No man hateth his owne flesh Eph. 5 29. but nourisheth and cherisheth it Now if a man may not take away the life of another much lesse his owne life Reas 2 Secondly death in it selfe is an euill inflicted vpon man for sinne The day thou eatest thereof Gen. 2.17 thou shalt dye the death Now death being a punishment for sinne a man cannot seeke it but he seekes his owne iudgement Reas 3 Thirdly it argueth want of naturall affection and makes men more vnnaturall and bruitish then the very beasts which howsoeuer they may teare and goare one another yet will neuer hurt themselues Now the more vnnaturall any sinne is the greater the sinne is Fourthly it is an iniury to the State wherein a man liues to the King to the Country to the Church to a mans friends and family for euery man is pars rei publicae a part of the State wherein hee liues both politique and Ecclesiastique now to depriue himselfe of life is as much as within him lyeth to mayme that body whereof he is a member Reas 5 Fiftly life is the gift of God it is he that is the Author of life and to him belong the issues of death what to doe then haue we to diuide asunder those whom God hath so nearely knit together This cannot bee done by a mans selfe without manifest iniury against God and extreme hazard and danger vnto a mans own soule Reas 6 And last of all this course is as fruitlesse as comfortlesse it rather procures then preuents misery and it is much to be feared that whilst by this meanes they seeke to shun some temporall calamitie they procure vnto themselues eternall misery verifying the Prouerbe of the fish that leapeth out of the Frying pan into the fire Vse 1 This serues then to shew the hainousnesse of their sinne that stay not vntill they be led but leade themselues into misery especially such as despairing of Gods mercy become their owne executioners by hastening their ends Such sinne against Christs bloud and put the lye vpon all the principall attributes of God such as are his loue his power his truth his mercy and the like as if he were not able to help or that he had forgotten to be gratious Let euery man take heed of Sathans assaults in this kinde the deepenesse of whose policy and malice is seene in nothiâ—g more then in soliciting men vnto sinne and then afterwards in taintering the same to the vtmost pin and all to draw men into desperation But what shall we doe to resist these temptations Quest when Sathan shall solicite vs to this sinne Contemplate much and often Answ 1 Of Gods loue which is such as can neuer be altered or changed Can a woman forget her childe Esa 49.15 and not haue compassion on the sonne of her wombe yet will not I forget thee saith the Lord q.d. this were a thing impossible Now all the Loue in the creature is but as a drop of a bucket in comparison of the loue of God 2 Contemplate of Gods faithfulnesse who keepeth couenant with a thousand generations He abideth faithfull 1 Ioh. 1.9 and cannot deny himselfe Hath he said it and shall he not doe it Who hath resisted his will 3 Contemplate of the infinitenesse of Gods power who can make our crimson sinnes as white as snow and can as easily couer a multitude of sinnes as one in his seruants I haue put away thy transgressions as a cloud Esa 44.22 and thy sinnes like a mist Who for my names sake saith the Lord will put away thy sinne 4 And lastly contemplate much and often of the greatnesse of his mercy that he is a God of mercies Neb. 9.17 Psal 145 9. and the father of all consolation His mercies are ouer all his workes That hee is rich in mercy and hath a multitude of mercies in store for such as sue for mercy Psal 103.13 Hee remembreth whereof we be made he considereth that we are but dust As a sheepe to the slanâ—â—â—er Here we haue the third circumstance at first propounded The illustration of Christs passion and that is the illustration of his Passion the meaning is that as an innocent and harmelesse sheepe that had beene altogether profitable and commodious As a sheep and no way iniurious or hurtfull vnto any thus went Christ to his death Wherein the Spirit of God will teach vs that as sheepe and Lambs especially the Paschall Lambe in the time of the Law being offered in sacrifice were liuely representations of Christ the true Paschall Lambe slaine from the beginning So it was Christ himselfe in whose death there was an end put vnto them all who was that Sacrifice for sinne in whom his Father was well pleased Who as the Apostle saâ—th Heb. 9.12 Not by the bloud of Goates and of Calues but by his owne bloud he entred in once into the holy place hauing obtained eternall redemption for vs for all those sacrifices in the time of the Law serued but till the time of reformation came Now Christ in his death being thus compared vnto a sheepe in regard that he went so voluntarily vnto his death doth commend vnto vs this doctrine That Christ did voluntarily Doct. Christ wenâ— willingly to his death Ioh. 10.18 willingly and freely lay downe his life It was not by constraint but he offered vp the same freely as he saith I lay downe my life that I might take it againe No man taketh it from me but I lay it downe of my selfe I haue power to lay it downe and to take it againe Rom. 5.19 So Paul By the disobedience of one many were made sinners so by the obedience of one many are made righteous Phil. 2.8 He was obedient euen to the death on the Crosse And surely had not this death of Christ beene voluntary it had neuer beene acceptable with God I haue saith Christ a Baptisme to be baptised with Luk. 12 20. and how am I strained vntill it be accomplished Thereby manifesting that his earnest desire after the accomplishment of the worke of mans redemption yea those who crucified Christ were not more willing to doe it then he to suffer himselfe to be crucified This truth doth most manifestly appeare throughout the whole history of Christs passion when he told his Disciples the things he was shortly to suffer at Ierusalem at the hands of the Iewes Peter intreating him to fauour himselfe was called Sathan for his paines Get thee behind me Sathan When Christ was come vp to Ierusalem hee did not withdraw himselfe as at other times And albeit hee knew that Sathan had put it into the heart of Iudas to betray him yet kept hee accustomed time and place of prayer where Iudas might be sure to haue him Yea when the company came with swords and staues to apprehend Christ what did he but as it were offer himselfe into their hands by asking them saying whom seeke
