Esay 56.7 2 Chro. 20.13 and all Iuda stood before the Lord with their young and with their old with their wiues and with their children Yea those that haue had in them the greatest measure of knowledge and grace haue beene euer most frequent in this duty The Disciples were continually in the Temple Luke 24.52 Euen so in the Primitiue Church it is said that the true beleeuers continued with one accord in the Temple Acts 2.46 And Ioseph and Mary albeit poore and dwelt far from Ierusalem yet at the time of the Passeouer they went vp duly to Ierusalem to worship So that we see it is a most cleare grounded truth that Gods people in all ages and from time to time haue in no one thing testified their ioy and delight then in this to be imployed in Gods worship in the publike assemblies And there is reason for it First in regard of Gods promise of speciall presence there Dauid calleth Sion The habitation of Gods house Psal 26.8 and the place where his honour dwelleth It is Christs owne promise that where two or three are met together in his Name hee will bee present amongst them Mat 18.20 Christ walketh in the midst of the seauen Candlestickes that is the Churches by his speciall presence And in this regard the Lord giues aspeciall charge concerning these assemblies Leuit. 26 2 yee shall keepe my Sabbaths and reuerence my Sanctuary And this Dauid professeth by way of thankefulnesse I will giue thankes to thee in the great Congregation Psal 35.18 and will praise thee amongst much people Doct. 2 Secondly in respect of our own good for we may look for a greater blessing from God vpon his ordinances in publike then in priuate The same prayers you may vse at home that are vsed there the same Psalmes yee may sing at home that you sing there the same word you may reade at home that is read there but not with the same fruit and comfort as in the publike assemblies of the faithfull For Dauid speaking of Mount Sion and the Temple there saith Psal 133.2 There the Lord promised his blessing and life for euermore and againe Psal 87.2 The Lord loueth the gates of Sion more then all the habitations of Iacob Doct. 3 Thirdly prayer is said to bee the seeking of a thing Mat. 7.7 Aske and ye shall haue seeke and ye shall finde Now the more there be that seeke a thing the more hope there is to finde it And this was the reason why the Church in time of misery and distresse called for a solemne assembly Blow a Trumpet in Sion Ioel 2.15 proclaime a fast call a solemne assembly as the most powerfullest meanes to preuaile with God Doct. 4 Fourthly in respect of the sweetnesse of those duties which are there performed in those publike assemblies such as are the preaching of the Word the Sacraments prayer singing of Psalmes Gods people finde more sweetnesse in these then in any thing in the world besides Of this speaketh the Prophet Esay saying In this mountaine shall the Lord of Hoasts make to all people Esay 25.6 a feast of fat things a feast of fined wines of fat things full of marrow of wine fined and purified Indeed I confesse it is not euery mans case to finde this sweetnesse in these things It is possible at the daintiest feast some may loathe those things that to others are most delightfull and desired But this is the case onely of the godly and regenerate man so Dauid Blessed is the man whom thou choosest and causest to come vnto thee Hee shall dwell in thy Courts and shall be satisfied with the pleasures of thy house euen of thy holy Temple Doct. 5 The last reason though not the least to cause vs to esteeme so highly of the publike assemblies of Gods people is in regard of religion it selfe the profession wherof we haue taken vpon vs for herein we doe testifie our homage and obedience vnto God Now the more publike our profession is the more acceptable is it to God I will giue thankes vnto thee Psal 35.18 and will praise thee amongst much people Vse 1 Seeing then that it is so requisite a duty belonging vnto all Gods people highly to esteeme and diligently to frequent the publike assemblies of Gods people Hence diuers sorts of men are iustly to be reproued Diuers sorts of men reproued First such as turne backe vpon Gods ordinance in the publike assemblies make no reckoning nor account thereof and this is the condition of the greatest sort of men that will not be brought constantly to Gods seruice but either the feare of the labour or shame of men brings them sometimes thither otherwise many would neuer come at all How often haue I complained of this sinne in this place but little reformation What shall I say doe but consider Sauls dealing with Dauid Saul marked Dauids seate when he was wanting at the feasts and assemblies Surely the Lord doth marke these empty Seates and solitary Pewes of ours when we are wanting And were it not for their sakes that wanting the food of life at home are faine to trauaile abroad I should long ere this haue eased you of some of this burthen and my selfe of this paines Neither is this all a sinne of negligence in absenting of your selues when God cals you to his seruice But by this negligent and carelesse comming vnto Gods house men doe in effect say with those in the time of the Prophet Malachy Mal. 3.14.15 It is in vaine to serue the Lord c Secondly such as absent themselues from these publike assemblies vnder the pretence that they can finde no such sweetnesse nor comfort in them To such as so say or thinke giue me leaue to tell thee that there is no one more certaine signe of a dead heart voyd of grace and the sense of Gods loue then this not to delight and to take comfort in these publike duties I may say of such a mans soule as of the house shut vp with the Plague Lord haue mercy on them Gods people if at any time they grow dull or heauy in the performance of holy duties here they are refreshed quickned comforted these meetings reuiue a mans spirits and put a kind of heauenly life in him Blow the coles and if there be any fire it will shew it selfe so will grace in the heart when the gales of the Word shall blow vpon it Now then to finde no taste no relish no comfort at all in these ordinances of God is a cleare demonstration of a dead heart and a gracelesse soule But what though for the present thou canst not finde that comfort in the word yet in comming to these publike assemblies thou shalt testifie thy homage to God and shew thy reuerence to his ordinance and the Lord at last may cause his Word to penetrate thy heart and to warme thy soule that thou
Reas 2 Secondly it is cleare in the order of our faith and Creed nothing that is lesse then God can be beleeued in there must be a difference betweene the Creator and the creature No creature is to be beleeued in We beleeue in God and in Iesus Christ c. But when we come to the Church wee say We beleeue the Catholick Church not in the Catholike Church The communion of Saints not in the communion of Saints For Christ is the proper obiect of true faith it euer looks vnto him Vse 1 This serues first of all to condemne that dangerous and damnable Doctrine of the Church of Rome that teach That by faith we are iustified indeed But how Not in regard that Christ is the obiect thereof but in regard of those excellent motions it produceth in the heart such as are The feare of hell Loue of God Desire of saluation c. and so fitteth and prepareth vs that Ex congruo wee receiue grace and saluation Then the which what can bee more derogatory to the all-sufficiencie that is in Christ For faith and works in the matters of Iustification are opposite and cannot stand together Vse 2 Seeing then that sauing faith hath Christ for the obiect of it this then may serue to admonish those that looke to be iustified in Gods sight that they learne to renounce all things in themselues and to rest wholly vpon Christ for if all our actions shall finde acceptation with God so farre forth as they are done in faith Heb. 11.6 for without faith it is impossible to please God And seeing againe that faith it selfe doth not iustifie any further then it hath Christ to be the obiect there What then can our best actions do in the matter of Iustification But indeed euery man is a Papist naturally which is no small argument to shew that their Religion cannot bee good Faine we would haue some thing in our selues to commend vnto God in liew of his mercy towards vs. O the pride that is in mans heart by nature Is not all fulnesse in Christ 1. Cor. 1.30 Is not he made of God vnto vs wisedome righteousnesse sanctification and redemption We must then learne to go out of our selues that we may be found in him renouncing all confidence in our owne righteousnesse and merits that wee may partake of Christs who is our Righteousnesse VERSE 38. And he commanded the Chariot to to stand still And they went downe both into the water both Philip and the Eunuch and he baptised him PHilip hauing shewed the necessitie of sauing faith to the due participation of the Sacraments of the Church and hauing receiued good satisfaction by the Eunuch his confession that hee was rightly qualified for the same Now he comes to the celebration of this holy ordinance it selfe He commanded the Chariot to stand still c. Doct. Men rightly qualified must not be denied the Sacrament Note we hence first of all That the Seale doth of right belong to such as haue the Euidence Where men are rightly qualified for this holy ordinance they may not be denyed to participate of the same The Minister is not to neglect it When Peter had preached to Cornelius and his company whereby they were brought to beleeue Can any man forbid water saith hee that these should not bee Baptised Act 10.47 that haue receiued the holy Ghost aswell as we meaning that it shold be an iniury vnto such to whom God had giuen grace to beleeue not to haue the Sacrament which is the Seale for the Confirmation of the same Vse 1 This teacheth Ministers not to bee too sparing in the administration of this ordinance of God what though we haue Dogs and Swine amongst vs to whom holy things are not to bee giuen as our Sauiour saith giue not that which is holy vnto Dogs neither cast ye your pearles before Swine c doth this hinder but that the children should haue their portion For their sakes only wee must often administer this Sacrament Though wicked men abuse it as they doe all things else to their perdition yet God will haue his children regarded for whose sakes he hath betrusted his Church with this neerest and dearest pledge of his loue Vse 2 And this serues likewise for singular comfort and consolation vnto the godly that haue grace to repent and beleeue The seales of Gods couenant are not to bee denied vnto such Neither is this all to haue an interest into the priuiledges of the Church but such shall not misse to haue the same ratified vnto them by the inward worke of Gods owne Spirit And they went both downe But had not the Eunuch men enough to fetch the water vp to him No doubt he had yet heerein is his humilitie and obedience seene that hee can so readily and willingly stoupe to Gods ordinance to leaue his chariot and to goe downe with Philip into the water Our lesson is That there is no degree or calling whatsoeuer but must yeeld obedience to Gods ordinance Doct. All must stoup to Gods ordinance This Noble man must out of his chariot and he must into the water How base and simple soeuer the ordinances of God may seeme vnto men the greatest amongst the sons of men must stoupe vnto them We may see this in Abraham a great Prince yet was Circumcised hee and all his house And in those noble and Religious Kings of Iuda and Israel whose greatest honour was that they stood for religion were zelous for Gods glory and were frequent in the exercise of holy duties but of this before And this shewes indeed by what spirit his holinesse of Rome Vse is led by that professeth himselfe to be the Successor of Peter but is better acquainted with the Sword then the word preaching is too meane and base a thing for his greatnesse to bee exercised in Peters kayes haue vnlockt vnto him such treasures that hee hath left off the feeding of Christs flock Wher are those Gregories Damasens and other faithfull Bishops of that Sea whose paines in preaching and writing proued them Faithfull in Gods house Surely their pride and pompe in these later dayes hath deuoted them wholy to their pleasures and ease and made them forget the seruice of the Church And they went downe into the water Some question may hence arise both concerning the time and the place of the Baptising of the Eunuch It might seeme strange that Philip giues way thus to the Eunuch that he must thus suddenly be Baptised by the way side was it so dangerous to haue put it off any longer as that the Eunuch might haue hazarded his own saluation I answere no it is not the want of Baptisme when it cannot conueniently be had that is so dangerous or damnable but it is the contempt of it Which may bee noted against that vaine and vncharitable opinion of those that thinke if an Infant dye vnbaptised it cannot bee saued and so conceiue that there
