the time of the Law before the comming of Christ very costly So likewise his paines in trauell was very great it being farre distant from that place to serusalem yet not withstanding it is not the cost nor it is not the paines in trauell that can keepe him back or any whit discourage him but vp will he goe to Ierusalem there to worship God and herein will teach vs That the duties of Religion must earnestly bee pursued and followed after Doct. The duties of religion must be earnestly pursued and followed after not coldly negligently and carelesly but earnestly zelously carefully and constantly Men must not stick for labor for cost for their paines but the Lord must bee serued intentiuely and constantly In euery seruice wee doe vnto God he calleth for this zeale and godly resolution to go thorough with the same And surely this was the great commendations of the Prophet Dauid that he had a zeale as hot as fire Psâ—l 96.10 The zeale of thy house hath eaten me vp This forwardnesse and zeale wee may see to haue beene in the people of God in building of the Temple wherein they spared no cost as also in their diligent repairing to the same wherein they spared no labour and to this are we exhorted Seek for wisdome as for siluer and search for it as for hid treasures Now they that worke in Mines of the earth dig deepe and are not beaten off with much labour such resolution becometh it Gods people to haue in seeking the true treasure The Lord cannot abide that men should go about his seruice negligently coldly and carelesly Cursed are they that do the work of the Lord negligently Ier. 48.10 and How long halt yee betweene two opinions 1 Re. 18.21 c. And it was that our Sauiour was so highly offended with the Church of Laodicea Ren. 3.15 that shee was neither cold nor not and therefore the Lord threatneth to spew her out of his mouth It was the commendations of those in the days of our Sauiour that they flocked after him and pressed vpon him And in diuers places we reade that multitudes followed Christ to heare his heauenly doctrine Yea our Sauiour â—â—â—onisheth vs to labour but for what Not for the meat that perisheth Ioh. 6 but for the meat that endureth to eternall life Zoâ—â—◠〈◊〉 quâ—â—ed 〈◊〉 â—uâ—â—â— paâ—â— oâ—â—â—oâ—â— woâ—â—sâ—â—â— And this zeale and diligence I â—â—igâ—â—t haue â—hewed how God requires the same in euery part of his worship and seruice As First in the preaching of the word Wee are commanded to preach the word in season and out of season 〈…〉 to improue rebuke and exhort with long-suffering and doctrine Secondly in hearing of the word we are commanded to bee swift to heare Iâ—â—a 2.19 Thirdly in prayer we are com manded to be feruent in prayer 3 Râ—â—â— â—â— 12 And in all the duties of sanctification wee are commanded to redeeme the time and to worke out our saluation And great reason First in regard that such as do the worke of the Lord negligently Reas 1 slothfully and carelesly lye vnder an heauie and a fearefull curse Cursed is euery one that doth the worke of the Lord negligently Ier. 4â— â—0 But such are all those that come negligently vnto Gods seruice and therefore lie vnder this curse Secondly to doe any dutie to God negligently and carelesly Reas 2 it neuer hath any promise of any acceptation with him There is no duty that we can assure our hearts shall finde acceptation with the Almighty further then the same is zealously performed in faith repentance and obedience to Gods Commandement Thirdly such as performe any duty formally Reas 3 customarily and but for fashion sake are in great danger to fall away euen from that they make shew of as our Sauiour saith That shall bee taken away which they seemed to haue This was the curse of the Church of Ephesus a drowsie and dead-hearted people Reu 2 5. Thou hast lost thy first loue Such drowsie Christians are alwayes vnder a spirituall consumption for it fares with such a one as with him that hath a Consumption of the body for there the naturall heate decayeth daily more and more and threatneth death Euen so such as haue a spirituall consumption of the soule the spirituall heat doth diminish and threaten destruction Fourthly Reas 4 earnestnesse and zeale in the publicke duties of Gods worship is an excellent meanes to prouoke others to be more diligent in Gods seruice And this the Apostle affirmes to the great commendations of the Church of Corinth Your zeale hath prouoked many 2. Cor. 9.2 And last of all Reas 5 without this diligence and zeale we haue no promise to meet with God in his ordinances Pro. 23.4 If thou cryest after knowledge and liftest vp thy voice for vnderstanding if thou seeke her as siluer and search for her as for hidde treasure What then Then shalt thou vnderstand the feare of the Lord and finde the knowledge of God Feruency and zeale in good duties addeth wings vnto them and makes them sore aloft and pierce the heauens euen into Gods presence Whereas duties formally performed and but with lip labour onely bring no fruit at all but hasten Gods sudgements vpon him that doth them Seeing then that the duties of Religion are so earnestly to bee pursued and followed after Vse 1 This serues then for the iust reprehension of those that are so farre from being zealous themselues to trauell with the Eunuch here vnto Ierusalem to worship God as that they mocke and scoffe at others that doe their duties herein Certainly if this Nobleman liued amongst vs it were not his greatnesse that would free him from the imputation of Puritanisme and his zeale should not escape the disgraces of wicked men Is not this common in the world See wee not that if there be any one in a Parish as many God knoweth there be not that is more forward then others to sanctifie the Sabbath and to spend that day as set apart wholly for Gods seruice in the publicke duties belonging thereto how are these singled out aboue all others and derided and scoffed at for the same when drunkards swearers and prophane persons are neuer wondred at This hard measure Dauid met withall from Micol his owne wife 2. Sam. 6 20. who dancing before the Arke therein expressing the inward ioy of his heart she mockes him How glorious was the King this day To whom Dauid made answer It was before the Lord who chose mee before thy fathers house and I will yet be more vile Let it euer be the commendations of all Gods people so to be vpbraided and scoffed at for their godly zeale As for wicked men they are neuer so zealous as in the cause of sinne And this indeed is the misery of this age and time wherein wee liue that that which indeed is the greatest ornament to a christian man
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
Lord commanded Samuel when he was to annoint Dauid King Looke not on his countenance nor on the height of his stature 1 Sam. 16.7 and he addeth this as a reason for God seeth not as man seeth man locketh on the outward appearance but the Lord beholdeth the heart This truth is further cleared by testimonies and examples God chose Abraham an Idolater Manasses a soothsayer Matthew a Publican Cornelius a Captaine Paul a persecutor Rahab a harlor Zacheus an extortioner Acts 10. Act 〈◊〉 Ioâ— 7. Luâ—e 19. â—â— yea and our Sauiour saith that Publicans and Harlots shall enter into the kingdome of heauen when others shall be shut out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Reas 1 First Eph. 1. his gifts and graces are on his part free and on our part altogether vndeserued and therefore often called in the Scripture his free election and his free grace Reas 2 Secondly if any outward priuiledge or respect should preuaile with God to moue him to choose some before othersome then must the rich man haue been preferred before poore Lazarus and the proud Pharisie before the poore Publican Now this were an vnequall valuation to prize those things that haue no proportion to grace and goodnesse to things that are not to be valued for betwixt temporall and spirituall things is no compareson Vse Seeing then that of all sorts and conditions of men GOD hath some that belong to his kingdome wee are taught not to despaire of the saluation of any though for the present they walke in that broad way that leadeth to destruction Publicans haue been called Matthew from the receit of custome Pharisies haue beene called Paul a Pharisie and bloudy persecutor Harlots haue beene called Rahab Mary Extortioners haue beene called Zacheus apostates Peter yea God chooseth many times the weake and foolish things of this world to confound the wise and mighty and the poore ones of this world to be rich in faith yea Iew and Greeke bond and free male and female they are all one in Christ he accepteth of the person of no man Secondly seeing no outward priuiledge preuailes any whit with God but that his election is free riches and honours and dignities make none the more or lesse esteemed wiâ—â— God Why then should any outward thing gaine our hearts and our affections seeing that when wee enioy all that we can desire we are neuer the nearer in Gods fauour No man knoweth loue or hatred saith Salomon by these things Eccl. 9.2 If outward priuiledges would preuaile any whit with God Antiochus Herod Saul Iezabel Nero c. must needs haue beene deepe in Gods fauour yet wee know the Lord left these shewed them no mercy but caused them to serue his iustice An Ethiopian Here we haue him described by his Country a Moore By his country a Gentile by nature one that was without the pale of the Church yet hee worshippeth God at Ierusalem making good that prophecie of old Esa 2.2 It shall come to passe in the last dayes that the mountaine of the Lords house shall be established c. and all Nations shall flow vnto it meaning indeed of the inlargement of the Church by all Nations farre and neere vpon the face of the earth So that in this Eunuch we haue an carnest of that promise that God had made vnto his people Doct. The Gentiles to be conuerted That the Gentiles should be called and brought in and that little Sister that had no breasts Cant. 8. made fruitfull This couenant and promise did the Lord thinke vpon in calling in al ages and from time to time so many of the Gentiles to the knowledge of his truth Such as are Ruth Iob Rahab Cornelius this Eunuch c. Vse And blessed bee his Name that we that sate in darkenesse and in the shadow of death haue had this light reuealed vnto vs especially in this part of the world which we call Europe wherein the light of the glorious Gospell for these sixe hundred yeares last past especially hath shone more and more and still shall vntill the comming of the Bridegroome himselfe the Lord Iesus Of great authority vnder Candace Queene of the Ethiopians who had charge of all her treasure c. As this Noble man is here described by his person and by his Country so is he likewise described by his office or place and that indeed By his office Treasurer vnto a great Princesse imployed no doubt in many great and weighty affaires in the gouernment of a kingdome yet trauaileth vp to Ierusalem to worship God Whose godly example and zealous practise may commend to all posterities this lesson That neither the greatnesse of mens persons Doct. The greatnesse of none must exempt them from the performance of holy duties nor places may exempt them from the performance of holy duties if God haue once called a man with a holy calling to the knowledge of his Sonne Christ it is neither person nor place that may with hold vs from his seruice that must bee preferred aboue al. Dauid though he were a King how frequent was he in these holy performances which sheweth that they were more delightfull vnto him then his kingly robes They were the very delight of his soule Gods precepts being sweeter vnto him then the honey and the honey combe Psal 5.3 Thou shalt heare my voyce O Lord early in the morning will I direct my prayer vnto thee and will looke vp Neither might this seeme to be a worke of supererogation in Dauid because a King that might plead the publike affaires of his kingdome for then would hee not haue exhorted others of the same condition to the same godly practise Be wise now therefore O yee Kings Psal 2 11.12 c And it is obserued to haue beene the great praise of Hezechiah 2 Chro. 20.19 that he sent abroad messengers to call the people to the seruice and worship of God and not onely so but ioyned himselfe also in the same And amongst all other the titles that serued to set out the honour of Salomon and his magnificence this was not the least Eccl. 1.12 The words of the Preacher sonne of Dauid King of Israel And for this is Abraham commended a great Prince yet instructed his family Iosuah a man full of imployments in the publike affaires yet I and my house will serue the Lord. Ios 24. The like of Cornelius yea the greatest honour that euer came to the Kings of Iuda and Israel Acts 10. was this that they were zealous for the worship of God and the greatest dishonour that euer did betide them was this they were negligent and carelesse therein Now the reasons of the poynt are Reas 1 The first may be drawne from the rule of Equitie where much is giuen much shall be required God hauing honoured such men aboue others lookes to be honoured by them aboue others and indeed who should doe the greatest worke but they
opportunitie serues hee takes all occasions with this Eunuch here to edifie and build vp himselfe in his holy faith And what might be the reason of all this he knows his wants and withall the worth of this heauenly treasure and this makes him the more he receiues the mote to hunger and thirst after it Vse 1 This shewes how farre such men are from approuing themselues the true seruants of Christ and such in whose hearts the work of grace is truly wrought who hate to bee instructed who say to the Prophets Isa 30.10 Prophecie not and with those wicked ones Iob speaketh of Iob 21. We desire not the knowledge of Gods ways Who refuse instrudion though the Ministers of God doe tender their seruice vnto them they scorne them and care not for them Pro. 1.22 O ye fooles how long will ye learne foolishnesse and the scornfull take pleasure in scorning and the foole hate knowledge They thinke themselues wise enough and good enough and therefore desire not to bee taught in the word But what saith Wisedome there Vers 26 I will laugh at your destruction How many haue we in the world that conceit themselues to haue knowledge enough yea they will not sticke to say they know as much as the Preacher can tell them and out of the abundance of their pride they sleight Gods ordinance But let such heare what the Spirit of God testifieth in this case to the conceited Laodiceans Reu. 3.17 When they said they were rich c. Christ tells them that they were indeed wretched and poore and blinde and naked He that hath as much knowledge as hee doth desire did neuer as yet desire to know as he ought And this serues likewise for the iust reproofe of those that make no reckoning and account of Phillips company or vse of Philips presence This Nobleman desires his company and makes good vse thereof Many in our dayes will haue their houshold Chaplaines and sometimes a Philip about them to bee in their companie and at their tables but what vse make they of them Surely little more then if they were a dumbe Minister Let a Lawyer bee with them and they will make vse of his knowledge Let a Physitian be with them and they will make some vse of his skill But how long may many a faithfull Minister of Christ be in the company of many before he bee asked one question or haue one doubt or case of conscience propounded vnto him Let this then admonish all in the feare of God that as we desire to approue our selues to haue the worke of grace truly wrought in vs that we manifest the same by this our hungring and thirsting desire after the increase of knowledge and euen to long after the Sabbath-day and such times when we may be instructed in the wayes of God and that wee reioyce in the fellow ship of Gods people whereby we may be edified in our holy faith This is it that will yeeld sound comfort at last when all other comforts faile and thus shall we be inriched daily more and more with grace and holinesse and shine forth as lights to the credit of the Gospell in the midst of a crooked and forward generation VERSE 32.33 The place of Scripture that hee read was this He was led as a sheep to the slaughter and like a lambe dumbe before the shearer so opened he not his mouth In his humiliation his iudgement was taken away and who shall declare his generation for his life is taken from the earth THe Text is a relation of that portion of Scripture which the Eunuch was reading at such time as Philip ioyned himselfe to his Chariot The place is Esay 53.7 where the same words are vsed The Eunuch desiring to know the mystery of mans saluation and to bee acquainted with the word whereby he might attaine the knowledge of the same By Gods speciall prouidence lighteth here vpon such a place of Scripture wherein is contained the very summe of the whole Gospell of Iesus Christ and of the Christian faith yea such a place wherin Christs death passion and glorious resurrection are most clearely and perspicuously set out vnto vs. In handling these words wee haue 1 The Preface the place of Scripture that he read 2 The Scripture it selfe Hee was c. In the Preface 1 Who the Eunuch 2 What he read 3 The subiect matter the Scripture In the Scripture it selfe wee haue 1 Christs humiliation v. 32. 