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
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
ye and when they said Iesus of Nazareth Christ plainely affirmed and denyed not saying I am he Yea by how much the more he feared so lately in the Garden when Gods wrath was poured out vpon his soule and hee constrained to sweat water and bloud and to pray thus vnto his Father Father if it be possible let this cup passe from me By so much the more vndaunted is he when that soule-affliction of his is ouer to meet his aduersaries in the face that sought his life that so hee might accomplish the will of his Father And albeit the Maiestie of his word were such that when hee said Ioh 18. I am he the Souldiers that came to take him fell backwards to the ground And that hee was able as hee told Peter to command a legion of Angels if hee pleased Yet notwithstanding Christ suffers himselfe to bee led by them to bee carried to Pilate the Romane Iudge and when he comes before him what saith Paul 1. Tim. 6.13 He confessed a good confession before Pontius Pilate And when he came to the place where he was to suffer how doth he behaue himselfe but praying vnto his Father for his very enemies Father forgiue them Non compulsu patris sed consensu sui Bern. they wot not what they do And so readily and willingly resigneth vp his soule into the hands of his Father Not more by his Fathers command as with his owne voluntary consent Vse 1 Seeing then that Christ so readily and willingly did vndergo his death It may teach vs first of all to admire his loue towards sinners that thus willingly himselfe became a sacrifice for sinne This loue of Christ wee are neuer able to comprehend If Dauid in contemplation of Gods goodnesse towards man in the worke of Creation could say Psal â— 4 Lord what it man that thou hast such respect vnto him or the sonne of man that thou so regardest him O how much more haue we cause to cry out and say considering his wonderfull and vnspeakable mercy towards vs in the worke of Redemption Lord what is man 1. Ioh. 4.9 c. In this saith Saint Iohn appeareth the loue of God towards vs because he sent his onely begotten Sonne into the world It was the Lords manner of reasoning with Abraham Now I know thou louest me Gen. 22.12 because thou hast not spared thine owne sonne c. How much more haue wee cause to say Hereby we know the loue of Christ Iesus towards vs c. and to breake out with the Apostle Paul and say Rom. 9. O the deepnesse c. Vse 2 Secondly this loue of Christ towards vs thus willingly laying downe his life a ransome for vs should fire vs to an holy resolution to suffer any thing for his sake that hath suffered so great things for ours What are we that wee should think it much to part with goods name libertie and life it selfe for his sake who hath readily and willingly layed downe his life for our sakes Excellent was that resolution of Ignatius I value not my life at such a price that I should loue it more then my Lord. And being to bee deuoured by wilde beasts I am saith he Gods corne let me be ground between the teeth of the Lyons that I may be fit to make pure bread So shall I bee a true disciple of Christ And let euery Christian labour to get this resolution in his owne soule that neither tribulation nor distresse Rom. 8.35 nor persecution nor famine nor nakednesse nor perill nor sword c. can be able to separate him from the loue of Christ Vse 3 If Christ thus readily and willingly dyed for vs then there is no other satisfaction for sinne If men or Angels or any other creature if Masses or merits or any such like could haue satisfied the iustice of God then needed not Christ to haue suffered all these things at the hands of sinners But there is nothing in Gods account auaileable to put away sinne saue onely the death and suffering of the Lord Iesus And as a Lambe Here we haue the second part of the illustration as Christ is resembled vnto a Sheepe so hee is likewise vnto a lamb Which prophecie wee see fulfilled in Christ who being asked of the chiefe Priest and Elders the Text saith Hee answered them nothing Mat. 27. â—â— So meeke and quiet was Christ as a Lambe in his death And as a Lambe Christ may well be resembled vnto a Lambe in diuers respects 1. In regard of harmelesnesse no creature being of the like harmelesse disposition as a Lambe is 2. In regard of meeknesse and patience and in that respect especially is Christ here resembled vnto a Lambe And as in the whole course of his life so especially in his death according to that prophecie of old He did not cry Isa 42.2 nor lift vp nor cause his voyce to bee heard in the street Ier. 11.19 I was like a Lambe or an oxe that was brought to the slaughter 3. In regard it was that sacrifice that aboue all others doth most clearely point out Christ who is called the Lambe slaine Reu. 13. â— from the beginning The paschall Lambe aboue all other sacrifices in the Law was the clearest representation of Christ 1. The bloud thereof must bee first shed 2. Sprinkled vpon the doore-posts that so those families might escape the destroying Angell So is it the sprinkling of Christs bloud by the which the Lords wrath is appeased and we come againe to be reconciled vnto him 4. A Lambe was one of those cleane creatures in the time of the Law No creature is more free from