the knife to the throat of our intemperate lusts and prepare for those more lasting pleasures Thirdly this giues boldnesse when we come vnto God especially in prayer when a man can say with Dauid I am thine Seruus sum expâ—cto alimentum à Domino Ambros O saue me this makes a man to come vnto God as a childe vnto a father and a seruant vnto a master with boldnesse to expect and desire things necessarie Whereas that man that wants this assurance wants therewith the principall royalties and priuiledges of Gods sonnes But do not many wicked men perswade themselues that they Quest haue this faith and full assurance of Gods fauour in Christ when indeed they haue it not but rather presume It is true Answ Sathan is Gods Ape and will in an apish imitation counterfeit the most excellent grace like a cunning Cheater that will foyst in slips for currant coine and these are so like to each other that many times the wisest are deceiued For the true faith of God Sathan hath his presumption which doth carry many a man along with this perswasion as if he had the faith of the elect And therefore as wise men will first bring their gold to the touchstone before it passe for currant so should a wise Christian bee carefull to try and to proue himselfe whether hee be in the faith lest he build vpon the sand and the same suffer a ruine in the end How faith may bee knowne from presumption Now true faith may be discerned from presumption diuerse wayes First of all by the ground of faith which ordinarily doth follow true humiliation for sinne For God vsually doth first humble whom he doth exalt Humiliation in the order of working of grace is the ground of exaltation I meane in a mans owne apprehension Otherwise I confesse there must be faith that must keep the soule in life hold it close vnto God that with Adam it flie not away from his presence to despaire Otherwise men would neuer repent and turne vnto him Well then try thy faith thus Didst thou euer truly see thy sinnes and that miserable condition of thine by reason of sinne so as thou hast euen passed the sentence of condemnation against thy own soule If the Lord should deale in iustice with thee hast thou gone mourning all the day long and made it the cause of thy chiefest sorrow thy sinnes done against so good a God and gracious a Father in Iesus Christ so as thou hast prised the pardon of them aboue all the world And to this end hast sought earnestly at Gods hands for the pardon of the same confessing thy sinnes bewailing thy offences hast sought his fauour in the middest of his Sanctuarie in the vse of his ordinances wherein he hath promised to be found of vs. If after all this I say we come now to bee perswaded of his fauour and loue towards vs that he hath receiued vs againe into fauour in the pardon of our sinnes in his owne Sonne This is vndoubtedly the worke of faith and not presumption But if on the contrary thou neuer yet sawest thy selfe in what case thou standest by reason of sinne neuer hadst thy heart truly touched with sorrow for sinne neuer yet camest to prise the bloud of Christ at such a rate that thou wouldest giue all the world for the least drop thereof for the sauing of thy soule but hast passed ouer thy time in securitie with the neglect of Gods ordinances as finding no such sweetnesse in them This is presumption and not faith Secondly presumption commonly is accompanied with grosse ignorance they vsually accompanie each other Now hee that thus perswadeth himselfe that he hath faith in Christ and yet liueth in blindnesse and ignorance deceiueth his owne soule for an ignorant heart is commonly a faithlesse heart A faithfull heart is euer a fruitfull heart for so faith the Apoltle As the body without the spirit is dead so is faith without workes dead also a presumptuous heart and a fruitlesse life go together And last of all presumption builds on the sands as the Papists vpon traditions but true faith hath euer an eye to Moses and the Prophets Faith commeth by hearing Rom. 10. c. True faith neuer separateth the end from the means but waiteth to see the face of God in the midst of his Temple Wheras presumption would haue the end though it regard not the meanes conducing thereunto I beleeue that Iesus Christ is the Sonne of God As the faith of the Eunuch was commendable for the nature of it it was a particular faith of his owne I beleeâ—â— So here the commendations of the same is further enlarged by the obiect of it it was such a faith as was fixed onely vpon Christ And herein will teach vs Doct. True faith hath Christ for the obiect of it That true iustifying faith is bounded and set vpon Christ onely Christ and hee alone is the obiect of true iustifying faith it looketh vnto Christ and resteth vpon him alone for life and saluation There is no one point more cleare in all the book of God then this The Sacrifice in the time of the Law with the brasen Serpent taught this vnto the Iewes that health and saluation is to be looked for onely in Christ As many as receiued him Ioh. 1.12 to them gaue hee power to bee made the sonnes of God euen to as many as beleeued in his Name Ioh. 3.6 God so loued the world that all that beleeue in him should not perish c. This we may see in that prayer of our blessed Sauiour Ioh. 17.20 I pray not for them alone but for all that shall beleeue on my Name Act. 16.30 Thus Paul and Sylas willed the Iaylor to beleeue in the Lord Iesus and he should be saued Againe Gal. 2.16 A man is not iustified through the works of the Law but through faith in Christ Iesus And hence is it that the faith of the elect is called The faith of Iesus And in this regard we are said to be iustified by faith not in regard of any qualitie inherent in vs or in regard of any such excellencie that faith hath in it selfe but in regard of the obiect of faith which is Christ in applying him his righteousnesse and obedience vnto a mans selfe as the hand doth the gold that is giuen it So that indeed to speake properly it is not faith that doth iustifie as of it self but Christ himselfe whom by faith wee apprehend The Doctrine is cleare The Reasons are Reas 1 First in regard that the whole worke of our saluation is attributed vnto him So Paul 1. Cor. 1.30 He is made of God vnto vs wisedome righteousnesse sanctification and redemption Amongst men there is no other name giuen whereby we shall be saued Act. 4.12 but onely in the Name of Iesus Christ Heb. 7.23 Hee is able perfectly to saue all that come to God by him
