VERSE 26. And the Angell of the Lord spake vnto Philip, saying, Arise, and goe toward the South, &c,

THe circumstance of time is first to be considered, when the Angell giues this charge to Philip.

It was in the time of the Chur­ches great persecution and trou­ble, as it appeareth in the first verse of this Chapter. Verse 1. And at that time there was great persecution against the Church which was at Ierusalem, &c.

And verse the third, Saul made hauocke of the Church. Verse 3.

Caiphas the high Priest, and the Pharisies, bending all their power to suppresse the truth, who at this time stoned Stephen, when they could not resist the Spirit by the which he spake.

So as now Philip might bee in great danger and hazard to preach the Gospell; hee saw before his eyes, Stephen stoned, and Sauls rage great against the truth: yet now will the Angell of the Lord haue Philip to goe and preach the word to this man.

And thus in all ages, and from [Page 8]time to time, hath the Lord em­ployed his seruants in most dan­gerous times. Ex. 3.9. Moses must to Pharaoh, Elias to Ahab, and de­nounce Gods iudgement against him, 1 Reg. 18.14. euen at that time when Ahab sought his life. And thus the Lord sent Esay the Prophet to the Iewes, when their Princes were as the Sodomites for wickednesse. Esay. 1.10. And thus is Ezekiel sent vnto a stif-necked people: and Amos at that time, when the people pressed the Lord with their sinnes, Amos 2.14 as a Cart that is pressed with sheaues.

And thus hee sent forth his Disciples, Mat. 10.16 Behold, I send you forth as Lambs amongst Wolues, to be a gazing-stocke to the world, to An­gels and to men, 1 Cor. 4.5 [...] as it is at this day.

We are taught then, that the Ministers of Christ must dis­charge their duties, Doct. 1 Ministers must dis­charge their duty notwi [...]h­standing all appea­rance of danger. notwithstan­ding [Page 9]all appearance of danger. Though in the conscionable per­formance of the same, they are to meete with troubles and dangers, yet they are carefully to discharge the duties of their sacred calling. Amos doth his duty, though complaint be made to the Prince, Amos 7.10. that the land is not able to beare his words. Zedechiah striketh Ieremy, Passur causeth him to be put into prison. What of all this? Ieremy must doe his duty, as the Lord had commanded. Feare not their faces, Ier. 1.17. but speake all that I command thee, lest I destroy thee. So Paul, 1 Cor. 9.16. necessity is laid vpon mee, and woe to me if I preach not the Gospell. A­gain, when the same Apostle was foretold by Agabus, of the great troubles he should meet withall at Ierusalē, which when the Church heard of, they besought him not to goe vp thither; Behold we [Page 10]his godly resolution. Then Paul answered, Act. 21.13 what meane ye to weepe and to breake my heart? for I am ready not to bee bound onely, but also to dye at Ierusalem for the name of the Lord Iesus.

And there is reason for it. First, Reas. 1 they are the Ambassadors of Christ, and therefore must de­liuer their message truely and faithfully. Ier. 33.7. They are the Lords Watchmen, and therefore must ac­quaint the people with the danger comming.

Reas. 2 Secondly, the Lord hath pro­mised to recompence the labours of his seruants; and this was it that comforted Esay ouer all his sorrowes. Esay. My reward is with the Lord, and my recompence with my God.

Reas. 3 Thirdly, the good of Gods Church requireth it, for if it haue vnfaithful & vnconscionable Tea­chers, [Page 11]sit ouer it, that feede not the flocke, it cannot be, but many of the sheepe must perish. When I say to a wicked man, thou shalt surely dye, Ezech. 33.8. if thou doe not speake to warne that wicked man, he shall dye in his iniquitie, &c.

Seeing then that the Ministers of GOD must conscionably dis­charge their duties, Vse 1 whatsoeuer trouble or danger they meet with­all. This may serue to reproue di­uers in the ministery, as vnfaith­full in Gods house.

1 Ignorant Teachers that are not able to acquaint the people with the counsell of God, such haue no calling from God, and were neuer sent by him; for whom God sendeth and imployeth in this honourable seruice, he furni­sheth with gifts, in some measure, for the discharge of the same.

2 False Teachers, and such as [Page 12]by false and erronious Doctrine, seeke to poyson mens soules; and these are no lesse dangerous, then the former; for whereas the one destroyes mens soules for want of food, the other poysons them with corrupt food.

3 Idle teachers, which feede of the flock, but feed not the flocke: fearefull is the account that such men one day are to giue vnto God.

4 Flattering Teachers, these are also vnfaithfull in Gods house; these are they of whom the Pro­phet speaketh of, that sow cushi­ons vnder mens elbowes, & dare not, or will not, with Nathan, say, thou art the man.

Ʋse 2 Secondly, if troubles and appa­rant dangers are not to hinder the Ministers of GOD from doing their duty: How farre then are such from approuing themselues [Page 13]faithfull in their calling; who, when there is no danger in the way, no Caiphas to call them to account, nor Saul to trouble or molest, or to make hauocke of the Church, as at this time; Neither their liues sought for, as Elias was, yet are negligent and sloath­full in feeding the flock of Christ.

Then the A [...]gell said to Philip.

This being at that time when there was such great persecution at Ierusalem, when Saul made ha­uocke of the Church, and when Stephen is pu [...] to death. We may further obserue,

Doct. 2 Faithfull Ministers most sub­iect to per­secutions.That it is the lot and portion of Gods Ministers, aboue all o­thers, to meete with persecutions. When troubles arise in the Church, they are the first, ordina­rily, that come into danger. This [Page 14]was the condition of the Prophets themselues, as our Sauiour testifi­eth vnto the Iewes, Mat. 23. Which of the Prophets haue not your fathers persecuted?

Moses was often resisted by Ian­nes and Iambres. 2 Tim. 3.8.

There were seuen thousand men in Israel that neuer bowed their knee to Baal. 1 Reg. 19.10. But yet the Prophets were slaine, and put to the sword. And Elias being left, his life was sought for aboue all others. At the time of Christs passion, there were many faithfull Christians in all places, yet Christ and his Apo­stles were the obiect of the Iewes malice, and they were singled out by the Scribes and Pharisies, as men vnworthy to liue. So that Gods faithfull Ministers may say with Ieremy, This is my portion, and I will beare it. Ier. 13. Now the rea­sons are,

First, Reas. 1 that contrarietie that is betwixt a godly and a wicked man. There is nothing in the world wherein there is the like contrarietie: this was prophecied of, of old, I will put enmity, Gen. 3. &c. This enmity is maintained in the world at this day.

These are the Spirits of deuils, that goe about in the world, that prouoke men to warre against Christ and his Church. Reu 16.14. And this battell betwixt Michael and his Angell, and the Dragon and his Angels, shall not cease till time be no more. Reu. 12.

Reas. 2 Secondly, the nature of their Ministery cannot but produce this effect in wicked and vngodly men that liue vnder the same; for their doctrine is like vnto good salt, which doth cause smart and paine when it is applyed vnto a sore, so doth their doctrine, when [Page 16]it is applied to a festered consci­ence.

Reas. 3 Thirdly, in them many times the Lord doth punish the people. I will strike the Shepheard, Zach. 13.7. and the sheepe shall be scattered. If the Pastor be good, it is many times the sins of the people, that hee is impeded of his Ministery; if he be euill, they are his owne sinnes that draw his miseries vpon him.

Reas. 4 Fourthly, thorough the Mini­sters side, Sathan many times doth wound the truth, and by bringing disgrace vpon the person of such a one, aliens the hearts of his people from that due re­spect vnto his doctrine. For Sa­than knowes that the credit and honour of the person of such a one, giues no small aduantage to his ministery, and therefore by his Ministers is hee still raising vp of persecutions & reproches against such.

This teacheth Gods Ministers to resolue to fight that good fight, and to suffer affliction, as the good souldiers of Iesus Christ. 2 Tim. 2.4. They are the Lords Captaines, to leade vs his people in the face of the enemy. Their liues must not be deare vnto them, so that they may fulfill their ministery with ioy. Acts 21. Nothing can more beautifie the calling of a Minister, then a godly resolution to suffer for Christ.

Secondly, let neither Minister nor people then thinke it strange, if this betide vs of the Ministery at this day. If this were the con­dition of Gods seruants in some one age, and not in another, it were to be wondred at. But there is no age of the Church, wherein they haue not met with persecu­tions; yea, the more zealous the doctrine of Gods Ministers is, and [Page 18]the more it strikes at Sathans kingdome, the more resistance and opposition will it merit with­all from wicked men, and such as are enemies to godlinesse.

3 Thirdly, this should moue pitty in our people, and those that are our hearers. If any one Soul­dier in a field were hardly beset, and ouer matched by many, eue­ry one would pitty such a one, and step in to his succour: but if a Captaine in a field were singled out from the rest, and in danger, what Souldier would nor aduen­ture his life for him, and hasten to his succour?

Ministers, they are the Lords Captaines, and many times are hard put to, is it meete then that you stand still, and looke on? E­uery good hearer then must set to his hand to helpe his Teacher; I doe not meane so much by any [Page 19]outward strength or power, as by earnest and hearty prayer. So Paul, Brethren pray for vs, 2 Thes. 3 1. that the word of the Lord may run and be glorified, and that we may bee deliuered from vnreasonable and wicked men. Thus did the Church for Peter, Acts 12.5. and thus ought wee to doe for all the faithfull Ministers of Christ.

And the Angell of the Lord spake vnto Philip.

The word Angell in the Origi­nall, signifieth a Messenger, or an Ambassadour. And so indeede they are the Lord of Hoasts, ac­cording to that, Heb. 1.7. Hee maketh his Angels spirits, and his Ministers a flame of fire: and againe, Heb. 1.14. They are ministring spirits sent forth for the weale of those that be heyres of saluation.

Whence wee are taught, that he good Angels by Gods ordi­nance, serue for the good of Gods people.

When Iacob was in feare of his brother Esau, Doct. 2 Good An­gels serue for the good of Gods peo­ple Gen. 32.5. Gen. 18.3. the Angell of the Lord met him to comfort him, and to defend him. The Angels appeared to Abraham, to ac­quaint him with the destruction of Sodome. And when destructi­on was nigh, the Angels came to Lot to fore warne him, Gen. 19.16. and to ha­sten him out. When Eliah fled from Iesabell for his life, the An gell came to him when he was a­sleepe, and said, 1 Reg. 15.5. arise, and eate, The Angel discomfited the Hoast of Senacherib that came vp against Israell. The Angell of the Lord kept Daniel from the Lyon, Dan. 3. and those three worthies in the fiery furnace, that they perished not. the Angell shewed Daniel the Dan. 10. [Page 21]vision, and Philip here, what hee was to doe. So true is that of the Prophet Dauid, The Angels of the Lord pitch their tents round about the godly.

And this thing comes to passe in regard of the Lord Iesus Christ our head, to whom all the Angels are subiect, as to their soueraigne Lord. It is true, such is our vilde­nesse and wretchednesse, by rea­son of sinne, that the Angels, those glorious creatures, are not able to abide our presence; but now, in regard of our head Christ, and that we are members of his body, they reioyce to doe vs seruice.

2 Secondly, the Angels in seruing vs, they serue the Lord Christ, Psal. 91.11. and doe his will; now the Angels obey Christ readily and cheare­fully.

3 Thirdly, all Gods people are a Royall Priesthood; now Princes [Page 22]haue their guard, and the Christi­ans guard is a company of glori­ous Angels that watch ouer them day and night.

This shewes then the happy priuiledge of Gods Saints and ser­uants, [...] [...]. that wee that are but dust and ashes, should haue such glori­ous Angels to be our attendants.

Was it not a wonderfull ho­nour to haue Mordacai, Hest 6.10.11. a despised Iew, to haue so great a Peere as Haman was, to hold his stirrop, and to ride by his side. O ther what an honour may this bee thought to be, to haue a guard of heauenly Angels to be our atten­dants, and to doe vs that honour? Let any of Gods seruants be com­passed about with many enemies, as Elisha was; let his life be sought for, as Elias was; let him be in the fiery furnace, as the three Chil­dren were; let him be cast into the [Page 23]Lyons denne, as Daniel was; let him be bound in prison, as Peter was; yet still God hath his An­gels to doe them seruice, and to deliuer them.

Great is the securitie of the world, that notwithstanding these excellent priuiledges and prero­gatiues that belong vnto the faithfull, yet are no way affected therewith.

But as these good Angels are messengers and Ministers for the good of Gods children; so are they ready prest at all times, to ex­ecute Gods iudgements vpon the wicked: as they saued Lot, Gen. 19 [...] they destroyed the Sodomites: as they defended Elisha, 1 Reg. [...]. so they strooke with blindenesse, the messengers of the King of Aram. As the An­gell was for the good of Hezecht­ah, Act. 12. so likewise for the destruction of Senacherib: as the Angell pre­serhaue [Page 22] [...] [Page 23] [...] [Page 24] Peter, so he strooke Herod. Let wicked men then take heed, how they flatter themselues in sinne; for the Angels are Gods Ministers for the execution of his wrath vpon the wicked, as they are his messengers for the good of his people.

Secondly, 2 seeing we haue thus the ministery of Angels, which serue for the weale of the godly, who pitch their Tents continual­ly about them. The consideration hereof should teach vs, that at no time we carry our selues vnreue­rently in word or deed, in their presence. It is the exhortation of the Apostle touching women; that they should not be vncouered in the congregation, 1 Cor. 15.10. because of the Angell, which some haue vn­derstood to be the Minister. How much more carefull ought wee to bee in respect of the presence of [Page 25]these holy Angels.

Then the Angel spake vnto Philip,

But why did the Lord send Philip to this Noble man? hee might haue sent this Angell vnto him, and a man would haue thought, that hee would haue heard him sooner, and that his ministery would haue been much more effectuall, and that he must needs haue taken it as a singular fauour of God, thus to haue in­structed him by the ministery of an Angell. But the Lord would not; but Philip must be sent vnto him.

Surely, this commendeth the great mercy of God, that will be pleased to teach vs by such as wee our selues are; for we are not able to heare the voyce of God, nor to indure the presence of an Angell.

When the Lord had spoken vn­to the people vpon the Mount, how fearefull were they? and how instant with Moses, saying, Talke thou with vs, E [...] 3.19. but let not God talke with vs, lest we dye. They were not able to abide his presence, nor to heare his glorious voyce.

And so when Manoah had seen the Angell, hee said to his wife, wee shall surely dye, because wee haue seene the Lord. Iudg. 13.12. Now the Lord knowing our weakenesse, and tendering our infirmities, is pleased to send vs men like vnto our se [...]ues, to teach and instruct vs, that are cloathed with the same infirmities that we our selues are; and herein will teach vs, and all men vnto the end of the world.