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
ministring spirits sent forth for the weale of those that be heyres of saluation Whence wee are taught that he good Angels by Gods ordinance serue for the good of Gods people When Iacob was in feare of his brother Esau Doct. 2 Good Angels serue for the good of Gods people Gen. 32.5 Gen. 18.3 the Angell of the Lord met him to comfort him and to defend him The Angels appeared to Abraham to acquaint him with the destruction of Sodome And when destruction was nigh the Angels came to Lot to fore warne him Gen. 19.16 and to hasten him out When Eliah fled from Iesabell for his life the An gell came to him when he was asleepe and said 1 Reg. 15.5 arise and eate The Angel discomfited the Hoast of Senacherib that came vp against Israell The Angell of the Lord kept Daniel from the Lyon Dan. 3. and those three worthies in the fiery furnace that they perished not the Angell shewed Daniel the Dan. 10. vision and Philip here what hee was to doe So true is that of the Prophet Dauid The Angels of the Lord pitch their tents round about the godly And this thing comes to passe in regard of the Lord Iesus Christ our head to whom all the Angels are subiect as to their soueraigne Lord. It is true such is our vildenesse and wretchednesse by reason of sinne that the Angels those glorious creatures are not able to abide our presence but now in regard of our head Christ and that we are members of his body they reioyce to doe vs seruice Secondly the Angels in seruing vs they serue the Lord Christ Psal 91.11 and doe his will now the Angels obey Christ readily and chearefully Thirdly all Gods people are a Royall Priesthood now Princes haue their guard and the Christians guard is a company of glorious Angels that watch ouer them day and night This shewes then the happy priuiledge of Gods Saints and seruants 〈◊〉 â— that wee that are but dust and ashes should haue such glorious Angels to be our attendants Was it not a wonderfull honour to haue Mordacai Hest 6.10.11 a despised Iew to haue so great a Peere as Haman was to hold his stirrop and to ride by his side O ther what an honour may this bee thought to be to haue a guard of heauenly Angels to be our attendants and to doe vs that honour Let any of Gods seruants be compassed about with many enemies as Elisha was let his life be sought for as Elias was let him be in the fiery furnace as the three Children were let him be cast into the Lyons denne as Daniel was let him be bound in prison as Peter was yet still God hath his Angels to doe them seruice and to deliuer them Great is the securitie of the world that notwithstanding these excellent priuiledges and prerogatiues that belong vnto the faithfull yet are no way affected therewith But as these good Angels are messengers and Ministers for the good of Gods children so are they ready prest at all times to execute Gods iudgements vpon the wicked as they saued Lot Gen. 19â— they destroyed the Sodomites as they defended Elisha 1 Reg. â—â— so they strooke with blindenesse the messengers of the King of Aram. As the Angell was for the good of Hezechtah Act. 12. so likewise for the destruction of Senacherib as the Angell preserhaue Peter so he strooke Herod Let wicked men then take heed how they flatter themselues in sinne for the Angels are Gods Ministers for the execution of his wrath vpon the wicked as they are his messengers for the good of his people Secondly seeing we haue thus the ministery of Angels which serue for the weale of the godly who pitch their Tents continually about them The consideration hereof should teach vs that at no time we carry our selues vnreuerently in word or deed in their presence It is the exhortation of the Apostle touching women that they should not be vncouered in the congregation 1 Cor. 15.10 because of the Angell which some haue vnderstood to be the Minister How much more carefull ought wee to bee in respect of the presence of these holy Angels Then the Angel spake vnto Philip But why did the Lord send Philip to this Noble man hee might haue sent this Angell vnto him and a man would haue thought that hee would haue heard him sooner and that his ministery would haue been much more effectuall and that he must needs haue taken it as a singular fauour of God thus to haue instructed him by the ministery of an Angell But the Lord would not but Philip must be sent vnto him Surely this commendeth the great mercy of God that will be pleased to teach vs by such as wee our selues are for we are not able to heare the voyce of God nor to indure the presence of an Angell When the Lord had spoken vnto the people vpon the Mount how fearefull were they and how instant with Moses saying Talke thou with vs Eâ—â—â— 3.19 but let not God talke with vs lest we dye They were not able to abide his presence nor to heare his glorious voyce And so when Manoah had seen the Angell hee said to his