The Ethiopian Eunuchs Conversion, Commentary on Acts 8 · Verse 30
VERSE 30. And Philip ranne thither,Text. and heard him reade Iſaiah the Prophet, and ſaid, vnderſtandeſt thou what thou readest?
PHilip hauing his commandement and commiſſion from God, here we hauehave his ready execution of the ſame.
He ranne, or outranne the chariot; herein appeareth the great readineſſe, and willing diſpoſition of Philip, to obey the commandement of God, hee might hauehave duplicate page duplicate page found, no doubt, many delayes, and ſundry excuſes to hauehave kept him from doing his duty. As,
Firſt, how ſhall I dare to ſpeake to this Eunuch, he being ſo grea… a Nobleman, Lord Treaſurer to the great Queene of Ethiopia.
Againe, I am a meere ſtranger vntounto him, and therefore hee may be offended at my rudeneſſe and boldneſſe, if I ſhould offer my ſelfe to come into his company: or elſe hee might hauehave alledged his owne ſimplicitie, alas, I am but a poore ſimple man, and what hope can I hauehave to do him any good.
But Philip, we ſee, alledgeth none of theſe, but being called and ſent of God, hee goes boldly and moſt willingly about the worke of the Lord, and the duty of his calling. Philip ran thither. Our leſſon is,
That God would hauehave vsus to obey Doct. him,God loues chearfulnes in his ſeruice. and to performe the duties of our callings readily, willingly, and chearfully. We may ſee this here, to the great commendations of Philip, who being bid to go, he ranne thither, ſaith the Text,
He ranne thither: not to get a Benefice, but to preach the Goſpell, and this is it indeed that pleaſeth the Lord greatly, diligence and ſedulitie in doing his will, and the duties of our callings. That which Paul ſpeaketh of a chearfull giuer, God loueth a chearfull giuer, is true of all other duties, God loueth a chearfull hearer, a chearfull prayer, a chearfull receiuer; and of Chriſt it was ſaid, That it was meat and drinke vntounto him to doe the will of his Father. And for this wee are taught to pray, that we may doe Gods will on earth, as the Angels do the ſame in heauen. Now the Angels doe Gods will readily, willingly, and chearfully: and therefore are they ſaid to hauehave two wings to flie, becauſe of their ſpeedy execution of Gods will. And this was the great commendations of thoſe Noble Bereans aboue thoſe of Theſſalonica,Act. 17.11. that with willingneſſe they receiued the word. And ſo was it the praiſe of Abraham, Gen. 2….that being commanded of God to ſacrifice his ſonne Iſaac, that hee roſe vp early in the morning to do it.
Yea this readineſſe and willingneſſe to doe the Lords will, is a thing ſo pleaſing vntounto God, that wicked men themſelues, albeit in by reſpects, when they hauehave readily executed the Lords command, the Lord hath taken ſpeciall all notice of it, and recompenſed the ſame.2. Kin. 10.30. Wee may ſee this in Iehu, Becauſe (ſaith the Lord) thou haſt beene diligent to execute that which was right in my eyes, againſt the houſe of Ahab, therefore thy ſonnes ſhall ſit vponupon the throne of Iſrael to the fourth generation. And yet wee know that Iehu did it not ſo much in obedience to Gods commandement, as to ſettle himſelfe in the kingdome. Men make no reckoning of ſuch a ſeruant that goeth about his buſineſſe lazily, or grudgingly, much leſſe can the Lord away with ſuch that do his worke negligently,…r. 4….10. formally, cuſtomarily, and but for faſhion ſake.
This ſerues to reproue many in the Miniſtery, Vſe. who are ſo backward in doing of their duties, who do the Lords worke coldly, negligently, and careleſly.
Some are ſo farre from doing the Lords worke readily, willingly, and chearfully, as that they do it not at all, but are rather like the wilde Aſſe, …er. 2.24.ſwift to wickedneſſe and ſinne. They runne to an Alehouſe, but hauehave no heart at all to Gods houſe, hauehave in them no compaſſion at all towards thoſe thouſand in Iſrael, that like wandering ſheepe are out of the way, and are in danger to periſh euerlaſtingly. Surely it is not the leaſt blemiſh of our Church, that there is no better courſe taken with ſuch, theſe are ſpots and blots amongſt vsus, opening the mouthes both of Papiſts and Atheiſts to ſpeake euill of our ſacred calling, and are a ſtumbling blocke to many.
