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
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
No man hateth his owne flesh Eph. 5 29. but nourisheth and cherisheth it Now if a man may not take away the life of another much lesse his owne life Reas 2 Secondly death in it selfe is an euill inflicted vpon man for sinne The day thou eatest thereof Gen. 2.17 thou shalt dye the death Now death being a punishment for sinne a man cannot seeke it but he seekes his owne iudgement Reas 3 Thirdly it argueth want of naturall affection and makes men more vnnaturall and bruitish then the very beasts which howsoeuer they may teare and goare one another yet will neuer hurt themselues Now the more vnnaturall any sinne is the greater the sinne is Fourthly it is an iniury to the State wherein a man liues to the King to the Country to the Church to a mans friends and family for euery man is pars rei publicae a part of the State wherein hee liues both politique and Ecclesiastique now to depriue himselfe of life is as much as within him lyeth to mayme that body whereof he is a member Reas 5 Fiftly life is the gift of God it is he that is the Author of life and to him belong the issues of death what to doe then haue we to diuide asunder those whom God hath so nearely knit together This cannot bee done by a mans selfe without manifest iniury against God and extreme hazard and danger vnto a mans own soule Reas 6 And last of all this course is as fruitlesse as comfortlesse it rather procures then preuents misery and it is much to be feared that whilst by this meanes they seeke to shun some temporall calamitie they procure vnto themselues eternall misery verifying the Prouerbe of the fish that leapeth out of the Frying pan into the fire Vse 1 This serues then to shew the hainousnesse of their sinne that stay not vntill they be led but leade themselues into misery especially such as despairing of Gods mercy become their owne executioners by hastening their ends Such sinne against Christs bloud and put the lye vpon all the principall attributes of God such as are his loue his power his truth his mercy and the like as if he were not able to help or that he had forgotten to be gratious Let euery man take heed of Sathans assaults in this kinde the deepenesse of whose policy and malice is seene in nothiâ—g more then in soliciting men vnto sinne and then afterwards in taintering the same to the vtmost pin and all to draw men into desperation But what shall we doe to resist these temptations Quest when Sathan shall solicite vs to this sinne Contemplate much and often Answ 1 Of Gods loue which is such as can neuer be altered or changed Can a woman forget her childe Esa 49.15 and not haue compassion on the sonne of her wombe yet will not I forget thee saith the Lord q.d. this were a thing impossible Now all the Loue in the creature is but as a drop of a bucket in comparison of the loue of God 2 Contemplate of Gods faithfulnesse who keepeth couenant with a thousand generations He abideth faithfull 1 Ioh. 1.9 and cannot deny himselfe Hath he said it and shall he not doe it Who hath resisted his will 3 Contemplate of the infinitenesse of Gods power who can make our crimson sinnes as white as snow and can as easily couer a multitude of sinnes as one in his seruants I haue put away thy transgressions as a cloud Esa 44.22 and thy sinnes like a mist Who for my names sake saith the Lord will put away thy sinne 4 And lastly contemplate much and often of the greatnesse of his mercy that he is a God of mercies Neb. 9.17 Psal 145 9. and the father of all consolation His mercies are ouer all his workes That hee is rich in mercy and hath a multitude of mercies in store for such as sue for mercy Psal 103.13 Hee remembreth whereof we be made he considereth that we are but dust As a sheepe to the slanâ—â—â—er Here we haue the third circumstance at first propounded The illustration of Christs passion and that is the illustration of his Passion the meaning is that as an innocent and harmelesse sheepe that had beene altogether profitable and commodious As a sheep and no way iniurious or hurtfull vnto any thus went Christ to his death Wherein the Spirit of God will teach vs that as sheepe and Lambs especially the Paschall Lambe in the time of the Law being offered in sacrifice were liuely representations of Christ the true Paschall Lambe slaine from the beginning So it was Christ himselfe in whose death there was an end put vnto them all who was that Sacrifice for sinne in whom his Father was well pleased Who as the Apostle saâ—th Heb. 9.12 Not by the bloud of Goates and of Calues but by his owne bloud he entred in once into the holy place hauing obtained eternall redemption for vs for all those sacrifices in the time of the Law serued but till the time of reformation came Now Christ in his death being thus compared vnto a sheepe in regard that he went so voluntarily vnto his death doth commend vnto vs this doctrine That Christ did voluntarily Doct. Christ wenâ— willingly to his death Ioh. 10.18 willingly and freely lay downe his life It was not by constraint but he offered vp the same freely as he saith I lay downe my life that I might take it againe No man taketh it from me but I lay it downe of my selfe I haue power to lay it downe and to take it againe Rom. 5.19 So Paul By the disobedience of one many were made sinners so by the obedience of one many are made righteous Phil. 2.8 He was obedient euen to the death on the Crosse And surely had not this death of Christ beene voluntary it had neuer beene acceptable with God I haue saith Christ a Baptisme to be baptised with Luk. 12 20. and how am I strained vntill it be accomplished Thereby manifesting that his earnest desire after the accomplishment of the worke of mans redemption yea those who crucified Christ were not more willing to doe it then he to suffer himselfe to be crucified This truth doth most manifestly appeare throughout the whole history of Christs passion when he told his Disciples the things he was shortly to suffer at Ierusalem at the hands of the Iewes Peter intreating him to fauour himselfe was called Sathan for his paines Get thee behind me Sathan When Christ was come vp to Ierusalem hee did not withdraw himselfe as at other times And albeit hee knew that Sathan had put it into the heart of Iudas to betray him yet kept hee accustomed time and place of prayer where Iudas might be sure to haue him Yea when the company came with swords and staues to apprehend Christ what did he but as it were offer himselfe into their hands by asking them saying whom seeke
