that should serue him but one day in a weeke and all the weeke besides serue himselfe This serues then to reprooue such as are present sometimes at the publique duties of Gods worship Vse 1 such as are the preaching of the word receiuing of the sacrament and the like but make no reckoning or accompt at all of priuate duties Surely such men can neuer approue themselues to God to performe either in faith and obedience as hee ought so long as hee labours not after an vniuersall obedience to bee the same in priuate that he is in publique Let vs then bee admonished in the feare of God Vse 2 that as wee desire to bee Christians indeed and therein to approue our selues to God to labour to be the same at home as abroad in our owne houses as in the Church otherwise we can neuer assure our owne hearts of the truth of grace wrought therein or that wee goe before an hypocrite or a wicked man who many times is exercised in the one when he makes no reckoning or accompt at all of the other He read Isaiah the Prophet This Noble man did not worship God at a venture or as haply his forefathers had done before him as many in our dayes who will doe thus and thus because their fathers before them did so But hee will worship God as hee had learned out of his word And herein will teach all men vnto the end of the world a necessarie dutie That if wee will worship God aright Doct. In Gods worship we must fetch our direction out of Gods word we must fetch our direction from Gods word and not out of the Popes Chaire The word must bee our loadstarre to guide vs the way to Christ and to keepe vs in the way No seruice can please God but that which is done by direction from his word The Lord himselfe giues expresse charge concerning this Deut. 4.2 when hee saith Ye shall not adde vnto the word which I command mand you neither shall ye diminish ought from it That ye may keepe the Commandements of the Lord your God which I command you The meaning is Thou shalt doe no more or lesse in my seruice then what I command thee Yea it is no better then Idolatrie Num. 15.39 and spirituall whoredome for vs to follow our owne hearts or to bee led by our good meanings in matters appertaining vnto Gods seruice This is such a sinne as doth highly prouoke God to anger as wee may see in Nadab and Abihu Leuit. 10.1.2 in offering vp of their strange fire who were therefore destroyed with fire from heauen And for this cause Ieroboam drew the curse of God vpon him and his posteritie after him Because of those golden calues that hee had caused to bee erected at Dan and Bethel without warrant from God And how sharply doth our Sauiour reproue the Scribes and Pharisees for this who vsed a world of ceremonies and traditions in Gods worship which hee commanded not and therefore saith In vaine doe ye worship me Mat. 15. teaching for Doctrine the traditions of men Isa 1.11.12 And therefore the Lord will say to such as to those idolatrous Iewes of old Who hath required these things at your hands And hence is it that the Apostle Paul when hee went about to remoue those errours that we crept into the Church of Corinth about the Sacrament he brings them to the first institution of the same by Christ himselfe for where things are brought to the first institution all humane errours then cease And this doth the Apostle 1. Cor. 11.23 when he saith That which I haue receiued from the Lord deliuer I vnto you c. So that we see it is a most cleare and grounded truth that if we would worship God aright we must not be led by our fantasies and carnall reason good meanings or the like but we must fetch our direction out of Gods word And great reason For God will be acknowledged the onely Law-giuer Reas 1 the King of his Church and the onely Prophet to instruct his people For so saith the Apostle There is onely one Law-giuer Iam. 4 12. who is able to saue and to destroy So that none may presume in matters appertaining to his worship and seruice to adde or detract lest hee incurre that curse Cursed is he that shall adde to the words of this booke Reu. 22. Secondly Ro. 14.23 Whatsoeuer is not of faith is sinne Now faith we know is grounded vpon the word So that it is impossible for a man to please God in any seruice he doth that hath not his word for his warrant and direction It was Christs last commandement that he gaue vnto his Disciples teaching them to obserue all things that I haue commanded you Mat. 28.20 And surely this strikes at the foundation of Popish Religion Vse 1 for wherein for the most part stands the seruice and worship of God that is performed amongst them but in grosse superstition and in the inuentions of their owne braine in the traditions of men Popes Councels Cardinals and the like in a multitude of vaine and idle ceremonies and obseruations all which haue no ground or footing out of Gods word as namely their whipping of themselues their crossings and coniurings praying on beads going on pilgrimage and a thousand the like all which haue no ground or warrant at all out of Gods word to whom we may truly say as our Sauiour to the woman of Samaria Ioh. 4.22 Ye worship ye know not what And surely herein we may iustifie our Religion against the Papists and against all the Aduersaries of Gods truth that wee know whom we worship And if we be deceiued God hath deceiued vs and his word hath deceiued vs which is impossible For his word is true as himselfe is Secondly Vse 2 we are taught hence to acquaint our selues with the Scriptures that so wee may be directed how to worship God aright Now Gods word is a perfect rule and a perfect guide Saint Peter calls it a Sure word 2 Pet. 1.19 whereunto saith he ye do well if ye take heed So Dauid Psal 119.31 I haue cleaued vnto thy testimonies O Lord confound me not And it is worth our best consideration what Samuel spake vnto Saul that would sacrifice where God had not appointed Hath the Lord saith hee as great delight in burnt-offerings and sacrifices 1. Sam 15.22 as when the voyce of the Lord is obeyed Behold to obey is better then sacrifice and to hearken is better then the fat of Lambes And last of all this sheweth the miserable condition that such are in Vse 3 that are not neither may they be acquainted with the word of God as in the Church of Rome that haue the Scripture locked vp in an vnknowne tongue they can neuer auoide that woe our Sauiour pronounced against the Scribes and Pharises Mat. 23.13 They neither entred into the