Some againe are backward in doing the Lords command, like Ionas, who ranne from his dutie another way. The Lord bids Philip go, and hee runnes with all ſpeed, and readily and chearfully doth the will of God. But though the Lord command theſe men to run, they ſcant go; they muſt be called againe & againe, they hauehave ſo many excuſes to hinder them from doing their duties. Yea were it not many times more for feare of mans law, and ſhame of the world, then louelove to God, and compaſſion to the poore ſoules of their people, I feare me that many would make ſmall haſte to preach the word at all.
Secondly, as many Preachers, ſo many hearers of the word are here likewiſe faultie; who when they ſhould come to the publicke preaching of the word, which is Gods ordinance to ſaue mens ſoules: There is a Lyon in the way, or a Beare; it is too hot, it is too cold, ſomething or other hinders them from their dutie; or if they do come, they ſtay not to the laſt, but come with the laſt, and go with the firſt, euen as a Beare comes to a ſtake, ſo come theſe to this duty. Well, the Lord loues a chearfull giuer, and no other dutie can finde acceptation with him, no farther then it hath chearfulneſſe, to commend the ſame vntounto God. Oh then let vsus runne to Gods houſe, it will bee the more comfortable vntounto vsus, and then may wee looke to meet the Lord in his owne ordinances, when readily and chearfully wee ſet our ſelues to meet him therein.
But vnderſtandeſt thou what thou readeſt?
Philip might ſeeme to want diſcretion greatly, to begin thus bluntly with this Nobleman. Much vnlike is this dealing of his to other the ſeruants of God, who when they hauehave beene to ſpeake vntounto great perſonages, hauehave ſeemed to vſe more reuerence, and to giuegive them better reſpect. Thus one of the ſonnes of the Prophets when he came to anoint Iehu king, comes with reuerence to him, ſaying, I hauehave an arrant vntounto thee, 2. King. 9.5O Captaine. And thus Daniel, with his, O King, ſo often in his mouth,Dan. 4.18. doth ſhew the reuerend reſpect that he gaue to ſo great a perſonage to whom he ſpake.
And this was that reuerent carriage of Paul, Act. 26.7.when hee was to ſpeake to King Agrippa.
So that this behauiour of Philip at this time towards this man, a man would hauehave thought might hauehave foreſtalled the good which otherwiſe he might hauehave done on the man. But ſurely Gods wayes are not as mans wayes. Here is Gods ſeruant now to deale not with a Iehu, as the ſonne of the Prophet was, nor with a Nabuchadnezzar, as Daniel was; nor with an Agrippa, as Paul was, men carnally minded, proud, fleſhly, and vaine. But with an humble ſoule, a meeke ſeruant of God, one that loued not to bee ſoothed vp, and flattered in his ſinnes, but to be truly and plainly dealt withall; and therefore was Philip ſo much the more welcome vntounto him.
And thus againe the Lord vſeth ſometimes to ſpeake vntounto his ſeruants,1. King. 21. as Eliah to Ahab, It is thou and thy fathers houſe that troubleth Iſrael. Amos 4.1.So Amos to the Princes of his time, calling them that Fat kine of Baſhan, that fed vponupon the mountaines of Samaria. Now this dealing of Gods ſeruants thus, commendeth vntounto vsus this inſtruction.
That wee are not to meaſure the truth of the meſſage of God, Doct. The truth of Gods Word not to be meaſured by outward appearance.by the outward forme of words, or manner of deliuery of it, or by the meſſenger, for God is not tyed vntounto ſuch meanes, but he can by the fooliſh things of the world, confound the wiſe, as the Apoſtle ſaith, When the world, by the wiſedome of it, knew not God in the wiſedome of God; 1 Cor. 1.21it pleaſed God by the fooliſhneſſe of preaching, to ſaue them that beleeue. Euen ſo by this poore and plaine man Philip, the Lord conuerted this great Noble man. We may not then thinke, as the manner of many is, that the power of the Goſpell conſiſteth in eloquence of ſpeech; but the euidence and demonſtration of the Spirit, is beſt ſeene in plaineneſſe: So Paul, Our reioycing is this, 2 Cor. 1.12.the teſtimony of our conſcience, that in ſimplicitie and godly ſincerity, not with fleſhly wiſedome, but by the grace of God, wee hauehave had our conuerſation in the world. And why ſhould the world wonder at this?
