of Philip now at this time that hee had preached the word vnto the people and saw little fruit of his ministery and againe the troubles persecutions of the Church which hee now saw before his eyes might make him heartlesse and beate him off the worke of his calling that he sate downe as a man forlorne and out of heart till now the Angell giues him a call to preach the word to this man For the preuenting of this in the Prophet Ezechial the Lord tels him aforehand The house of Israel will not hearken vnto thee Ezech. â— 7 for they will not hearken vnto me yet the Lord would haue him to doe this duty and to leaue the successe to him And this is that indeed which all Gods people must looke vnto to doe their duties and to leaue the successe to God We are not in Gods stead to mollifie mens hearts no Paul may plant and Apollo may water but the blessing is from God He that laboureth to bring men to heauen though hee effect not his desire shall notwithstanding haue his reward But yet not withstanding such is the weakenesse euen in the best of Gods seruants many times that when they haue laboured in the workes of the Ministery and see not their desired fruit thereof to follow much deadnesse of heart and drowsinesse is ready to creepe vpon them that they are ready to be discouraged and beaten off from doing their duty But what may be the reason hereof First men are naturally impatient of delayes Reas 1 especially when men desire a thing Now what is that which a faithfull Minister doth principally desire but this That Israel may be gathered Now when after much labour paines taken in the worke of the Ministery their hope and expectation failes in this they cannot but bee discouraged and disheartened as Philip here Secondly such doe not consider that the word to some is to be the sauour of death vnto death as it is vnto others to be the sauour of life to life which thing were it duely considered Ministers would looke more to their owne duties and meddle lesse with the successe of their ministery which is wholly in God The vse concerneth Ministers Vse especially to teach them not to be discouraged because they see so little fruit of their labours they must instruct still with meekenesse prouing if God at any time will giue them repentance God hath many houres to call men into his Vineyard some in the sixt some in the ninth and some in the eleuenth In the morning saith Salomon sow thy seede and in the euening with hold not thy hand for thou knowest not whether shall prosper It may bee the season of grace is past with some and that GOD will now haue them left without excuse for certainely God doth send his word to the greater condemnation of some that will not bee gathered what then the Minister notwithstanding is to doe his duty If a Husbandman be commanded by his master to â—â—w his seed in a barren soyle where there is no hope of an increase It is answer good he did but his duty If the Lord send a Minister to a congregation where he can see little or no fruit for his labours yet still shall he serue the Lords purpose and prouidence and his labour notwithstanding shall be with the Lord Esa 49.4 and his recompence with his God And goe The Angell as he biddeth Philip Arise so he biddeth him goe It is like as we haue heard Philip might be much disheartened and discouraged in his calling and so began to be drowsie and heauy in the discharge of his duty in which regard Paul willeth Timothy to stir vp the grace of God in him 2 Tim. 1.6 But now the Angell giues him a new call and acquaints him with a speciall seruice he is now to doe and therefore wils him to arise and goe he doth not goe before he be sent but stayeth vntill hee haue a lawfull calling to the worke Now here is his warrant and commission to goe and preach to the Eunuch and herein will teach vs that That Ministers must haue a lawfull calling to the worke of the Ministery M Doct. Ministers must be called before they preach before they take that sacred function vpon them None ought to speake and teach in the name of the Lord that is not able to shew his authoritie from the Lord. This was it whereupon all the Prophets did depend both for their sitting downe and rising vp Moses would not goe vnto Pharaoh Ex. 3.11 before hee had learned his lesson perfectly Ier. 1.6.8 Ieremy is a childe Ier. 1.6.8 and knoweth not what to say till God had assured him to be with him And the Lord tels the Prophet Ezechiel that he should heare the word from his mouth Ezech. 3.17 and warne the people from him So Paul That which I haue receiued from the Lord 1 Cor. 11.23 deliuer I vnto you And thus the Apostles in all their Epistles they wrote vnto the Churches first shew their authoritie that the same was from God before they taught the people and the reasons are Reas 1 First without this they are but intruders as Vzza was and the same God that ouertooke him in that sinne of his will neuer suffer such intruders escape vnpunished Reas 2 Secondly the consideration that their calling is from God makes men bold and couragious in the performance of the duties belonging vnto the same and in time of their hottest opposition to say with Nehemiah Shall such a man as I flye and with Christ Neh. 6.11 Goe tell the Foxe Luk. 13.32 I walke to day c. And with Paul I passe not by my life Act. 20. so I may fulfill my Ministery with ioy Absolom bids his seruants 2 Sam. 13.28 Smite kill and feare not for I haue commanded you saith hee and shall not they speake whom the Lord hath commanded Thirdly Reas 3 the consideration of this calling that it is from God comforts a faithfull Minister against all the discouragements hee meetes withall to say with the Prophet Esay Yet my reward is with the Lord and my recompence with my God Hee hath done his duty he hath deliuered his owne soule Reas 4 And last of all without this we can expect no blessing for seldome doth a Minister doe any good in his place that hath not his calling from God Vse 1 This serues then to reproue such fantasticall spirits that runne before they be sent I haue not sent those Prophets saith the Lord yet they ranne Ier 23.22 I haue not spoken vnto them yet they haue prophecied Such can expect no blessing from God for whom hee sends he furnisheth with gifts toucheth their tongue with a cole from his Altar Those then that haue no gifts yet occupy the place of a Minister doubtlesse were neuer sent of God Let this then serue to admonish euery faithfull Minister of
vniuersall neglect of this duty Philip may be a long time amongst vs yet few make this vse of his presence This is one of the maine causes why ignorance doth so abound amongst vs this day as it doth Well then as we desire to come out of our ignorance and to bee made acquainted with Gods will let vs labour to imitate this admirable example of this Eunuch here by improuing well our time and opportunitie when we shall haue Philip amongst vs. Of whom speaketh the Prophet this Albeit this Eunuch was a very wise and prudent man in worldly affaires and in the gouernment of a kingdome yet doth ingeniously confesse his owne blindnesse and ignorance in the things of God Doct. The knowledge of God cometh not by nature and mysteries of Christs kingdome And herein will teach vs That Religion and the knowledge of God comes not by nature Euery man is a heast in his owne knowledge Ier. 10.14 When Peter had confessed Christ to be the Sonne of God Marke Christs answer Flesh and bloud hath not reuealed this vnto thee Mat. 16. The naturall man perceiues not the things that are of God neither can hee know them 1. Cor. 2.14 for they are spiritually discerned Euen they which otherwise many times haue the best capacities and are of great vnderstanding yet are strangely sottish and blockish in the things appertaining to Gods kingdome But of this before Vse 1 This teacheth vs then not to wonder so much at the grosse ignorance of others as to magnifie Gods goodnesse towards our selues that hath giuen vs more knowledge in these heauenly mysteries then they For as the Apostle saith 1. Cor. 2.7.8 We speake the wisedome of God in a mystery which none of the Princes of this world knew Might Dauid say being aduanced