pollution then the Lambe is his feeding is sweet and cleane delights not in mire and filth as the Swine doth Thus is it with Christ and thus is his holinesse and purity shadowed out vnto vs by the similitude of a spotlesse Lambe slaine from the beginning Seeing that Christ is thus resembled vnto a Lambe Vse in regard of his harmlesse disposition his meeknesse and patience In regard that by his bloud the destroying Angel passeth by vs as also in respect of that holinesse and purity of his nature This may serue to admonish vs. Wherein we are to imitate Christ as a Lambe 1. To labour to bee like vnto Christ in our sufferings that is that we put on vs the same mind that is with meeknesse and patience to suffer wrongs imprisonment disgrace from the world 1 Reu. 12.11 who suffered so many things for our sakes 2. That we get our hearts besprinkled with the bloud of Christ as the Israelites with the bloud of the Lambe and our consciences purified from dead workes to serue the liuing God whose bloud cleanseth vs from all sinne and frees vs from the wrath to come 3. And last of all that we bee holy as he is holy and rest onely vpon him who is our righteousnesse hauing in him all
ministring spirits sent forth for the weale of those that be heyres of saluation Whence wee are taught that he good Angels by Gods ordinance serue for the good of Gods people When Iacob was in feare of his brother Esau Doct. 2 Good Angels serue for the good of Gods people Gen. 32.5 Gen. 18.3 the Angell of the Lord met him to comfort him and to defend him The Angels appeared to Abraham to acquaint him with the destruction of Sodome And when destruction was nigh the Angels came to Lot to fore warne him Gen. 19.16 and to hasten him out When Eliah fled from Iesabell for his life the An gell came to him when he was asleepe and said 1 Reg. 15.5 arise and eate The Angel discomfited the Hoast of Senacherib that came vp against Israell The Angell of the Lord kept Daniel from the Lyon Dan. 3. and those three worthies in the fiery furnace that they perished not the Angell shewed Daniel the Dan. 10. vision and Philip here what hee was to doe So true is that of the Prophet Dauid The Angels of the Lord pitch their tents round about the godly And this thing comes to passe in regard of the Lord Iesus Christ our head to whom all the Angels are subiect as to their soueraigne Lord. It is true such is our vildenesse and wretchednesse by reason of sinne that the Angels those glorious creatures are not able to abide our presence but now in regard of our head Christ and that we are members of his body they reioyce to doe vs seruice Secondly the Angels in seruing vs they serue the Lord Christ Psal 91.11 and doe his will now the Angels obey Christ readily and chearefully Thirdly all Gods people are a Royall Priesthood now Princes haue their guard and the Christians guard is a company of glorious Angels that watch ouer them day and night This shewes then the happy priuiledge of Gods Saints and seruants 〈◊〉 â— that wee that are but dust and ashes should haue such glorious Angels to be our attendants Was it not a wonderfull honour to haue Mordacai Hest 6.10.11 a despised Iew to haue so great a Peere as Haman was to hold his stirrop and to ride by his side O ther what an honour may this bee thought to be to haue a guard of heauenly Angels to be our attendants and to doe vs that honour Let any of Gods seruants be compassed about with many enemies as Elisha was let his life be sought for as Elias was let him be in the fiery furnace as the three Children were let him be cast into the Lyons denne as Daniel was let him be bound in prison as Peter was yet still God hath his Angels to doe them seruice and to deliuer them Great is the securitie of the world that notwithstanding these excellent priuiledges and prerogatiues that belong vnto the faithfull yet are no way affected therewith But as these good Angels are messengers and Ministers for the good of Gods children so are they ready prest at all times to execute Gods iudgements vpon the wicked as they saued Lot Gen. 19â— they destroyed the Sodomites as they defended Elisha 1 Reg. â—â— so they strooke with blindenesse the messengers of the King of Aram. As the Angell was for the good of Hezechtah Act. 12. so likewise for the destruction of Senacherib as the Angell preserhaue Peter so he strooke Herod Let wicked men then take heed how they flatter themselues in sinne for the Angels are Gods Ministers for the execution of his wrath vpon the wicked as they are his messengers for the good of his people Secondly seeing we haue thus the ministery of Angels which serue for the weale of the godly who pitch their Tents continually about them The consideration hereof should teach vs that at no time we carry our selues vnreuerently in word or deed in their presence It is the exhortation of the Apostle touching women that they should not be vncouered in the congregation 1 Cor. 15.10 because of the Angell which some haue vnderstood to be the Minister How much more carefull ought wee to bee in respect of the presence of these holy Angels Then the Angel spake vnto Philip But why did the Lord send Philip to this Noble man hee might haue sent this Angell vnto him and a man would haue thought that hee would haue heard him sooner and that his ministery would