Blessed is he to whom the Lord imputeth no sinne and in whose spirit there is no guile Bee glad oh ye righteous and reioyce in the Lord. But who are righteous And be ioyfull ye that are true of heart Ver. 10. Heare we Dauids prayer for such Psal 125.4 Do good to those that bee good and vpright in heart Whereas that man that wants this soundnesse of heart in doing of good duties he doth but loose his labour they are but abhomination vnto the Lord As it is said of Amazia 2. Chron. 25.2 He did that which was right in the sight of the Lord but not with a sound heart Now the grounds of this are Reas 1 God hath commanded it Gen. 17.1 Walke before me and bee thou perfect or sincere Reas 2 Secondly it is onely comfort a Christian hath in all that we do that the same is performed of vs in singlenesse of heart In the world we see the best duties of a Christian traduced and oftentimes they are called Hypocrites for their paines and mocked and derided as Dauid was when he danced before the Arke But this was Iobs comfort when his friends layed such an imputation vpon him Iob 27.5 I will not part with my innocency saith he vntill I dye And this was Hezechias his comfort at such time as hee was summoned to death Isa 38.3 Remember Lord that I haue walked before thee in truth and with an vpright heart Reas 3 Thirdly it is that which distinguisheth a true Christian from an hypocrite who may go as far in the worke done as the best Christian in outward performances The thorny ground and the stony ground went wondrous farre our Sauiour sheweth that these receiue the word with ioy and beleeue for a time Matth. 13. onely the good ground are they which with honest and good hearts heare the word and keepe Reas 4 And last of all God hath appointed a day in the which all our actions shall be iudged and scanned not as they haue seemed to men but as they haue beene indeed and in truth before God We must al appear before the iudgment seat of Christ 2. Co. 5.10 that euery one may receiue the things done in his body according to that hee hath done whether it be good or bad Vse 1 It may serue to admonish euery one in the feare of God that we labour after this sinceritie and puritie of heart without which no dutie that we can performe can finde acceptation with God But how shall I know in the performance of holy duties Quest that my heart is thus qualified There are many markes and tokens of this integritie of heart Answ whereby it may bee discerned amongst the rest these Marks of a sincere heart First it is discerned by the manner of performance of any dutie it doth the same humbly keeping an eye still vpon it's owne wants in doing of them fearing still that something may be amisse that may hinder the Lords gracious acceptation of them a sincere heart is still ready to complaine of its best actions and dare not present any seruice it doth vnto God further then it hath the righteousnesse of Iesus Christ to couer all the imperfections of the same Secondly it is discerned by the ready and chearfull performance of holy duties God loueth a chearfull giuer This was the great commendation of the Church of the Romans Ye haue obeyed from the heart the forme of doctrine that hath beene deliuered vnto you Thirdly with much affection and loue Psal 119. So Dauid O that my wayes were so direct that I might keepe thy statutes c. Fourthly it is the propertie of a good heart to haue an eye vnto all the commandements of God to the duties of the second Table as the first This was the great commendations of Cornelius when he could say Act. 10. Wee are all here before God to heare whatsoeeuer is commanded vs of God So Dauid I shall not be confounded whilest I haue respect vnto all thy commandements And lastly it wil do them constantly not by fits when he is in a good mood but at all times in prosperitie as in aduersitie in sicknesse as in health which an Hypocrite doth not for so saith Iob Doth an hypocrite pray alwayes Iob 21. The meaning is he doth not Secondly this may serue for matter of singular consolation vnto the godly that can approue themselues vnto God that whatsoeuer they do in his seruice and worship they do the same in singlenesse of heart such need not to doubt but they shall meet with the Lord in his owne ordinance And albeit they may haue in them many wants and infirmities yet this singlenesse and integritie that is in the heart makes amends for all and causeth the Lord to passe by them all An husband beares with many infirmities of his wife so long as she keepeth her faith to him in the maine duties of Matrimoniall loue So dealeth the Lord with his seruants so long as they keepe their hearts vpright with him See we this in King Asa a catalogue of whose infirmities the Scriptures affoord vnto vs as namely that he tooke not away the high places that in his displeasure hee cast the Lords Prophet into prison that hee