from a sheepfold to a Scepter What was in me or in my fathers house that thou shouldest choose me to feede thy people How much more may those admire the Lords mercy whom the Lord hath deliuered out of that more then Aegyptian Bondage and darknesse and brought them to the knowledge of his Sonne Christ Vse 2 Secondly this lets vs see the great necessity of an able Minister that can diuide the word of God aright by which meanes ordinarily we come to haue our vnderstandings enlightened and wee our selues brought to the knowledge of God and of Christ But why doth the Lord thus keepe his seruants from the true Quest knowledge and vnderstanding of his word Answ 1 The Lord may doe this for diuers reasons and respects First that herein and hereby he might try their patience and faith whether they will hold out or not as the Lord dealt with Cornelius Act. 10 9. he sent him not by and by to Peter hee did not straight way instruct this Eunuch nor Paul Act. 9. immediately after hee had heard the voyce from heauen because patience bringeth forth experience Rom. 5. experience hope and hope maketh not ashamed God doth not cast off such to whom he denyeth necessary knowledge for a time Answ 2 Secondly the Lord will haue it so that herein and hereby wee may be brought to see our owne naturall ignorance and be humbled for the same and may more diligently waite vpon the meanes which God hath ordained to make men wise vnto saluation we know that want will make men looke about them and seek where to haue a supply Answ 3 Thirdly that wee may pray more earnestly as S. Iames saith If any man want wisedome let him aske it of God we must seeke sauing knowledge onely at his hands whose onely it is to dispose of And herein the Lord is not like vnto man who being often pressed to giue at last growes weary but he delighteth most in the constant prayers of his seruants Answ 4 And last of all that we hauing obtained this heauenly wisedome may make the more account thereof this is no common iewell to bee had euery where And when they come hardly by a thing they will the more carefully keepe it VERSE 35. Then Philip opened his mouth and began at the same Scripture and preached vnto him Iesus THe Eunuch had desired Philip to sit with him he had read the Scripture and demanded of him of whom the Prophet spake when he said He was led as a sheep to the slaughter c. Now at last Philip openeth his mouth and preacheth the word vnto him First it is said that Hee opened his mouth This is an Hebraisme as Caluin hath well obserued He opened his mouth That is he began in a solemne manner to preach vnto the Eunuch It is like vnto that of our Sauiour of whom it was said Mat. 5.1 that when the multitude were gathered together he ascended the mount And when he had opened his mouth he taught them saying The phrase of speech shewed that it was no ordinarie matter that he was now to declare vnto the people but the high and heauenly mysteries of his kingdome So Philip here opened his mouth to teach this man serious and weightie things The instruction is plaine The Minister of God is not lightly Doct. Gods word must be handled with reuerence or at all aduenture to take in hand the handling of the word of God but with great aduice and deliberation Gods word must be handled with great respect and reuerence of which it is well said It is not safe to play with holy things The Apostle Paul speaking of the doctrine of the Gospel That it is the sauour of life to life to them that are saued saith 2. Cor. 2.15 who is sufficient for these things Vers 16. The Apostle Saint Paul was a man indewed with the singular gifts of the spirit yet how often in all his Epistles doth he desire the prayers of the people The Minister of Christ must bee as a wise Scribe taught to the kingdome of heauen Mat. 13.52 Bringing forth of his treasury things new and old and therefore must come well prepared vnto the worke Ministers must come to the worke with good aduisement and premeditation and so handle the word of God with feare and reuerence When Peter came to Cornelius Act. 10. he did not forthwith speake vnto him before he had first acquainted him with the heauenly vision And hence is it that Paul chargeth Timothy 1. Tim. 4.13 To giue attendance to reading to exhortation and doctrine That is in a fit manner to prepare himselfe aforehand for the worke of the Ministery And no doubt the Apostle Saint Paul himselfe was diligent therein and found much fruite and profit thereby that he exhorteth Timothy to be so diligent in the practise of the same And if Saint Paul so worthie an Apostle of Iesus Christ called immediately by Christ himselfe gaue himself to the study of Gods word how much more ought the Ministers of Christ now that haue no such immediate calling as they had The Minister then must studie to
arise and goe towards the South vnto the way that goeth down from Ierusalem to Gaza which is desert 27 And he arose and went and behold a man of Ethiopia an Eunuch of great authority vnder Candace Queene of the Ethiopians who had charge of all her treasure came to Ierusalem to worship 28 And sitting in his Chariot he read Esayas the Prophet 29 Then the Spirit said to Philip goe neere and ioyne thy selfe to this Chariot 30 And Philip ran thither to him and heard him reade Esayas the Prophet and said vnderstandest thou what thou readest 31 And hee said how can I without a guide and hee desired Philip that be would come vp and sit with him 32 The place of Scripture that he read was this He was led as a Sheepe to the slaughter and like a Lamb dumb before the Shearer so opened he not his mouth 33 In his humiliation his iudgement was taken away and who shall declare his generation for his life is taken from the earth 34 And the Eunuch answered Philip and sayd I pray thee of whom speaketh the Prophet this of himselfe or of some other man 35 And Philip opened his mouth and began at the same Scripture and preached vnto him Iesus 36 And as they went on their way they came vnto a certaine water And the Eunuch said see here is water What doth hinder me to be baptized 37 And Philip said if thou beleeuest with all thy heart thou maist And he answered and sayd I beleeue that Iesus is the Sonne of God 38 And hee commanded the Chariot to stand still and they went downe into the water both Philip and the Eunuch and hee Baptized him 39 And when they were come out of the water the Spirit of the Lord caught away Philip and the Eunuch saw him no more and hee went on his way reioycing IN these words now read to the end of this Chapter is set forth the History of a certaine Ethiopian that came to Ierusalem to worship and therein how God in mercy did conuey the knowledge of the Gospell and so of Iesus Christ vnto the Gentiles and that by the ministery of Philip. And the first fruits of the same is this Eunuch or great Noble man being Lord Treasurer to the great Queene Candace Queene of the Ethiopians The History hath in it 1 The Preface or Introduction into the History 2 The History it selfe The Preface hath in it 1 The Angels message or command vnto Philip v. 26. 2 Philips obedience v. 27. The History it selfe describeth vnto vs 1 The Ethiopian with his adiuncts 2. Philip with his Ministery and the effects thereof The Ethiopian described 1 By his person Eunuch 2 Country Ethiopian 3 Office Lord Treasurer 4 Religion came to Ierusalem to worship Whose religion or religious disposition is further commended 1 By his diligence in reading the Scriptures losing no time therein but euen in his Chariot he read the same v. 28. 2 By desiring Philip further to instruct him in the knowledge of Christ v. 31. Philip his Ministery described 1 By asking him a question and Catechising him v. 30. 2 By preaching and expounding the same Scripture v. 35. 3 By Baptizing him v. 38. 