haue been much more effectuall and that he must needs haue taken it as a singular fauour of God thus to haue instructed him by the ministery of an Angell But the Lord would not but Philip must be sent vnto him Surely this commendeth the great mercy of God that will be pleased to teach vs by such as wee our selues are for we are not able to heare the voyce of God nor to indure the presence of an Angell When the Lord had spoken vnto the people vpon the Mount how fearefull were they and how instant with Moses saying Talke thou with vs Eâ—â—â— 3.19 but let not God talke with vs lest we dye They were not able to abide his presence nor to heare his glorious voyce And so when Manoah had seen the Angell hee said to his wife wee shall surely dye because wee haue seene the Lord. Iudg. 13.12 Now the Lord knowing our weakenesse and tendering our infirmities is pleased to send vs men like vnto our seâ—ues to teach and instruct vs that are cloathed with the same infirmities that we our selues are and herein will teach vs and all men vnto the end of the world What is the ordinary meanes whereby hee will teach men Doct. 3 God will teach men by the ministery of men and bring them to life and saluation euen by the ministery of men and not by the ministery of Angels When the Lord sent the Angel here vnto Philip hee could if it had so pleased him haue sent the same vnto the Eunuch but the Lord will haue his word rather dispenced by earthly and sinfull men then by celestiall and heauenly Angels When Saul had heard the sound from heauen Saul Saul why persecutest thou me Act. 9.10 he is sent for direction not to an Angell but to Ananias Act. 10. So must Cornelius send for Peter When the rich man in the Parable desired Abraham to send to his Brethren the answer was Luke 16. they haue Moses and the Prophets let them heare them Whosoeuer heareth you Luk. 10.10 saith Christ heareth mee To this agreeth that of the Apostle where he teacheth 1 Cor. 4.9 that we are appointed vnto this worke as men condemned vnto death that wee might bee a gazing stocke to the world to Angels and to men And thus in all ages of the Church the Lord hath euer stirred vp such instruments for the inlarging of his kingdome who as Saint Iames speaketh of Elias are subiect vnto the same infirmities that other men are and there
is reason for it For first Reas 1 was not our redemption wrought in the nature of man and not of Angels why then should not this worke of redemption bee published rather by men then by Angels It is the Apostles reason All things are of God 2 Cor. 5.18 who hath reconciled vs vnto himselfe by Iesus Christ and hath committed vnto vs the word of reconciliation where these two are ioyned together Secondly God choseth many times the base things to bring great things to passe 1 Cor. 3. and this treasure hath hee put in earthen vessels that the excellency of the power might be of God and not of man Thus was Dauid chosen from the sheep-fold and many of the Prophets from their Heards Matthew from amongst the Publicans and Saul from the state of a Pharisie and a Supplanter to bee a master builder in his Church And this reason why the Lord hath committed the dispensation of his word to men rather then to Angels is because none can be so neerely touched with the infirmities of man as man themselues hauing experience of the infirmities of their brethren the deceitfulnesse of the heart the buffettings of Sathan and deceitfulnesse of sinne and this the Author of the Epistle vnto the Hebrewes sets downe to be the maine reason why Christ tooke our nature vpon him Heb 5.2 and so our infirmities that be might be a mercifull high Priest vnto God his Father Heb. 2.16.17 Seeing then that God hath chose such instruments for his seruice Vse 1 we are taught then not to despise those whom God hath thus honoured This the Apostle Saint Iames inforceth when hee saith Hearken my brethren hath not God chosen the poore of the world to bee rich in faith Iam. 2.5.6 and heyres of his kingdome c But ye haue despised the poore This is indeed to crosse the proceedings of God and to let our selues against him in despising those whom he hath honoured abasing those whom he hath exalted Secondly we are taught hence how to esteeme and to carry our selues towards the Ministers of Christ euen as if they were more honourable creatures Thus Paul exhorteth the Philippians to receiue such with all gladnesse and to hold them in reputation for their worke sake Phil. 2.29 How ioyfully did the Shunamite entertaine Elisha and Paul giues this commendations of the Galathians that they receiued him as an Angell from heauen nay more I beare you record saith he that if it had beene possible Gal. 4.14 ye would haue plucked out your owne eyes and haue giuen them to me But alas iâ— our dayes the Ministers of the Word haue the like enter tâ—inement that Christ their Master had amongst the Samaritans they came and besought him to depart out of their Coasts Mat. 8.34 So are many faithfull Ministers accounted a burthen to such places where they liue and the greatest crosse that possible could come vnto them And last of all seeing that God out of the very mouthes of such Babes and Sucklings hath ordained such strength to enlarge his own kingdome Psal 8.2 and to ouerthrow Sathan Wee are taught to praise God for his owne