oppressed his people that in the time of his sicknesse he sought to the Physitian and not to the Lord. And yet for all this see the account the Lord made of this man the Text saith 1 Kin. 15.14 Asas heart was vpright with the Lord all his dayes The Lord so regarded that as that he passed by all the rest And he said I beleeue that Iesus Christ is the Sonne of God Philip hath no sooner put the question Doct. A Christian must be readie to giue an account of his faith 1. Pet 3.15 but the Eunuch makes the answer readily and willingly It is a commendable duty in a Christian to giue an account of his faith whensoeuer he shall be demanded it is an Apostolicall iniunction Sanctifie the Lord in your hearts and be ready alwayes to giue an answer to euery man that asketh you a reason of the hope that is in you And hence is it that Christians are exhorted To keepe the profession of our faith without wauering Heb. 10.23 See this in Paul in his boldnesse before Felix I confesse vnto thee Act. 24.14 that after the way which they call Heresie so worship I the God of my Fathers The grounds of this we haue heard before The vse serues to perswade to this duty Vse as a most necessarie fruit and consequence of faith Psal 116.10 I beleeued and therefore did I speake What faith beleeueth the mouth will speake Hee that is afraid to make an open confession of Christ hath not as yet by a liuely faith put on Christ But is a Christian bound at all times to giue an account of his Quest Faith and of his Religion he doth professe to
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
maist come to desire it more then thy appointed food And know that in our often vrging and pressing you to come we doe not herein require any duty or homage vnto vs but vnto God And if in refusing to come you did but discountenance disgrace dishearten and shew your contempt vnto vs then the matter were not great But this you shall finde true another day that this contempt hath reached vnto God himselfe Thirdly there be others that make euery light occasion occasion sufficient to keepe them from Gods house if their head dâ—â—â—â— ake if their finger be but sorâ— oâ— the like they thinke they may well be excused Surely God will make this Eunuch here a swift witnesse in iudgement one day against such men who albeit his imployment were great being so neere the person of so great a Queene yet thinkes no time too long cost too great or wayes too farre to worship God I would pray such men but to consider these examples Esa 38.21 Hezechias hauing beene sicke of a dangerous and mortall disease within three daies after went into the Temple hee did not as the manner is keepe in whole weekes and moneths for a little cold for a small griefe or infirmitie or the like but so soone as euer he perceiueth any mitigation of his disease as that the danger thereof is past to the Temple straight goeth he The woman that had a Spirit of infirmitie eighteene yeeres Luk. 13.10.11 was not held from Gods house but vpon the Sabbath day resorted vnto the Synagogue It is a signe of a barren gracelesse heart to slight the Sabbath and the holy exercises on that day And know thou whosoeuer thou art that findest this to bee thy case that hast no delight and canst find no comfort in the communion of Gods people in these holy assemblies here that thou shalt haue no part nor portion no nor any fellowship with them in the kingdome of heauen hereafter for those that haue no heart to beare a part with the Church Militant in their holy assemblies here shall neuer come to beare a part in that Quire where Saints and Angels shall sing continually in the Church Triumphant And last of all within the compasse of this reproofe are those that sticke not to say they can serue God at home as well as at Church they can pray and reade good bookes at home and so long as they imploy themselues thus thinke they are not to bee blamed But what say these men to Dauid or what are these men to Dauid could not he being a Prophet of God and a man after Gods owne heart indued with such a wonderfull measure of the sanctified graces of Gods Spirit serue God in priuate in the time of his banishment as these in their houses or Chappels of ease Yet hee did long to come into the Courts of the Lords house yea he did enuy the very Sparrowes and Swallowes that might come into the Temple 〈◊〉 4 〈◊〉 and build their neasts neere the Altar whereas he might not come therein Vse 2 Secondly this may serue for admonition that we labour to bring our hearts more and more to be affected with these holy duties to prize these publike assemblies and to be thankefull vnto God for the same that we neuer rest vntill we bring our hearts in some good measure to say with Dauid â—sal 〈…〉 I was glad when they said we will goe vp into the house of the Lord and to this end let vs beâ— exhorted to prouoke one another and to call