wife wee shall surely dye because wee haue seene the Lord. Iudg. 13.12 Now the Lord knowing our weakenesse and tendering our infirmities is pleased to send vs men like vnto our seâ—ues to teach and instruct vs that are cloathed with the same infirmities that we our selues are and herein will teach vs and all men vnto the end of the world What is the ordinary meanes whereby hee will teach men Doct. 3 God will teach men by the ministery of men and bring them to life and saluation euen by the ministery of men and not by the ministery of Angels When the Lord sent the Angel here vnto Philip hee could if it had so pleased him haue sent the same vnto the Eunuch but the Lord will haue his word rather dispenced by earthly and sinfull men then by celestiall and heauenly Angels When Saul had heard the sound from heauen Saul Saul why persecutest thou me Act. 9.10 he is sent for direction not to an Angell but to Ananias Act. 10. So must Cornelius send for Peter When the rich man in the Parable desired Abraham to send to his Brethren the answer was Luke 16. they haue Moses and the Prophets let them heare them Whosoeuer heareth you Luk. 10.10 saith Christ heareth mee To this agreeth that of the Apostle where he teacheth 1 Cor. 4.9 that we are appointed vnto this worke as men condemned vnto death that wee might bee a gazing stocke to the world to Angels and to men And thus in all ages of the Church the Lord hath euer stirred vp such instruments for the inlarging of his kingdome who as Saint Iames speaketh of Elias are subiect vnto the same infirmities that other men are and there
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
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
imploying himselfe in those weak meanes for the attaining of grace and knowledge he was well imployed and now God takes pity vpon him and sends Philip vnto him to reueale Christ Iesus vnto him to saue his soule Thus euen thus the Lord vsually takes pity on men and reueales Christ Iesus vnto them and bestowes mercy on them when they seeke it in the meanes he hath appointed such as are the hearing of the word prayer reading meditation and the like And thus when Isaac was meditating and praying Gen â—â— God sent him a gracious wife When Daniel was in his prayer Dan. 9.20.21.27 God sent his Angell vnto him to acquaint him that the end of the Churches captiuity was at hand Luk. 1.8 Whilst Zachary was executing his office in praying sacrificing in the Temple the Lord sent an Angell with glad tidings vnto him that Elizabeth his wife should beare him a sonne Luk 2.250 Simeon being in the Temple seruing of God the Lord reueales his sonne Christ vnto him And so is Peter sent vnto Cornelius when he is fasting and praying Act. 10. The point is cleare Reas 1 The Lord to this end hath appointed the meanes such as are the word Sacraments prayer c. These are giuen to some end and to what but to meet with God Reas 2 The second reason is in regard of the Lords owne promise who hath promised to bee found of them that seeke him in thâ— conscionable vse of the meanes hee hath appointed saying Mat 7.7 Aske and yee shall haue c. And call vpon me in the time of trouble Psa 50.15 and I will heare thee and deliuer thee Seeing that God is thus found of those that seeke him in the meanes he hath appointed Vse 1 This should bring religion and Christianity into request amongst vs and set men diligently on work about holy duties seeing there is such a promise of recompence and of reward made thereunto hee is faithfull that hath promised Such whose hearts desire is to be saued that hunger and thirst after Gods fauour and loue in Iesus Christ in the pardon of their sinnes God will take pity on such and their hope shall not faile Aske and yee shall haue Mat. â— 7 seeke and yee shall sind c. And as for those that would faine come to heauen and yet turne back vpon the meanes will deceiue themselues in the end Vse 2 Secondly seeing the Lord takes pity vpon his children when they seeke him in the vse of the meanes he hath appointed hence ariseth comfort for poore distressed soules that goe with this Eunuch to Ierusalem there to worship God faine they would see his face in glory faine they would finde comfort and get assurance of their reconciliation with God but yet they cannot finde Christ noâ— obtaine the thing they so much long for Well notwithstanding this aske still seeke still knock still humble thy selfe in prayer and be earnest with God in supplications heare the word diligently read it constantly receiue the Sacrament preparedly for nothing is more certaine then to finde comfort and to meet with God in the conscionable vse of the meanes he hath appointed Deliuerance will come saith Mordecai to Hester and it may bee at that time when wee thinke least thereof and then most welcome Then the spirit said to Philip. That is either the holy Ghost or else the Angell bad him goe to the Chariot Wee heard before how the Angell commanded Philip to goe towards the South but acquainted him not to what end yet he declaring his ready obedience meets with this Eunuch And now he meets with him he speaks not till hee was commanded He will first haue his calling and commission to the worke before he proceeds to deale with the Eunuch and herein will teach all men that are called to the worke of the Ministery this necessary duty That they enter not vpon this Calling without a calling Doct. 2 Ministers must still haue a calling for that they doe nor to proceed further therein then they receiue warrant from God Thus Moses the Lords Captaine of his people Israel together with all Israel were content to bee directed by the cloud Exod. 40.36.37 both for their going forward and their