2 Christs exaltation v. 33. In Christs humiliation 〈◊〉 haue 1 The person He 2 The passion was lea 3 The illustration 1 as a sheepe 2 like a Lamb 4 The extent of his passion 1 to be slaine 2 to be shorne 5 The reddition or application So opened he not his mouth The place of Scripture that hee read He that is The Preface the Eunuch this great Noble man as wee haue heard before The note is That great men must be great possessours Doct. Abraham a Prince his great commendation Great men must be great professors was his zeale in religion so Dauid Heze chias Iosias Kings of Iuda and Israel all of them very memorable in the Scriptures for their forwardensse in religion The poynt we handled before He read he was not idle nor gaue himselfe to his ease or pleasure but was well imployed in reading And because hee might reade many idle lasciuious books to no profit therefore this was it that added greatly to his praise that he read the Scriptures and therein spent his time in his iourney The place of Scripture that hee read c. We are taught hence Doct. Christians â—â—ght to be conuerâ—â—nt in the Scripture that it is an excellent duty belonging to euery Christian to be conuersant in the Scripture The Lord would haue men familiarly acquainted with the Word and to haue it at hand with them as their Councellor vpon all occasions to aduise them And hence is it that the Lord hath commanded besides the ordinary course of teaching by the Leuites in the Temple Deut. 6.6.7 These words which I command thee this day shall be in thy heart c. And thou shalt binde them as a signe vpon thy hand and shalt write them vpon the poasts of thy house and vpon thy gates c. and all to this end that men might be familiarly acquainted with the word This is Christs owne charge Search the Scriptures Io. 5.39 Col. 3.16 2 Tim. 3 15 so is it likewise an Apostolicall iniunction Let the word of God dwell plentifully in you c. And great reason Reas 1 Because the Word is the ordinary meanes that God hath sanctified and set apart for the working of sauing grace in the hearts of all the elect Psal 19.7 The law of the Lord is perfect conuerting the soule when Paul had preached vnto the people the Text saith Acts â—3 48 As many as were ordained vnto eternal life beleeued and the Apostle Peter
make himselfe fit to speake vnto the people and not to doe as the manner of some is trot vp and downe all the weeke about worldly affaires and then on the Sabbath deliuer whatsoeuer comes to hand This is not to diuide the word of God aright The Ministers of Christ must first eat the roll of Gods book Ezek. 2.1 and haue their tongue touched wito a Cole from the Altar Isa 6 7. before they come â—â—to Gods place and in his stâ—â—d to speake vnto the people And is there not reason thinke you Reas 1 Let such but consider whose place they occupie is it not the place of God himselfe and is it not his message they deliuer vnto the people Now will an Embassadour of an earthly Prince go about his seruice but will premeditate aforehand what to say And is it not much more requisite that the messengers of the Lord of Hosts should in an holy manner prepare themselues to the deliuery of the Lords message Reas 2 Secondly the Ministery of the word is the Lords owne ordinance his worke that they are appointed to doe Ier. and are not such accursed that do the worke of the Lord negligently Reas 3 Thirdly it is no lesse requisite in regard of the people to whom they speake and ouer whom they are set Is not the Priests lips to preserue knowledge and are not the people to heare the Law from his mouth Mal. 2.7 Now if the people must learne to know Gods will from the mouth of the Minister it is requisite that hee should bee well acquainted with Gods will For to this end is he placed ouer them Vse 1 And surely this shewes the greatnesse of their sin that sleight this worke of the Minister study little reade little pray little and meditate least of all yet will seeme to speake something vnto the people This is indeed no better then to tempt God when men shall neglect the meanes which God hath appointed for this worke of the Ministery Wherefore hath God giuen Arts and Sciences and the knowledge of tongues but that men might vse them as helps and hand-maids to this worke of the Ministery I could wish such men would but consider Iacobs diligence and paines in attending of Labans flocke Gen 31 40 In the day time saith hee I was consumed with heate in the night with frost and my sleepe departed from me Alas what comparison betweene Christ and Laban the one a churlish master the other a mercifull Redeemer And what comparison betweene the sheepe of Laban and the sheepe of Christ what a shame were it 〈◊〉 the sheepe of Laban should be better serued then the sheepe of Christ purchased with his own blood If this moue vs not cast wee our eyes vpon the Lord Iesus Christ himselfe the Cheef Shepherd and Bishop of our soules somtimes in the temple somtimes in the garden somtimes preaching somtimes praying and somtimes suffering A Minister that is so sparing of a little sweaet for Christ what would hee doe if hee should call for his blood Surely he will ill abide the pangs of burning for Christ that wil not abide the pains of preaching for Christ Would any man giue wages to such a sheepherd that should neglect his flock and suffer them to be starued for want of pasture or leaue them to be deuoured I trow not What then can such expect at Gods hand that feede themselues and not the flock which he hath purchased with his owne blood Vse 2 SecoÌ„dly as Ministers are bound in this solemn manner to prepare themselues to preach the word So are people in as solemne a manner bound to prepare themselues to the hearing of the same Both preaching and hearing are Gods worke and both lye vnder the curse that doe the same negligently When Peter was to preach the Word to Cornelius Cornelius and his whole company were ready prepared to receiue the same wee are all here before God saith he to heare whatsoeuer is commanded vs of God Act. 10. He began at the same Scripture Philip being to preach Iesus Christ vnto this Eunuch and having considered what to say hee beginneth at this Scripture herein taking the present occasion that was thus by Diuine prouidence offered it seruing so fitly to his purpose in hand For albeit there bee many places that set foorth Christ and the mystery of our Salvation through him yet none to this For indeed throughout all the Prophets we haue no where a clearer Prophecy of Christs death and resurrection then this place of the Prophet Esay And therefore as the Lord was pleased in his good Prouidence to direct the Eunuch at this time to fall vpon this Scripture to reade it Philip takes the present opportunity the text of Scripture now read as the fittest text to preach of vnto him And heerein will teach the Ministers of Christ a necessary duty Namely that they ought to be so wise to make choice of speciall texts Doct. Ministers must make choice of speciall texts for special occasions and places of Scripture to treate of vnto their people as occasion still shall bee offered vnto them For albeit that all Scriptures are full of Diuine and heauenly truths yet some Scriptures fit some persons and occasions better then others There are many comfortable promises which God hath made in his word Come let vs reason together though your sinnes were as scarlet c. Esay 1.18 Mat. 11.28 Come vnto mee all ye that trauaile and are heauy laden c. But for a man that is not yet truly humbled the threats of the Law are fitter That place of Iohn Ioh. 9.31 God heareth not sinners Is an excellent Scripture very requisite to be taught but not to one distressed in conscience and beaten downe in the sense of sinne A Steward in a family must haue aswell wisedome to know what is necessary for euery member of the family as fidelity to dispence his Masters goods The Minister is to know when to speake and what to speake for as Salomon saith A word spoken in due time is like Apples of gold pictures of siluer Arons Bels must be wisely rung sometimes the treble of Mercy sounds well at another time the tenor of Iudgement sounds better A Minister is wisely to change his note as occasion shall require approuing himself to euery mans conscience in the feare of God 2 Cor. 4.2 sometimes wee are to come in a still voice as the Lord appeared to Elias sometimes againe to play the part of a Bonarges a Sonne of Thunder Vse 1 This shewes then what wisdome skill is required of euery faithfull Minister of Christ Like a faithfull Steward in Gods house hee must measure out to euery man his due Exhortation to whom exhortation is due reprehension to whom reprehension belongs Vse 2 And it serues likewise to admonish hearers not to expect that their Pastors should at all times come vnto them with the same
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
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
Author of the Epistle to the Hebrewes Heb. 11.1 Hauing in the eleuenth Chapter set downe many examples of the admirable obedience of many of Gods seruants that obeyed God beyond reason as of Noath that builded the Arke when there was no likelihood of a flood of Abraham that offered vp Isaac of Moses that left Aegypt of Iosuah and the like all which obeyed God against reason He presently infers Seeing we haue saith he such a cloud of witnesses Heb. 12.1 Let vs cast away euery thing that presseth downe and run with patience to that which is set before vs. Yea vnto these examples hee subioyneth the example of the Lord Iesus Christ himselfe who indured the Crosse and despised the shame to whom we must euer looke and haue an eye lest we should faint in our mindes And thus indeed is the Lord pleased to teach vs not onely by his word but by the examples likewise of his seruants omitting no meanes that may doe vs good And to this end are the examples of Gods seruants many times propounded vnto vs in the Scriptures Ye haue heard of the patience of Iob Iam. 5.11 and all to incourage vs in well doing Yea God hath not onely left vs the examples of his children for our imitation but he hath also left vs the examples of his iustice vpon wicked men and disobedient sinners and all to terrifie vs from sinning against him such as are Corah Dathan Num. 16.23 and Abiram Lots wife of whom and whose sinne God hath giuen a speciall Memento Remember Lots wife Luk. 17.32 Euen so the Apostle Saint Peter 2 Pet. 2. hauing shewed the Iewes to whom he wrote what excellent promises they had receiued hee exhorts them to giue all diligence to walke in them And the better to perswade them he sets downe Gods iudgements vpon the disobedient and saith that God spared not the Angels not the old world nor Sodome and Gomorah c. And the reason hereof I take to be these First because we are so prone to be led by examples Reas 1 therefore the Lord propounds the best for patternes and so we haue for zeale Moses for patience Ioh for chastitie Ioseph c. Reas 2 Secondly to this end their examples are recorded in the word All Scripture saith Paul is giuen by diuine inspiration and is profitable 2 Tim. â—â— 16. c. And then doe we profit aright by the Scriptures when by the examples of the godly therein recorded wee are prouoked vnto wel doing Reas 3 Thirdly this is to giue the Lord the glory of his owne grace in whoÌ„soeuer bestowd when we shal not only take notice of the same but be prouoked to tread in their steps and walke in their wayes Seeing the Lord teacheth vs thus not onely by his word Vse but also by the examples of his Seruants as so many liuely Sermons to prouoke vs vnto wel-doing For surely the Lord will plead in the last day the very piety zeale and holy conuersation that wee haue seene in his seruants to be a swift witnesse in iudgement against vs. And not onely so but also terrifying vs daily against sinne by his iudgements vpon the wicked 1 Pet. What manner of persons ought we to be in all holy conuersation Those then that notwithstanding the examples of Gods children to allure them and the examples of wicked men to terrifie them from sinne will not bee moued What doe such in effect but say Who is the Lord that wee should serue him Mal. 3.14 and what profit commeth that wee keepe his ordinance Such are like vnto Gallio Acts 18.17 that cared for nothing though the godly were beaten no example moues them But they that truely feare God must learne by the example of Gods children truely to obey him and by Gods iudgements vpon the wicked to learne righteousnesse Esay 26.9 Behold This word Behold calling for speciall animaduersion and attention as we haue heard Sheweth that it was no common matter or ordinary thing that is now to bee related And what was it that must be so specially noted here as a strange thing not frequent or common in the world it was this That so great a man should be so good a man to take that paines and to be at that cost to trauaile so farre as Ierusalem to worship God This is it wee are now called vpon to consider and therein are taught That it is no ordinary thing Doct. It is a rare thing for great men to be good men to haue great men rich men Noble men or men in authority to bee truely religious A Lord Treasurer to come so farre to Ierusalem to worship and to be so religiously addicted as to reade the Scriptures in his Coach or Chariot This may well deserue an ecce No maruaile though the holy Ghost call vpon vs to obserue this as a rare thing indeed And it will bee no hard thing to cleare this truth both by Scripture and Reason to shew that it is a hard and difficult thing to haue great men good men O generation take heed to the word of the Lord. Ier. 2.31 There is the Lords admonition to the great men of that age But will you know their answer But the people answered we are Lords we will not come to thee as if it had beene a disparagement vnto them to haue beene taught or directed by the Lords Prophet Againe I spake vnto thee when thou wast in prosperitie but thou saidst Ier. 22.21 I will not heare So the Prophet Hoseah As in their pastures so were they filled and their heart was exalted Hos 13.6 therefore haue they forgotten mee And this was that sinne that Moses layes to the charge of the people of Israel Iesurun waxed fat Deu. 32 1â— thou art couered with fatnesse Then he for sooke God which made him and lightly esteemed the rocke of his saluation No meruaile therefore though the Lord giue this warning by Moses vnto the people that when they should come into the good Land which the Lord had promised which was the Land of Canaan Deu. 2â— 10 Beware when thou art full lest thou forget the Lord thy God If euer men giue themselues to sleepe and to rest it is when their bellies be full Ier. 5.7 When I fed them to the full they rose vp Like fed horses euery one neighed after his neighbours wife It is wealth and abundance that lifts vp the heart of a man and makes him say with Pharaoh Exod. 10. 1 Cor. 1.26 Who is the Lord So Paul You know your Calling Brethren how that not many wise after the flesh not many mightie not many noble are called c. And therefore our Sauiour saith verity I say vnto you Mat 19.23 that a rich man shall hardly enter into the kingdome of heauen And this was Christs owne obseruation in the days of his flesh The poore receiue the Gospell Mat.