of the Gospell And although God doe not now execute iudgement from heauen as before yet the sinne is no whit lessened nor Gods hand shortened Nah. 1.2 but the greater will be their iudgement in the day of the Lords account Vse 2 Secondly this meets with those likewise that will go beyond their commission as Saul that went to Gigal as Samuel had appointed him but because that Samuel came not at the day appointed therefore hee would presume to offer sacrifice So many will go to Gilgal Gods house the place of his worship and seruice But if God answer not their expectation they will do as Saul did they will preuent the Lord and helpe themselues this is to passe our calling And thus God calleth men daily to his Gospell which is the wedding of his Sonne which he compareth vnto a wedding for the varietie of delicates that is offered in the same Such as are remission of sinnes Iustification sanctification yea and gloricatition it selfe Now to partake of these things the Lord requires that men should put on their wedding garments Now how many be there that come no way regarding whether they come fitted in faith repentance and obedience with pure affections in loue to Gods ordinance with an hungring and thirstie appetite vnto Gods word with an hatred and loathing of their corruptions Nay rather they come in their old garments the garments of the old man such as are ignorance pride couetousnesse malitiousnesse c. and yet they will come to the wedding These men must know they go beyond their commission for though God call men to the marriage yet he calleth none such let such feare the iudgement that followed Mat. 22. to bee bound hand and foot and east into vtter darknesse Let all drunkards swearers adulterers Sabbath breakets and the like take heed how they approach neare vnto God when they haue no such warrant for God will be sanctified of all such as apprâ—â—ch neare vnto him either in mercy to their saluation or else in iudgement to their confusion Againe because God biddeth vs come vnto the table of his Sonne that holy Communion and tells vs withall how we shall be quali 〈◊〉 â—â—d made meet guests for the 〈◊〉 â—nd that by examming our 〈…〉 concerning our knowledge faith repentance loue c. Now when men shall presume to come to this sacred ordinance of God without this due examination such eate and drink to their owne destruction and go beyond their calling and commission Vse 3 And last of all this may serue to comfort all Gods seruans especially in the Ministery that if they finde they be called of God and sent by him and that God hath put them into his seruice they may go about their businesse with comfort and assure themselues that God will blesse them they need not feare any danger for they serue such a master that will bee with them and reprooue Kings for their sakes and he that hath set them on worke will pay them their wages Ioyne thy selfe to this Chariot This was as much as if the Spirit or the Angel should haue said Go to yonder poore man instruct him and teach him in the way of life and saluation preach Iesus Christ vnto him that his poore soule may be saued O what happy newes was this to this poore heathen Pagan man to haue Philip thus sent vnto him to saue his soule This poore Ethnicke had trauelled far and taken much paines to finde Christ and to be instructed in the mysterie of his saluation and behold now at last hee obtaines his desire here is such a one sent vnto him that is able to informe his conscience and settle his iudgement in the way of life and saluation Note we hence That the Lord setteth downe a time when hee will speake vnto his Doct. God hath a seasonable time to speake vnto his people Ioh. 2.3 and when he will reueale himselfe vnto his people My houre is not yet come saith Christ vnto his mother So here Philip did not by by speake vnto the Eunuch no not after hee was come vnto him but hee stayed a time and heard him reade God gaue not his Law by Moses vnto the people by and by but hee continued a good time first Christ did not preach the Gospell by and by so soone as hee was able to preach but he stayed a time Neither did he forthwith cause his Gospell to bee published through all the world by his Disciples but there were added daily to the Church Ioh 5 5. The poore man that lay at the poole of Bethesda thirty and eight yeares could haue none to thrust him into the water to cure him Yet at last Christ wrought the cure vpon him Euen so the poore woman in the Gospell that had the bloudy issue twelue yeares she had her time wherein she met with deliuerance Thus was it with Christs Spouse his Church in the Canticles Can. 3 4. there was a time wherein shee sought Christ but could not finde him There was a time againe wherein shee found him whom her soule loued Howsoeuer the Lord may for a timâ— frowne vpon his people and not by and by answer them in the desires of their soules hungring and thirsting after comfort yet in a due time Deliuerance will come There being nothing in the whole world more sure and certaine then comfort and deliuerance vnto the godly after their miseries and troubles The poore shall not alwayes be forgotten Psal 9.18 The hope of the afflicted shall not perish in the end And it must needs be so Reas 1 First in regard of his owne promise made vnto his people Call vpon mee in the time of trouble Psal 50.15 and I will heare thee and deliuer thee and againe Aske and ye shall haue seek and ye shall finde c Now God could not be true in his word nor faithfull in his promises if he should not at one time or another be found of his people that seeke him in truth of heart Reas 2 Secondly it is against the nature and disposition of the Almighty not to tender and compassionate his people in their miserie especially in the time of their spirituall miserie and distresse when they shall set themselues to seeke his face Because of the deepe sighing of the poore Psal 12.5 I will vp saith the Lord. Thirdly if the Lord respect his owne glory he can do no lesse at one time or other theÌ„ heare his people and answer the desires of their soules vnfainedly seeking him Hee hath not despised the poore nor hid his face from him My praise shall bee of thee in the great Congregation This teacheth vs then to waite vpon God in the Ministry of his word Vse for though he speake not vnto vs now yet hee hath a time wherein he will speake comfortably vnto vs if wee with patience and chearfulnesse hold out if with Dauid we can pant after the word of God he
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
signe of a gratious heart and humble soule Doct. It is a signe of a gratious heart for a man to confesse his owne ignorance Pro. 3â— 2 Psal 73.22 Iob 42.3 to confesse his owne ignorance Thus Auger Surely I am more brutish then any man and haue not the vnderstanding of a man Thus Dauid So foolish was I and ignorant as a beast before thee Thus Iob I haue vttered words that I vnderstood not Things too wonderfull for me which I knew not This Eunuch here is a patterne of a gratious heart and humble soule see how ready he is to make publication to the world of his owne ignorance and weaknesse to shame himselfe and to become nothing in his owne eyes to the end he might bee a meet schollar in Christs Schoole And indeed that man that seeeth his owne ignorance and sinne is poore in spirit mournes for that he knows so little in Gods matters This is a soule fitly qualified to be taught of Christ Psal 25.9 They that bee meeke shall hee guide in iudgement and teach the humble his waâ— To such the promise belongs The reasons are First Reas 1 till a man see his owne ignorance hee is not capable of instruction This is acknowledged by the blessed Virgine in her song Hee hath filled the hungry with good things 〈…〉 but the rich he hath sent empty away The rich that is such as see not nor perceiue their owne spirituall pouertie these 〈◊〉 profit aright by the means The reason is they are like a â—â—â—â—ne Bladder puffed vp with â—â—â—â—ceit of their owne worth 〈◊〉 and knowledge and 〈…〉 â—â—â—ze the meanes of life 〈…〉 Secondly the iudgements of Gods people are rightly informed which giues them 〈…〉 and more to discoâ—â—◠〈…〉 â—â—rall defects â—ha◠〈…〉 Lord 〈…〉 â—â—â—â—â—standing a 