standing still When Samuel was sent to an oint one of the sonnes of Iesse when Eliah came that was the eldest sonne and so the second and the third yet layed he his hand on none of them till the Lord commanded him So Philip here hee will first receiue his charge from God before he will presume to speake to this man Thus did Dauid still aske counsell of God in any notable enterprise that he tooke in hand 2. Sam. 2.1 The Ministers of Christ must not runne before they be sent but stay til they a haue calling from God till he set them on worke and put them into his seruice till he bids them go and furnishes them with gifts graces will and skill to do the worke of the Lord and then they must readily put the same in execution None of all the Prophets Isaiah Ieremy Amos c. None of all the Apostles no not Christ himselfe durst take this calling before they were called thereunto by God and then they did most readily and willingly put the same in execution And the reasons are Reas 1 First when this is wanting â—â—am 6 7 Num. 16.9 men are but intruders as Vzza was and that God which ouertooke him in that sinne will not suffer such men to escape vnpunished Reas 2 Secondly such doe seldome or neuer any good by their Ministry and hence it is that the Lord threatned this iudgement vpon false Prophets amongst the rest I sent them not Let 23.32 nor commanded them therefore they shall not profit this people at all Vse 1 This serues to reproue such as enter vpon this calling without a calling as the Lord complaineth by his Prophet They ranne but I sent them not neither haue they preached my ordinance Such are they that will vsurpe this publike and sacred function without a lawfull calling And within the compasse of this reprehension are such Midwiues as presume to baptize Infants hauing no calling thereunto I would commend vnto such the example of the men of Bethshemish who prying into the Arke without a calling 1. Saâ— 6.19 the Lord smote of them 50070. men So Corah Dathan and Abiram taking vpon them the Priesthood without a calling Num. 16.9 the Lord destroyed them and their companie by causing the earth to open her mouth and to swallow them So is Azariah stricken with a leprosie to his death 2. Kin. 15.5 and that because not content with his kingly office hee would take vpon him the Priests office likewise to burn incense vnto the Lord. Now then if these vsurpers and prophaners of Gods ordinances in the time of the Law did not escape Gods vengeance how much lesse now in the time
will satisfie our hungry soules with good things After two dayes he will reuiue vs Hos 6.2 in the third day he will raise vs vp and we shall liue in his sight As he hath promised to feede our hungry soules and heale our wounded consciences so hee will performe his promise and powre in the sweet oyle of the Gospell into them Poore men if they heare of a doale they will waite all the day for it Wee then knowing the truth of Gods promises that hee will certainly heare and answer vs ought we not with patience stay his leisure till he make good his promise Go neare and ioyne thy selfe to this Chariot Text. This being the meanes whereby the Lord would instruct this poore man in the knowledge of Christ and mystery of his saluation and so in consequence to bring him to eternall life We are further taught What a wonderfull mercy Doct. A great mercy of God to send a faithfull Minister vnto a people and high fauour of Almighty God it is to send a Philip to any people towne or perish to any house or family for hereby Christ is preached and made knowne in whose name alone saluation is to be had Such are euer messengers of glad tidings of the newes of pardon and remission of sinnes of grace and mercy to them that truely repent and are the messengers of peace giuing men an admittance into the euerlasting kingdome of his deare Sonne The Lord promised this as a blessing vnto his people I will giue them Pastors after my owne heart Ier. 3.15 And herein indeed did Christ manifest his great care and loue to his Church both before and after his ascention in leauing behinde him a supply of Apostles Euangelists Eph. 4. Pastors and Teachers to continue herein euen vntill his comming againe What a blessing was this vnto the Church of Corinth that Paul should be sent vnto them and to continue there a yeare and a halfe see the blessed fruit thereof God had much people in that place Acts 18.10 Acts 16.14 What a blessing was this vnto Lydia that Paul is sent to her by which meanes her conuersion is wrought God opening her heart How happy was it with the Iaylor to haue such prisoners as Paul and Sylas were Acts 16.26 by which means he became a beleeuer How happy was Zacheus to get a sight of Christ by which meanes Luke 19. saluation came to his house When Christ had preached the Word in Samaria the Text saith Many beleeued in him and there was great ioy in all that City By all which testimonies and examples we may clearely see what a singular fauour of God it is to such persons and places to whom the Lord is pleased to send a faithfull Philip and painefull Minister And this truth will the more clearely appeare by the contrary How that it is a fearefull iudgement of God vpon that people that want a Philip when Paul and Timothy had gone through Phrygia and Galatia they were forbidden by the holy Ghost to preach the Word in Asia and were shewed in a vision that the Lord had called them to preach the Word in Macedonia Acts 16.6.9 which direction of the Spirit restraining the Apostle from some places and appointing him to othersome shewes plainely the singular fauour of God to the one and Gods heauy wrath on the other This truth is further cleared by that of the Prophet