11.6 and therefore Timothy must charge rich men concerning the dangers of riches 1 T.m. 6.17 And surely such a vehement charge needed not if they were not in danger To see a man that is great and rich and mighty in the world yet zealous in religion as this Noble man is as rare as to see Saul amongst the Prophets But what doe riches honour Quest and authority make men prophane and keep men from being religious and so hinder their saluation No not of themselues Answ they are the good blessings of God but this thing so comes to passe through the abuse of them For this is the promise made to those that feare God Riches and Treasures shall be in their house Psal 112.2 and wisedome saith Salomon is good with an Inheritance Eccl. 7.11 Abraham was rich so was Solomon Iob and many others of Gods seruants And therefore the Apostle saith Not not any Noble but not many Noble So that riches and honours hinder not Religion as a cause but as occasions and that through the occruption of our nature who are ready to abuse all the good things of God to our perdition But would you know the reason of this A man would thinke that such men whom God hath thus Honoured aboue other should be the most forward to honour him aboue others and this thing so comes to passe Reas 1 Because great men haue many times great spirits and through their abundance their hearts are lifted vp What great men honourable men and rich men to stoope to so base a thing as preaching is to such meane persons as Preachers are whose power lyes all in their tongues words Many a man thinks it a dishonour to doe this thus riches and honour puffe vp the heart with pride and make men high minded and where there is pride there must needs be contempt of God and his word as we may see in Pharaoh Who is the Lord and therefore Christ teacheth first humility in his seruants as the first lesson in Christianitie to deny themselues vntill which time we can neuer profit by the Word And hence is it that the Prophet exhortech thus Heare Ier. 13.15 Heare and gine and gine and be not proud as if it were impossible while pride is in the hearts that men should euer heare sauingly Reas 2 Secondly rich men and great men they haue abundance to content the appetite to the full and therefore the more hard for such to ouercome themselues and their owne wils and to submit them selues to the will of God For nature being fed to the full is as a wilde Asle Ier. 2. as Ieremy speakes that will hardly be tamed and framed to obedience Let a man that is vsed but to a spare dyer at any time eate something either for matter or measure extraordinary and doth the not finde a great dulnesse and heauinesse to creepe vpon him in good duties yea a meruailous vnaptnesse to be exercised therein How much more they that are alwaies full gorg'd Besides this their outward abundance makes them insensible of their inward wants and as het that comes to the Physitian and feeles not himselfe sicke is of all others in the greatest danger so is it with those that are insensible of their miseries Reas 3 And last of all great men haue many times great imployments and howsoeuer no imployment should hinder men from Gods seruice as we shall see hereafter yet they thinke themselues they may bee excused because of their imployments When Paul preached Felix hath now no leysure to heare him he must come another time Howbeit Christ rebuked Martha for this fault that seemed to be well imployed But it had been her greater commendations the pot had sod ouer at this time of Christs preaching The vses follow Vse 1 Seeing then that it is so rare a thing for great men to bee good men this lets vs see then what a dangerous slippery estate it is to liue in honour in wealth and prosperity Such are in most danger to be kept from God How many haue we seene that whilest they were in low estate in the world were humble gentle meek forward and zealous in religion But afterwards in times of prosperity grew fat and wanton and spurned against the Lord. As the Moone neuer suffereth an Eclipse but when she is at the full so when men are full of honour wealth and pleasures now they are in danger of an Eclipse that the earth should come between them and heauen Vse 2 Secondly we learne hence not to enuy the prosperity of great men but with their outward glory and seeming felicity conside the dangerous condition they are in They haue many a stumbling block lyes in their way to heauen that â—hou art freed from that art a poore man Such are rather to be pitried then enuied Grudge not saith Dauid at the prosperity of the wicked for certaine it is it had beene good for many a man that he had neuer known what wealth and abundance had beene what honour and dignitie had beene since through the abuse of these things they indanger their owns soules A man of Ethiopia and Eunuch Text. The Ethiopian described Here we haue the description of this Noble man described first by his person an Eunuch or a gelded man By his person Such haue beene of old time and imployed about the keeping of great Personages as Quenes Mat. 19.12 c There are some Eunuchs saith our Sauiour which were so borne from their Mothers wombe and there are som Eunuchs which were made Eunuchs of men and there be Eanuchs which haue made themselues Eunuchs for the kingdome of Gods sake And that these haue beene imployed about the keeping of great personages it appeareth by those Eanuchs that attended Iesabel the Queene 2 Reg. 9.32 and the which at Iehu his command cast her out at a window Many times they were descended out of the loynes of royall bloud as it was said to Hezechiah Of thy sonnes which shall issue from thee Esa 39.7 which thou shalt beget shall they take away and they shall bee Eunuchs in the Palace of the King of Babylon This argueth this Eunuch to haue beene a great man and therefore the more admirable The instruction is plaine We are taught Doct. Of allsorts of men God hath some that belong to his kingdome that God is no accepter of mens persons but of all sorts and conditions of men he hath some that belong to the election of grace and appertaine vnto his glorious kingdome Hee accepteth not the persons of Princes saith Elihu nor regardeth the rich more then the poore Iob 34.19 they being all the worke of his hands To this accordeth that of the Apostle Peter vnto Cornelius Act. 10 34. Of a truth I perceiue that God is no respecter of persons but in euery Nation hee that feareth GOD and worketh righteousnesse is accepted with him And thus the
that receiue the greatest wages Reas 2 Secondly the greatest men haue many times the greatest charges committed vnto them whose spirituall good and welfare doth much depend vpon them If they be godly and religious their religion zeale pietie like Arons oyle runs downe to the meanest that are vnder them Reas 3 Thirdly their own good doth call for this at their hands for besides the saluation of their own soules which God hath promised to such as seeke him herein and hereby they shall establish their owne throne and perpetuate vnto themselues a blessed name and memory vpon earth Pro. The memor of the righteous is blessed whereas the name of the wicked shall rot Whereas such as seeke honour in the world and to establish them selues without this they doe but build Babels vnto themselues It is the conscionable practise of pietie and godlinesse especially in Kings and Princes and great personages when they are dead and gone and their bodies are mouldred to dust that yeelds a fragrant smell and sweet sauour to succeeding generations The excellent Psalmes of Dauid were not inclosed and buried with him in his Tombe The labours and paines of this Noble man went not with him to his graue â—osias zeale in redressing things â—misse did not rot as his body did but all these are left in the treasury of the Church to the euerlasting praise of Gods graces in his serâ—ants to the honor of their names By this then men may try themselues whether they be called or not and whether God hath truely touched their hearts with the knowledge of his sonne Christ Canst thou renounce honours pleasures and all to waite vpon God and follow him and make all stoope and vaile bonnet to his worship and seruice with this Eunuch here this is a signe of an honest heart and minde disposed to honour God But if on the contrary part euery slight occasion be matter sufficient to draw thee away from his seruice it is a cleare demonstration that the zeale of the Lords house hath not yet consumed thee How many haue we that would willingly serue God with Naaman the Syrian yet they will goe into the idolatrous Temple loth to hazard their honour credit or place for God or his truth many such cold friends hath religion nowadayes Secondly this may serue to refute the vain conceit of those who thinke because they are aduanced vnto higher places and dignities in the world presently conceiue that they are not so strictly tyed to serue God as other men What so strictly to sanctifie the Sabbath and to see that all that are vnder them doe the same as Abraham did to ride and to goe foure or fiue miles to heare the Word when the same is not taught amongst them this were too much nicenesse and precisenesse But what say these to this Eunuch here or what are they to this Eunuch a great noble man yet took much paines and labour to worship God at Ierusalem O then let great men take heed how they contemne or lightly esteeme Gods seruice lest whilst they thinke scorne to doe him seruice the Lord will not afford such this honour to admit them into his seruice And last of all since the greatnesse of none may any way exempt them from the performance of holy duties By the rule of this Doctrine their mouthes are to be stopped and the common excuse condemned of those that say they are not at leisure the multitude of their affaires and imployments will not permit them A very vaine excuse and an argument of a very prophane and gracelesse heart I would aske such but this question whether their businesses and employments be greater then Dauids was that had a kingdome to gouerne or then this Eunuch so great in authority vnder so great a Queene Haue not great men soules as well as others and haue they not sinne in their soules as well as others away then with that dangerous hatefull errour they haue no leisure They are the men that haue receiued the greatest wages why should they not doe the greatest worke They are the men God hath honoured aboue others why should they not labour in their places to honour God aboue others Went vp to Ierusalem to worship Text. But why to Ierusalem to worship Because there was the seruice and worship of God at that time By his religion for so saith the Psalmist In Iury is God knowne his Name is great in Israel at Salem is his Tabernacle and his dwelling in Sion So Esay the Prophet Esa 2.3 The law shall goe from Sion and the word of the Lord from Ierusalem and in this regard Ierusalem is called the Mother of vs all In the time of Christ the Disciples were forbidden to preach to any but to the Iewes Gal. 4.26 Mat. 10.5 goe not into the way of the Gentiles but vnto the lost sheepe of the house of Israel After Christs ascenâ—â—â—n â—he Apostles were commâ—â—ded to preach the Gospell first to them Luk. 24 47 Rom. 15.19 beginning at Ierusalem All the Apostles did exercise their Ministery at Ierusalem All the Churches of the Gentiles conformed themselues to the Church of the Iewes and esteemed Ierusalem as their mother Church And to Ierusalem as to the mother Church all the world did resort for direction and for the deciding of all controuersies that might arise amongst them Yea Acts 15.2 all the Churches of the Gentiles first receiued the Word from Ierusalem as it was prophecied of old Esay 60.3 The Gentiles shall walk in thy light Had Rome these priuiledges the world should haue rung of them at this day Here then was the reason why the Eunuch went to Ierusalem because this was the solemne place appointed for his seruice and for his worship Hence we may note diuers instructions Doct. 1 First that the publike assemblies of Gods people in Gods house The publike assemblies of Gods people ought highly to be esteemed ought highly to be esteemed and diligently to be frequented of all Gods people Behold this in Dauid O Lord I haue loued the habitation of thy house Psal 26.8 and the place where thy honour dwelleth and againe O Lord of Hoasts Psal 84.12 how amiable are thy tabernacles my soule longeth and fainteth for the Courts of the Lords house And this was the holy resolution of good Hezechiah Esay 38.22 after his recouery from his sicknesse to goe vp to the house of the Lord. Yea Dauid reioyceth in this I was glad when they said let vs goe vp to the house of the Lord. And to this doe those godly beleeuers in the time of the Prophet Esay prouoke one another when the Temple was built and Gods worship did flourish at Ierusalem Come let vs goe vp to the house of the Lord. Esay 2.3 And this was promised as a blessing from the Lord I will bring them into my holy mountaine and make them ioyfull in my house of prayer
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
that should serue him but one day in a weeke and all the weeke besides serue himselfe This serues then to reprooue such as are present sometimes at the publique duties of Gods worship Vse 1 such as are the preaching of the word receiuing of the sacrament and the like but make no reckoning or accompt at all of priuate duties Surely such men can neuer approue themselues to God to performe either in faith and obedience as hee ought so long as hee labours not after an vniuersall obedience to bee the same in priuate that he is in publique Let vs then bee admonished in the feare of God Vse 2 that as wee desire to bee Christians indeed and therein to approue our selues to God to labour to be the same at home as abroad in our owne houses as in the Church otherwise we can neuer assure our owne hearts of the truth of grace wrought therein or that wee goe before an hypocrite or a wicked man who many times is exercised in the one when he makes no reckoning or accompt at all of the other He read Isaiah the Prophet This Noble man did not worship God at a venture or as haply his forefathers had done before him as many in our dayes who will doe thus and thus because their fathers before them did so But hee will worship God as hee had learned out of his word And herein will teach all men vnto the end of the world a necessarie dutie That if wee will worship God aright Doct. In Gods worship we must fetch our direction out of Gods word we must fetch our direction from Gods word and not out of the Popes Chaire The word must bee our loadstarre to guide vs the way to Christ and to keepe vs in the way No seruice can please God but that which is done by direction from his word The Lord himselfe giues expresse charge concerning this Deut. 4.2 when hee saith Ye shall not adde vnto the word which I command mand you neither shall ye diminish ought from it That ye may keepe the Commandements of the Lord your God which I command you The meaning is Thou shalt doe no more or lesse in my seruice then what I command thee Yea it is no better then Idolatrie Num. 15.39 and spirituall whoredome for vs to follow our owne hearts or to bee led by our good meanings in matters appertaining vnto Gods seruice This is such a sinne as doth highly prouoke God to anger as wee may see in Nadab and Abihu Leuit. 10.1.2 in offering vp of their strange fire who were therefore destroyed with fire from heauen And for this cause Ieroboam drew the curse of God vpon him and his posteritie after him Because of those golden calues that hee had caused to bee erected at Dan and Bethel without warrant from God And how sharply doth our Sauiour reproue the Scribes and Pharisees for this who vsed a world of ceremonies and traditions in Gods worship which hee commanded not and therefore saith In vaine doe ye worship me Mat. 15. teaching for Doctrine the traditions of men Isa 1.11.12 And therefore the Lord will say to such as to those idolatrous Iewes of old Who hath required these things at your hands And hence is it that the Apostle Paul when hee went about to remoue those errours that we crept into the Church of Corinth about the Sacrament he brings them to the first institution of the same by Christ himselfe for where things are brought to the first institution all humane errours then cease And this doth the Apostle 1. Cor. 11.23 when he saith That which I haue receiued from the Lord deliuer I vnto you c. So that we see it is a most cleare and grounded truth that if we would worship God aright we must not be led by our fantasies and carnall reason good meanings or the like but we must fetch our direction out of Gods word And great reason For God will be acknowledged the onely Law-giuer Reas 1 the King of his Church and the onely Prophet to instruct his people For so saith the Apostle There is onely one Law-giuer Iam. 4 12. who is able to saue and to destroy So that none may presume in matters appertaining to his worship and seruice to adde or detract lest hee incurre that curse Cursed is he that shall adde to the words of this booke Reu. 22. Secondly Ro. 14.23 Whatsoeuer is not of faith is sinne Now faith we know is grounded vpon the word So that it is impossible for a man to please God in any seruice he doth that hath not his word for his warrant and direction It was Christs last commandement that he gaue vnto his Disciples teaching them to obserue all things that I haue commanded you Mat. 28.20 And surely this strikes at the foundation of Popish Religion Vse 1 for wherein for the most part stands the seruice and worship of God that is performed amongst them but in grosse superstition and in the inuentions of their owne braine in the traditions of men Popes Councels Cardinals and the like in a multitude of vaine and idle ceremonies and obseruations all which haue no ground or footing out of Gods word as namely their whipping of themselues their crossings and coniurings praying on beads going on pilgrimage and a thousand the like all which haue no ground or warrant at all out of Gods word to whom we may truly say as our Sauiour to the woman of Samaria Ioh. 4.22 Ye worship ye know not what And surely herein we may iustifie our Religion against the Papists and against all the Aduersaries of Gods truth that wee know whom we worship And if we be deceiued God hath deceiued vs and his word hath deceiued vs which is impossible For his word is true as himselfe is Secondly Vse 2 we are taught hence to acquaint our selues with the Scriptures that so wee may be directed how to worship God aright Now Gods word is a perfect rule and a perfect guide Saint Peter calls it a Sure word 2 Pet. 1.19 whereunto saith he ye do well if ye take heed So Dauid Psal 119.31 I haue cleaued vnto thy testimonies O Lord confound me not And it is worth our best consideration what Samuel spake vnto Saul that would sacrifice where God had not appointed Hath the Lord saith hee as great delight in burnt-offerings and sacrifices 1. Sam 15.22 as when the voyce of the Lord is obeyed Behold to obey is better then sacrifice and to hearken is better then the fat of Lambes And last of all this sheweth the miserable condition that such are in Vse 3 that are not neither may they be acquainted with the word of God as in the Church of Rome that haue the Scripture locked vp in an vnknowne tongue they can neuer auoide that woe our Sauiour pronounced against the Scribes and Pharises Mat. 23.13 They neither entred into the