Reaſ. 1 Seeing that in the choyce thus of ſuch ſimple and weake meanes, that hauehave little or no force in them, his glory doth moſt of all appeare. Now he will maintaine his owne glory, That no fleſh ſhould glory in his preſence.1 Cor 1.28.29.
And hence it is that the Lord chooſeth the fooliſh things before the wiſe, and weake things to confound the mighty, and the baſe things of the world, to bring to nought things that are, for the clearer manifeſtation and ſetting forth of his owne glory.
Reaſ. 2 Secondly, God ſeeth not as man ſeeth; outward priuiledges and reſpects oftentimes preuaile with men, but not with God, who reſpecteth the heart, and not the outward appearance. And hence is it that the Lord gaue this charge vntounto Samuel, when he was to annoynt one of the ſonnes of Ieſſe to be King;1 Sam. 167 Looke not on his countenance, or on the height of his ſtature, for the Lord ſeeth not as man ſeeth, for man looketh on the outward appearance, but the Lord looketh on the heart. And hence is it that the Lord maketh choyce of ſuch inſtruments, which the world ſo highly condemne, in regard he ſeeth the heart, and principally regardeth the integrity of the ſame.
Vſe 1 This then meeteth with the vaine conceit of thoſe that thinke, that vnleſſe the Preacher be eloquent, and ſoare aloft in ſuch a manner of ſtile, aboue the reach of the vulgar, and decke and trimme vp his Sermon with Doctors and Fathers, and humanity, think meanely of the Word, though otherwiſe he ſpeake vntounto the conſcience, and conuince the ſame of ſinne. Such muſt know that ſimplicitie doth beſt become the Goſpell of Chriſt, and that herein the Apoſtle Saint Paul doth approue himſelfe a faithfull Miniſter of the ſame, in that he came not with the inticing words of mans wiſedome. Let men then take heed how they deſpiſe thoſe whom God hath thus honoured, and ſet apart for this ſeruice; for this is indeed to croſſe the proceedings of God, and to barre vp the way againſt our ſelues, and our owne ſoules, of life and ſaluation.
Vſe 2 Secondly, ſeeing he chooſeth thus the weake things of this world to confound the mighty, and maketh ſuch, many times, excellent inſtruments of his glory, that hauehave no outward beautie or excellencie in them; It teacheth vsus then to giuegive God alone the glory and praiſe of his owne worke, acknowledging it to be his owne gift, and to returne him the praiſe. Thus did our Sauiour himſelfe, I thanke thee O Father, Mat. 11.25that thou haſt hid theſe things from the wiſe and prudent of the world, and haſt reuealed them vntounto Babes and ſucklings; euen ſo O Father, for ſo it ſeemed good in thy ſight.
And this indeed doth belong as a ſpeciall duty vntounto vsus, when wee ſhall ſee and take notice of thoſe great workes in the world, in the conuerſion of ſoules, as ordinarily are wrought at this day, by ſuch weake meanes and inſtruments of Gods glory, ſo much contemned.
Vnderſtandeſt thou what thou readeſt?
Philip begins firſt with the Eunuch, not waiting vntill the Eunuch began with him. And this indeed will a gratious heart doe, euen ſet forward Gods worke whenſoeuer, whereſoeuer, and in whomſoeuer any oportunity ſhal be offered to doe God ſeruice.
He begins firſt with a queſtion, But vnderſtandeſt thou? hereby firſt of all to diſcouer the ſtate and condition of this man with whom he was now to deale, Doct. Miniſters muſt know the ſtate of their flock, and in priuate as in publike, inſtruct them in the waies of God.that ſo hee might proceed the better in the worke of his miniſtery.
Hereby teaching the Miniſters of Chriſt a neceſſary duty, to labour to know the ſtate of their flocke, ouer whom they are ſet, and to take all occaſions in priuate, as in publike, to edifie their people, and to doe good to the poore ſoules of men.