Amos where the Lord threatneth this as the most fearefull iudgement vpon the people for their sinnes Behold saith the Lord The dayes come Amos 8.11 that I will send a famine into the Land not a famine of bread or thirst of water but of hearing of the Word of the Lord. The like is that of Salomon Where prophecying failes the people perish Pro. 29.18 Neither let this seeme strange to any that it is so singular a fauour and mercy of God to any to haue a painefull and conscionable Minister and that the contrary is so fearefull a curse for consider but Reas 1 First how that the ministery of the Word is the onely meanes ordinarily that God hath sanctified and set apart to worke sauing grace in the hearts of the elect so Peter Being borne againe 1 Pet. 1.23 not by corruptible seed but of incorruptible 1 Cor. 1.12 the word of God which liueth and abideth for ever And againe it pleaseth God by the foolishnesse of preaching to saue them that beleeue Reas 2 Secondly it is the ordinary meanes to beget and to confirme faith in the heart of euery true beleeuer by which alone as by a hand we apprehend Christ aâ—d apply him with his merits vnto saluation for in the preaching of the Word Christ is both offered vnto vs and we through faith enabled to receiue him and is therefore called The word of faith Rom 10.8 Vse 1 Then what shall we thinke of those wretched men prophane beasts who thinke themselues best at ease when they haue none to instruct them no Philip to preach Iesus Christ vnto them none to tell them of their sinnes yea they are weary of the company of such they cannot be quiet till they be rid of them Oh the case of such is to be lamented it is a signe that God hath giuen such vp to their owne hearts lust and that such shall lye and rot in their sinnes vntill the Lord finde them out in the searching day of his account And yet alas such is the miserable condition of many a one that cannot abide the presence of Philip but hate him in their heart wish him out of their company as one that marrs their mirth and they cannot be merry whilst he is amongst them Vse 2 Secondly if God send you then a Philip amongst you a painefull and faithfull Minister to instruct you to preach Iesus Christ to you to saue your soules Oh then acknowledge this a singular fauour of God that hee meanes your good euen the saluation of your soules and be thankefull vnto him for it receiue not the grace of God in vaine but lay hold vpon the Lords tender of grace offered imbrace the Gospell let Gods Ministers be deare vnto you and blesse God for them and if you want a Philip a faithfull Pastor O pray to God for such a one that God would shew this mercy vnto you the fruition whereof is a singular mercy as the want wherof is a fearefull iudgement And last of all this may prouoke the people of this Land to thankefulnesse inasmuch as hee hath beene pleased to send many Philips amongst vs and hath opened vnto vs his chiefest treasure The Lord hath put the bars into the Rings of the Arke whereby his glory is carried throughout our Land Psal 44. vlt. The Lord hath not dealt so with euery Nation And let vs know that where much is giuen much shall be required and such a people whom the Lord hath thus honoured aboue others to
signe of a gratious heart and humble soule Doct. It is a signe of a gratious heart for a man to confesse his owne ignorance Pro. 3â— 2 Psal 73.22 Iob 42.3 to confesse his owne ignorance Thus Auger Surely I am more brutish then any man and haue not the vnderstanding of a man Thus Dauid So foolish was I and ignorant as a beast before thee Thus Iob I haue vttered words that I vnderstood not Things too wonderfull for me which I knew not This Eunuch here is a patterne of a gratious heart and humble soule see how ready he is to make publication to the world of his owne ignorance and weaknesse to shame himselfe and to become nothing in his owne eyes to the end he might bee a meet schollar in Christs Schoole And indeed that man that seeeth his owne ignorance and sinne is poore in spirit mournes for that he knows so little in Gods matters This is a soule fitly qualified to be taught of Christ Psal 25.9 They that bee meeke shall hee guide in iudgement and teach the humble his waâ— To such the promise belongs The reasons are First Reas 1 till a man see his owne ignorance hee is not capable of instruction This is acknowledged by the blessed Virgine in her song Hee hath filled the hungry with good things 〈…〉 but the rich he hath sent empty away The rich that is such as see not nor perceiue their owne spirituall pouertie these 〈◊〉 profit aright by the means The reason is they are like a â—â—â—â—ne Bladder puffed vp with â—â—â—â—ceit of their owne worth 〈◊〉 and knowledge and 〈…〉 â—â—â—ze the meanes of life 〈…〉 Secondly the iudgements of Gods people are rightly informed which giues them 〈…〉 and more to discoâ—â—◠〈…〉 â—â—rall defects â—ha◠〈…〉 Lord 〈…〉 â—â—â—â—â—standing a 〈…〉 which the 〈…〉 into the miâ—â—â— â—he more 〈◊〉 it discouers the spirituall 〈◊〉 thereof Vse 1 By this then a man may be able in some measure to come to the knowledge of himselfe and of his owne estate Doest thou discouer daily more and more in thee thy naturall ignorance and blindnesse in Gods matters canst thou deny thy selfe and thy owne will see thy owne emptinesse in heauenly things and freely confesse the same with this Eunuch here this is a good signe of a gratious heart and this selfe denyall of thine doth qualifie thee to bee a scholler in Christs schoole to beâ— taught of him who hath promised to teach the Humble Whereas on the contrary if vpon examination thou findest no such want in thy selfe but rather with the Church of Lâ—odicea thinkest thy selfe to be rich