are set forth and represented vnto vs. First of all The diuers mysteries represented in baptisme our washing and clensing by the bloud of Christ according to that of the Apostle Christ loued his Church and gaue himselfe for it Eph 〈…〉 2â— that he might sanctifie it and clense it with the washing of water by the word According to his mercy hee saued vs by the washing of regeneration and renewing of the holy Ghost And againe Such were ye but ye are washed ye are iustified ye are sanctified Not simply by water but by the holy Ghost and the Spirit of our God Secondly our Mortification for so saith the Apostle Rom. 6 3. Know ye not that so many of vs as are baptised into Iesus Christ were baptised into his death And againe Being buried with him in Baptisme Col. 2 â— wherein also you are risen with him through the faith of the operation of God who hath raised him from the dead That euen as the body being once dead hath in it no motion at all euer after to sin euen so such as are baptised into Christs death become as dead men in respect of sinne Thirdly herein is represented vnto vs our spirituall resurrection to newnesse of life â—ol 2 1â— We are risen with him And againe Rom. 6.4 We are buâ—ried with him by Baptisme into his death that like as Christ was raised vp from the dead by the glory of the Father euen so we also should walke in newnesse of liâ—â— For as Christs death is powerfull in all his members to their mortification of sinne So is his resurrection no lesse effectuall to their viuification and quickening to righteousnesse Fourthly herein and hereby our repentance is set forth for Baptisme is a Symbole of our regeneration for sinne and newnesse of life He came into all the countrey about Iordane Luk. â— 3 preaching the baptisme of repentance for remission of sinnes they were baptised of him in Iordane Mat. 3.6 confessing their sinnes And it is the counsell of the Apostle Peter that hee gaue vnto the Iewes Act. 2.38 Repent saith he and be baptised euery one of you in the Name of the Lord Iesus for the remission of siâ—nes And last of all through our Baptisme our vnion and communion is â—erein signified and represented vnto vs 1 Cor. 12 13. For by one Spirit we are all baptised into one body So that we must now grow vp together with Christ in holinesse So Peter 1. Pet. 3.21 The like figure whereunto euen Baptisme doth also now saue vs not the putting away the filth of the flesh but the answer of a good conscience towards God by the resurrection of Iesus Christ Not with water but our consciences being sprinkled with the bloud of Christ So that in Baptisme is represented 1. Our sanctification 2. Our mortification 3. Our first resurrection 4. Our repentance from sinne 5. Our vnion and communion with Christ Which manifold fruits and benefits which accrue vnto euery true beleeuer through the reuerent vse of this sacred ordinance should teach vs to desire it and to prise the same at a high rate as the dearest pledge of Gods loue vnto his Church But doth Baptisme of it selfe conferre all these excellent gifts and graces to such as are baptised Quest No corporall thing properly can worke vpon a spirituall Answ The water in baptisme cleanseth not the pollution of sinne without the Spirit of Christ which in baptisme regenerateth the true beleeuer So that indeed all the worke of inward grace in and through this Sacrament of Baptisme comes properly from the holy Ghost For so saith the Apostle According to his mercy he saued vs by the washing of regeneration and the renewing of the holy Ghost So that vnlesse the Spirit of God cooperate and worke together with the outward washing in water in Baptisme the soule remaines still polluted and the conscience defiled and the Sacrament profiteth not at all â— Cor. 12 1 By one spirit saith the Apostle we are all baptised into one body So that it is not water alone but the Spirit accompanying the outward washing that sets vs into the body of Christ by Baptisme The true materiall cause of all our good is the bloud of Christ the holy Ghost applying the same to the soule and conscience of euery true beleeuer VERSE 39. And as soone as they were come out of the water the spirit of the Lord caught away Philip And the Eunuch saw him no more and he went on his way reioycing WE haue in this Verse the happie fruite and effect that followed the ministery of Philip wherein are obseruable two things 1. That miraculous transportation of Philip. 