4 By the effects of his Ministery Conuersion and ioy v. 39. VERSE 26. And the Angell of the Lord spake vnto Philip saying Arise and goe toward the South c THe circumstance of time is first to be considered when the Angell giues this charge to Philip. It was in the time of the Churches great persecution and trouble as it appeareth in the first verse of this Chapter Verse 1. And at that time there was great persecution against the Church which was at Ierusalem c. And verse the third Saul made hauocke of the Church Verse 3. Caiphas the high Priest and the Pharisies bending all their power to suppresse the truth who at this time stoned Stephen when they could not resist the Spirit by the which he spake So as now Philip might bee in great danger and hazard to preach the Gospell hee saw before his eyes Stephen stoned and Sauls rage great against the truth yet now will the Angell of the Lord haue Philip to goe and preach the word to this man And thus in all ages and from time to time hath the Lord employed his seruants in most dangerous times Ex. 3.9 Moses must to Pharaoh Elias to Ahab and denounce Gods iudgement against him 1 Reg. 18.14 euen at that time when Ahab sought his life And thus the Lord sent Esay the Prophet to the Iewes when their Princes were as the Sodomites for wickednesse Esay 1.10 And thus is Ezekiel sent vnto a stif-necked people and Amos at that time when the people pressed the Lord with their sinnes Amos 2.14 as a Cart that is pressed with sheaues And thus hee sent forth his Disciples Mat. 10.16 Behold I send you forth as Lambs amongst Wolues to be a gazing-stocke to the world to Angels and to men 1 Cor. 4 5â— as it is at this day We are taught then that the Ministers of Christ must discharge their duties Doct. 1 Ministers must discharge their duty notwiâ—hstanding all appearance of danger notwithstanding all appearance of danger Though in the conscionable performance of the same they are to meete with troubles and dangers yet they are carefully to discharge the duties of their sacred calling Amos doth his duty though complaint be made to the Prince Amos 7.10 that the land is not able to beare his words Zedechiah striketh Ieremy Passur causeth him to be put into prison What of all this Ieremy must doe his duty as the Lord had commanded Feare not their faces Ier. 1.17 but speake all that I command thee lest I destroy thee So Paul 1 Cor. 9.16 necessity is laid vpon mee and woe to me if I preach not the Gospell Again when the same Apostle was foretold by Agabus of the great troubles he should meet withall at IerusaleÌ„ which when the Church heard of they besought him not to goe vp thither Behold we his godly resolution Then Paul answered Act. 21.13 what meane ye to weepe and to breake my heart for I am ready not to bee bound onely but also to dye at Ierusalem for the name of the Lord Iesus And there is reason for it First Reas 1 they are the Ambassadors of Christ and therefore must deliuer their message truely and faithfully Ier. 33.7 They are the Lords Watchmen and therefore must acquaint the people with the danger comming Reas 2 Secondly the Lord hath promised to recompence the labours of his seruants and this was it that comforted Esay ouer all his sorrowes Esay My reward is with the Lord and my recompence with my God Reas 3 Thirdly the good of Gods Church requireth it for if it haue vnfaithful vnconscionable Teachers sit ouer it that feede not the flocke it cannot be but many of the sheepe
ministring spirits sent forth for the weale of those that be heyres of saluation Whence wee are taught that he good Angels by Gods ordinance serue for the good of Gods people When Iacob was in feare of his brother Esau Doct. 2 Good Angels serue for the good of Gods people Gen. 32.5 Gen. 18.3 the Angell of the Lord met him to comfort him and to defend him The Angels appeared to Abraham to acquaint him with the destruction of Sodome And when destruction was nigh the Angels came to Lot to fore warne him Gen. 19.16 and to hasten him out When Eliah fled from Iesabell for his life the An gell came to him when he was asleepe and said 1 Reg. 15.5 arise and eate The Angel discomfited the Hoast of Senacherib that came vp against Israell The Angell of the Lord kept Daniel from the Lyon Dan. 3. and those three worthies in the fiery furnace that they perished not the Angell shewed Daniel the Dan. 10. vision and Philip here what hee was to doe So true is that of the Prophet Dauid The Angels of the Lord pitch their tents round about the godly And this thing comes to passe in regard of the Lord Iesus Christ our head to whom all the Angels are subiect as to their soueraigne Lord. It is true such is our vildenesse and wretchednesse by reason of sinne that the Angels those glorious creatures are not able to abide our presence but now in regard of our head Christ and that we are members of his body they reioyce to doe vs seruice Secondly the Angels in seruing vs they serue the Lord Christ Psal 91.11 and doe his will now the Angels obey Christ readily and chearefully Thirdly all Gods people are a Royall Priesthood now Princes haue their guard and the Christians guard is a company of glorious Angels that watch ouer them day and night This shewes then the happy priuiledge of Gods Saints and seruants 〈◊〉 â— that wee that are but dust and ashes should haue such glorious Angels to be our attendants Was it not a wonderfull honour to haue Mordacai Hest 6.10.11 a despised Iew to haue so great a Peere as Haman was to hold his stirrop and to ride by his side O ther what an honour may this bee thought to be to haue a guard of heauenly Angels to be our attendants and to doe vs that honour Let any of Gods seruants be compassed about with many enemies as Elisha was let his life be sought for as Elias was let him be in the fiery furnace as the three Children were let him be cast into the Lyons denne as Daniel was let him be bound in prison as Peter was yet still God hath his Angels to doe them seruice and to deliuer them Great is the securitie of the world that notwithstanding these excellent priuiledges and prerogatiues that belong vnto the faithfull yet are no way affected therewith But as these good Angels are messengers and Ministers for the good of Gods children so are they ready prest at all times to execute Gods iudgements vpon the wicked as they saued Lot Gen. 19â— they destroyed the Sodomites as they defended Elisha 1 Reg. â—â— so they strooke with blindenesse the messengers of the King of Aram. As the Angell was for the good of Hezechtah Act. 12. so likewise for the destruction of Senacherib as the Angell preserhaue Peter so he strooke Herod Let wicked men then take heed how they flatter themselues in sinne for the Angels are Gods Ministers for the execution of his wrath vpon the wicked as they are his messengers for the good of his people Secondly seeing we haue thus the ministery of Angels which serue for the weale of the godly who pitch their Tents continually about them The consideration hereof should teach vs that at no time we carry our selues vnreuerently in word or deed in their presence It is the exhortation of the Apostle touching women that they should not be vncouered in the congregation 1 Cor. 15.10 because of the Angell which some haue vnderstood to be the Minister How much more carefull ought wee to bee in respect of the presence of these holy Angels Then the Angel spake vnto Philip But why did the Lord send Philip to this Noble man hee might haue sent this Angell vnto him and a man would haue thought that hee would haue heard him sooner and that his ministery would haue been much more effectuall and that he must needs haue taken it as a singular fauour of God thus to haue instructed him by the ministery of an Angell But the Lord would not but Philip must be sent vnto him Surely this commendeth the great mercy of God that will be pleased to teach vs by such as wee our selues are for we are not able to heare the voyce of God nor to indure the presence of an Angell When the Lord had spoken vnto the people vpon the Mount how fearefull were they and how instant with Moses saying Talke thou with vs Eâ—â—â— 3.19 but let not God talke with vs lest we dye They were not able to abide his presence nor to heare his glorious voyce And so when Manoah had seen the Angell hee said to his wife wee shall surely dye because wee haue seene the Lord. Iudg. 13.12 Now the Lord knowing our weakenesse and tendering our infirmities is pleased to send vs men like vnto our