rich in knowledge vnderstanding and grace Know O know these very thoughts of thine prooue sufficiently thy spirituall pouertie and nakednes that thou knowest as yet nothing as thou oughtst to know Vse 2 Let this serue to admonish euerie man therefore in the feare of God to try his owne heart how farre he is guiltie of this sinne of ignorance it is the first steppe to sound and sauing knowledge for a man to know and acknowledge his owne ignorance with this Eunuch here for till we come to finde out this naturall ignorance that is in vs in heauenly matters and mysteries of Christs kingdome and mourne and lament for the same it is impossible for vs euer to attaine to sound and sauing knowledge But how shall I attaine to this sauing knowledge you speake of Quest The way is Answ 1 First to be conuersant in the Scriptures For as water is drawne out of the well so is sauing knowledge from the word as from a fountaine This doth our Sauiour point at vnto the Pharises Mat. 12.5 Haue ye not read in the Law And when the young man demanded of our Sauiour what he should doe to inherit eternall life The answer is Luk. 10.26 What is written in the Law how readest thou Answ 2 The second meanes to be vsed is earnest and heartie prayer to God for it is one of Gods gifts sauing knowledge and therefore must be sought for at his hands without whose blessing no man can profit aright for hee that is the Authour or the Scriptures knoweth best how to giue vnderstanding to his seruants to edifie that â—â—â—ues in their holy saith Answ 3 The third meanes is our daâ—â—â— fellowship with Gods seruants and conference with those that 〈◊〉 made wise by the word This is an excellent meanes to build men vp in the sauing knowledge of Christ Thus those two disciples going to Emaus they talked of the things that had happened touching Christ and were further instructed in the truth of the matter and vnderstanding of the Scriptures How can I without a guide Notwithstanding Philips plainnesse this Nobleman doth not catch and câ—â—pe at him againe as to reply What is it 〈◊〉 thee whether I vnderstand or not c. but â—â—e freely confesseth his ignorance that hee could not vnderstand without a guide Wherein wee haue further to obserue the great humilitie that was in this holy seruant of God and in him are taught What an excellent ornament Humilitie in a Christian is Doct. Humility an excellent ornament in a Christan no one grace doth more adorne the profession of the Gospell in men making profession of the same then this gift and grace of true humilitie Humilitie indeed is the very first step vnto Christianitie as the first sinne was pride So when God doth repaire the decayes of nature by the worke of grace the first grace wrought in the renewed man is humilitie The first worke of true grace in the heart of any is to cast downe the high thoughts of the heart and to lay them low A man this is not humble and hath not 〈◊〉 â—â—ained a base and meane 〈◊〉 of himselfe is not fit for any good For so soone as the eyes of Gods children come once to be opened to see their owne sinnes and the vilenesse of their nature they abhorre themselues the combe of their naturall pride is poole downe and they then come to abase themselues before God and men See the truth of this in those excellent worthies of the Lord mentioned in the Scriptures who are memorable as for their faith and other graces so especially for this Mother grace the grace of true humilitie Thus Ahraham Gen. 18.17 I am but dust and ashes This was Iacobs voice I am not worthy of the least of Gods mercies This was Dauids voyce Who am I Lord This was Gideons voyce Iudg. 6.15 My fathers house is the least in all Israel This was the Baptists voyce Whose shooe latchet I am not worthy to vnlose This was Peters voyce Lord go from mee for I am a sinfull men This was Pauls voyce I am not worthy to be called an Apostle Thus thus haue Gods children cast themselues downe that God might raise them vp humbled themselues that he might exâ—â—â—â—â—â—em and the more vile in our 〈…〉 eyes at any time the more preâ—â—â—â—â— Gods sight
vniuersall neglect of this duty Philip may be a long time amongst vs yet few make this vse of his presence This is one of the maine causes why ignorance doth so abound amongst vs this day as it doth Well then as we desire to come out of our ignorance and to bee made acquainted with Gods will let vs labour to imitate this admirable example of this Eunuch here by improuing well our time and opportunitie when we shall haue Philip amongst vs. Of whom speaketh the Prophet this Albeit this Eunuch was a very wise and prudent man in worldly affaires and in the gouernment of a kingdome yet doth ingeniously confesse his owne blindnesse and ignorance in the things of God Doct. The knowledge of God cometh not by nature and mysteries of Christs kingdome And herein will teach vs That Religion and the knowledge of God comes not by nature Euery man is a heast in his owne knowledge Ier. 10.14 When Peter had confessed Christ to be the Sonne of God Marke Christs answer Flesh and bloud hath not reuealed this vnto thee Mat. 16. The naturall man perceiues not the things that are of God neither can hee know them 1. Cor. 2.14 for they are spiritually discerned Euen they which otherwise many times haue the best capacities and are of great vnderstanding yet are strangely sottish and blockish in the things appertaining to Gods kingdome But of this before Vse 1 This teacheth vs then not to wonder so much at the grosse ignorance of others as to magnifie Gods goodnesse towards our selues that hath giuen vs more knowledge in these heauenly mysteries then they For as the Apostle saith 1. Cor. 2.7.8 We speake the