one another as the faithfull before Come let vs go vp to the house of the Lord. And herein Masters of families and Parents are to be exhorted thâ—â— they thinke it not sufficient 〈◊〉 they themselues come buâ— to â—â—e to their Children and Seruaâ—â—â— that they come also to Gods worâ—ship Thou must suffer none to attend thee in thy house that will not attend thee to Gods house Remember the charge Thou thy Sonne and thy Daughter Ex. 20.10 thy Man-seruant and thy Maid-seruant Iosh 24 15 c. Iosuah vndertakes for all that are in his house I and my house will serue the Lord and this was one of Dauids greatest comforts that hee had gone with a multitude Psal 43. â—â— and led them the way to the house of God Went vp to Ierusalem to worship But why would the Lord suffer him to goe vp to Ierusalem Quest so long and so tedious a iourney why was not Philip sent before God Answ if it had so pleased him he could haue sent Philip at the first to haue instructed him but hee would not but suffers him first to trauaile vp to Ierusalem No question the Lord was much delighted in this obedience of his Seruant and in respect that his loue to religion was such as made him endure any labour cost or paines he was moued the rather to blesse him with the ministery of Philip. God had left in his Church meanes whereby he would haue men taught such as were those sacrifices now done at Ierusalem which he will not haue neglected It pleased the Lord well that the Eunuch should be first instructed in the rudiments of the Law that he might be the fitter for the Doctrine of the Gospell The Lord might haue sent downe the holy Ghost vpon Cornelius and his company Act. 10. before Peter preached vnto them but he would not but first makes him fit for Peters ministery and for the receiuing of the holy Ghost And thus the Lord could haue instructed Saul when he first heard that sound Acts 9. from heauen but would not vntill he were first fitted for prayer We are taught hence Dect Catechising â—â—ceâ—â—â—â—y that if wee would bee fit for the strong meâ—t of the Gospell we must first be thoroughly instructed in the principles of religion Thus the Author of the Epistle vnto the Hebrewes by a loâ—ing obiurgation or chiding reproues the want of this amongst them Hâ—b 5.1 When for the time saith he ye ought to be teachers ye need that one should teach you aâ—aiâ—e which be the first principles of the Oracles of God and are become such as haue need of milke and not of strong meat So Paul 1 Cor. 3.2 I cannot speake vnto you as spirituall but as vnto babes And hence is it that Moses commandeth the people to teach their children the Law of God Dâ—â— 6. Exâ—â— 14 and the vse of the Passeouer And surely this serues to condemne the great neglect of this duty Vse that men thinke it scorne to be catechised and instructed in the grounds and principles of religion and this is the reason why so many heare the word vnprofitably and are so full of blindnesse and ignorance they were neuer truly grounded in the principles of the Christian faith but of this hereafter To Ierusalem to worship This could not bee done but with great cost for so were the sacrifices and seruice of God in
Whâ—â—â—◠〈◊〉 the contrary a 〈◊〉 that â—â—prouâ— and hath his 〈…〉 â—ow â—â—sily will this man shake 〈◊〉 the yoâ—â— o◠〈◊〉 1. Pet. 5 5. And God râ—â—â—steth the 〈…〉 gâ—â—eth 〈◊〉 to the 〈…〉 a prâ—uâ— man of the 〈…〉 God he feeles not his 〈…〉 â—â—â—rall miserie and therefor◠〈◊〉 not for it Pâ—â—â—â— to him of 〈◊〉 plenteous redempâ—iâ—â—â—â—rough Christ and he esteemes it not by reason he is not sensible of sinne and so not fit to receiue the grace offered in Christ So that you see how necessarie the grace of humilitie is The Reasons make it more cleare and plaine For Reas 1 First all Gods promises belong to such as are thus qualified The Spirit of the Lord was upon mee Isa 61.1 because the Lord hath anointed me to preach good tydings to the meeke he hath sent one to binde vp the broken hearted to proclaime libertie to the Captiues and to open the prison to those that are bound Luk. 1.53 Hee hath filled the hungry with good things Mat. 5.6 Blessed are they that hunger and thirst after righteousnesse To whom will I haue respect Isa 66.2 saith the Lord but to him that is of a contrite spirit that trembles at my word Psal 51.17 The sacrifices of God are a broken and a contrite heart c. The promises of life and saluation belong vnto such and such onely Reas 2 Secondly without this men câ—n neuer profit aright by the ministery of the word A proud man that is conceited of his owne knowledge wisedome goodnesse and thinketh himselfe too good to be instructed such a one may come to Gods ordinances long enough for as hee comes so hee goes his heart being filled with pride hath in it no roome at all for Gods grace to dwell there but God in his iustice giues such men ouer to themselues