ye and when they said Iesus of Nazareth Christ plainely affirmed and denyed not saying I am he Yea by how much the more he feared so lately in the Garden when Gods wrath was poured out vpon his soule and hee constrained to sweat water and bloud and to pray thus vnto his Father Father if it be possible let this cup passe from me By so much the more vndaunted is he when that soule-affliction of his is ouer to meet his aduersaries in the face that sought his life that so hee might accomplish the will of his Father And albeit the Maiestie of his word were such that when hee said Ioh 18. I am he the Souldiers that came to take him fell backwards to the ground And that hee was able as hee told Peter to command a legion of Angels if hee pleased Yet notwithstanding Christ suffers himselfe to bee led by them to bee carried to Pilate the Romane Iudge and when he comes before him what saith Paul 1. Tim. 6.13 He confessed a good confession before Pontius Pilate And when he came to the place where he was to suffer how doth he behaue himselfe but praying vnto his Father for his very enemies Father forgiue them Non compulsu patris sed consensu sui Bern. they wot not what they do And so readily and willingly resigneth vp his soule into the hands of his Father Not more by his Fathers command as with his owne voluntary consent Vse 1 Seeing then that Christ so readily and willingly did vndergo his death It may teach vs first of all to admire his loue towards sinners that thus willingly himselfe became a sacrifice for sinne This loue of Christ wee are neuer able to comprehend If Dauid in contemplation of Gods goodnesse towards man in the worke of Creation could say Psal â— 4 Lord what it man that thou hast such respect vnto him or the sonne of man that thou so regardest him O how much more haue we cause to cry out and say considering his wonderfull and vnspeakable mercy towards vs in the worke of Redemption Lord what is man 1. Ioh. 4.9 c. In this saith Saint Iohn appeareth the loue of God towards vs because he sent his onely begotten Sonne into the world It was the Lords manner of reasoning with Abraham Now I know thou louest me Gen. 22.12 because thou hast not spared thine owne sonne c. How much more haue wee cause to say Hereby we know the loue of Christ Iesus towards vs c. and to breake out with the Apostle Paul and say Rom. 9. O the deepnesse c. Vse 2 Secondly this loue of Christ towards vs thus willingly laying downe his life a ransome for vs should fire vs to an holy resolution to suffer any thing for his sake that hath suffered so great things for ours What are we that wee should think it much to part with goods name libertie and life it selfe for his sake who hath readily and willingly layed downe his life for our sakes Excellent was that resolution of Ignatius I value not my life at such a price that I should loue it more then my Lord. And being to bee deuoured by wilde beasts I am saith he Gods corne let me be ground between the teeth of the Lyons that I may be fit to make pure bread So shall I bee a true disciple of Christ And let euery Christian labour to get this resolution in his owne soule that neither tribulation nor distresse Rom. 8.35 nor persecution nor famine nor nakednesse nor perill nor sword c. can be able to separate him from the loue of Christ Vse 3 If Christ thus readily and willingly dyed for vs then there is no other satisfaction for sinne If men or Angels or any other creature if Masses or merits or any such like could haue satisfied the iustice of God then needed not Christ to haue suffered all these things at the hands of sinners But there is nothing in Gods account auaileable to put away sinne saue onely the death and suffering of the Lord Iesus And as a Lambe Here we haue the second part of the illustration as Christ is resembled vnto a Sheepe so hee is likewise vnto a lamb Which prophecie wee see fulfilled in Christ who being asked of the chiefe Priest and Elders the Text saith Hee answered them nothing Mat. 27. â—â— So meeke and quiet was Christ as a Lambe in his death And as a Lambe Christ may well be resembled vnto a Lambe in diuers respects 1. In regard of harmelesnesse no creature being of the like harmelesse disposition as a Lambe is 2. In regard of meeknesse and patience and in that respect especially is Christ here resembled vnto a Lambe And as in the whole course of his life so especially in his death according to that prophecie of old He did not cry Isa 42.2 nor lift vp nor cause his voyce to bee heard in the street Ier. 11.19 I was like a Lambe or an oxe that was brought to the slaughter 3. In regard it was that sacrifice that aboue all others doth most clearely point out Christ who is called the Lambe slaine Reu. 13. â— from the beginning The paschall Lambe aboue all other sacrifices in the Law was the clearest representation of Christ 1. The bloud thereof must bee first shed 2. Sprinkled vpon the doore-posts that so those families might escape the destroying Angell So is it the sprinkling of Christs bloud by the which the Lords wrath is appeased and we come againe to be reconciled vnto him 4. A Lambe was one of those cleane creatures in the time of the Law No creature is more free from pollution then the Lambe is his feeding is sweet and cleane delights not in mire and filth as the Swine doth Thus is it with Christ and thus is his holinesse and purity shadowed out vnto vs by the similitude of a spotlesse Lambe slaine from the beginning Seeing that Christ is thus resembled vnto a Lambe Vse in regard of his harmlesse disposition his meeknesse and patience In regard that by his bloud the destroying Angel passeth by vs as also in respect of that holinesse and purity of his nature This may serue to admonish vs. Wherein we are to imitate Christ as a Lambe 1. To labour to bee like vnto Christ in our sufferings that is that we put on vs the same mind that is with meeknesse and patience to suffer wrongs imprisonment disgrace from the world 1 Reu. 12.11 who suffered so many things for our sakes 2. That we get our hearts besprinkled with the bloud of Christ as the Israelites with the bloud of the Lambe and our consciences purified from dead workes to serue the liuing God whose bloud cleanseth vs from all sinne and frees vs from the wrath to come 3. And last of all that we bee holy as he is holy and rest onely vpon him who is our righteousnesse hauing in him all
plenitude of merit and righteousnesse to God his Father for his whole Church Hitherto of the illustration of Christs passion To be slaine To be shorne Here we haue the extent of his passion The meaning whereof is Extent That Christ did not onely suffer himselfe to bee buffeted to bee smitten onely or to be crowned with thornes in derision Doct. No other way to purchase life to the Church but by Christs death but he suffered euen to the effusion of his bloud And herein will teach vs. That there was no other way to purchase life vnto the Church but through Christs death and to this end Christ submitted himselfe to the lowest degree of humiliation Now this humiliation of the Lord Iesus is not to be restrained to the time of his death but is indeed of a more large extent euen to the whole course of his life Yea the very incarnation of Christ was no small degree thereof that he should be pleased to lay aside that maiesty and glory that he had at the right hand of his Father and become man yea such a man as was subiect vnto all our infirmities sinne onely excepted as hunger thirst wearienesse c. yea hee became euery way subiect and obedient vnto the law that was the onely Law-giuer But the height of all was in this that he that was the Lord of life should as my Text saith submit himselfe to death yea such a kinde of death that was not onely ignominious before men but accursed before God as it is written Cursed is euery one that hangeth on the tree Deu. 21 23 That so he that was his Fathers darling and delight might become the obiect of his wrath and beare that intolerable burthen and displeasure for sinne that would haue crushed men and Angels into peeces to haue borne Now