〈…〉 which the 〈…〉 into the miâ—â—â— â—he more 〈◊〉 it discouers the spirituall 〈◊〉 thereof Vse 1 By this then a man may be able in some measure to come to the knowledge of himselfe and of his owne estate Doest thou discouer daily more and more in thee thy naturall ignorance and blindnesse in Gods matters canst thou deny thy selfe and thy owne will see thy owne emptinesse in heauenly things and freely confesse the same with this Eunuch here this is a good signe of a gratious heart and this selfe denyall of thine doth qualifie thee to bee a scholler in Christs schoole to beâ— taught of him who hath promised to teach the Humble Whereas on the contrary if vpon examination thou findest no such want in thy selfe but rather with the Church of Lâ—odicea thinkest thy selfe to be rich rich in knowledge vnderstanding and grace Know O know these very thoughts of thine prooue sufficiently thy spirituall pouertie and nakednes that thou knowest as yet nothing as thou oughtst to know Vse 2 Let this serue to admonish euerie man therefore in the feare of God to try his owne heart how farre he is guiltie of this sinne of ignorance it is the first steppe to sound and sauing knowledge for a man to know and acknowledge his owne ignorance with this Eunuch here for till we come to finde out this naturall ignorance that is in vs in heauenly matters and mysteries of Christs kingdome and mourne and lament for the same it is impossible for vs euer to attaine to sound and sauing knowledge But how shall I attaine to this sauing knowledge you speake of Quest The way is Answ 1 First to be conuersant in the Scriptures For as water is drawne out of the well so is sauing knowledge from the word as from a fountaine This doth our Sauiour point at vnto the Pharises Mat. 12.5 Haue ye not read in the Law And when the young man demanded of our Sauiour what he should doe to inherit eternall life The answer is Luk. 10.26 What is written in the Law how readest thou Answ 2 The second meanes to be vsed is earnest and heartie prayer to God for it is one of Gods gifts sauing knowledge and therefore must be sought for at his hands without whose blessing no man can profit aright for hee that is the Authour or the Scriptures knoweth best how to giue vnderstanding to his seruants to edifie that â—â—â—ues in their holy saith Answ 3 The third meanes is our daâ—â—â— fellowship with Gods seruants and conference with those that 〈◊〉 made wise by the word This is an excellent meanes to build men vp in the sauing knowledge of Christ Thus those two disciples going to Emaus they talked of the things that had happened touching Christ and were further instructed in the truth of the matter and vnderstanding of the Scriptures How can I without a guide Notwithstanding Philips plainnesse this Nobleman doth not catch and câ—â—pe at him againe as to reply What is it 〈◊〉 thee whether I vnderstand or not c. but â—â—e freely confesseth his ignorance that hee could not vnderstand without a guide Wherein wee haue further to obserue the great humilitie that was in this holy seruant of God and in him are taught What an excellent ornament Humilitie in a Christian is Doct. Humility an excellent ornament in a Christan no one grace doth more adorne the profession of the Gospell in men making profession of the same then this gift and grace of true humilitie Humilitie indeed is the very first step vnto Christianitie as the first sinne was pride So when God doth repaire the decayes of nature by the worke of grace the first grace wrought in the renewed man is humilitie The first worke of true grace in the heart of any is to cast downe the high thoughts of the heart and to lay them low A man this is not humble and hath not 〈◊〉 â—â—ained a base and meane 〈◊〉 of himselfe is not fit for any good For so soone as the eyes of Gods children come once to be opened to see their owne sinnes and the vilenesse of their nature they abhorre themselues the combe of their naturall pride is poole downe and they then come to abase themselues before God and men See the truth of this in those excellent worthies of the Lord mentioned in the Scriptures who are memorable as for their faith and other graces so especially for this Mother grace the grace of true humilitie Thus Ahraham Gen. 18.17 I am but dust and ashes This was Iacobs voice I am not worthy of the least of Gods mercies This was Dauids voyce Who am I Lord This was Gideons voyce Iudg. 6.15 My fathers house is the least in all Israel This was the Baptists voyce Whose shooe latchet I am not worthy to vnlose This was Peters voyce Lord go from mee for I am a sinfull men This was Pauls voyce I am not worthy to be called an Apostle Thus thus haue Gods children cast themselues downe that God might raise them vp humbled themselues that he might exâ—â—â—â—â—â—em and the more vile in our 〈…〉 eyes at any time the more preâ—â—â—â—â— Gods sight
and such as thinke themselues in good estate so long as they bee wise for the world are great polititians witty and cunning in buying and selling and the like affaires But this wisedome is weake and insufficient to bring men to heauen Achitophel was a great polititian his answers were as the oracles of God 1 Sam. 16.23 yet was not all his wisedome able to conduct him to heauen 2 Sam. 17.23 or to keepe him from desperation Thou maist perish and be damned eternally for all thy naturall knowledge and dexterity of thy wit if thou hast not had the Spirit of God to be thy Schoolemaster and thou taught the knowledge of God by his Word all thy naturall knowledge will neuer bring thee to heauen 〈…〉 Vse 2 Secondly this teacheth vs what to thinke and how to carry our selues towards those that are without naturall and vnregenerate men How many haue wee amongst vs that turne backe vpon the ordinances of God how many that make a mocke of the preaching of the Word how many that are so farre from making the Sabbath the delight of their soules as that the same is a burthen vnto them how many haue we amongst vs that haue their bodies here in the Church but their hearts are at Rome that notwithstanding all that can bee said or spoken against the idolatry superstition and open prophanenesse of that side yet dote vpon popery and are in loue with that scarlet strumpet of Rome notwithstanding all her filthinesse spirituall whordomes and abhominations How many learned men bee there that are great disputers against the Gospel why should we maruaile so much at these things or so wonder at these men seeing they doe but their kinde and shew but the power of nature in them all this while nature hath beene their Schoolemaster and the Apostle tels vs That the naturall man perceiues not the things that are of God But if you will wonder at a man cast your eyes vpon such a one that sets himselfe to obey the Gospell of Christ that hath learned to deny himselfe and to part with riches honours pleasures and to become a mortified man to all these for Christs sake and the Gospels sake here is a man to be wondred at miracles make men wonder the conuersion of a sinner is the greatest miracle that euer God wrought Vse 3 Thirdly seeing that men by nature are so ignorant in Gods matters and that the naturall man cannot perceiue the things of God let vs then learne to deny our selues and become fooles 1 Cor. 1.2 that we may be made wise It is a