are set forth and represented vnto vs. First of all The diuers mysteries represented in baptisme our washing and clensing by the bloud of Christ according to that of the Apostle Christ loued his Church and gaue himselfe for it Eph 〈…〉 2â— that he might sanctifie it and clense it with the washing of water by the word According to his mercy hee saued vs by the washing of regeneration and renewing of the holy Ghost And againe Such were ye but ye are washed ye are iustified ye are sanctified Not simply by water but by the holy Ghost and the Spirit of our God Secondly our Mortification for so saith the Apostle Rom. 6 3. Know ye not that so many of vs as are baptised into Iesus Christ were baptised into his death And againe Being buried with him in Baptisme Col. 2 â— wherein also you are risen with him through the faith of the operation of God who hath raised him from the dead That euen as the body being once dead hath in it no motion at all euer after to sin euen so such as are baptised into Christs death become as dead men in respect of sinne Thirdly herein is represented vnto vs our spirituall resurrection to newnesse of life â—ol 2 1â— We are risen with him And againe Rom. 6.4 We are buâ—ried with him by Baptisme into his death that like as Christ was raised vp from the dead by the glory of the Father euen so we also should walke in newnesse of liâ—â— For as Christs death is powerfull in all his members to their mortification of sinne So is his resurrection no lesse effectuall to their viuification and quickening to righteousnesse Fourthly herein and hereby our repentance is set forth for Baptisme is a Symbole of our regeneration for sinne and newnesse of life He came into all the countrey about Iordane Luk. â— 3 preaching the baptisme of repentance for remission of sinnes they were baptised of him in Iordane Mat. 3.6 confessing their sinnes And it is the counsell of the Apostle Peter that hee gaue vnto the Iewes Act. 2.38 Repent saith he and be baptised euery one of you in the Name of the Lord Iesus for the remission of siâ—nes And last of all through our Baptisme our vnion and communion is â—erein signified and represented vnto vs 1 Cor. 12 13. For by one Spirit we are all baptised into one body So that we must now grow vp together with Christ in holinesse So Peter 1. Pet. 3.21 The like figure whereunto euen Baptisme doth also now saue vs not the putting away the filth of the flesh but the answer of a good conscience towards God by the resurrection of Iesus Christ Not with water but our consciences being sprinkled with the bloud of Christ So that in Baptisme is represented 1. Our sanctification 2. Our mortification 3. Our first resurrection 4. Our repentance from sinne 5. Our vnion and communion with Christ Which manifold fruits and benefits which accrue vnto euery true beleeuer through the reuerent vse of this sacred ordinance should teach vs to desire it and to prise the same at a high rate as the dearest pledge of Gods loue vnto his Church But doth Baptisme of it selfe conferre all these excellent gifts and graces to such as are baptised Quest No corporall thing properly can worke vpon a spirituall Answ The water in baptisme cleanseth not the pollution of sinne without the Spirit of Christ which in baptisme regenerateth the true beleeuer So that indeed all the worke of inward grace in and through this Sacrament of Baptisme comes properly from the holy Ghost For so saith the Apostle According to his mercy he saued vs by the washing of regeneration and the renewing of the holy Ghost So that vnlesse the Spirit of God cooperate and worke together with the outward washing in water in Baptisme the soule remaines still polluted and the conscience defiled and the Sacrament profiteth not at all â— Cor. 12 1 By one spirit saith the Apostle we are all baptised into one body So that it is not water alone but the Spirit accompanying the outward washing that sets vs into the body of Christ by Baptisme The true materiall cause of all our good is the bloud of Christ the holy Ghost applying the same to the soule and conscience of euery true beleeuer VERSE 39. And as soone as they were come out of the water the spirit of the Lord caught away Philip And the Eunuch saw him no more and he went on his way reioycing WE haue in this Verse the happie fruite and effect that followed the ministery of Philip wherein are obseruable two things 1. That miraculous transportation of Philip. 