seâ—ues to teach and instruct vs that are cloathed with the same infirmities that we our selues are and herein will teach vs and all men vnto the end of the world What is the ordinary meanes whereby hee will teach men Doct. 3 God will teach men by the ministery of men and bring them to life and saluation euen by the ministery of men and not by the ministery of Angels When the Lord sent the Angel here vnto Philip hee could if it had so pleased him haue sent the same vnto the Eunuch but the Lord will haue his word rather dispenced by earthly and sinfull men then by celestiall and heauenly Angels When Saul had heard the sound from heauen Saul Saul why persecutest thou me Act. 9.10 he is sent for direction not to an Angell but to Ananias Act. 10. So must Cornelius send for Peter When the rich man in the Parable desired Abraham to send to his Brethren the answer was Luke 16. they haue Moses and the Prophets let them heare them Whosoeuer heareth you Luk. 10.10 saith Christ heareth mee To this agreeth that of the Apostle where he teacheth 1 Cor. 4.9 that we are appointed vnto this worke as men condemned vnto death that wee might bee a gazing stocke to the world to Angels and to men And thus in all ages of the Church the Lord hath euer stirred vp such instruments for the inlarging of his kingdome who as Saint Iames speaketh of Elias are subiect vnto the same infirmities that other men are and there
Esay 56.7 2 Chro. 20.13 and all Iuda stood before the Lord with their young and with their old with their wiues and with their children Yea those that haue had in them the greatest measure of knowledge and grace haue beene euer most frequent in this duty The Disciples were continually in the Temple Luke 24.52 Euen so in the Primitiue Church it is said that the true beleeuers continued with one accord in the Temple Acts 2.46 And Ioseph and Mary albeit poore and dwelt far from Ierusalem yet at the time of the Passeouer they went vp duly to Ierusalem to worship So that we see it is a most cleare grounded truth that Gods people in all ages and from time to time haue in no one thing testified their ioy and delight then in this to be imployed in Gods worship in the publike assemblies And there is reason for it First in regard of Gods promise of speciall presence there Dauid calleth Sion The habitation of Gods house Psal 26.8 and the place where his honour dwelleth It is Christs owne promise that where two or three are met together in his Name hee will bee present amongst them Mat 18.20 Christ walketh in the midst of the seauen Candlestickes that is the Churches by his speciall presence And in this regard the Lord giues aspeciall charge concerning these assemblies Leuit. 26 2 yee shall keepe my Sabbaths and reuerence my Sanctuary And this Dauid professeth by way of thankefulnesse I will giue thankes to thee in the great Congregation Psal 35.18 and will praise thee amongst much people Doct. 2 Secondly in respect of our own good for we may look for a greater blessing from God vpon his ordinances in publike then in priuate The same prayers you may vse at home that are vsed there the same Psalmes yee may sing at home that you sing there the same word you may reade at home that is read there but not with the same fruit and comfort as in the publike assemblies of the faithfull For Dauid speaking of Mount Sion and the Temple there saith Psal 133.2 There the Lord promised his blessing and life for euermore and againe Psal 87.2 The Lord loueth the gates of Sion more then all the habitations of Iacob Doct. 3 Thirdly prayer is said to bee the seeking of a thing Mat. 7.7 Aske and ye shall haue seeke and ye shall finde Now the more there be that seeke a thing the more hope there is to finde it And this was the reason why the Church in time of misery and distresse called for a solemne assembly Blow a Trumpet in Sion Ioel 2.15 proclaime a fast call a solemne assembly as the most powerfullest meanes to preuaile with God Doct. 4 Fourthly in respect of the sweetnesse of those duties which are there performed in those publike assemblies such as are the preaching of the Word the Sacraments prayer singing of Psalmes Gods people finde more sweetnesse in these then in any thing in the world besides Of this speaketh the Prophet Esay saying In this mountaine shall the Lord of Hoasts make to all people Esay 25.6 a feast of fat things a feast of fined wines of fat things full of marrow of wine fined and purified Indeed I confesse it is not euery mans case to finde this sweetnesse in these things It is possible at the daintiest feast some may loathe those things that to others are most delightfull and desired But this is the case onely of the godly and regenerate man so Dauid Blessed is the man whom thou choosest and causest to come vnto thee Hee shall dwell in thy Courts and shall be satisfied with the pleasures of thy house euen of thy holy Temple Doct. 5 The last reason though not the least to cause vs to esteeme so highly of the publike assemblies of Gods people is in regard of religion it selfe the profession wherof we haue taken vpon vs for herein we doe testifie our homage and obedience vnto God Now the more publike our profession is the more acceptable is it to God I will giue thankes vnto thee Psal 35.18 and will praise thee amongst much people Vse 1 Seeing then that it is so requisite a duty belonging vnto all Gods people highly to esteeme and diligently to frequent the publike assemblies of Gods people Hence diuers sorts of men are iustly to be reproued Diuers sorts of men reproued First such as turne backe vpon Gods ordinance in the publike assemblies make no reckoning nor account thereof and this is the condition of the greatest sort of men that will not be brought constantly to Gods seruice but either the feare of the labour or shame of men brings them sometimes thither otherwise many would neuer come at all How often haue I complained of this sinne in this place but little reformation What shall I say doe but consider Sauls dealing with Dauid Saul marked Dauids seate when he was wanting at the feasts and assemblies Surely the Lord doth marke these empty Seates and solitary Pewes of ours when we are wanting And were it not for their sakes that wanting the food of life at home are faine to trauaile abroad I should long ere this haue eased you of some of this burthen and my selfe of this paines Neither is this all a sinne of negligence in absenting of your selues when God cals you to his seruice But by this negligent and carelesse comming vnto Gods house men doe in effect say with those in the time of the Prophet Malachy Mal. 3.14.15 It is in vaine to serue the Lord c Secondly such as absent themselues from these publike assemblies vnder the pretence that they can finde no such sweetnesse nor comfort in them To such as so say or thinke giue me leaue to tell thee that there is no one more certaine signe of a dead heart voyd of grace and the sense of Gods loue then this not to delight and to take comfort in these publike duties I may say of such a mans soule as of the house shut vp with the Plague Lord haue mercy on them Gods people if at any time they grow dull or heauy in the performance of holy duties here they are refreshed quickned comforted these meetings reuiue a mans spirits and put a kind of heauenly life in him Blow the coles and if there be any fire it will shew it selfe so will grace in the heart when the gales of the Word shall blow vpon it Now then to finde no taste no relish no comfort at all in these ordinances of God is a cleare demonstration of a dead heart and a gracelesse soule But what though for the present thou canst not finde that comfort in the word yet in comming to these publike assemblies thou shalt testifie thy homage to God and shew thy reuerence to his ordinance and the Lord at last may cause his Word to penetrate thy heart and to warme thy soule that thou
