke the life of a Minister so easie a life Indeed there are in the Church that deserue the names of Loyterers and not of Labourers such were neuer sent of Christ into his vineyard neither can they looke to haue the penny when the Euening commeth when euerie man shall receiue according to his works But such as are faithfull indeed finde it to be a laborious calling Vse 2 Secondly this may serue likewise for the iust reproofe of diuers in the Ministery that like well of the honour but neuer consider the burthen of their calling Was it a shame for those husbandmen in the Gospell to stand idle in the Market place when they notwithstanding could say Nemo nos conduxit No man hath hired vs. O then what a shame is it then for those that stand all the day idle not in the Market place but in the vineyard of his Church Surely such haue cause to blush and to hang downe their heads with shame in the conscience of their owne negligence But of this before FINIS
namely to be zealous in religion and forward in good duties should now become matter of scorne and derision The sinnes of this Land at this day are many and grieuous yet this if there were none other this this doth prognosticate no good to this land Secondly Vse 2 this serues for admonition to prouoke vs to the serious seeking of Gods face in his ordinance and not negligently and carelesly to slubber ouer the Lords worke such are threatned with a curse as wee haue heard before Our Sauiour tels vs that from the day of the Baptist vntill now the kingdome of heauen suffereth violence and the violent plucke it vnto themselues But alas in our dayes we may say that the kingdome of this world of Darkenesse Antichrist of the deuill suffereth violence insomuch that men are more remisse in seeking for grace and the things that concerne their euerlasting welfare then they are for seeking for iron for brasse for lead nay many prefer their seeking for Coles Stone Marle and Morter before the rich pearle of the Gospell that will make men rich vnto saluation what doe men thinke on lesse what doe they speake of lesse what doe they lesse labour for what doe they lesse bewaile the want of then this If men make not good markets they mourne if their crop or cattell miscarry they cry out or if any temporall calamitie betide them they are oppressed with griefe But as for their deadensse of heart their want of appetite to heauenly things and desire of grace this doth neuer trouble them O that men could see their barrennesse in heauenly duties and seeing it bewaile it and bewailing it labour to come out of it The Lord will be serued with all our might with all our strength and with all our power the Lord cannot abide that men should haue a heart and a heart a heart for God and a heart for the world a heart for Christ and an heart for Antichrist There is no halting with God 1. Reg. 18.21 if God be God worship him is Baal be god follow him Vp to Ierusalem to worship But why found not this Eunuch an Apostle there to teach him Quest The Lord seeth not as man seeth Answ wee must not measure the Lords wayes by our carnall wit or reason for that is foolishnesse to him he is onely wise Rom. 8 7. and knoweth when and where and how to bestow his blessings It may be it was not so seasonable for Philip to haue instructed him at Ierusalem for at Ierusalem his outward sences had beene filled with goodly shewes and with the great pompe of those ceremonies wherein the seruice and worship of God at that time did consist and during that time haply hee could not be so sit for the glad tidings of the Gospell For wee know when men haue that which delighteth the outward senses they are not so fit to receiue that which concerneth the inward man Abigal would not tell Nabal what Dauid had purposed against him whilest hee was in his drunkennesse his senses being stupified and shall wee thinke that God doth not obserue his fittest time when to teach and instruct his people Againe it may be that a benefit or a treasure vnlooked for is more acceptable Iacob going to Lahan was comforted by the way Euen so the good tidings of the Gospell might be the more acceptable vnto this man because he expected it not This teacheth vs still to wait vpon God in the conscionable vse of the meanes wherein he will Vse be found of vs vntill the Lord be pleated to teach and to reueale his will vnto vs. And not to doe as many doe because they haue not the comfort they desire in religion and religious exercises by and by cast off all care and giue ouer and so likewise in the time of affliction especially when the rod shall bee continued vpon them vse vnlaw full meanes to come out of the same as Saul that resorted to the witch of Endor this will yeeld no comfort in the end whereas to such as wait vpon God Deliuerance will come as Mordecai said to Hester and there is a reward for the righteous at last VERSE 28. Was returning and sitting in his Chariot hee read Esayas the Prophet Text THe man when hee had beene at Ierusalem to worship hee left not his religion and deuotion at the Church dore there to take it vp when hee came againe as many doe that if they haue beene at the Church and haue made a few poore prayers heard a Sermon and ioyned with the congregation in Gods seruice think they haue done enough and then betake themselues to their pleasures and liue in all manner of prophanesse all the weeke after and think they may doe what they list like that lewd woman Solomon speakes of I haue pence offerings with mee Pro. 7.14 this day haue I payd my vowes let vs take our fill of loue Shee thought that shee had then free liberty to do whatsoeuer she pleased in regard of her late seruice So these thinke they may giue themselues to all manner of licentious courses especially seeing they haue performed the outward parts of Gods seruice But this Eunuch is of another minde being led by another spirit hee is the same in priuate that hee is in publique in his Chariot or Coach that hee is in the Church And herein will teach all men vnto the end of the world That he that will be a Christian indeed Doct. A true Christian must bee the same in priuate hee is in publique must regard the duties of godlinesse in priuate as publique at home as well as abroad It is not enough that wee haue borne a part in Gods seruice with the assembly in Gods house but wee must bring religion home to our houses The disciples being met together Luk. 24.14 talked of those things that were done and this was the great commendations of those noble Bereans they searched the Scriptures at home Act. 17. Daniel three times in a day prayed in his chamber his eyes towards the Temple So Dauid besides the publique exercise of Gods worship Seuen times a day said hee will I praise thee Ps 19.164 And amongst all other the demonstrations of a godly man that shall bee blessed indeed this is not the least Hee meditates in the Law day and night Psa 1.2 So Isaac hee went out in the euening to meditate and so Iob it is said that he rose vp early to offer sacrifice Iob. 1.3 and hee called his family together and there is reason for it for First Reas 1 God that commanded the publique hath commanded the priuate Secondly Reas 2 this distinguisheth between the seruice of Gods people and the seruice of hypocrits Doth an hypocrite pray alwayes saith Iob meaning indeed that he doth not pray constantly Thirdly without this Reas 3 our publique duties are but abomination vnto the Lord. What master can like of that seruant