2. The wonderfull ioy that followed First it is said that the spirit of the Lord tooke away Philip. After what manner were curiositie to enquire For as one faith well why should we with danger determine that that without danger we may be ignorant of It is sufficient for vs to know that the Lord hauing effected what was the good pleasure of his owne will in the Eunuchs conuersion he remoued his seruant to another place euen to Azotus to preach the word to another people as we haue it in the last verse of this Chapter Now it came not to passe but by the good prouidence of God that Philip in this strange and miraculous manner should be taken away at this time for herein and hereby the Lord would confirme this Nobleman in the truth that Philip had preached vnto him when he should now consider that he was sent from heauen by a diuine prouidence to instruct him in regard of that his strange and miraculous departure from him Wherein we may take notice Doct. of the wonderfull loue of God towards his people The Lord would haue his seruants setle in the truth that he would not haue them wauer or bee doubtfull in the weightie matter of their saluation but he would haue them to bee grounded and stableshed in the truth and hence is it that the Lord would haue this Eunuch setled in the faith by this miracle that hee wrought Thus he was pleased to confirme his Gospell at the first by miracles from heauen that men might see that it was not from men but from God as our Sauiour saith The works that I do beare witnesse of me And with those signes and wonders we ought to rest satisfied and not to looke for new ones daily as the Church of Rome doth to confirme so cleare a truth For thus to doe were but to calâ— the truth againe into question and to require signes from heauen as the Iewes did We will bee content that the Popish Imposture should bragge and boast of their Miracles as their Straw miracle at Garneis death not worth a straw the miracles daily done by the reliques of some of their he Saints and she Saints this they bragge and boast of this they make a Marke of the true Church
Whâ—â—â—◠〈◊〉 the contrary a 〈◊〉 that â—â—prouâ— and hath his 〈…〉 â—ow â—â—sily will this man shake 〈◊〉 the yoâ—â— o◠〈◊〉 1. Pet. 5 5. And God râ—â—â—steth the 〈…〉 gâ—â—eth 〈◊〉 to the 〈…〉 a prâ—uâ— man of the 〈…〉 God he feeles not his 〈…〉 â—â—â—rall miserie and therefor◠〈◊〉 not for it Pâ—â—â—â— to him of 〈◊〉 plenteous redempâ—iâ—â—â—â—rough Christ and he esteemes it not by reason he is not sensible of sinne and so not fit to receiue the grace offered in Christ So that you see how necessarie the grace of humilitie is The Reasons make it more cleare and plaine For Reas 1 First all Gods promises belong to such as are thus qualified The Spirit of the Lord was upon mee Isa 61.1 because the Lord hath anointed me to preach good tydings to the meeke he hath sent one to binde vp the broken hearted to proclaime libertie to the Captiues and to open the prison to those that are bound Luk. 1.53 Hee hath filled the hungry with good things Mat. 5.6 Blessed are they that hunger and thirst after righteousnesse To whom will I haue respect Isa 66.2 saith the Lord but to him that is of a contrite spirit that trembles at my word Psal 51.17 The sacrifices of God are a broken and a contrite heart c. The promises of life and saluation belong vnto such and such onely Reas 2 Secondly without this men câ—n neuer profit aright by the ministery of the word A proud man that is conceited of his owne knowledge wisedome goodnesse and thinketh himselfe too good to be instructed such a one may come to Gods ordinances long enough for as hee comes so hee goes his heart being filled with pride hath in it no roome at all for Gods grace to dwell there but God in his iustice giues such men ouer to themselues to be hardned in their pride and that the means of grace should no whit profit such at all Vse 1 This shewes how far such men are from the sound worke of grace and Christianitie as haue their hearts fraught with pride Surely the mother grace is true humility Learne of mee to bee humble and mâ—eke How many haue we that would be taken for good Christians indeed whose hearts are yet proud and lookes haughtie the word hath not yet humbled them vnto this day This doth manifestly declare that they are strangers indeed to the true worke of grace for true grace doth first of all subdue the pride of the heart as the greatest hindrance of the worke of the spirit in a man Vse 2 Secondly seeing humilitie is so excellent an ornament in a Christian and such an essentiall grace to a true conuert as that without it true grace cannot subsist Wee are taught then that as wee desire to be saued to labour for a meeke spirit and an humble soule And this exhortation ought wee the rather to hearken vnto because this grace of true humilitie is so rare a vertue in the world few there be that are truly humbled in the sense of their owne wretchednesse and sinne but are rather hardened in their pride There is besides this another pride in the world in those who leane so much to their owne wisedome that they despise instruction and make but a mocke of the preaching of the word This pride of all other is most dangerous for it breeds a contempt of Gods ordinances and so barres vp against a mans owne soule the meanes of grace and the way to saluation How can I He doth freely confesse and acknowledge that he was ignorant in the Scriptures and did not vnderstand them In him we may see the condition of all men by nature Doct. We vnderstand â—oâ— the Scrâ—pâ—â—â—e◠〈◊〉 nâ—â—uâ—â— Though men by nature haue good wits bee wise and vnderstanding in other things yet in Gods matters the â—â—fest the world bâ—ing meâ—â—â— nâ—â—â—râ—ll men are as blinde as beâ—â—â—â—â— and vnderstand not the things of God vntill they come to be regenerate and the Lord doe open their eyes and inlighten their vnderstandings by his spirit all Gods counsels in his Word are as a clapsed and sealed booke vnto naturall men they know nothing as they ought to know The naturall man perceiues not the things that are of God 1 Cor. 2.14 for they are foolishnesse vnto him neither can he know them for they