What is the ordinary meanes whereby hee will teach men, Doct. 3 God will teach men by the mi­nistery of men. and bring them to life and saluation, euen by the ministery of men, and [Page 27]not by the ministery of Angels.

When the Lord sent the Angel here vnto Philip, hee could, if it had so pleased him, haue sent the same vnto the Eunuch, but the Lord will haue his word rather dispenced by earthly and sinfull men, then by celestiall and hea­uenly Angels.

When Saul had heard the sound from heauen, Saul, Saul, why persecutest thou me? Act. 9.10. he is sent for direction, not to an Angell, but to Ananias. Act. 10. So must Corneli­us send for Peter. When the rich man in the Parable desired Abra­ham to send to his Brethren, the answer was, Luke 16. they haue Moses and the Prophets, let them heare them. Whosoeuer heareth you, Luk. 10.10 (saith Christ) heareth mee. To this, a­greeth that of the Apostle, where he teacheth, 1 Cor. 4.9. that we are appoin­ted vnto this worke, as men con­demned [Page 28]vnto death, that wee might bee a gazing stocke to the world, to Angels and to men. And thus in all ages of the Church, the Lord hath euer stir­red vp such instruments for the inlarging of his kingdome; who, as Saint Iames speaketh of Elias, are subiect vnto the same infirmi­ties that other men are: and there is reason for it.

For first, Reas. 1 was not our redemp­tion wrought in the nature of man, and not of Angels? why then should not this worke of redemption bee published rather by men, then by Angels? It is the Apostles reason, All things are of God, 2 Cor. 5.18. who hath reconciled vs vnto himselfe by Iesus Christ, and hath committed vnto vs the word of re­conciliation, where these two are ioyned together.

Secondly, 2 God choseth many [Page 29]times the base things, to bring great things to passe; 1 Cor. 3. and this treasure hath hee put in earthen vessels, that the excellency of the power might be of God, and not of man. Thus was Dauid chosen from the sheep-fold, and many of the Prophets from their Heards. Matthew from amongst the Publicans, and Saul from the state of a Pharisie and a Supplan­ter, to bee a master builder in his Church.

And this reason why the Lord hath committed the dispensation of his word, 3 to men rather then to Angels, is, because none can be so neerely touched with the infir­mities of man, as man, themselues hauing experience of the infirmi­ties of their brethren; the deceit­fulnesse of the heart, the buffet­tings of Sathan, and deceitful­nesse of sinne; and this the Author [Page 30]of the Epistle vnto the Hebrewes sets downe to be the maine rea­son why Christ tooke our nature vpon him, Heb 5.2. and so our infirmities, that be might be a mercifull high Priest vnto God his Father. Heb. 2.16.17.

Seeing then that God hath chose such instruments for his ser­uice, Vse 1 we are taught then not to de­spise those whom God hath thus honoured. This the Apostle Saint Iames inforceth, when hee saith, Hearken, my brethren, hath not God chosen the poore of the world to bee rich in faith, Iam. 2.5.6 and heyres of his kingdome, &c? But ye haue de­spised the poore. This is indeed to crosse the proceedings of God, and to let our selues against him, in despising those whom he hath honoured, & abasing those whom he hath exalted.

Secondly, 2 we are taught hence how to esteeme and to carry our [Page 31]selues towards the Ministers of Christ, euen as if they were more honourable creatures. Thus Paul exhorteth the Philippians to re­ceiue such with all gladnesse, and to hold them in reputation for their worke sake. Phil. 2.29. How ioyfully did the Shunamite entertaine E­lisha, and Paul giues this com­mendations of the Galathians, that they receiued him as an An­gell from heauen; nay, more, I beare you record, (saith he) that if it had beene possible, Gal. 4.14. ye would haue plucked out your owne eyes, and haue giuen them to me.

But alas, i [...] our dayes, the Mi­nisters of the Word haue the like enter t [...]inement, that Christ their Master had amongst the Samari­tans, they came and besought him to depart out of their Coasts. Mat. 8.34. So are many faithfull Ministers ac­counted a burthen to such places [Page 32]where they liue, and the greatest crosse that possible could come vnto them.

And last of all, 3 seeing that God out of the very mouthes of such Babes and Sucklings, hath ordai­ned such strength to enlarge his own kingdome, Psal. 8.2. and to ouerthrow Sathan. Wee are taught to praise God for his owne gratious power in his seruants. This is thankeful­nesse wee owe vnto God for so great a mercy: by this meanes the Lord will be moued to blesse the Ministery of his seruants vnto vs. and make the same effectual, with­out whose gratious blessing, the most powerfull meanes that are, can doe vs no good at all.

VERSE 26. Arise, and goe towards the South, &c.

HEre we haue Philips commis­sion and calling vnto the worke; wherein we are to obserue two things:

• 1 The preparation that Philip is to make, Arise, and goe.
• 2 The place or extent of his iourney, towards the South.

Arise, and goe, these two words differ in their signification; the one calling vp Philip as it were from sleepe, arise; the other setting him forward in his iour­ney, goe.

Q. d. Sit not still, be not any longer discouraged, there is now some worke to bee done, Arise, and goe.

It is like that charge the Lord [Page 34]gaue vnto Ieremy; Ier. 1.17. Trusse vp thy loynes, arise and speake vnto them.

The word arise, presupposeth one that was either fallen downe, or one that sate owne, as being weary.

If Philip were fallen downe at this time, it was at the sight of the Angell; and so indeed was Paul stroke to the earth, when the voyce came from heauen. And he fell to the earth. Act. 9.4. So might the glory of this Angell, worke this feare in Philip.

The like appeares in Manoah, Iudg. 13.20 when the Angell had declared himselfe vnto him, and his wife, they fell both on their face to the ground. So the Prophet Ezechiel fell on his face, [...]zech. 1. vlt. when the glory of the Lord appeared Euen so when the vision appeared vnto Daniel, he confessed, Dan. 10.8. there remained no strength in me. And the Angels [Page 35]appearing vnto the Shepheards, the Text saith, Luk. 2.9. They were sore a­fraid.

Now then if Philip were thus cast down to the earth at the sight of this glorious Angell that came vnto him in mercy; Vse. What then shall be the terrour that these shall strike in the hearts of all wicked and vngodly men? When they shall come, not in mercy, but in iudgement, at that day, when the Lord Iesus Christ himselfe shall come with all his holy Angels? No meruaile though wicked men in that day, shall cry to the moun­taines to fall vpon them, Reu. 6.16. Esay. 2.19. and shall creepe into the holes of the rockes and caues of the earth, for the feare of the Lord. O that all wicked and vngodly men would lay this to heart, how fearefull the comming of the Lord Iesus will be at the last day, when he shall come with [Page 36]all his holy Angels with him, to take vengeance vpon wicked men.

Secondly, the word arise, pre­supposeth againe, sometimes, a man that sits downe to take his rest, as being aweary, and so it might be that this was the condi­tion of Philip now at this time. Either in regard that he saw not the fruit of his ministery as he de­sired, or else in regard of the pre­sent trouble that lay vpon the Church. This was the case of E­lias, being persecuted by Ahab and Iesabel. Sitting vnder the Iu­niper tree, he seems to be so much disheartned, as if hee were weary of his life. It is enough, O Lord, take away my life, I am no better then my Fathers. And if this were the case of Philip, we are taught,

That it is the condition of the best of Gods seruants in the Mi­nistery, Doct. Good Mi­nisters [...]ometimes dis [...]ura­ged when they see not the tru [...] of their mini­ste [...]y. many times to be much [Page 37]discouraged, and out of heart when they cannot see the happy returne of their labours. And this is it, many times, that makes them dull and heauy in doing the duties of their calling. This haply, might bee the condition of Philip now at this time, that hee had preached the word vnto the people, and saw little fruit of his ministery; and againe, the trou­bles & persecutions of the Church which hee now saw before his eyes, might make him heartlesse, and beate him off the worke of his calling, that he sate downe as a man forlorne and out of heart, till now the Angell giues him a call, to preach the word to this man.

For the preuenting of this in the Prophet Ezechial, the Lord tels him aforehand, The house of Israel will not hearken vnto thee, Ezech. [...].7 [Page 38] for they will not hearken vnto me: yet the Lord would haue him to doe this duty, and to leaue the suc­cesse to him. And this is that in­deed which all Gods people must looke vnto, to doe their duties, and to leaue the successe to God. We are not in Gods stead to mol­lifie mens hearts; no, Paul may plant, and Apollo may water, but the blessing is from God.

He that laboureth to bring men to heauen, though hee effect not his desire, shall notwithstanding haue his reward. But yet not with­standing, such is the weakenesse, euen in the best of Gods seruants, many times, that when they haue laboured in the workes of the Ministery, and see not their desired fruit thereof to follow, much dead­nesse of heart, and drowsinesse is ready to creepe vpon them, that they are ready to be discouraged [Page 39]and beaten off from doing their duty. But what may be the reason hereof?

First, men are naturally impa­tient of delayes, Reas. 1 especially when men desire a thing. Now what is that which a faithfull Minister doth principally desire, but this? That Israel may be gathered. Now when after much labour & paines taken in the worke of the Mini­stery, their hope and expectation failes in this, they cannot but bee discouraged and disheartened, as Philip here.

Secondly, such doe not consi­der that the word to some, 2 is to be the sauour of death vnto death, as it is vnto others, to be the sa­uour of life to life: which thing were it duely considered, Ministers would looke more to their owne duties, and meddle lesse with the successe of their ministery, [Page 40]which is wholly in God.

The vse concerneth Ministers, Vse. especially, to teach them not to be discouraged, because they see so little fruit of their labours: they must instruct still with meekenesse, prouing if God at any time will giue them repentance. God hath many houres to call men into his Vineyard, some in the sixt, some in the ninth, and some in the ele­uenth. In the morning (saith Sa­lomon) sow thy seede, and in the euening, with hold not thy hand, for thou knowest not whether shall prosper. It may bee the season of grace is past with some, and that GOD will now haue them left without excuse, for certainely God doth send his word to the greater condemnation of some, that will not bee gathered: what then? the Minister notwithstan­ding is to doe his duty. If a Hus­bandman [Page 41]be commanded by his master to [...]w his seed in a barren soyle where there is no hope of an increase; It is answer good, he did but his duty. If the Lord send a Minister to a congregation where he can see little or no fruit for his labours, yet still shall he serue the Lords purpose and prouidence, and his labour notwithstanding shall be with the Lord, Esa. 49.4. and his re­compence with his God.

(And goe)

The Angell, as he biddeth Phi­lip Arise, so he biddeth him goe. It is like, as we haue heard, Philip might be much disheartened and discouraged in his calling, and so began to be drowsie and heauy in the discharge of his duty; in which regard, Paul willeth Timo­thy to stir vp the grace of God in him. 2 Tim. 1.6 But now the Angell giues him a new call, and acquaints him [Page 42]with a speciall seruice he is now to doe, and therefore wils him to arise and goe; he doth not goe be­fore he be sent, but stayeth vntill hee haue a lawfull calling to the worke. Now here is his warrant and commission to goe and preach to the Eunuch, and herein will teach vs, that

That Ministers must haue a lawfull calling to the worke of the Ministery, M Doct. Ministers must be called, be­fore they preach. before they take that sacred function vpon them. None ought to speake and teach in the name of the Lord, that is not able to shew his authoritie from the Lord. This was it whereupon all the Prophets did depend, both for their sitting downe, and rising vp. Moses would not goe vnto Pharaoh, Ex. 3.11. before hee had learned his lesson perfectly; Ier. 1.6.8. Ieremy is a childe, Ier. 1.6.8. and knoweth not what to say, till God had assured him to be [Page 43]with him. And the Lord tels the Prophet Ezechiel, that he should heare the word from his mouth, Ezech. 3.17. and warne the people from him. So Paul, That which I haue recei­ued from the Lord, 1 Cor. 11.23. deliuer I vnto you. And thus the Apostles, in all their Epistles they wrote vnto the Churches, first shew their au­thoritie, that the same was from God, before they taught the peo­ple: and the reasons are,

Reas. 1 First, without this, they are but intruders, as Vzza was: and the same God that ouertooke him in that sinne of his, will neuer suf­fer such intruders escape vnpuni­shed.

Reas. 2 Secondly, the consideration that their calling is from God, makes men bold and couragious in the performance of the duties belonging vnto the same, and in time of their hottest opposition, to [Page 44]say with Nehemiah, Shall such a man as I flye? and with Christ, Neh. 6.11. Goe tell the Foxe, Luk. 13.32 I walke to day, &c. And with Paul, I passe not by my life, Act. 20. so I may fulfill my Mini­stery with ioy. Absolom bids his seruants, 2 Sam. 13.28. Smite, kill, and feare not, for I haue commanded you, (saith hee) and shall not they speake whom the Lord hath com­manded?

Thirdly, Reas. 3 the consideration of this calling, that it is from God, comforts a faithfull Minister a­gainst all the discouragements hee meetes withall, to say with the Prophet Esay; Yet my reward is with the Lord, and my recompence with my God. Hee hath done his duty, he hath deliuered his owne soule.

Reas. 4 And last of all, without this, we can expect no blessing, for sel­dome doth a Minister doe any [Page 45]good in his place, that hath not his calling from God.

Vse 1 This serues then to reproue such fantasticall spirits that runne be­fore they be sent. I haue not sent those Prophets, (saith the Lord) yet they ranne; Ier, 23.22 I haue not spoken vnto them, yet they haue propheci­ed. Such can expect no blessing from God; for whom hee sends, he furnisheth with gifts, & touch­eth their tongue with a cole from his Altar. Those then that haue no gifts, yet occupy the place of a Minister, doubtlesse were neuer sent of God.

2 Let this then serue to admo­nish euery faithfull Minister of Christ, that hee labour aboue all things to be assured of the truth of his calling, that the same bee from God, that so they may per­forme the same in faith and obedi­ence, and feed the flocke of Christ [Page 46]that is committed vnto them.

But how shall a man truely know that he is called to preach the Gospell? Quest.

This is knowne diuers wayes. Answ. How to know a Minister to haue his calling from God.

First, by those gifts that quali­fie a man for the worke of the Mi­nistery; for God neuer sends, but qualifies first.

1 Secondly, the testimony of a mans owne conscience, 2 that hee enters not for any other by-re­spect, but for the aduancement of Christs kingdome.

3 Thirdly, the approbation of the Church.

4 Fourthly, a propense inclinati­on to be exercised in that calling, as if a Minister were like a crea­ture out of it clement, vnlesse hee were setting forward the Lords worke, either in publike or pri­uate.