But eſpecially by asking of queſtions, and Catechiſing them as Philip doth here, and by laying amongſt them the foundation of religion.
This was that moſt commendable practiſe of the Church in the Apoſtles time, as it appeareth by the Author of the Epiſtle vntounto the Hebrewes,Heb. 6.1. where it ſeemes there were ſixe principles of Chriſtian religion taught vntounto the people.
1 Repentance from dead workes.
2 Faith towards God.
3 The doctrine of Baptiſme.
4 Of laying on of hands.
5 Of the reſurrection of the dead.
6 Of the laſt iudgement.
Which Principles being firſt laid as a foundation in religion, the Author of the Epiſtle, exhorts the Hebrewes, not to reſt there, but to goe on vntounto perfection; for this was Abraham, Gen. 18. Ioſ. 24. Acts 10.Ioſuah, and Cornelius, ſo highly commended in the Scriptures, their well trayning vp of their children and families in the feare of the Lord. This was it in the primitiue Church, and in all reformed Churches euer ſince.
Reaſ. 1 And there is great reaſon for it.
For firſt by this kinde of priuate conference and dealing with them, eſpecially by queſtions and anſwers, men are brought to the knowledge of God, and of Chriſt.
Reaſ. 2 Secondly, it is an excellent meanes to bring men to ſee their natural miſery, to ſee their wants, and to helpe them to a ſupply for the ſame, for herein they hauehave moſt freedome in propounding the doubts, and ſo may receiue inſtruction.
Reaſ. 3 Thirdly, it is an excellent meanes for the Miniſter to know the ſtate of his flocke, that ſo hee may diuide the Word aright, to giuegive to eueryevery one his portion in due ſeaſon: for as a Bell is knowne by the ſound, ſo are men by their anſwer known, what knowledge they hauehave in the myſtery of ſaluation through Chriſt.
Reaſ. 4 Fourthly, men by this means are made fit and prepared to the hearing of the Word, to iudge of Sermons, reading, conferences, and ſo fortified againſt ſeducers.
Reaſ. 5 Fiftly, by this meanes men are more able to teach and inſtruct eueryevery man his owne family, when they themſelues hauehave beene throughly grounded.
Reaſ. 6 Sixtly, by this meanes, Miniſters ſhall leaue all men without excuſe in the day of the Lord. The vſes follow.
Vſe 1 This ſerues then to reproue the great and generall neglect of this duty, both in Miniſters and people.
Firſt, Miniſters that goe about to raiſe vp a building without a foundation that teach their people the high myſteries of Chriſt and ſaluation, whilſt in the meane time they remaine ignorant euen of the Principles of religion. What Scholler, when hee is firſt ſet to ſchoole, is put the firſt day in his Grammer? ſurely, this is the reaſon why in ſo many Congregations of this land, there is ſo much preaching, to ſo little edification.
Secondly, ſuch people that take it ill at the hands of their Paſtors, if either in publike, or priuate, their Miniſter take triall of their eſtates, by asking them queſtions, they think Philip too ouerbold to queſtion them; this is a manifeſt ſigne of a barren and graceleſſe heart: Bankrouts would not hauehave men to pry into their eſtates, but a man of ſufficiency will neuer feare it.
Secondly, Vſe. 2 this ſerues to iuſtifie that excellent and commendable duty now ſo much preſſed vponupon vsus, euen by authority, of catechiſing our people; and may prouoke both Miniſters and people to be more frequent therein: Miniſters, that they lay a good foundation, inſtructing their people throughly in the principles of religion; ſuch may they with comfort admit to the Lords Table, as long as they are not openly wicked, ſcandalous, and prophane; for there is more hope of a wicked man, or cloſe hypocrite, that hath knowledge, ſo long as his life is not openly prophane, then of a meere naturall man that is ciuill, and voyd of knowledge.
So ſhould it incourage Maſters and Parents, yea, all heads of Families, to traine vp their children, and thoſe that are vnderunder them, in inſtruction and information of the Lord; for howſoeuer in the beſt families, ſome Eſaus and Iſmaels may bee found, yet if men belong to God, this courſe will proue one day no ſmall aduantage vntounto them.
Vnderſtandeſt thou what thou readeſt?