gratious power in his seruants This is thankefulnesse wee owe vnto God for so great a mercy by this meanes the Lord will be moued to blesse the Ministery of his seruants vnto vs. and make the same effectual without whose gratious blessing the most powerfull meanes that are can doe vs no good at all VERSE 26. Arise and goe towards the South c. HEre we haue Philips commission and calling vnto the worke wherein we are to obserue two things 1 The preparation that Philip is to make Arise and goe 2 The place or extent of his iourney towards the South Arise and goe these two words differ in their signification the one calling vp Philip as it were from sleepe arise the other setting him forward in his iourney goe Q. d. Sit not still be not any longer discouraged there is now some worke to bee done Arise and goe It is like that charge the Lord gaue vnto Ieremy Ier. 1.17 Trusse vp thy loynes arise and speake vnto them The word arise presupposeth one that was either fallen downe or one that sate owne as being weary If Philip were fallen downe at this time it was at the sight of the Angell and so indeed was Paul stroke to the earth when the voyce came from heauen And he fell to the earth Act. 9.4 So might the glory of this Angell worke this feare in Philip. The like appeares in Manoah Iudg. 13.20 when the Angell had declared himselfe vnto him and his wife they fell both on their face to the ground So the Prophet Ezechiel fell on his face â—zech 1. vlt. when the glory of the Lord appeared Euen so when the vision appeared vnto Daniel he confessed Dan. 10.8 there remained no strength in me And the Angels appearing vnto the Shepheards the Text saith Luk. 2.9 They were sore afraid Now then if Philip were thus cast down to the earth at the sight of this glorious Angell that came vnto him in mercy Vse What then shall be the terrour that these shall strike in the hearts of all wicked and vngodly men When they shall come not in mercy but in iudgement at that day when the Lord Iesus Christ himselfe shall come with all his holy Angels No meruaile though wicked men in that day shall cry to the mountaines to fall vpon them Reu. 6.16 Esay 2.19 and shall creepe into the holes of the rockes and caues of the earth for the feare of the Lord. O that all wicked and vngodly men would lay this to heart how fearefull the comming of the Lord Iesus will be at the last day when he shall come with all his holy Angels with him to take vengeance vpon wicked men Secondly the word arise presupposeth againe sometimes a man that sits downe to take his rest as being aweary and so it might be that this was the condition of Philip now at this time Either in regard that he saw not the fruit of his ministery as he desired or else in regard of the present trouble that lay vpon the Church This was the case of Elias being persecuted by Ahab and Iesabel Sitting vnder the Iuniper tree he seems to be so much disheartned as if hee were weary of his life It is enough O Lord take away my life I am no better then my Fathers And if this were the case of Philip we are taught That it is the condition of the best of Gods seruants in the Ministery Doct. Good Ministers â—ometimes disâ—â—uraged when they see not the truâ—â— of their ministeâ—y many times to be much discouraged and out of heart when they cannot see the happy returne of their labours And this is it many times that makes them dull and heauy in doing the duties of their calling This haply might bee the condition
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
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
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
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
the Scepter was departed from Iudah Genes 49.10 as old Iacob foretold That hee should come of the seed or Dauid as Ieremy foretold Ier. 23 5.6 Firmitas sidei in eo est quod omnia in Christo implentur quae praedicta sunt Aug. All which particulars were fully accomplished in Christ our Sauiour All which doe serue to settle our iudgements and to confirme our faith in Christ the true Messiah in whom all things are accomplished that were foretold of him Vse 2 Secondly seeing that Christ is the true Messiah and Sauiour of the world â—y whose sacrifice of himselfe once for all Gods wrath is satisfied and the curse and malediction of the Law remoued This shewes the miserable estate and condition of the Church of Rome that will haue many Mediatours and Sauiours by whose merits and intercessions they look to bee saued Such as are Saints Angels the Virgine Mary and the like then the which what can bee more iniurious vnto the all-sufficiency of Christs sufferings To which of all these did any of the Prophets giue witnesse did they all point at him and is hee able perfectly to saue all that come vnto him Hebr. 9. by that all-sufficient sacrifice of his once for all Let vs for euer then rest vpon him and make him our sole and alone Sauiour Vse 3 Thirdly the consideration hereof that Christ hath suffered so great things for vs should worke our hearts to an indignation against sinne For in Christ crucified wee may see the vgly face of sinne if wee looke vpon sinne in our selues or in such miseries it brings vpon vs such as are blindnes lamenes c. we can neuer truly behold the cursed nature therof But when we shall