5 Fiftly, if the Lord in some mea­sure [Page 47]blesse his labours, this is as the Lords signet or seale set to his calling.

VERSE 27. And he arose, and went, Text. &c.

HItherto of Philips Commissi­on, now of the execution of his Commission.

The Angell biddeth him goe, but telleth him not what he shall doe, or what profit should come of his trauaile, yet Philip goes, And thus the Lord made triall of the obedience of Abraham, when hee called him to goe into the land of Canaan, Gen. 12. not acquain­ting him with the end wherefore he sent him thither. And thus the Lord tryeth the obedience of his seruants.

And surely this serued much [Page 48]for the commendations of the o­bedience of Philip, that he reaso­ned not the matter with the An­gell, but being called, presently obeyed: He arose, and went.

Teaching vs, Doct. We must yeeld o [...]e­dience to Gods comman­dement, though we see n [...] reason. Gen. 7. that wee are to yeeld obedience vnto Gods com­mandement, though wee see no reason: and we are to know that this is sufficient for vs, that our obedience be approued to God.

Thus Noah, when God com­manded him to build an A [...] ▪ though he might haue had m [...]ny discouragements in that worke, if hee had consulted with flesh and bloud, as namely, how it could be possible that he should bee sa­ued, and all the world drowned; The difficulty of the worke, men hauing no experience of Ships, how such a vessell should saue; Length of time, one hundred and twenty yeares; the mocking of [Page 49]that sinfull world &c. Yet this is obserued to the great commenda­tions of his faith, By faith Noah, moued with reuerence, prepared the Arke. Heb. 11.7.

Abraham receiued a comman­dement to go out of his Country, to leaue his kindred and his fa­thers house, to goe into a place he knew not. Now this is like­wise obserued as a great commen­dations of his faith; that he yeel­ded obedience, not reasoning the ca [...] with God. Heb. 11.8. So likewise when God called him to sacrifice his sonne Isaac, he yeelded obedience, not consulting with flesh and blood, what should become of the promise, if Isaac were gone, ver. 17.18. but readily yeelds him vp vnto God. A contrary example wee haue in Saul, who spared Agag the king, [...] Sam. [...]5. and the fat of the cattle, whereas the Lord had Commanded him [Page 50]to destroy them all. And of the Prophet, that was commanded not to eat, yet disobeyed, and was therefore killed of a Lion. 1 Reg. 13.8 And in what a miserable case had Naaman beene in, had hee persi­sted in his opinion, and had not hearkened vnto the Prophet. And there is reason for it.

First, in regard he is the Soue­raigne Lord of all, Reas. 1 and must be o­beyed, his power and authority ouer men and Angels, yea all creatures, is absolute: hee is the Creator, we the creature; [...]e is our Father, we his children; hee our king, we his subiects; he the Potter, wee but a peece of clay in his hands. Now his relation to vs, and ours to him, cals for this duty.

Reas. 2 Secondly, in regard of that high price the Lord doth set vp on obedience, as it appeareth by [Page 51]that of Samuel vnto Saul; Hath the Lord as great pleasure in burnt offrings and sacrifices, 1 Sa [...] [...]5.22 as when the voyce of the Lord is obeyed? Be­hold, to obey is better then sacri­fice, &c.

Reas. 3 A third reason may be drawne from that reward the Lord hath promised to such as hearken and obey: as, If ye will heare my voice indeed (saith the Lord) and keepe my Couenant, Ex. 19.5.6 Then shall yee bee my chiefe treasure aboue all people. And againe, Deu. 28.1 If thou wilt hearken diligently vnto the voyce of the Lord thy God, to obserue and to do all his Commandements, &c. Then the Lord thy God will set thee on high, aboue all the Nations on the earth, &c.

Fourthly, disobedience, as Sa­muel tels Saul, is as the sinne of witchcraft, and shall neuer escape the reuengefull hand of God. The [Page 52]Lord threatned this vnto the peo­ple, That if they would not hear­ken and obey, they should die of the sword, Ier. [...]. famine, pestilence, so that none of them should escape. Disobedience shut Adam out of Paradise, Moses out of Canaan, and Saul out of his kingdome.

Vse 1 Let this then serue to prouoke all men vnto this duty, not to co [...]sult with flesh and blood in the things of God, or to bee di­rected by carnall reason, for then we shall neuer obey God. Had Philip done this, now that the Angell bids him goe, not telling him what was to bee done, hee had neuer obeyed the Angell▪ The Minister, though hee see not that his preaching doth, or is like to do any good, yet because God hath commanded, hee must doe his duty. Thus must Magistra [...]es doe, though sinne abound still▪ [Page 53]Thus must masters of families doe, though it take little effect: for God hath commanded these duties to be done, and must be o­beyed.

And behold a man of Ethio­pia, &c.

The word Behold is commonly verbum admirationis, a word of wonder, and cals vs to that spe­ciall parenthesis of our Sauiour; Let him that readeth, consider; Mat. 24.15 And is, for the most part, of the same nature that Selah is, sooften vsed in the book of the Psalmes.

Behold, q. d. Consider this thing, that howsoeuer Philip at this time were in great danger and hazard for preaching of the Gospell, by reason of Caiphas the high Priest, and Saul, that made hauock of the Church; yet obey­ing [Page 54]the commandement of the Angell, though for the present hee could see no reason for the same; mark what followed, see the good successe of his obedi­ence: Behold a man of Ethiopia.

The instruction is plaine, Doct. We are to take speci­all notice of the obe­dience of Gods ser­uants. That God would haue vs in a speciall manner take notice of the obedi­ence of his seruāts, & the examples of his children obeying him, and all to this end, to prouoke vs vn­to obedience. This truth is clear­ly manifested by the Author of the Epistle to the Hebrewes. Heb. 11.1. Ha­uing in the eleuenth Chapter set downe many examples of the ad­mirable obedience of many of Gods seruants, that obeyed God beyond reason, as of Noath that builded the Arke when there was no likelihood of a flood; of Abra­ham that offered vp Isaac; of Mo­ses that left Aegypt; of Iosuah, [Page 55]and the like: all which obeyed God against reason. He presently infers, Seeing we haue, saith he, such a cloud of witnesses. Heb. 12.1. Let vs cast away euery thing that presseth downe, and run with patience to that which is set before vs. Yea, vnto these examples hee subioy­neth the example of the Lord Ie­sus Christ himselfe, who indured the Crosse, and despised the shame, to whom we must euer looke, and haue an eye, lest we should faint in our mindes. And thus indeed is the Lord pleased to teach vs, not onely by his word, but by the examples likewise of his ser­uants, omitting no meanes that may doe vs good. And to this end are the examples of Gods seruants many times propounded vnto vs in the Scriptures. Ye haue heard of the patience of Iob, Iam. 5.11. and all to in­courage vs in well doing.

Yea, God hath not onely left vs the examples of his children for our imitation, but he hath a­lso left vs the examples of his iu­stice vpon wicked men, and diso­bedient sinners, and all to terrifie vs from sinning against him; such as are Corah, Dathan, Num. 16.23. and Abi­ram. Lots wife, of whom and whose sinne, God hath giuen a speciall Memento, Remember Lots wife. Luk. 17.32 Euen so the Apostle Saint Peter, 2 Pet. 2. hauing shewed the Iewes, to whom he wrote, what excellent promises they had receiued: hee exhorts them to giue all diligence to walke in them. And the better to perswade them, he sets downe Gods iudgements vpon the diso­bedient, and saith, that God spa­red not the Angels, not the old world, nor Sodome and Gomorah, &c.

And the reason hereof I take to be these.

First, because we are so prone to be led by examples, Reas. 1 therefore the Lord propounds the best for pat­ternes, and so we haue for zeale, Moses; for patience, Ioh; for cha­stitie, Ioseph, &c.

Reas. 2 Secondly, to this end their ex­amples are recorded in the word, All Scripture (saith Paul) is giuen by diuine inspiration, and is profi­table, 2 Tim. [...] 16. &c. And then doe we pro­fit aright by the Scriptures, when by the examples of the godly therein recorded, wee are prouo­ked vnto wel doing.

Reas. 3 Thirdly, this is to giue the Lord the glory of his owne grace, in whōsoeuer bestowd, when we shal not only take notice of the same, but be prouoked to tread in their steps, and walke in their wayes.

Seeing the Lord teacheth vs thus, not onely by his word, Vse. but also by the examples of his Ser­uants, [Page 58]as so many liuely Sermons to prouoke vs vnto wel-doing. For surely the Lord will plead in the last day, the very piety, zeale, and holy conuersation that wee haue seene in his seruants, to be a swift witnesse in iudgement a­gainst vs. And not onely so, but also terrifying vs daily against sinne by his iudgements vpon the wicked. 1 Pet. What manner of persons ought we to be in all holy conuersa­tion? Those then that notwith­standing the examples of Gods children to allure them, and the examples of wicked men to terri­fie them from sinne, will not bee moued. What doe such in effect but say, Who is the Lord that wee should serue him, Mal. 3.14. and what profit commeth, that wee keepe his ordi­nance? Such are like vnto Gallio, Acts 18.17 that cared for nothing, though the godly were beaten, no exam­ple [Page 59]moues them. But they that truely feare God, must learne by the example of Gods children, truely to obey him, and by Gods iudgements vpon the wicked, to learne righteousnesse. Esay 26.9.

Behold

This word Behold, calling for speciall animaduersion and atten­tion, as we haue heard, Sheweth that it was no common matter, or ordinary thing that is now to bee related. And what was it that must be so specially noted here, as a strange thing, not frequent or common in the world? it was this; That so great a man should be so good a man, to take that paines, and to be at that cost, to trauaile so farre as Ierusalem to worship God. This is it wee are now called vpon to consider, and [Page 60]therein are taught,

That it is no ordinary thing, Doct. It is a rare thing for great men to be good men. to haue great men, rich men, Noble men, or men in authority, to bee truely religious. A Lord Treasu­rer to come so farre to Ierusalem to worship, and to be so religiously addicted, as to reade the Scrip­tures in his Coach or Chariot; This may well deserue an ecce. No maruaile though the holy Ghost call vpon vs to obserue this, as a rare thing indeed. And it will bee no hard thing to cleare this truth, both by Scripture and Reason, to shew that it is a hard and difficult thing to haue great men, good men. O generation, take heed to the word of the Lord. Ier. 2.31. There is the Lords admonition to the great men of that age. But will you know their answer; But the peo­ple answered, we are Lords, we will not come to thee: as if it had beene [Page 61]a disparagement vnto them to haue beene taught or directed by the Lords Prophet. Againe, I spake vnto thee when thou wast in prosperitie, but thou saidst, Ier. 22.21. I will not heare. So the Prophet Hoseah; As in their pastures, so were they filled, and their heart was exalted, Hos. 13.6. therefore haue they forgotten mee. And this was that sinne that Mo­ses layes to the charge of the peo­ple of Israel, Iesurun waxed fat, Deu. 32.1 [...] thou art couered with fatnesse, Then he for sooke God which made him, and lightly esteemed the rocke of his saluation. No meruaile therefore though the Lord giue this war­ning by Moses, vnto the people, that when they should come into the good Land which the Lord had promised, which was the Land of Canaan; Deu. 2 [...].10 Beware when thou art full, lest thou forget the Lord thy God. If euer men giue [Page 62]themselues to sleepe and to rest, it is when their bellies be full. Ier. 5.7. When I fed them to the full, they rose vp Like fed horses, euery one neighed after his neighbours wife. It is wealth and abundance that lifts vp the heart of a man, and makes him say with Pharaoh, Exod. 10. 1 Cor. 1.26. Who is the Lord? So Paul, You know your Calling Brethren, how that not many wise after the flesh, not many mightie, not many noble are called, &c. And therefore our Sauiour saith, verity I say vnto you, Mat 19.23. that a rich man shall hardly enter into the kingdome of heauen. And this was Christs owne obseruation in the days of his flesh. The poore re­ceiue the Gospell: Mat. 11.6. and therefore Timothy must charge rich men concerning the dangers of riches. 1 T.m. 6.17. And surely such a vehement charge needed not, if they were [Page 63]not in danger.

To see a man that is great, and rich, and mighty in the world, yet zealous in religion, as this Noble man, is as rare as to see Saul a­mongst the Prophets.

But what? doe riches, honour, Quest. and authority, make men pro­phane? and keep men from being religious, and so hinder their sal­uation?

No, not of themselues, Answ. they are the good blessings of God, but this thing so comes to passe, through the abuse of them. For this is the promise made to those that feare God. Riches and Trea­sures shall be in their house: Psal. 112.2 and wisedome (saith Salomon) is good with an Inheritance. Eccl. 7.11. Abraham was rich, so was Solomon, Iob and many others of Gods seruants. And therefore the Apostle saith Not, not any Noble, but not many [Page 64]Noble. So that riches and honours hinder not Religion, as a cause, but as occasions, and that through the occruption of our nature, who are ready to abuse all the good things of God to our perdition. But would you know the reason of this? A man would thinke that such men whom God hath thus Honoured aboue other, should be the most forward to honour him aboue others, and this thing so comes to passe,

Reas. 1 Because great men haue many times great spirits, and through their abundance, their hearts are lifted vp. What? great men, ho­nourable men, and rich men, to stoope to so base a thing as prea­ching is, & to such meane persons as Preachers are, whose power lyes all in their tongues & words. Many a man thinks it a disho­nour to doe this; thus riches and [Page 65]honour puffe vp the heart with pride, and make men high min­ded; and where there is pride, there must needs be contempt of God and his word, as we may see in Pharaoh, Who is the Lord? and therefore Christ teacheth, first humility in his seruants, as the first lesson in Christianitie, to de­ny themselues, vntill which time we can neuer profit by the Word. And hence is it that the Prophet exhortech thus, Heare, Ier. 13.15. Heare, and gine and gine and be not proud: as if it were impossible, while pride is in the hearts, that men should euer heare sauingly.

Reas. 2 Secondly, rich men and great men, they haue abundance to con­tent the appetite to the full, and therefore the more hard for such to ouercome themselues, and their owne wils, and to submit them selues to the will of God. For na­ture [Page 66]being fed to the full, is as a wilde Asle, Ier. 2. as Ieremy speakes, that will hardly be tamed and framed to obedience. Let a man that is vsed but to a spare dyer, at any time eate something either for matter or measure extraordinary, and doth the not finde a great dul­nesse and heauinesse to creepe vp­on him in good duties; yea, a mer­uailous vnaptnesse to be exercised therein. How much more they that are alwaies full gorg'd?

Besides this, their outward a­bundance, makes them insensible of their inward wants: and as het that comes to the Physitian, and feeles not himselfe sicke, is of all others in the greatest danger; so is it with those that are insensible of their miseries.