In this Queſtion of Philip, how plainely or bluntly ſoeuer propounded, wee may further Doct.
What are thoſe things that God requireth of eueryevery Chriſtian,Holy duties muſt be performed with vnderſtanding. namely, that wee vnderſtand the things we reade, or heare, or ſpeake, or ſing; all theſe duties muſt be performed with vnderſtanding. Who ſo readeth, Mat. 24.15.let him vnderſtand: Thus Chriſt after his reſurrection, when hee appeared vntounto his Diſciples, and they knew him not,Luk: 24.45 He opened their vnderſtanding, that they might vnderſtand the Scripture. So Paul, Eph. 3.3.4.I wrote afore in few words, that when ye reade, ye may vnderſtand. This is the thing that Dauid often prayes for at Gods hand, GiueGive me vnderſtanding, Pſ 119.34.that I may keepe thy law. So Paul, 1 Cor. 14.15.I will pray with the Spirit, and I will pray with the vnderſtanding alſo. And this is that grace the Apoſtle Saint Paul prayeth for in the behalfe of the Philippians,Phil. 1.9. I pray that yee may abound more and more in know ledge, and in all iudgement, that ye may diſcerne things that are moſt excellent.
Without this true vnderſtanding of the Scripture, Reaſ. 1 the word doth not profit, for the comfort of eueryevery true beleeuer in the Scirpture, lyeth in the true ſence, knowledge and vnderſtanding of the holy Ghoſt therein; and this being true knowne, and rightly applyed, yeelds ſound comfort.
Reaſ. 2 Secondly, without this true knowledge and vnderſtanding, both in reading of the Scripture, praying ſinging of Pſalmes, &c. We doe but offer the ſacrifice of a foole, which is an abhomination vntounto the Lord. For the Lord delights that his ſeruants ſhould performe the duties of his ſeruice and worſhip, in iudgement and vnderſtanding, which ſuch doe not, that remaine ignorant of that they doe.
This ſerues to reproue ſuch as content themſelues to reade now and then a Chapter, Vſe. 1 and neuer care to get the vnderſtanding of the ſame, euen as a Boy faith his leſſon, or like a Parrat that knoweth not what hee ſaith; but wee muſt by all holy helpes and meanes, labour to finde out the meaning of the holy Ghoſt therin, otherwiſe we loſe our labour, and all our reading will doe vsus no good.
Secondly, who in ſinging or giuing of thankes, neigher marke nor vnderſtand what they doe: how many hauehave we amongſt vsus, that will runne ouer the Lords Prayer, tenne Commandements, and Creede, for prayers, & know not the meaning, nor regard to know it. This is indeed little better then to take the name of God in vaine, lip labour, and ſuch a ſeruice as God can no way accept.
Thirdly, our common Papiſts, who hauehave all in an vnknowne tongue, in ſuch wiſe, that whether they bleſſe or curſe, they cannot tell.
Vſe. 2 Secondly, this ſerues to teach vsus to be affected with all that we doe in reading, hearing, ſinging, praying, &c. That we labour to vnderſtand what wee doe in all and eueryevery of theſe, that ſo we may doe the ſame in faith and obedience to Gods Commandement, without which, no duty can finde acceptation with him.
How can I?
Here we hauehave the milde, modeſt, and meeke anſwer of the Eunuch, wherein he doth freely confeſſe his ignorance, and that for want of an Interpreter, he could not vnderſtand the Scriptures, and how deſirous hee was to vnderſtand them, he ſhewes by his requeſt to Philip, to come vp into his Chariot to inſtruct him.
Though Philip ſpake thus bluntly, and as it might ſeeme vnciuilly, yet he is not by and by in a heate, as commonly great men are, when they are thus roundly and plainly dealt withall. As Ieroboam, that when the prophet had denounced the iudgement of God againſt the Altat in Bethel, he commanded, ſaying,1. Kin… 13 … Lay hold on him. And as the proud Sodomites ſaid ſometimes to Lot, Gen. …9 9This Fellow came in as a ſtranger, and ſhall he be a Iudge? And as the Prieſts dealt with Ieremy, Ier. …6.8.who when hee had denounced the iudgements of God againſt Ieruſalem, tooke him and ſaid, Thou ſualt ſurely dye. And thus dealt Ahab with Micha: Amaziah with Amos: and Herod with the Baptiſt.