this humiliation of Christ hath diuers degrees thereof it began at the time of his incarnation as we haue heard before And those infirmities of our nature that he bore were part thereof But the principall part of all was in or about his death And the beginning hereof was in the Garden where the Text saith Luk. 22.44 Being in an agony he prayed more earnestly and his sweat was like drops of blond trickling downe to the ground Saint Iohn hath it Ioh. 13.21 He began to be sore troubled Now surely the end of his passion must needs be mournfull when the beginning is so fearefull Wherein it may as truly be said of Christs death as euer it was of his life Neuer any man spake as this man doth Ioh. 7.46 So neuer man dyed as this man dyed And herein let vs first stand awhile and behold the lamentable distresse of a troubled and perplexed spirit When a man is in distresse indeed of whom doth he looke for comfort but from his Father and who are fittest to condole a mans misery but a mans dearest friends of whom Iob speaketh thus that A man in affliction ought to be comforted of his friends Thus was it with Christ at this time Now that he is so sore troubled now that his soule is so heauy euen to the death how earnestly praieth he to his Father Father Mar. 14.34 if it be possible let this cup passe from me And from whom might Christ â—t this time looke for comfort but from his dearest friends and who might these be if not Peter Iames and Iohn These aboue the rest of the disciples were most conuersant with Christ were eye-witnesses of Christs glorification vpon the Mount But alas Christ bids these watch with him and pray But when he was sweating they were sleeping they yeeld him no comfort they stand him in no stead so as backe againe he goes to his Father and from his Father to his Disciples againe but here is no helpe at all Ah Lord that hee should bee brought to this low ebbe so to be desolate and forsaken on all hands When he was in Caiphas Hall Peter denies him when he went to the Crosse all the Disciples forsake him and those that loued him most dearly did stand a farre â—ff Thus was he alone in his sufferings Wounded at the heart with sorrowes troubled in minde melting in soule afflicted in body and in the middest of all these sweating water and blood trickling down to the ground Here are vnknown sorrowes secret sufferings and suffrings vnspeakable The Physitians say that blood is the life of man now this blood of Christ was exhausted and his body became as a bottle dryed in the smoâ—ke And as this agony of his began with water and blood so did his passion end with blood and water first blood then water when no more blood what can come but water So that truly doth Ieremy cry out in that patheticall lamentation of his O thou hope of Israel and Sauiour thereof Ier. 14.8 why art thou as a man astonied and why is confusion gone ouer thy face There is neither forme nor beauty Esa 53.2 He made his soule an offering for sinne ver 10. But what was the reason why Christ was thus perplexed in the garden Q. before he was apprehended or taken This was not for feare of the bodily death that Christ was now to suffer R. as it appeareth by the godly resolution and courage of many of the blessed martyrs of Christ who albeit they were men that no doubt had their infirmities yet did readily and willingly embrace the sentence of death without any such agony But this arose principally from the sense of the most horrible wrath and displeasure of God his father that at this time lay so heauy vpon him for the sinnes of the world and which he was now to endure and to vndergoe This this was it that pressed out both water and blood and made him to cry out in the bitternesse of his soule My God my God why hast thou forsaken me This bred that inward feare and terror in the soule of Christ But wherein then is the difference betwixt Christs sufferings and the sufferings of martyrs Quest since the one beares them so comfortably and the other seemes to be so much deiected Answ The martyrs were perswaded that their sinnes were pardoned and the guilt thereof done away through Christ by which means they feared not death the sting thereof being plucked out for the sting of death is sinne Whereas Christ in his death 1 Cor. 15. as our surety stands charged with the sinnes of all the world and now was to satisfie Gods wrath for the same and hence it was that hee was left to himselfe voyd of comfort in the middest of all his sufferings and prayes against the terrours of death whereas those blessed martyrs were assured and supported with the inward consolations of Gods spirit But was this all that Christ did suffer and vndergoe for vs oh no. I remember the Lords speech vnto Eliah being distressed at mount Horeb and lying hidden in a caue alone
admittance into the kingdome of heauen By that new and lining way which he hath prepared for vs through the veile that is his flesh Heb 10 19 20. Whereas in the sacrifice of the Masse there is no benefit at all to any of these vses And last of all this great worke that Christ hath wrought for vs should worke in vs thankfulnesse towards God there is nothing in all the world should affect our hearts more with thanksgiuing then this The common blessings that we receiue should at all times moue vs to thankfulnesse as our meat drinke c. but this aboue all Christs sufferings are the Christians treasure let our hearts be there and neuer let this worke of his be forgotten of vs. So opened he not his mouth Here we haue the reddition or application of the whole vnto the person of Christ that as the sheepe goeth vnto the slaughter and Lambe to haue his fleece shorne off so was it with Christ in the putting off of his tabernacle and laying downe of his life And herein hath left vs in his admirable patience of his an admirable paterne of patience and an example as the Apostle Peter saith of suffering affliction 1. Pet. 2.21 Christ also suffered for vs leauing vs an example that we also should follow his steps who when he was reuiled reuiled not againe when he suffered Vers 23 he threatened not but committed it to him that iudgeth righteously Now should we thinke much to take vp his crosse and to follow him to suffer afflictions for his sake and for his Gospels sake that hath suffered so great things for vs. Shall we not bee content to loose a little nay all if need be seeing wee shall receiue an hundred fold Mat. 29. And what though we meet with mockings and scoffings at the hands of men say with Dauid It may bee that God hath bid him do it 2. Sam. 16.11 Num. 12 Mat. 11.29 Moses suffered Aarons and Miriams reproofe patiently Take my yoke vpon you saith Christ The greatest honour that can betide any of Gods children is to suffer for Christ Phil. 1.29 So Paul To you it is giuen not only to beleeue on him but also to suffer for his sake But of this before VERSE 33. In his humiliation his iudgement was taken away and who may declare his generations for his life is taken from the earth THe Spirit of God hauing spoken of Christs humiliation of his death and passion how he was smitten and afflicted of God his Father for our sinnes Now lest any should bee dismayed beholding nothing but his death and those vnsufferable sorrows he vnderwent and think that he was swallowed vp of these as the nature of man is to feare at such a spectacle Hee