are spiritually discerned Paul saith that our cogitations are darkened through ignorance and againe Eph 4.18 Rom. 8.7 the wisedome of the flesh is enmity to God This is plaine in this Noble man a man of good gifts no doubt of great wisedome and dexteritie of wit of great policy in matters of the world and State affaires yet in Gods matters doth ingenuously confesse his owne ignorance that he could not vnderstand the Word This wee may clearely see in Nichodemus Ioh. 3. though a Doctor and seacher in Israel yet was altogether ignorant in the doctrine of Regeneration And the Athenians as learned as they were when Paul taught the doctrine of the resurrection Act. â—7 32 they did but mocke at him so that we see that they that otherwise are men of great capacities are strangely sottish and blockish in conceiuing the things belonging to Gods kingdome Wee may see this more clearely in the Disciples themselues that when Christ had bidden them Beware of the leauen of the Pharises Mat. 16.7 they vnderstood him of materiall leauen and if they were so ignorant whose eyes the Lord had begunne to open how great must the blindenesse and ignorance of meere naturall men be We are like vnto Samuel that when the Lord had called him three times he perceiued it not to be Gods voyce but the voyce of Eli and the Text saith Thus did Samuel before he knew the Lord 1 Sam. 3.10 and before the word of the Lord was reuealed vnto him And thus it is with vs many a time haue we heard the Lord speaking vnto vs but we perceiued it not for this knowledge is supernaturall and must come from the Father of light Would you know the reasons of it Reas 1 Then know that this came vp on all mankinde through Adam Gen. 3.6 who aspiring to a greater degree of knowledge then that hee had by creation through Gods righteous iudgement lost that he had and so brought this spirituall blindenesse and ignorance vpon himselfe and vpon his posteritie Reas 2 Secondly most poynts of religion seeme to flesh and bloud vnreasonable absurd and vnlikely and hence it comes to passe that the naturall man cannot receiue them entertaine nor beleeue them nay they are many times foolishnesse vnto them 1 Cor. â— 14 Reas 3 Thirdly the better wit any man hath naturally that is not sanctified by grace the stronger arguments and reasons will hee frame vnto himselfe against the truth Rom. 8.7 The wisedome of the flesh is enmitie to God Vse 1 This serues then to pull down the pride of many a proud spirit
Angels to attend them Psal 34. 3 Haue a heauenly Father to take care to prouide for them Mat. 6. 4 Haue assurance that their names are written in the booke of life Mat. 1â— 5 Are reserued for a glorious Kingdome 6 That crosses Rom. 8. miseries and afflictions shall all turne to their comfort and death to their advantage And haue not these cause to reioyce Reas 4 Besids hath not a godly man a good conscience and is not that a continuall feast Pro. 15.15 The poiut is cleare let vs first remoue some doubts that may lye in the way before we come to the vses Doe we not see that many of those that goe vnder the name of Gods people men that heare the word diligently c. Seeme to be strict Christians in their liues yet goe heauily hang downe their heads and mourne more then others where then is their ioy Besides none liue more merily and haue their liues full of iolity and pleasures then wicked men that run most licentious courses make no reconing or accompt at all of grace or godlinesse Giue mee leaue to answere to them both Resp 1 Concerning the Godly it is true their ioy is not seene to the world but for the most part is secret and inward and therein doth abound when otherwise their liues many times seeme to bee full of misery for as Salomon saith of the ioy of wicked men In the middest of laughter the heart is sad Pro. 13.14 So may it as truely be said of the Godly in the middest of their sorrowes their hearts are full of ioy Howbeit their ioy is not carnall nor in carnal things as before in the time of their vnregeneracy for so saith the Apostle As sorowing 2 Cor. 6.10 yet alwayes reioycing Secondly If the Godly at any time seem to be full of sorrow and heauinesse it is not Religion and godlinesse that makes them so but rather indeed the want of it See this in Dauid Thou didest turne away thy face from mee and I was sore troubled When the Lord shall withdraw himselfe at any time from his seruants as one that will not be spoke withall no mervaile then though trouble and anguish sease vpon the soule Resp 3 Thirdly this thing so comes to passe many times in the godly by reason they are ignorant of their owne present condition they are not able to iudge aright of their owne estate and herein depriue themselues of that comfort which otherwise they might haue living more by sense then by Faith A man may haue true grace and yet for the present want the vse and comfort of the same which the Lord is pleased to with-hold from them to humble them to make them search more narrowly after their corruptions thereby to discouer some sin that yet hath not bene discouered and to make them to prise his fauour and loue at the higher rate when the Lord shall bee pleased againe to smile vpon them Resp 4 And last of all Though the Godly somtimes be in heauinesse yet their heauinesse shall bee turned into ioy as our Sauiour saith Ye shall sorrow for a season but your sorrow shal be turned into ioy So Paul wee are afflicted on euery side but not forsaken cast downe 2 Cor. 4.8 but perish not Marke the vpright man and behold the iust Psal 37. the later end of that man is peace Nothing is more sure and certaine then comfort to the Godly after their time of mourning But now come vnto a wicked man he