THE ETHIOPIAN EVNVCHS CONVERSION OR The summe of thirtie Sermons vpon part of the eight Chapter of the Acts. By SAMVEL SMITH Minister of the Word LONDON Printed by Thomas Harper for Thomas Alchorne and are to be sold at his shop in Pauls Church-yard at the signe of the Greene Dragon 1632. TO THE RIGHT WORSHIPFVLL Sir RICHARD NEWPORT Knight one of his Maiesties Iustices of the Peace for the County of Salop Grace mercy and peace be multiplyed Right worshipfull THe whole bodie of Theologie may well bee rendered into these two heads The knowledge of God and of our selues the latter consists principally in the knowledge first of a mans naturall misery secondly of his selfe-insufficiencie to come out thereof And thirdly the All-sufficiencie that is in Christ And all sound preaching that aymes at the conuersion of hearers must ayme at these things as most necessarily to be knowne to life and saluation The Subiect matter of the ensuing History of the Eunuchs Conuersion is excellent to this purpose if the workmanship were sutable But herein haue I applyed my selfe to my countrey hearers euer endeuouring that they of the lowest forme might learne something But now as my defects in handling the History haue need to be couered and graced by the countenance of some who is of note and respect in Gods Church So why should I doubt of this fauour from you Sir hauing so constantly heard of your most religious respect vnto our Tribe and loue to the truth Blessed be his Name that hath so engrauen this part of his image vpon you whereby a good euidence is ministred vnto your own heart that you are translated from death to life It is the portion but of a few and therefore you are to esteeme it your greatest honour and your vnperishing riches whereas all earthly greatnesse abstracted from this cannot make you truly happie Theodosius that Noble Emperour was wont to say Magis se gaudere quod Membrum Ecclesiae Dei esset quam Caput Jmperij He accounted it more honour that he was a member of the Church then Head of the Empire Hoc est enim omnis homo Eccl. 12.13 To feare God and keepe his Commandements Continue herein and let your works be more at last then at first I dare promise your conscience more true tranquillity herein and your person more honour then the whole world besides can affoord you And thus humbly crauing pardon for my boldnesse I commend this worke to your reading The Noble Ethiopian to your imitation and your body and soule with all yours to the protection of the Almightie My selfe remaining At your worships seruice SAMVEL SMITH A Short view of such Doctrines as are enlarged with their Reasons and vses in this Booke Doctrines MInisters must discharge their duties notwithstanding all appearance of danger Page 9 Faithfull Ministers most subiect to persecutions Page 13 Good Angels serue for the good of Gods people Page 20 God will teach men by men Page 26 Good Ministers sometimes discouraged when they see not the fruite of their Ministery Page 37 Ministers must bee called before they preach Page 42 Wee must yeeld obedience to Gods Commandement though we see no reason Pag. 48 We are to take speciall notice of the obedience of Gods seruants Pag. 54 It is a rare thing for great men to bee good men Pag. 60 Of all sorts of men God hath some that belong to his kingdom Pag. 70 The Gentiles to be called Pag. 75 The greatnesse of none may exempt them from the performance of holy duties Pag. 77 The publike assemblies of Gods people ought highly to be esteemed and diligently frequented Pag. 87 Catechising a necessary duty Pag. 104 Religious duties ought earnestly to be pursued Pag. 109 A true Christian must bee the same in priuate hee is in publike Pag. 121 In Gods worship we must setch our direction from Gods word Pag. 125 Godly must bee conuersant in the Scripture Pag. 133 Men must diligently reade the Scripture though many things bee therein obscure Pag. 141 God will be found in the vse of the meanes that hee himselfe hath appointed Pag. 149 Ministers must still haue a calling for that they doe Pag. 154 God hath a seasonable time to speak to his people Pag. 163 A great mercy of God to send a faithfull Minister vnto a people Pag. 168 God giues things not onely for necessity but for ornament and delight Pag. 176 God loues cheerfulnesse in his service Pag. 185 Truth of Gods word not to be measured by outward appearaÌ„ce Pag. 193 Ministers to instruct in priuate as preach in publike Pag. 198 Holy duties must bee performed with vnderstanding Pag. 205 Signe of a gratious heart to confesse ones ignorance Pag. 211 Humilitie an excellent ornament in a Christian Pag. 217 Men by nature vnderstaÌ„d nothing in the Sâ—â—â—ptures Pag. 224 Without preaching of the word impossible truly to know Christ Pag. 233 We must not only see our ignorance but labour to come out of it Pag. 242 Great men must be great Professors Pag. 253 Christians ought to bee dayly conversant in the Scriptures Pag. 254 Christ the true sacrifice for sin Pag. 262 A dangerous sin for man to bee Instrument of his owne death Pag. 278 Christ went willingly to death Pag. 289 No other way to purchase life to the Church but through Christs death Pag. 301 As Christs death is cause of mourning his resurrection is cause of reioycing Pag. 334 Godly must through afflictions enter into glory Pag. 337 Christs death momentany but his life perpetuall Pag. 361 Heauenly truths are hardly beleeved and applied by vs. Pag. 366 In all straights goe to Gods Ministers for direction Pag. 378 True knowledge of God comes not by nature Pag. 378 Gods word must bee handled with all reuerence Pag. 384 Ministers must choose special texts on speciall occasions Pag. 393 Christ the subiect matter of true preaching Pag. 397 End of the preaching is to bring mâ—â—â—â— Christ Pag. 405 Time 〈◊〉 to be well spent Pag. 411 God neuer wanteth meanes for the good of his seruants Pag. 414 Gods will once knowne must be obeyed Pag. 419 Hartie Christians must be harty in their profession Pag. 421 Ministers must first instruct their people before they administer the Sacrament vnto them Pag. 433 Faith necessary to the due participation of the Sacraments of the Church Pag. 438 No perfection of Faith here Pag. 451 A beleeuing heart is a sincere heart Pag. 457 A particular Faith necessary to salvation Pag. 469 True Faith hath euer Christ for the obiect of it Pag. 481 All must stoupe to Gods ordinance Pag. 490 No place since the death of Christ more holy then another Pag. 495 The Lord would haue his seruants setled grounded in the truth Pag. 509 Sound Conuersion breeds sound ioy Pag. 514 The calling of a Minister a laborious calling Pag. 537 The Ethiopian EVNVCHS Conuersion ACTS 8.26 27 c. AND the Angell of the Lord spake vnto Philip saying
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
arise and goe towards the South vnto the way that goeth down from Ierusalem to Gaza which is desert 27 And he arose and went and behold a man of Ethiopia an Eunuch of great authority vnder Candace Queene of the Ethiopians who had charge of all her treasure came to Ierusalem to worship 28 And sitting in his Chariot he read Esayas the Prophet 29 Then the Spirit said to Philip goe neere and ioyne thy selfe to this Chariot 30 And Philip ran thither to him and heard him reade Esayas the Prophet and said vnderstandest thou what thou readest 31 And hee said how can I without a guide and hee desired Philip that be would come vp and sit with him 32 The place of Scripture that he read was this He was led as a Sheepe to the slaughter and like a Lamb dumb before the Shearer so opened he not his mouth 33 In his humiliation his iudgement was taken away and who shall declare his generation for his life is taken from the earth 34 And the Eunuch answered Philip and sayd I pray thee of whom speaketh the Prophet this of himselfe or of some other man 35 And Philip opened his mouth and began at the same Scripture and preached vnto him Iesus 36 And as they went on their way they came vnto a certaine water And the Eunuch said see here is water What doth hinder me to be baptized 37 And Philip said if thou beleeuest with all thy heart thou maist And he answered and sayd I beleeue that Iesus is the Sonne of God 38 And hee commanded the Chariot to stand still and they went downe into the water both Philip and the Eunuch and hee Baptized him 39 And when they were come out of the water the Spirit of the Lord caught away Philip and the Eunuch saw him no more and hee went on his way reioycing IN these words now read to the end of this Chapter is set forth the History of a certaine Ethiopian that came to Ierusalem to worship and therein how God in mercy did conuey the knowledge of the Gospell and so of Iesus Christ vnto the Gentiles and that by the ministery of Philip. And the first fruits of the same is this Eunuch or great Noble man being Lord Treasurer to the great Queene Candace Queene of the Ethiopians The History hath in it 1 The Preface or Introduction into the History 2 The History it selfe The Preface hath in it 1 The Angels message or command vnto Philip v. 26. 2 Philips obedience v. 27. The History it selfe describeth vnto vs 1 The Ethiopian with his adiuncts 2. Philip with his Ministery and the effects thereof The Ethiopian described 1 By his person Eunuch 2 Country Ethiopian 3 Office Lord Treasurer 4 Religion came to Ierusalem to worship Whose religion or religious disposition is further commended 1 By his diligence in reading the Scriptures losing no time therein but euen in his Chariot he read the same v. 28. 2 By desiring Philip further to instruct him in the knowledge of Christ v. 31. Philip his Ministery described 1 By asking him a question and Catechising him v. 30. 2 By preaching and expounding the same Scripture v. 35. 3 By Baptizing him v. 38. 4 By the effects of his Ministery Conuersion and ioy v. 39. VERSE 26. And the Angell of the Lord spake vnto Philip saying Arise and goe toward the South c THe circumstance of time is first to be considered when the Angell giues this charge to Philip. It was in the time of the Churches great persecution and trouble as it appeareth in the first verse of this Chapter Verse 1. And at that time there was great persecution against the Church which was at Ierusalem c. And verse the third Saul made hauocke of the Church Verse 3. Caiphas the high Priest and the Pharisies bending all their power to suppresse the truth who at this time stoned Stephen when they could not resist the Spirit by the which he spake So as now Philip might bee in great danger and hazard to preach the Gospell hee saw before his eyes Stephen stoned and Sauls rage great against the truth yet now will the Angell of the Lord haue Philip to goe and preach the word to this man And thus in all ages and from time to time hath the Lord employed his seruants in most dangerous times Ex. 3.9 Moses must to Pharaoh Elias to Ahab and denounce Gods iudgement against him 1 Reg. 18.14 euen at that time when Ahab sought his life And thus the Lord sent Esay the Prophet to the Iewes when their Princes were as the Sodomites for wickednesse Esay 1.10 And thus is Ezekiel sent vnto a stif-necked people and Amos at that time when the people pressed the Lord with their sinnes Amos 2.14 as a Cart that is pressed with sheaues And thus hee sent forth his Disciples Mat. 10.16 Behold I send you forth as Lambs amongst Wolues to be a gazing-stocke to the world to Angels and to men 1 Cor. 4 5â— as it is at this day We are taught then that the Ministers of Christ must discharge their duties Doct. 1 Ministers must discharge their duty notwiâ—hstanding all appearance of danger notwithstanding all appearance of danger Though in the conscionable performance of the same they are to meete with troubles and dangers yet they are carefully to discharge the duties of their sacred calling Amos doth his duty though complaint be made to the Prince Amos 7.10 that the land is not able to beare his words Zedechiah striketh Ieremy Passur causeth him to be put into prison What of all this Ieremy must doe his duty as the Lord had commanded Feare not their faces Ier. 1.17 but speake all that I command thee lest I destroy thee So Paul 1 Cor. 9.16 necessity is laid vpon mee and woe to me if I preach not the Gospell Again when the same Apostle was foretold by Agabus of the great troubles he should meet withall at IerusaleÌ„ which when the Church heard of they besought him not to goe vp thither Behold we his godly resolution Then Paul answered Act. 21.13 what meane ye to weepe and to breake my heart for I am ready not to bee bound onely but also to dye at Ierusalem for the name of the Lord Iesus And there is reason for it First Reas 1 they are the Ambassadors of Christ and therefore must deliuer their message truely and faithfully Ier. 33.7 They are the Lords Watchmen and therefore must acquaint the people with the danger comming Reas 2 Secondly the Lord hath promised to recompence the labours of his seruants and this was it that comforted Esay ouer all his sorrowes Esay My reward is with the Lord and my recompence with my God Reas 3 Thirdly the good of Gods Church requireth it for if it haue vnfaithful vnconscionable Teachers sit ouer it that feede not the flocke it cannot be but many of the sheepe