kingdome of God themselues nor suffered those that would Now wanting the word to direct them they serue Idols yea they worship Sathan instead of God For there is no worship can bee pleasing acceptable vnto God that hath not the word for it warrant He read Isaiah the Prophet Here we see â—is employment in his Iourney vpon his returne home into his countrey hee was not idle neither gaue he himselfe to sleeping nor spent he his time in idle discourse nor yet in reading vaine foolish wanton and lasciuious bookes as the manner of many is to do But he spent his time in reading the Scripture and in studying the word of God for the further building of himselfe vp in the knowledge of God and of Christ Whose example may commend vnto all Gods people a necessarie duty namely That they be daily conuersant in the Scriptures Doct. Godly must be conuersant in the Scriptures Deu. 6.6 7. and exercise themselues daily therein This is that charge Moses gaue vnto the people from the Lord These words which I command thee this day shall be in thy heart and thou shalt teach them diligently vnto thy children and shalt talke of them as thou sittest in thy house when thou walkest by the way when thou liest downe and when thou risest vp Againe Ios 1.8 The booke of the Law shall not depart out of thy mouth But thou shalt meditate therein day and night This is Christ owne charge Search the Scriptures Ioh. 5.39 for in them ye leoke to haue eternall life This is likewise an Apostolicall iniunction Col. 3.16 Let the word of God dwell in you plenteously To this Solomon exhorteth diligently when hee saith Prou. 7.3 speaking of the word Binde them vpon thy fingers write them vpon the table of thine heart And againe Vers 4 Say vnto Wisedome thou art my sister and call vnderstanding thy kinswoman And this was the great commendations of Timothy that hee knew the Scriptures of a childe Therefore doubtlesse very conuersant in them And of Apollo it is said that hee was mightie in Gods word So that we see to spend much time in reading the Scriptures and to be conuersant in Gods word is an excellent things a commendable duty Though the reading of the Scriptures doe not ordinarily worke faith and repentance Reas 1 yet it is an excellent meanes to prepare the heart for the same worke and to confirme our faith to strengthen it and to build vp a man daily more and more in the knowledge of Christ Secondly Gods word must be the rule of out walking Reas 2 and that narrow road within the limits whereof we should alwayes containe our selues And indeed by the word must all our actions be tried and iudged and therefore it were most expedient that by the word all our actions should bee squared Thirdly it is that onely that must bee our comfort Reas 3 when all other comforts faile Now a sure friend must not be contemned I had perished in my affliction saith Dauid had it not beene for thy word Vse 1 Seeing then that the Scriptures ought so diligently and frequently be read of vs. How iniuriously then doth the Church of Rome deale with mens soules that will not permit men the reading of the Scriptures no priuate man in that Church without speciall lycence may reade the Scriptures but must take all vpon trust and vpon the bare word of their teachers But what is this but directly to contradict the Lord himselfe We see that ignorant men peruert the Scriptures Obiect A poore filly shift Resp because some abuse the Scriptures shall others therefore not be permitted the lawfull vse thereof meates drinkes c. What is there amongst vs that is not abused must therefore the lawfull vse be taken away This may serue to condemne thousands amongst vs Vse 2 who seldome or neuer reade the Scriptures neuer take the booke of God into their hands yea such as giue no place to Gods word in their houses hardly haue a Bible at home Cards and Dice are rife amongst them these are turned and tossed euery day but the book of God is cast into a corner lyes couered with dust and the Spider spins her web ouer it This may serue also to taxe many Noble men and Gentle men Vse 3 who thinke it a base and contemptible thing to reade the Scriptures therefore they spend their time in Hawking and Hunting in Carding and in Dicing in eating and drinking and in all manner of licentious courses but as for reading the Scriptures it is held a matter of reproach to seem to haue a Bible in their hands a matter of precisenesse curiositie and more then needs But they must haue in stead of the Scriptures which are able to make them wise vnto saluation idle vaine and lasciuious bookes the Court of Venus the Pallace of pleasure bookes of loue and venery books of lyes and vanitie which doe poyson youth stir vp lust and all vncleanenesse and drowne men in perdition Well let such men know that while they bestow more time and leisure in reading such vaine and idle Pamphlets then in Gods word the Lord will plague punish them with a spirituall plague and iudgement from aboue that they remaine strangers from the comforts of Gods word that is indeed a clapsed and a sealed book vnto them whereas vnto the godly the word of God is their greatest ioy and solace Thy word saith Dauid is sweeter vnto mee then the honey the honey combe and againe Thy word is dearer vnto mee then thousands of gold and siluer This comfort such men are strangers vnto whilest with the Swine they feede on huskes and draffe and haue no appetite at all to the word of life And last of all Vse 4 this may serue to prouoke vs all in the feare of God by the example of this worthy man to a greater loue and delight in the word that we bestow more time in reading and searching therein for great is the fruit and profit that comes thereby We see a childe will take delight to reade his Fathers Will to see what Legacies be giuen him of his father Now the word of God in the old and new Testament is the Will of God the Father yea Christ last Will and Testament wherein be many legacies giuen to Gods children namely remission of sinnes eternall life the kingdome of heauen c. O then if we be the sonnes of God how can we choose but looke into these Legacies royalties and priuiledges giuen vnto vs of God our Father We see how carefull men bee to get the booke of Statutes into their houses how diligently will they reade them and meditate vpon them that they may not offend how much more ought men to search into Gods statute Booke his Word that they may not sinne against him He reade Esayas the Prophet But why tooke he such paines in reading the Scriptures Quest migâ—t not this seeme to be
lost labour since himselfe confesseth that hee could not vnderstand without a guide As hee read with a desire to learne so he was edified thereby Answ Quamuis multa obscura multa oâ—uia sunt as it appeareth by his trauelling vp to Ierusalem to worship And howsoeuer he confesseth his ignorance in that place he now read yet no man is so ignorant but in reading of that booke may get some profit Though many places of Scripture be hard to be vnderstood Doct. Men must reade the Scriptures though man things be therein obscure yet we must not giue ouer reading for that which seemes hard to be vnderstood in one place may be easie and plaine in another And when men make conscience to bee acquainted with Gods will reuealed in his word and are desirous of the knowledge of the mystery of their saluation God will at one time or other giue such to vnderstand and direct them to some Philip or other that shall open the same vnto them Thus God commended the Booke of the Law vnto the people not onely to the learned but euen to the vnlearned also that all sorts conditions of men might be familiar therein Deut. 31.11.12 Thou shalt reade the words of this law before all Israel that they may heare it and learne to feare the Lord and in the same place he nameth their men women Ier. 36.6 and children So Ieremy commandeth Baruch to reade the word of the Lord before all Iuda and in the audience of all the people Therefore it concerned all and to this end our Sauiour giues this charge vnto all Search the Scripture Ioh. 5.39 Now all these were not Clergie to whom these spake What though some one place we meete withall be hard to be vnderstood shall we therefore lay aside the whole Booke of God and reade none at all God forbid The Scriptures are such a fountaine wherein the Elephant may swim and the Lambe may wade What man is there that hauing a Deede whereby he holdeth his Land will cast the same away because it is hard and he cannot vnderstand it Nay will he not the oftner looke into it and desire the helpe of those that haue more skill Then much lesse should we cast aside the word of God though some place therein seeme to bee hard to bee vnderstood which is our deed and sheweth vnto vs our assurance vnto the kingdome of heauen nay wee should reade it the more often and desire the helpe of others that we may vnderstand the same Reas 1 The Scriptures are obscure and darke onely to naturall men The naturall perceiues not the things that are of God for they are foolishnesse vnto him neitheâ— can he know them because they are spiritually discerned Now the reason why the Scriptures are so hard to be vnderstood of these men is not in the Scriptures themselues but in this blind and corrupt nature of ours A blinde man he seeth not the light of the sunne when it shineth most bright is the fault in the sunne no but rather in the imperfection of the mans sight Thus is it with the Scripture with naturall men But to that man whose eyes God hath opened the Scriptures are not obscure but this man comming thereunto with humility and feare in a sense of his owne wants with a desire to be instructed hee is sure to vnderstand them at least so much as shall be necessary for his owne saluation according to that of Salomon â—o 8.9 They are all plaiâ— to him that vnderstandeth and straight to him that would sinde knowledge Reas 2 Secondly God hath promised to teach all the elect and to giue them his spirit to inlighten their mindes according to that of our Sauiour Ioh. 6.45 and they shall be all taught of God and againe He will teach the humble in the way that he shall choose Psal 25 9 Vers 12. and What man is hee that feareth the Lord him shall he teach in the way that he shall choose So the blessed Virgin in her Magnificat He filleth the hungry with good things and hath sent the rich away empty Vse 1 This then serues againe to meet with tabt damnable doctrine in the Church of Rome who teach and hold that because the Scripture is hard and difficult to be vnderstood teach that we must not reade them neither haue them in a knowne tongue but locke them vp from the knowledge and vnderstanding of the simple teaching them to cast themselues vpon the Church and by a generall implicite faith to beleeue as the Church beleeueth to rest there a most damnable doctrine Is not this left in the great praise and commendations of this Eunuch that he searched into the Scriptures Doth Philip any where blame him for this his prying into the Scriptures nay rather to shew how pleasing and acceptable this was with God the Lord declareth by sending of Philip vnto him to teach and instruct him wherein he was ignorant Vse 2 Secondly let this admonish vs to make conscience of this duty to be frequent in reading the Scriptures and that we be not beaten off this duty through the hardnesse of any one place we see in other things vse makes perfect nesse and that which at first seems impossible to be attained vnto yet by industry is attained vnto at last as this is true in all Arts and Sciences in the world so in the study of the Scriptures Here is milke for Babes and meate for strong men this is that riuer wherein children may wade and the Elephant may swimme And to prouoke vs to the more diligent searching into the Scriptures consider Motiues to reade the scriptures First the Word of God is the onely euidence a Christian hath for his eternall inheritance Vse 1 Thy testimonies haue I claymed as my heritage for euer c. Psal 119. Vse 2 Secondly the Word is able to make thee wise vnto saluation â—â—â—l â—9 7 how simple soeuer thou be Vse 3 Thirdly it is able to conuert thy soule hoâ— strong soeuer thy corruptions be Vse 4 Fourthly the Word is able to giue thee comfort in thy afflictions how bitter soeuer they bee so Dauid I had perished in my afflictions 〈…〉 had it not beene for thy Word VERSE 29. Then the Spirit said to Philip Texâ— goe neare and ioyne thy selfe to this Chariot HEre wee haue Philips commission to goe and instruct the Eunuch Where wee are to note first of all the circumstance of time when he went Then that is when the Eunuch was thus religiously imployed in reading of the Scriptures and vsing the meanes to worship God aright and to know him â—hen is Philip sent to instruct him and to preach Christ Iesus vnto him to the saluation of his soule Note hence That God vsually dealeth with his children Doct. God will â—e found in the 〈…〉 as with this Eunuch and poore heathen man hee read and searched the Scriptures conscionably