speciall poynt in a Scholler of Christ to confesse his ignorance and to acknowledge his blindenesse in Gods matters And therefore if wee would bee truely wise and learne to know Christ aright let vs acknowledge our spirituall ignorance for till then we can neuer profit aright in Christs schoole nor be truely wise How can I without a guide We see the Eunuch although a wise and prudent man yet confesseth that he could not vnderstand the word he read without a guide It is the Apostles owne conclusion Rom. 10.14 How shall they heare without a Preacher it is impossible for where prophecying failes Pro. 29.18 the people perish The conclusion is That without the Word preached Doct. it is impossible truely to Christ Without the preaching of the Word it is impossible truely to know Christ or to attaine the worke of regeneration I speake in regard of the ordinary meanes for all the Eunuch his reading of the Scripture though he did the same neuer so diligently he stood in need of a Philip to come and interprete the same vnto him Nay he confesseth it to bee a thing impossible to know Christ and to beleeue vnto saluation without a guide that is without a Preacher How shall I taking it for granted to bee a thing vnlikely yea impossible that he should euer attaine to the true sauing knowledge of God or of Christ without the preaching of the word Pro. 29.18 Where prophecying faileth the people perish To this purpose excellent is that speech of Elihu vnto Iob Iob 33.23 If there be a messenger or an Interpreter one of a thousand to declare vnto man his righteousnesse then will he haue mercy vpon him and will say deliuer him that he goe not downe into the pit for I haue receiued a reconciliation If bare reading of the Scriptures would haue serued the turne then must this Eunuch needs haue beene happy and blessed that was so diligent and carefull to reade the same yet hee could not profit aright without a Preacher Faith commeth by hearing saith the Apostle and hearing by the Word preached Rom. 10.14 When the world in the wisedome of it knew not God it pleased God by the foolishnesse of preaching 1 Cor. 1.21 to saue them that beleeue To this agreeth that of the same Apostle 1 Cor. 4.15 In Christ Iesus through the Gospell I haue begotten you 1 Pet. 1.23 So Peter Wee are borne againe not of mortall but immortall seed the word of God There is no one truth more cleare in all the Booke of God then this that it is the preaching of the word that is the ordinary meanes by the which we are brought truely to know Christ The Reasons are Reas 1 It is that ordinance of God that he himselfe hath sanctified and set apart for the reuelation of his Sonne Christ and for the worke of regeneration Secondly the Word is of a wonderfull powerfull and piercing nature and therefore resembled to fire to a hammer Heb. 4.12 to a two-edged sword to the entring through to the diuiding asunder of the ioynt and marrow soule of the spirit Thirdly it is the word preached that ordinarily worketh faith in vs 1 Tim. 4.6 and is therefore called the woâ—d of faith But is not reading Quest preaching and may not a man thereby attain saluation It is said that Moses of old time hath in euery city them that preach him seeing he is read in the Synagogue euery Sabbath day Acts 21. I grant Answ where the preaching of the Word is not neither can bee had God many times doth blesse the more inferiour and weaker meanes and doth blesse the same vnto his people but where the preaching of the Word is to bee had God doth ordinarily worke by that ordinance of his The people of Israel being in the wildernesse where they wanted the ordinary meanes of tilling of land of planting and of sowing the Lord preserued his people extra ordinarily by giuing them bread from heauen water out of a rock and not suffering their garments to waxe old vpon them but when they came into the land of Canaan now they must not looke to be sustained in such a miraculous manner but must sow their land plant vineyards and labour for their sustenance Againe it may be answered thus that the word read it is true in a
generall sense doth include the preaching of the word and so doth all other wayes and meanes whereby Gods power wisedome truth goodnesse mercy c. come to be declared But in that strict and common sense wherein the preaching of the word is taken it cannot bee vnderstood of reading See we this cleare in that of our Sauiour who when he came into the Synagogue vpon the Sabbath day the Text saith He opened the Booke and read the Scripture Then hee closed the Booke sate downe Luk. 4.17 and the eyes of all them were fastened on him and he began to preach unto them Thus Nehemiah The Leuites read the booke of the Law Neh. 8.7.8 that done they gaue the sense and caused the people to vnderstand So that wee see the Scripture takes notice of reading and preaching as two distinct things And vnto the preaching of the Word is the promise made Vse 1 Seeing then that without the preaching of the Word ordinarily we cannot know Christ or attaine to the worke of regeneration The first vse then concernes the Ministers of the Word to exhort them that they discharge the duties of their callings with all diligence and faithfulnesse that they preach this word of life in season and out of season 2 Tim. 4.2 hereby they shal not onely deliuer their owne soules but shall turne many to righteousnesse This is the end of their calling and the happie fruit the Lord hath promised to the powerfull preaching of the word the conuersion of soules the enlarging of Christs kingdome and the winning of many to God Vse 2 Secondly this shewes the miserable estate and condition of those thousands in Israel who want their guides and faithfull Pastors to bring them to Christ who would not pittie a poore blinde man that should wander vp and downe without a Guide especially in dangerous wayes and places Much more are such people and congregations to be pittied in regard of the perill of their soules who want a Guide to direct them it is an heauie iudgement of God vpon such VERSE 31. And he desired Philip that he would come vp and sit with him Text. THe religious disposition of this Nobleman comes further to be described vnto vs as by his great paines in trauelling vp to Ierusalem there to worship God and by his diligence in reading of the Scriptures and that in his iourney and in his Chariot so by his desiring of Philip to come and sit with him to instruct him in the knowledge of Christ And herein againe wee haue another instance of his great meeknesse and humilitie that he would thus accept of Philip a poore man thus to come into his Coach and to sit with him Much vnlike to this Eunuch are many men in these dayes and times though farre inferiour to him yea it may be to some of his seruants yet would thinke scorne to call Philip into their company Nay they would hardly indure Philip to be so bold with them as hee was with this Nobleman What else meane these disgrace full speeches so often spoken by so many men what shall he teach me doth he thinke to haue our heads vnder his girdle O how farre are these men from the spirit of this Eunuch Yet God be thanked we haue some Chiefe Rulers that beleeue on Christ Ioh. 12.48 We haue some Corneliusses that will receiue Peter Act 10. Some Sergius Paulas that will entertaine Paul the Apostle