Christ that hee labour aboue all things to be assured of the truth of his calling that the same bee from God that so they may performe the same in faith and obedience and feed the flocke of Christ that is committed vnto them But how shall a man truely know that he is called to preach the Gospell Quest This is knowne diuers wayes Answ How to know a Minister to haue his calling from God First by those gifts that qualifie a man for the worke of the Ministery for God neuer sends but qualifies first Secondly the testimony of a mans owne conscience that hee enters not for any other by-respect but for the aduancement of Christs kingdome Thirdly the approbation of the Church Fourthly a propense inclination to be exercised in that calling as if a Minister were like a creature out of it clement vnlesse hee were setting forward the Lords worke either in publike or priuate Fiftly if the Lord in some measure blesse his labours this is as the Lords signet or seale set to his calling VERSE 27. And he arose and went Text. c. HItherto of Philips Commission now of the execution of his Commission The Angell biddeth him goe but telleth him not what he shall doe or what profit should come of his trauaile yet Philip goes And thus the Lord made triall of the obedience of Abraham when hee called him to goe into the land of Canaan Gen. 12. not acquainting him with the end wherefore he sent him thither And thus the Lord tryeth the obedience of his seruants And surely this serued much for the commendations of the obedience of Philip that he reasoned not the matter with the Angell but being called presently obeyed He arose and went Teaching vs Doct. We must yeeld oâ—edience to Gods commandement though we see nâ— reason Gen. 7. that wee are to yeeld obedience vnto Gods commandement though wee see no reason and we are to know that this is sufficient for vs that our obedience be approued to God Thus Noah when God commanded him to build an Aâ—â—â— though he might haue had mâ—ny discouragements in that worke if hee had consulted with flesh and bloud as namely how it could be possible that he should bee saued and all the world drowned The difficulty of the worke men hauing no experience of Ships how such a vessell should saue Length of time one hundred and twenty yeares the mocking of that sinfull world c. Yet this is obserued to the great commendations of his faith By faith Noah moued with reuerence prepared the Arke Heb. 11.7 Abraham receiued a commandement to go out of his Country to leaue his kindred and his fathers house to goe into a place he knew not Now this is likewise obserued as a great commendations of his faith that he yeelded obedience not reasoning the caâ—â— with God Heb. 11.8 So likewise when God called him to sacrifice his sonne Isaac he yeelded obedience not consulting with flesh and blood what should become of the promise if Isaac were gone ver 17.18 but readily yeelds him vp vnto God A contrary example wee haue in Saul who spared Agag the king â— Sam. â—5 and the fat of the cattle whereas the Lord had Commanded him to destroy them all And of the Prophet that was commanded not to eat yet disobeyed and was therefore killed of a Lion 1 Reg. 13.8 And in what a miserable case had Naaman beene in had hee persisted in his opinion and had not hearkened vnto the Prophet And there is reason for it First in regard he is the Soueraigne Lord of all Reas 1 and must be obeyed his power and authority ouer men and Angels yea all creatures is absolute hee is the Creator we the creature â—â—e is our Father we his children hee our king we his subiects he the Potter wee but a peece of clay in his hands Now his relation to vs and ours to him cals for this duty Reas 2 Secondly in regard of that high price the Lord doth set vp on obedience as it appeareth by that of Samuel vnto Saul Hath the Lord as great pleasure in burnt offrings and sacrifices 1 Saâ—â—5 22 as when the voyce of the Lord is obeyed Behold to obey is better then sacrifice c. Reas 3 A third reason may be drawne from that reward the Lord hath promised to such as hearken and obey as If ye will heare my voice indeed saith the Lord and keepe my Couenant Ex. 19.5.6 Then shall yee bee my chiefe treasure aboue all people And againe Deu. 28.1 If thou wilt hearken diligently vnto the voyce of the Lord thy God to obserue and to do all his Commandements c. Then the Lord thy God will set thee on high aboue all the Nations on the earth c. Fourthly disobedience as Samuel tels Saul is as the sinne of witchcraft and shall neuer escape the reuengefull hand of God The Lord threatned this vnto the people That if they would not hearken and obey they should die of the sword Ier. â—â—â—â— famine pestilence so that none of them should escape Disobedience shut Adam out of Paradise Moses out of Canaan and Saul out of his kingdome Vse 1 Let this then serue to prouoke all men vnto this duty not to coâ—sult with flesh and blood in the things of God or to bee directed by carnall reason for then we shall neuer obey God Had Philip done this now that the Angell bids him goe not telling him what was to bee done hee had neuer obeyed the Angell The Minister though hee see not that his preaching doth or is like to do any good yet because God hath commanded hee must doe his duty Thus must Magistraâ—es doe though sinne abound still Thus must masters of families doe though it take little effect for God hath commanded these duties to be done and must be obeyed And behold a man of Ethiopia c. The word Behold is commonly verbum admirationis a word of wonder and cals vs to that speciall parenthesis of our Sauiour Let him that readeth consider Mat. 24.15 And is for the most part of the same nature that Selah is sooften vsed in the book of the Psalmes Behold q. d. Consider this thing that howsoeuer Philip at this time were in great danger and hazard for preaching of the Gospell by reason of Caiphas the high Priest and Saul that made hauock of the Church yet obeying the commandement of the Angell though for the present hee could see no reason for the same mark what followed see the good successe of his obedience Behold a man of Ethiopia The instruction is plaine Doct. We are to take speciall notice of the obedience of Gods seruants That God would haue vs in a speciall manner take notice of the obedience of his seruaÌ„ts the examples of his children obeying him and all to this end to prouoke vs vnto obedience This truth is clearly manifested by the
Lord commanded Samuel when he was to annoint Dauid King Looke not on his countenance nor on the height of his stature 1 Sam. 16.7 and he addeth this as a reason for God seeth not as man seeth man locketh on the outward appearance but the Lord beholdeth the heart This truth is further cleared by testimonies and examples God chose Abraham an Idolater Manasses a soothsayer Matthew a Publican Cornelius a Captaine Paul a persecutor Rahab a harlor Zacheus an extortioner Acts 10. Act 〈◊〉 Ioâ— 7. Luâ—e 19. â—â— yea and our Sauiour saith that Publicans and Harlots shall enter into the kingdome of heauen when others shall be shut out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Reas 1 First Eph. 1. his gifts and graces are on his part free and on our part altogether vndeserued and therefore often called in the Scripture his free election and his free grace Reas 2 Secondly if any outward priuiledge or respect should preuaile with God to moue him to choose some before othersome then must the rich man haue been preferred before poore Lazarus and the proud Pharisie before the poore Publican Now this were an vnequall valuation to prize those things that haue no proportion to grace and goodnesse to things that are not to be valued for betwixt temporall and spirituall things is no compareson Vse Seeing then that of all sorts and conditions of men GOD hath some that belong to his kingdome wee are taught not to despaire of the saluation of any though for the present they walke in that broad way that leadeth to destruction Publicans haue been called Matthew from the receit of custome Pharisies haue beene called Paul a Pharisie and bloudy persecutor Harlots haue beene called Rahab Mary Extortioners haue beene called Zacheus apostates Peter yea God chooseth many times the weake and foolish things of this world to confound the wise and mighty and the poore ones of this world to be rich in faith yea Iew and Greeke bond and free male and female they are all one in Christ he accepteth of the person of no man Secondly seeing no outward priuiledge preuailes any whit with God but that his election is free riches and honours and dignities make none the more or lesse esteemed wiâ—â— God Why then should any outward thing gaine our hearts and our affections seeing that when wee enioy all that we can desire we are neuer the nearer in Gods fauour No man knoweth loue or hatred saith Salomon by these things Eccl. 9.2 If outward priuiledges would preuaile any whit with God Antiochus Herod Saul Iezabel Nero c. must needs haue beene deepe in Gods fauour yet wee know the Lord left these shewed them no mercy but caused them to serue his iustice An Ethiopian Here we haue him described by his Country a Moore By his country a Gentile by nature one that was without the pale of the Church yet hee worshippeth God at Ierusalem making good that prophecie of old Esa 2.2 It shall come to passe in the last dayes that the mountaine of the Lords house shall be established c. and all Nations shall flow vnto it meaning indeed of the inlargement of the Church by all Nations farre and neere vpon the face of the earth So that in this Eunuch we haue an carnest of that promise that God had made vnto his people Doct. The Gentiles to be conuerted That the Gentiles should be called and brought in and that little Sister that had no breasts Cant. 8. made fruitfull This couenant and promise did the Lord thinke vpon in calling in al ages and from time to time so many of the Gentiles to the knowledge of his truth Such as are Ruth Iob Rahab Cornelius this Eunuch c. Vse And blessed bee his Name that we that sate in darkenesse and in the shadow of death haue had this light reuealed vnto vs especially in this part of the world which we call Europe wherein the light of the glorious Gospell for these sixe hundred yeares last past especially hath shone more and more and still shall vntill the comming of the Bridegroome himselfe the Lord Iesus Of great authority vnder Candace Queene of the Ethiopians who had charge of all her treasure c. As this Noble man is here described by his person and by his Country so is he likewise described by his office or place and that indeed By his office Treasurer vnto a great Princesse imployed no doubt in many great and weighty affaires in the gouernment of a kingdome yet trauaileth vp to Ierusalem to worship God Whose godly example and zealous practise may commend to all posterities this lesson That neither the greatnesse of mens persons Doct. The greatnesse of none must exempt them from the performance of holy duties nor places may exempt them from the performance of holy duties if God haue once called a man with a holy calling to the knowledge of his Sonne Christ it is neither person nor place that may with hold vs from his seruice that must bee preferred aboue al. Dauid though he were a King how frequent was he in these holy performances which sheweth that they were more delightfull vnto him then his kingly robes They were the very delight of his soule Gods precepts being sweeter vnto him then the honey and the honey combe Psal 5.3 Thou shalt heare my voyce O Lord early in the morning will I direct my prayer vnto thee and will looke vp Neither might this seeme to be a worke of supererogation in Dauid because a King that might plead the publike affaires of his kingdome for then would hee not haue exhorted others of the same condition to the same godly practise Be wise now therefore O yee Kings Psal 2 11.12 c And it is obserued to haue beene the great praise of Hezechiah 2 Chro. 20.19 that he sent abroad messengers to call the people to the seruice and worship of God and not onely so but ioyned himselfe also in the same And amongst all other the titles that serued to set out the honour of Salomon and his magnificence this was not the least Eccl. 1.12 The words of the Preacher sonne of Dauid King of Israel And for this is Abraham commended a great Prince yet instructed his family Iosuah a man full of imployments in the publike affaires yet I and my house will serue the Lord. Ios 24. The like of Cornelius yea the greatest honour that euer came to the Kings of Iuda and Israel Acts 10. was this that they were zealous for the worship of God and the greatest dishonour that euer did betide them was this they were negligent and carelesse therein Now the reasons of the poynt are Reas 1 The first may be drawne from the rule of Equitie where much is giuen much shall be required God hauing honoured such men aboue others lookes to be honoured by them aboue others and indeed who should doe the greatest worke but they