to be hardned in their pride and that the means of grace should no whit profit such at all Vse 1 This shewes how far such men are from the sound worke of grace and Christianitie as haue their hearts fraught with pride Surely the mother grace is true humility Learne of mee to bee humble and mâ—eke How many haue we that would be taken for good Christians indeed whose hearts are yet proud and lookes haughtie the word hath not yet humbled them vnto this day This doth manifestly declare that they are strangers indeed to the true worke of grace for true grace doth first of all subdue the pride of the heart as the greatest hindrance of the worke of the spirit in a man Vse 2 Secondly seeing humilitie is so excellent an ornament in a Christian and such an essentiall grace to a true conuert as that without it true grace cannot subsist Wee are taught then that as wee desire to be saued to labour for a meeke spirit and an humble soule And this exhortation ought wee the rather to hearken vnto because this grace of true humilitie is so rare a vertue in the world few there be that are truly humbled in the sense of their owne wretchednesse and sinne but are rather hardened in their pride There is besides this another pride in the world in those who leane so much to their owne wisedome that they despise instruction and make but a mocke of the preaching of the word This pride of all other is most dangerous for it breeds a contempt of Gods ordinances and so barres vp against a mans owne soule the meanes of grace and the way to saluation How can I He doth freely confesse and acknowledge that he was ignorant in the Scriptures and did not vnderstand them In him we may see the condition of all men by nature Doct. We vnderstand â—oâ— the Scrâ—pâ—â—â—e◠〈◊〉 nâ—â—uâ—â— Though men by nature haue good wits bee wise and vnderstanding in other things yet in Gods matters the â—â—fest the world bâ—ing meâ—â—â— nâ—â—â—râ—ll men are as blinde as beâ—â—â—â—â— and vnderstand not the things of God vntill they come to be regenerate and the Lord doe open their eyes and inlighten their vnderstandings by his spirit all Gods counsels in his Word are as a clapsed and sealed booke vnto naturall men they know nothing as they ought to know The naturall man perceiues not the things that are of God 1 Cor. 2.14 for they are foolishnesse vnto him neither can he know them for they are spiritually discerned Paul saith that our cogitations are darkened through ignorance and againe Eph 4.18 Rom. 8.7 the wisedome of the flesh is enmity to God This is plaine in this Noble man a man of good gifts no doubt of great wisedome and dexteritie of wit of great policy in matters of the world and State affaires yet in Gods matters doth ingenuously confesse his owne ignorance that he could not vnderstand the Word This wee may clearely see in Nichodemus Ioh. 3. though a Doctor and seacher in Israel yet was altogether ignorant in the doctrine of Regeneration And the Athenians as learned as they were when Paul taught the doctrine of the resurrection Act. â—7 32 they did but mocke at him so that we see that they that otherwise are men of great capacities are strangely sottish and blockish in conceiuing the things belonging to Gods kingdome Wee may see this more clearely in the Disciples themselues that when Christ had bidden them Beware of the leauen of the Pharises Mat. 16.7 they vnderstood him of materiall leauen and if they were so ignorant whose eyes the Lord had begunne to open how great must the blindenesse and ignorance of meere naturall men be We are like vnto Samuel that when the Lord had called him three times he perceiued it not to be Gods voyce but the voyce of Eli and the Text saith Thus did Samuel before he knew the Lord 1 Sam. 3.10 and before the word of the Lord was reuealed vnto him And thus it is with vs many a time haue we heard the Lord speaking vnto vs but we perceiued it not for this knowledge is supernaturall and must come from the Father of light Would you know the reasons of it Reas 1 Then know that this came vp on all mankinde through Adam Gen. 3.6 who aspiring to a greater degree of knowledge then that hee had by creation through Gods righteous iudgement lost that he had and so brought this spirituall blindenesse and ignorance vpon himselfe and vpon his posteritie Reas 2 Secondly most poynts of religion seeme to flesh and bloud vnreasonable absurd and vnlikely and hence it comes to passe that the naturall man cannot receiue them entertaine nor beleeue them nay they are many times foolishnesse vnto them 1 Cor. â— 14 Reas 3 Thirdly the better wit any man hath naturally that is not sanctified by grace the stronger arguments and reasons will hee frame vnto himselfe against the truth Rom. 8.7 The wisedome of the flesh is enmitie to God Vse 1 This serues then to pull down the pride of many a proud spirit