2. The wonderfull ioy that followed First it is said that the spirit of the Lord tooke away Philip. After what manner were curiositie to enquire For as one faith well why should we with danger determine that that without danger we may be ignorant of It is sufficient for vs to know that the Lord hauing effected what was the good pleasure of his owne will in the Eunuchs conuersion he remoued his seruant to another place euen to Azotus to preach the word to another people as we haue it in the last verse of this Chapter Now it came not to passe but by the good prouidence of God that Philip in this strange and miraculous manner should be taken away at this time for herein and hereby the Lord would confirme this Nobleman in the truth that Philip had preached vnto him when he should now consider that he was sent from heauen by a diuine prouidence to instruct him in regard of that his strange and miraculous departure from him Wherein we may take notice Doct. of the wonderfull loue of God towards his people The Lord would haue his seruants setle in the truth that he would not haue them wauer or bee doubtfull in the weightie matter of their saluation but he would haue them to bee grounded and stableshed in the truth and hence is it that the Lord would haue this Eunuch setled in the faith by this miracle that hee wrought Thus he was pleased to confirme his Gospell at the first by miracles from heauen that men might see that it was not from men but from God as our Sauiour saith The works that I do beare witnesse of me And with those signes and wonders we ought to rest satisfied and not to looke for new ones daily as the Church of Rome doth to confirme so cleare a truth For thus to doe were but to calâ— the truth againe into question and to require signes from heauen as the Iewes did We will bee content that the Popish Imposture should bragge and boast of their Miracles as their Straw miracle at Garneis death not worth a straw the miracles daily done by the reliques of some of their he Saints and she Saints this they bragge and boast of this they make a Marke of the true Church
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
must perish When I say to a wicked man thou shalt surely dye Ezech. 33.8 if thou doe not speake to warne that wicked man he shall dye in his iniquitie c. Seeing then that the Ministers of GOD must conscionably discharge their duties Vse 1 whatsoeuer trouble or danger they meet withall This may serue to reproue diuers in the ministery as vnfaithfull in Gods house 1 Ignorant Teachers that are not able to acquaint the people with the counsell of God such haue no calling from God and were neuer sent by him for whom God sendeth and imployeth in this honourable seruice he furnisheth with gifts in some measure for the discharge of the same 2 False Teachers and such as by false and erronious Doctrine seeke to poyson mens soules and these are no lesse dangerous then the former for whereas the one destroyes mens soules for want of food the other poysons them with corrupt food 3 Idle teachers which feede of the flock but feed not the flocke fearefull is the account that such men one day are to giue vnto God 4 Flattering Teachers these are also vnfaithfull in Gods house these are they of whom the Prophet speaketh of that sow cushions vnder mens elbowes dare not or will not with Nathan say thou art the man Vse 2 Secondly if troubles and apparant dangers are not to hinder the Ministers of GOD from doing their duty How farre then are such from approuing themselues faithfull in their calling who when there is no danger in the way no Caiphas to call them to account nor Saul to trouble or molest or to make hauocke of the Church as at this time Neither their liues sought for as Elias was yet are negligent and sloathfull in feeding the flock of Christ Then the Aâ—gell said to Philip. This being at that time when there was such great persecution at Ierusalem when Saul made hauocke of the Church and when Stephen is puâ— to death We may further obserue Doct. 2 Faithfull Ministers most subiect to persecutions That it is the lot and portion of Gods Ministers aboue all others to meete with persecutions When troubles arise in the Church they are the first ordinarily that come into danger This was the condition of the Prophets themselues as our Sauiour testifieth vnto the Iewes Mat. 23. Which of the Prophets haue not your fathers persecuted Moses was often resisted by Iannes and Iambres 2 Tim. 3.8 There were seuen thousand men in Israel that neuer bowed their knee to Baal 1 Reg. 19.10 But yet the Prophets were slaine and put to the sword And Elias being left his life was sought for aboue all others At the time of Christs passion there were many faithfull Christians in all places yet Christ and his Apostles were the obiect of the Iewes malice and they were singled out by the Scribes and Pharisies as men vnworthy to liue So that Gods faithfull Ministers may say with Ieremy This is my portion and I will beare it Ier. 13. Now the reasons are First Reas 1 that contrarietie that is betwixt a godly and a wicked man There is nothing in the world wherein there is the like contrarietie this was prophecied of of old I will put enmity Gen. 3. c. This enmity is maintained in the world at this day These are the Spirits of deuils that goe about in the world that prouoke men to warre against Christ and his Church Reu 16.14 And this battell betwixt Michael and his Angell and the Dragon and his Angels shall not cease till time be no more Reu. 12. Reas 2 Secondly the nature of their Ministery cannot but produce this effect in wicked and vngodly men that liue vnder the same for their doctrine is like vnto good salt which doth cause smart and paine when it is applyed vnto a sore so doth their doctrine when it is applied to a festered conscience Reas 3 Thirdly in them many times the Lord doth punish the people I will strike the Shepheard Zach. 13.7 and the sheepe shall be scattered If the