And thus is it with many in theſe dayes, if they be told of their faults, will ſwell and controll a man; men cannot abide to bee queſtioned withall touching religion: A manifeſt ſigne that the ſpirit of enuie and of pride dwelleth in them; they had rather retaine their ſwiniſh affections, and ſottiſh manners, then to ſubmit themſelues to bee taught, like a man that hath a feſtered ſore that cannot abide the ſearching of it.
But this man is led by another ſpirit, and guided by another principle, he doth truly confeſſe his ignorance, and deſireth Philip to inſtruct him in the wayes of God. Note hence,
That it is a 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. 3….2. Pſal. 73.22 Iob 42.3.to confeſſe his owne ignorance. Thus Auger, Surely I am more brutiſh then any man, and hauehave not the vnderſtanding of a man. Thus Dauid, So fooliſh was I and ignorant as a beaſt before thee. Thus Iob, I hauehave 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 wa… ▪ 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 …ne Bladder, puffed vp with …ceit of their owne worth, …, and knowledge, and … …ze the meanes of life ….
Secondly, the iudgements of Gods people are rightly informed, which giues them … and more to diſco… … …rall defects …ha… … Lord … … ſtanding a … ▪ which the … into the mi…, …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 be… taught of him who hath promiſed to teach the Humble.
Whereas on the contrary, if vponupon examination, thou findeſt no ſuch want in thy ſelfe, but rather with the Church of L…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 vsus in heauenly matters, and myſteries of Chriſts kingdome, and mourne and lament for the ſame, it is impoſſible for vsus 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 vntounto the Phariſes,Mat. 12.5 HaueHave 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 giuegive vnderſtanding to his ſeruants, to edifie that …ues in their holy ſaith.
Anſw. 3 The third meanes is our da… 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 c…pe at him againe, as to reply, What is it … thee whether I vnderſtand, or not, &c. but …e freely confeſſeth his ignorance, that hee could not vnderſtand without a guide. Wherein wee hauehave 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 vntounto 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 … …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. 18.17I 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, hauehave Gods children caſt themſelues downe, that God might raiſe them vp, humbled themſelues that he might ex… …em, and the more vile in our … eyes at any time, the more pre… Gods ſight.
Wh… … the contrary, a … that …prou…, and hath his … …ow …ſily will this man ſhake … the yo… o… … 1. Pet. 5 5.And God r…ſteth the … g…eth … to the … a pr…u… man of the … God, he feeles not his … … rall miſerie, and therefor… … not for it. P… to him of … plenteous redemp…i… …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 hauehave 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 vntounto ſuch, and ſuch onelyonly.
Reaſ. 2 Secondly, without this men c…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.
Ʋſe 1 This ſhewes how far ſuch men are from the ſound worke of grace and Chriſtianitie, as hauehave their hearts fraught with pride. Surely the mother grace is true humility, Learne of mee to bee humble and m…eke. How many hauehave we that would be taken for good Chriſtians indeed, whoſe hearts are yet proud, and lookes haughtie; the word hath not yet humbled them vntounto 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.