vniuersall neglect of this duty Philip may be a long time amongst vs yet few make this vse of his presence This is one of the maine causes why ignorance doth so abound amongst vs this day as it doth Well then as we desire to come out of our ignorance and to bee made acquainted with Gods will let vs labour to imitate this admirable example of this Eunuch here by improuing well our time and opportunitie when we shall haue Philip amongst vs. Of whom speaketh the Prophet this Albeit this Eunuch was a very wise and prudent man in worldly affaires and in the gouernment of a kingdome yet doth ingeniously confesse his owne blindnesse and ignorance in the things of God Doct. The knowledge of God cometh not by nature and mysteries of Christs kingdome And herein will teach vs That Religion and the knowledge of God comes not by nature Euery man is a heast in his owne knowledge Ier. 10.14 When Peter had confessed Christ to be the Sonne of God Marke Christs answer Flesh and bloud hath not reuealed this vnto thee Mat. 16. The naturall man perceiues not the things that are of God neither can hee know them 1. Cor. 2.14 for they are spiritually discerned Euen they which otherwise many times haue the best capacities and are of great vnderstanding yet are strangely sottish and blockish in the things appertaining to Gods kingdome But of this before Vse 1 This teacheth vs then not to wonder so much at the grosse ignorance of others as to magnifie Gods goodnesse towards our selues that hath giuen vs more knowledge in these heauenly mysteries then they For as the Apostle saith 1. Cor. 2.7.8 We speake the wisedome of God in a mystery which none of the Princes of this world knew Might Dauid say being aduanced from a sheepfold to a Scepter What was in me or in my fathers house that thou shouldest choose me to feede thy people How much more may those admire the Lords mercy whom the Lord hath deliuered out of that more then Aegyptian Bondage and darknesse and brought them to the knowledge of his Sonne Christ Vse 2 Secondly this lets vs see the great necessity of an able Minister that can diuide the word of God aright by which meanes ordinarily we come to haue our vnderstandings enlightened and wee our selues brought to the knowledge of God and of Christ But why doth the Lord thus keepe his seruants from the true Quest knowledge and vnderstanding of his word Answ 1 The Lord may doe this for diuers reasons and respects First that herein and hereby he might try their patience and faith whether they will hold out or not as the Lord dealt with Cornelius Act. 10 9. he sent him not by and by to Peter hee did not straight way instruct this Eunuch nor Paul Act. 9. immediately after hee had heard the voyce from heauen because patience bringeth forth experience Rom. 5. experience hope and hope maketh not ashamed God doth not cast off such to whom he denyeth necessary knowledge for a time Answ 2 Secondly the Lord will haue it so that herein and hereby wee may be brought to see our owne naturall ignorance and be humbled for the same and may more diligently waite vpon the meanes which God hath ordained to make men wise vnto saluation we know that want will make men looke about them and seek where to haue a supply Answ 3 Thirdly that wee may pray more earnestly as S. Iames saith If any man want wisedome let him aske it of God we must seeke sauing knowledge onely at his hands whose onely it is to dispose of And herein the Lord is not like vnto man who being often pressed to giue at last growes weary but he delighteth most in the constant prayers of his seruants Answ 4 And last of all that we hauing obtained this heauenly wisedome may make the more account thereof this is no common iewell to bee had euery where And when they come hardly by a thing they will the more carefully keepe it VERSE 35. Then Philip opened his mouth and began at the same Scripture and preached vnto him Iesus THe Eunuch had desired Philip to sit with him he had read the Scripture and demanded of him of whom the Prophet spake when he said He was led as a sheep to the slaughter c. Now at last Philip openeth his mouth and preacheth the word vnto him First it is said that Hee opened his mouth This is an Hebraisme as Caluin hath well obserued He opened his mouth That is he began in a solemne manner to preach vnto the Eunuch It is like vnto that of our Sauiour of whom it was said Mat. 5.1 that when the multitude were gathered together he ascended the mount And when he had opened his mouth he taught them saying The phrase of speech shewed that it was no ordinarie matter that he was now to declare vnto the people but the high and heauenly mysteries of his kingdome So Philip here opened his mouth to teach this man serious and weightie things The instruction is plaine The Minister of God is not lightly Doct. Gods word must be handled with reuerence or at all aduenture to take in hand the