that receiue the greatest wages Reas 2 Secondly the greatest men haue many times the greatest charges committed vnto them whose spirituall good and welfare doth much depend vpon them If they be godly and religious their religion zeale pietie like Arons oyle runs downe to the meanest that are vnder them Reas 3 Thirdly their own good doth call for this at their hands for besides the saluation of their own soules which God hath promised to such as seeke him herein and hereby they shall establish their owne throne and perpetuate vnto themselues a blessed name and memory vpon earth Pro. The memor of the righteous is blessed whereas the name of the wicked shall rot Whereas such as seeke honour in the world and to establish them selues without this they doe but build Babels vnto themselues It is the conscionable practise of pietie and godlinesse especially in Kings and Princes and great personages when they are dead and gone and their bodies are mouldred to dust that yeelds a fragrant smell and sweet sauour to succeeding generations The excellent Psalmes of Dauid were not inclosed and buried with him in his Tombe The labours and paines of this Noble man went not with him to his graue â—osias zeale in redressing things â—misse did not rot as his body did but all these are left in the treasury of the Church to the euerlasting praise of Gods graces in his serâ—ants to the honor of their names By this then men may try themselues whether they be called or not and whether God hath truely touched their hearts with the knowledge of his sonne Christ Canst thou renounce honours pleasures and all to waite vpon God and follow him and make all stoope and vaile bonnet to his worship and seruice with this Eunuch here this is a signe of an honest heart and minde disposed to honour God But if on the contrary part euery slight occasion be matter sufficient to draw thee away from his seruice it is a cleare demonstration that the zeale of the Lords house hath not yet consumed thee How many haue we that would willingly serue God with Naaman the Syrian yet they will goe into the idolatrous Temple loth to hazard their honour credit or place for God or his truth many such cold friends hath religion nowadayes Secondly this may serue to refute the vain conceit of those who thinke because they are aduanced vnto higher places and dignities in the world presently conceiue that they are not so strictly tyed to serue God as other men What so strictly to sanctifie the Sabbath and to see that all that are vnder them doe the same as Abraham did to ride and to goe foure or fiue miles to heare the Word when the same is not taught amongst them this were too much nicenesse and precisenesse But what say these to this Eunuch here or what are they to this Eunuch a great noble man yet took much paines and labour to worship God at Ierusalem O then let great men take heed how they contemne or lightly esteeme Gods seruice lest whilst they thinke scorne to doe him seruice the Lord will not afford such this honour to admit them into his seruice And last of all since the greatnesse of none may any way exempt them from the performance of holy duties By the rule of this Doctrine their mouthes are to be stopped and the common excuse condemned of those that say they are not at leisure the multitude of their affaires and imployments will not permit them A very vaine excuse and an argument of a very prophane and gracelesse heart I would aske such but this question whether their businesses and employments be greater then Dauids was that had a kingdome to gouerne or then this Eunuch so great in authority vnder so great a Queene Haue not great men soules as well as others and haue they not sinne in their soules as well as others away then with that dangerous hatefull errour they haue no leisure They are the men that haue receiued the greatest wages why should they not doe the greatest worke They are the men God hath honoured aboue others why should they not labour in their places to honour God aboue others Went vp to Ierusalem to worship Text. But why to Ierusalem to worship Because there was the seruice and worship of God at that time By his religion for so saith the Psalmist In Iury is God knowne his Name is great in Israel at Salem is his Tabernacle and his dwelling in Sion So Esay the Prophet Esa 2.3 The law shall goe from Sion and the word of the Lord from Ierusalem and in this regard Ierusalem is called the Mother of vs all In the time of Christ the Disciples were forbidden to preach to any but to the Iewes Gal. 4.26 Mat. 10.5 goe not into the way of the Gentiles but vnto the lost sheepe of the house of Israel After Christs ascenâ—â—â—n â—he Apostles were commâ—â—ded to preach the Gospell first to them Luk. 24 47 Rom. 15.19 beginning at Ierusalem All the Apostles did exercise their Ministery at Ierusalem All the Churches of the Gentiles conformed themselues to the Church of the Iewes and esteemed Ierusalem as their mother Church And to Ierusalem as to the mother Church all the world did resort for direction and for the deciding of all controuersies that might arise amongst them Yea Acts 15.2 all the Churches of the Gentiles first receiued the Word from Ierusalem as it was prophecied of old Esay 60.3 The Gentiles shall walk in thy light Had Rome these priuiledges the world should haue rung of them at this day Here then was the reason why the Eunuch went to Ierusalem because this was the solemne place appointed for his seruice and for his worship Hence we may note diuers instructions Doct. 1 First that the publike assemblies of Gods people in Gods house The publike assemblies of Gods people ought highly to be esteemed ought highly to be esteemed and diligently to be frequented of all Gods people Behold this in Dauid O Lord I haue loued the habitation of thy house Psal 26.8 and the place where thy honour dwelleth and againe O Lord of Hoasts Psal 84.12 how amiable are thy tabernacles my soule longeth and fainteth for the Courts of the Lords house And this was the holy resolution of good Hezechiah Esay 38.22 after his recouery from his sicknesse to goe vp to the house of the Lord. Yea Dauid reioyceth in this I was glad when they said let vs goe vp to the house of the Lord. And to this doe those godly beleeuers in the time of the Prophet Esay prouoke one another when the Temple was built and Gods worship did flourish at Ierusalem Come let vs goe vp to the house of the Lord. Esay 2.3 And this was promised as a blessing from the Lord I will bring them into my holy mountaine and make them ioyfull in my house of prayer
that should serue him but one day in a weeke and all the weeke besides serue himselfe This serues then to reprooue such as are present sometimes at the publique duties of Gods worship Vse 1 such as are the preaching of the word receiuing of the sacrament and the like but make no reckoning or accompt at all of priuate duties Surely such men can neuer approue themselues to God to performe either in faith and obedience as hee ought so long as hee labours not after an vniuersall obedience to bee the same in priuate that he is in publique Let vs then bee admonished in the feare of God Vse 2 that as wee desire to bee Christians indeed and therein to approue our selues to God to labour to be the same at home as abroad in our owne houses as in the Church otherwise we can neuer assure our owne hearts of the truth of grace wrought therein or that wee goe before an hypocrite or a wicked man who many times is exercised in the one when he makes no reckoning or accompt at all of the other He read Isaiah the Prophet This Noble man did not worship God at a venture or as haply his forefathers had done before him as many in our dayes who will doe thus and thus because their fathers before them did so But hee will worship God as hee had learned out of his word And herein will teach all men vnto the end of the world a necessarie dutie That if wee will worship God aright Doct. In Gods worship we must fetch our direction out of Gods word we must fetch our direction from Gods word and not out of the Popes Chaire The word must bee our loadstarre to guide vs the way to Christ and to keepe vs in the way No seruice can please God but that which is done by direction from his word The Lord himselfe giues expresse charge concerning this Deut. 4.2 when hee saith Ye shall not adde vnto the word which I command mand you neither shall ye diminish ought from it That ye may keepe the Commandements of the Lord your God which I command you The meaning is Thou shalt doe no more or lesse in my seruice then what I command thee Yea it is no better then Idolatrie Num. 15.39 and spirituall whoredome for vs to follow our owne hearts or to bee led by our good meanings in matters appertaining vnto Gods seruice This is such a sinne as doth highly prouoke God to anger as wee may see in Nadab and Abihu Leuit. 10.1.2 in offering vp of their strange fire who were therefore destroyed with fire from heauen And for this cause Ieroboam drew the curse of God vpon him and his posteritie after him Because of those golden calues that hee had caused to bee erected at Dan and Bethel without warrant from God And how sharply doth our Sauiour reproue the Scribes and Pharisees for this who vsed a world of ceremonies and traditions in Gods worship which hee commanded not and therefore saith In vaine doe ye worship me Mat. 15. teaching for Doctrine the traditions of men Isa 1.11.12 And therefore the Lord will say to such as to those idolatrous Iewes of old Who hath required these things at your hands And hence is it that the Apostle Paul when hee went about to remoue those errours that we crept into the Church of Corinth about the Sacrament he brings them to the first institution of the same by Christ himselfe for where things are brought to the first institution all humane errours then cease And this doth the Apostle 1. Cor. 11.23 when he saith That which I haue receiued from the Lord deliuer I vnto you c. So that we see it is a most cleare and grounded truth that if we would worship God aright we must not be led by our fantasies and carnall reason good meanings or the like but we must fetch our direction out of Gods word And great reason For God will be acknowledged the onely Law-giuer Reas 1 the King of his Church and the onely Prophet to instruct his people For so saith the Apostle There is onely one Law-giuer Iam. 4 12. who is able to saue and to destroy So that none may presume in matters appertaining to his worship and seruice to adde or detract lest hee incurre that curse Cursed is he that shall adde to the words of this booke Reu. 22. Secondly Ro. 14.23 Whatsoeuer is not of faith is sinne Now faith we know is grounded vpon the word So that it is impossible for a man to please God in any seruice he doth that hath not his word for his warrant and direction It was Christs last commandement that he gaue vnto his Disciples teaching them to obserue all things that I haue commanded you Mat. 28.20 And surely this strikes at the foundation of Popish Religion Vse 1 for wherein for the most part stands the seruice and worship of God that is performed amongst them but in grosse superstition and in the inuentions of their owne braine in the traditions of men Popes Councels Cardinals and the like in a multitude of vaine and idle ceremonies and obseruations all which haue no ground or footing out of Gods word as namely their whipping of themselues their crossings and coniurings praying on beads going on pilgrimage and a thousand the like all which haue no ground or warrant at all out of Gods word to whom we may truly say as our Sauiour to the woman of Samaria Ioh. 4.22 Ye worship ye know not what And surely herein we may iustifie our Religion against the Papists and against all the Aduersaries of Gods truth that wee know whom we worship And if we be deceiued God hath deceiued vs and his word hath deceiued vs which is impossible For his word is true as himselfe is Secondly Vse 2 we are taught hence to acquaint our selues with the Scriptures that so wee may be directed how to worship God aright Now Gods word is a perfect rule and a perfect guide Saint Peter calls it a Sure word 2 Pet. 1.19 whereunto saith he ye do well if ye take heed So Dauid Psal 119.31 I haue cleaued vnto thy testimonies O Lord confound me not And it is worth our best consideration what Samuel spake vnto Saul that would sacrifice where God had not appointed Hath the Lord saith hee as great delight in burnt-offerings and sacrifices 1. Sam 15.22 as when the voyce of the Lord is obeyed Behold to obey is better then sacrifice and to hearken is better then the fat of Lambes And last of all this sheweth the miserable condition that such are in Vse 3 that are not neither may they be acquainted with the word of God as in the Church of Rome that haue the Scripture locked vp in an vnknowne tongue they can neuer auoide that woe our Sauiour pronounced against the Scribes and Pharises Mat. 23.13 They neither entred into the