therefore comes here to shew the notable victory he got ouer these In his humiliation his iudgement was taken away The meaning is Christ hauing beene thus humbled and brought so low not willingly but voluntarily seeing he had power to resist hee could haue commanded legions of Angels to fight for him for by his owne word he made those that apprehended him to fall backward to the ground yet was he content to be humbled to the death And in this his humiliation so meeke and humble so perfect and so exceeding great His iudgement was taken away that is the sentence he vnder went by Pilate vnder whom he suffered was remoued For that it was impossible he should be held downe by death Act. 2.24 He was at last taken away from prison Isa 53 and from Iudgement for as Christ saith Ioh. 19.18 I haue power to lay downe my life and to take it to me againe And who shall declare The meaning is that now that he is deliuered and set at libertie from the graue and from death Pilats Iudgement being remoued and the bitternesse of death being ouer past Who shall declare That is who shall set forth or expresse to the sonnes of men the meaning is it is beyond all humane art and Science to demonstrate the number of his dayes the length of his life or the perpetuitie of his kingdome the exceeding glorious successe of his death and resurrection againe according to that of the Prophet Who can number his seed Isa 53.10 or measure his dayes For his life is taken from the earth That is he liues now no longer vpon earth a place of mortalitie but in heauen a place of immortality he layed downe his life that he might take it to him againe He was cut off from the land of the liuing not for his owne transgressions for his very Iudge pronounced him innocent Mat. 27.24 But hee was taken off for the transgressions of the people euen for those whom God had giuen him to redeeme by that death of his according to that of the Prophet For the transgressions of my people he was smitten Isa 53.8 9. And now his Iudgement being remoued and hee againe raised from the dead dyeth no more Death hath no more dominion ouer him for he indeed dyed vnto sinne or for sinne once but now liueth vnto God or for God The summe then of this verse is this That Christ so humbling himselfe and meekly submitting himselfe to death and the graue in the very depth of his humiliation he was extolled his iudgement remoued the bands of death broken and himselfe set at libertie And now being raised vp againe his life is euerlasting his dayes past numbring and his kingdome shall neuer haue an end And therefore no man can be found that is able fully to expresse his generation for his life is no longer on earth but in heauen He is no longer subiect to mortality but is he who onely hath immortalitie and shall enioy the same for euermore Thus of the sense of the words In his humiliation was hiâ— Iudgement c. The Spirit of God hauing spoken of the death of Christ and how he was afflicted of God his Father for our sinnes lest any should now thinke the state of the Church desperate and forlorne or that Christ was swallowed vp of these miseries He comes now to shew the happy victory hee got ouer them all And herein will teach vs Doct. As Christs death is cause of mourning Christs resurrection is cause of reioycing That to behold Christs death that he dyed for our sinnes and not to consider his resurrection will cause nothing but sorrow vnto vs. It is the consideration of his glorious resurrection That he arose againe for our Iustification that yeelds the most solid comfort vnto a Christian soule And hence is it that the Apostle Paul doth vsually ioyne these two together Christs death and Christs resurrection that as the one doth cast downe the other might raise vp as the one might cause vs to mourne the other might cause vs to reioyce So Paul Phil. 2.8.9 He humbled himselfe and became obedient vnto the death euen the death of the Crosse rests he
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
Psal 16.10 When it testified aforehand The sufferings of Christ and the glory that should follow Yea Christ himselfe foretold the same Ioh. 20 9. Mar. 26.54 Matth. 20.18.19 saying They shall condemne him to death crucifie him and the third day hee shall rise againe Secondly in regard of those types that went before of his exaltation that should follow As that of Isaac being bound Gen. 22. yet not slaine That of Sampson Iudg. in carrying away the gates of the City by the which hee escaped the malice of his enemies Leuit. 16.5 Of the scape Goate and that of Ionas All which pointed at this thing Mat. 12.39 the exaltation of Christ Thirdly the Exaltation of the Lord Iesus was necessarie in respect of himselfe in regard of the dignity of his person Act. 2.24 being the Lord of life and of glory in which regard it was impossible he should bee holden downe of death And wherein might hee proue himselfe the Sonne of God more then by raising himselfe from the dead Fourthly hee was a Iust man and without sinne and in his death and fully satisfied the Iustice of his Father for sinne and therefore God could not keepe him in the prison of the graue for nothing Fifthly the Offices of Christ shewed the necessitie of his resurrection and this Exaltation of his 1. He must be the Euerlasting King of glory and of his kingdome there must be no end 2. He must be that high Priest for euer Psal 110 4 after the order of Melchisedech 3. Hee must be that Prophet that perpetually must teach and instruct his Church vntill the end of the world vntill we all meete in the vnity of faith and knowledge of the Sonne of God All which Christ could neuer haue beene had he abode still amongst the state of the dead And last of all Death which is the last enemie that is to bee destroyed had neuer beene destroyed nor vanquished had not Christ triumphed ouer death in the graue and rose againe Hitherto of the Reasons shewing the necessitie of the exaltation of Christ The fruites and benefits that arise from this Exaltation of Christ The benefits of Christs exaltation are diuers First this Exaltation of Christ doth assure vs of our Iustification from all our sinnes according to that of the Apostle Paul Christ dyed for our sinnes and rose againe for our Iustification God the Father deliuering vp his Sonne to death in our flesh hereby condemned sinne in the flesh Rom. 8.3 Euen so by letting him out of the prison of his graue which he did in this his glorious resurrection he did discharge him of that bond of obligation that lay against him and therein acknowledged himselfe to be fully satisfied For if Christ had not payed our full debt so as any one sinne had beene left behinde Christ could not haue risen from the dead the guiltinesse of that one sinne would haue kept him in the prison still of his graue and then had wee beene yet in our sins and so of all men most miserable But now Christ being risen from the dead 1 Cor. 15.17 and exalted on high God the Father declareth himselfe herein fully satisfied for our debts in the enlargement of our Suretie Secondly by this glorious resurrection and exaltation of Iesus Christ from the dead we come to haue part in the first resurrection which is to newnesse of life From the death of sinne to the life of grace for so saith the Apostle God which is rich in grace Eph. 2.4.5 euen when wee were dead in trespasses