handling of the word of God but with great aduice and deliberation Gods word must be handled with great respect and reuerence of which it is well said It is not safe to play with holy things The Apostle Paul speaking of the doctrine of the Gospel That it is the sauour of life to life to them that are saued saith 2. Cor. 2.15 who is sufficient for these things Vers 16. The Apostle Saint Paul was a man indewed with the singular gifts of the spirit yet how often in all his Epistles doth he desire the prayers of the people The Minister of Christ must bee as a wise Scribe taught to the kingdome of heauen Mat. 13.52 Bringing forth of his treasury things new and old and therefore must come well prepared vnto the worke Ministers must come to the worke with good aduisement and premeditation and so handle the word of God with feare and reuerence When Peter came to Cornelius Act. 10. he did not forthwith speake vnto him before he had first acquainted him with the heauenly vision And hence is it that Paul chargeth Timothy 1. Tim. 4.13 To giue attendance to reading to exhortation and doctrine That is in a fit manner to prepare himselfe aforehand for the worke of the Ministery And no doubt the Apostle Saint Paul himselfe was diligent therein and found much fruite and profit thereby that he exhorteth Timothy to be so diligent in the practise of the same And if Saint Paul so worthie an Apostle of Iesus Christ called immediately by Christ himselfe gaue himself to the study of Gods word how much more ought the Ministers of Christ now that haue no such immediate calling as they had The Minister then must studie to
it may as truely bee said of the Sacraments they profit not being not mixed with Faith in them that receiue them If thou beleeuest with al thy heart Heereby is not ment the perfection of Faith but the sinceritie of Faith that our harts may be blamlesse in holinesse 1 Thes 3.13 that the hid man of the heart bee vncorrupt According to that of the Apostle Singing to the Lord in your hearts that is sincerely Against this is opposed a heart and a heart which Saint Iames calleth a wauering minded man Such a single sincere heart such a Faith that is thus vnfained is here permitted to this Sacrament as one qualified for the same and so the Sacraments become excellent meanes for the confirmation and building vp of the same Faith Our Instruction is That the Faith of a Christian in this life is not so perfect Doct. No perfection of Faith here but it standeth in neede of increase and helpe Our knowledge saith the Apostle is but in part 1 Cor. 13.9 and therefore our Faith it selfe must needs bee imperfect and hence it is that we are often vrged pressed in the Scripture to grow in grace 2 Pet. 3.18 1 Thes 4.1 and to increase more and more The grace of Gods Spirit by the Prophet Ezechiel are figured by waters Eze. 47. issuing out of the Sanctuary which came first to the ancles then to the knees and at last to the loynes The Psalmist compareth the godly to trees which bring forth much fruite in their age And hence it is that the spirituall life of the godly in the Scripture is compared to seuerall ages of men some are babes some are men of perfect strength Now it were a wonder in Nature not to see an Infant grow but to stand at a stay 1. Pet. 2.2 As new borne babes desire ye the sincere milke of the word To what end that ye may grow thereby Grace is likewise compared to light which shineth brighter and brighter Isa 58.8 Then shall thy light breake forth as the morning and thy health shall spring forth speedily The Doctrine is cleare and plain and the grounds hereof may be these Fitst in regard that the greatest measure of grace that any man in this life can possibly attaine vnto is no more then needfull to saluation as the least measure of the true sanctified graces of Gods Spirit shall suffice so no man hath ought to spare when Death commeth Secondly the Lord to this end hath planted vs hedged dressed digged and watered vs and all to make vs more and more fruitfull now vnlesse this cost should be in vaine vnto vs and wee should proue our selues barren and vnfruitfull vines we must bring forth fruit daily more and more Vse 1 This may serue to admonish euery man in the feare of God not to rest in the beginning of any grace receiued but to be led forward daily more and more towards perfection It is a common fault in the world at this day and that amongst many that make profession of Religion that if they haue beene diligent in the vse of the meanes a time so as they haue got a good measure of knowledge and are able to discourse of Religion presently conceiue that they need not to be at that paines as in times past and so begin to slugge in their Christian race I would say to such as our Sauiour sometimes to the Church of Sardis Be awake Reu. 3.2 and strengthen the things that remaine that are ready to die