kingdome of God themselues nor suffered those that would Now wanting the word to direct them they serue Idols yea they worship Sathan instead of God For there is no worship can bee pleasing acceptable vnto God that hath not the word for it warrant He read Isaiah the Prophet Here we see â—is employment in his Iourney vpon his returne home into his countrey hee was not idle neither gaue he himselfe to sleeping nor spent he his time in idle discourse nor yet in reading vaine foolish wanton and lasciuious bookes as the manner of many is to do But he spent his time in reading the Scripture and in studying the word of God for the further building of himselfe vp in the knowledge of God and of Christ Whose example may commend vnto all Gods people a necessarie duty namely That they be daily conuersant in the Scriptures Doct. Godly must be conuersant in the Scriptures Deu. 6.6 7. and exercise themselues daily therein This is that charge Moses gaue vnto the people from the Lord These words which I command thee this day shall be in thy heart and thou shalt teach them diligently vnto thy children and shalt talke of them as thou sittest in thy house when thou walkest by the way when thou liest downe and when thou risest vp Againe Ios 1.8 The booke of the Law shall not depart out of thy mouth But thou shalt meditate therein day and night This is Christ owne charge Search the Scriptures Ioh. 5.39 for in them ye leoke to haue eternall life This is likewise an Apostolicall iniunction Col. 3.16 Let the word of God dwell in you plenteously To this Solomon exhorteth diligently when hee saith Prou. 7.3 speaking of the word Binde them vpon thy fingers write them vpon the table of thine heart And againe Vers 4 Say vnto Wisedome thou art my sister and call vnderstanding thy kinswoman And this was the great commendations of Timothy that hee knew the Scriptures of a childe Therefore doubtlesse very conuersant in them And of Apollo it is said that hee was mightie in Gods word So that we see to spend much time in reading the Scriptures and to be conuersant in Gods word is an excellent things a commendable duty Though the reading of the Scriptures doe not ordinarily worke faith and repentance Reas 1 yet it is an excellent meanes to prepare the heart for the same worke and to confirme our faith to strengthen it and to build vp a man daily more and more in the knowledge of Christ Secondly Gods word must be the rule of out walking Reas 2 and that narrow road within the limits whereof we should alwayes containe our selues And indeed by the word must all our actions be tried and iudged and therefore it were most expedient that by the word all our actions should bee squared Thirdly it is that onely that must bee our comfort Reas 3 when all other comforts faile Now a sure friend must not be contemned I had perished in my affliction saith Dauid had it not beene for thy word Vse 1 Seeing then that the Scriptures ought so diligently and frequently be read of vs. How iniuriously then doth the Church of Rome deale with mens soules that will not permit men the reading of the Scriptures no priuate man in that Church without speciall lycence may reade the Scriptures but must take all vpon trust and vpon the bare word of their teachers But what is this but directly to contradict the Lord himselfe We see that ignorant men peruert the Scriptures Obiect A poore filly shift Resp because some abuse the Scriptures shall others therefore not be permitted the lawfull vse thereof meates drinkes c. What is there amongst vs that is not abused must therefore the lawfull vse be taken away This may serue to condemne thousands amongst vs Vse 2 who seldome or neuer reade the Scriptures neuer take the booke of God into their hands yea such as giue no place to Gods word in their houses hardly haue a Bible at home Cards and Dice are rife amongst them these are turned and tossed euery day but the book of God is cast into a corner lyes couered with dust and the Spider spins her web ouer it This may serue also to taxe many Noble men and Gentle men Vse 3 who thinke it a base and contemptible thing to reade the Scriptures therefore they spend their time in Hawking and Hunting in Carding and in Dicing in eating and drinking and in all manner of licentious courses but as for reading the Scriptures it is held a matter of reproach to seem to haue a Bible in their hands a matter of precisenesse curiositie and more then needs But they must haue in stead of the Scriptures which are able to make them wise vnto saluation idle vaine and lasciuious bookes the Court of Venus the Pallace of pleasure bookes of loue and venery books of lyes and vanitie which doe poyson youth stir vp lust and all vncleanenesse and drowne men in perdition Well let such men know that while they bestow more time and leisure in reading such vaine and idle Pamphlets then in Gods word the Lord will plague punish them with a spirituall plague and iudgement from aboue that they remaine strangers from the comforts of Gods word that is indeed a clapsed and a sealed book vnto them whereas vnto the godly the word of God is their greatest ioy and solace Thy word saith Dauid is sweeter vnto mee then the honey the honey combe and againe Thy word is dearer vnto mee then thousands of gold and siluer This comfort such men are strangers vnto whilest with the Swine they feede on huskes and draffe and haue no appetite at all to the word of life And last of all Vse 4 this may serue to prouoke vs all in the feare of God by the example of this worthy man to a greater loue and delight in the word that we bestow more time in reading and searching therein for great is the fruit and profit that comes thereby We see a childe will take delight to reade his Fathers Will to see what Legacies be giuen him of his father Now the word of God in the old and new Testament is the Will of God the Father yea Christ last Will and Testament wherein be many legacies giuen to Gods children namely remission of sinnes eternall life the kingdome of heauen c. O then if we be the sonnes of God how can we choose but looke into these Legacies royalties and priuiledges giuen vnto vs of God our Father We see how carefull men bee to get the booke of Statutes into their houses how diligently will they reade them and meditate vpon them that they may not offend how much more ought men to search into Gods statute Booke his Word that they may not sinne against him He reade Esayas the Prophet But why tooke he such paines in reading the Scriptures Quest migâ—t not this seeme to be
imploying himselfe in those weak meanes for the attaining of grace and knowledge he was well imployed and now God takes pity vpon him and sends Philip vnto him to reueale Christ Iesus vnto him to saue his soule Thus euen thus the Lord vsually takes pity on men and reueales Christ Iesus vnto them and bestowes mercy on them when they seeke it in the meanes he hath appointed such as are the hearing of the word prayer reading meditation and the like And thus when Isaac was meditating and praying Gen â—â— God sent him a gracious wife When Daniel was in his prayer Dan. 9.20.21.27 God sent his Angell vnto him to acquaint him that the end of the Churches captiuity was at hand Luk. 1.8 Whilst Zachary was executing his office in praying sacrificing in the Temple the Lord sent an Angell with glad tidings vnto him that Elizabeth his wife should beare him a sonne Luk 2.250 Simeon being in the Temple seruing of God the Lord reueales his sonne Christ vnto him And so is Peter sent vnto Cornelius when he is fasting and praying Act. 10. The point is cleare Reas 1 The Lord to this end hath appointed the meanes such as are the word Sacraments prayer c. These are giuen to some end and to what but to meet with God Reas 2 The second reason is in regard of the Lords owne promise who hath promised to bee found of them that seeke him in thâ— conscionable vse of the meanes hee hath appointed saying Mat 7.7 Aske and yee shall haue c. And call vpon me in the time of trouble Psa 50.15 and I will heare thee and deliuer thee Seeing that God is thus found of those that seeke him in the meanes he hath appointed Vse 1 This should bring religion and Christianity into request amongst vs and set men diligently on work about holy duties seeing there is such a promise of recompence and of reward made thereunto hee is faithfull that hath promised Such whose hearts desire is to be saued that hunger and thirst after Gods fauour and loue in Iesus Christ in the pardon of their sinnes God will take pity on such and their hope shall not faile Aske and yee shall haue Mat. â— 7 seeke and yee shall sind c. And as for those that would faine come to heauen and yet turne back vpon the meanes will deceiue themselues in the end Vse 2 Secondly seeing the Lord takes pity vpon his children when they seeke him in the vse of the meanes he hath appointed hence ariseth comfort for poore distressed soules that goe with this Eunuch to Ierusalem there to worship God faine they would see his face in glory faine they would finde comfort and get assurance of their reconciliation with God but yet they cannot finde Christ noâ— obtaine the thing they so much long for Well notwithstanding this aske still seeke still knock still humble thy selfe in prayer and be earnest with God in supplications heare the word diligently read it constantly receiue the Sacrament preparedly for nothing is more certaine then to finde comfort and to meet with God in the conscionable vse of the meanes he hath appointed Deliuerance will come saith Mordecai to Hester and it may bee at that time when wee thinke least thereof and then most welcome Then the spirit said to Philip. That is either the holy Ghost or else the Angell bad him goe to the Chariot Wee heard before how the Angell commanded Philip to goe towards the South but acquainted him not to what end yet he declaring his ready obedience meets with this Eunuch And now he meets with him he speaks not till hee was commanded He will first haue his calling and commission to the worke before he proceeds to deale with the Eunuch and herein will teach all men that are called to the worke of the Ministery this necessary duty That they enter not vpon this Calling without a calling Doct. 2 Ministers must still haue a calling for that they doe nor to proceed further therein then they receiue warrant from God Thus Moses the Lords Captaine of his people Israel together with all Israel were content to bee directed by the cloud Exod. 40.36.37 both for their going forward and their standing still When Samuel was sent to an oint one of the sonnes of Iesse when Eliah came that was the eldest sonne and so the second and the third yet layed he his hand on none of them till the Lord commanded him So Philip here hee will first receiue his charge from God before he will presume to speake to this man Thus did Dauid still aske counsell of God in any notable enterprise that he tooke in hand 2. Sam. 2.1 The Ministers of Christ must not runne before they be sent but stay til they a haue calling from God till he set them on worke and put them into his seruice till he bids them go and furnishes them with gifts graces will and skill to do the worke of the Lord and then they must readily put the same in execution None of all the Prophets Isaiah Ieremy Amos c. None of all the Apostles no not Christ himselfe durst take this calling before they were called thereunto by God and then they did most readily and willingly put the same in execution And the reasons are Reas 1 First when this is wanting â—â—am 6 7 Num. 16.9 men are but intruders as Vzza was and that God which ouertooke him in that sinne will not suffer such men to escape vnpunished Reas 2 Secondly such doe seldome or neuer any good by their Ministry and hence it is that the Lord threatned this iudgement vpon false Prophets amongst the rest I sent them not Let 23.32 nor commanded them therefore they shall not profit this people at all Vse 1 This serues to reproue such as enter vpon this calling without a calling as the Lord complaineth by his Prophet They ranne but I sent them not neither haue they preached my ordinance Such are they that will vsurpe this publike and sacred function without a lawfull calling And within the compasse of this reprehension are such Midwiues as presume to baptize Infants hauing no calling thereunto I would commend vnto such the example of the men of Bethshemish who prying into the Arke without a calling 1. Saâ— 6.19 the Lord smote of them 50070. men So Corah Dathan and Abiram taking vpon them the Priesthood without a calling Num. 16.9 the Lord destroyed them and their companie by causing the earth to open her mouth and to swallow them So is Azariah stricken with a leprosie to his death 2. Kin. 15.5 and that because not content with his kingly office hee would take vpon him the Priests office likewise to burn incense vnto the Lord. Now then if these vsurpers and prophaners of Gods ordinances in the time of the Law did not escape Gods vengeance how much lesse now in the time