Ʋſe. 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 vntounto, 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 …o… the Scr…p…e… … n…u…Though men by nature hauehave good wits, bee wiſe and vnderſtanding in other things, yet in Gods matters the …feſt the world, b…ing me… n…r…ll men, are as blinde as be…, 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 vntounto 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 vntounto 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. …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 vntounto 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. 3.10and before the word of the Lord was reuealed vntounto him. And thus it is with vsus, many a time hauehave we heard the Lord ſpeaking vntounto vsus, 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 vponupon himſelfe, and vponupon 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 vntounto them.1 Cor. ….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 vntounto 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, and ſuch as thinke themſelues in good eſtate, ſo long as they bee wiſe for the world, are great polititians, witty and cunning in buying and ſelling, and the like affaires. But this wiſedome is weake and inſufficient to bring men to heauen. Achitophel was a great polititian, his anſwers were as the oracles of God, 1 Sam. 16.23.yet was not all his wiſedome able to conduct him to heauen,2 Sam. 17.23. or to keepe him from deſperation. Thou maiſt periſh, and be damned eternally, for all thy naturall knowledge, and dexterity of thy wit, if thou haſt not had the Spirit of God to be thy Schoolemaſter, and thou taught the knowledge of God by his Word, all thy naturall knowledge will neuer bring thee to heauen.…
Vſe. 2 Secondly, this teacheth vsus what to thinke, and how to carry our ſelues towards thoſe that are without, naturall and vnregenerate men. How many hauehave wee amongſt vsus, that turne backe vponupon the ordinances of God? how many that make a mocke of the preaching of the Word? how many that are ſo farre from making the Sabbath the delight of their ſoules, as that the ſame is a burthen vntounto them? how many hauehave we amongſt vsus, that hauehave their bodies here in the Church, but their hearts are at Rome, that notwithſtanding all that can bee ſaid or ſpoken againſt the idolatry, ſuperſtition and open prophaneneſſe of that ſide, yet dote vponupon popery, and are in louelove with that ſcarlet ſtrumpet of Rome, notwithſtanding all her filthineſſe, ſpirituall whordomes, and abhominations? How many learned men bee there, that are great diſputers againſt the Goſpel? why ſhould we maruaile ſo much at theſe things, or ſo wonder at theſe men, ſeeing they doe but their kinde, and ſhew but the power of nature in them: all this while nature hath beene their Schoolemaſter, and the Apoſtle tels vsus, That the naturall man perceiues not the things that are of God. But if you will wonder at a man, caſt your eyes vponupon ſuch a one that ſets himſelfe to obey the Goſpell of Chriſt, that hath learned to deny himſelfe, and to part with riches, honours, pleaſures, and to become a mortified man to all theſe for Chriſts ſake, and the Goſpels ſake; here is a man to be wondred at; miracles make men wonder: the conuerſion of a ſinner is the greateſt miracle that euer God wrought.
Vſe. 3 Thirdly, ſeeing that men by nature are ſo ignorant in Gods matters, and that the naturall man cannot perceiue the things of God; let vsus then learne to deny our ſelues, and become fooles,1 Cor. 1.2. that we may be made wiſe. It is a ſpeciall poynt in a Scholler of Chriſt, to confeſſe his ignorance, and to acknowledge his blindeneſſe in Gods matters. And therefore if wee would bee truely wiſe, and learne to know Chriſt aright, let vsus acknowledge our ſpirituall ignorance, for till then we can neuer profit aright in Chriſts ſchoole, nor be truely wiſe.
How can I without a guide?
We ſee the Eunuch, although a wiſe and prudent man, yet confeſſeth that he could not vnderſtand the word he read, without a guide.
It is the Apoſtles owne concluſion,Rom. 10.14. How ſhall they heare without a Preacher? it is impoſſible; for, where prophecying failes, Pro. 29.18.the people periſh. The concluſion is,
That without the Word preached, Doct. it is impoſſible truely to Chriſt,Without the preaching of the Word, it is impoſſible truely to know Chriſt. or to attaine the worke of regeneration: I ſpeake in regard of the ordinary meanes: for all the Eunuch his reading of the Scripture, though he did the ſame neuer ſo diligently, he ſtood in need of a Philip to come and interprete the ſame vntounto him.
Nay, he confeſſeth it to bee a thing impoſſible to know Chriſt, and to beleeue vntounto ſaluation, without a guide, that is, without a Preacher.
How ſhall I? taking it for granted, to bee a thing vnlikely, yea, impoſſible that he ſhould euer attaine to the true ſauing knowledge of God, or of Chriſt, without the preaching of the word.Pro. 29.18. Where prophecying faileth, the people periſh. To this purpoſe, excellent is that ſpeech of Elihu vntounto Iob, Iob 33.23.If there be a meſſenger, or an Interpreter, one of a thouſand to declare vntounto man his righteouſneſſe, then will he hauehave mercy vponupon him, and will ſay, deliuer him, that he goe not downe into the pit, for I hauehave receiued a reconciliation. If bare reading of the Scriptures would hauehave ſerued the turne, then muſt this Eunuch needs hauehave beene happy and bleſſed, that was ſo diligent and carefull to reade the ſame, yet hee could not profit aright, without a Preacher; Faith commeth by hearing (ſaith the Apoſtle and hearing by the Word preached. Rom. 10.14.When the world in the wiſedome of it, knew not God, it pleaſed God by the fooliſhneſſe of preaching, 1 Cor. 1.21.to ſaue them that beleeue. To this agreeth that of the ſame Apoſtle,1 Cor. 4.15. In Chriſt Ieſus, through the Goſpell, I hauehave begotten you. 1 Pet. 1.23.So Peter, Wee are borne againe, not of mortall, but immortall ſeed, the word of God. There is no one truth more cleare in all the Booke of God, then this, that it is the preaching of the word that is the ordinary meanes by the which we are brought truely to know Chriſt.