of the Gospell And although God doe not now execute iudgement from heauen as before yet the sinne is no whit lessened nor Gods hand shortened Nah. 1.2 but the greater will be their iudgement in the day of the Lords account Vse 2 Secondly this meets with those likewise that will go beyond their commission as Saul that went to Gigal as Samuel had appointed him but because that Samuel came not at the day appointed therefore hee would presume to offer sacrifice So many will go to Gilgal Gods house the place of his worship and seruice But if God answer not their expectation they will do as Saul did they will preuent the Lord and helpe themselues this is to passe our calling And thus God calleth men daily to his Gospell which is the wedding of his Sonne which he compareth vnto a wedding for the varietie of delicates that is offered in the same Such as are remission of sinnes Iustification sanctification yea and gloricatition it selfe Now to partake of these things the Lord requires that men should put on their wedding garments Now how many be there that come no way regarding whether they come fitted in faith repentance and obedience with pure affections in loue to Gods ordinance with an hungring and thirstie appetite vnto Gods word with an hatred and loathing of their corruptions Nay rather they come in their old garments the garments of the old man such as are ignorance pride couetousnesse malitiousnesse c. and yet they will come to the wedding These men must know they go beyond their commission for though God call men to the marriage yet he calleth none such let such feare the iudgement that followed Mat. 22. to bee bound hand and foot and east into vtter darknesse Let all drunkards swearers adulterers Sabbath breakets and the like take heed how they approach neare vnto God when they haue no such warrant for God will be sanctified of all such as apprâ—â—ch neare vnto him either in mercy to their saluation or else in iudgement to their confusion Againe because God biddeth vs come vnto the table of his Sonne that holy Communion and tells vs withall how we shall be quali 〈◊〉 â—â—d made meet guests for the 〈◊〉 â—nd that by examming our 〈…〉 concerning our knowledge faith repentance loue c. Now when men shall presume to come to this sacred ordinance of God without this due examination such eate and drink to their owne destruction and go beyond their calling and commission Vse 3 And last of all this may serue to comfort all Gods seruans especially in the Ministery that if they finde they be called of God and sent by him and that God hath put them into his seruice they may go about their businesse with comfort and assure themselues that God will blesse them they need not feare any danger for they serue such a master that will bee with them and reprooue Kings for their sakes and he that hath set them on worke will pay them their wages Ioyne thy selfe to this Chariot This was as much as if the Spirit or the Angel should haue said Go to yonder poore man instruct him and teach him in the way of life and saluation preach Iesus Christ vnto him that his poore soule may be saued O what happy newes was this to this poore heathen Pagan man to haue Philip thus sent vnto him to saue his soule This poore Ethnicke had trauelled far and taken much paines to finde Christ and to be instructed in the mysterie of his saluation and behold now at last hee obtaines his desire here is such a one sent vnto him that is able to informe his conscience and settle his iudgement in the way of life and saluation Note we hence That the Lord setteth downe a time when hee will speake vnto his Doct. God hath a seasonable time to speake vnto his people Ioh. 2.3 and when he will reueale himselfe vnto his people My houre is not yet come saith Christ vnto his mother So here Philip did not by by speake vnto the Eunuch no not after hee was come vnto him but hee stayed a time and heard him reade God gaue not his Law by Moses vnto the people by and by but hee continued a good time first Christ did not preach the Gospell by and by so soone as hee was able to preach but he stayed a time Neither did he forthwith cause his Gospell to bee published through all the world by his Disciples but there were added daily to the Church Ioh 5 5. The poore man that lay at the poole of Bethesda thirty and eight yeares could haue none to thrust him into the water to cure him Yet at last Christ wrought the cure vpon him Euen so the poore woman in the Gospell that had the bloudy issue twelue yeares she had her time wherein she met with deliuerance Thus was it with Christs Spouse his Church in the Canticles Can. 3 4. there was a time wherein shee sought Christ but could not finde him There was a time againe wherein shee found him whom her soule loued Howsoeuer the Lord may for a timâ— frowne vpon his people and not by and by answer them in the desires of their soules hungring and thirsting after comfort yet in a due time Deliuerance will come There being nothing in the whole world more sure and certaine then comfort and deliuerance vnto the godly after their miseries and troubles The poore shall not alwayes be forgotten Psal 9.18 The hope of the afflicted shall not perish in the end And it must needs be so Reas 1 First in regard of his owne promise made vnto his people Call vpon mee in the time of trouble Psal 50.15 and I will heare thee and deliuer thee and againe Aske and ye shall haue seek and ye shall finde c Now God could not be true in his word nor faithfull in his promises if he should not at one time or another be found of his people that seeke him in truth of heart Reas 2 Secondly it is against the nature and disposition of the Almighty not to tender and compassionate his people in their miserie especially in the time of their spirituall miserie and distresse when they shall set themselues to seeke his face Because of the deepe sighing of the poore Psal 12.5 I will vp saith the Lord. Thirdly if the Lord respect his owne glory he can do no lesse at one time or other theÌ„ heare his people and answer the desires of their soules vnfainedly seeking him Hee hath not despised the poore nor hid his face from him My praise shall bee of thee in the great Congregation This teacheth vs then to waite vpon God in the Ministry of his word Vse for though he speake not vnto vs now yet hee hath a time wherein he will speake comfortably vnto vs if wee with patience and chearfulnesse hold out if with Dauid we can pant after the word of God he
euery man his owne family when they themselues haue beene throughly grounded Reas 6 Sixtly by this meanes Ministers shall leaue all men without excuse in the day of the Lord. The vses follow Vse 1 This serues then to reproue the great and generall neglect of this duty both in Ministers and people First Ministers that goe about to raise vp a building without a foundation that teach their people the high mysteries of Christ and saluation whilst in the meane time they remaine ignorant euen of the Principles of religion What Scholler when hee is first set to schoole is put the first day in his Grammer surely this is the reason why in so many Congregations of this land there is so much preaching to so little edification Secondly such people that take it ill at the hands of their Pastors if either in publike or priuate their Minister take triall of their estates by asking them questions they think Philip too ouer-bold to question them this is a manifest signe of a barren and gracelesse heart Bankrouts would not haue men to pry into their estates but a man of sufficiency will neuer feare it Secondly Vse 2 this serues to iustifie that excellent and commendable duty now so much pressed vpon vs euen by authority of catechising our people and may prouoke both Ministers and people to be more frequent therein Ministers that they lay a good foundation instructing their people throughly in the principles of religion such may they with comfort admit to the Lords Table as long as they are not openly wicked scandalous and prophane for there is more hope of a wicked man or close hypocrite that hath knowledge so long as his life is not openly prophane then of a meere naturall man that is ciuill and voyd of knowledge So should it incourage Masters and Parents yea all heads of Families to traine vp their children and those that are vnder them in instruction and information of the Lord for howsoeuer in the best