and sinnes hath he quickened together with Christ and hath raised vs vp together Col. 2.17 c. Againe And you being dead in your sinnes and the vncircumcision of your flesh hath hee quickened together with him hauing forgiuen you all your trespasses Againe Rom. 6.4.5 As Christ was raised from the dead by the glory of the Father so wee also should walke in newnesse of life As it is a shame for the seruant to lye in bed when the master of the house is vp So Christ being risen it shall be our shame if we lye still asleep in sinne Know ye not saith the Apostle that so many of vs as are baptised into Iesus Christ Rom. 6.3 are baptised into his death And wee are buried with him by baptisme so as now if our sinnes bee brought into his graue they will not away and consume daily more and more as it doth with a dead carcasse lying in the graue Thirdly by this glorious resurrection and exaltation of the Lord Iesus we come to our assurance that these bodies of ours shall rise againe being members of Christ and liuing by the same Spirit that â—â—â—ed vp Christ from the dead For so saith the Apostle If the Spirit of him that raised vp Iesus from the dead dwell in you Rom. 8.11 he that raised vp Christ from the dead shall also quicken your mortable bodies by his Spirit that dwelleth in you Can the head and the members be seuered Seeing that Christ which is the head is raised from the dead no one of his members then can be left vnder the power of death His resurrection being full of power drawes after him all his members for so saith the Apostle 1. Cor. 15.20 21.22 Christ is risen from the dead and is made the first-fruites of them that sleep for since by man came death by man came also the resurrection of the dead For as in Adam all dye euen so by Christ shall all be made aliue c. Nay to put it out of all doubt he hath carried vp our flesh into heauen as anearnest of the whole and is himselfe possest of that kingdome in the name of the whole body his Church What greater comfort then this to bee assured before wee go to lay downe our bodies in the dust that the Lord will raised them vp againe by his owne Almighty power and that howsoeuer they taste of corruption they shall not perish in corruption for that at the last day this corruptible shall put on incorruption 1. Cor. 1â— 53 and this mortall shall put on immortality And last of all Christs resurrection and exaltation on high at the right hand of his Father doth minister vnto vs a comfortable expectation of our owne glorification at the last day according to that petition of our Sauiour Father Ioh. 17.24 I will that those that thou hast giuen me be with me where I am that they may behold my glory For as a friend takes possession in anothers name and it is good in Law as if he had done it himselfe Euen so Christ in our name and in our stead hath entered into heauen and taken possession of that glorious and immortall kingdome not for himselfe alone but also for all his members that beleeue in his name which through Christ are as sure one day to bee put into the reall possession of the
THE ETHIOPIAN EVNVCHS CONVERSION OR The summe of thirtie Sermons vpon part of the eight Chapter of the Acts. By SAMVEL SMITH Minister of the Word LONDON Printed by Thomas Harper for Thomas Alchorne and are to be sold at his shop in Pauls Church-yard at the signe of the Greene Dragon 1632. TO THE RIGHT WORSHIPFVLL Sir RICHARD NEWPORT Knight one of his Maiesties Iustices of the Peace for the County of Salop Grace mercy and peace be multiplyed Right worshipfull THe whole bodie of Theologie may well bee rendered into these two heads The knowledge of God and of our selues the latter consists principally in the knowledge first of a mans naturall misery secondly of his selfe-insufficiencie to come out thereof And thirdly the All-sufficiencie that is in Christ And all sound preaching that aymes at the conuersion of hearers must ayme at these things as most necessarily to be knowne to life and saluation The Subiect matter of the ensuing History of the Eunuchs Conuersion is excellent to this purpose if the workmanship were sutable But herein haue I applyed my selfe to my countrey hearers euer endeuouring that they of the lowest forme might learne something But now as my defects in handling the History haue need to be couered and graced by the countenance of some who is of note and respect in Gods Church So why should I doubt of this fauour from you Sir hauing so constantly heard of your most religious respect vnto our Tribe and loue to the truth Blessed be his Name that hath so engrauen this part of his image vpon you whereby a good euidence is ministred vnto your own heart that you are translated from death to life It is the portion but of a few and therefore you are to esteeme it your greatest honour and your vnperishing riches whereas all earthly greatnesse abstracted from this cannot make you truly happie Theodosius that Noble Emperour was wont to say Magis se gaudere quod Membrum Ecclesiae Dei esset quam Caput Jmperij He accounted it more honour that he was a member of the Church then Head of the Empire Hoc est enim omnis homo Eccl. 12.13 To feare God and keepe his Commandements Continue herein and let your works be more at last then at first I dare promise your conscience more true tranquillity herein and your person more honour then the whole world besides can affoord you And thus humbly crauing pardon for my boldnesse I commend this worke to your reading The Noble Ethiopian to your imitation and your body and soule with all yours to the protection of the Almightie My selfe remaining At your worships seruice SAMVEL SMITH A Short view of such Doctrines as are enlarged with their Reasons and vses in this Booke Doctrines MInisters must discharge their duties notwithstanding all appearance of danger Page 9 Faithfull Ministers most subiect to persecutions Page 13 Good Angels serue for the good of Gods people Page 20 God will teach men by men Page 26 Good Ministers sometimes discouraged when they see not the fruite of their Ministery Page 37 Ministers must bee called before they preach Page 42 Wee must yeeld obedience to Gods Commandement though we see no reason Pag. 48 We are to take speciall notice of the obedience of Gods seruants Pag. 54 It is a rare thing for great men to bee good men Pag. 60 Of all sorts of men God hath some that belong to his kingdom Pag. 70 The Gentiles to be called Pag. 75 The greatnesse of none may exempt them from the performance of holy duties Pag. 77 The publike assemblies of Gods people ought highly to be esteemed and diligently frequented Pag. 87 Catechising a necessary duty Pag. 104 Religious duties ought earnestly to be pursued Pag. 109 A true Christian must bee the same in priuate hee is in publike Pag. 121 In Gods worship we must setch our direction from Gods word Pag. 125 Godly must bee conuersant in the Scripture Pag. 133 Men must diligently reade the Scripture though many things bee therein obscure Pag. 141 God will be found in the vse of the meanes that hee himselfe hath appointed Pag. 149 Ministers must still haue a calling for that they doe Pag. 154 God hath a seasonable time to speak to his people Pag. 163 A great mercy of God to send a faithfull Minister vnto a people Pag. 168 God giues things not onely for necessity but for ornament and delight Pag. 176 