The Lord increase the number of such daily more and more This this must needs bee no small commendations vnto this so great a man to intreat Philip thus to come into his Chariot to instruct him Hee doth not onely acknowledge his ignoâ—â—nce that he could not vnderstand the Scriptures without a guide but he doth also desire Philip to teach and instruct him Note hence That it is the property of a true disciple of Christ Doct. It is not enough to see our ignorance but wee must labor to come out of it and of a gratious heart not onely to see his ignorance but also to desire to come our of it to be taught and instructed in the wayes of God This is in deed Gods owne ordinance The Priests lips shall preserue knowledge Mâ—l 2.7 and the people shall heare the law at their mouth And thus the men of Macedonia came to Paul and besought him that hee would come and preach in their City the word of God And indeed none profit more wee know in the schoole of Christ then they that desire to be taught that hunger and thirst after knowledge that will go to the Ministers of God as she widdow did to the Prophet in the new Moones and solemne Feast dayes Indeed in the matters of the world men will not be a shamed of their ignorance but will confesse it as in the sowing of their ground when after what manner with what kinde of seed c. and they will desire to be directed But alas in this heauenly art how many dissemble their ignorance will not desire the direction of Gods husband men by which meanes their hearts lye vntilled and barren It is a signe of a good stomacke and perfect digestion when men grow in strength and haue a good appetite to their meat Pro. 9.5 A wise man saith Solomon will heare and increase in knowledge And thus it is with that man that is made wise by the word hee growes still in grace and hungers and thirsts more and more after wisedome And there is reason for it Reas 1 First that of our Sauiour Luk. 8.18 To him that hath shall be giuen But froÌ„ him that hath not shall be taken away God hauing betrusted any of his seruants with a Stocke of sauing knowledge they increase in the same daily and thriue and prosper in grace and godlinesse Whereas wicked men and hypocrites that haue all but in shew and nothing in truth God many times doth take from such that which they seeme to haue Reas 2 Secondly when God doth once open the vnderstanding of his seruants they discouer daily more and more in them the defects of their vnderstanding and knowledge and in them is that verified of Solomon Hee that increaseth knowledge increaseth labour For none labour and trauell more earnestly after knowledge and grace then such as haue already attained to a competâ—nt measure there of It is with a Christian herein as it is with a worldling the more the world comes on hand the more gripple and couetous they are So the more knowledge and grace that any of Gods people haue the more they couet after it Reas 3 Thirdly they and they onely know the worth of knowledge and of grace and this makes them earnest seekers after it whereas Ignoti nulla cupido Such as know it not neither prize it nor labour after it A godly man is insatiable in his desire after knowledge and grace he is greedy in hauing he reades daily he heares as often as
same as if they were now already glorified with him according to that of the Apostle He hath raised vs vp together Eph. 2.6 and made vs sit together in heauenly places in Christ Iesus Hitherto of Christs exaltation Who shall declare his generation Hauing set downe Christs death and glorious victory ouer the same now hee comes to set out the perpetuity of his raigne and this he doth by way of acclamation who shall declare that is who is able to demonstrate and expresse to the sonnes of men the meaning is that it is beyond all humane Art and Science to demonstrate the number of his daies the length of his life or the perpetuitie of his kingdome according to that prophecy of old Esa 53.10 Who can number his seede or measure his dayes The note is That Christs death was momentany Doct. Christs death momentany but life perpetuall but his life is beyond the declaration of any mortall It is not with Christ as it is with men who being deliuered from death may dye nay must dye But Christ neuer more to taste of death but through this victory he got ouer death and the graue he became himselfe the death of death therein making good his owne word O Death I will be thy death This truth stands cleare by diuers places Heb. 1.8 Vnto the Sonne hee saith thy Throne O God is for euer and euer a Scepter of righteousnesse is the Scepter of thy kingdome and thy yeares shal not faile Verse 12. This was prophecied of of old Thy kingdome is euerlasting and the increase of his gouernement and peace Esay 9.7 shall haue no end Hee shall sit vpon the throne of Dauid and vpon his kingdome to order it and to stablish it with iudgement and iustice from henceforth euen for euer To this agreeth the testimony of the Angell vnto the Virgin Luk 1.32 God shall giue him the throne of Dauid his father and hee shall raigne ouer the house of Israel for euer and his kingdome shall haue no end and is therefore called the mighty God Esay 9.6 the euerlasting Father the Prince of peace Vse 1 This teacheth vs to ascribe al glory and dominion to him for euer and to admire the greatnesse of his dominion and power and to say with those foure and twenty Elders Reu. 5.12 Worthy is the Lambe that was slaine to receiue power and riches and wisedome and strength and glory and praise Vse 2 Secondly this may serue for consolation for all these honours done to Christ may be so many pledges to assure vs of that honour which his Saints shall partake of when they shall come to be glorified with their head Reu. 1. â— He hath made vs Kings and Priests vnto God Now Christ hath made vs to bee inheritours of his kingdome which himselfe holdeth by a double right by Inheritance by Purchase The title of Inheritance he reserueth to himselfe alone the title of purchase he communicates to vs and thereby we come to be interessed thereunto Vse 3 And lastly this may likewise serue to admonish vs that if wee desire a happinesse and felicitie that shall not wither and be taken away let vs affect the life of Christ and stay our selues vpon this our Anchor hold that hath entred into the heauens for vs. Our faith must stay vpon him as vpon that rocke that cannot bee moued That as he liueth for euer so wee shall liue and remaine for euer with him as our head is eternall so shall his members be eternall a chosen generation 1 Pet. 1.9 a royall Priesthood a holy nation a peculiar people Our head is crowned with glory and immortalitie the members may be glad for they shall raigne with him in glory For his life is taken from the earth These words containe in them the reason wherefore Christ shall neuer admit of any alteration or change in regard of his glory He liueth vnto God no more to bee iudged by men as before but himselfe to be the iudge of quicke and dead He liues no longer on earth a place of mortality but in heauen a place of immortality being now raised from the dead and sit on Gods right hand in heauenly places Now inasmuch as the Prophet Esay in this Text Eph. 1.20 vseth a reason to perswade vs of the truth of Christs exaltation and glorification a doctrine so profitable