families some Esaus and Ismaels may bee found yet if men belong to God this course will proue one day no small aduantage vnto them Vnderstandest thou what thou readest In this Question of Philip how plainely or bluntly soeuer propounded wee may further Doct. What are those things that God requireth of euery Christian Holy duties must be performed with vnderstanding namely that wee vnderstand the things we reade or heare or speake or sing all these duties must be performed with vnderstanding Who so readeth Mat. 24.15 let him vnderstand Thus Christ after his resurrection when hee appeared vnto his Disciples and they knew him not Luk 24.45 He opened their vnderstanding that they might vnderstand the Scripture So Paul Eph. 3.3.4 I wrote afore in few words that when ye reade ye may vnderstand This is the thing that Dauid often prayes for at Gods hand Giue me vnderstanding Ps 119.34 that I may keepe thy law So Paul 1 Cor. 14.15 I will pray with the Spirit and I will pray with the vnderstanding also And this is that grace the Apostle Saint Paul prayeth for in the behalfe of the Philippians Phil. 1.9 I pray that yee may abound more and more in know ledge and in all iudgement that ye may discerne things that are most excellent Without this true vnderstanding of the Scripture Reas 1 the word doth not profit for the comfort of euery true beleeuer in the Scirpture lyeth in the true sence knowledge and vnderstanding of the holy Ghost therein and this being true knowne and rightly applyed yeelds sound comfort Reas 2 Secondly without this true knowledge and vnderstanding both in reading of the Scripture praying singing of Psalmes c. We doe but offer the sacrifice of a foole which is an abhomination vnto the Lord. For the Lord delights that his seruants should performe the duties of his seruice and worship in iudgement and vnderstanding which such doe not that remaine ignorant of that they doe This serues to reproue such as content themselues to reade now and then a Chapter Vse 1 and neuer care to get the vnderstanding of the same euen as a Boy faith his lesson or like a Parrat that knoweth not what hee saith but wee must by all holy helpes and meanes labour to finde out the meaning of the holy Ghost therin otherwise we lose our labour and all our reading will doe vs no good Secondly who in singing or giuing of thankes neigher marke nor vnderstand what they doe how many haue we amongst vs that will runne ouer the Lords Prayer tenne Commandements and Creede for prayers know not the meaning nor regard to know it This is indeed little better then to take the name of God in vaine lip labour and such a seruice as God can no way accept Thirdly our common Papists who haue all in an vnknowne tongue in such wise that whether they blesse or curse they cannot tell Vse 2 Secondly this serues to teach vs to be affected with all that we doe in reading hearing singing praying c. That we labour to vnderstand what wee doe in all and euery of these that so we may doe the same in faith and obedience to Gods Commandement without which no duty can finde acceptation with him How can I Here we haue the milde modest and meeke answer of the Eunuch wherein he doth freely confesse his ignorance and that for want of an Interpreter he could not vnderstand the Scriptures and how desirous hee was to vnderstand them he shewes by his request to Philip to come vp into his Chariot to instruct him Though Philip spake thus bluntly and as it might seeme vnciuilly yet he is not by and by in a heate as commonly great men are when they are thus roundly and plainly dealt withall As Ieroboam that when the prophet had denounced the iudgement of God against the Altat in Bethel he commanded saying 1. Kinâ— 13 â— Lay hold on him And as the proud Sodomites said sometimes to Lot Gen. â—9 9 This Fellow came in as a stranger and shall he be a Iudge And as the Priests dealt with Ieremy Ier. â—6 8 who when hee had denounced the iudgements of God against Ierusalem tooke him and said Thou sualt surely dye And thus dealt Ahab with Micha Amaziah with Amos and Herod with the Baptist And thus is it with many in these dayes if they be told of their faults will swell and controll a man men cannot abide to bee questioned withall touching religion A manifest signe that the spirit of enuie and of pride dwelleth in them they had rather retaine their swinish affections and sottish manners then to submit themselues to bee taught like a man that hath a festered sore that cannot abide the searching of it But this man is led by another spirit and guided by another principle he doth truly confesse his ignorance and desireth Philip to instruct him in the wayes of God Note hence That it is a
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
they might for a few houres of that pretious time wee so wastfully mis-spend My brethren there is no prodigalitie in the whole world like vnto this of mis-spending of time If a man waste his estate and mis-spend his inheritance it is possible to recouer it againe But time precious time once lost can neuer be recouered They came to a certaine water See here through the especiall prouidence and goodnes of God how happily euery thing comes to hand to set forward this mans saluation If the Lord doe but giue him once an heart to seeke him and to serue him here is a Ierusalem to go to to worship God For the further building of him vp in the knowledge of Christ here are the Scriptures to be read doth hee sticke at them as being beyond his vnderstanding Here is a Philip ready to teach and instruct him and to interpret the Scriptures vnto him Doth Philip tell him how necessary a thing it is to be baptised see here They came to a certaine water Whatsoeuer his wants and necessities are the Lord stil makes supply thereunto Thus thus dealeth the Lord with his seruants he neuer wanteth meanes to bring his own purpose to passe Our Instruction then is this That God neuer wanteth means for the good of his children Doct. God wanteth not means for the good of his seruants what soeuer the wants and necessities of his seruants are God neuer wanteth meanes for the supply thereof whether wee consider their corporall necessities or spirituall wants he is God all-sufficient for them both Let the Israelites his owne people be in misery and distresse the Lord can supply their wants with Manna from heauen If there bee a time of famine and dearth in the Land hee can cause the widowes oyle to increase and not to diminish vntill the Lord send plenty in the Land rather then Ionas shall perish the Whale shall attend his seruice rather then Elias shall perish for want of food the Rauens shall feede him And as for the spirituall miseries of his seruants hee is able to send comfort and deliuerance many wayes Act. 9. Paul being a chosen vessell the Lord can bring him home many wayes at his pleasure as by that sound from heauen and afterwards to send him to Ananias Let Cornelius with an vpright heart seeke the Lord with fasting and prayer hee shall not want a Peter to instruct and comfort him in the waies of God Act. 10.30 Let Peter be cast into prison he shall haue the ministery of an Angell at hand for his deliuery Act. 12. And this Eunuch that trauelled farre to worship God and to know Iesus Christ and him crucified rather then his expectation shall faile and his labour shall be in vaine in the Lord the Lord will raise vp a Philip by whose ministery hee shall be brought to beleeue And why should any wonder at this Is he not the Lord of Hosts Reas hath he not all creatures in heauen and earth ar a becke and command for to execute his will Let Daniel be cast into the Lions den hee can muzell the mouthes of those cruell beasts Dan. 3. Let the three Children bee cast into the fierie fornace the fire shall haue no power at all against them It skills not what the miseries of Gods seruants are so the Lord bee with them Vse 1 This then serues to reprooue those who in their fits and Feuers of affliction thinke the Lord hath forsaken his people and left off to be gracious vnto his inheritance We are proue to looke too much to the meanes an arme of flesh a bow of steele not considering