God loues cheerfulnesse in his service Pag. 185 Truth of Gods word not to be measured by outward appearaÌ„ce Pag. 193 Ministers to instruct in priuate as preach in publike Pag. 198 Holy duties must bee performed with vnderstanding Pag. 205 Signe of a gratious heart to confesse ones ignorance Pag. 211 Humilitie an excellent ornament in a Christian Pag. 217 Men by nature vnderstaÌ„d nothing in the Sâ—â—â—ptures Pag. 224 Without preaching of the word impossible truly to know Christ Pag. 233 We must not only see our ignorance but labour to come out of it Pag. 242 Great men must be great Professors Pag. 253 Christians ought to bee dayly conversant in the Scriptures Pag. 254 Christ the true sacrifice for sin Pag. 262 A dangerous sin for man to bee Instrument of his owne death Pag. 278 Christ went willingly to death Pag. 289 No other way to purchase life to the Church but through Christs death Pag. 301 As Christs death is cause of mourning his resurrection is cause of reioycing Pag. 334 Godly must through afflictions enter into glory Pag. 337 Christs death momentany but his life perpetuall Pag. 361 Heauenly truths are hardly beleeved and applied by vs. Pag. 366 In all straights goe to Gods Ministers for direction Pag. 378 True knowledge of God comes not by nature Pag. 378 Gods word must bee handled with all reuerence Pag. 384 Ministers must choose special texts on speciall occasions Pag. 393 Christ the subiect matter of true preaching Pag. 397 End of the preaching is to bring mâ—â—â—â— Christ Pag. 405 Time 〈◊〉 to be well spent Pag. 411 God neuer wanteth meanes for the good of his seruants Pag. 414 Gods will once knowne must be obeyed Pag. 419 Hartie Christians must be harty in their profession Pag. 421 Ministers must first instruct their people before they administer the Sacrament vnto them Pag. 433 Faith necessary to the due participation of the Sacraments of the Church Pag. 438 No perfection of Faith here Pag. 451 A beleeuing heart is a sincere heart Pag. 457 A particular Faith necessary to salvation Pag. 469 True Faith hath euer Christ for the obiect of it Pag. 481 All must stoupe to Gods ordinance Pag. 490 No place since the death of Christ more holy then another Pag. 495 The Lord would haue his seruants setled grounded in the truth Pag. 509 Sound Conuersion breeds sound ioy Pag. 514 The calling of a Minister a laborious calling Pag. 537 The Ethiopian EVNVCHS Conuersion ACTS 8.26 27 c. AND the Angell of the Lord spake vnto Philip saying
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
deliuered from sinne should liue vnto righteousnesse by whose stripes we are healed This was that Lambe slaine from the beginning as Saint Iohn testifieth Reu. 13.8 All that dwell vpon the earth shall worship the Beast whose names are not written in the Booke of life of that Lambe that was slaine from the beginning of the world And the Author of the Epistle vnto the Hebrewes calleth him Christ Iesus yesterday Heb. 13.8 and to day and the same for euer And howsoeuer this suffering of Christ was now in the last age of the world yet was hee that Lambe that was slaine from the beginning What was the Paschall Lambe to the Iewes and their sacrifices in the time of the Law but Looking-glasses wherin they might clearely behold Christ And hence is it that our Sauiour saith Ioh. 8.56 Abraham desired to see my day and he saw it and reioyced But what might be the difference betwixt the state of the Church in the time of the Law Quest and now in the time of Grace In respect of the matter or person of the Redeemer Answ it is to vs both alike For neuer any could come to life and saluation but onely through Iesus Christ Onely the Fathers in the Primitiue Church hauing the promise of a Messiah to come beleeued the same and by faith laid hold on him and so was Christs death as effectuall vnto them although he were to come as to vs that haue seene his comming in the flesh and the expiration of all those prophecies and promises touching the Messiah in the Lord Iesus Christ to haue their period and determination And the reason is Because by the comming of Christ Reas and in that sacrifice of his death all other sacrifices are taken away and the Altar of his Crosse was the end and dissolution of all other Altars and now what hath the Church to doe to rest vpon shadowes the substance being come and hence it is that the Apostle concludes it thus With one offering he hath consecrated for euer them that are sanctified Which may serue wonderfully for the confirmation of our faith in a poynt of the greatest moment and consequence that may be and that is that Christ is the vndoubted Messiah and Sauiour of the world For how can we rest vpon Christ for life and saluation if wee be not fully perswaded and assured that it is hee that was promised and prophecyed of of old and are to looke for none other And therefore it is an excellent thing for the confirmation of our faith in the maine ground thereof Christ the Messiah that we parallell the old Testament with the new and see how all those prophecies that went before of Christ haue all their periods and determination in him to giue instance in some of them The prophecies concerning Christ are 1 It was foretold concerning the Messiah that when hee did come hee should not be knowne nor acknowledged to be the Messiah but refused and reiected of the Iewish Nation Esa 53.3 He is despised and reiected of men Psal 118.22 The stone which the builders refused c. 2 That he should be borne of a Virgin Esa 7.14 Behold a Virgin shall conceiue c. 3 That the place of his birth should be at Bethlem Micha 5.2 And thou Bethlem Ephrata c Out of thee shall he come that shal be the Ruler in Israel 4 That at the time of his birth the Infants in the Country round about should be slaine Ier. 31.15 A voyce was heard in Ramah c. 5 That there should goe a messenger before him to prepare the way before him Mal. 3.1 Behold I wil send my messenger he shall prepare c. 6 That hee should be poore and of no reputation Zac. 9.9 Behold thy king commeth vnto thee poore c. 7 That hee should preach good tidings to the poore and bind vp the broken hearted Esa 61.1 8 That he should ride thorough Ierusalem vpon an Asse Zach. 9.9 Thy king commeth vnto thee lowly riding vpon an Asse 9 That hee should be betrayed into the hands of his enemies by his owne familiar friend Psa 41.9 Yea my owne familiar friend c. 10 That he should befold for thirty peeces of siluer Zach. 11.12 They weighed for my price thirty peeces of siluer 11 That he should be beaten and bâ—â—feted of the Iewes spit vpon Esay 50.6 I gaue my back to the smiters I hid not my face from shame and spitting 12. That he should bee put to death amongst Theeues and malefactours Isa 53.12 He was numbred with the transgressours 13. That the manner of his death should bee the nayling of his hands c. Psalm 22.16 They pierced my hands and my feet 14. That his garments should be parted by lot Psal 22.18 They part my garments amongst them and cast lots vpon my vestuâ— 15. That after his death and buriall he should rise againt out of his graue Psal 16.10 Thou wilt not leaue my soule in hell c. 16. That after all this he should ascend and go vp into heauen and there sit at the right hand of God his Father Psa 110.1 The Lord said to my Lord Sit thou at my right hand c And thus fulfilled Ioh. 1.11 Hee came amongst his owne and his owne receiued him not Mat. 1.18 Before they came together she was found to bee with childe by the holy Ghost Mat. 2.1 Now when Iesus was borne in Bethlem c. Mat. 2.16 Then Herod sent forth his men of warre c. Fulfilled in Iohn Baptist Luk. 1.17 He shall go before him in the â—pirit of Elias to make ready a people prepared for the Lord. Mat. 8.20 Foxes haue holes and the fowles of the ayre haue nests c. But the sonne of man hath no where c. Mat. 4.28 Who went about preaching the Gospell and healing euery sicknesse and disease amongst the people Mat. 21.7 And brought the Asse and the Colt and put on them cloathes and they set him thereon Fulfilled in Iudas Ioh. 13.2 Supper being ended Sathan put it into the heart of Iudas to betray him Matt. 26.15 What will yee giue me c. And they appointed him thirty peeces of siluer Matt. 26.67 Then did they spit in his face and buffeted him c. Luke 23.32 And there were also other malefactours led with hm to be put to death Luke 23.23 And when they were come to the place called Caluary there they crucified him Matth. 