Reas. 3 And last of all, great men haue many times great imployments: and howsoeuer no imployment [Page 67]should hinder men from Gods ser­uice, as we shall see hereafter, yet they thinke themselues they may bee excused because of their im­ployments. When Paul preached, Felix hath now no leysure to heare him, he must come another time. Howbeit Christ rebuked Martha for this fault, that seemed to be well imployed. But it had been her greater commendations, the pot had sod ouer at this time of Christs preaching.

The vses follow.

Ʋse 1 Seeing then that it is so rare a thing for great men to bee good men, this lets vs see then what a dangerous & slippery estate it is, to liue in honour, in wealth, and prosperity. Such are in most dan­ger to be kept from God. How many haue we seene, that whilest they were in low estate in the world, were humble, gentle, meek, [Page 68]forward and zealous in religion. But afterwards in times of prospe­rity, grew fat, and wanton, and spurned against the Lord. As the Moone neuer suffereth an Eclipse, but when she is at the full, so when men are full of honour, wealth, and pleasures, now they are in danger of an Eclipse, that the earth should come between them and heauen.

Ʋse 2 Secondly, we learne hence not to enuy the prosperity of great men, but with their outward glo­ry and seeming felicity, conside the dangerous condition they are in. They haue many a stumbling block lyes in their way to heauen, that [...]hou art freed from that art a poore man. Such are rather to be pitried then enuied. Grudge not, (saith Dauid) at the prosperity of the wicked; for certaine it is, it had beene good for many a man, that [Page 69]he had neuer known what wealth and abundance had beene, what honour and dignitie had beene, since through the abuse of these things, they indanger their owns soules.

A man of Ethiopia, and Eunuch, Text.

The Ethi­opian de­scribed.Here we haue the description of this Noble man described, first, by his person, an Eunuch, 1 or a gel­ded man. By his person Such haue beene of old time, and imployed about the kee­ping of great Personages, as Quenes, Mat. 19.12 &c There are some Eu­nuchs (saith our Sauiour) which were so borne from their Mothers wombe, and there are som Eu­nuchs, which were made Eunuchs of men: and there be Eanuchs which haue made themselues Eunuchs for the kingdome of Gods sake.

And that these haue beene im­ployed [Page 70]about the keeping of great personages, it appeareth by those Eanuchs that attended Iesabel the Queene, 2 Reg. 9.32. and the which, at Iehu his command, cast her out at a window.

Many times they were descen­ded out of the loynes of royall bloud, as it was said to Hezechiah, Of thy sonnes which shall issue from thee, Esa. 39.7. which thou shalt beget, shall they take away, and they shall bee Eunuchs in the Palace of the King of Babylon. This argueth this Eu­nuch to haue beene a great man, and therefore the more admirable. The instruction is plaine.

We are taught, Doct. Of allsorts of men, God hath some that belong to his king­dome. that God is no accepter of mens persons: but of all sorts and conditions of men, he hath some that belong to the ele­ction of grace, and appertaine vn­to his glorious kingdome. Hee ac­cepteth not the persons of Princes, [Page 71](saith Elihu) nor regardeth the rich more then the poore, Iob 34.19 they being all the worke of his hands. To this accordeth that of the Apostle Pe­ter vnto Cornelius. Act. 10 34. Of a truth I perceiue, that God is no respecter of persons, but in euery Nation, hee that feareth GOD, and worketh righteousnesse, is accepted with him. And thus the Lord com­manded Samuel when he was to annoint Dauid King, Looke not on his countenance, nor on the height of his stature; 1 Sam. 16.7. and he addeth this as a reason, for God seeth not as man seeth, man locketh on the out­ward appearance, but the Lord be­holdeth the heart.

This truth is further cleared by testimonies and examples. God chose Abraham an Idolater, Ma­nasses a soothsayer, Matthew a Publican, Cornelius a Captaine, Paul a persecutor, Rahab a harlor, [Page 72] Zacheus an extortioner: Acts 10. Act [...], Io [...] 7. Lu [...]e 19. [...] yea, and our Sauiour saith, that Publicans and Harlots shall enter into the kingdome of heauen, when others shall be shut out. [...].

Reas. 1 First, Eph. 1. his gifts and graces are on his part free, and on our part altogether vndeserued, and there­fore often called in the Scripture, his free election, and his free grace.

Reas. 2 Secondly, if any outward pri­uiledge or respect should preuaile with God, to moue him to choose some before othersome, then must the rich man haue been preferred before poore Lazarus, and the proud Pharisie before the poore Publican. Now this were an vne­quall valuation, to prize those things that haue no proportion to grace and goodnesse, to things that are not to be valued, for be­twixt temporall and spirituall [Page 73]things, is no compareson.

Vse Seeing then that of all sorts and conditions of men, GOD hath some that belong to his king­dome, wee are taught not to de­spaire of the saluation of any, though for the present they walke in that broad way that leadeth to destruction. Publicans haue been called, Matthew from the receit of custome; Pharisies haue beene cal­led, Paul a Pharisie and bloudy persecutor; Harlots haue beene called, Rahab, Mary; Extortio­ners haue beene called, Zacheus; apostates, Peter; yea, God choo­seth many times the weake and foolish things of this world, to confound the wise and mighty, and the poore ones of this world to be rich in faith: yea, Iew and Greeke, bond and free, male, and female; they are all one in Christ, he accepteth of the person of no man.

2 Secondly, seeing no outward priuiledge preuailes any whit with God, but that his election is free; riches, and honours, and dig­nities make none the more or lesse esteemed wi [...] God; Why then should any outward thing gaine our hearts and our affecti­ons? seeing that when wee enioy all that we can desire, we are neuer the nearer in Gods fauour? No man knoweth loue or hatred (saith Salomon) by these things. Eccl. 9.2. If out­ward priuiledges would preuaile any whit with God, Antiochus, Herod, Saul, Iezabel, Nero, &c. must needs haue beene deepe in Gods fauour, yet wee know the Lord left these, shewed them no mercy, but caused them to serue his iustice.

An Ethiopian.

2 Here we haue him described by his Country, a Moore; By his country. a Gentile by nature, one that was without the pale of the Church, yet hee worshippeth God at Ierusalem, making good that prophecie of old, Esa. 2.2. It shall come to passe in the last dayes, that the mountaine of the Lords house shall be established, &c. and all Nations shall flow vnto it: meaning, indeed, of the inlarge­ment of the Church by all Nati­ons farre and neere, vpon the face of the earth.

So that in this Eunuch, we haue an carnest of that promise that God had made vnto his people; Doct. The Gen­tiles to be conuerted. That the Gentiles should be cal­led, and brought in, and that lit­tle Sister that had no breasts, Cant. 8. made fruitfull. This couenant and pro­mise did the Lord thinke vpon, in calling, in al ages, and from time to time, so many of the Gentiles to [Page 76]the knowledge of his truth. Such as are Ruth, Iob, Rahab, Corneli­us, this Eunuch, &c.

Vse. And blessed bee his Name that we that sate in darkenesse, and in the shadow of death, haue had this light reuealed vnto vs, especially in this part of the world, which we call Eu­rope, wherein the light of the glo­rious Gospell for these sixe hun­dred yeares last past especially, hath shone more and more, and still shall, vntill the comming of the Bridegroome himselfe, the Lord Iesus.

Of great authority vnder Can­dace Queene of the Ethiopians, who had charge of all her treasure, &c.

As this Noble man is here de­scribed by his person, and by his [Page 77] Country, so is he likewise described by his office or place, 3 and that indeed, By his of­fice. Treasurer vnto a great Princesse, imployed, no doubt, in many great and weighty affaires in the gouernment of a kingdome, yet trauaileth vp to Ierusalem to worship God. Whose godly ex­ample, and zealous practise, may commend to all posterities this lesson.

That neither the greatnesse of mens persons, Doct. The great­nesse of none must exempt them from the perfor­mance of holy du­ties. nor places, may exempt them from the perfor­mance of holy duties: if God haue once called a man with a holy calling to the knowledge of his Sonne Christ, it is neither person nor place that may with hold vs from his seruice; that must bee preferred aboue al. Dauid, though he were a King, how frequent was he in these holy performan­ces? which sheweth, that they [Page 78]were more delightfull vnto him, then his kingly robes. They were the very delight of his soule: Gods precepts being sweeter vnto him then the honey and the honey combe. Psal. 5.3. Thou shalt heare my voyce O Lord, early in the morning will I direct my prayer vnto thee, and will looke vp. Neither might this seeme to be a worke of superero­gation in Dauid, because a King that might plead the publike af­faires of his kingdome, for then would hee not haue exhorted others of the same condition, to the same godly practise, Be wise now therefore O yee Kings, Psal. 2 11.12. &c And it is obserued to haue beene the great praise of Hezechiah, 2 Chro. 20.19. that he sent abroad messengers to call the people to the seruice and wor­ship of God; and not onely so, but ioyned himselfe also in the same. And amongst all other the [Page 79]titles that serued to set out the ho­nour of Salomon, and his magni­ficence, this was not the least, Eccl. 1.12. The words of the Preacher, sonne of Dauid, King of Israel. And for this is Abraham commended, a great Prince, yet instructed his family. Iosuah a man full of im­ployments in the publike affaires, yet I and my house will serue the Lord. Ios. 24. The like of Cornelius; yea, the greatest honour that euer came to the Kings of Iuda and Israel, Acts 10. was this, that they were zealous for the worship of God; and the greatest dishonour that euer did betide them, was this, they were negligent and carelesse therein. Now the reasons of the poynt are,

Reas. 1 The first may be drawne from the rule of Equitie, where much is giuen, much shall be required; God hauing honoured such men [Page 80]aboue others, lookes to be honou­red by them aboue others; and indeed, who should doe the grea­test worke, but they that receiue the greatest wages?

Reas. 2 Secondly, the greatest men haue many times the greatest charges committed vnto them, whose spirituall good and welfare doth much depend vpon them. If they be godly and religious, their religion, zeale, & pietie, like Arons oyle, runs downe to the meanest that are vnder them.

Reas. 3 Thirdly, their own good doth call for this at their hands; for, besides the saluation of their own soules, which God hath promised to such as seeke him, herein and hereby they shall establish their owne throne, and perpetuate vnto themselues a blessed name and memory vpon earth. Pro. The memor of the righteous is blessed, whereas [Page 81]the name of the wicked shall rot. Whereas such as seeke honour in the world, and to establish them selues without this, they doe but build Babels vnto themselues.

It is the conscionable practise of pietie and godlinesse, especially in Kings and Princes, and great personages, when they are dead and gone, and their bodies are mouldred to dust, that yeelds a fragrant smell and sweet sauour to succeeding generations.

The excellent Psalmes of Dauid were not inclosed and buried with him in his Tombe. The labours and paines of this Noble man went not with him to his graue. [...]osias zeale in redressing things [...]misse, did not rot as his body did: but all these are left in the treasury of the Church, to the euerlasting praise of Gods graces in his ser­ [...]ants to the honor of their names.

By this then men may try them­selues, whether they be called or not, and whether God hath truely touched their hearts with the knowledge of his sonne Christ. Canst thou renounce, honours, pleasures, and all to waite vpon God and follow him, and make all stoope and vaile bonnet to his worship and seruice, with this Eunuch here; this is a signe of an honest heart, and minde disposed to honour God. But if on the con­trary part euery slight occasion be matter sufficient to draw thee away from his seruice; it is a cleare demonstration that the zeale of the Lords house hath not yet con­sumed thee.

How many haue we that would willingly serue God with Naa­man the Syrian, yet they will goe into the idolatrous Temple, loth to hazard their honour, credit, or [Page 83]place, for God or his truth; many such cold friends hath religion nowadayes.

2 Secondly, this may serue to re­fute the vain conceit of those who thinke, because they are aduanced vnto higher places and dignities in the world, presently conceiue that they are not so strictly tyed to serue God as other men. What? so strictly to sanctifie the Sabbath, and to see that all that are vnder them doe the same, as Abraham did, to ride and to goe foure or fiue miles to heare the Word, when the same is not taught a­mongst them? this were too much nicenesse and precisenesse. But what say these to this Eunuch here, or what are they to this Eu­nuch, a great noble man, yet took much paines and labour to wor­ship God at Ierusalem? O then let great men take heed how they [Page 84]contemne or lightly esteeme Gods seruice, lest whilst they thinke scorne to doe him seruice, the Lord will not afford such this ho­nour, to admit them into his ser­uice,

3 And last of all, since the great­nesse of none may any way ex­empt them from the performance of holy duties; By the rule of this Doctrine, their mouthes are to be stopped, and the common excuse condemned, of those that say they are not at leisure, the multitude of their affaires and imployments will not permit them. A very vaine excuse, and an argument of a very prophane and gracelesse heart. I would aske such but this question, whether their businesses and employments be greater then Dauids was, that had a kingdome to gouerne? or then this Eunuch, so great in authority, vnder so [Page 85]great a Queene? Haue not great men soules as well as others? and haue they not sinne in their soules as well as others? away then with that dangerous & hatefull errour, they haue no leisure. They are the men that haue receiued the grea­test wages, why should they not doe the greatest worke? They are the men God hath honoured a­boue others, why should they not labour in their places to honour God aboue others?

Went vp to Ierusalem to worship, Text.

But why to Ierusalem to wor­ship?

4 Because there was the seruice and worship of God at that time: By his re­ligion. for so saith the Psalmist, In Iury is God knowne, his Name is great in Israel, at Salem is his Tabernacle, and his dwelling in Sion. So Esay [Page 86]the Prophet, Esa. 2.3. The law shall goe from Sion, and the word of the Lord from Ierusalem: and in this regard Ierusalem is called the Mo­ther of vs all. In the time of Christ the Disciples were forbidden to preach to any but to the Iewes; Gal. 4.26. Mat. 10.5. goe not into the way of the Gen­tiles, but vnto the lost, sheepe of the house of Israel.

After Christs ascen [...]n. [...]he A­postles were comm [...]ded to preach the Gospell first to them, Luk. 24 47 Rom. 15.19. beginning at Ierusalem. All the Apostles did exercise their Mini­stery at Ierusalem. All the Chur­ches of the Gentiles conformed themselues to the Church of the Iewes, and esteemed Ierusalem as their mother Church.

And to Ierusalem, as to the mother Church, all the world did resort for direction, and for the deciding of all controuersies that [Page 87]might arise amongst them.

Yea, Acts 15.2. all the Churches of the Gentiles, first receiued the Word from Ierusalem, as it was prophe­cied of old, Esay 60.3. The Gentiles shall walk in thy light. Had Rome these pri­uiledges, the world should haue rung of them at this day.