come to behold the Lord Iesus Christ sweating water and bloud agonizing in the Garden combating with Gods wrath suffering grieuous torments at the hands of sinners this will humble our hard hearts and make vs mourne kindly for sinne Zech. 12.10 when we shall come thus to looke on him whom wee haue pierced It was vpon good ground that the Lord commanded the Passeouer to be eaten with sowre Hearbes Christs sufferings should neuer be thought vpon but with hearty sorrow and with melting affections Thus much for the person Was led That is was carried away by the Traitour Iudas Passion and by the high Priests seruants with swords and staues as a Thiefe or Malefactour Though Christ were willing to dye and that by his death life was to come vnto the world yet hee did not procure his owne death not wilfully put himselfe into danger The Text saith hee was led that is taken by Iudas and the seruants of the high Priest who carried him along to Caiphas the high Priest for so saith the Euangelist Mat. 26.57 And they that had laid hold on Iesus led him away to Caiphas the high Priest where the Scribes and Elders were assembled And againe Then the Band and the Captaine Ioh. 18.13 and the officers of the Iewes tooke Iesus and bound him and led him away to Annas the high Priest So that it appeares in the History of the Gospell that Christ did not voluntarily thrust himselfe into danger but was first taken and led and then went willingly to his death as we shall see in the next place Our lesson is Doct. It is dangerous sin for a man to bee the instrumeÌ„t of his own death That it is a dangerous and fearefull sinne for a man to be an instrument to hasten his owne death It is such a kinde of sinne that for ought we know none but notorious wicked men haue euer been guilty of Christ went not of himself vnled neither did he willingly and wilfully thrust himselfe into danger but first taken then led It was a Saul Ahitophel Zimri and a Iudas that became their owne executioners The Patriarkes Prophets Apostles and those blessed Martyrs that were put to death yet would neuer offer any violence to themselues what torture or torment soeuer they endured from the hands of others Iob had a burden of sorrowes and calamities vpon him some inward some outward insomuch as in his passion he said My soule chuseth rather to bee strangled and to die then to be in my bones And yet notwithstanding hee neuer attempted to slay himselfe or rid himselfe of life nay rather marke his godly resolution All the dayes of my appointed time I will waite vntill my change shall come Iob 14.14 Our Sauiour acquainted his Disciples aforehand with the troubles they should meet withall in the world Mat. 10.16 Luk. 21 1â— namely that they should be persecuted deliuered vp into prisons and be brought before Kings and Rulers for his Names sake Yet Christ neuer bad them work their owne deliuerance Luk. 21.19 but to possesse their soules by patience So that howsoeuer our Sauiour was by his death to bring life vnto his Church and by that his bitter passion to redeeme mankinde yet hee would not make away himselfe or any wayes thrust himselfe into danger But he stayed the appointed time of his Father vntill the houre came the houre of Darknesse that hee was to dye In Sanctis Canonicis libris nusquam reperiri potest c. Aug. Yea one of the Ancients is very peremptory in this case that in all the Canonicall Scripture we haue neither precept nor permission of any in misery to procure their owne death Obiect 1 But what shall we say then to Sampson who pulling downe the house vpon the Philistines killed himselfe Sampson therein Answ was to be a liuely figure of Christ who ouercame most dying as Christ did by his death and nothing from that example can be concluded for the imitation of any Obiect 2 We see that many amongst vs haue come to fearefull ends and that by being themselues the most vnhappy instruments of their owne deaths The condition of such men is miserable and fearefull Answ for ought we know And the reason is because God hath promised to bee with his seruants in sixe troubles and in seuen Heb. 13. and neuer to leaue them nor forsake them Yet it is not safe for vs to passe a finall doome vpon such and that for these reasons 1. For that Gods mercy is infinite who can at his pleasure distill some drop thereof euen at the last breath 2. This fact is commonly committed in the heate of some violent temptation frenzy or height of Melancholy when indeed the partie is not himselfe Inter ponteÌ„ fontem 3. Such commonly liue some short time after the fact done and so may be brought to the sight of sinne and repentance for the same Neuerthelesse wee are still to know that the practise is detestable the sinne damnable and the condition of that man so dying most desperate And that for these reasons Reas 1 First it is against a double Commandement Legall Euangelicall Exod. 20.13 Ex. 20.13 Thou shalt not kill againe
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