wisedome of God in a mystery which none of the Princes of this world knew Might Dauid say being aduanced from a sheepfold to a Scepter What was in me or in my fathers house that thou shouldest choose me to feede thy people How much more may those admire the Lords mercy whom the Lord hath deliuered out of that more then Aegyptian Bondage and darknesse and brought them to the knowledge of his Sonne Christ Vse 2 Secondly this lets vs see the great necessity of an able Minister that can diuide the word of God aright by which meanes ordinarily we come to haue our vnderstandings enlightened and wee our selues brought to the knowledge of God and of Christ But why doth the Lord thus keepe his seruants from the true Quest knowledge and vnderstanding of his word Answ 1 The Lord may doe this for diuers reasons and respects First that herein and hereby he might try their patience and faith whether they will hold out or not as the Lord dealt with Cornelius Act. 10 9. he sent him not by and by to Peter hee did not straight way instruct this Eunuch nor Paul Act. 9. immediately after hee had heard the voyce from heauen because patience bringeth forth experience Rom. 5. experience hope and hope maketh not ashamed God doth not cast off such to whom he denyeth necessary knowledge for a time Answ 2 Secondly the Lord will haue it so that herein and hereby wee may be brought to see our owne naturall ignorance and be humbled for the same and may more diligently waite vpon the meanes which God hath ordained to make men wise vnto saluation we know that want will make men looke about them and seek where to haue a supply Answ 3 Thirdly that wee may pray more earnestly as S. Iames saith If any man want wisedome let him aske it of God we must seeke sauing knowledge onely at his hands whose onely it is to dispose of And herein the Lord is not like vnto man who being often pressed to giue at last growes weary but he delighteth most in the constant prayers of his seruants Answ 4 And last of all that we hauing obtained this heauenly wisedome may make the more account thereof this is no common iewell to bee had euery where And when they come hardly by a thing they will the more carefully keepe it VERSE 35. Then Philip opened his mouth and began at the same Scripture and preached vnto him Iesus THe Eunuch had desired Philip to sit with him he had read the Scripture and demanded of him of whom the Prophet spake when he said He was led as a sheep to the slaughter c. Now at last Philip openeth his mouth and preacheth the word vnto him First it is said that Hee opened his mouth This is an Hebraisme as Caluin hath well obserued He opened his mouth That is he began in a solemne manner to preach vnto the Eunuch It is like vnto that of our Sauiour of whom it was said Mat. 5.1 that when the multitude were gathered together he ascended the mount And when he had opened his mouth he taught them saying The phrase of speech shewed that it was no ordinarie matter that he was now to declare vnto the people but the high and heauenly mysteries of his kingdome So Philip here opened his mouth to teach this man serious and weightie things The instruction is plaine The Minister of God is not lightly Doct. Gods word must be handled with reuerence or at all aduenture to take in hand the handling of the word of God but with great aduice and deliberation Gods word must be handled with great respect and reuerence of which it is well said It is not safe to play with holy things The Apostle Paul speaking of the doctrine of the Gospel That it is the sauour of life to life to them that are saued saith 2. Cor. 2.15 who is sufficient for these things Vers 16. The Apostle Saint Paul was a man indewed with the singular gifts of the spirit yet how often in all his Epistles doth he desire the prayers of the people The Minister of Christ must bee as a wise Scribe taught to the kingdome of heauen Mat. 13.52 Bringing forth of his treasury things new and old and therefore must come well prepared vnto the worke Ministers must come to the worke with good aduisement and premeditation and so handle the word of God with feare and reuerence When Peter came to Cornelius Act. 10. he did not forthwith speake vnto him before he had first acquainted him with the heauenly vision And hence is it that Paul chargeth Timothy 1. Tim. 4.13 To giue attendance to reading to exhortation and doctrine That is in a fit manner to prepare himselfe aforehand for the worke of the Ministery And no doubt the Apostle Saint Paul himselfe was diligent therein and found much fruite and profit thereby that he exhorteth Timothy to be so diligent in the practise of the same And if Saint Paul so worthie an Apostle of Iesus Christ called immediately by Christ himselfe gaue himself to the study of Gods word how much more ought the Ministers of Christ now that haue no such immediate calling as they had The Minister then must studie to