Here then was the reason why the Eunuch went to Ierusalem, because this was the solemne place appointed for his seruice, and for his worship.

Hence we may note diuers in­structions,

Doct. 1 First, that the publike assem­blies of Gods people in Gods house, The pub­like assem­blies of Gods people ought highly to be estee­med. ought highly to be estee­med, and diligently to be frequen­ted of all Gods people.

Behold this in Dauid; O Lord I haue loued the habitation of thy house, Psal. 26.8. and the place where thy ho­nour dwelleth: and againe, O [Page 88]Lord of Hoasts, Psal. 84.12. how amiable are thy tabernacles! my soule longeth and fainteth for the Courts of the Lords house. And this was the holy re­solution of good Hezechiah, Esay 38.22 after his recouery from his sicknesse, to goe vp to the house of the Lord. Yea, Dauid reioyceth in this, I was glad when they said, let vs goe vp to the house of the Lord. And to this doe those godly beleeuers in the time of the Prophet Esay, prouoke one another, when the Temple was built, and Gods wor­ship did flourish at Ierusalem; Come let vs goe vp to the house of the Lord. Esay 2.3. And this was promised as a blessing from the Lord, I will bring them into my holy moun­taine, and make them ioyfull in my house of prayer: Esay 56.7. 2 Chro. 20.13. and all Iuda stood before the Lord with their young, and with their old, with their wiues and with their children. [Page 89]Yea, those that haue had in them the greatest measure of know­ledge and grace, haue beene euer most frequent in this duty. The Disciples were continually in the Temple. Luke 24.52. Euen so in the Primi­tiue Church it is said, that the true beleeuers continued with one ac­cord in the Temple. Acts 2.46. And Ioseph and Mary, albeit poore, and dwelt far from Ierusalem, yet at the time of the Passeouer, they went vp duly to Ierusalem to worship. So that we see it is a most cleare & groun­ded truth, that Gods people in all ages, and from time to time, haue in no one thing testified their ioy and delight, then in this, to be imployed in Gods worship in the publike assemblies.

And there is reason for it.

First, in regard of Gods pro­mise of speciall presence there. Dauid calleth Sion, The habitati­on [Page 90]of Gods house, Psal. 26.8. and the place where his honour dwelleth. It is Christs owne promise, that where two or three are met together in his Name hee will bee present a­mongst them. Mat 18.20 Christ walketh in the midst of the seauen Candle­stickes, that is, the Churches, by his speciall presence.

And in this regard the Lord giues aspeciall charge concerning these assemblies, Leuit. 26: 2 yee shall keepe my Sabbaths, and reuerence my San­ctuary. And this Dauid profes­seth, by way of thankefulnesse, I will giue thankes to thee in the great Congregation, Psal. 35.18 and will praise thee amongst much people.

Doct. 2 Secondly, in respect of our own good, for we may look for a grea­ter blessing from God vpon his ordinances in publike then in pri­uate. The same prayers you may vse at home, that are vsed [Page 91]there; the same Psalmes yee may sing at home, that you sing there; the same word you may reade at home, that is read there; but not with the same fruit and comfort, as in the publike assemblies of the faithfull. For Dauid speaking of Mount Sion, and the Temple there, saith, Psal. 133.2. There the Lord pro­mised his blessing and life for euer­more: and againe, Psal. 87.2. The Lord loueth the gates of Sion, more then all the habitations of Iacob.

Doct. 3 Thirdly, prayer is said to bee the seeking of a thing, Mat. 7.7. Aske and ye shall haue, seeke and ye shall finde. Now the more there be that seeke a thing, the more hope there is to finde it. And this was the reason why the Church in time of misery and distresse, called for a solemne assembly: Blow a Trumpet in Sion, Ioel 2.15. proclaime a fast, call a solemne as­sembly, as the most powerfullest [Page 92]meanes to preuaile with God.

Doct. 4 Fourthly, in respect of the sweetnesse of those duties which are there performed in those pub­like assemblies, such as are the preaching of the Word, the Sa­craments, prayer, singing of Psalmes; Gods people finde more sweetnesse in these, then in any thing in the world besides. Of this speaketh the Prophet Esay, saying, In this mountaine shall the Lord of Hoasts make to all people, Esay 25.6. a feast of fat things, a feast of fined wines, of fat things full of marrow, of wine fined and purified. Indeed I confesse it is not euery mans case to finde this sweetnesse in these things. It is possible at the dain­tiest feast, some may loathe those things, that to others are most de­lightfull and desired.

But this is the case onely of the godly and regenerate man; so [Page 93] Dauid, Blessed is the man whom thou choosest and causest to come vnto thee: Hee shall dwell in thy Courts, and shall be satisfied with the pleasures of thy house, euen of thy holy Temple.

Doct. 5 The last reason, though not the least to cause vs to esteeme so high­ly of the publike assemblies of Gods people, is in regard of reli­gion it selfe, the profession wherof we haue taken vpon vs; for herein we doe testifie our homage and obedience vnto God. Now the more publike our profession is, the more acceptable is it to God. I will giue thankes vnto thee, Psal. 35.18. and will praise thee amongst much peo­ple.

Vse 1 Seeing then that it is so requi­site a duty, belonging vnto all Gods people, highly to esteeme, and diligently to frequent the publike assemblies of Gods peo­ple: [Page 94]Hence diuers sorts of men are iustly to be reproued. Diuers sorts of men re­proued.

First, such as turne backe vpon Gods ordinance in the publike assemblies, 1 & make no reckoning nor account thereof; and this is the condition of the greatest sort of men, that will not be brought constantly to Gods seruice, but either the feare of the labour, or shame of men, brings them some­times thither, otherwise many would neuer come at all. How often haue I complained of this sinne in this place, but little refor­mation? What shall I say, doe but consider Sauls dealing with Da­uid, Saul marked Dauids seate when he was wanting at the feasts and assemblies: Surely the Lord doth marke these empty Seates and solitary Pewes of ours, when we are wanting. And were it not for their sakes, that wanting the [Page 95]food of life at home, are faine to trauaile abroad, I should long ere this haue eased you of some of this burthen, and my selfe of this paines. Neither is this all, a sinne of negligence in absenting of your selues when God cals you to his seruice; But by this negligent and carelesse comming vnto Gods house, men doe in effect say with those in the time of the Prophet Malachy, Mal. 3.14.15. It is in vaine to serue the Lord, &c:

2 Secondly, such as absent them­selues from these publike assem­blies, vnder the pretence that they can finde no such sweetnesse nor comfort in them. To such as so say or thinke, giue me leaue to tell thee, that there is no one more certaine signe of a dead heart, voyd of grace and the sense of Gods loue, then this, not to de­light and to take comfort in these [Page 96]publike duties. I may say of such a mans soule, as of the house shut vp with the Plague, Lord haue mercy on them.

Gods people if at any time they grow dull or heauy in the perfor­mance of holy duties, here they are refreshed, quickned, comfor­ted; these meetings reuiue a mans spirits, and put a kind of heauenly life in him. Blow the coles, and if there be any fire, it will shew it selfe; so will grace in the heart, when the gales of the Word shall blow vpon it. Now then to finde no taste, no relish, no comfort at all in these ordinances of God, is a cleare demonstration of a dead heart, and a gracelesse soule.

But what though for the pre­sent thou canst not finde that comfort in the word, yet in com­ming to these publike assemblies, thou shalt testifie thy homage to [Page 97]God, and shew thy reuerence to his ordinance, and the Lord at last may cause his Word to pene­trate thy heart, and to warme thy soule, that thou maist come to desire it more then thy appointed food. And know that in our often vrging and pressing you to come, we doe not herein require any duty or homage vnto vs, but vnto God. And if in refusing to come, you did but discountenance, dis­grace, dishearten, and shew your contempt vnto vs, then the mat­ter were not great. But this you shall finde true another day, that this contempt hath reached vnto God himselfe.

Thirdly, there be others that make euery light occasion, 3 occasi­on sufficient to keepe them from Gods house; if their head d [...] ake, if their finger be but sor [...], o [...] the like, they thinke they may [Page 98]well be excused. Surely God will make this Eunuch here a swift wit­nesse in iudgement one day, a­gainst such men, who albeit his imployment were great, being so neere the person of so great a Queene, yet thinkes no time too long, cost too great, or wayes too farre, to worship God. I would pray such men but to consider these examples; Esa. 38.21. Hezechias hauing beene sicke of a dangerous and mortall disease, within three daies after, went into the Temple; hee did not, as the manner is, keepe in whole weekes and moneths, for a little cold, for a small griefe, or infirmitie, or the like, but so soone as euer he perceiueth any mitiga­tion of his disease, as that the dan­ger thereof is past, to the Temple straight goeth he. The woman that had a Spirit of infirmitie eighteene yeeres, Luk. 13.10.11. was not held [Page 99]from Gods house, but vpon the Sabbath day resorted vnto the Synagogue.

It is a signe of a barren & grace­lesse heart, to slight the Sabbath, and the holy exercises on that day. And know thou, whosoeuer thou art, that findest this to bee thy case, that hast no delight, and canst find no comfort in the com­munion of Gods people in these holy assemblies here, that thou shalt haue no part nor portion, no, nor any fellowship with them, in the kingdome of heauen hereafter: for those that haue no heart to beare a part with the Church Mi­litant in their holy assemblies here, shall neuer come to beare a part in that Quire, where Saints and Angels shall sing continually in the Church Triumphant.

4 And last of all, within the com­passe of this reproofe, are those [Page 100]that sticke not to say, they can serue God at home as well as at Church; they can pray, and reade good bookes at home, and so long as they imploy themselues thus, thinke they are not to bee blamed. But what say these men to Dauid, or what are these men to Dauid? could not he being a Prophet of God, and a man after Gods owne heart, indued with such a wonderfull measure of the sanctified graces of Gods Spirit, serue God in priuate in the time of his banishment, as these in their houses or Chappels of ease? Yet hee did long to come into the Courts of the Lords house, yea, he did enuy the very Sparrowes and Swallowes that might come into the Temple, [...] 4 [...] and build their neasts neere the Altar, whereas he might not come therein.

Ʋse 2 Secondly, this may serue for [Page 101]admonition, that we labour to bring our hearts more and more to be affected with these holy du­ties, to prize these publike assem­blies, and to be thankefull vnto God for the same, that we neuer rest vntill we bring our hearts in some good measure to say with Dauid, [...]sal [...] I was glad when they said, we will goe vp into the house of the Lord; and to this end let vs be [...] exhorted to prouoke one another, and to call one another, as the faithfull before; Come let vs go vp to the house of the Lord. And herein, Masters of families and Parents, are to be exhorted, th [...] they thinke it not sufficient, [...] they themselues come, bu [...] to [...]e to their Children and Serua [...] that they come also to Gods wor [...] ship. Thou must suffer none to attend thee in thy house, that will not attend thee to Gods house.

Remember the charge, Thou, thy Sonne and thy Daughter, Ex. 20.10. thy Man-seruant and thy Maid-ser­uant, Iosh. 24 15 &c. Iosuah vndertakes for all that are in his house, I and my house will serue the Lord; and this was one of Dauids greatest com­forts, that hee had gone with a multitude, Psal. 43. [...] and led them the way to the house of God.

Went vp to Ierusalem to worship.

But why would the Lord suffer him to goe vp to Ierusalem, Quest so long and so tedious a iourney? why was not Philip sent before?

God, Answ. if it had so pleased him, he could haue sent Philip at the first to haue instructed him, but hee would not, but suffers him first to trauaile vp to Ierusalem. No que­stion the Lord was much deligh­ted in this obedience of his Ser­uant: [Page 103]and in respect that his loue to religion was such, as made him endure any labour, cost or paines, he was moued the rather to blesse him with the ministery of Philip. God had left in his Church meanes whereby he would haue men taught, such as were those sacrifices now done at Ierusalem, which he will not haue neglected. It pleased the Lord well that the Eunuch should be first instructed in the rudiments of the Law, that he might be the fitter for the Do­ctrine of the Gospell. The Lord might haue sent downe the holy Ghost vpon Cornelius and his company, Act. 10. before Peter preached vnto them, but he would not, but first makes him fit for Peters mi­nistery, and for the receiuing of the holy Ghost. And thus the Lord could haue instructed Saul when he first heard that sound Acts 9. [Page 104]from heauen, but would not vn­till he were first fitted for prayer.

We are taught hence, Dect. Catechi­sing [...] ­ce [...]y. that if wee would bee fit for the strong me [...]t of the Gospell, we must first be thoroughly instructed in the principles of religion.

Thus the Author of the Epi­stle vnto the Hebrewes, by a lo­ [...]ing obiurgation or chiding, re­proues the want of this amongst them: H [...]b. 5.1. When for the time (saith he) ye ought to be teachers, ye need that one should teach you a [...]ai [...]e which be the first principles of the Oracles of God, and are become such as haue need of milke, and not of strong meat.

So Paul, 1 Cor. 3.2. I cannot speake vnto you as spirituall, but as vnto babes. And hence is it, that Moses com­mandeth the people to teach their children the Law of God, D [...]. 6. Ex [...] [...].14. and the vse of the Passeouer.

And surely this serues to con­demne the great neglect of this duty, Vse. that men thinke it scorne to be catechised and instructed in the grounds and principles of religi­on, and this is the reason why so many heare the word vnprofita­bly, and are so full of blindnesse and ignorance, they were neuer truly grounded in the principles of the Christian faith: but of this hereafter.

To Ierusalem to worship.

This could not bee done but with great cost, for so were the sa­crifices and seruice of God in the time of the Law, before the com­ming of Christ, very costly. So likewise his paines in trauell was very great, it being farre distant from that place to serusalem; yet not withstanding it is not the cost, [Page 106]nor it is not the paines in trauell, that can keepe him back, or any whit discourage him, but vp will he goe to Ierusalem, there to wor­ship God: and herein will teach vs,

That the duties of Religion must earnestly bee pursued and followed after, Doct. The du­ties of re­ligion must be earnestly pursued and fol­lowed af­ter. not coldly, neg­ligently, and carelesly, but ear­nestly, zelously, carefully, and constantly. Men must not stick for labor, for cost, for their paines, but the Lord must bee serued in­tentiuely, and constantly.

In euery seruice wee doe vnto God, he calleth for this zeale, and godly resolution to go thorough with the same.