Pastor be good it is many times the sins of the people that hee is impeded of his Ministery if he be euill they are his owne sinnes that draw his miseries vpon him Reas 4 Fourthly thorough the Ministers side Sathan many times doth wound the truth and by bringing disgrace vpon the person of such a one aliens the hearts of his people from that due respect vnto his doctrine For Sathan knowes that the credit and honour of the person of such a one giues no small aduantage to his ministery and therefore by his Ministers is hee still raising vp of persecutions reproches against such This teacheth Gods Ministers to resolue to fight that good fight and to suffer affliction as the good souldiers of Iesus Christ 2 Tim. 2.4 They are the Lords Captaines to leade vs his people in the face of the enemy Their liues must not be deare vnto them so that they may fulfill their ministery with ioy Acts 21. Nothing can more beautifie the calling of a Minister then a godly resolution to suffer for Christ Secondly let neither Minister nor people then thinke it strange if this betide vs of the Ministery at this day If this were the condition of Gods seruants in some one age and not in another it were to be wondred at But there is no age of the Church wherein they haue not met with persecutions yea the more zealous the doctrine of Gods Ministers is and the more it strikes at Sathans kingdome the more resistance and opposition will it merit withall from wicked men and such as are enemies to godlinesse Thirdly this should moue pitty in our people and those that are our hearers If any one Souldier in a field were hardly beset and ouer matched by many euery one would pitty such a one and step in to his succour but if a Captaine in a field were singled out from the rest and in danger what Souldier would nor aduenture his life for him and hasten to his succour Ministers they are the Lords Captaines and many times are hard put to is it meete then that you stand still and looke on Euery good hearer then must set to his hand to helpe his Teacher I doe not meane so much by any outward strength or power as by earnest and hearty prayer So Paul Brethren pray for vs 2 Thes 3 1. that the word of the Lord may run and be glorified and that we may bee deliuered from vnreasonable and wicked men Thus did the Church for Peter Acts 12.5 and thus ought wee to doe for all the faithfull Ministers of Christ And the Angell of the Lord spake vnto Philip. The word Angell in the Originall signifieth a Messenger or an Ambassadour And so indeede they are the Lord of Hoasts according to that Heb. 1.7 Hee maketh his Angels spirits and his Ministers a flame of fire and againe Heb. 1.14 They are
11.6 and therefore Timothy must charge rich men concerning the dangers of riches 1 T.m. 6.17 And surely such a vehement charge needed not if they were not in danger To see a man that is great and rich and mighty in the world yet zealous in religion as this Noble man is as rare as to see Saul amongst the Prophets But what doe riches honour Quest and authority make men prophane and keep men from being religious and so hinder their saluation No not of themselues Answ they are the good blessings of God but this thing so comes to passe through the abuse of them For this is the promise made to those that feare God Riches and Treasures shall be in their house Psal 112.2 and wisedome saith Salomon is good with an Inheritance Eccl. 7.11 Abraham was rich so was Solomon Iob and many others of Gods seruants And therefore the Apostle saith Not not any Noble but not many Noble So that riches and honours hinder not Religion as a cause but as occasions and that through the occruption of our nature who are ready to abuse all the good things of God to our perdition But would you know the reason of this A man would thinke that such men whom God hath thus Honoured aboue other should be the most forward to honour him aboue others and this thing so comes to passe Reas 1 Because great men haue many times great spirits and through their abundance their hearts are lifted vp What great men honourable men and rich men to stoope to so base a thing as preaching is to such meane persons as Preachers are whose power lyes all in their tongues words Many a man thinks it a dishonour to doe this thus riches and honour puffe vp the heart with pride and make men high minded and where there is pride there must needs be contempt of God and his word as we may see in Pharaoh Who is the Lord and therefore Christ teacheth first humility in his seruants as the first lesson in Christianitie to deny themselues vntill which time we can neuer profit by the Word And hence is it that the Prophet exhortech thus Heare Ier. 13.15 Heare and gine and gine and be not proud as if it were impossible while pride is in the hearts that men should euer heare sauingly Reas 2 Secondly rich men and great men they haue abundance to content the appetite to the full and therefore the more hard for such to ouercome themselues and their owne wils and to submit them selues to the will of God For nature being fed to the full is as a wilde Asle Ier. 2. as Ieremy speakes that will hardly be tamed and framed to obedience Let a man that is vsed but to