and beneficiall vnto vs. We may first of all obserue this generall instruction Namely Doct. Heauenly truths are hardly beleeued of vs and applied by vs. what an indisposition there is in euery man by nature to beleeue and apprehend those things that appertaine to our chiefest good Heauenly truths are hardly beleeue of vs and applyed by vs. And indeed this was the great hurt and losse wee sustained in Adam not so much his casting out of Paradice the curse vpon the creature and a temporall death these compared vnto Gods iudgement vpon the soule are but small for now is the vnderstanding darkened that before was full of diuine light and knowledge the will rebellious the affections disordered yea the whole frame of the whole man quite disordered and his soule robbed and spoyled of all heauenly dispositions So true is that of the Prophet Ieremy Ier. 10.14 Euery man is a beast in his owne knowledge Wee may see this in Nichodemus Ioh. 3. that could not easily bee brought to vnderstand the necessity of a new birth it seemed a thing most absurd vnto him Wee may see this in some sort in the Disciples themselues Mat. 13. they could not conceiue the parable of the Sower vntill Christ had expounded the same vnto them Till the eyes of our vnderstandings come to be inlightned Eph. 1.18 we are all meere naturals in the knowledge of God and mysteries of Christs kingdome Let Paul speake before Agrippa of the heauenly vision Acts 26.24 Festus will count him a foole And Lot seemed vnto his sonnes in law Gen. 19. as if he had mocked when he laboured their greatest good The reason is rendred by the Apostle Reas 1 Cor. 2.14 where he saith The natural men perceiueth not the things that are of God for they are foolishnesse vnto him neither can he know them because they are spiritually discerned Rom. 8.7 and the wisedome of the flesh is enmitie to God for it is not subiect to the law of God neither can it be Vse 1 O how should this humble euery one of vs in the sense of our owne naturall miserie and blindenesse in heauenly things Did we see a man shut vp in a darke and irkesome dungeon wanting the light of heauen the comforts of men and creatures how miserable and wretched would we conceiue the estate of this man to be But if hee should be so farre stupified as that he should please himselfe in this condition and neither labour to come out of it nor accept of deliuerance if the same were
offered vnto him Surely the condition of such a one were most lamentable This my beloued is the condition of euery man by nature til we haue had the spirit of God to be our Schoolemaster and we come to bee cast into the mold of the Word wee are all in this miserable condition not being of our selues able to thinke a good thought 2 Cor. 3.5 our vnderstandings wils affections and all being so miserably captiuated that wee can doe nothing but sinne Vse 2 And how may this teach those whose vnderstandings the Lord hath any way inlightned to know the things that belong vnto their peace whose mindes and wils are wrought vpon by grace and turned from sinne to God they are to magnifie Gods goodnesse herein for these gifts and graces are none of those plants that grow in the garden of our hearts by nature It is not of our selues it is the gifts of God and by how much the more our nature is depraued by so much the more ought we to magnifie his goodnesse power in his mercy towards vs. His life was taken from the earth This might seeme strange that Christ should thus raigne triumphantly in glory being cut off from the people as vnworthy to liue But herein appears his great loue towards vs that he should be pleased by this meanes to learne vs the way whereby wee shall come to glory and that is by shame reproach persecutions and afflictions yea through the horrour of death and of darknesse through these did the light of saluation appeace out of the gulfe of death life flowed And because hee was humbled himselfe to the death euen the death of the Crosse and tooke vpon him the state of a seruant therefore God hath exalted him Phil. 1.27 Vse 1 It teacheth vs then that miseries and afflictions here hinder not our happinesse and felicitie no more then it hindred Christ The misery of Lazarus hindred not his ioy nor Dauid being but a keeper of sheepe did not keepe him from the kingdome Vse 2 Secondly wee must consider what our fellowship with Christ is if we looke to raigne with him as Kings and Priests we must not be ashamed of his Crosse nor to thinke strange of those troubles we must suffer for his sake But to follow our head and Captaine who was himselfe consecrated through afflictions and by misery and shame entred into glory But of this before VERSE 34. And the Eunuch answered Philip and said I pray thee of whom speaketh the Prophet this of himselfe or of some other man THe Eunuch hauing read now he asketh the meaning It is not sufficient for men to be conuersant in the Scripture and diligently to reade the same vnlesse men vnderstand that they reade Ezra not onely read the law vnto the people but hee caused them also to vnderstand the same And to whom goeth the Eunuch at this time to be taught and instructed but vnto Philip whose office and calling was to interprete and expound the Scriptures and to instruct the ignorant in the wayes of God The lesson is That in all our straights we are to goe for counsell all direction to Gods Ministers Doct. In all our straights we must goe to Gods Ministers for direction Men are not negligently and carelesly to passe ouer that they reade or heare and vnderstand not but to seeke to finde out the meaning and to labour to bee resolued of the truth thereof And to this end to goe to those Teachers that are appointed of God to the same end to be rightly informed therein It is the Lords owne ordinance it should be so Mat. 2.7 The Priests lips should keepe knowledge and they shall seeke the law at his mouth Againe Deut. 17.9 Thou shalt come vnto the Priest and Leuites and vnto the Iudge that shall be in those dayes and enquire and they shall shew thee the sentence of Iudgement It was the counsell that Iehosophat gaue vnto the king of Israel 2. King 22.5.6 when he was to go vp against Ramoth Gilead Enquire I pray thee at the word of the Lord this day Then the King of Israel gathered the Prophets together about foure hundred men and said Shall I go vp to Ramoth Gilead And thus came the disciples vnto our Sauiour to haue the parable interpreted vnto them Mar. 4.10 So when our Sauiour taught the doctrine of diuorce Mar. 10.10 the Disciples afterwards asked him of the same thing Where they saw the man that was borne blinde Ioh. 9.3 they asked our Sauiour whether it was his sinne or his parents And hence is it that Paul so earnestly exhorteth Timothy 2 Tim. 2.15 to giue attendance to reading to exhortation and to doctrine and to study to shew himselfe approued of God a workeman that needeth not to bee ashamed rightly diuiding the word of truth And this is the Lords owne decree They haue Moses and the Prophets let them heare them Luk 16.31 And there is Reason for it Reas 1 First the Lord to this end hath called his seruants to this calling and furnished them with gifts for the edification of his Church He gaue some Apostles some Prophets and some Euangelists Eph. 4 11.12 and some Pastours and Teachers for the perfecting