hee should bee pleased thus to send his owne Sonne out of his owne bosome and that to suffer such cursed and hellish torments and all for our sakes and rather then wee should perish and 〈◊〉 damned for euer should himselfe thus grieuously be tormented and be offered vp in sacrifice for vs. When tidings was brought to Dauid that Ionathan his friend was slaine O how did Dauid rent his cloathes fast mourne and cry out O noble Israel 2 Sam. 1.26 how wert thou ouerthrowne woe is we for thee my deare brother very kinde hast thou beene vnto mee and thy loue hath passed the loue of women The case is now ours a more louely then Ionathan is here the Messiah is slaine hee is crucified on Mount Caluary he is dead and gone great cause haue we to cry out and say O noble Redeemer how art thou distressed woe is mee for thee my deare Sauiour very kinde hast thou beene vnto mee thy loue hath passed the loue of women thou hast wounded my heart with thy loue I will not mourne for thee a few dayes as Dauid did for Ionathan but all the dayes of my life when I thinke of this thy passion How can we my brethren behold him thus in the Garden combating with Gods wrath swearing drops of bloud all on a gore bloud and in this plight vpon on the Crosse where his hands I and feete are rent with nayles and his side opened with a speare from whence there issued water and bloud when his bloud was totally exhausted then came there out water and not haue our hearts moued to pitty Vse 3 Thirdly hence ariseth ground of singular comfort and consolation vnto the godly that Christ hath suffered so great things It was not for himselfe hee had in him no sinne neither was there guile found in his mouth It was for vs miserable sinners that lay vnder the law and were cast men by the Law for whom Christ dyed that so hee might remoue the curse from vs and make vs heires of the blessing And therefore whensoeuer Sathan shall accuse vs we may answer him thus Christ iustifieth vs who shall condemne Rom. 8. Hee dyed for our sinnes Rom. 4.5 and rose again for our iustification Sampson Iudg. 14. out of the wounds of the Lyon tooke the sweetest honey so in Christs wounds wee haue the liquor of life that shall refresh the weary soules and nourish vs vnto eternall life Vse 4 Fourthly this may teach vs how carefull wee ought to be of our selues that were redeemed at so high a rate lest by any meanes we sinne against this bloud of Iesus Christ the price of our redemption for if Abels bloud cryed for vengeance against him that shed it what will Christs bloud doe against those that spill it and sinne against it which those doe 1 That sweare by his bloud as too many blasphemous wretches doe How many wayes men sinne against Christs bloud 2 That ioyne their owne merits and workes with the sufferings of the Lord Iesus in the worke of iustification 3 That receiue the Sacrament of his body and bloud vnworthily 4 That contemne that grace that is daily offered in the ministery of the Word Fiftly seeing Christ hath suffered so great things for vs and for our sakes it should reach vs readily and willingly to suffer any thing for his sake and hence is it that the Author of the Epistle vnto the Hebrewes exhorteth thus Consider him that indured such contradiction from sinners against himselfe Heb. 12.3 lest ye be wearied and faint in your mindes O what a shame is this that euery mocke euery checke euery taunt or frowne of a mortall man that is but dust should make vs stagger in the good way of righteousnesse whereas the Lord Iesus Christ himselfe indured so great things for vs. Sixtly this commends vn the al sufficiency of Christs sacrifice who with one offering hath consecrated for euer Heb. 10.14 them that are sanctified by that sacrifice of his that was made once for all Verse 11 Against that abhominable sacrifice of the Masse in the which the body and bloud of Christ is offered daily for the quicke and dead Now if this sacrifice in the Masse bee so powerful and effectuall it must be either the continuation of the sacrifice of Christ on the crosse or else the iteration of the same by the Priest which to affirme is blasphemy If they say it is the continuing of that sacrifice of Christ on the Crosse this is blasphemy for what meaneth then the Apostles once for all Heb. 10.10 that by his one sacrifice once offered hath consecrated for euer them that are sanctified This were in effect to put the lye vpon those words of the Apostle and to say that the sacrifice of Christ were not perfect on the Crosse but onely begun If they say the sacrifice of the Masse is but an iteration of that Sacrifice of Christs this is blasphemous likewise For what is this but to make Christs sacrifice imperfect Was not this the Argument of the Author of the Epistle vnto the Hebrews to proue the sacrifices in the time of the Law imperfect because they were daily offered The abhomination of that Idol in the Masse Besides herein appeares the abhomination of that Idoll in the Masse First in regard that by Christs Sacrifice all other sacrifices are taken away for must the Church still rest vpon shadowes when the body is present It is Christ who is the true High Priest vnto God his Father who through his own bloud hath entred into the holy of holies and there made an euerlasting attonement for his people Neither shall there be an end of that sacrifice vntill his coming to iudgement Which we keepe daily in remembrance in the Sacrament of his Supper not daring as the Church of Rome doth to renew any propitiatory sacrifice then that that was once so perfectly made Secondly the sacrifice of Christ was with bloud euen his owne precious bloud that he shed and