27.35 And they crucified him parting his garments casting lots Matth. 28.7 Go tell his disciples that he is risen from the dead Mar. 16.19 Hee was receiued vp into heauen I might stand also to shew how the time appointed for the comming of the Messiah should be in the time of the fourth Monarchy which was the Romane Monarchy or Empire Dan. 2 4â— as Daniel foretold And in the time that the second Temple stood â—ag 2 〈◊〉 as the Prophet Haggai foretold And at such a time as
same as if they were now already glorified with him according to that of the Apostle He hath raised vs vp together Eph. 2.6 and made vs sit together in heauenly places in Christ Iesus Hitherto of Christs exaltation Who shall declare his generation Hauing set downe Christs death and glorious victory ouer the same now hee comes to set out the perpetuity of his raigne and this he doth by way of acclamation who shall declare that is who is able to demonstrate and expresse to the sonnes of men the meaning is that it is beyond all humane Art and Science to demonstrate the number of his daies the length of his life or the perpetuitie of his kingdome according to that prophecy of old Esa 53.10 Who can number his seede or measure his dayes The note is That Christs death was momentany Doct. Christs death momentany but life perpetuall but his life is beyond the declaration of any mortall It is not with Christ as it is with men who being deliuered from death may dye nay must dye But Christ neuer more to taste of death but through this victory he got ouer death and the graue he became himselfe the death of death therein making good his owne word O Death I will be thy death This truth stands cleare by diuers places Heb. 1.8 Vnto the Sonne hee saith thy Throne O God is for euer and euer a Scepter of righteousnesse is the Scepter of thy kingdome and thy yeares shal not faile Verse 12. This was prophecied of of old Thy kingdome is euerlasting and the increase of his gouernement and peace Esay 9.7 shall haue no end Hee shall sit vpon the throne of Dauid and vpon his kingdome to order it and to stablish it with iudgement and iustice from henceforth euen for euer To this agreeth the testimony of the Angell vnto the Virgin Luk 1.32 God shall giue him the throne of Dauid his father and hee shall raigne ouer the house of Israel for euer and his kingdome shall haue no end and is therefore called the mighty God Esay 9.6 the euerlasting Father the Prince of peace Vse 1 This teacheth vs to ascribe al glory and dominion to him for euer and to admire the greatnesse of his dominion and power and to say with those foure and twenty Elders Reu. 5.12 Worthy is the Lambe that was slaine to receiue power and riches and wisedome and strength and glory and praise Vse 2 Secondly this may serue for consolation for all these honours done to Christ may be so many pledges to assure vs of that honour which his Saints shall partake of when they shall come to be glorified with their head Reu. 1. â— He hath made vs Kings and Priests vnto God Now Christ hath made vs to bee inheritours of his kingdome which himselfe holdeth by a double right by Inheritance by Purchase The title of Inheritance he reserueth to himselfe alone the title of purchase he communicates to vs and thereby we come to be interessed thereunto Vse 3 And lastly this may likewise serue to admonish vs that if wee desire a happinesse and felicitie that shall not wither and be taken away let vs affect the life of Christ and stay our selues vpon this our Anchor hold that hath entred into the heauens for vs. Our faith must stay vpon him as vpon that rocke that cannot bee moued That as he liueth for euer so wee shall liue and remaine for euer with him as our head is eternall so shall his members be eternall a chosen generation 1 Pet. 1.9 a royall Priesthood a holy nation a peculiar people Our head is crowned with glory and immortalitie the members may be glad for they shall raigne with him in glory For his life is taken from the earth These words containe in them the reason wherefore Christ shall neuer admit of any alteration or change in regard of his glory He liueth vnto God no more to bee iudged by men as before but himselfe to be the iudge of quicke and dead He liues no longer on earth a place of mortality but in heauen a place of immortality being now raised from the dead and sit on Gods right hand in heauenly places Now inasmuch as the Prophet Esay in this Text Eph. 1.20 vseth a reason to perswade vs of the truth of Christs exaltation and glorification a doctrine so profitable and beneficiall vnto vs. We may first of all obserue this generall instruction Namely Doct. Heauenly truths are hardly beleeued of vs and applied by vs. what an indisposition there is in euery man by nature to beleeue and apprehend those things that appertaine to our chiefest good Heauenly truths are hardly beleeue of vs and applyed by vs. And indeed this was the great hurt and losse wee sustained in Adam not so much his casting out of Paradice the curse vpon the creature and a temporall death these compared vnto Gods iudgement vpon the soule are but small for now is the vnderstanding darkened that before was full of diuine light and knowledge the will rebellious the affections disordered yea the whole frame of the whole man quite disordered and his soule robbed and spoyled of all heauenly dispositions So true is that of the Prophet Ieremy Ier. 10.14 Euery man is a beast in his owne knowledge Wee may see this in Nichodemus Ioh. 3. that could not easily bee brought to vnderstand the necessity of a new birth it seemed a thing most absurd vnto him Wee may see this in some sort in the Disciples themselues Mat. 13. they could not conceiue the parable of the Sower vntill Christ had expounded the same vnto them Till the eyes of our vnderstandings come to be inlightned Eph. 1.18 we are all meere naturals in the knowledge of God and mysteries of Christs kingdome Let Paul speake before Agrippa of the heauenly vision Acts 26.24 Festus will count him a foole And Lot seemed vnto his sonnes in law Gen. 19. as if he had mocked when he laboured their greatest good The reason is rendred by the Apostle Reas 1 Cor. 2.14 where he saith The natural men perceiueth not the things that are of God for they are foolishnesse vnto him neither can he know them because they are spiritually discerned Rom. 8.7 and the wisedome of the flesh is enmitie to God for it is not subiect to the law of God neither can it be Vse 1 O how should this humble euery one of vs in the sense of our owne naturall miserie and blindenesse in heauenly things Did we see a man shut vp in a darke and irkesome dungeon wanting the light of heauen the comforts of men and creatures how miserable and wretched would we conceiue the estate of this man to be But if hee should be so farre stupified as that he should please himselfe in this condition and neither labour to come out of it nor accept of deliuerance if the same were