hath many times the semblance of ioy but no true ioy it is not harty nor sound in the face not in the heart the reason is a wicked man hath in his bosome a halter that strangles his ioy a guilty and an accusing conscience which howsoeuer hee labours to smother and stifle yet is alwayes telling him heauy newes so true is that of the Prophet Esay Esay 48. vlt. There is no peace to the wicked saith my God But these are the men that seem to haue the pleasant liues Obiect Is their condition the better Answ because they are insensible of their misery haue we not seen a fellow drink and swill the same morning hee hath gone to the execution would any enuie this mans felicitie and desire his condition how many traitors haue had a Satten sute on their backs when they haue loked euery day to be quartered Surely all the mirth and pleasures of wicked men is none other hee is euer destitute of the true ground of ioy and that is Gods spirit assuring his soule of the pardon of sinne Now ioy is a fruite of the spirit Gal. 5.23 and wanting this such must needs want true ioy And howsoeuer a wicked man doth not by and by meete with the wages and stipend of his sins but hath ioy now in stead of sorrow yet as our Sauiour saith Woe to you that now laugh Luk 6. for you shal wayle and weepe as they haue multiplied their sins so shall their sorrowes bee multiplied at last when the Lord shall cause them to possesse the sins of their youth Iob 13.26 We come to the vses Vse 1 Seing then that sound conuersion breeds sound ioy This may then in the first place serue to stop the mouthes of those that thinke a Christian life to be the most vncomfortable life that may be and conceiue that when men once begin to liue a Godly life they must then bid adieu to all ioy mirth whatsoeuer Thou lyest thou prophane worldling as our Sauiour said I haue meate to eate that ye know not of So hath the child of God a ioy and reioycing that the world knowes not of Indeede now his cheefest ioy is not in eating and drinking in vaine pastimes and pleasures as in times past But in the inward consolations of Gods spirit The Kingdom of God standeth not in meate and drinke but in righteousnesse and peace ioy in the holy Ghost This peace this ioy the world knowes not and whilest the wicked mock and scoffe thereat the righteous solace themselues therein Surely this disgrace thus put vpon Gods people and on the profession of the Gospel that it ouerthrowes al comfort and delight came not but from hell to dash the countenance of grace and godlinesse and to bring the profession of Religion more and more out of request Whereas indeed none haue more cause to ioy reioyce then they they haue their sins pardoned in the blood of Christ they haue the ministery of Angels to attend them haue a heauenly Father to care for them haue a Sanctified vse of all estates and conditions of life are assured their names are written in the booke of life and are reserued for an euerlasting kingdome what then should hinder their ioy Vse 2 Secondly this may serue my brethren to bring Religion and Christianity daily more and more into request with vs who would not liue a ioyfull life and see
namely to be zealous in religion and forward in good duties should now become matter of scorne and derision The sinnes of this Land at this day are many and grieuous yet this if there were none other this this doth prognosticate no good to this land Secondly Vse 2 this serues for admonition to prouoke vs to the serious seeking of Gods face in his ordinance and not negligently and carelesly to slubber ouer the Lords worke such are threatned with a curse as wee haue heard before Our Sauiour tels vs that from the day of the Baptist vntill now the kingdome of heauen suffereth violence and the violent plucke it vnto themselues But alas in our dayes we may say that the kingdome of this world of Darkenesse Antichrist of the deuill suffereth violence insomuch that men are more remisse in seeking for grace and the things that concerne their euerlasting welfare then they are for seeking for iron for brasse for lead nay many prefer their seeking for Coles Stone Marle and Morter before the rich pearle of the Gospell that will make men rich vnto saluation what doe men thinke on lesse what doe they speake of lesse what doe they lesse labour for what doe they lesse bewaile the want of then this If men make not good markets they mourne if their crop or cattell miscarry they cry out or if any temporall calamitie betide them they are oppressed with griefe But as for their deadensse of heart their want of appetite to heauenly things and desire of grace this doth neuer trouble them O that men could see their barrennesse in heauenly duties and seeing it bewaile it and bewailing it labour to come out of it The Lord will be serued with all our might with all our strength and with all our power the Lord cannot abide that men should haue a heart and a heart a heart for God and a heart for the world a heart for Christ and an heart for Antichrist There is no halting with God 1. Reg. 18.21 if God be God worship him is Baal be god follow him Vp to Ierusalem to worship But why found not this Eunuch an Apostle there to teach him Quest The Lord seeth not as man seeth Answ wee must not measure the Lords wayes by our carnall wit or reason for that is foolishnesse to him he is onely wise Rom. 8 7. and knoweth when and where and how to bestow his blessings It may be it was not so seasonable for Philip to haue instructed him at Ierusalem for at Ierusalem his outward sences had beene filled with goodly shewes and with the great pompe of those ceremonies wherein the seruice and worship of God at that time did consist and during