And surely this was the great commendations of the Prophet Dauid, that he had a zeale as hot as fire, Ps [...]l 96.10 The zeale of thy house hath eaten me vp. This forwardnesse [Page 107]and zeale wee may see to haue beene in the people of God in building of the Temple, wherein they spared no cost, as also in their diligent repairing to the same, wherein they spared no labour: and to this are we exhorted. Seek for wisdome as for siluer, and search for it as for hid treasures. Now they that worke in Mines of the earth, dig deepe, and are not beaten off with much labour; such resolution becometh it Gods people to haue in seeking the true treasure. The Lord cannot abide that men should go about his ser­uice negligently, coldly, and care­lesly. Cursed are they that do the work of the Lord negligently; Ier. 48.10. and How long halt yee betweene two opinions, 1 Re. 18.21. &c. And it was that our Sauiour was so highly offen­ded with the Church of Laodi­cea, Ren. 3.15. that shee was neither cold nor [Page 108]not, and therefore the Lord threatneth to spew her out of his mouth.

It was the commendations of those in the days of our Sauiour, that they flocked after him, and pressed vpon him. And in diuers places we reade that multitudes followed Christ, to heare his hea­uenly doctrine. Yea our Sauiour [...]onisheth vs to labour, but for what? Not for the meat that perish­eth, Ioh. 6 but for the meat that endureth to eternall life.

Zo [...] [...] qu [...]ed [...] [...]u [...] pa [...] o [...]o [...] wo [...]s [...].And this zeale and diligence I [...]ig [...]t haue [...]hewed how God re­quires the same in euery part of his worship and seruice As,

First in the preaching of the word. Wee are commanded to preach the word in season and out of season, [...] to improue, rebuke, and exhort, with long-suffering and doctrine.

2 Secondly, in hearing of the word, we are commanded to bee swift to heare. I [...]a. 2.19.

Thirdly, in prayer, we are com manded to be feruent in prayer. 3 R [...]. [...]. 12

And in all the duties of sancti­fication, wee are commanded to redeeme the time, and to worke out our saluation.

And great reason.

First, in regard that such as do the worke of the Lord negligent­ly, Reas. 1 slothfully, and carelesly, lye vnder an heauie and a fearefull curse: Cursed is euery one that doth the worke of the Lord negligently. Ier. 4 [...]. [...]0. But such are all those that come negligently vnto Gods seruice, and therefore lie vnder this curse.

Secondly, to doe any dutie to God negligently and carelesly, Reas. 2 it neuer hath any promise of any ac­ceptation with him. There is no duty that we can assure our hearts [Page 110]shall finde acceptation with the Almighty, further then the same is zealously performed in faith, repentance, and obedience to Gods Commandement.

Thirdly, such as performe any duty formally, Reas. 3 customarily, and but for fashion sake, are in great danger to fall away, euen from that they make shew of, as our Sa­uiour saith, That shall bee taken away which they seemed to haue. This was the curse of the Church of Ephesus, a drowsie and dead­hearted people: Reu 2 5. Thou hast lost thy first loue. Such drowsie Christians are alwayes vnder a spirituall con­sumption; for it fares with such a one, as with him that hath a Con­sumption of the body; for there the naturall heate decayeth daily more and more, and threatneth death. Euen so such as haue a spi­rituall consumption of the soule, [Page 111]the spirituall heat doth diminish, and threaten destruction.

Fourthly, Reas. 4 earnestnesse and zeale in the publicke duties of Gods worship, is an excellent meanes to prouoke others, to be more di­ligent in Gods seruice. And this the Apostle affirmes to the great commendations of the Church of Corinth: Your zeale hath pro­uoked many. 2. Cor. 9.2.

And last of all, Reas. 5 without this di­ligence and zeale, we haue no pro­mise to meet with God in his or­dinances: Pro. 23.4. If thou cryest after knowledge, and liftest vp thy voice for vnderstanding: if thou seeke her as siluer, and search for her as for hidde treasure. What then? Then shalt thou vnderstand the feare of the Lord, and finde the knowledge of God. Feruency and zeale in good duties, addeth wings vnto them, and makes them sore [Page 112]aloft, and pierce the heauens euen into Gods presence. Whereas du­ties formally performed, and but with lip labour onely, bring no fruit at all, but hasten Gods sudgements vpon him that doth them.

Seeing then that the duties of Religion are so earnestly to bee pursued and followed after; Vse 1 This serues then for the iust reprehen­sion of those, that are so farre from being zealous themselues, to tra­uell, with the Eunuch here, vnto Ierusalem, to worship God, as that they mocke and scoffe at others that doe their duties herein. Cer­tainly if this Nobleman liued amongst vs, it were not his great­nesse that would free him from the imputation of Puritanisme and his zeale should not escape the disgraces of wicked men.

Is not this common in the [Page 113]world? See wee not that if there be any one in a Parish (as many, God knoweth, there be not) that is more forward then others, to sanctifie the Sabbath, and to spend that day, as set apart wholly for Gods seruice, in the publicke duties belonging thereto, how are these singled out aboue all others, and derided and scoffed at for the same, when drunkards, swearers, and prophane persons are neuer wondred at.

This hard measure Dauid met withall from Micol his owne wife, 2. Sam. 6, 20. who dancing before the Arke, therein expressing the in­ward ioy of his heart, she mockes him, How glorious was the King this day? To whom Dauid made answer: It was before the Lord, who chose mee before thy fathers house, and I will yet be more vile. Let it euer be the commendations [Page 114]of all Gods people, so to be vp­braided and scoffed at for their godly zeale. As for wicked men, they are neuer so zealous, as in the cause of sinne. And this indeed is the misery of this age and time wherein wee liue, that that which, indeed, is the greatest orna­ment to a christian man; 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 [Page 115]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. [Page 118]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. [Page 119]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 [Page 121]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 [Page 122]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 that should serue him but one day in a weeke, and all the weeke besides serue himselfe.

This serues then to reprooue such as are present sometimes at the publique duties of Gods wor­ship, Vse. 1 such as are the preaching of the word, receiuing of the sacra­ment, and the like, but make no reckoning or accompt at all, of priuate duties. Surely such men [Page 124]can neuer approue themselues to God to performe either in faith and obedience, as hee ought, so long as hee labours not after an vniuersall obedience, to bee the same in priuate that he is in pub­lique.

Let vs then bee admonished in the feare of God, Vse. 2 that as wee de­sire to bee Christians indeed, and therein to approue our selues to God, to labour to be the same at home as abroad, in our owne houses, as in the Church, other­wise we can neuer assure our owne hearts of the truth of grace wrought therein, or that wee goe before an hypocrite or a wicked man, who many times is exercised in the one, when he makes no rec­koning or accompt at all of the other.

He read Isaiah the Prophet.

This Noble man did not wor­ship God at a venture, or as haply his forefathers had done before him, as many in our dayes, who will doe thus and thus, because their fathers before them did so. But hee will worship God as hee had learned out of his word. And herein will teach all men, vnto the end of the world, a necessarie dutie;

That if wee will worship God aright, Doct. In Gods worship we must fetch our direction out of Gods word we must fetch our directi­on from Gods word, and not out of the Popes Chaire. The word must bee our loadstarre, to guide vs the way to Christ, and to keepe vs in the way.

No seruice can please God, but that which is done by direction from his word. The Lord himselfe [Page 126]giues expresse charge concerning this, Deut. 4.2. when hee saith, Ye shall not adde vnto the word which I com­mand mand you, neither shall ye diminish ought from it, That ye may keepe the Commandements of the Lord your God, which I command you. The meaning is, Thou shalt doe no more or lesse in my seruice, then what I command thee.

Yea, it is no better then Idola­trie, Num. 15.39. and spirituall whoredome for vs to follow our owne hearts, or to bee led by our good meanings in matters appertaining vnto Gods seruice. This is such a sinne as doth highly prouoke God to anger, as wee may see in Nadab and Abihu, Leuit. 10.1.2. in offering vp of their strange fire, who were therefore destroyed with fire from heauen. And for this cause Ieroboam drew the curse of God vpon him, and his posteritie after him. Because of [Page 127]those golden calues that hee had caused to bee erected at Dan, and Bethel, without warrant from God. And how sharply doth our Sauiour reproue the Scribes and Pharisees for this, who vsed a world of ceremonies and traditi­ons in Gods worship, which hee commanded not, and therefore saith, In vaine doe ye worship me, Mat. 15. teaching for Doctrine the traditi­ons of men. Isa. 1.11.12. And therefore the Lord will say to such, as to those idolatrous Iewes of old, Who hath required these things at your hands? And hence is it that the Apostle Paul, when hee went a­bout to remoue those errours that we crept into the Church of Corinth about the Sacrament, he brings them to the first institution of the same by Christ himselfe; for where things are brought to the first institution, all humane er­rours [Page 128]then cease. And this doth the Apostle, 1. Cor. 11.23. when he saith, That which I haue receiued from the Lord, deliuer I vnto you, &c. So that we see it is a most cleare and grounded truth, that if we would worship God aright, we must not be led by our fantasies and carnall reason, good meanings, or the like, but we must fetch our dire­ction out of Gods word. And great reason: For,

God will be acknowledged the onely Law-giuer, Reas. 1 the King of his Church, and the onely Prophet to instruct his people: For so saith the Apostle, There is onely one Law-giuer, Iam. 4 12. who is able to saue and to destroy. So that none may pre­sume in matters appertaining to his worship and seruice, to adde or detract, lest hee incurre that curse: Cursed is he that shall adde to the words of this booke. Reu. 22.

Secondly, Ro. 14.23. Whatsoeuer is not of faith, is sinne. Now faith, we know, is grounded vpon the word. So that it is impossible for a man to please God in any seruice he doth, that hath not his word for his warrant and direction. It was Christs last commandement that he gaue vnto his Disciples, teach­ing them to obserue all things that I haue commanded you. Mat. 28.20

And surely this strikes at the foundation of Popish Religion: Vse 1 for wherein, for the most part, stands the seruice and worship of God that is performed amongst them, but in grosse superstition, and in the inuentions of their owne braine, in the traditions of men, Popes, Councels, Cardinals, and the like, in a multitude of vaine and idle ceremonies and ob­seruations; all which haue no ground or footing out of Gods [Page 130]word, as, namely, their whipping of themselues, their crossings and coniurings, praying on beads, go­ing on pilgrimage, and a thousand the like, all which haue no ground or warrant at all out of Gods word: to whom we may truly say, as our Sauiour to the woman of Samaria, Ioh. 4.22. Ye worship ye know not what.

And surely herein we may iu­stifie our Religion against the Pa­pists, and against all the Aduersa­ries of Gods truth, that wee know whom we worship. And if we be deceiued, God hath deceiued vs, and his word hath deceiued vs, which is impossible. For his word is true, as himselfe is.

Secondly, Vse 2 we are taught hence to acquaint our selues with the Scriptures, that so wee may be directed how to worship God a­right. Now Gods word is a per­fect [Page 131]rule, and a perfect guide. Saint Peter calls it a Sure word, 2: Pet. 1.19. where­unto (saith he) ye do well, if ye take heed. So Dauid, Psal. 119.31. I haue cleaued vnto thy testimonies, O Lord con­found me not. And it is worth our best consideration, what Samuel spake vnto Saul, that would sacri­fice where God had not appoint­ed, Hath the Lord (saith hee) as great delight in burnt-offerings and sacrifices, 1. Sam: 15.22. as when the voyce of the Lord is obeyed? Behold to obey is better then sacrifice: and to hearken is better then the fat of Lambes.

And last of all, this sheweth the miserable condition that such are in, Vse 3 that are not, neither may they be, acquainted with the word of God; as in the Church of Rome, that haue the Scripture locked vp in an vnknowne tongue: they can neuer auoide that woe, our Sauiour [Page 132]pronounced against the Scribes and Pharises, Mat. 23.13 They neither entred into the kingdome of God them­selues, nor suffered those that would. Now wanting the word to direct them, they serue Idols, yea they worship Sathan instead of God; For there is no worship can bee pleasing & acceptable vnto God, that hath not the word for it war­rant.

He read Isaiah the Prophet.

Here we see [...]is employment in his Iourney, vpon his returne home into his countrey; hee was not idle, neither gaue he himselfe to sleeping, nor spent he his time in idle discourse, nor yet in rea­ding vaine, foolish, wanton, and lasciuious bookes, as the manner of many is to do. But he spent his time in reading the Scripture, and [Page 133]in studying the word of God, for the further building of himselfe vp in the knowledge of God, and of Christ. Whose example may commend vnto all Gods people a necessarie duty: namely,

That they be daily conuersant in the Scriptures, Doct. Godly must be conuersant in the Scriptures. Deu. 6.6, 7. and exercise themselues daily therein. This is that charge Moses gaue vnto the people from the Lord: These words which I command thee this day, shall be in thy heart, and thou shalt teach them diligently vnto thy chil­dren, and shalt talke of them as thou sittest in thy house, when thou walkest by the way, when thou liest downe, and when thou risest vp. Againe, Ios. 1.8. The booke of the Law shall not depart out of thy mouth, But thou shalt meditate therein day and night.

This is Christ owne charge, Search the Scriptures, Ioh. 5.39. for in them [Page 134]ye leoke to haue eternall life. This is likewise an Apostolicall iniun­ction, Col. 3.16. Let the word of God dwell in you plenteously. To this Solomon exhorteth diligently, when hee saith, Prou. 7.3. speaking of the word, Binde them vpon thy fingers, write them vpon the table of thine heart. And againe, Vers. 4 Say vnto Wisedome, thou art my sister, and call vnderstand­ing thy kinswoman. And this was the great commendations of Ti­mothy, that hee knew the Scrip­tures of a childe. Therefore doubt­lesse very conuersant in them. And of Apollo it is said, that hee was mightie in Gods word. So that we see, to spend much time in reading the Scriptures, and to be conuer­sant in Gods word, is an excellent things, a commendable duty.

Though the reading of the Scriptures doe not ordinarily worke faith and repentance, Reas. 1 yet it [Page 135]is an excellent meanes to prepare the heart for the same worke, and to confirme our faith, to strengthen it, and to build vp a man daily more and more in the knowledge of Christ.

Secondly, Gods word must be the rule of out walking, Reas. 2 and that narrow road, within the limits whereof, we should alwayes con­taine our selues. And indeed by the word must all our actions be tried and iudged, and therefore it were most expedient that by the word all our actions should bee squared.

Thirdly, it is that onely that must bee our comfort, Reas. 3 when all other comforts faile. Now a sure friend must not be contemned. I had perished in my affliction (saith Dauid) had it not beene for thy word.

Vse. 1 Seeing then that the Scriptures [Page 136]ought so diligently and frequent­ly be read of vs. How iniuriously then doth the Church of Rome deale with mens soules, that will not permit men the reading of the Scriptures, no priuate man in that Church, without speciall lycence, may reade the Scriptures, but must take all vpon trust, and vpon the bare word of their teachers. But what is this, but directly to con­tradict the Lord himselfe?

We see that ignorant men per­uert the Scriptures. Obiect.