imploying himselfe in those weak meanes for the attaining of grace and knowledge he was well imployed and now God takes pity vpon him and sends Philip vnto him to reueale Christ Iesus vnto him to saue his soule Thus euen thus the Lord vsually takes pity on men and reueales Christ Iesus vnto them and bestowes mercy on them when they seeke it in the meanes he hath appointed such as are the hearing of the word prayer reading meditation and the like And thus when Isaac was meditating and praying Gen â—â— God sent him a gracious wife When Daniel was in his prayer Dan. 9.20.21.27 God sent his Angell vnto him to acquaint him that the end of the Churches captiuity was at hand Luk. 1.8 Whilst Zachary was executing his office in praying sacrificing in the Temple the Lord sent an Angell with glad tidings vnto him that Elizabeth his wife should beare him a sonne Luk 2.250 Simeon being in the Temple seruing of God the Lord reueales his sonne Christ vnto him And so is Peter sent vnto Cornelius when he is fasting and praying Act. 10. The point is cleare Reas 1 The Lord to this end hath appointed the meanes such as are the word Sacraments prayer c. These are giuen to some end and to what but to meet with God Reas 2 The second reason is in regard of the Lords owne promise who hath promised to bee found of them that seeke him in thâ— conscionable vse of the meanes hee hath appointed saying Mat 7.7 Aske and yee shall haue c. And call vpon me in the time of trouble Psa 50.15 and I will heare thee and deliuer thee Seeing that God is thus found of those that seeke him in the meanes he hath appointed Vse 1 This should bring religion and Christianity into request amongst vs and set men diligently on work about holy duties seeing there is such a promise of recompence and of reward made thereunto hee is faithfull that hath promised Such whose hearts desire is to be saued that hunger and thirst after Gods fauour and loue in Iesus Christ in the pardon of their sinnes God will take pity on such and their hope shall not faile Aske and yee shall haue Mat. â— 7 seeke and yee shall sind c. And as for those that would faine come to heauen and yet turne back vpon the meanes will deceiue themselues in the end Vse 2 Secondly seeing the Lord takes pity vpon his children when they seeke him in the vse of the meanes he hath appointed hence ariseth comfort for poore distressed soules that goe with this Eunuch to Ierusalem there to worship God faine they would see his face in glory faine they would finde comfort and get assurance of their reconciliation with God but yet they cannot finde Christ noâ— obtaine the thing they so much long for Well notwithstanding this aske still seeke still knock still humble thy selfe in prayer and be earnest with God in supplications heare the word diligently read it constantly receiue the Sacrament preparedly for nothing is more certaine then to finde comfort and to meet with God in the conscionable vse of the meanes he hath appointed Deliuerance will come saith Mordecai to Hester and it may bee at that time when wee thinke least thereof and then most welcome Then the spirit said to Philip. That is either the holy Ghost or else the Angell bad him goe to the Chariot Wee heard before how the Angell commanded Philip to goe towards the South but acquainted him not to what end yet he declaring his ready obedience meets with this Eunuch And now he meets with him he speaks not till hee was commanded He will first haue his calling and commission to the worke before he proceeds to deale with the Eunuch and herein will teach all men that are called to the worke of the Ministery this necessary duty That they enter not vpon this Calling without a calling Doct. 2 Ministers must still haue a calling for that they doe nor to proceed further therein then they receiue warrant from God Thus Moses the Lords Captaine of his people Israel together with all Israel were content to bee directed by the cloud Exod. 40.36.37 both for their going forward and their standing still When Samuel was sent to an oint one of the sonnes of Iesse when Eliah came that was the eldest sonne and so the second and the third yet layed he his hand on none of them till the Lord commanded him So Philip here hee will first receiue his charge from God before he will presume to speake to this man Thus did Dauid still aske counsell of God in any notable enterprise that he tooke in hand 2. Sam. 2.1 The Ministers of Christ must not runne before they be sent but stay til they a haue calling from God till he set them on worke and put them into his seruice till he bids them go and furnishes them with gifts graces will and skill to do the worke of the Lord and then they must readily put the same in execution None of all the Prophets Isaiah Ieremy Amos c. None of all the Apostles no not Christ himselfe durst take this calling before they were called thereunto by God and then they did most readily and willingly put the same in execution And the reasons are Reas 1 First when this is wanting â—â—am 6 7 Num. 16.9 men are but intruders as Vzza was and that God which ouertooke him in that sinne will not suffer such men to escape vnpunished Reas 2 Secondly such doe seldome or neuer any good by their Ministry and hence it is that the Lord threatned this iudgement vpon false Prophets amongst the rest I sent them not Let 23.32 nor commanded them therefore they shall not profit this people at all Vse 1 This serues to reproue such as enter vpon this calling without a calling as the Lord complaineth by his Prophet They ranne but I sent them not neither haue they preached my ordinance Such are they that will vsurpe this publike and sacred function without a lawfull calling And within the compasse of this reprehension are such Midwiues as presume to baptize Infants hauing no calling thereunto I would commend vnto such the example of the men of Bethshemish who prying into the Arke without a calling 1. Saâ— 6.19 the Lord smote of them 50070. men So Corah Dathan and Abiram taking vpon them the Priesthood without a calling Num. 16.9 the Lord destroyed them and their companie by causing the earth to open her mouth and to swallow them So is Azariah stricken with a leprosie to his death 2. Kin. 15.5 and that because not content with his kingly office hee would take vpon him the Priests office likewise to burn incense vnto the Lord. Now then if these vsurpers and prophaners of Gods ordinances in the time of the Law did not escape Gods vengeance how much lesse now in the time
will satisfie our hungry soules with good things After two dayes he will reuiue vs Hos 6.2 in the third day he will raise vs vp and we shall liue in his sight As he hath promised to feede our hungry soules and heale our wounded consciences so hee will performe his promise and powre in the sweet oyle of the Gospell into them Poore men if they heare of a doale they will waite all the day for it Wee then knowing the truth of Gods promises that hee will certainly heare and answer vs ought we not with patience stay his leisure till he make good his promise Go neare and ioyne thy selfe to this Chariot Text. This being the meanes whereby the Lord would instruct this poore man in the knowledge of Christ and mystery of his saluation and so in consequence to bring him to eternall life We are further taught What a wonderfull mercy Doct. A great mercy of God to send a faithfull Minister vnto a people and high fauour of Almighty God it is to send a Philip to any people towne or perish to any house or family for hereby Christ is preached and made knowne in whose name alone saluation is to be had Such are euer messengers of glad tidings of the newes of pardon and remission of sinnes of grace and mercy to them that truely repent and are the messengers of peace giuing men an admittance into the euerlasting kingdome of his deare Sonne The Lord promised this as a blessing vnto his people I will giue them Pastors after my owne heart Ier. 3.15 And herein indeed did Christ manifest his great care and loue to his Church both before and after his ascention in leauing behinde him a supply of Apostles Euangelists Eph. 4. Pastors and Teachers to continue herein euen vntill his comming againe What a blessing was this vnto the Church of Corinth that Paul should be sent vnto them and to continue there a yeare and a halfe see the blessed fruit thereof God had much people in that place Acts 18.10 Acts 16.14 What a blessing was this vnto Lydia that Paul is sent to her by which meanes her conuersion is wrought God opening her heart How happy was it with the Iaylor to haue such prisoners as Paul and Sylas were Acts 16.26 by which means he became a beleeuer How happy was Zacheus to get a sight of Christ by which meanes Luke 19. saluation came to his house When Christ had preached the Word in Samaria the Text saith Many beleeued in him and there was great ioy in all that City By all which testimonies and examples we may clearely see what a singular fauour of God it is to such persons and places to whom the Lord is pleased to send a faithfull Philip and painefull Minister And this truth will the more clearely appeare by the contrary How that it is a fearefull iudgement of God vpon that people that want a Philip when Paul and Timothy had gone through Phrygia and Galatia they were forbidden by the holy Ghost to preach the Word in Asia and were shewed in a vision that the Lord had called them to preach the Word in Macedonia Acts 16.6.9 which direction of the Spirit restraining the Apostle from some places and appointing him to othersome shewes plainely the singular fauour of God to the one and Gods heauy wrath on the other This truth is further cleared by that of the Prophet Amos where the Lord threatneth this as the most fearefull iudgement vpon the people for their sinnes Behold saith the Lord The dayes come Amos 8.11 that I will send a famine into the Land not a famine of bread or thirst of water but of hearing of the Word of the Lord. The like is that of Salomon Where prophecying failes the people perish Pro. 29.18 Neither let this seeme strange to any that it is so singular a fauour and mercy of God to any to haue a painefull and conscionable Minister and that the contrary is so fearefull a curse for consider but Reas 1 First how that the ministery of the Word is the onely meanes ordinarily that God hath sanctified and set apart to worke sauing grace in the hearts of the elect so Peter Being borne againe 1 Pet. 1.23 not by corruptible seed but of incorruptible 1 Cor. 1.12 the word of God which liueth and abideth for ever And againe it pleaseth God by the foolishnesse of preaching to saue them that beleeue Reas 2 Secondly it is the ordinary meanes to beget and to confirme faith in the heart of euery true beleeuer by which alone as by a hand we apprehend Christ aâ—d apply him with his merits vnto saluation for in the preaching of the Word Christ is both offered vnto vs and we through faith enabled to receiue him and is therefore called The word of faith Rom 10.8 Vse 1 Then what shall we thinke of those wretched men prophane beasts who thinke themselues best at ease when they haue none to instruct them no Philip to preach Iesus Christ vnto them none to tell them of their sinnes yea they are weary of the company of such they cannot be quiet till they be rid of them Oh the case of such is to be lamented it is a signe that God hath giuen such vp to their owne hearts lust and that such shall lye and rot in their sinnes vntill the Lord finde them out in the searching day of his account And yet alas such is the miserable condition of many a one that cannot abide the presence of Philip but hate him in their heart wish him out of their company as one that marrs their mirth and they cannot be merry whilst he is amongst them Vse 2 Secondly if God send you then a Philip amongst you a painefull and faithfull Minister to instruct you to preach Iesus Christ to you to saue your soules Oh then acknowledge this a singular fauour of God that hee meanes your good euen the saluation of your soules and be thankefull vnto him for it receiue not the grace of God in vaine but lay hold vpon the Lords tender of grace offered imbrace the Gospell let Gods Ministers be deare vnto you and blesse God for them and if you want a Philip a faithfull Pastor O pray to God for such a one that God would shew this mercy vnto you the fruition whereof is a singular mercy as the want wherof is a fearefull iudgement And last of all this may prouoke the people of this Land to thankefulnesse inasmuch as hee hath beene pleased to send many Philips amongst vs and hath opened vnto vs his chiefest treasure The Lord hath put the bars into the Rings of the Arke whereby his glory is carried throughout our Land Psal 44. vlt. The Lord hath not dealt so with euery Nation And let vs know that where much is giuen much shall be required and such a people whom the Lord hath thus honoured aboue others to
be offended at my rudenesse and boldnesse if I should offer my selfe to come into his company or else hee might haue alledged his owne simplicitie alas I am but a poore simple man and what hope can I haue to do him any good But Philip we see alledgeth none of these but being called and sent of God hee goes boldly and most willingly about the worke of the Lord and the duty of his calling Philip ran thither Our lesson is That God would haue vs to obey Doct. him God loues chearfulnes in his seruice and to performe the duties of our callings readily willingly and chearfully We may see this here to the great commendations of Philip who being bid to go he ranne thither saith the Text He ranne thither not to get a Benefice but to preach the Gospell and this is it indeed that pleaseth the Lord greatly diligence and sedulitie in doing his will and the duties of our callings That which Paul speaketh of a chearfull giuer God loueth a chearfull giuer is true of all other duties God loueth a chearfull hearer a chearfull prayer a chearfull receiuer and of Christ it was said That it was meat and drinke vnto him to doe the will of his Father And for this wee are taught to pray that we may doe Gods will on earth as the Angels do the same in heauen Now the Angels doe Gods will readily willingly and chearfully and therefore are they said to haue two wings to flie because of their speedy execution of Gods will And this was the great commendations of those Noble Bereans aboue those of Thessalonica Act. 17.11 that with willingnesse they receiued the word And so was it the praise of Abraham Gen. 2â— that being commanded of God to sacrifice his sonne Isaac that hee rose vp early in the morning to do it Yea this readinesse and willingnesse to doe the Lords will is a thing so pleasing vnto God that wicked men themselues albeit in by respects when they haue readily executed the Lords command the Lord hath taken speciall all notice of it and recompensed the same 2. Kin. 10.30 Wee may see this in Iehu Because saith the Lord thou hast beene diligent to execute that which was right in my eyes against the house of Ahab therefore thy sonnes shall sit vpon the throne of Israel to the fourth generation And yet wee know that Iehu did it not so much in obedience to Gods commandement as to settle himselfe in the kingdome Men make no reckoning of such a seruant that goeth about his businesse lazily or grudgingly much lesse can the Lord away with such that do his worke negligently â—â—r 4â— 10 formally customarily and but for fashion sake This serues to reproue many in the Ministery Vse who are so backward in doing of their duties who do the Lords worke coldly negligently and carelesly Some are so farre from doing the Lords worke readily willingly and chearfully as that they do it not at all but are rather like the wilde Asse â—er 2.24 swift to wickednesse and sinne They runne to an Ale-house but haue no heart at all to Gods house haue in them no compassion at all towards those thousand in Israel that like wandering sheepe are out of the way and are in danger to perish euerlastingly Surely it is not the least blemish of our Church that there is no better course taken with such these are spots and blots amongst vs opening the mouthes both of Papists and Atheists to speake euill of our sacred calling and are a stumbling blocke to many Some againe are backward in doing the Lords command like Ionas who ranne from his dutie another way The Lord bids Philip go and hee runnes with all speed and readily and chearfully doth the will of God But though the Lord command these men to run they scant go they must be called againe againe they haue so many excuses to hinder them from doing their duties Yea were it not many times more for feare of mans law and shame of the world then loue to God and compassion to the poore soules of their people I feare me that many would make small haste to preach the word at all Secondly as many Preachers so many hearers of the word are here likewise faultie who when they should come to the publicke preaching of the word which is Gods ordinance to saue mens soules There is a Lyon in the way or a Beare it is too hot it is too cold something or other hinders them from their dutie or if they do come they stay not to the last but come with the last and go with the first euen as a Beare comes to a stake so come these to this duty Well the Lord loues a chearfull giuer and no other dutie can finde acceptation with him no farther then it hath chearfulnesse to commend the same vnto God Oh then let vs runne to Gods house it will bee the more comfortable vnto vs and then may wee looke to meet the Lord in his owne ordinances when readily and chearfully wee set our selues to meet him therein But vnderstandest thou what thou readest Philip might seeme to want discretion greatly to begin thus bluntly with this Nobleman Much vnlike is this dealing of his to other the seruants of God who when they haue beene to speake vnto great personages haue seemed to vse more reuerence and to giue them better respect Thus one of the sonnes of the Prophets when he came to anoint Iehu king comes with reuerence to him saying I haue an arrant vnto thee 2. King 9.5 O Captaine And thus Daniel with his O King so often in his mouth Dan. 4.18 doth shew the reuerend respect that he gaue to so great a personage to whom he spake And this was that reuerent carriage of Paul Act. 26.7 when hee was to speake to King Agrippa So that this behauiour of Philip at this time towards this man a man would haue thought might haue forestalled the good which otherwise he might haue done on the man But surely Gods wayes are not as mans wayes Here is Gods seruant now to deale not with a Iehu as the sonne of the Prophet was nor with a Nabuchadnezzar as Daniel was nor with an Agrippa as Paul was men carnally minded proud fleshly and vaine But with an humble soule a meeke seruant of God one that loued not to bee soothed vp and flattered in his sinnes but to be truly and plainly dealt withall and therefore was Philip so much the more welcome vnto him And thus againe the Lord vseth sometimes to speake vnto his seruants 1. King 21. as Eliah to Ahab It is thou and thy fathers house that troubleth Israel Amos 4.1 So Amos to the Princes of his time calling them that Fat kine of Bashan that fed vpon the mountaines of Samaria Now this dealing of Gods seruants thus commendeth vnto vs this instruction That wee are not to measure the truth of the message