that time haply hee could not be so sit for the glad tidings of the Gospell For wee know when men haue that which delighteth the outward senses they are not so fit to receiue that which concerneth the inward man Abigal would not tell Nabal what Dauid had purposed against him whilest hee was in his drunkennesse his senses being stupified and shall wee thinke that God doth not obserue his fittest time when to teach and instruct his people Againe it may be that a benefit or a treasure vnlooked for is more acceptable Iacob going to Lahan was comforted by the way Euen so the good tidings of the Gospell might be the more acceptable vnto this man because he expected it not This teacheth vs still to wait vpon God in the conscionable vse of the meanes wherein he will Vse be found of vs vntill the Lord be pleated to teach and to reueale his will vnto vs. And not to doe as many doe because they haue not the comfort they desire in religion and religious exercises by and by cast off all care and giue ouer and so likewise in the time of affliction especially when the rod shall bee continued vpon them vse vnlaw full meanes to come out of the same as Saul that resorted to the witch of Endor this will yeeld no comfort in the end whereas to such as wait vpon God Deliuerance will come as Mordecai said to Hester and there is a reward for the righteous at last VERSE 28. Was returning and sitting in his Chariot hee read Esayas the Prophet Text THe man when hee had beene at Ierusalem to worship hee left not his religion and deuotion at the Church dore there to take it vp when hee came againe as many doe that if they haue beene at the Church and haue made a few poore prayers heard a Sermon and ioyned with the congregation in Gods seruice think they haue done enough and then betake themselues to their pleasures and liue in all manner of prophanesse all the weeke after and think they may doe what they list like that lewd woman Solomon speakes of I haue pence offerings with mee Pro. 7.14 this day haue I payd my vowes let vs take our fill of loue Shee thought that shee had then free liberty to do whatsoeuer she pleased in regard of her late seruice So these thinke they may giue themselues to all manner of licentious courses especially seeing they haue performed the outward parts of Gods seruice But this Eunuch is of another minde being led by another spirit hee is the same in priuate that hee is in publique in his Chariot or Coach that hee is in the Church And herein will teach all men vnto the end of the world That he that will be a Christian indeed Doct. A true Christian must bee the same in priuate hee is in publique must regard the duties of godlinesse in priuate as publique at home as well as abroad It is not enough that wee haue borne a part in Gods seruice with the assembly in Gods house but wee must bring religion home to our houses The disciples being met together Luk. 24.14 talked of those things that were done and this was the great commendations of those noble Bereans they searched the Scriptures at home Act. 17. Daniel three times in a day prayed in his chamber his eyes towards the Temple So Dauid besides the publique exercise of Gods worship Seuen times a day said hee will I praise thee Ps 19.164 And amongst all other the demonstrations of a godly man that shall bee blessed indeed this is not the least Hee meditates in the Law day and night Psa 1.2 So Isaac hee went out in the euening to meditate and so Iob it is said that he rose vp early to offer sacrifice Iob. 1.3 and hee called his family together and there is reason for it for First Reas 1 God that commanded the publique hath commanded the priuate Secondly Reas 2 this distinguisheth between the seruice of Gods people and the seruice of hypocrits Doth an hypocrite pray alwayes saith Iob meaning indeed that he doth not pray constantly Thirdly without this Reas 3 our publique duties are but abomination vnto the Lord. What master can like of that seruant
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
Psal 16.10 When it testified aforehand The sufferings of Christ and the glory that should follow Yea Christ himselfe foretold the same Ioh. 20 9. Mar. 26.54 Matth. 20.18.19 saying They shall condemne him to death crucifie him and the third day hee shall rise againe Secondly in regard of those types that went before of his exaltation that should follow As that of Isaac being bound Gen. 22. yet not slaine That of Sampson Iudg. in carrying away the gates of the City by the which hee escaped the malice of his enemies Leuit. 16.5 Of the scape Goate and that of Ionas All which pointed at this thing Mat. 12.39 the exaltation of Christ Thirdly the Exaltation of the Lord Iesus was necessarie in respect of himselfe in regard of the dignity of his person Act. 2.24 being the Lord of life and of glory in which regard it was impossible he should bee holden downe of death And wherein might hee proue himselfe the Sonne of God more then by raising himselfe from the dead Fourthly hee was a Iust man and without sinne and in his death and fully satisfied the Iustice of his Father for sinne and therefore God could not keepe him in the prison of the graue for nothing Fifthly the Offices of Christ shewed the necessitie of his resurrection and this Exaltation of his 1. He must be the Euerlasting King of glory and of his kingdome there must be no end 2. He must be that high Priest for euer Psal 110 4 after the order of Melchisedech 3. Hee must be that Prophet that perpetually must teach and instruct his Church vntill the end of the world vntill we all meete in the vnity of faith and knowledge of the Sonne of God All which Christ could neuer haue beene had he abode still