offered vnto him Surely the condition of such a one were most lamentable This my beloued is the condition of euery man by nature til we haue had the spirit of God to be our Schoolemaster and we come to bee cast into the mold of the Word wee are all in this miserable condition not being of our selues able to thinke a good thought 2 Cor. 3.5 our vnderstandings wils affections and all being so miserably captiuated that wee can doe nothing but sinne Vse 2 And how may this teach those whose vnderstandings the Lord hath any way inlightned to know the things that belong vnto their peace whose mindes and wils are wrought vpon by grace and turned from sinne to God they are to magnifie Gods goodnesse herein for these gifts and graces are none of those plants that grow in the garden of our hearts by nature It is not of our selues it is the gifts of God and by how much the more our nature is depraued by so much the more ought we to magnifie his goodnesse power in his mercy towards vs. His life was taken from the earth This might seeme strange that Christ should thus raigne triumphantly in glory being cut off from the people as vnworthy to liue But herein appears his great loue towards vs that he should be pleased by this meanes to learne vs the way whereby wee shall come to glory and that is by shame reproach persecutions and afflictions yea through the horrour of death and of darknesse through these did the light of saluation appeace out of the gulfe of death life flowed And because hee was humbled himselfe to the death euen the death of the Crosse and tooke vpon him the state of a seruant therefore God hath exalted him Phil. 1.27 Vse 1 It teacheth vs then that miseries and afflictions here hinder not our happinesse and felicitie no more then it hindred Christ The misery of Lazarus hindred not his ioy nor Dauid being but a keeper of sheepe did not keepe him from the kingdome Vse 2 Secondly wee must consider what our fellowship with Christ is if we looke to raigne with him as Kings and Priests we must not be ashamed of his Crosse nor to thinke strange of those troubles we must suffer for his sake But to follow our head and Captaine who was himselfe consecrated through afflictions and by misery and shame entred into glory But of this before VERSE 34. And the Eunuch answered Philip and said I pray thee of whom speaketh the Prophet this of himselfe or of some other man THe Eunuch hauing read now he asketh the meaning It is not sufficient for men to be conuersant in the Scripture and diligently to reade the same vnlesse men vnderstand that they reade Ezra not onely read the law vnto the people but hee caused them also to vnderstand the same And to whom goeth the Eunuch at this time to be taught and instructed but vnto Philip whose office and calling was to interprete and expound the Scriptures and to instruct the ignorant in the wayes of God The lesson is That in all our straights we are to goe for counsell all direction to Gods Ministers Doct. In all our straights we must goe to Gods Ministers for direction Men are not negligently and carelesly to passe ouer that they reade or heare and vnderstand not but to seeke to finde out the meaning and to labour to bee resolued of the truth thereof And to this end to goe to those Teachers that are appointed of God to the same end to be rightly informed therein It is the Lords owne ordinance it should be so Mat. 2.7 The Priests lips should keepe knowledge and they shall seeke the law at his mouth Againe Deut. 17.9 Thou shalt come vnto the Priest and Leuites and vnto the Iudge that shall be in those dayes and enquire and they shall shew thee the sentence of Iudgement It was the counsell that Iehosophat gaue vnto the king of Israel 2. King 22.5.6 when he was to go vp against Ramoth Gilead Enquire I pray thee at the word of the Lord this day Then the King of Israel gathered the Prophets together about foure hundred men and said Shall I go vp to Ramoth Gilead And thus came the disciples vnto our Sauiour to haue the parable interpreted vnto them Mar. 4.10 So when our Sauiour taught the doctrine of diuorce Mar. 10.10 the Disciples afterwards asked him of the same thing Where they saw the man that was borne blinde Ioh. 9.3 they asked our Sauiour whether it was his sinne or his parents And hence is it that Paul so earnestly exhorteth Timothy 2 Tim. 2.15 to giue attendance to reading to exhortation and to doctrine and to study to shew himselfe approued of God a workeman that needeth not to bee ashamed rightly diuiding the word of truth And this is the Lords owne decree They haue Moses and the Prophets let them heare them Luk 16.31 And there is Reason for it Reas 1 First the Lord to this end hath called his seruants to this calling and furnished them with gifts for the edification of his Church He gaue some Apostles some Prophets and some Euangelists Eph. 4 11.12 and some Pastours and Teachers for the perfecting of the Saints for the worke of the Ministery for the edifying of the body of Christ Reas 2 Secondly such as will not beleeue them will beleeue nothing else Luk. 16 31 no though one come from the dead Vse 1 This shewes then how the Ministers of the word ought to bee qualified for this worke of the Ministery they must be men that are able to bring out of their treasury things new and old able to resolue all doubts that trouble the people any way And therefore must bee men faithfull in their places and skilfull in the Scriptures they must not bee blinde guides and dumbe dogges It was an heauy complaint the Lord took vp of the Prophets Ezek. 34.4 The diseased haue ye not strengthened neither haue ye healed the sicke nor haue ye bound vp that which was broken neither heaue yee brought againe that which was driuen away neither haue ye sought that which was lost Such stand guiltie before the Lord of no lesse sinne then the bloud of soules Vse 2 Secondly this serues likewise to reproue those that aske questions indeed but not to informe their iudgements but as the Scribes and Pharises did vnto our Sauiour tempting him Ioh. 8.3.6 And as they which came with good pretences vnto Christ Master wee know that thou art true and teachest the way of Christ truly c. This is a thing too common in the world to demand questions but not to edification rather to intrap the Minister and to get aduantage against him then as Iosias did of Huldah the Prophetesse 2. Reg. 22.13.14.15 to be acquainted with Gods will Vse 3 And last of all This may serue to condemne that great and
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
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
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