Our nature is wonderfull prone to be filled with these things as the Israelites were glutted with Manna howsoeuer in other things wee are insatiable Surely it is a sure note of a gratious heart when men can see and bewaile their owne emptinesse in heauenly graces complaine still of their owne deadnesse of heart backwardnes in holy duties and their want of zeale in Gods seruice Whereas that man that conceits himselfe to haue knowledge enough and grace enough and so growes more and more negligent in the vse of holy meanes for the perfecting of Gods graces begun this man neuer yet had true grace For if he had he would labour more and more for the confirmation and increase of the same grace with this Eunuch here and so be led forward daily towards perfection Vse 2 Secondly this may serue for matter of triall vnto vs would we know whether wee haue learned Christ indeed to life and saluation and haue truly put on Christ with all the graces of his spirit Hereby wee shall know it by our daily growth and increase in grace and godlinesse True grace will certainly increase If it do not grow and increase wee neuer had but the semblance of grace like vnto Demos Hymeneus and Philetus counterfeit grace will not abide long it will not increase If then wee would not deceiue our selues we must not rest in the beginnings of grace but stirre vp the gifts of God within vs. Meanes for the increase of grace Now the means for the growth and increase of grace are 1. Meditation on the word preached and taught 2. Earnest prayer vnto God for grace to beleeue and obey 3. Thanksgiuing for grace already receiued 4. Daily conference with those that are of eminent grace 5. The well improuing of any gift or grace receiued these and the like are excellent meanes for the further building of vs vp in the wayes of godlinesse With all thy heart Hauing before shewed the necessitie of sauing faith to the due participation of the Sacraments of the Church as also that oy the vse of the meanes such as arâ— the Word Sacraments Prayer and the like we ought daily to grow and increase in the same Now he comes to shew the nature and qualitie of that faith that is so precious it must bee pure sincere heartie and vnfained If thou beleeuest with all thy heart The Doctrine is That true faith makes the heart of that man sincere and pure that hath it Faith purifieth the heart Doct. A beleeuing heart is a sincere heart Act. 15.9 Act. 26.18 Deut. 6.5 a beleeuing heart is a sincere heart and sanctifieth him that hath it This is that the Lord requireth of his people Thou shalt loue the Lord thy God with all thy heart c. the Lord cannot abide that men should haue a heart and an heart a heart for God and a heart for the deuill a heart for Christ and a heart for Antichrist Such double mindednesse as Saint Iames speaketh Iam. 4.8 is abhomination vnto him Mat. 23. The Pharises could wash the outside of the cup and of the platter but inwardly were full of all hypocrisie Pilate washed his hands indeed but not his heart An hypocrite will sometimes stumble into a Church and pray to be seene of men But the honest and good heart will enter into it chamber Mat. 6.6 These are they that are pronounced blessed of God Psal 32.1
the knife to the throat of our intemperate lusts and prepare for those more lasting pleasures Thirdly this giues boldnesse when we come vnto God especially in prayer when a man can say with Dauid I am thine Seruus sum expâ—cto alimentum à Domino Ambros O saue me this makes a man to come vnto God as a childe vnto a father and a seruant vnto a master with boldnesse to expect and desire things necessarie Whereas that man that wants this assurance wants therewith the principall royalties and priuiledges of Gods sonnes But do not many wicked men perswade themselues that they Quest haue this faith and full assurance of Gods fauour in Christ when indeed they haue it not but rather presume It is true Answ Sathan is Gods Ape and will in an apish imitation counterfeit the most excellent grace like a cunning Cheater that will foyst in slips for currant coine and these are so like to each other that many times the wisest are deceiued For the true faith of God Sathan hath his presumption which doth carry many a man along with this perswasion as if he had the faith of the elect And therefore as wise men will first bring their gold to the touchstone before it passe for currant so should a wise Christian bee carefull to try and to proue himselfe whether hee be in the faith lest he build vpon the sand and the same suffer a ruine in the end How faith may bee knowne from presumption Now true faith may be discerned from presumption diuerse wayes First of all by the ground of faith which ordinarily doth follow true humiliation for sinne For God vsually doth first humble whom he doth exalt Humiliation in the order of working of grace is the ground of