be offended at my rudenesse and boldnesse if I should offer my selfe to come into his company or else hee might haue alledged his owne simplicitie alas I am but a poore simple man and what hope can I haue to do him any good But Philip we see alledgeth none of these but being called and sent of God hee goes boldly and most willingly about the worke of the Lord and the duty of his calling Philip ran thither Our lesson is That God would haue vs to obey Doct. him God loues chearfulnes in his seruice and to performe the duties of our callings readily willingly and chearfully We may see this here to the great commendations of Philip who being bid to go he ranne thither saith the Text He ranne thither not to get a Benefice but to preach the Gospell and this is it indeed that pleaseth the Lord greatly diligence and sedulitie in doing his will and the duties of our callings That which Paul speaketh of a chearfull giuer God loueth a chearfull giuer is true of all other duties God loueth a chearfull hearer a chearfull prayer a chearfull receiuer and of Christ it was said That it was meat and drinke vnto him to doe the will of his Father And for this wee are taught to pray that we may doe Gods will on earth as the Angels do the same in heauen Now the Angels doe Gods will readily willingly and chearfully and therefore are they said to haue two wings to flie because of their speedy execution of Gods will And this was the great commendations of those Noble Bereans aboue those of Thessalonica Act. 17.11 that with willingnesse they receiued the word And so was it the praise of Abraham Gen. 2â— that being commanded of God to sacrifice his sonne Isaac that hee rose vp early in the morning to do it Yea this readinesse and willingnesse to doe the Lords will is a thing so pleasing vnto God that wicked men themselues albeit in by respects when they haue readily executed the Lords command the Lord hath taken speciall all notice of it and recompensed the same 2. Kin. 10.30 Wee may see this in Iehu Because saith the Lord thou hast beene diligent to execute that which was right in my eyes against the house of Ahab therefore thy sonnes shall sit vpon the throne of Israel to the fourth generation And yet wee know that Iehu did it not so much in obedience to Gods commandement as to settle himselfe in the kingdome Men make no reckoning of such a seruant that goeth about his businesse lazily or grudgingly much lesse can the Lord away with such that do his worke negligently â—â—r 4â— 10 formally customarily and but for fashion sake This serues to reproue many in the Ministery Vse who are so backward in doing of their duties who do the Lords worke coldly negligently and carelesly Some are so farre from doing the Lords worke readily willingly and chearfully as that they do it not at all but are rather like the wilde Asse â—er 2.24 swift to wickednesse and sinne They runne to an Ale-house but haue no heart at all to Gods house haue in them no compassion at all towards those thousand in Israel that like wandering sheepe are out of the way and are in danger to perish euerlastingly Surely it is not the least blemish of our Church that there is no better course taken with such these are spots and blots amongst vs opening the mouthes both of Papists and Atheists to speake euill of our sacred calling and are a stumbling blocke to many Some againe are backward in doing the Lords command like Ionas who ranne from his dutie another way The Lord bids Philip go and hee runnes with all speed and readily and chearfully doth the will of God But though the Lord command these men to run they scant go they must be called againe againe they haue so many excuses to hinder them from doing their duties Yea were it not many times more for feare of mans law and shame of the world then loue to God and compassion to the poore soules of their people I feare me that many would make small haste to preach the word at all Secondly as many Preachers so many hearers of the word are here likewise faultie who when they should come to the publicke preaching of the word which is Gods ordinance to saue mens soules There is a Lyon in the way or a Beare it is too hot it is too cold something or other hinders them from their dutie or if they do come they stay not to the last but come with the last and go with the first euen as a Beare comes to a stake so come these to this duty Well the Lord loues a chearfull giuer and no other dutie can finde acceptation with him no farther then it hath chearfulnesse to commend the same vnto God Oh then let vs runne to Gods house it will bee the more comfortable vnto vs and then may wee looke to meet the Lord in his owne ordinances when readily and chearfully wee set our selues to meet him therein But vnderstandest thou what thou readest Philip might seeme to want discretion greatly to begin thus bluntly with this Nobleman Much vnlike is this dealing of his to other the seruants of God who when they haue beene to speake vnto great personages haue seemed to vse more reuerence and to giue them better respect Thus one of the sonnes of the Prophets when he came to anoint Iehu king comes with reuerence to him saying I haue an arrant vnto thee 2. King 9.5 O Captaine And thus Daniel with his O King so often in his mouth Dan. 4.18 doth shew the reuerend respect that he gaue to so great a personage to whom he spake And this was that reuerent carriage of Paul Act. 26.7 when hee was to speake to King Agrippa So that this behauiour of Philip at this time towards this man a man would haue thought might haue forestalled the good which otherwise he might haue done on the man But surely Gods wayes are not as mans wayes Here is Gods seruant now to deale not with a Iehu as the sonne of the Prophet was nor with a Nabuchadnezzar as Daniel was nor with an Agrippa as Paul was men carnally minded proud fleshly and vaine But with an humble soule a meeke seruant of God one that loued not to bee soothed vp and flattered in his sinnes but to be truly and plainly dealt withall and therefore was Philip so much the more welcome vnto him And thus againe the Lord vseth sometimes to speake vnto his seruants 1. King 21. as Eliah to Ahab It is thou and thy fathers house that troubleth Israel Amos 4.1 So Amos to the Princes of his time calling them that Fat kine of Bashan that fed vpon the mountaines of Samaria Now this dealing of Gods seruants thus commendeth vnto vs this instruction That wee are not to measure the truth of the message
euery man his owne family when they themselues haue beene throughly grounded Reas 6 Sixtly by this meanes Ministers shall leaue all men without excuse in the day of the Lord. The vses follow Vse 1 This serues then to reproue the great and generall neglect of this duty both in Ministers and people First Ministers that goe about to raise vp a building without a foundation that teach their people the high mysteries of Christ and saluation whilst in the meane time they remaine ignorant euen of the Principles of religion What Scholler when hee is first set to schoole is put the first day in his Grammer surely this is the reason why in so many Congregations of this land there is so much preaching to so little edification Secondly such people that take it ill at the hands of their Pastors if either in publike or priuate their Minister take triall of their estates by asking them questions they think Philip too ouer-bold to question them this is a manifest signe of a barren and gracelesse heart Bankrouts would not haue men to pry into their estates but a man of sufficiency will neuer feare it Secondly Vse 2 this serues to iustifie that excellent and commendable duty now so much pressed vpon vs euen by authority of catechising our people and may prouoke both Ministers and people to be more frequent therein Ministers that they lay a good foundation instructing their people throughly in the principles of religion such may they with comfort admit to the Lords Table as long as they are not openly wicked scandalous and prophane for there is more hope of a wicked man or close hypocrite that hath knowledge so long as his life is not openly prophane then of a meere naturall man that is ciuill and voyd of knowledge So should it incourage Masters and Parents yea all heads of Families to traine vp their children and those that are vnder them in instruction and information of the Lord for howsoeuer in the best families some Esaus and Ismaels may bee found yet if men belong to God this course will proue one day no small aduantage vnto them Vnderstandest thou what thou readest In this Question of Philip how plainely or bluntly soeuer propounded wee may further Doct. What are those things that God requireth of euery Christian Holy duties must be performed with vnderstanding namely that wee vnderstand the things we reade or heare or speake or sing all these duties must be performed with vnderstanding Who so readeth Mat. 24.15 let him vnderstand Thus Christ after his resurrection when hee appeared vnto his Disciples and they knew him not Luk 24.45 He opened their vnderstanding that they might vnderstand the Scripture So Paul Eph. 3.3.4 I wrote afore in few words that when ye reade ye may vnderstand This is the thing that Dauid often prayes for at Gods hand Giue me vnderstanding Ps 119.34 that I may keepe thy law So Paul 1 Cor. 14.15 I will pray with the Spirit and I will pray with the vnderstanding also And this is that grace the Apostle Saint Paul prayeth for in the behalfe of the Philippians Phil. 1.9 I pray that yee may abound more and more in know ledge and in all iudgement that ye may discerne things that are most excellent Without this true vnderstanding of the Scripture Reas 1 the word doth not profit for the comfort of euery true beleeuer in the Scirpture lyeth in the true sence knowledge and vnderstanding of the holy Ghost therein and this being true knowne and rightly applyed yeelds sound comfort Reas 2 Secondly without this true knowledge and vnderstanding both in reading of the Scripture praying singing of Psalmes c. We doe but offer the sacrifice of a foole which is an abhomination vnto the Lord. For the Lord delights that his seruants should performe the duties of his seruice and worship in iudgement and vnderstanding which such doe not that remaine ignorant of that they doe This serues to reproue such as content themselues to reade now and then a Chapter Vse 1 and neuer care to get the vnderstanding of the same euen as a Boy faith his lesson or like a Parrat that knoweth not what hee saith but wee must by all holy helpes and meanes labour to finde out the meaning of the holy Ghost therin otherwise we lose our labour and all our reading will doe vs no good Secondly who in singing or giuing of thankes neigher marke nor vnderstand what they doe how many haue we amongst vs that will runne ouer the Lords Prayer tenne Commandements and Creede for prayers know not the meaning nor regard to know it This is indeed little better then to take the name of God in vaine lip labour and such a seruice as God can no way accept Thirdly our common Papists who haue all in an vnknowne tongue in such wise that whether they blesse or curse they cannot tell Vse 2 Secondly this serues to teach vs to be affected with all that we doe in reading hearing singing praying c. That we labour to vnderstand what wee doe in all and euery of these that so we may doe the same in faith and obedience to Gods Commandement without which no duty can finde acceptation with him How can I Here we haue the milde modest and meeke answer of the Eunuch wherein he doth freely confesse his ignorance and that for want of an Interpreter he could not vnderstand the Scriptures and how desirous hee was to vnderstand them he shewes by his request to Philip to come vp into his Chariot to instruct him Though Philip spake thus bluntly and as it might seeme vnciuilly yet he is not by and by in a heate as commonly great men are when they are thus roundly and plainly dealt withall As Ieroboam that when the prophet had denounced the iudgement of God against the Altat in Bethel he commanded saying 1. Kinâ— 13 â— Lay hold on him And as the proud Sodomites said sometimes to Lot Gen. â—9 9 This Fellow came in as a stranger and shall he be a Iudge And as the Priests dealt with Ieremy Ier. â—6 8 who when hee had denounced the iudgements of God against Ierusalem tooke him and said Thou sualt surely dye And thus dealt Ahab with Micha Amaziah with Amos and Herod with the Baptist And thus is it with many in these dayes if they be told of their faults will swell and controll a man men cannot abide to bee questioned withall touching religion A manifest signe that the spirit of enuie and of pride dwelleth in them they had rather retaine their swinish affections and sottish manners then to submit themselues to bee taught like a man that hath a festered sore that cannot abide the searching of it But this man is led by another spirit and guided by another principle he doth truly confesse his ignorance and desireth Philip to instruct him in the wayes of God Note hence That it is a