whom soeuer shall require an accompt thereof No Answ Indeede I confesse a Christian is bound especially when he is called by authority though it be before an Infidel to make an Apologie of his Faith and to defend the truth And so likewise at all times when Gods glory is like to suffer a Christian must stand it out whatsoeuer come of it But when a question shall bee asked vs to no other end but to deride the truth or for some other euill end Wee haue the example of our Sauiour himselfe not to answeare in such a case Iesus held his peace Mat. 26.63 at that time wheÌ„ they went about to intrap him in his words So that if a man bee questioned concerning his Faith or Religion hee is wisely to consider whereto the question tendeth and accordingly returne his answere I beleeue This was the thing that Philip so much desired that this Eunuch might bee brought to beleeue in Christ that so the Sacrament might be effectuall to the sealing vp and confirmation of his Faith Here we haue the happy fruite and effect of his Ministery hee is brought to be a beleeuer Philip hath not beate the aire in vaine neither hath the word been cast as the Seede on the high way side on the stony or thorny ground but it hath lighted now on a good heart a heart prepared for the same The happy fruit and effect whereof is heere set downe he is made a beleeuer I beleeue It teacheth vs That there is a particular Faith Doct. required of all that looke to reape life and saluation through Christ A partâ—cular Faith necessary to Saluaâ—iâ—n If we looke to reape fruit and benefit by the Sacraments of the Church we must euery particular man haue a particular Faith of our owne to qualifie vs for the same to this are we often exhorted To stand fast in the Faith 1 Cor. 16.13 to bee rooted and grounded in Faith To make our calling and election sure 2 Cor. 13.5 And to worke out our saluation with feare and trembling Phil 2.12 For the further clearing of this truth Hear wee the speech of Faith in those whom God hath honoured with this grace in the scripture Iob 19 25. Esay 45.24 truely to beleeue I am sure my Redeemer liueth Hee shall say surely in the Lord haue I righteousnesse and strength Doubtlesse thou art our Father Esay 63.16 though Abraham bee ignorant of vs. We may see heerein the maruelous affiaÌ„ce the faithfull haue had through their owne particular Faith Gal 2.20 They were sure and certaine of their owne saluation after this life Heb. 2 4. Wee know that we are translated from darknesse to light c. They were sure of the grace of perseuerance they should perseuere in Gods loue vnto the end Doubtlesse kindnesse and mercy shall follow mee all the dayes of my life Psal 23.6 It is not presumption but Faith saith an Ancient Non est arrogantia sed fides predicare quod acceperis August to say thou shalt bee accepted through Christ The point is cleare and plaine The grounds are Reas 1 First in regard that all the promises of life and saluation run in generall tearmes and therefore must bee applied in particular to euery one Christ hath loued vs saith the Apostle and giuen himselfe for vs wherevpon a learned Diuine saith From the vniuersall euery one is to bring the benefit of Christs death to his owne particular Ab Vniversali quis que debet ad suum particulare hoc Christi bew ficium transferre Zâ—nch in Ephs 5. that hee may bee able in some good measure of Faith to say with the Apostle Christ gaue himselfe for me and without this there can bee no sound comfort for what though wee haue by vs neuer so precious a salue that will heale all soares if this be not applied we are not the better for it such are the promises of the Gospell to an vnbeleeuer the man wanteth the hand of Faith to make the application Reas 2 Secondly the very order of our Creed which wee are taught to beleeue teacheth so much where we say I beleeue not wee beleeue which is to bee referred to euery Article I beleeue in God the Father I beleeue in Iesus Christ in the holy Ghost c. An euident proofe we must haue this particular Faith of our owne Reas 3 Thirdly this is it which furnisheth a Christian with a holy resolution to goe on throughly in his Christian course What Souldier were he assured aforehand to win the field and to haue the dividing of the spoiles would not with Iesus march furiously to meete his enemy in the face this valour doth well become Christs Souldiers who hath made vs Kings and Conquerors through Christ Vse 1 This serues first of all to condemne that Doctrine of the Church of Rome who teach and hold that it is arrogancy and presumption for any man to conclude the certainty of his owne saluation By the Doctrine of the Councell of Trent No man say they can attaine any assurance of his owne saluation other then coniecturall vnlesse by speciall revelation He that will bee a Papist is bound by the renet of the Church all the dayes of his life to liue in suspence a most vncomfortable Religion a most vncomfortable Doctrine Nay more let him be accursed saith the same Councell if he either think or indeuour any grounded certaintie or assurance Miserable comforters are they and herein what doe they else but rob God of his glory and depriue a Christian soule of his cheefest comfort Surely it must needs bee a Satanicall and Antichristian Spirit that shall contradict the spirit of God in so plaine and euident a truth Reas 2 Secondly seeing such a particular Faith is required to partake of Christ and of all those benefits that accrue vnto euery true beleeuer through him Let this then admonish vs to labour for this assurance and to prouoke hereunto Consider Motiues to get a particular faith First that it is an excellent meanes to free the heart of man from slauish and seruile feares and to worke an holy securitie in the soule So Dauid Psal 46.1.2 God is our hope and strength therefore will we not feare though the earth he moued Againe Though I walke through the valley of the shadow of death Psal 23.4 I will feare none euill for thou art with me Secondly it is this that will regulate and temper our affections in times of prosperitie when we shall consider that we are reserued for better hopes and kept for a better condition How ready are we to poure out our hearts to our lusts and pleasures especially in prosperous times With the disciples we are ready to say It is good being here But when wee shall consider that wee are here but in the suburbs and that whatsoeuer we haue and enioy is but the earnest of a more glorious inheritance we shall then put