A poore filly shift, Resp: because some abuse the Scriptures, shall others therefore not be permitted the lawfull vse thereof, meates, drinkes, &c. What is there a­mongst vs that is not abused? must therefore the lawfull vse be taken away?

This may serue to condemne thousands, amongst vs, Vse. 2 who sel­dome [Page 137]or neuer reade the Scrip­tures, neuer take the booke of God into their hands; yea, such as giue no place to Gods word in their houses, hardly haue a Bible at home; Cards and Dice are rife amongst them, these are turned and tossed euery day, but the book of God is cast into a corner, lyes couered with dust, and the Spider spins her web ouer it.

This may serue also to taxe ma­ny Noble men and Gentle men, Vse. 3 who thinke it a base and con­temptible thing to reade the Scriptures, therefore they spend their time in Hawking and Hun­ting, in Carding and in Dicing, in eating and drinking, and in all manner of licentious courses; but as for reading the Scriptures, it is held a matter of reproach, to seem to haue a Bible in their hands, a matter of precisenesse, curiositie [Page 138]and more then needs. But they must haue in stead of the Scrip­tures which are able to make them wise vnto saluation, idle, vaine, and lasciuious bookes; the Court of Venus, the Pallace of pleasure; bookes of loue and venery, books of lyes and vanitie, which doe poyson youth, stir vp lust, and all vncleanenesse, and drowne men in perdition.

Well, let such men know, that while they bestow more time and leisure in reading such vaine and idle Pamphlets, then in Gods word; the Lord will plague & pu­nish them with a spirituall plague and iudgement from aboue, that they remaine strangers from the comforts of Gods word; that is indeed a clapsed and a sealed book vnto them: whereas vnto the godly, the word of God is their greatest ioy and solace. Thy word, [Page 139](saith Dauid) is sweeter vnto mee, then the honey & the honey combe; and againe, Thy word is dearer vnto mee then thousands of gold and siluer. This comfort, such men are strangers vnto, whilest with the Swine, they feede on huskes and draffe, and haue no appetite at all to the word of life.

And last of all, Vse. 4 this may serue to prouoke vs all in the feare of God, by the example of this wor­thy man, to a greater loue and de­light in the word; that we bestow more time in reading and search­ing therein, for great is the fruit and profit that comes thereby.

We see a childe will take de­light to reade his Fathers Will, to see what Legacies be giuen him of his father. Now the word of God in the old and new Testament, is the Will of God the Father, yea, [Page 140]Christ last Will and Testament, wherein be many legacies giuen to Gods children, namely, remission of sinnes, eternall life, the king­dome of heauen, &c. O then if we be the sonnes of God, how can we choose but looke into these Lega­cies, royalties, and priuiledges gi­uen vnto vs of God our Father? We see how carefull men bee to get the booke of Statutes into their houses, how diligently will they reade them, and meditate vpon them, that they may not offend? how much more ought men to search into Gods statute Booke, his Word, that they may not sinne against him?

He reade Esayas the Prophet.

But why tooke he such paines in reading the Scriptures, Quest. mig [...]t not this seeme to be lost labour, [Page 141]since himselfe confesseth, that hee could not vnderstand without a guide?

As hee read with a desire to learne, so he was edified thereby, Answ. Quamuis multa ob­scura, multa o [...]uia sunt. as it appeareth by his trauelling vp to Ierusalem to worship. And howsoeuer he confesseth his igno­rance in that place he now read, yet no man is so ignorant, but in reading of that booke, may get some profit.

Though many places of Scrip­ture be hard to be vnderstood, Doct. Men must reade the Scriptures though man things be therein obscure. yet we must not giue ouer reading; for that which seemes hard to be vn­derstood in one place, may be easie and plaine in another. And when men make conscience to bee ac­quainted with Gods will reuealed in his word, and are desirous of the knowledge of the mystery of their saluation; God will at one time or other giue such to vnder­stand, [Page 142]and direct them to some Philip or other, that shall open the same vnto them.

Thus God commended the Booke of the Law vnto the peo­ple, not onely to the learned, but euen to the vnlearned also, that all sorts & conditions of men might be familiar therein. Deut. 31.11.12. Thou shalt reade the words of this law, before all Israel, that they may heare it, and learne to feare the Lord: and in the same place he nameth their men, women, Ier. 36.6. and children. So Ieremy commandeth Baruch to reade the word of the Lord before all Iuda, and in the audience of all the people. Therefore it concer­ned all, and to this end our Saui­our giues this charge vnto all, Search the Scripture. Ioh. 5.39. Now all these were not Clergie to whom these spake.

What though some one place [Page 143]we meete withall be hard to be vn­derstood, shall we therefore lay aside the whole Booke of God, and reade none at all, God forbid? The Scriptures are such a foun­taine wherein the Elephant may swim, and the Lambe may wade.

What man is there that hauing a Deede whereby he holdeth his Land, will cast the same away, because it is hard, and he cannot vnderstand it? Nay, will he not the oftner looke into it, and desire the helpe of those that haue more skill? Then much lesse should we cast aside the word of God, though some place therein seeme to bee hard to bee vnderstood, which is our deed, and sheweth vnto vs our assurance vnto the kingdome of heauen; nay, wee should reade it the more often, and desire the helpe of others, that we may vnderstand the same.

Reas. 1 The Scriptures are obscure and darke onely to naturall men, The naturall perceiues not the things that are of God, for they are foo­lishnesse vnto him, neithe [...] can he know them, because they are spi­ritually discerned.

Now the reason why the Scrip­tures are so hard to be vnderstood of these men, is not in the Scrip­tures themselues, but in this blind and corrupt nature of ours.

A blinde man, he seeth not the light of the sunne when it shineth most bright; is the fault in the sunne, no? but rather in the im­perfection of the mans sight.

Thus is it with the Scripture with naturall men. But to that man whose eyes God hath ope­ned, the Scriptures are not obscure, but this man comming thereunto with humility and feare, in a sense of his owne wants, with a desire [Page 145]to be instructed, hee is sure to vnderstand them, at least so much as shall be necessary for his owne saluation, according to that of Salomon, [...]o. 8.9 They are all plai [...] to him that vnderstandeth, and straight to him that would sinde knowledge.

Reas. 2 Secondly, God hath promised to teach all the elect, and to giue them his spirit, to inlighten their mindes, according to that of our Sauiour: Ioh. 6.45. and they shall be all taught of God: and againe, He will teach the humble in the way that he shall choose: Psal 25 9 Vers. 12. and What man is hee that feareth the Lord, him shall he teach in the way that he shall choose. So the blessed Virgin in her Magnifi­cat, He filleth the hungry with good things, and hath sent the rich away empty.

Vse 1 This then serues againe to meet with tabt damnable doctrine in the Church of Rome, who teach, and [Page 146]hold, that because the Scripture is hard and difficult to be vnder­stood, teach, that we must not reade them, neither haue them in a knowne tongue, but locke them vp from the knowledge and vn­derstanding of the simple, teach­ing them to cast themselues vpon the Church, and by a generall implicite faith, to beleeue as the Church beleeueth, to rest there; a most damnable doctrine. Is not this left in the great praise and commendations of this Eunuch, that he searched into the Scrip­tures? Doth Philip any where blame him for this his prying into the Scriptures? nay, rather to shew how pleasing and acceptable this was with God, the Lord decla­reth by sending of Philip vnto him, to teach and instruct him wherein he was ignorant.

Vse. 2 Secondly, let this admonish vs [Page 147]to make conscience of this duty, to be frequent in reading the Scriptures, and that we be not beaten off this duty through the hardnesse of any one place; we see in other things, vse makes perfect nesse, and that which at first seems impossible to be attained vnto, yet by industry, is attained vnto at last; as this is true in all Arts and Sciences in the world, so in the study of the Scriptures. Here is milke for Babes, and meate for strong men; this is that riuer wherein children may wade, and the Elephant may swimme.

And to prouoke vs to the more diligent searching into the Scrip­tures, consider,

Motiues to reade the scrip­tures.First, the Word of God is the onely euidence a Christian hath for his eternall inheritance. Vse. 1 Thy testimonies haue I claymed as my heritage for euer, &c. Psal. 119.

Vse 2 Secondly, the Word is able to make thee wise vnto saluation, [...]l. [...]9.7. how simple soeuer thou be:

Vse 3 Thirdly, it is able to conuert thy soule, ho [...] strong soeuer thy corruptions be.

Vse 4 Fourthly, the Word is able to giue thee comfort in thy afflicti­ons, how bitter soeuer they bee; so Dauid, I had perished in my afflictions, [...]. had it not beene for thy Word.

VERSE 29. Then the Spirit said to Philip, Tex [...]. goe neare and ioyne thy selfe to this Chariot.

HEre wee haue Philips com­mission to goe and instruct the Eunuch. Where wee are to note first of all, the circumstance of time, when he went, Then, that [Page 149]is, when the Eunuch was thus re­ligiously imployed in reading of the Scriptures, and vsing the meanes to worship God aright, and to know him, [...]hen is Philip sent to instruct him, and to preach Christ Iesus vnto him, to the sal­uation of his soule. Note hence,

That God vsually dealeth with his children, Doct. God will [...]e found in the [...]. as with this Eunuch and poore heathen man; hee read and searched the Scriptures, con­scionably imploying himselfe in those weak meanes, for the attai­ning of grace and knowledge; he was well imployed, and now God takes pity vpon him, and sends Philip vnto him to reueale Christ Iesus vnto him, to saue his soule.

Thus, euen thus, the Lord vsu­ally takes pity on men, and re­ueales Christ Iesus vnto them, and bestowes mercy on them when they seeke it in the meanes [Page 150]he hath appointed, such as are the hearing of the word, prayer, rea­ding, meditation, and the like.

And thus when Isaac was me­ditating and praying, Gen [...] God sent him a gracious wife. When Da­niel was in his prayer, Dan. 9.20.21.27. God sent his Angell vnto him, to acquaint him that the end of the Churches captiuity was at hand. Luk. 1.8. Whilst Za­chary was executing his office in praying & sacrificing in the Tem­ple; the Lord sent an Angell with glad tidings vnto him, that Eli­zabeth his wife should beare him a sonne. Luk 2.250 Simeon being in the Temple seruing of God, the Lord reueales his sonne Christ vnto him. And so is Peter sent vnto Cornelius when he is fasting and praying. Act. 10. The point is cleare.

Reas. 1 The Lord to this end hath ap­pointed the meanes, such as are the word, Sacraments, prayer, &c. [Page 151]These are giuen to some end, and to what, but to meet with God.

Reas. 2 The second reason is, in regard of the Lords owne promise, who hath promised to bee found of them that seeke him in th [...] con­scionable vse of the meanes hee hath appointed, saying, Mat 7.7. Aske and yee shall haue, &c. And, call vpon me in the time of trouble, Psa. 50.15. and I will heare thee, and deliuer thee.

Seeing that God is thus found of those that seeke him in the meanes he hath appointed; Vse 1 This should bring religion and Christi­anity into request amongst vs, and set men diligently on work about holy duties, seeing there is such a promise of recompence, and of reward, made thereunto; hee is faithfull that hath promised. Such whose hearts desire is to be saued, that hunger and thirst after Gods [Page 152]fauour and loue in Iesus Christ in the pardon of their sinnes, God will take pity on such, and their hope shall not faile; Aske and yee shall haue, Mat. [...].7. seeke and yee shall sind, &c. And as for those that would faine come to heauen, and yet turne back vpon the meanes, will deceiue themselues in the end.

Vse 2 Secondly, seeing the Lord takes pity vpon his children, when they seeke him in the vse of the meanes he hath appointed, hence ariseth comfort for poore distres­sed soules, that goe with this Eu­nuch to Ierusalem, there to wor­ship God, faine they would see his face in glory, faine they would finde comfort, and get assurance of their reconciliation with God, but yet they cannot finde Christ, no [...] obtaine the thing they so much long for. Well, notwith­standing [Page 153]this, aske still, seeke still, knock still, humble thy selfe in prayer, and be earnest with God in supplications, heare the word diligently, read it constantly, re­ceiue the Sacrament preparedly, for nothing is more certaine then to finde comfort, and to meet with God in the conscionable vse of the meanes he hath appointed, Deli­uerance will come, saith Morde­cai to Hester, and it may bee at that time when wee thinke least thereof, and then most welcome.

Then the spirit said to Philip.

That is, either the holy Ghost or else the Angell bad him goe to the Chariot. Wee heard before how the Angell commanded Phi­lip to goe towards the South, but acquainted him not to what end, yet he declaring his ready obedi­ence, [Page 154]meets with this Eunuch. And now he meets with him, he speaks not till hee was comman­ded.

He will first haue his calling and commission to the worke, be­fore he proceeds to deale with the Eunuch, and herein will teach all men that are called to the worke of the Ministery, this necessary duty;

That they enter not vpon this Calling without a calling, Doct. 2 Ministers must still haue a calling for that they doe. nor to proceed further therein, then they receiue warrant from God. Thus Moses the Lords Captaine of his people Israel, together with all Is­rael, were content to bee directed by the cloud, Exod. 40.36.37. both for their go­ing forward, and their standing still.

When Samuel was sent to an oint one of the sonnes of Iesse, when Eliah came that was the el­dest [Page 155]sonne, and so the second and the third, yet layed he his hand on none of them, till the Lord commanded him. So Philip here, hee will first receiue his charge from God, before he will presume to speake to this man. Thus did Dauid still aske counsell of God in any notable enterprise that he tooke in hand. 2. Sam. 2.1. The Ministers of Christ must not runne before they be sent, but stay til they a haue cal­ling from God, till he set them on worke, and put them into his ser­uice, till he bids them go, and fur­nishes them with gifts & graces, will and skill to do the worke of the Lord; and then they must rea­dily put the same in execution. None of all the Prophets, Isaiah, Ieremy, Amos, &c. None of all the Apostles, no not Christ himselfe, durst take this calling before they were called thereunto by God, [Page 156]and then they did most readily and willingly put the same in exe­cution.

And the reasons are, Reas. 1 First when this is wanting, [...]am. 6 7 Num. 16.9 men are but intruders, as Vzza was, and that God which ouertooke him in that sinne, will not suffer such men to escape vnpunished.

Reas. 2 Secondly, such doe seldome or neuer any good by their Ministry, and hence it is that the Lord threatned this iudgement vpon false Prophets amongst the rest, I sent them not, Let 23.32 nor commanded them, therefore they shall not profit this people at all.

Vse 1 This serues to reproue such as enter vpon this calling without a calling, as the Lord complaineth by his Prophet: They ranne, but I sent them not, neither haue they preached my ordinance. Such are they that will vsurpe this publike [Page 157]and sacred function without a lawfull calling. And within the compasse of this reprehension are such Midwiues as presume to ba­ptize Infants, hauing no calling thereunto; I would commend vn­to such, the example of the men of Bethshemish, who prying into the Arke without a calling, 1. Sa [...] 6.19. the Lord smote of them 50070. men.