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
opportunitie serues hee takes all occasions with this Eunuch here to edifie and build vp himselfe in his holy faith And what might be the reason of all this he knows his wants and withall the worth of this heauenly treasure and this makes him the more he receiues the mote to hunger and thirst after it Vse 1 This shewes how farre such men are from approuing themselues the true seruants of Christ and such in whose hearts the work of grace is truly wrought who hate to bee instructed who say to the Prophets Isa 30.10 Prophecie not and with those wicked ones Iob speaketh of Iob 21. We desire not the knowledge of Gods ways Who refuse instrudion though the Ministers of God doe tender their seruice vnto them they scorne them and care not for them Pro. 1.22 O ye fooles how long will ye learne foolishnesse and the scornfull take pleasure in scorning and the foole hate knowledge They thinke themselues wise enough and good enough and therefore desire not to bee taught in the word But what saith Wisedome there Vers 26 I will laugh at your destruction How many haue we in the world that conceit themselues to haue knowledge enough yea they will not sticke to say they know as much as the Preacher can tell them and out of the abundance of their pride they sleight Gods ordinance But let such heare what the Spirit of God testifieth in this case to the conceited Laodiceans Reu. 3.17 When they said they were rich c. Christ tells them that they were indeed wretched and poore and blinde and naked He that hath as much knowledge as hee doth desire did neuer as yet desire to know as he ought And this serues likewise for the iust reproofe of those that make no reckoning and account of Phillips company or vse of Philips presence This Nobleman desires his company and makes good vse thereof Many in our dayes will haue their houshold Chaplaines and sometimes a Philip about them to bee in their companie and at their tables but what vse make they of them Surely little more then if they were a dumbe Minister Let a Lawyer bee with them and they will make vse of his knowledge Let a Physitian be with them and they will make some vse of his skill But how long may many a faithfull Minister of Christ be in the company of many before he bee asked one question or haue one doubt or case of conscience propounded vnto him Let this then admonish all in the feare of God that as we desire to approue our selues to haue the worke of grace truly wrought in vs that we manifest the same by this our hungring and thirsting desire after the increase of knowledge and euen to long after the Sabbath-day and such times when we may be instructed in the wayes of God and that wee reioyce in the fellow ship of Gods people whereby we may be edified in our holy faith This is it that will yeeld sound comfort at last when all other comforts faile and thus shall we be inriched daily more and more with grace and holinesse and shine forth as lights to the credit of the Gospell in the midst of a crooked and forward generation VERSE 32.33 The place of Scripture that hee read was this He was led as a sheep to the slaughter and like a lambe dumbe before the shearer so opened he not his mouth In his humiliation his iudgement was taken away and who shall declare his generation for his life is taken from the earth THe Text is a relation of that portion of Scripture which the Eunuch was reading at such time as Philip ioyned himselfe to his Chariot The place is Esay 53.7 where the same words are vsed The Eunuch desiring to know the mystery of mans saluation and to bee acquainted with the word whereby he might attaine the knowledge of the same By Gods speciall prouidence lighteth here vpon such a place of Scripture wherein is contained the very summe of the whole Gospell of Iesus Christ and of the Christian faith yea such a place wherin Christs death passion and glorious resurrection are most clearely and perspicuously set out vnto vs. In handling these words wee haue 1 The Preface the place of Scripture that he read 2 The Scripture it selfe Hee was c. In the Preface 1 Who the Eunuch 2 What he read 3 The subiect matter the Scripture In the Scripture it selfe wee haue 1 Christs humiliation v. 32. 2 Christs exaltation v. 33. In Christs humiliation 〈◊〉 haue 1 The person He 2 The passion was lea 3 The illustration 1 as a sheepe 2 like a Lamb 4 The extent of his passion 1 to be slaine 2 to be shorne 5 The reddition or application So opened he not his mouth The place of Scripture that hee read He that is The Preface the Eunuch this great Noble man as wee haue heard before The note is That great men must be great possessours Doct. Abraham a Prince his great commendation Great men must be great professors was his zeale in religion so Dauid Heze chias Iosias Kings of Iuda and Israel all of them very memorable in the Scriptures for their forwardensse in religion The poynt we handled before He read he was not idle nor gaue himselfe to his ease or pleasure but was well imployed in reading And because hee might reade many idle lasciuious books to no profit therefore this was it that added greatly to his praise that he read the Scriptures and therein spent his time in his iourney The place of Scripture that hee read c. We are taught hence Doct. Christians â—â—ght to be conuerâ—â—nt in the Scripture that it is an excellent duty belonging to euery Christian to be conuersant in the Scripture The Lord would haue men familiarly acquainted with the Word and to haue it at hand with them as their Councellor vpon all occasions to aduise them And hence is it that the Lord hath commanded besides the ordinary course of teaching by the Leuites in the Temple Deut. 6.6.7 These words which I command thee this day shall be in thy heart c. And thou shalt binde them as a signe vpon thy hand and shalt write them vpon the poasts of thy house and vpon thy gates c. and all to this end that men might be familiarly acquainted with the word This is Christs owne charge Search the Scriptures Io. 5.39 Col. 3.16 2 Tim. 3 15 so is it likewise an Apostolicall iniunction Let the word of God dwell plentifully in you c. And great reason Reas 1 Because the Word is the ordinary meanes that God hath sanctified and set apart for the working of sauing grace in the hearts of all the elect Psal 19.7 The law of the Lord is perfect conuerting the soule when Paul had preached vnto the people the Text saith Acts â—3 48 As many as were ordained vnto eternal life beleeued and the Apostle Peter
duty Doct. Ministers must first instruct their people before they administer the Sacraments Namely that they must first teach and instruct their people in the nature of the Sacrament and the necessitie of sauing faith to the due participation thereof before they administer the same vnto them Euery one must throughly be instructed in the Sacraments before he come to participate of the same This was the charge the Lord gaue vnto the Leuites in the time of the Law before they came to the Passeouer Ye shall sanctifie your selues 2. Chron. 35.6 and prepare your brethren that they may do according to the word of the Lord. And thus doth Philip here instruct this Eunuch in the necessitie of sauing faith before he receiue this Sacrament of Baptisme Neither doth Paul presently baptise the Iaylor before such time that hee had preached the word vnto him and thereby made him fit to partake of the same This was that holy order that Christ himselfe commends vnto his Disciples Mat 28.19 Go teach all nations baptising them in the name of the Father c. And againe He that beleeueth and is baptised shall be saued Wherein we see that faith is most necessarie to precede Baptisme Men are first of all to be taught to beleeue before they receiue the Sacraments which are indeed The seales of the righteousnesse of faith And there is reason for it Reas 1 First in regard of their function and calling they are to watch for the peoples souls Heb. 13.17 as they that must giue vp an account thereof vnto God And therefore must warne them of the danger of vnworthy receiuing lest the people rush vpon holy things vnworthily and vnpreparedly and so incur Gods wrath and they themselues hereby become guiltie of their sinnes Reas 2 Secondly holy things are not to be giuen to dogges Mat. 7.6 nor pearles cast before swine it is requisite then that the Pastour should take away the precious from the vile and as much as in him lyeth Ier. 15.19 put the difference betwixt the one and the other Reas 3 Thirdly the doctrine that concerneth the right vse of the Sacraments is one part of the counsell of God which a Minister is to reueale vnto the people otherwise he cannot bee free from the peoples sinne This serues then for the iust reproofe of such Ministers as make no conscience at all of their duties in this kinde Vse to fit and prepare their people to the due participation of the Sacraments but promiscuously hand ouer head suffer all to partake of the same and so to defile these holy ordinances This was Eli's sinne for the which the Lord threatened to plague his house for euer That his sonnes made themselues vile 1. Sam. 3.13 and he restrained them not Surely it is not the least sinne whereof the Tribe of Leui stands guiltie of at this day that men are no more restrained and that herein wee deale not so faithfully with mens soules are we should And withall let this serue to admonish you that are our hearers that you suffer the word of exhortation and not to runne vpon the pikes of Gods displeasure where you may be taught your duties The Sacraments are the seales of Gods couenant Wherefore should wee require these things at Gods hands when our conditions are not obserued It is lamentable to see the generall neglect of this holy preparation amongst the most sort of men men almost disdaine to be admonished and instructed in their duties herein If thou beleeuest with all thy heart thou mayest Though the Eunuch desired neuer so much to be baptised yet Philip doth not by and by satisfie his desire therein but shewes him first the condition that is required on our part namely Doct. Faith necessarie to the due receiuing of the Sacraments that he must beleeue The Doctrine is That to the participation of the Sacraments of the Church faith is necessary The words are plaine If thou beleeuest thou mayest Q. d. there is more in it then so presently to be baptised now here is water ready This may be done and thou no whit the better nay it may be done to thy further condemnation If then thou wouldst haue true comfort by this Sacrament this is required of thee that thou beleeue The point is cleared by that of our Sauiour vnto his Disciples immediately before his ascention vp into heauen Mat. 16.15 16. And he said vnto them Go ye vnto all the world and preach the word to euery Nation he that beleeueth and is baptised shall be saued And hence is it that Philip doth instruct this Eunuch in the great necessitie of sauing faith to the due participation of this Sacrament So Paul Act. 16. the Iaylor before the would baptise him shews him the necessitie of faith And hence is it that the Sacraments are called The seales of the righteousnesse of faith Rom 4.11 Now it were absurde to set a seale to a thing that is not as to a blanke For a man to come to the Sacrament for a confirmation of his faith when he in the meane time vnderstandeth not what faith meaneth what an absurd thing were this And therefore the practise of the Primitiue Church herein was most commendable who had their Catechumeni a certaine sort of people that were well instructed in the principles of Religion and then were admitted to the Sacraments of Baptisme and the Eucharist being drawne to the Church from Heathenisme and Paganisme If faith bee so necessarie to the Quest due participation of the Sacraments of the Church How comes it then to passe that Infants are baptised that are not of yeares actually to beleeue This may be answered diuers wayes Answ First the common answer herein is good That the children of beleeuing parents haue a right to the Sacrament in regard of the couenant that God made with them and their seed And the faith of euery true beleeuer is so farre the Infants that it giues it an interest into the Sacrament for the beleeuing parent laies hold on the couenant not onely for himselfe but also for his seed As in the title of Lands at this day a man doth purchase lands to him and his heires after him And this is warranted by that of the Apostle 1. Cor. 7.14 If the root be holy so be the branches And in this sense may the children of beleeuers be said to be beleeuers Secondly it may be answered thus that Christ himselfe reckoneth Infants amongst the number of beleeuers Whosoeuer shall offend one of these little ones that beleeue in me c. Howsoeuer their faith be secret In infantibus qui adhuc per aetatem credere non possunt Spiritus sanctus in â—oâ—um cordibus fidei vices agit Pet. Mar. in Rom. 6. as their life it selfe is Though they know not that they do liue yet there is life in them So may the Lord in a maruellous manner giue them the seed and