amongst the state of the dead And last of all Death which is the last enemie that is to bee destroyed had neuer beene destroyed nor vanquished had not Christ triumphed ouer death in the graue and rose againe Hitherto of the Reasons shewing the necessitie of the exaltation of Christ The fruites and benefits that arise from this Exaltation of Christ The benefits of Christs exaltation are diuers First this Exaltation of Christ doth assure vs of our Iustification from all our sinnes according to that of the Apostle Paul Christ dyed for our sinnes and rose againe for our Iustification God the Father deliuering vp his Sonne to death in our flesh hereby condemned sinne in the flesh Rom. 8.3 Euen so by letting him out of the prison of his graue which he did in this his glorious resurrection he did discharge him of that bond of obligation that lay against him and therein acknowledged himselfe to be fully satisfied For if Christ had not payed our full debt so as any one sinne had beene left behinde Christ could not haue risen from the dead the guiltinesse of that one sinne would haue kept him in the prison still of his graue and then had wee beene yet in our sins and so of all men most miserable But now Christ being risen from the dead 1 Cor. 15.17 and exalted on high God the Father declareth himselfe herein fully satisfied for our debts in the enlargement of our Suretie Secondly by this glorious resurrection and exaltation of Iesus Christ from the dead we come to haue part in the first resurrection which is to newnesse of life From the death of sinne to the life of grace for so saith the Apostle God which is rich in grace Eph. 2.4.5 euen when wee were dead in trespasses and sinnes hath he quickened together with Christ and hath raised vs vp together Col. 2.17 c. Againe And you being dead in your sinnes and the vncircumcision of your flesh hath hee quickened together with him hauing forgiuen you all your trespasses Againe Rom. 6.4.5 As Christ was raised from the dead by the glory of the Father so wee also should walke in newnesse of life As it is a shame for the seruant to lye in bed when the master of the house is vp So Christ being risen it shall be our shame if we lye still asleep in sinne Know ye not saith the Apostle that so many of vs as are baptised into Iesus Christ Rom. 6.3 are baptised into his death And wee are buried with him by baptisme so as now if our sinnes bee brought into his graue they will not away and consume daily more and more as it doth with a dead carcasse lying in the graue Thirdly by this glorious resurrection and exaltation of the Lord Iesus we come to our assurance that these bodies of ours shall rise againe being members of Christ and liuing by the same Spirit that â—â—â—ed vp Christ from the dead For so saith the Apostle If the Spirit of him that raised vp Iesus from the dead dwell in you Rom. 8.11 he that raised vp Christ from the dead shall also quicken your mortable bodies by his Spirit that dwelleth in you Can the head and the members be seuered Seeing that Christ which is the head is raised from the dead no one of his members then can be left vnder the power of death His resurrection being full of power drawes after him all his members for so saith the Apostle 1. Cor. 15.20 21.22 Christ is risen from the dead and is made the first-fruites of them that sleep for since by man came death by man came also the resurrection of the dead For as in Adam all dye euen so by Christ shall all be made aliue c. Nay to put it out of all doubt he hath carried vp our flesh into heauen as anearnest of the whole and is himselfe possest of that kingdome in the name of the whole body his Church What greater comfort then this to bee assured before wee go to lay downe our bodies in the dust that the Lord will raised them vp againe by his owne Almighty power and that howsoeuer they taste of corruption they shall not perish in corruption for that at the last day this corruptible shall put on incorruption 1. Cor. 1â— 53 and this mortall shall put on immortality And last of all Christs resurrection and exaltation on high at the right hand of his Father doth minister vnto vs a comfortable expectation of our owne glorification at the last day according to that petition of our Sauiour Father Ioh. 17.24 I will that those that thou hast giuen me be with me where I am that they may behold my glory For as a friend takes possession in anothers name and it is good in Law as if he had done it himselfe Euen so Christ in our name and in our stead hath entered into heauen and taken possession of that glorious and immortall kingdome not for himselfe alone but also for all his members that beleeue in his name which through Christ are as sure one day to bee put into the reall possession of the
of Iesus Answered boldly before the Councell Whether it bee right in the sight of God Act. 5.29 Act. â—1 11.12 1. Tim. 6.12.13 to obey you rather then God iudge ye For we cannot but speake the things that we haue seene and heard How resolute was the Apostle Paul this way when Agabus had told him the things that should befall him at Ierusalem and his friends went about to disswade him from going vp thither what doe ye weeping breaking my heart I am ready not only to be bound but also to dye at Ierusalem for the testimony of the Lord Iesus And in this doth our Sauiour comfort his Disciples against all the miseries and afflictions of this life Luk. 22.28 Ye are they which haue bene with me in my temptations therefore I appoint vnto you a Kingdom The point is cleare and plaine That such as by faith haue put on the Lord Iesus will not bee ashamed to make confession and profession of his name Euery man must be at the least a