that the Lord is in heauen and doth whatsoeuer it pleaseth him This was Dauids case Hath God forgotten to be gratious and hath hee shut vp his louing kindnesse in displeasure This was Ionas case Ion. 2. I said I am for euer cast out of thy sight Whereas indeed God doth neuer forsake his people He hath said Heb. 13. Hee will neuer leaue them nor forsake them Vse 2 Secondly this may serue to teach vs in all our miseries and necessities still to waite on him Thou art compassed about with many miseries know that God wants not meanes of deliuerance when he is pleased to helpe Thou art kept vnder many corruptions and infirmities which cleaue vnto thee here which faine thou wouldest shake off and be rid of Know thou for thy comfort that God is able to tread downe Sathan vnder thy feet with whom all things are possible Here is water what doth let me Philip hauing no doubt instructed him in the vse of the Sacraments that by Baptisme he was to be admitted into the Church and that it was the badge and cognizance of a Christian See we now his ready disposition to put on this Christian profession the Liuery of such a Lord and Master See here is water what doth let me Q. d. Is Baptisme a signe of our profession and is it a symbole of our putting on of Christ Here is water what lets but that according to thy Doctrine I bee now baptised See here with what readinesse and cheerfulnesse we should put the Lords will in execution Doct. Gods will being once made knowne we ought readily to put the same in exacution being once made knowne vnto vs. Is Baptisme so needfull and so necessary well fare a good heart it will not omit any opportunitie offered but takes the benefit of the first water he met withall in his iourney to be baptised Men should make haste to be in couenant with God and Christ like the sonnes of Zebedeus would leaue all to be entertained into his seruice All our actions will finde acceptation with God so farre forth as they sauour of chearfulnesse For that which Saint Paul speakes of giuing is true of all other duties God loueth a chearfull giuer God loueth a chearefull hearer God loueth a chearefull receiuer chearfulnesse is all in all in the doing of good duties And hence is it that this is obserued to the great commendations of Abraham that when the Lord had commanded him to sacrifice his sonne Isaac Gen. 22. Abraham arose vp early in the morning to do it But of this before What doth let me to be baptised The Eunuch hauing readily and willingly entertained the word in his heart doth now in Baptisme desire to put on the outward profession of Religion also to testifie vnto the world the â—â—uth of his profession And herein will teach vs That he that hath truly put on Christ Doct. Heaâ—tie Christians must bee heartie pâ—ofessors Ro. 10.10 will be ready to make profession of the name of Christ With the heart man beleeueth to righteousnesse and with the mouth confession is made knowne vnto saluation For this publicke profession of the truths sake Daniel was cast into the denne The three Children into the fiery fornace The Apostles being charged to hold their peace and to preach no more in the name
spirit of faith as he dealt with Iacob Ieremy the Baptist c. That were sanctified from the wombe Howsoeuer we are not able to describe the Lords manner of secret working by his spirit herein Thirdly God forbid that we should imagine that Adams corruption should do more to the pollution of Infants then Christs bloud should do to their sanctification and clensing who neuer wanteth meanes to effect what is the purpose of his owne will euen from the wombe to sanctifie them and make them his owne though wee be not able to fathome the depth thereof Thus much for the baptising of Infants But now of men of riper yeares the point is cleare for both the Sacraments of the Church If a Iew Turke or Pagan were a mongst vs and should desire baptisme it is requisite such a one should first be instructed in some good measure to giue an account of his faith before he were admitted to be baptised And as for the Sacrament of the Lords Supper the place is cleare 1. Cor. 11.28 Let a man examine himselfe and so let him eate of that bread and drinke of that cup. For he that eateth and drinketh vnworthily Mar. 16. c. He that beleeueth and is baptised saith our Sauiour shall be saued And Rom. 10. Whatsoeuer is not of faith is sinne Vse 1 Here the Anabaptists ground their doctrine That since that faith precedeth Baptisme therefore Infants are not to be baptised till they come of yeares of discretion for say they where there is no capablenesse of faith there ought to bee no baptisme They may as well reason from the words of the Apostle 1. Thes 3.10 That hee that will not worke should not eate That therefore Infants ought not to be nourished because they cannot labour But say they it is not found in all the Scriptures that any one Infant was baptised by the Apostles Neither is there mention made that they were excluded If this Argument were good then might we say as well that women ought not to be permitted to the Sacrament of Christs Supper because we finde not in the Scripture that the Apostles administred the same to any such Yet the Scriptures shew that Crispus beleeued on the Lord and all his house and were Baptised and the same is said of Lydia and Stephanus and their housholds who were all Baptised and it is not vnlike but that there might bee some Infants amongst them For the further clearing of this truth we are to know that Baptisme serues to the same end to vs that Circumcision did to the Iewes in the time of the lawe Namely to be a seale of Gods covenant Now it is apparent that their children must bee Circumcised when they were eight days old Are Infants of Beleeuers now vnder straighter conditions in the time of the Gospel then the Infants of the Iewes in that time of the Law God forbid Doth not Christ say Suffer little children to come vnto mee and forbid them not and againe Mat. 19.14 To you is the promise made and to your children Act. 2.39 Obiect If Infants then haue an interest into the couenant and so vnto the Seales of the Couenant the Sacraments why then are not Infants permitted to the Sacrament of Christs Supper Resp Some of the Antients as Cyprian and Augustine mistaking the words of our Sauiour Ioh. 6.53 Except ye eate the flesh of the Son of Man and drink his blood ye haue no life in you Vnderstod these words to bee ment of the Sacrament of his last Supper and hence conceiued the vse thereof absolute necessary to Salvation and would haue little Infants to participate therof Wheras indeed the Reasons that doe interest the infant into the Sacrament of Baptisme doe not proue a necessity of the vse of this Sacrament likewise The one giues men an admittance into the Church and so belongs to Infants the other of proceeding grouth in Christianity and so belongs to men of riper yeares Besides to this Sacrament of the Lords Supper heare is required of all that would receiue the same worthily that hee examine himselfe and that he bee able to Discerne the Lords body which Infants are not able to doe therefore vntill they come to yeares of discretion are not to be admitted to that Sacrament Vse 2 The second vse concernes parents who by this occasion of their children being Baptised haue good cause to examine theÌ„selues whether they bee within couenant with God yea or no. What greater comfort to a man then to haue his Seede within the Couenant of grace Iustified Sanctified washed with the blood of Iesus made a Member of the Church this comfort maist thou haue if thou beest a beleeuer yea thou maist boldly chalenge the same at Gods hands in regard of the couenant made to thee and thy Seede But if thou beest an vnbeleeuer that lyest in thy sinnes without repentance thy Circumcision will bee counted for vncircumcision and thy baptisme will not profit thee at all O that Parents did duely consider this for themselues and for their children It is not Baptisme that will auaile as if it did confer grace as the Church of Rome doth teach without the inward Baptisme of the Spirit Thou maist goe to Hell for all thy Baptisme if thou