exaltation I meane in a mans owne apprehension Otherwise I confesse there must be faith that must keep the soule in life hold it close vnto God that with Adam it flie not away from his presence to despaire Otherwise men would neuer repent and turne vnto him Well then try thy faith thus Didst thou euer truly see thy sinnes and that miserable condition of thine by reason of sinne so as thou hast euen passed the sentence of condemnation against thy own soule If the Lord should deale in iustice with thee hast thou gone mourning all the day long and made it the cause of thy chiefest sorrow thy sinnes done against so good a God and gracious a Father in Iesus Christ so as thou hast prised the pardon of them aboue all the world And to this end hast sought earnestly at Gods hands for the pardon of the same confessing thy sinnes bewailing thy offences hast sought his fauour in the middest of his Sanctuarie in the vse of his ordinances wherein he hath promised to be found of vs. If after all this I say we come now to bee perswaded of his fauour and loue towards vs that he hath receiued vs againe into fauour in the pardon of our sinnes in his owne Sonne This is vndoubtedly the worke of faith and not presumption But if on the contrary thou neuer yet sawest thy selfe in what case thou standest by reason of sinne neuer hadst thy heart truly touched with sorrow for sinne neuer yet camest to prise the bloud of Christ at such a rate that thou wouldest giue all the world for the least drop thereof for the sauing of thy soule but hast passed ouer thy time in securitie with the neglect of Gods ordinances as finding no such sweetnesse in them This is presumption and not faith Secondly presumption commonly is accompanied with grosse ignorance they vsually accompanie each other Now hee that thus perswadeth himselfe that he hath faith in Christ and yet liueth in blindnesse and ignorance deceiueth his owne soule for an ignorant heart is commonly a faithlesse heart A faithfull heart is euer a fruitfull heart for so faith the Apoltle As the body without the spirit is dead so is faith without workes dead also a presumptuous heart and a fruitlesse life go together And last of all presumption builds on the sands as the Papists vpon traditions but true faith hath euer an eye to Moses and the Prophets Faith commeth by hearing Rom. 10. c. True faith neuer separateth the end from the means but waiteth to see the face of God in the midst of his Temple Wheras presumption would haue the end though it regard not the meanes conducing thereunto I beleeue that Iesus Christ is the Sonne of God As the faith of the Eunuch was commendable for the nature of it it was a particular faith of his owne I beleeâ—â— So here the commendations of the same is further enlarged by the obiect of it it was such a faith as was fixed onely vpon Christ And herein will teach vs Doct. True faith hath Christ for the obiect of it That true iustifying faith is bounded and set vpon Christ onely Christ and hee alone is the obiect of true iustifying faith it looketh vnto Christ and resteth vpon him alone for life and saluation There is no one point more cleare in all the book of God then this The Sacrifice in the time of the Law with the brasen Serpent taught this vnto the Iewes that health and saluation is to be looked for onely in Christ As many as receiued him Ioh. 1.12 to them gaue hee power to bee made the sonnes of God euen to as many as beleeued in his Name Ioh. 3.6 God so loued the world that all that beleeue in him should not perish c. This we may see in that prayer of our blessed Sauiour Ioh. 17.20 I pray not for them alone but for all that shall beleeue on my Name Act. 16.30 Thus Paul and Sylas willed the Iaylor to beleeue in the Lord Iesus and he should be saued Againe Gal. 2.16 A man is not iustified through the works of the Law but through faith in Christ Iesus And hence is it that the faith of the elect is called The faith of Iesus And in this regard we are said to be iustified by faith not in regard of any qualitie inherent in vs or in regard of any such excellencie that faith hath in it selfe but in regard of the obiect of faith which is Christ in applying him his righteousnesse and obedience vnto a mans selfe as the hand doth the gold that is giuen it So that indeed to speake properly it is not faith that doth iustifie as of it self but Christ himselfe whom by faith wee apprehend The Doctrine is cleare The Reasons are Reas 1 First in regard that the whole worke of our saluation is attributed vnto him So Paul 1. Cor. 1.30 He is made of God vnto vs wisedome righteousnesse sanctification and redemption Amongst men there is no other name giuen whereby we shall be saued Act. 4.12 but onely in the Name of Iesus Christ Heb. 7.23 Hee is able perfectly to saue all that come to God by him
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