indeed it was most requisite it should bee so Heb. 9.22 for without bloud there is no remission of sinnes And againe Heb. 9.28 Christ was once offered to beare the sinnes of many Which shewes that it cannot be renewed or iterated and therefore that vn bloudy sacrifice in the Masse must needs be a meere Idoll and an abhomination to the Lord. Thirdly this sacrifice of Christs was sharpe bitter and painefull what sense of any paine in the Hoast in the Masse Fourthly the sacrifice of Christ was visible and in one place according to the nature of a true substantiall body This sacrifice of theirs is in a thousand places at once Besides that sacrifice of Christ was of infinite value and worth being able to saue all that come vnto him 1. Ioh. 1.7 to purge away the sins of euery true beleeuer To iustifie vs in Gods sight Rom. 5.9 10. and by the same wee come to haue an
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
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
good dayes It is that euery man labours for and hunts after howbeit in our pursuite wee set our hearts and affections vpon wrong obiects Some would place it in honor some in riches and some in a voluptuous life Now who doth not see how suddenly these are smitten like Ionas Gourd and are wormeaten ere we be aware and many times they proue our greatest discomforts and worke our greatest sorrowes neuer making good what they promise vnto vs How suddenly was Hamans glory dasht â—est 5.11 and turned into ignominie and shame Balshazzer in the midst of his banquet sees the hand-writing which turned his mirth into mourning The rich man that had inlarged his barnes and his heart how suddenly was he stript out of all and his soule sent to hell How many haue risen well in the morning that haue made their bed in the darke ere night How many vnexpected miseries haue men met withall when they haue thought themselues farthest off from them O then my brethren let vs labour for this peace for this ioy which as our Sauiour saith no man shall take away from vs. Peace with God ioy in the holy Ghost assurance of remission of our sinnes and our acceptation with God in Christ one dramme of this is better then all the world besides If thou haue this thou art an happie man how miserable soeuer thou mayest seeme to the world If thou wantest this thou art cursed wretched and miserable how happy soeuer thou maiest seeme vnto men This ioy is like that new name that none could reade but those that bad it It passeth all vnderstanding did men know it they would say as Dauid did of Goliahs sword None like to it giue it me 1. Sam. 21.9 Vse 3 Thirdly this serues to let all wicked and vngodly men see in what an vncomfortable estate and condition they liue in What peace saith Iehn to Iehoram 2. Kin. 9 22 so long as the whoredomes of thy Mother Iesabel remaine What peace what ioy can there be to such so long as they want the ground of peace and of ioy and that is the pardon of their sinnes and assurance of their reconciliation with God I confesse indeed there is a mad mirth and a drunken peace such as is the ioy of worldlings who reioyce in their corne and wine and oyle but this is a swinish and a brutish ioy in the face but not in the heart This ioy and reioycing is but as the crackling of thornes vnder a pot Eccl. 6.7 soone in soone out For the spirit of feare and of bondage rests vpon them such haue but the semblance of ioy But as for the true ioy they haue it not they are strangers vnto it for this is the fruite of repentance for sinne of a mans gracious acceptation with God in Christ which the sinfull world are strangers vnto Vse 4 Fourthly this may serue to prouoke Gods pâ—ople to expresse this ioy in their liues they finde wrought in their hearts why should wee discourage others to possesse the promised Canaan with the sad reports of walled Cities and sons of Giants when we are sure to obtaine if we seeke Surely wee deserue to haue our portion with Reuben on this side Iordane if we doe and neuer to come into Canaan it self Wherefore doth the Lord command his seruants to reioyce alwayes Reioyce alwayes and againe I say reioyce Phil. 4 4. if ioy were not their portion And why doth the Lord giue so straight a charge to his Prophets to comfort his people Comfort you Isa 4.1 comfort you my people saith our God but that hee would haue his seruants to credit their Master by expressing such ioy the world is ignorant of We cannot honour God more then by giuing the gracelesse world to see that there is a reward for the righteous that there is a God that iudgeth the earth This shall prouoke others to thinke well to speake well and to resolue to taste and see with vs how sweete the Lord is Away away with that dumpish austere and melancholy carriage that is in too many that haue so good ground of ioy Reioyce in the Lord alwayes it becometh well the iust to bee ioyfull What though wee haue fallen what though we haue sinned and many infirmities still break out in vs yet our God is vnchangeable I am the Lord and change not â—al therefore ye sonnes of Iacob are not consumed His vnchangeable loue and decree doth not depend on our will which is mutable and changeable Vse 5 And lastly is there now such ioy to bee found in a Christian course here what is there to bee looked for hereafter if on earth what in