of the Saints for the worke of the Ministery for the edifying of the body of Christ Reas 2 Secondly such as will not beleeue them will beleeue nothing else Luk. 16 31 no though one come from the dead Vse 1 This shewes then how the Ministers of the word ought to bee qualified for this worke of the Ministery they must be men that are able to bring out of their treasury things new and old able to resolue all doubts that trouble the people any way And therefore must bee men faithfull in their places and skilfull in the Scriptures they must not bee blinde guides and dumbe dogges It was an heauy complaint the Lord took vp of the Prophets Ezek. 34.4 The diseased haue ye not strengthened neither haue ye healed the sicke nor haue ye bound vp that which was broken neither heaue yee brought againe that which was driuen away neither haue ye sought that which was lost Such stand guiltie before the Lord of no lesse sinne then the bloud of soules Vse 2 Secondly this serues likewise to reproue those that aske questions indeed but not to informe their iudgements but as the Scribes and Pharises did vnto our Sauiour tempting him Ioh. 8.3.6 And as they which came with good pretences vnto Christ Master wee know that thou art true and teachest the way of Christ truly c. This is a thing too common in the world to demand questions but not to edification rather to intrap the Minister and to get aduantage against him then as Iosias did of Huldah the Prophetesse 2. Reg. 22.13.14.15 to be acquainted with Gods will Vse 3 And last of all This may serue to condemne that great and
of Iesus Answered boldly before the Councell Whether it bee right in the sight of God Act. 5.29 Act. â—1 11.12 1. Tim. 6.12.13 to obey you rather then God iudge ye For we cannot but speake the things that we haue seene and heard How resolute was the Apostle Paul this way when Agabus had told him the things that should befall him at Ierusalem and his friends went about to disswade him from going vp thither what doe ye weeping breaking my heart I am ready not only to be bound but also to dye at Ierusalem for the testimony of the Lord Iesus And in this doth our Sauiour comfort his Disciples against all the miseries and afflictions of this life Luk. 22.28 Ye are they which haue bene with me in my temptations therefore I appoint vnto you a Kingdom The point is cleare and plaine That such as by faith haue put on the Lord Iesus will not bee ashamed to make confession and profession of his name Euery man must be at the least a Confessor if not a Martyr that would raigne with Christ in glory And there is Reason for it Reas 1 First because it is one of the most proper fruites of Faith to make an open confession profession of the name of Christ Because wee haue the same spirit of Faith according as it is written I beleeued 2 Cor. 4.13 and therefore haue I spoken we also beleeue and therefore speake No better testimony of true Faith then heartily to confesse Christ whereas he that is afraid to confesse Christ hath no Faith Reas 2 Secondly there is made a speciall promise vnto such as make profession of his name Mat. 10.32 Hee that shall confesse me before men him wil I confesse before my Father which is in heauen Mar. 8.38 Whereas the contrarie is threatned with a fearefull curse Whosoeuer shall deny me before men him will I deny before my Father which is in heauen Reas 3 Besides God hath not giuen to any the light of his heauenly grace and the knowledge of his Sonne Christ to the end that the same be buried in the earth hid in wants not meanes of deliuerance when he is pleased to helpe Thou art kept vnder many corruptions and infirmities which cleaue vnto thee here which faine thou wouldest shake off and be rid of Know thou for thy comfort that God is able to tread downe Sathan vnder thy feet with whom all things are possible Here is water what doth let me Philip hauing no doubt instructed him in the vse of the Sacraments that by Baptisme he was to be admitted into the Church and that it was the badge and cognizance of a Christian See we now his ready disposition to put on this christian profession the Liuery of such a Lord and Master See here is water what doth let me Q. d. Is Baptisme a signe of our profession and is it a symbole of our putting on of Christ Here is water what lets but that according to thy Doctrine I bee now baptised See here with what readinesse and cheerfulnesse we should put the Lords will in execution Doct. Gods will being once made knowne we ought readily to put the same in execution being once made knowne vnto vs. Is Baptisme so needfull and so necessary well fare a good heart it will not omit any opportunitie offered but takes the benefit of the first water he met withal in his iourney to be baptised Men should make haste to be in couenant with God and Christ like the sonnes of Zebedeus would leue all to be entertained into his seruice All our actions will finde acceptation with God so farre forth as they sauour of chearfulnesse For that which Saint Paul speakes of giuing is true of all other duties God loueth a chearfull giuer God loueth a chearefull hearer God loueth a chearefull receiuer chearfulnesse is all in all in the doing of good duties And hence is it that this is obserued to the great commendations of Abrabam that when the Lord had commanded him to sacrifice his sonne Isaac Gen. 22. Abraham arose vp early in the morning to do it But of this before What doth let me to be baptised The Eunuch hauing readily and willingly entertained the word in his heart doth now in Baptisme desire to put on the outward profession of Religion also to testifie vnto the world the tâ—uth of his profession And herein will teach vs That he that hath truly put on Christ Doct. Heaâ—tie Christians must bee heartie professors Ro. 10.10 will be ready to make profession of the name of Christ With the heart man beleeueth to righteousnesse and with the mouth confession is made knowne vnto saluation For this publicke profession of the truths sake Daniel was cast into the denne The three Children into the fiery fornace The Apostles being charged to hold their peace and to preach no more in the name of Iesus Answered boldly before the Councell Whether it bee right in the sight of God Act. 5.29 Act. 21.11.12 1. Tim. 6.12.13 to obey you rather then God iudge ye For we cannot but speake the things that we haue seene and heard How resolute was the Apostle Paul this way when Agabus had told him the things that should befall him at Ierusalem and his friends went about to disswade him from going vp thither what doe ye weeping breaking my heart I am ready not only to be bound but also to dye at Ierusalem for the testimony of the Lord Iesus And in this doth our Sauiour comfort his Disciples against all the miseries and afflictions of this life Luk. 22.28 Ye are they which haue bene with me in my temptations therefore I appoint vnto you a Kingdom The point is cleare and plaine That such as by faith haue put on the Lord Iesus will not bee ashamed to make confession and profession of his name Euery man must be at the least a Confessor if not a Martyr that would raigne with Christ in glory And there is Reason for it Reas 1 First because it is one of the most proper fruites of Faith to make an open confession profession of the name of Christ Because wee haue the same spirit of Faith according as it is written I beleeued 2 Cor. 4.13 and therefore haue I spoken we also beleeue and therefore speake No better testimony of true Faith then heartily to confesse Christ whereas he that is afraid to confesse Christ hath no Faith Reas 2 Secondly there is made a speciall promise vnto such as make profession of his name Mat. 10.32 Hee that shall confesse me before men him wil I confesse before my Father which is in heauen Mar. 8.38 Whereas the contrarie is threatned with a fearefull curse whosoeuer shall deny me before men him will I deny before my Father which is in heauen Reas 3 Besides God hath not giuen to any the light of his heauenly grace and the knowledge of his Sonne Christ