Whâ—â—â—◠〈◊〉 the contrary a 〈◊〉 that â—â—prouâ— and hath his 〈…〉 â—ow â—â—sily will this man shake 〈◊〉 the yoâ—â— o◠〈◊〉 1. Pet. 5 5. And God râ—â—â—steth the 〈…〉 gâ—â—eth 〈◊〉 to the 〈…〉 a prâ—uâ— man of the 〈…〉 God he feeles not his 〈…〉 â—â—â—rall miserie and therefor◠〈◊〉 not for it Pâ—â—â—â— to him of 〈◊〉 plenteous redempâ—iâ—â—â—â—rough Christ and he esteemes it not by reason he is not sensible of sinne and so not fit to receiue the grace offered in Christ So that you see how necessarie the grace of humilitie is The Reasons make it more cleare and plaine For Reas 1 First all Gods promises belong to such as are thus qualified The Spirit of the Lord was upon mee Isa 61.1 because the Lord hath anointed me to preach good tydings to the meeke he hath sent one to binde vp the broken hearted to proclaime libertie to the Captiues and to open the prison to those that are bound Luk. 1.53 Hee hath filled the hungry with good things Mat. 5.6 Blessed are they that hunger and thirst after righteousnesse To whom will I haue respect Isa 66.2 saith the Lord but to him that is of a contrite spirit that trembles at my word Psal 51.17 The sacrifices of God are a broken and a contrite heart c. The promises of life and saluation belong vnto such and such onely Reas 2 Secondly without this men câ—n neuer profit aright by the ministery of the word A proud man that is conceited of his owne knowledge wisedome goodnesse and thinketh himselfe too good to be instructed such a one may come to Gods ordinances long enough for as hee comes so hee goes his heart being filled with pride hath in it no roome at all for Gods grace to dwell there but God in his iustice giues such men ouer to themselues to be hardned in their pride and that the means of grace should no whit profit such at all Vse 1 This shewes how far such men are from the sound worke of grace and Christianitie as haue their hearts fraught with pride Surely the mother grace is true humility Learne of mee to bee humble and mâ—eke How many haue we that would be taken for good Christians indeed whose hearts are yet proud and lookes haughtie the word hath not yet humbled them vnto this day This doth manifestly declare that they are strangers indeed to the true worke of grace for true grace doth first of all subdue the pride of the heart as the greatest hindrance of the worke of the spirit in a man Vse 2 Secondly seeing humilitie is so excellent an ornament in a Christian and such an essentiall grace to a true conuert as that without it true grace cannot subsist Wee are taught then that as wee desire to be saued to labour for a meeke spirit and an humble soule And this exhortation ought wee the rather to hearken vnto because this grace of true humilitie is so rare a vertue in the world few there be that are truly humbled in the sense of their owne wretchednesse and sinne but are rather hardened in their pride There is besides this another pride in the world in those who leane so much to their owne wisedome that they despise instruction and make but a mocke of the preaching of the word This pride of all other is most dangerous for it breeds a contempt of Gods ordinances and so barres vp against a mans owne soule the meanes of grace and the way to saluation How can I He doth freely confesse and acknowledge that he was ignorant in the Scriptures and did not vnderstand them In him we may see the condition of all men by nature Doct. We vnderstand â—oâ— the Scrâ—pâ—â—â—e◠〈◊〉 nâ—â—uâ—â— Though men by nature haue good wits bee wise and vnderstanding in other things yet in Gods matters the â—â—fest the world bâ—ing meâ—â—â— nâ—â—â—râ—ll men are as blinde as beâ—â—â—â—â— and vnderstand not the things of God vntill they come to be regenerate and the Lord doe open their eyes and inlighten their vnderstandings by his spirit all Gods counsels in his Word are as a clapsed and sealed booke vnto naturall men they know nothing as they ought to know The naturall man perceiues not the things that are of God 1 Cor. 2.14 for they are foolishnesse vnto him neither can he know them for they are spiritually discerned Paul saith that our cogitations are darkened through ignorance and againe Eph 4.18 Rom. 8.7 the wisedome of the flesh is enmity to God This is plaine in this Noble man a man of good gifts no doubt of great wisedome and dexteritie of wit of great policy in matters of the world and State affaires yet in Gods matters doth ingenuously confesse his owne ignorance that he could not vnderstand the Word This wee may clearely see in Nichodemus Ioh. 3. though a Doctor and seacher in Israel yet was altogether ignorant in the doctrine of Regeneration And the Athenians as learned as they were when Paul taught the doctrine of the resurrection Act. â—7 32 they did but mocke at him so that we see that they that otherwise are men of great capacities are strangely sottish and blockish in conceiuing the things belonging to Gods kingdome Wee may see this more clearely in the Disciples themselues that when Christ had bidden them Beware of the leauen of the Pharises Mat. 16.7 they vnderstood him of materiall leauen and if they were so ignorant whose eyes the Lord had begunne to open how great must the blindenesse and ignorance of meere naturall men be We are like vnto Samuel that when the Lord had called him three times he perceiued it not to be Gods voyce but the voyce of Eli and the Text saith Thus did Samuel before he knew the Lord 1 Sam. 3.10 and before the word of the Lord was reuealed vnto him And thus it is with vs many a time haue we heard the Lord speaking vnto vs but we perceiued it not for this knowledge is supernaturall and must come from the Father of light Would you know the reasons of it Reas 1 Then know that this came vp on all mankinde through Adam Gen. 3.6 who aspiring to a greater degree of knowledge then that hee had by creation through Gods righteous iudgement lost that he had and so brought this spirituall blindenesse and ignorance vpon himselfe and vpon his posteritie Reas 2 Secondly most poynts of religion seeme to flesh and bloud vnreasonable absurd and vnlikely and hence it comes to passe that the naturall man cannot receiue them entertaine nor beleeue them nay they are many times foolishnesse vnto them 1 Cor. â— 14 Reas 3 Thirdly the better wit any man hath naturally that is not sanctified by grace the stronger arguments and reasons will hee frame vnto himselfe against the truth Rom. 8.7 The wisedome of the flesh is enmitie to God Vse 1 This serues then to pull down the pride of many a proud spirit
and such as thinke themselues in good estate so long as they bee wise for the world are great polititians witty and cunning in buying and selling and the like affaires But this wisedome is weake and insufficient to bring men to heauen Achitophel was a great polititian his answers were as the oracles of God 1 Sam. 16.23 yet was not all his wisedome able to conduct him to heauen 2 Sam. 17.23 or to keepe him from desperation Thou maist perish and be damned eternally for all thy naturall knowledge and dexterity of thy wit if thou hast not had the Spirit of God to be thy Schoolemaster and thou taught the knowledge of God by his Word all thy naturall knowledge will neuer bring thee to heauen 〈…〉 Vse 2 Secondly this teacheth vs what to thinke and how to carry our selues towards those that are without naturall and vnregenerate men How many haue wee amongst vs that turne backe vpon the ordinances of God how many that make a mocke of the preaching of the Word how many that are so farre from making the Sabbath the delight of their soules as that the same is a burthen vnto them how many haue we amongst vs that haue their bodies here in the Church but their hearts are at Rome that notwithstanding all that can bee said or spoken against the idolatry superstition and open prophanenesse of that side yet dote vpon popery and are in loue with that scarlet strumpet of Rome notwithstanding all her filthinesse spirituall whordomes and abhominations How many learned men bee there that are great disputers against the Gospel why should we maruaile so much at these things or so wonder at these men seeing they doe but their kinde and shew but the power of nature in them all this while nature hath beene their Schoolemaster and the Apostle tels vs That the naturall man perceiues not the things that are of God But if you will wonder at a man cast your eyes vpon such a one that sets himselfe to obey the Gospell of Christ that hath learned to deny himselfe and to part with riches honours pleasures and to become a mortified man to all these for Christs sake and the Gospels sake here is a man to be wondred at miracles make men wonder the conuersion of a sinner is the greatest miracle that euer God wrought Vse 3 Thirdly seeing that men by nature are so ignorant in Gods matters and that the naturall man cannot perceiue the things of God let vs then learne to deny our selues and become fooles 1 Cor. 1.2 that we may be made wise It is a speciall poynt in a Scholler of Christ to confesse his ignorance and to acknowledge his blindenesse in Gods matters And therefore if wee would bee truely wise and learne to know Christ aright let vs acknowledge our spirituall ignorance for till then we can neuer profit aright in Christs schoole nor be truely wise How can I without a guide We see the Eunuch although a wise and prudent man yet confesseth that he could not vnderstand the word he read without a guide It is the Apostles owne conclusion Rom. 10.14 How shall they heare without a Preacher it is impossible for where prophecying failes Pro. 29.18 the people perish The conclusion is That without the Word preached Doct. it is impossible truely to Christ Without the preaching of the Word it is impossible truely to know Christ or to attaine the worke of regeneration I speake in regard of the ordinary meanes for all the Eunuch his reading of the Scripture though he did the same neuer so diligently he stood in need of a Philip to come and interprete the same vnto him Nay he confesseth it to bee a thing impossible to know Christ and to beleeue vnto saluation without a guide that is without a Preacher How shall I taking it for granted to bee a thing vnlikely yea impossible that he should euer attaine to the true sauing knowledge of God or of Christ without the preaching of the word Pro. 29.18 Where prophecying faileth the people perish To this purpose excellent is that speech of Elihu vnto Iob Iob 33.23 If there be a messenger or an Interpreter one of a thousand to declare vnto man his righteousnesse then will he haue mercy vpon him and will say deliuer him that he goe not downe into the pit for I haue receiued a reconciliation If bare reading of the Scriptures would haue serued the turne then must this Eunuch needs haue beene happy and blessed that was so diligent and carefull to reade the same yet hee could not profit aright without a Preacher Faith commeth by hearing saith the Apostle and hearing by the Word preached Rom. 10.14 When the world in the wisedome of it knew not God it pleased God by the foolishnesse of preaching 1 Cor. 1.21 to saue them that beleeue To this agreeth that of the same Apostle 1 Cor. 4.15 In Christ Iesus through the Gospell I haue begotten you 1 Pet. 1.23 So Peter Wee are borne againe not of mortall but immortall seed the word of God There is no one truth more cleare in all the Booke of God then this that it is the preaching of the word that is the ordinary meanes by the which we are brought truely to know Christ The Reasons are Reas 1 It is that ordinance of God that he himselfe hath sanctified and set apart for the reuelation of his Sonne Christ and for the worke of regeneration Secondly the Word is of a wonderfull powerfull and piercing nature and therefore resembled to fire to a hammer Heb. 4.12 to a two-edged sword to the entring through to the diuiding asunder of the ioynt and marrow soule of the spirit Thirdly it is the word preached that ordinarily worketh faith in vs 1 Tim. 4.6 and is therefore called the woâ—d of faith But is not reading Quest preaching and may not a man thereby attain saluation It is said that Moses of old time hath in euery city them that preach him seeing he is read in the Synagogue euery Sabbath day Acts 21. I grant Answ where the preaching of the Word is not neither can bee had God many times doth blesse the more inferiour and weaker meanes and doth blesse the same vnto his people but where the preaching of the Word is to bee had God doth ordinarily worke by that ordinance of his The people of Israel being in the wildernesse where they wanted the ordinary meanes of tilling of land of planting and of sowing the Lord preserued his people extra ordinarily by giuing them bread from heauen water out of a rock and not suffering their garments to waxe old vpon them but when they came into the land of Canaan now they must not looke to be sustained in such a miraculous manner but must sow their land plant vineyards and labour for their sustenance Againe it may be answered thus that the word read it is true in a
generall sense doth include the preaching of the word and so doth all other wayes and meanes whereby Gods power wisedome truth goodnesse mercy c. come to be declared But in that strict and common sense wherein the preaching of the word is taken it cannot bee vnderstood of reading See we this cleare in that of our Sauiour who when he came into the Synagogue vpon the Sabbath day the Text saith He opened the Booke and read the Scripture Then hee closed the Booke sate downe Luk. 4.17 and the eyes of all them were fastened on him and he began to preach unto them Thus Nehemiah The Leuites read the booke of the Law Neh. 8.7.8 that done they gaue the sense and caused the people to vnderstand So that wee see the Scripture takes notice of reading and preaching as two distinct things And vnto the preaching of the Word is the promise made Vse 1 Seeing then that without the preaching of the Word ordinarily we cannot know Christ or attaine to the worke of regeneration The first vse then concernes the Ministers of the Word to exhort them that they discharge the duties of their callings with all diligence and faithfulnesse that they preach this word of life in season and out of season 2 Tim. 4.2 hereby they shal not onely deliuer their owne soules but shall turne many to righteousnesse This is the end of their calling and the happie fruit the Lord hath promised to the powerfull preaching of the word the conuersion of soules the enlarging of Christs kingdome and the winning of many to God Vse 2 Secondly this shewes the miserable estate and condition of those thousands in Israel who want their guides and faithfull Pastors to bring them to Christ who would not pittie a poore blinde man that should wander vp and downe without a Guide especially in dangerous wayes and places Much more are such people and congregations to be pittied in regard of the perill of their soules who want a Guide to direct them it is an heauie iudgement of God vpon such VERSE 31. And he desired Philip that he would come vp and sit with him Text. THe religious disposition of this Nobleman comes further to be described vnto vs as by his great paines in trauelling vp to Ierusalem there to worship God and by his diligence in reading of the Scriptures and that in his iourney and in his Chariot so by his desiring of Philip to come and sit with him to instruct him in the knowledge of Christ And herein againe wee haue another instance of his great meeknesse and humilitie that he would thus accept of Philip a poore man thus to come into his Coach and to sit with him Much vnlike to this Eunuch are many men in these dayes and times though farre inferiour to him yea it may be to some of his seruants yet would thinke scorne to call Philip into their company Nay they would hardly indure Philip to be so bold with them as hee was with this Nobleman What else meane these disgrace full speeches so often spoken by so many men what shall he teach me doth he thinke to haue our heads vnder his girdle O how farre are these men from the spirit of this Eunuch Yet God be thanked we haue some Chiefe Rulers that beleeue on Christ Ioh. 12.48 We haue some Corneliusses that will receiue Peter Act 10. Some Sergius Paulas that will entertaine Paul the Apostle The Lord increase the number of such daily more and more This this must needs bee no small commendations vnto this so great a man to intreat Philip thus to come into his Chariot to instruct him Hee doth not onely acknowledge his ignoâ—â—nce that he could not vnderstand the Scriptures without a guide but he doth also desire Philip to teach and instruct him Note hence That it is the property of a true disciple of Christ Doct. It is not enough to see our ignorance but wee must labor to come out of it and of a gratious heart not onely to see his ignorance but also to desire to come our of it to be taught and instructed in the wayes of God This is in deed Gods owne ordinance The Priests lips shall preserue knowledge Mâ—l 2.7 and the people shall heare the law at their mouth And thus the men of Macedonia came to Paul and besought him that hee would come and preach in their City the word of God And indeed none profit more wee know in the schoole of Christ then they that desire to be taught that hunger and thirst after knowledge that will go to the Ministers of God as she widdow did to the Prophet in the new Moones and solemne Feast dayes Indeed in the matters of the world men will not be a shamed of their ignorance but will confesse it as in the sowing of their ground when after what manner with what kinde of seed c. and they will desire to be directed But alas in this heauenly art how many dissemble their ignorance will not desire the direction of Gods husband men by which meanes their hearts lye vntilled and barren It is a signe of a good stomacke and perfect digestion when men grow in strength and haue a good appetite to their meat Pro. 9.5 A wise man saith Solomon will heare and increase in knowledge And thus it is with that man that is made wise by the word hee growes still in grace and hungers and thirsts more and more after wisedome And there is reason for it Reas 1 First that of our Sauiour Luk. 8.18 To him that hath shall be giuen But froÌ„ him that hath not shall be taken away God hauing betrusted any of his seruants with a Stocke of sauing knowledge they increase in the same daily and thriue and prosper in grace and godlinesse Whereas wicked men and hypocrites that haue all but in shew and nothing in truth God many times doth take from such that which they seeme to haue Reas 2 Secondly when God doth once open the vnderstanding of his seruants they discouer daily more and more in them the defects of their vnderstanding and knowledge and in them is that verified of Solomon Hee that increaseth knowledge increaseth labour For none labour and trauell more earnestly after knowledge and grace then such as haue already attained to a competâ—nt measure there of It is with a Christian herein as it is with a worldling the more the world comes on hand the more gripple and couetous they are So the more knowledge and grace that any of Gods people haue the more they couet after it Reas 3 Thirdly they and they onely know the worth of knowledge and of grace and this makes them earnest seekers after it whereas Ignoti nulla cupido Such as know it not neither prize it nor labour after it A godly man is insatiable in his desire after knowledge and grace he is greedy in hauing he reades daily he heares as often as