The Reaſons are,
Reaſ. 1 It is that ordinance of God, that he himſelfe hath ſanctified and ſet apart for the reuelation of his Sonne Chriſt, and for the worke of regeneration.
Secondly, the Word is of a wonderfull, powerfull, and piercing nature, and therefore reſembled to fire, to a hammer, Heb. 4.12.to a two-edged ſword, to the entring through, to the diuiding aſunder of the ioynt and marrow, ſoule of the ſpirit.
Thirdly, it is the word preached, that ordinarily worketh faith in vsus,1 Tim. 4.6 and is therefore called the wo…d of faith.
But is not reading, Queſt. preaching? and may not a man thereby attain ſaluation? It is ſaid that Moſes of old time hath in eueryevery city, them that preach him, ſeeing he is read in the Synagogue eueryevery Sabbath day.Acts 21.
I grant, Anſw. where the preaching of the Word is not, neither can bee had, God many times doth bleſſe the more inferiour and weaker meanes, and doth bleſſe the ſame vntounto his people; but where the preaching of the Word is to bee had, God doth ordinarily worke by that ordinance of his. The people of Iſrael being in the wilderneſſe, where they wanted the ordinary meanes of tilling of land, of planting and of ſowing, the Lord preſerued his people extra ordinarily, by giuing them bread from heauen, water out of a rock, and not ſuffering their garments to waxe old vponupon them, but when they came into the land of Canaan, now they muſt not looke to be ſuſtained in ſuch a miraculous manner, but muſt ſow their land, plant vineyards, and labour for their ſuſtenance.
Againe, it may be anſwered thus, that the word read, it is true in a generall ſenſe, doth include the preaching of the word, and ſo doth all other wayes and meanes whereby Gods power, wiſedome, truth, goodneſſe, mercy, &c. come to be declared. But in that ſtrict and common ſenſe wherein the preaching of the word is taken, it cannot bee vnderſtood of reading. See we this cleare in that of our Sauiour, who when he came into the Synagogue vponupon the Sabbath day, the Text ſaith, He opened the Booke, and read the Scripture, Then hee cloſed the Booke, ſate downe, Luk. 4.17.and the eyes of all them were faſtened on him, and he began to preach unto them. Thus Nehemiah, The Leuites read the booke of the Law, Neh. 8.7.8that done, they gaue the ſenſe, and cauſed the people to vnderſtand. So that wee ſee the Scripture takes notice of reading and preaching, as two diſtinct things. And vntounto the preaching of the Word, is the promiſe made.
Vſe 1 Seeing then that without the preaching of the Word, ordinarily, we cannot know Chriſt, or attaine to the worke of regeneration; The firſt vſe then concernes the Miniſters of the Word, to exhort them that they diſcharge the duties of their callings with all diligence and faithfulneſſe, that they preach this word of life, in ſeaſon, and out of ſeaſon: 2 Tim. 4.2hereby they ſhal not onelyonly deliuer their owne ſoules, but ſhall turne many to righteouſneſſe. This is the end of their calling, and the happie fruit the Lord hath promiſed to the powerfull preaching of the word, the conuerſion of ſoules, the enlarging of Chriſts kingdome, and the winning of many to God.
Vſe 2 Secondly, this ſhewes the miſerable eſtate and condition of thoſe thouſands in Iſrael, who want their guides, and faithfull Paſtors to bring them to Chriſt: who would not pittie a poore blinde man that ſhould wander vp and downe without a Guide, eſpecially in dangerous wayes and places. Much more are ſuch people and congregations to be pittied, in regard of the perill of their ſoules, who want a Guide to direct them, it is an heauie iudgement of God vponupon ſuch.