a spare dyer at any time eate something either for matter or measure extraordinary and doth the not finde a great dulnesse and heauinesse to creepe vpon him in good duties yea a meruailous vnaptnesse to be exercised therein How much more they that are alwaies full gorg'd Besides this their outward abundance makes them insensible of their inward wants and as het that comes to the Physitian and feeles not himselfe sicke is of all others in the greatest danger so is it with those that are insensible of their miseries Reas 3 And last of all great men haue many times great imployments and howsoeuer no imployment should hinder men from Gods seruice as we shall see hereafter yet they thinke themselues they may bee excused because of their imployments When Paul preached Felix hath now no leysure to heare him he must come another time Howbeit Christ rebuked Martha for this fault that seemed to be well imployed But it had been her greater commendations the pot had sod ouer at this time of Christs preaching The vses follow Vse 1 Seeing then that it is so rare a thing for great men to bee good men this lets vs see then what a dangerous slippery estate it is to liue in honour in wealth and prosperity Such are in most danger to be kept from God How many haue we seene that whilest they were in low estate in the world were humble gentle meek forward and zealous in religion But afterwards in times of prosperity grew fat and wanton and spurned against the Lord. As the Moone neuer suffereth an Eclipse but when she is at the full so when men are full of honour wealth and pleasures now they are in danger of an Eclipse that the earth should come between them and heauen Vse 2 Secondly we learne hence not to enuy the prosperity of great men but with their outward glory and seeming felicity conside the dangerous condition they are in They haue many a stumbling block lyes in their way to heauen that â—hou art freed from that art a poore man Such are rather to be pitried then enuied Grudge not saith Dauid at the prosperity of the wicked for certaine it is it had beene good for many a man that he had neuer known what wealth and abundance had beene what honour and dignitie had beene since through the abuse of these things they indanger their owns soules A man of Ethiopia and Eunuch Text. The Ethiopian described Here we haue the description of this Noble man described first by his person an Eunuch or a gelded man By his person Such haue beene of old time and imployed about the keeping of great Personages as Quenes Mat. 19.12 c There are some Eunuchs saith our Sauiour which were so borne from their Mothers wombe and there are som Eunuchs which were made Eunuchs of men and there be Eanuchs which haue made themselues Eunuchs for the kingdome of Gods sake And that these haue beene imployed about the keeping of great personages it appeareth by those Eanuchs that attended Iesabel the Queene 2 Reg. 9.32 and the which at Iehu his command cast her out at a window Many times they were descended out of the loynes of royall bloud as it was said to Hezechiah Of thy sonnes which shall issue from thee Esa 39.7 which thou shalt beget shall they take away and they shall bee Eunuchs in the Palace of the King of Babylon This argueth this Eunuch to haue beene a great man and therefore the more admirable The instruction is plaine We are taught Doct. Of allsorts of men God hath some that belong to his kingdome that God is no accepter of mens persons but of all sorts and conditions of men he hath some that belong to the election of grace and appertaine vnto his glorious kingdome Hee accepteth not the persons of Princes saith Elihu nor regardeth the rich more then the poore Iob 34.19 they being all the worke of his hands To this accordeth that of the Apostle Peter vnto Cornelius Act. 10 34. Of a truth I perceiue that God is no respecter of persons but in euery Nation hee that feareth GOD and worketh righteousnesse is accepted with him And thus the
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
Angels to attend them Psal 34. 3 Haue a heauenly Father to take care to prouide for them Mat. 6. 4 Haue assurance that their names are written in the booke of life Mat. 1â— 5 Are reserued for a glorious Kingdome 6 That crosses Rom. 8. miseries and afflictions shall all turne to their comfort and death to their advantage And haue not these cause to reioyce Reas 4 Besids hath not a godly man a good conscience and is not that a continuall feast Pro. 15.15 The poiut is cleare let vs first remoue some doubts that may lye in the way before we come to the vses Doe we not see that many of those that goe vnder the name of Gods people men that heare the word diligently c. Seeme to be strict Christians in their liues yet goe heauily hang downe their heads and mourne more then others where then is their ioy Besides none liue more merily and haue their liues full of iolity and pleasures then wicked men that run most licentious courses make no reconing or accompt at all of grace or godlinesse Giue mee leaue to answere to them both Resp 1 Concerning the Godly it is true their ioy is not seene to the world but for the most part is secret and inward and therein doth abound when