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
are set forth and represented vnto vs. First of all The diuers mysteries represented in baptisme our washing and clensing by the bloud of Christ according to that of the Apostle Christ loued his Church and gaue himselfe for it Eph 〈…〉 2â— that he might sanctifie it and clense it with the washing of water by the word According to his mercy hee saued vs by the washing of regeneration and renewing of the holy Ghost And againe Such were ye but ye are washed ye are iustified ye are sanctified Not simply by water but by the holy Ghost and the Spirit of our God Secondly our Mortification for so saith the Apostle Rom. 6 3. Know ye not that so many of vs as are baptised into Iesus Christ were baptised into his death And againe Being buried with him in Baptisme Col. 2 â— wherein also you are risen with him through the faith of the operation of God who hath raised him from the dead That euen as the body being once dead hath in it no motion at all euer after to sin euen so such as are baptised into Christs death become as dead men in respect of sinne Thirdly herein is represented vnto vs our spirituall resurrection to newnesse of life â—ol 2 1â— We are risen with him And againe Rom. 6.4 We are buâ—ried with him by Baptisme into his death that like as Christ was raised vp from the dead by the glory of the Father euen so we also should walke in newnesse of liâ—â— For as Christs death is powerfull in all his members to their mortification of sinne So is his resurrection no lesse effectuall to their viuification and quickening to righteousnesse Fourthly herein and hereby our repentance is set forth for Baptisme is a Symbole of our regeneration for sinne and newnesse of life He came into all the countrey about Iordane Luk. â— 3 preaching the baptisme of repentance for remission of sinnes they were baptised of him in Iordane Mat. 3.6 confessing their sinnes And it is the counsell of the Apostle Peter that hee gaue vnto the Iewes Act. 2.38 Repent saith he and be baptised euery one of you in the Name of the Lord Iesus for the remission of siâ—nes And last of all through our Baptisme our vnion and communion is â—erein signified and represented vnto vs 1 Cor. 12 13. For by one Spirit we are all baptised into one body So that we must now grow vp together with Christ in holinesse So Peter 1. Pet. 3.21 The like figure whereunto euen Baptisme doth also now saue vs not the putting away the filth of the flesh but the answer of a good conscience towards God by the resurrection of Iesus Christ Not with water but our consciences being sprinkled with the bloud of Christ So that in Baptisme is represented 1. Our sanctification 2. Our mortification 3. Our first resurrection 4. Our repentance from sinne 5. Our vnion and communion with Christ Which manifold fruits and benefits which accrue vnto euery true beleeuer through the reuerent vse of this sacred ordinance should teach vs to desire it and to prise the same at a high rate as the dearest pledge of Gods loue vnto his Church But doth Baptisme of it selfe conferre all these excellent gifts and graces to such as are baptised Quest No corporall thing properly can worke vpon a spirituall Answ The water in baptisme cleanseth not the pollution of sinne without the Spirit of Christ which in baptisme regenerateth the true beleeuer So that indeed all the worke of inward grace in and through this Sacrament of Baptisme comes properly from the holy Ghost For so saith the Apostle According to his mercy he saued vs by the washing of regeneration and the renewing of the holy Ghost So that vnlesse the Spirit of God cooperate and worke together with the outward washing in water in Baptisme the soule remaines still polluted and the conscience defiled and the Sacrament profiteth not at all â— Cor. 12 1 By one spirit saith the Apostle we are all baptised into one body So that it is not water alone but the Spirit accompanying the outward washing that sets vs into the body of Christ by Baptisme The true materiall cause of all our good is the bloud of Christ the holy Ghost applying the same to the soule and conscience of euery true beleeuer VERSE 39. And as soone as they were come out of the water the spirit of the Lord caught away Philip And the Eunuch saw him no more and he went on his way reioycing WE haue in this Verse the happie fruite and effect that followed the ministery of Philip wherein are obseruable two things 1. That miraculous transportation of Philip. 2. The wonderfull ioy that followed First it is said that the spirit of the Lord tooke away Philip. After what manner were curiositie to enquire For as one faith well why should we with danger determine that that without danger we may be ignorant of It is sufficient for vs to know that the Lord hauing effected what was the good pleasure of his owne will in the Eunuchs conuersion he remoued his seruant to another place euen to Azotus to preach the word to another people as we haue it in the last verse of this Chapter Now it came not to passe but by the good prouidence of God that Philip in this strange and miraculous manner should be taken away at this time for herein and hereby the Lord would confirme this Nobleman in the truth that Philip had preached vnto him when he should now consider that he was sent from heauen by a diuine prouidence to instruct him in regard of that his strange and miraculous departure from him Wherein we may take notice Doct. of the wonderfull loue of God towards his people The Lord would haue his seruants setle in the truth that he would not haue them wauer or bee doubtfull in the weightie matter of their saluation but he would haue them to bee grounded and stableshed in the truth and hence is it that the Lord would haue this Eunuch setled in the faith by this miracle that hee wrought Thus he was pleased to confirme his Gospell at the first by miracles from heauen that men might see that it was not from men but from God as our Sauiour saith The works that I do beare witnesse of me And with those signes and wonders we ought to rest satisfied and not to looke for new ones daily as the Church of Rome doth to confirme so cleare a truth For thus to doe were but to calâ— the truth againe into question and to require signes from heauen as the Iewes did We will bee content that the Popish Imposture should bragge and boast of their Miracles as their Straw miracle at Garneis death not worth a straw the miracles daily done by the reliques of some of their he Saints and she Saints this they bragge and boast of this they make a Marke of the true Church