beest not a beleeuer Rest not then in this thou that art a Parent that thy child hath beene Baptised but labour to bring him to be a beleeuer that he may likewise receiue the inward grace of Baptisme without which the outward cannot saue Faith is the tenure by the which we all hold heauen Baptisme is but the seale to confirme it what is the Seale if wee haue not an interest into the couenant it selfe Vse 3 Thirdly seeing that Faith is so necessary to the due participation of the Sacraments this shewes that Doctrine of the Church of Rome to bee most ridiculous and absurd that teach that Baptisme doth ex opere operato conferre grace This is to lifte vp the Sacrament aboue it selfe Was not Simon Magus baptised Act. 8.23 and yet remained in the gal of bitternesse and bond of iniquity Were not many of the people of the Iewes Baptised vnder Moses and vnder the cloud and had not God in many of them no delight So that the Sacraments are effectuall vnto men so far as they beleeue To the vnbeleeuer they profit not at all Vse 4 And last of all this may serue to admonish men to labour to make a right vse of their Baptisme namâ—ly by getting the comfort of the Spirit by getting a beleeuing hart that so he may bee Baptised with the holy Ghost it is Faith that is all in all Thy Faith makes the Sacrament effectuall if thou wantest Faith thou wast neuer yet Baptised with the Spirit and that which the holy Ghost speaketh of the word preached The word thy heard profited them not Heb 4.2 because it was not mixed with faith in them that heard
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
of God Doct. The truth of Gods Word not to be measured by outward appearance by the outward forme of words or manner of deliuery of it or by the messenger for God is not tyed vnto such meanes but he can by the foolish things of the world confound the wise as the Apostle saith When the world by the wisedome of it knew not God in the wisedome of God 1 Cor. 1.21 it pleased God by the foolishnesse of preaching to saue them that beleeue Euen so by this poore and plaine man Philip the Lord conuerted this great Noble man We may not then thinke as the manner of many is that the power of the Gospell consisteth in eloquence of speech but the euidence and demonstration of the Spirit is best seene in plainenesse So Paul Our reioycing is this 2 Cor. 1.12 the testimony of our conscience that in simplicitie and godly sincerity not with fleshly wisedome but by the grace of God wee haue had our conuersation in the world And why should the world wonder at this Reas 1 Seeing that in the choyce thus of such simple and weake meanes that haue little or no force in them his glory doth most of all appeare Now he will maintaine his owne glory That no flesh should glory in his presence 1 Cor 1.28.29 And hence it is that the Lord chooseth the foolish things before the wise and weake things to confound the mighty and the base things of the world to bring to nought things that are for the clearer manifestation and setting forth of his owne glory Reas 2 Secondly God seeth not as man seeth outward priuiledges and respects oftentimes preuaile with men but not with God who respecteth the heart and not the outward appearance And hence is it that the Lord gaue this charge vnto Samuel when he was to annoynt one of the sonnes of Iesse to be King 1 Sam. 167 Looke not on his countenance or on the height of his stature for the Lord seeth not as man seeth for man looketh on the outward appearance but the Lord looketh on the heart And hence is it that the Lord maketh choyce of such instruments which the world so highly condemne in regard he seeth the heart and principally regardeth the integrity of the same Vse 1 This then meeteth with the vaine conceit of those that thinke that vnlesse the Preacher be eloquent and soare aloft in such a manner of stile aboue the reach of the vulgar and decke and trimme vp his Sermon with Doctors and Fathers and humanity think meanely of the Word though otherwise he speake vnto the conscience and conuince the same of sinne Such must know that simplicitie doth best become the Gospell of Christ and that herein the Apostle Saint Paul doth approue himselfe a faithfull Minister of the same in that he came not with the inticing words of mans wisedome Let men then take heed how they despise those whom God hath thus honoured and set apart for this seruice for this is indeed to crosse the proceedings of God and to barre vp the way against our selues and our owne soules of life and saluation Vse 2 Secondly seeing he chooseth thus the weake things of this world to confound the mighty and maketh such many times excellent instruments of his glory that haue no outward beautie or excellencie in them It teacheth vs then to giue God alone the glory and praise of his owne worke acknowledging it to be his owne gift and to returne him the praise Thus did our Sauiour himselfe I thanke thee O Father Mat. 11.25 that thou hast hid these things from the wise and prudent of the world and hast reuealed them vnto Babes and sucklings euen so O Father for so it seemed good in thy sight And this indeed doth belong as a speciall duty vnto vs when wee shall see and take notice of those great workes in the world in the conuersion of soules as ordinarily are wrought at this day by such weake meanes and instruments of Gods glory so much contemned Vnderstandest thou what thou readest Philip begins first with the Eunuch not waiting vntill the Eunuch began with him And this indeed will a gratious heart doe euen set forward Gods worke whensoeuer wheresoeuer and in whomsoeuer any oportunity shal be offered to doe God seruice He begins first with a question But vnderstandest thou hereby first of all to discouer the state and condition of this man with whom he was now to deale Doct. Ministers must know the state of their flock and in priuate as in publike instruct them in the waies of God that so hee might proceed the better in the worke of his ministery Hereby teaching the Ministers of Christ a necessary duty to labour to know the state of their flocke ouer whom they are set and to take all occasions in priuate as in publike to edifie their people and to doe good to the poore soules of men But especially by asking of questions and Catechising them as Philip doth here and by laying amongst them the foundation of religion This was that most commendable practise of the Church in the Apostles time as it appeareth by the Author of the Epistle vnto the Hebrewes Heb. 6.1 where it seemes there were sixe principles of Christian religion taught vnto the people 1 Repentance from dead workes 2 Faith towards God 3 The doctrine of Baptisme 4 Of laying on of hands 5 Of the resurrection of the dead 6 Of the last iudgement Which Principles being first laid as a foundation in religion the Author of the Epistle exhorts the Hebrewes not to rest there but to goe on vnto perfection for this was Abraham Gen. 18. Ios 24. Acts 10. Iosuah and Cornelius so highly commended in the Scriptures their well trayning vp of their children and families in the feare of the Lord. This was it in the primitiue Church and in all reformed Churches euer since Reas 1 And there is great reason for it For first by this kinde of priuate conference and dealing with them especially by questions and answers men are brought to the knowledge of God and of Christ Reas 2 Secondly it is an excellent meanes to bring men to see their natural misery to see their wants and to helpe them to a supply for the same for herein they haue most freedome in propounding the doubts and so may receiue instruction Reas 3 Thirdly it is an excellent meanes for the Minister to know the state of his flocke that so hee may diuide the Word aright to giue to euery one his portion in due season for as a Bell is knowne by the sound so are men by their answer known what knowledge they haue in the mystery of saluation through Christ Reas 4 Fourthly men by this means are made fit and prepared to the hearing of the Word to iudge of Sermons reading conferences and so fortified against seducers Reas 5 Fiftly by this meanes men are more able to teach and instruct