otherwise their liues many times seeme to bee full of misery for as Salomon saith of the ioy of wicked men In the middest of laughter the heart is sad Pro. 13.14 So may it as truely be said of the Godly in the middest of their sorrowes their hearts are full of ioy Howbeit their ioy is not carnall nor in carnal things as before in the time of their vnregeneracy for so saith the Apostle As sorowing 2 Cor. 6.10 yet alwayes reioycing Secondly If the Godly at any time seem to be full of sorrow and heauinesse it is not Religion and godlinesse that makes them so but rather indeed the want of it See this in Dauid Thou didest turne away thy face from mee and I was sore troubled When the Lord shall withdraw himselfe at any time from his seruants as one that will not be spoke withall no mervaile then though trouble and anguish sease vpon the soule Resp 3 Thirdly this thing so comes to passe many times in the godly by reason they are ignorant of their owne present condition they are not able to iudge aright of their owne estate and herein depriue themselues of that comfort which otherwise they might haue living more by sense then by Faith A man may haue true grace and yet for the present want the vse and comfort of the same which the Lord is pleased to with-hold from them to humble them to make them search more narrowly after their corruptions thereby to discouer some sin that yet hath not bene discouered and to make them to prise his fauour and loue at the higher rate when the Lord shall bee pleased againe to smile vpon them Resp 4 And last of all Though the Godly somtimes be in heauinesse yet their heauinesse shall bee turned into ioy as our Sauiour saith Ye shall sorrow for a season but your sorrow shal be turned into ioy So Paul wee are afflicted on euery side but not forsaken cast downe 2 Cor. 4.8 but perish not Marke the vpright man and behold the iust Psal 37. the later end of that man is peace Nothing is more sure and certaine then comfort to the Godly after their time of mourning But now come vnto a wicked man he hath many times the semblance of ioy but no true ioy it is not harty nor sound in the face not in the heart the reason is a wicked man hath in his bosome a halter that strangles his ioy a guilty and an accusing conscience which howsoeuer hee labours to smother and stifle yet is alwayes telling him heauy newes so true is that of the Prophet Esay Esay 48. vlt. There is no peace to the wicked saith my God But these are the men that seem to haue the pleasant liues Obiect Is their condition the better Answ because they are insensible of their misery haue we not seen a fellow drink and swill the same morning hee hath gone to the execution would any enuie this mans felicitie and desire his condition how many traitors haue had a Satten sute on their backs when they haue loked euery day to be quartered Surely all the mirth and pleasures of wicked men is none other hee is euer destitute of the true ground of ioy and that is Gods spirit assuring his soule of the pardon of sinne Now ioy is a fruite of the spirit Gal. 5.23 and wanting this such must needs want true ioy And howsoeuer a wicked man doth not by and by meete with the wages and stipend of his sins but hath ioy now in stead of sorrow yet as our Sauiour saith Woe to you that now laugh Luk 6. for you shal wayle and weepe as they haue multiplied their sins so shall their sorrowes bee multiplied at last when the Lord shall cause them to possesse the sins of their youth Iob 13.26 We come to the vses Vse 1 Seing then that sound conuersion breeds sound ioy This may then in the first place serue to stop the mouthes of those that thinke a Christian life to be the most vncomfortable life that may be and conceiue that when men once begin to liue a Godly life they must then bid adieu to all ioy mirth whatsoeuer Thou lyest thou prophane worldling as our Sauiour said I haue meate to eate that ye know not of So hath the child of God a ioy and reioycing that the world knowes not of Indeede now his cheefest ioy is not in eating and drinking in vaine pastimes and pleasures as in times past But in the inward consolations of Gods spirit The Kingdom of God standeth not in meate and drinke but in righteousnesse and peace ioy in the holy Ghost This peace this ioy the world knowes not and whilest the wicked mock and scoffe thereat the righteous solace themselues therein Surely this disgrace thus put vpon Gods people and on the profession of the Gospel that it ouerthrowes al comfort and delight came not but from hell to dash the countenance of grace and godlinesse and to bring the profession of Religion more and more out of request Whereas indeed none haue more cause to ioy reioyce then they they haue their sins pardoned in the blood of Christ they haue the ministery of Angels to attend them haue a heauenly Father to care for them haue a Sanctified vse of all estates and conditions of life are assured their names are written in the booke of life and are reserued for an euerlasting kingdome what then should hinder their ioy Vse 2 Secondly this may serue my brethren to bring Religion and Christianity daily more and more into request with vs who would not liue a ioyfull life and see