Confessor if not a Martyr that would raigne with Christ in glory And there is Reason for it Reas 1 First because it is one of the most proper fruites of Faith to make an open confession profession of the name of Christ Because wee haue the same spirit of Faith according as it is written I beleeued 2 Cor. 4.13 and therefore haue I spoken we also beleeue and therefore speake No better testimony of true Faith then heartily to confesse Christ whereas he that is afraid to confesse Christ hath no Faith Reas 2 Secondly there is made a speciall promise vnto such as make profession of his name Mat. 10.32 Hee that shall confesse me before men him wil I confesse before my Father which is in heauen Mar. 8.38 Whereas the contrarie is threatned with a fearefull curse Whosoeuer shall deny me before men him will I deny before my Father which is in heauen Reas 3 Besides God hath not giuen to any the light of his heauenly grace and the knowledge of his Sonne Christ to the end that the same be buried in the earth hid in wants not meanes of deliuerance when he is pleased to helpe Thou art kept vnder many corruptions and infirmities which cleaue vnto thee here which faine thou wouldest shake off and be rid of Know thou for thy comfort that God is able to tread downe Sathan vnder thy feet with whom all things are possible Here is water what doth let me Philip hauing no doubt instructed him in the vse of the Sacraments that by Baptisme he was to be admitted into the Church and that it was the badge and cognizance of a Christian See we now his ready disposition to put on this christian profession the Liuery of such a Lord and Master See here is water what doth let me Q. d. Is Baptisme a signe of our profession and is it a symbole of our putting on of Christ Here is water what lets but that according to thy Doctrine I bee now baptised See here with what readinesse and cheerfulnesse we should put the Lords will in execution Doct. Gods will being once made knowne we ought readily to put the same in execution being once made knowne vnto vs. Is Baptisme so needfull and so necessary well fare a good heart it will not omit any opportunitie offered but takes the benefit of the first water he met withal in his iourney to be baptised Men should make haste to be in couenant with God and Christ like the sonnes of Zebedeus would leue all to be entertained into his seruice All our actions will finde acceptation with God so farre forth as they sauour of chearfulnesse For that which Saint Paul speakes of giuing is true of all other duties God loueth a chearfull giuer God loueth a chearefull hearer God loueth a chearefull receiuer chearfulnesse is all in all in the doing of good duties And hence is it that this is obserued to the great commendations of Abrabam that when the Lord had commanded him to sacrifice his sonne Isaac Gen. 22. Abraham arose vp early in the morning to do it But of this before What doth let me to be baptised The Eunuch hauing readily and willingly entertained the word in his heart doth now in Baptisme desire to put on the outward profession of Religion also to testifie vnto the world the tâ—uth of his profession And herein will teach vs That he that hath truly put on Christ Doct. Heaâ—tie Christians must bee heartie professors Ro. 10.10 will be ready to make profession of the name of Christ With the heart man beleeueth to righteousnesse and with the mouth confession is made knowne vnto saluation For this publicke profession of the truths sake Daniel was cast into the denne The three Children into the fiery fornace The Apostles being charged to hold their peace and to preach no more in the name of Iesus Answered boldly before the Councell Whether it bee right in the sight of God Act. 5.29 Act. 21.11.12 1. Tim. 6.12.13 to obey you rather then God iudge ye For we cannot but speake the things that we haue seene and heard How resolute was the Apostle Paul this way when Agabus had told him the things that should befall him at Ierusalem and his friends went about to disswade him from going vp thither what doe ye weeping breaking my heart I am ready not only to be bound but also to dye at Ierusalem for the testimony of the Lord Iesus And in this doth our Sauiour comfort his Disciples against all the miseries and afflictions of this life Luk. 22.28 Ye are they which haue bene with me in my temptations therefore I appoint vnto you a Kingdom The point is cleare and plaine That such as by faith haue put on the Lord Iesus will not bee ashamed to make confession and profession of his name Euery man must be at the least a Confessor if not a Martyr that would raigne with Christ in glory And there is Reason for it Reas 1 First because it is one of the most proper fruites of Faith to make an open confession profession of the name of Christ Because wee haue the same spirit of Faith according as it is written I beleeued 2 Cor. 4.13 and therefore haue I spoken we also beleeue and therefore speake No better testimony of true Faith then heartily to confesse Christ whereas he that is afraid to confesse Christ hath no Faith Reas 2 Secondly there is made a speciall promise vnto such as make profession of his name Mat. 10.32 Hee that shall confesse me before men him wil I confesse before my Father which is in heauen Mar. 8.38 Whereas the contrarie is threatned with a fearefull curse whosoeuer shall deny me before men him will I deny before my Father which is in heauen Reas 3 Besides God hath not giuen to any the light of his heauenly grace and the knowledge of his Sonne Christ
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
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
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