1 Pet. 1.23 We are borne againe not of mortall seed but immortall the word of God c. Secondly it is a christian mans euidence for life and saluation Reas 2 Thy Testimonies haue I claymed as my heritage for euer for why Psal 119.111 they are the very ioy of my heart wee can neuer haue true faith firme hope vndoubted assurance without it Thirdly it is by the Word Reas 3 that we come to haue a sanctified vse of the creatures All things are sanctified by the word and prayer So David I had perished in my affliction Psal 119. bad it not beene for thy word Seeing then that it is so necessary a duty Vse to be conuersant in the Scripture as the ordinary meanes of our saluation as the Christian mans euidence to eternall life and to procure vnto vs a sanctified vse of the creatures and of all estates and conditions of life This shewes how trecherously the Church of Rome doth deale with mens soules herein that barre the people from reading the Scriptures locking them vp in an vnknowne tongue like the Scribes and Pharisees of whom our Sauiour faith thus That they shut vp the kingdome of heauen against men If a Captaine should leade out a Company into the field and permit them to take no weapon in their hands who could but thinke that he intended to betray them into their enemies hand And is not this the practice of that grand Captaine of Rome that whereas the word of God is the sword of the spirit Eph. 6. â—7 a part of a Christian mans armour both offensiue and defensiue whereby we repell the fiery darts of the Deuill how is this wrung out of the hands of men they must not dare to meddle therewith then the which what greater iniury can there be to the soules of men Hitherto of the Preface the Scripture it selfe followeth Hee was led as a sheepe to the slaughter and like a lambe dumbe before the Shearer so opened hee not his mouth The words are the Prophet Esayes in his fifty third Chapter and the seuenth verse This Text is a cleare prophecy of Christ and this 32 verse sets out his humiliation only Wherein are obseruable 1 person he 2 passion was led 3 the illustration 1 as a sheep 2 as a lamb 4 extent to be slaine to be shorne 5 the reddition or application of the whole vnto the person of the Lord Iesus Christ so opened he not his mouth He was led as a sheepe c. Q.d. And that as you haue heard Meâ—â—ph he was reading in his Chariot So that ye may know what he read the very place of Scripture on which hee was imployed at the instant of Philips approach vnto the Chariot was this and none other He was led c. First for the meaning of the words He that is Christ Iesus the eternall sonne of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for so doth Philip expound it verse 35. Hee began at the same Scripture and preached vnto him Iesus Was led that is was taken and carried away by the traytor Iudas and the high Priests seruants with swords and staues as if he had beene a theefe or male-factor As a sheepe as an innocent and harmelesse sheepe that had beene altogether profitable and commodious and neuer hurtfull or iniurious vnto any To the slaughter to bee slaine and sacrificed for the sinnes of men as sheepe in the time of the Law being offered in sacrifice were first slaughtered and slaine And like a lambe and that ye may yet more fully conceiue of his innocency 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if a lambe a meeke and harmelesse lambe bee meet more fully to expresse the manner of his suffering hee was like an innocent lambe a very lambe vndefiled and without spot Before the shearer that meekly and without resistance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth remaine quiet before the shearer suffering his fleece to bee shorne off So opened he not his month euen as it is with a sheepe when hee is slaine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and a lambe when he is shorne so was Christ Iesus silent he did not striue nor cry nor was his voyce heard in the streets according to that prophecy of old He did not cry Esa 4â— 2 nor lift vp nor cause his voyce to be heard in the street He roared not like a Swine nor raued like a Dog nor strugled and bit like a wolfe but silently meekly and patiently submitted to the putting off his fleece his tabernacle his life he yeelded vp without resistance The summe of all is this that he that was Lord of all and had all power in heauen and earth was content to be taken by wicked men and carried to the slaughter to the place of shearing yea as a sheepe is slaine without noyse and a lambe shorne without resistance so was it with the Lord Iesus Christ in his death in laying downe of his tabernacle Hitherto of the sense of the words the particulars follow He was led as a sheepe c. He First for the person he 1 The person that is the Lord Iesus Christ for so doth Philip expound the place verse 35. Hee began at the same Scripture and preached vnto him Iesus It is Iesus then that is the proper subiect of this Text of whom the Prophet speaketh Then the Lesson is That Christ Iesus in the onely high Priest Doct. Christ the true sacrifice for sin anoynted of his Father by the sacrificing of his own body to put away sinne hee is the true Paschall Lambe that was slaine from the beginning To him giue all the Prophets witnesse poynting at Christ as the onely Mediator betwixt God and man by his death and passion wee are fully and perfectly redeemed and the iustice of his Father fully satisfied that place of the Prophet Esay is cleare to this purpose Esa 53.5 Hee was wounded for our transgressions he was broken for our iniquities the chastisement of our peace was vpon him and with his stripes we are healed The Heaue offering Leuit. 21. Gen 22. Numb 21. the sacrificing of Isaac the Brazen Serpent were all of them but types of Christ And the like may be said of all those sacrifices in the time of the Law as Lambs and Beasts that were slaine and their bloud shed whereto serued these but to leade vs to Christ who by his owne death and bloud-shed put an end vnto them all Heb. 9.12 Not by the bloud of Goates and Calues but by his owne bloud hee entred in once into the holy place hauing obtained eternall redemption for vs. Wee are sanctified by the body of Iesus once for all Heb. 10.10 and againe He was made sinne for vs who knew no sinne 2 Cor. 5.21 that we might be made the righteousnesse of God in him So the Apostle Peter 1 Pet. 2 2â— Who his owne selfe bare our sinnes in his body on the tree that we being
the Lord saith thus vnto him What dost thou here Eliah arise for thou hast yet a further iourney to goe So may I say Blessed redeemer what dost thou here in the garden in this plight the holy Ghost be thy comfort thou hast yet a further iourney to goe thou must hence to Caiphas from Caiphas to Pilat from Pilat to Herod from Herod to Pilat back againe from Pilat to the iudgement Hall there to receiue thy doome to bee crucified vpon mount Caluary a long and weary iourney And thus wee haue seene the first degree of his humiliation his agony in the garden Now wee are to see those great things the which hee suffered at the hands of sinners as the history in the Gospell sets out vnto vs. And while he yet spake Lu 22.47 Behold a multitude and he that was called Iudas one of the twelue went before them and drew neere to kisse him To handle euery part and circumstance of Christs passion how he was taken with swords and staues as a thiefe and malefactor bound and carried away coâ—â—eâ—ted before Herod as an euill doer and howsoeuer they could lay nothing iustly to his charge worthy of death or punishment yet how spitefully they scourged him spit in his face arayed him scornfully in kingly robes crowned him with a crowne of thornes put a reede in his hand in stead of a Scepter to speake of euery of these would aske a large discourse I intend it not howbeit in euery one of these his humiliation doth in part appeare Wee shall rather accompany him to mount Caluary to his Crosse the place of execution as my Text saith As a sheepe to the slaughter that is to mount Caluary there to suffer where wee haue his body racked his blessed hands and feete pierced with nayles his side opened with a speare vinegar and gall giuen him to drinke the high Priests mocking him the souldiers flouting him yea the very thiefe that suffered with him blaspheming him and yet all this was nothing to that burthen of Gods wrath that lay so heauy vpon his soule that made him to cry out and say My God my God why hast thou forsaken me By which words it doth appeare that Christ was not only tormented in body by those rackings and tortures they put his body vnto but that he suffered also in his soule according to the prophecy that went before Esa 5â— â—0 It pleased the Lord to bruise him to put him to griefe his soule was made an offering for sinne God the Father leauing him to those vnutterable sorrowes in his soule for a time and with-holding from the humane nature of Iesus Christ those inward consolations which might comfort and support him We haue knowne and haue heard of many notorious malefactors executed and put to cruell and shamefull deaths as the Gun-powder Traytors c. but did euer any seeme so miserable in death as Christ did of whom the Prophet truely speaketh Esa 53.2 Hee had neither forme nor beautie but was despised and reiected of men And why did the Lord poure out all this contempt vpon his Sonne but to free vs from that shame and misery that did iustly belong vnto vs for so saith Paul He was made sinne for vs 2 Cor. 5.21 that knew no sinne that we might bee made the righteousnesse of God in him Hauing all the sinnes of all the elect imputed vnto him so as Christ seemes not to be cloathed with all the Drunkennesses Adulteries Murthers Blasphemies c. of all the elect throughout the whole world which were now laid vpon him and in his body and soule suffered for them all He was made a curse for vs. Gal. 3.13 Gal 4 4. He was made vnder the law that he might redeeme them that were vnder the law c. Heb. 5.7 He offered vp Supplications with strong crying and teares Hee sweat water and bloud Luk. 22.44 He bare the curse of God in such wise as that it forced him to cry out and say My God my God why hast thou forsaken me Mat 27.46 So that that which the Prophet speaketh of the Church in another case may truely be said of Christ at this time Behold Lam 1.12 and see if there be any sorrow like my sorrow wherwith the Lord hath afflicted mee in the day of his fierce wrath And wherefore hath Christ vndergone all these great things for vs but to satisfie the iustice of his Father and to free vs from the wrath to come And hence it comes to passe that the bloud of Christ speaketh better things then the bloud of Abel Heb. 12.29 By Abels bloud Gods wrath was kindled by Christs bloud Gods wrath is appeased the bloud of Abel cryeth for vengeance the bloud of Christ cryeth for mercy the bloud of Abel cryed and had done the bloud of Christ cryeth and will neuer haue done but it auaileth for all the elect vnto the end of the world He alone trod the wine presse of his Fathers wrath He alone bath put out the hand-writing of ordinances that was against vs Esa 69.5 and tooke it out of the way and fastened it on the Crosse Heb. 10.14 and with one offering hath consecrated for euer them that are sanctified Let vs come to the vses Vse 1 Seeing then that Christ hath suffered so great things for vs at the hands of sinners and all to satisfie Gods wrath for sinne This serues then in the first place to discouer vnto vs the wofull condition of euery impenitent sinner that hath no part nor portion in Christs sufferings for whatsoeuer Christ suffered here in some sort rests for euery wicked and impenitent sinner one day to suffer Gods wrath still burnes against them all the curses of the law are still in force and hauing no part in Christ they can neuer winde themselues from vnder the same And if this were such a misery vnto our blessed Sauiour to bee forsaken of his Father thus for a time and thus to suffer O then what shall be the condition of the wicked in the last day that shall be forsaken for euer and for euer suffer that intolerable burthen of Gods wrath to lye vpon them in those insufferable torments of soule and body Thou that art a Drunkard Swearer vncleane person that liuest yet in thy naturall estate and art yet in thy sinnes not reconciled vnto God in Iesus Christ know O know that thou art vnder the Law a cast man by the Law Christ hath not yet vndertaken for thee but thou thy selfe standest charged with thy owne sinnes and for the same shalt one day bee cast into prison from thence neuer to depart vntill thou hast paid the vttermost farthing And if God did thus torment his owne Sonne that neuer knew sinne how will he spare thee that hast beene a transgressor from the wombe Herein then appeares the endlesse and infinite loue of God the Father to vs wretched and miserable men that
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
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