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
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
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
is reason for it For first Reas 1 was not our redemption wrought in the nature of man and not of Angels why then should not this worke of redemption bee published rather by men then by Angels It is the Apostles reason All things are of God 2 Cor. 5.18 who hath reconciled vs vnto himselfe by Iesus Christ and hath committed vnto vs the word of reconciliation where these two are ioyned together Secondly God choseth many times the base things to bring great things to passe 1 Cor. 3. and this treasure hath hee put in earthen vessels that the excellency of the power might be of God and not of man Thus was Dauid chosen from the sheep-fold and many of the Prophets from their Heards Matthew from amongst the Publicans and Saul from the state of a Pharisie and a Supplanter to bee a master builder in his Church And this reason why the Lord hath committed the dispensation of his word to men rather then to Angels is because none can be so neerely touched with the infirmities of man as man themselues hauing experience of the infirmities of their brethren the deceitfulnesse of the heart the buffettings of Sathan and deceitfulnesse of sinne and this the Author of the Epistle vnto the Hebrewes sets downe to be the maine reason why Christ tooke our nature vpon him Heb 5.2 and so our infirmities that be might be a mercifull high Priest vnto God his Father Heb. 2.16.17 Seeing then that God hath chose such instruments for his seruice Vse 1 we are taught then not to despise those whom God hath thus honoured This the Apostle Saint Iames inforceth when hee saith Hearken my brethren hath not God chosen the poore of the world to bee rich in faith Iam. 2.5.6 and heyres of his kingdome c But ye haue despised the poore This is indeed to crosse the proceedings of God and to let our selues against him in despising those whom he hath honoured abasing those whom he hath exalted Secondly we are taught hence how to esteeme and to carry our selues towards the Ministers of Christ euen as if they were more honourable creatures Thus Paul exhorteth the Philippians to receiue such with all gladnesse and to hold them in reputation for their worke sake Phil. 2.29 How ioyfully did the Shunamite entertaine Elisha and Paul giues this commendations of the Galathians that they receiued him as an Angell from heauen nay more I beare you record saith he that if it had beene possible Gal. 4.14 ye would haue plucked out your owne eyes and haue giuen them to me But alas iâ— our dayes the Ministers of the Word haue the like enter tâ—inement that Christ their Master had amongst the Samaritans they came and besought him to depart out of their Coasts Mat. 8.34 So are many faithfull Ministers accounted a burthen to such places where they liue and the greatest crosse that possible could come vnto them And last of all seeing that God out of the very mouthes of such Babes and Sucklings hath ordained such strength to enlarge his own kingdome Psal 8.2 and to ouerthrow Sathan Wee are taught to praise God for his owne gratious power in his seruants This is thankefulnesse wee owe vnto God for so great a mercy by this meanes the Lord will be moued to blesse the Ministery of his seruants vnto vs. and make the same effectual without whose gratious blessing the most powerfull meanes that are can doe vs no good at all VERSE 26. Arise and goe towards the South c. HEre we haue Philips commission and calling vnto the worke wherein we are to obserue two things 1 The preparation that Philip is to make Arise and goe 2 The place or extent of his iourney towards the South Arise and goe these two words differ in their signification the one calling vp Philip as it were from sleepe arise the other setting him forward in his iourney goe Q. d. Sit not still be not any longer discouraged there is now some worke to bee done Arise and goe It is like that charge the Lord gaue vnto Ieremy Ier. 1.17 Trusse vp thy loynes arise and speake vnto them The word arise presupposeth one that was either fallen downe or one that sate owne as being weary If Philip were fallen downe at this time it was at the sight of the Angell and so indeed was Paul stroke to the earth when the voyce came from heauen And he fell to the earth Act. 9.4 So might the glory of this Angell worke this feare in Philip. The like appeares in Manoah Iudg. 13.20 when the Angell had declared himselfe vnto him and his wife they fell both on their face to the ground So the Prophet Ezechiel fell on his face â—zech 1. vlt. when the glory of the Lord appeared Euen so when the vision appeared vnto Daniel he confessed Dan. 10.8 there remained no strength in me And the Angels appearing vnto the Shepheards the Text saith Luk. 2.9 They were sore afraid Now then if Philip were thus cast down to the earth at the sight of this glorious Angell that came vnto him in mercy Vse What then shall be the terrour that these shall strike in the hearts of all wicked and vngodly men When they shall come not in mercy but in iudgement at that day when the Lord Iesus Christ himselfe shall come with all his holy Angels No meruaile though wicked men in that day shall cry to the mountaines to fall vpon them Reu. 6.16 Esay 2.19 and shall creepe into the holes of the rockes and caues of the earth for the feare of the Lord. O that all wicked and vngodly men would lay this to heart how fearefull the comming of the Lord Iesus will be at the last day when he shall come with all his holy Angels with him to take vengeance vpon wicked men Secondly the word arise presupposeth againe sometimes a man that sits downe to take his rest as being aweary and so it might be that this was the condition of Philip now at this time Either in regard that he saw not the fruit of his ministery as he desired or else in regard of the present trouble that lay vpon the Church This was the case of Elias being persecuted by Ahab and Iesabel Sitting vnder the Iuniper tree he seems to be so much disheartned as if hee were weary of his life It is enough O Lord take away my life I am no better then my Fathers And if this were the case of Philip we are taught That it is the condition of the best of Gods seruants in the Ministery Doct. Good Ministers â—ometimes disâ—â—uraged when they see not the truâ—â— of their ministeâ—y many times to be much discouraged and out of heart when they cannot see the happy returne of their labours And this is it many times that makes them dull and heauy in doing the duties of their calling This haply might bee the condition
of Philip now at this time that hee had preached the word vnto the people and saw little fruit of his ministery and againe the troubles persecutions of the Church which hee now saw before his eyes might make him heartlesse and beate him off the worke of his calling that he sate downe as a man forlorne and out of heart till now the Angell giues him a call to preach the word to this man For the preuenting of this in the Prophet Ezechial the Lord tels him aforehand The house of Israel will not hearken vnto thee Ezech. â— 7 for they will not hearken vnto me yet the Lord would haue him to doe this duty and to leaue the successe to him And this is that indeed which all Gods people must looke vnto to doe their duties and to leaue the successe to God We are not in Gods stead to mollifie mens hearts no Paul may plant and Apollo may water but the blessing is from God He that laboureth to bring men to heauen though hee effect not his desire shall notwithstanding haue his reward But yet not withstanding such is the weakenesse euen in the best of Gods seruants many times that when they haue laboured in the workes of the Ministery and see not their desired fruit thereof to follow much deadnesse of heart and drowsinesse is ready to creepe vpon them that they are ready to be discouraged and beaten off from doing their duty But what may be the reason hereof First men are naturally impatient of delayes Reas 1 especially when men desire a thing Now what is that which a faithfull Minister doth principally desire but this That Israel may be gathered Now when after much labour paines taken in the worke of the Ministery their hope and expectation failes in this they cannot but bee discouraged and disheartened as Philip here Secondly such doe not consider that the word to some is to be the sauour of death vnto death as it is vnto others to be the sauour of life to life which thing were it duely considered Ministers would looke more to their owne duties and meddle lesse with the successe of their ministery which is wholly in God The vse concerneth Ministers Vse especially to teach them not to be discouraged because they see so little fruit of their labours they must instruct still with meekenesse prouing if God at any time will giue them repentance God hath many houres to call men into his Vineyard some in the sixt some in the ninth and some in the eleuenth In the morning saith Salomon sow thy seede and in the euening with hold not thy hand for thou knowest not whether shall prosper It may bee the season of grace is past with some and that GOD will now haue them left without excuse for certainely God doth send his word to the greater condemnation of some that will not bee gathered what then the Minister notwithstanding is to doe his duty If a Husbandman be commanded by his master to â—â—w his seed in a barren soyle where there is no hope of an increase It is answer good he did but his duty If the Lord send a Minister to a congregation where he can see little or no fruit for his labours yet still shall he serue the Lords purpose and prouidence and his labour notwithstanding shall be with the Lord Esa 49.4 and his recompence with his God And goe The Angell as he biddeth Philip Arise so he biddeth him goe It is like as we haue heard Philip might be much disheartened and discouraged in his calling and so began to be drowsie and heauy in the discharge of his duty in which regard Paul willeth Timothy to stir vp the grace of God in him 2 Tim. 1.6 But now the Angell giues him a new call and acquaints him with a speciall seruice he is now to doe and therefore wils him to arise and goe he doth not goe before he be sent but stayeth vntill hee haue a lawfull calling to the worke Now here is his warrant and commission to goe and preach to the Eunuch and herein will teach vs that That Ministers must haue a lawfull calling to the worke of the Ministery M Doct. Ministers must be called before they preach before they take that sacred function vpon them None ought to speake and teach in the name of the Lord that is not able to shew his authoritie from the Lord. This was it whereupon all the Prophets did depend both for their sitting downe and rising vp Moses would not goe vnto Pharaoh Ex. 3.11 before hee had learned his lesson perfectly Ier. 1.6.8 Ieremy is a childe Ier. 1.6.8 and knoweth not what to say till God had assured him to be with him And the Lord tels the Prophet Ezechiel that he should heare the word from his mouth Ezech. 3.17 and warne the people from him So Paul That which I haue receiued from the Lord 1 Cor. 11.23 deliuer I vnto you And thus the Apostles in all their Epistles they wrote vnto the Churches first shew their authoritie that the same was from God before they taught the people and the reasons are Reas 1 First without this they are but intruders as Vzza was and the same God that ouertooke him in that sinne of his will neuer suffer such intruders escape vnpunished Reas 2 Secondly the consideration that their calling is from God makes men bold and couragious in the performance of the duties belonging vnto the same and in time of their hottest opposition to say with Nehemiah Shall such a man as I flye and with Christ Neh. 6.11 Goe tell the Foxe Luk. 13.32 I walke to day c. And with Paul I passe not by my life Act. 20. so I may fulfill my Ministery with ioy Absolom bids his seruants 2 Sam. 13.28 Smite kill and feare not for I haue commanded you saith hee and shall not they speake whom the Lord hath commanded Thirdly Reas 3 the consideration of this calling that it is from God comforts a faithfull Minister against all the discouragements hee meetes withall to say with the Prophet Esay Yet my reward is with the Lord and my recompence with my God Hee hath done his duty he hath deliuered his owne soule Reas 4 And last of all without this we can expect no blessing for seldome doth a Minister doe any good in his place that hath not his calling from God Vse 1 This serues then to reproue such fantasticall spirits that runne before they be sent I haue not sent those Prophets saith the Lord yet they ranne Ier 23.22 I haue not spoken vnto them yet they haue prophecied Such can expect no blessing from God for whom hee sends he furnisheth with gifts toucheth their tongue with a cole from his Altar Those then that haue no gifts yet occupy the place of a Minister doubtlesse were neuer sent of God Let this then serue to admonish euery faithfull Minister of