heauen where all imperfection shall be done away where there shall be no Sathan to tempt no sinne nor corruption to ouercloud or hinder the sunne of righteousnesse continually to shine vpon vs. Had Dauid such raptures such secret and sweete ioyes that hee must needs dance before the Arke how will hee leape before the Lambe Could the prison yeeld such comfort to Paul and Sylas that they could not but sing for ioy when they suffered for Christ what happinesse is there to bee looked for in heauen when they shall come to raigne with Christ If the seed time be so ioyous what will the Haruest be when we shall come with ioy and bring our sheaues with vs VERSE 40. And Philip was found at Azotus and passing through he preached in all the Cities till he came to Caesaria WE haue heard before of the miraculous translation of Philip If any would know what became of him afterwards he is to know that his translation was not like to that of Enoch or Elias that when they were translated they were no more seene but this was but Philips remouall from one place to another Hauing finished his work with the Eunuch his worke is not now at an end but he is to go to another people It is not enough for a faithfull Minister to preach a Sermon or two or once in a moneth to preach to his people but he must bee still setting forward the Lords worke and by all meanes possible seek the aduancement of Christs kingdome whersoeuer the Lord shall call him and dispose of him This is the maine thing to be looked after So that our Instruction will be this That the calling of a Minister is a laborious and painfull calling Doct. The calling of a Minister is a laborious calling Episcopatus nomen est operis non honoris Aug. it is an endlesse taske they haue to do there is still in the same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a remainder some thing or other left stil for them to do The calling of a Minister is a laborious calling and hence it is that in the Scriptures they haue such names giuen vnto them which aboue all other import labour and trauell They are called Husbandmen Watchmen Mat. 9.37 Shepherds Labourers whose names serue to put them in minde of their duties The haruest is great but the labourers are few The word in the originall signifieth labour vnto wearinesse So Paul The Elders that rule well Tim. 5.7 are worthy of double honour especially they that labour in the word and doctrine What calling may bee compared to the calling of an husbandman for labour and trauell sometime plowing manuring sowing reaping euery season brings with it its worke Thus fareth it with the Ministers of the Word They must study constantly meditate earnestly instruct diligently exhort carefully reproue zealously and boldly comfort chearfully and to doe all this will it not aske labour Many of our hearers are weake in knowledge we must labour to informe them Many are obstinate wee must labour to reclaime them many go mourning all the day long vnder the burthen of sinne these must be supported in loue Ministers must preach and pray and pray and preach and will not all this aske labour Can you heare these things my brethren and not pittie vs No maruell though Paul wills Timothy to drinke no longer water but to take a little wine for his infirmities sake It seemes that Timothy was a weake young man to whom Paul prescribes a little wine but not a little preaching Will you know the grounds of this First it is Gods owne ordinance that eueâ—â— calling in the sweat of the face should eate its bread Now there is indeed the sweat of the braine as well as the sweat of the brow which thing had it beene duely considered then needed not that Priest that read the place In the sweat of thy face c. haue betaken himselfe to bodily labour Secondly this is that which doth manifest in a speciall manner our loue to Christ and compassion to the poore soules of his people Therefore doth our Sauiour vrge this vpon Peter â—oh 21.15 Peter louest thou mee feede my sheepe and so the second and the third time Not onely that his threefold confession might satisfie for his threefold denyall as some suppose but rather that Peters threefold loue might bee seene in his threefold diligence in feeding of Christs flocke Vse 1 And surely this may serue to checke the vaine conceit of the multitude that thinke the life of a Minister so easie a life Indeed there are in the Church that deserue the names of Loyterers and not of Labourers such were neuer sent of Christ into his vineyard neither can they looke to haue the penny when the Euening commeth when euerie man shall receiue according to his works But such as are faithfull indeed finde it to be a laborious calling Vse 2 Secondly this may serue likewise for the iust reproofe of diuers in the Ministery that like well of the honour but neuer consider the burthen of their calling Was it a shame for those husbandmen in the Gospell to stand idle in the Market place when they notwithstanding could say Nemo nos conduxit No man hath hired vs. O then what a shame is it then for those that stand all the day idle not in the Market place but in the vineyard of his Church Surely such haue cause to blush and to hang downe their heads with shame in the conscience of their owne negligence But of this before FINIS
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