taught him the maine Principle sof our faith and mystery of our saluation through Christ Such as were Christs Incarnation Christs humiliation and those great things he suffered for our sakes His Resurrection and exaltation on high at the right hand of his Father together with the vse of the Sacraments of the Church Baptisme and Christs Last Supper That these things were taught vnto the Eunuch this Text doth make it cleare by his desiring of Philip so soone as they came to the water to baptise him And as they went on their way Text. they came to a certaine water c. Here we see the fruit and effect of Philips Ministery in another particular first we haue heard before that he is brought to be a beleeuer here againe to put on Christ by the badge and liuery of his profession Baptisme It teacheth vs then What is the true end of preaching the Gospell Doct. The end of true preaching is to bring men to Christ namely to bring men to Christ See the truth of this in the scope and drift of Pauls Ministery Vnto the Iewes I became a Iew that I might gaine the Iewes 1. Cor. 9.20 2â— 22. To them that are vnder the Law as vnder the Law To what end That I might saue them that are vnder the Law To the weake I became as weake that I might gaine the weake I became all things to all men that I might by all meanes saue some And this I do for the Gospels sake Ver. 23 See wee the truth of this in the commission Christ gaue vnto his Disciples Go ye into all the world and preach the word to euery Nation Mar. 16.16 hee that beleeueth and is baptised shall bee saued So that saluation is the end of preaching So Paul I am not ashamed of the Gospell of Christ Rom. 16.17 because it is the power of God to saluation For therein is the righteousnesse of God reuealed from faith to faith begetting faith in vs and is therefore called 1. Tim. 4.6 The word of faith because it begetteth faith in the hearts of Gods seruants This is the maine end of the preaching of the word and so of the Gospell of Iesus Christ See the exhortation of Paul to Timothy Instruct them with meeknesse which be contrary minded 2. Tim. 2.25 prouing if at any time God will giue them repentance vnto saluation This is the true end that the Minister of the word must ayme at namely to bring men out of darknesse into his maruellous light Thus Paul and Sylas willeth the Iaylor to be leeue in the Lord Iesus Act. 16. and hee should be saued All true preaching aymes at this as the true end thereof Vse 1 Seeing then that this is the end of the Ministery of the word to bring men to Christ Euery faithfull Minister of Christ must then propound vnto himselfe Gods end in euery Ministeriall duty whether he preach the Doctrine of the Law or the Doctrine of the Gospell all his exhortations reprehensions and instructions must still ayme at this and tend to this And indeed the true glory of a Minister consists in the number of those that by his Ministery are gained to Christ Such are his crowne and glory the Seales of his Ministery And comfortable will the reckoning and account of such one day be when they shall say Here come I Father with those thou hast giuen me Vse 2 And as Ministers are taught their duties what ought to be the end of their Ministery So are hearers likewise to be admonished to stoupe vnto Gods ordinance in their Ministery that so they may be brought to Christ If we neglect or contemne this meanes no creature in heauen or earth can do vs any good fast pray afflict thy soule yea giue thy body that it burne be thou neuer so rich in the workes of charity and mercy if in the meane time thou turne thy backe vpon the word this ordinance of God Ion. 2. Thou forsakest thy owne mercy For the word preached is the word of faith and it is faith that brings vs to Christ Vse 3 And last of all this may serue for matter of triall whether or no wee haue profited aright by the hearing of the word For then indeed haue we beene fruitfull hearers and then and not till then haue we heard the word sauingly when our Iudgements haue beene thereby informed and our liues reformed and wee brought to Christ Now indeed there be but few that haue thus heard the word The Drunkard Swearer prophane and beastly liuer hath not yet profited aright by the preaching of the word All the husbandry bestowed vpon such a one is not worth the labour Such ground is neare to cursing and burning for so saith the Apostle The earth that drinketh in the raine that cometh often vpon it 1. Cor. 3. Heb. 6.7 and bringeth forth fruit meet for them by whom it is dressed receiueth the blessing from God But that which beareth thornes and bryers is neare vnto cursing whose end is to be burned Let vs then at last my brethren be awakened out of our securitie and whilest it is called To day not to harden our hearts but answer the Lords call lest we come at last to be hardened through the deceitfulnesse of sinne and by our wilfull rebellion and contempt of grace offered shut vp at last the gate of grace against our selues And as they went on their way It seemeth then that Philip preached in his trauell sitting in the Chariot and as they iournied Certainly great was the zeale and pietie of this man in the improuing of his time so well He would either reade himselfe or heare Philip preach euen in their trauels and in their iourney Now inasmuch as the Spirit of God is so carefull in setting down this diligence of his in euery circumstance thereof it teacheth vs Doct. Time is to be well spent That the carefull improuing of our time is a thing well pleasing vnto God and that delighteth him and hence it is that wee are exhorted to redeeme the time And our Sauiour tells vs Eph. 5. That for euery idle word that men shall speake Mat. 12.36 they shall giue an account in the day of Iudgement Our Sauiour reproued this in those husbandmen in the Gospell Why stand yee here all the day idle Mat. 20. Time pretious time is one of those Talents for the which we are one day to giue vp account vnto God Which shews indeed the greatnesse of their sinne Vse that make no reckoning or account of time as if it were their owne to spend it they list Many men set their wits on worke how to spend time and to driue it away as they say as if time were so slow footed as that it stood in need to bee driuen Surely there are many thousands now in hell that shall there suffer the reward of the damned for euermore that would giue a thousand worlds if
duty Doct. Ministers must first instruct their people before they administer the Sacraments Namely that they must first teach and instruct their people in the nature of the Sacrament and the necessitie of sauing faith to the due participation thereof before they administer the same vnto them Euery one must throughly be instructed in the Sacraments before he come to participate of the same This was the charge the Lord gaue vnto the Leuites in the time of the Law before they came to the Passeouer Ye shall sanctifie your selues 2. Chron. 35.6 and prepare your brethren that they may do according to the word of the Lord. And thus doth Philip here instruct this Eunuch in the necessitie of sauing faith before he receiue this Sacrament of Baptisme Neither doth Paul presently baptise the Iaylor before such time that hee had preached the word vnto him and thereby made him fit to partake of the same This was that holy order that Christ himselfe commends vnto his Disciples Mat 28.19 Go teach all nations baptising them in the name of the Father c. And againe He that beleeueth and is baptised shall be saued Wherein we see that faith is most necessarie to precede Baptisme Men are first of all to be taught to beleeue before they receiue the Sacraments which are indeed The seales of the righteousnesse of faith And there is reason for it Reas 1 First in regard of their function and calling they are to watch for the peoples souls Heb. 13.17 as they that must giue vp an account thereof vnto God And therefore must warne them of the danger of vnworthy receiuing lest the people rush vpon holy things vnworthily and vnpreparedly and so incur Gods wrath and they themselues hereby become guiltie of their sinnes Reas 2 Secondly holy things are not to be giuen to dogges Mat. 7.6 nor pearles cast before swine it is requisite then that the Pastour should take away the precious from the vile and as much as in him lyeth Ier. 15.19 put the difference betwixt the one and the other Reas 3 Thirdly the doctrine that concerneth the right vse of the Sacraments is one part of the counsell of God which a Minister is to reueale vnto the people otherwise he cannot bee free from the peoples sinne This serues then for the iust reproofe of such Ministers as make no conscience at all of their duties in this kinde Vse to fit and prepare their people to the due participation of the Sacraments but promiscuously hand ouer head suffer all to partake of the same and so to defile these holy ordinances This was Eli's sinne for the which the Lord threatened to plague his house for euer That his sonnes made themselues vile 1. Sam. 3.13 and he restrained them not Surely it is not the least sinne whereof the Tribe of Leui stands guiltie of at this day that men are no more restrained and that herein wee deale not so faithfully with mens soules are we should And withall let this serue to admonish you that are our hearers that you suffer the word of exhortation and not to runne vpon the pikes of Gods displeasure where you may be taught your duties The Sacraments are the seales of Gods couenant Wherefore should wee require these things at Gods hands when our conditions are not obserued It is lamentable to see the generall neglect of this holy preparation amongst the most sort of men men almost disdaine to be admonished and instructed in their duties herein If thou beleeuest with all thy heart thou mayest Though the Eunuch desired neuer so much to be baptised yet Philip doth not by and by satisfie his desire therein but shewes him first the condition that is required on our part namely Doct. Faith necessarie to the due receiuing of the Sacraments that he must beleeue The Doctrine is That to the participation of the Sacraments of the Church faith is necessary The words are plaine If thou beleeuest thou mayest Q. d. there is more in it then so presently to be baptised now here is water ready This may be done and thou no whit the better nay it may be done to thy further condemnation If then thou wouldst haue true comfort by this Sacrament this is required of thee that thou beleeue The point is cleared by that of our Sauiour vnto his Disciples immediately before his ascention vp into heauen Mat. 16.15 16. And he said vnto them Go ye vnto all the world and preach the word to euery Nation he that beleeueth and is baptised shall be saued And hence is it that Philip doth instruct this Eunuch in the great necessitie of sauing faith to the due participation of this Sacrament So Paul Act. 16. the Iaylor before the would baptise him shews him the necessitie of faith And hence is it that the Sacraments are called The seales of the righteousnesse of faith Rom 4.11 Now it were absurde to set a seale to a thing that is not as to a blanke For a man to come to the Sacrament for a confirmation of his faith when he in the meane time vnderstandeth not what faith meaneth what an absurd thing were this And therefore the practise of the Primitiue Church herein was most commendable who had their Catechumeni a certaine sort of people that were well instructed in the principles of Religion and then were admitted to the Sacraments of Baptisme and the Eucharist being drawne to the Church from Heathenisme and Paganisme If faith bee so necessarie to the Quest due participation of the Sacraments of the Church How comes it then to passe that Infants are baptised that are not of yeares actually to beleeue This may be answered diuers wayes Answ First the common answer herein is good That the children of beleeuing parents haue a right to the Sacrament in regard of the couenant that God made with them and their seed And the faith of euery true beleeuer is so farre the Infants that it giues it an interest into the Sacrament for the beleeuing parent laies hold on the couenant not onely for himselfe but also for his seed As in the title of Lands at this day a man doth purchase lands to him and his heires after him And this is warranted by that of the Apostle 1. Cor. 7.14 If the root be holy so be the branches And in this sense may the children of beleeuers be said to be beleeuers Secondly it may be answered thus that Christ himselfe reckoneth Infants amongst the number of beleeuers Whosoeuer shall offend one of these little ones that beleeue in me c. Howsoeuer their faith be secret In infantibus qui adhuc per aetatem credere non possunt Spiritus sanctus in â—oâ—um cordibus fidei vices agit Pet. Mar. in Rom. 6. as their life it selfe is Though they know not that they do liue yet there is life in them So may the Lord in a maruellous manner giue them the seed and
is an absolute necessity of Baptisme to saluation Whereas Circumcision in the time of the law was to bee done on the eight day Now it is like that many Infants dyed before which to imagine must therefore needs be damned were an opinion most vncharitable most absurd And hence came in that practise of Baptizing of Infants by Midwiues because they heeld an absolute necessity of the same to saluation An opinion that first came from Rome who hold this Sacrament so necessary that they haue Baptised an Infant euen in the Mothers wombe as my selfe haue heard a deuout Papist affirme But now for the Eunuch it was expedient that hee should at this time be Baptised First in regard he had now the ministery of Philip which he was shortly to part withall and to see no more And none more fit for the administration of this sacred rite then he that by his ministery had so prepared the man therevnto Secondly in regard of his cuntry whereto he went which was Idolatrous and no whit acquainted with the seruice of the true God where hee could not expect the celebration of the same with the like frute and comfort as at this time And as for the place this might seem strange likewise that it shold be done by the way side had it not beene better that they had both repaired to some Synagogue or Temple or to some other consecrated place where the seruice and worship of God was now erected it might seem strange that Philip should thus giue way to his desire considering they were now on their iourney and had not a place that was appointed for the celebration of this so sacred an ordinance But this may likewise bee answerd thus That it was not the place that could either adde to or detract from the validitie of this Sacrament or make the same the more or lesse effectuall In regard that all Religious difference of places is taken away since the Death of our blessed Sauiour So as no one place is more holy then another So that the Instruction will bee this Doct. No place since the death of Christ more holy then another That howsoeuer before Christs death some places were more holy then others yet now all Religious difference is taken away It is true the time was when Ierusalem was the place of Gods worship and seruice whereof it was said My eyes shall bee open and my eares shall bee attentiue to the prayer made in this place 2 Cro. 7.15 And againe I haue chosen and Sanctified this place Verse 16 that my name may be there for euer and mine eyes my hart shall bee there perpetually And was therefore called the holy City Mat. 4. and the holy Temple Psal 5.8 Principally in regard of the Law and Testimonies that were there But now since the Death of Christ euery Citie is Ierusalem euery Church is the Temple yea the Lord is neere vnto all that call vpon him in Spirit and truth This is cleare by that of our Sauiour vnto the woman of Samaria Woman beleeue me Ioh. 4.21 the hour cometh when ye shall neither in this Mountaine Vers 23 nor yet at Ierusalem worship the Father But the houre cometh and now is when the true worshippers shall worship the Father in Spirit and in truth Prayer is now auailable in one place as in another 1 Cor. 1 2. The Apostle describes the Faithfull to be such as in euery place call vpon the name of the Lord Iesus Euen so I will saith the Apostle That men pray euery where 1 Tim 2 8. lifting vp pure hands without wrath and doubting Yea our Sauiour wills vs To enter into our Chamber to pray in secret Maâ— 6.6 with this promise That our Father which seeth in secret will reward vs openly And the promise is where two or three bee gathered together in my Name Mat. 18.20 there am I in the middest of them Now the reasons will make it more cleare Reas 1 First Since Christs death all difference of persons is taken away There is neither Iew nor Grecian bond nor free male nor female for ye are all one in Christ and therefore all difference of places must needs be taken away Reas 2 Secondly because Ierusalem which was the place of Gods worship is now defaced the Temple destroyed according to that prophecie that went before I will make this place as Silo and this City a curse to all the Inhabitants of the earth â—er 26.9 Which thing so came to passe about fourty yeares after the death of our blessed Sauiour since which time there is no one place that hath had the same promises or the same priuiledges Reas 3 Thirdly what was it that made Ierusalem the holy City more then any other City but the word and Oracles of God which it is true they had amongst them these being for the sinnes of that Nation and people remoued the same word and institution of Christ can make any other place as holy â— Tâ—m 4 3. Aâ— things are sanctified by the word and prayer Vse 1 This shewes then the grosse superstition of the Church of Rome that are wonderfull superstitious in this in plâ—eing holinesse in some one place more then another In some Churches by reason of some reliques of some Saints there more then other as our Ladies Church of Loretto our Lady of Walsingam c. which to hold and to maintaine is grosse superstition nay more it is a flat deniall of Christ to be come in the flesh to hold one place to be more holy then another since his death Vse 2 Secondly this may teach vs to make a holy vse of our priuiledge through Christ herein by setting vp the seruice and worship of God in our particular familie that so the same may bee so many Churches to God We are not now in the time of the Gospell to trauell a long and tedious iourney as the Iewes to Ierusalem there to worship God neither are our seruices so costly as their sacrifices were in the time of the Law What manner of persons ought we then to be and how conuersant daily in holy duties that are thus priuiledged aboue them This was the great commendations of Nymphas Col. 4.15 Phil. 2. and Philemon that their seuerall houses were seuerall Churches vnto God How did the Lord blesse the house of Obed-Edom while the Arke of the Lord was in the same whilest such houses and families lye vnder Gods curse and are no better then cages of vncleane beasts that haue not the word nor prayer amongst them Ier. 10.25 Poure out thy fury O Lord vpon the heathen that haue not knowne thee and vpon those families that haue not called vpon thy Name And he baptised him The manner was as it seemeth in those dayes to dip the whole body in the water for so the word signifieth to drowne or to be put vnder the water Wherein indeed diuers excellent mysteries
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