So Corah, Dathan, and Abi­ram, taking vpon them the Priest­hood without a calling, Num. 16.9 the Lord destroyed them and their compa­nie, by causing the earth to open her mouth and to swallow them. So is Azariah stricken with a le­prosie to his death, 2. Kin. 15.5 and that be­cause not content with his kingly office, hee would take vpon him the Priests office likewise, to burn incense vnto the Lord.

Now then if these vsurpers and prophaners of Gods ordinances [Page 158]in the time of the Law did not es­cape Gods vengeance, how much lesse now in the time of the Gos­pell? And although God doe not now execute iudgement from hea­uen as before, yet the sinne is no whit lessened, nor Gods hand shortened, Nah. 1.2. but the greater will be their iudgement in the day of the Lords account.

Vse 2 Secondly, this meets with those likewise that will go beyond their commission, as Saul that went to Gigal, as Samuel had appointed him, but because that Samuel came not at the day appointed, there­fore hee would presume to offer sacrifice So many will go to Gil­gal, Gods house, the place of his worship and seruice; But if God answer not their expectation, they will do as Saul did, they will pre­uent the Lord, and helpe them­selues, this is to passe our calling.

And thus God calleth men dai­ly to his Gospell, which is the wedding of his Sonne; which he compareth vnto a wedding, for the varietie of delicates that is of­fered in the same: Such as are re­mission of sinnes, Iustification, sanctification, yea and gloricati­tion it selfe. Now to partake of these things, the Lord requires that men should put on their wedding garments. Now how many be there that come, no way regarding whether they come fitted in faith, repentance, and obedience, with pure affections, in loue to Gods ordinance, with an hungring and thirstie appetite vnto Gods word, with an hatred and loathing of their corruptions. Nay rather they come in their old garments, the garments of the old man, such as are, ignorance, pride, couetousnesse, malitiousnesse, &c. [Page 160]and yet they will come to the wedding. These men must know, they go beyond their commissi­on, for though God call men to the marriage, yet he calleth none such; let such feare the iudgement that followed, Mat. 22. to bee bound hand and foot, and east into vtter dark­nesse. Let all drunkards, swearers, adulterers, Sabbath breakets, and the like, take heed how they ap­proach neare vnto God, when they haue no such warrant: for God will be sanctified of all such as appr [...]ch neare vnto him, either in mercy to their saluation, or else in iudgement to their confusion. Againe, because God biddeth vs come vnto the table of his Sonne, that holy Communion, and tells vs withall, how we shall be quali [...] [...]d made meet guests for the [...] [...]nd that by examming our [...] concerning our knowledge, [Page 161]faith, repentance, loue, &c. Now when men shall presume to come to this sacred ordinance of God, without this due examination, such eate and drink to their owne destruction, and go beyond their calling and commission.

Vse 3 And last of all, this may serue to comfort all Gods seruans, espe­cially in the Ministery, that if they finde they be called of God, and sent by him, and that God hath put them into his seruice, they may go about their businesse with comfort, and assure themselues that God will blesse them, they need not feare any danger for they serue such a master that will bee with them, and reprooue Kings for their sakes; and he that hath set them on worke, will pay them their wages.

Ioyne thy selfe to this Chariot.

This was as much as if the Spi­rit, or the Angel, should haue said; Go to yonder poore man, instruct him, and teach him in the way of life and saluation, preach Iesus Christ vnto him, that his poore soule may be saued. O what hap­py newes was this to this poore heathen Pagan man, to haue Phi­lip thus sent vnto him, to saue his soule.

This poore Ethnicke had tra­uelled far, and taken much paines to finde Christ, and to be instru­cted in the mysterie of his salua­tion; and behold now at last hee obtaines his desire, here is such a one sent vnto him that is able to informe his conscience, and settle his iudgement in the way of life and saluation. Note we hence,

That the Lord setteth downe a time when hee will speake vnto his, Doct. God hath a seasona­ble time to speake vnto his people, Ioh. 2.3. and when he will reueale him­selfe vnto his people: My houre is not yet come, saith Christ vnto his mother. So here Philip did not by & by speake vnto the Eunuch, no not after hee was come vnto him, but hee stayed a time, and heard him reade. God gaue not his Law by Moses vnto the people by and by, but hee continued a good time first. Christ did not preach the Gospell by and by, so soone as hee was able to preach, but he stayed a time. Neither did he forthwith cause his Gospell to bee published through all the world by his Disciples, but there were added daily to the Church. Ioh: 5 5.

The poore man that lay at the poole of Bethesda thirty and eight yeares, could haue none to thrust him into the water to cure him; [Page 164]Yet at last Christ wrought the cure vpon him. Euen so the poore woman in the Gospell, that had the bloudy issue twelue yeares, she had her time wherein she met with deliuerance. Thus was it with Christs Spouse, his Church in the Canticles, Can. 3 4. there was a time wherein shee sought Christ, but could not finde him. There was a time againe wherein shee found him whom her soule loued. How­soeuer the Lord may for a tim [...] frowne vpon his people, and not by and by answer them in the desires of their soules, hungring and thirsting after comfort, yet in a due time Deliuerance will come, There being nothing in the whole world more sure and cer­taine, then comfort and deliue­rance vnto the godly after their miseries and troubles. The poore shall not alwayes be forgotten: Psal. 9.18. The [Page 165]hope of the afflicted shall not perish in the end. And it must needs be so.

Reas. 1 First, in regard of his owne promise made vnto his people; Call vpon mee in the time of trou­ble, Psal. 50.15 and I will heare thee and deli­uer thee; and againe, Aske and ye shall haue, seek and ye shall finde, &c Now God could not be true in his word, nor faithfull in his promises, if he should not, at one time or another, be found of his people that seeke him in truth of heart.

Reas. 2 Secondly, it is against the na­ture and disposition of the Al­mighty, not to tender and com­passionate his people in their mi­serie, especially in the time of their spirituall miserie and distresse, when they shall set themselues to seeke his face: Because of the deepe sighing of the poore, Psal. 12.5. I will vp, [Page 166]saith the Lord.

Thirdly, if the Lord respect his owne glory, he can do no lesse at one time or other, thē heare his people, and answer the desires of their soules, vnfainedly seeking him. Hee hath not despised the poore, nor hid his face from him: My praise shall bee of thee in the great Congregation.

This teacheth vs then to waite vpon God in the Ministry of his word; Vse. for though he speake not vnto vs now, yet hee hath a time, wherein he will speake comforta­bly vnto vs, if wee with patience and chearfulnesse hold out; if with Dauid we can pant after the word of God, he will satisfie our hungry soules with good things. After two dayes he will reuiue vs, Hos. 6.2. in the third day he will raise vs vp, and we shall liue in his sight. As he hath promised to feede our hungry [Page 167]soules, and heale our wounded consciences, so hee will performe his promise, and powre in the sweet oyle of the Gospell into them.

Poore men, if they heare of a doale, they will waite all the day for it. Wee then knowing the truth of Gods promises, that hee will certainly heare and answer vs, ought we not with patience stay his leisure, till he make good his promise?

Go neare and ioyne thy selfe to this Chariot. Text.

This being the meanes where­by the Lord would instruct this poore man in the knowledge of Christ, and mystery of his salua­tion; and so in consequence to bring him to eternall life: We are further taught,

What a wonderfull mercy, Doct. A great mercy of God to send a faithfull Minister vnto a people. and high fauour of Almighty God it is to send a Philip to any people, towne, or perish, to any house or family, for hereby Christ is prea­ched and made knowne, in whose name alone, saluation is to be had.

Such are euer messengers of glad tidings of the newes of par­don and remission of sinnes, of grace and mercy to them that truely repent, and are the messen­gers of peace, giuing men an ad­mittance into the euerlasting kingdome of his deare Sonne.

The Lord promised this as a blessing vnto his people, I will giue them Pastors after my owne heart. Ier. 3.15. And herein indeed did Christ manifest his great care and loue to his Church, both before and after his ascention, in leauing behinde him a supply of Apostles, Euan­gelists, Eph. 4. Pastors and Teachers, to [Page 169]continue herein, euen vntill his comming againe.

What a blessing was this vnto the Church of Corinth, that Paul should be sent vnto them, and to continue there a yeare and a halfe; see the blessed fruit thereof, God had much people in that place. Acts 18.10 Acts 16.14 What a blessing was this vnto Lydia, that Paul is sent to her, by which meanes her conuersion is wrought, God opening her heart? How happy was it with the Iaylor to haue such prisoners as Paul and Sylas were, Acts 16.26 by which means he became a beleeuer? How happy was Zacheus to get a sight of Christ, by which meanes, Luke 19. sal­uation came to his house?

When Christ had preached the Word in Samaria, the Text saith, Many beleeued in him, and there was great ioy in all that City. By all which testimonies and ex­amples, [Page 170]we may clearely see what a singular fauour of God it is to such persons and places, to whom the Lord is pleased to send a faith­full Philip, and painefull Mini­ster.

And this truth will the more clearely appeare by the contrary. How that it is a fearefull iudge­ment of God vpon that people that want a Philip: when Paul and Timothy had gone through Phrygia and Galatia, they were forbidden by the holy Ghost to preach the Word in Asia, and were shewed in a vision that the Lord had called them to preach the Word in Macedonia: Acts 16.6.9. which direction of the Spirit, restraining the Apostle from some places, and appointing him to other­some, shewes plainely the singular fauour of God to the one, and Gods heauy wrath on the other. [Page 171]This truth is further cleared by that of the Prophet Amos, where the Lord threatneth this as the most fearefull iudgement vpon the people for their sinnes, Be­hold (saith the Lord) The dayes come, Amos 8.11 that I will send a famine into the Land, not a famine of bread, or thirst of water, but of hearing of the Word of the Lord. The like is that of Salomon, Where prophecy­ing failes, the people perish. Pro. 29.18. Nei­ther let this seeme strange to any, that it is so singular a fauour and mercy of God to any, to haue a painefull and conscionable Mini­ster, and that the contrary is so fearefull a curse: for consider but

Reas. 1 First, how that the ministery of the Word is the onely meanes ordinarily that God hath sancti­fied and set apart to worke sauing grace in the hearts of the elect: so Peter, Being borne againe, 1 Pet. 1.23 not by [Page 172]corruptible seed, but of incorrup­tible, 1 Cor. 1.12 the word of God which liueth and abideth for ever. And againe, it pleaseth God by the foolish­nesse of preaching, to saue them that beleeue.

Reas. 2 Secondly, it is the ordinary meanes to beget and to confirme faith in the heart of euery true be­leeuer, by which alone, as by a hand, we apprehend Christ, a [...]d apply him with his merits vnto saluation; for in the preaching of the Word, Christ is both offered vnto vs, and we, through faith, enabled to receiue him, and is therefore called The word of faith. Rom 10.8

Ʋse 1 Then what shall we thinke of those wretched men, & prophane beasts, who thinke themselues best at ease, when they haue none to instruct them, no Philip to preach Iesus Christ vnto them, [Page 173]none to tell them of their sinnes, yea, they are weary of the com­pany of such, they cannot be quiet till they be rid of them? Oh the case of such is to be lamented, it is a signe that God hath giuen such vp to their owne hearts lust, and that such shall lye and rot in their sinnes, vntill the Lord finde them out in the searching day of his account. And yet alas, such is the miserable condition of many a one, that cannot abide the pre­sence of Philip, but hate him in their heart, wish him out of their company, as one that marrs their mirth, and they cannot be merry whilst he is amongst them.

Ʋse 2 Secondly, if God send you then a Philip amongst you, a painefull and faithfull Minister, to instruct you, to preach Iesus Christ to you, to saue your soules: Oh then ac­knowledge this a singular fauour [Page 174]of God, that hee meanes your good, euen the saluation of your soules, and be thankefull vnto him for it, receiue not the grace of God in vaine, but lay hold vpon the Lords tender of grace offered, imbrace the Gospell, let Gods Ministers be deare vnto you, and blesse God for them; and if you want a Philip, a faithfull Pastor, O pray to God for such a one, that God would shew this mercy vnto you, the fruition whereof is a singular mercy, as the want wher­of is a fearefull iudgement.

And last of all, this may pro­uoke the people of this Land, to thankefulnesse, inasmuch as hee hath beene pleased to send many Philips amongst vs, and hath ope­ned vnto vs his chiefest treasure. The Lord hath put the bars into the Rings of the Arke, whereby his glory is carried throughout [Page 175]our Land, Psal. 44. vlt. The Lord hath not dealt so with euery Nation.

And let vs know, that where much is giuen, much shall be re­quired; and such a people whom the Lord hath thus honoured aboue others, to enioy this bles­sing, the Lord lookes for the fruits of the Gospell at their hands a­boue others.

To this Chariot.

It seemed that this Nobleman, for all his zeale and forwardnesse, was much addicted to his ease and pleasure, in that he would ride in his Chariot. The Prophet Amos saith, Amos 6.1. Woe to them that are at ease in Sion: That lye vpon their beds of Iuory, and stretch themselues vpon their couches▪ Verse 4. That drinke wine in bowles, and annoynt them­selues with the chiefe oyntments. [Page 176]What then? was this his sinne? surely no; for then doth the crea­ture serue to the true end and right vse thereof, when the same doth further a man in Gods ser­uice. We see his wealth and abun­dance did nothing hinder him from religion, or any religious duty; neither doth the spirit of God finde fault with him for this, or refused to send Philip vnto him, but said notwithstanding, Goe ioyne thy selfe to this Chariot.

We are taught hence, Doct. God giues things not onely for necessitie, but also fordelight. Psal. 104.14.15. that it is not onely lawfull to haue things for our necessitie, but for our re­past and delight also. So Dauid, He causeth the grasse to grow for the Cattell, and greene herbe for the seruice of men; he giueth wine that maketh glad the heart of man, and oyle to make him a chear­full countenance. Mat. 11.8. They that weare soft rayment (saith our Sauiour) [Page 177] are in Kings houses; wherein our Sauiour sheweth, that soft cloa­thing is lawfull, not onely for ne­cessitie onely, but for delight and ornament also. So Dauid, Psal. 23.5. Thou deckst my table, thou anoyntest my head with oyle, and my cup runneth ouer. And thus we reade of Ea­rings, Iewels, and Bracelets, wher­with Rebecca and other godly matrons in the Scripture were adorned withall, whereby it doth clearely appeare, that God giueth his creatures, not onely for neces­sary vse, but also for ornament and delight, and it must needs be so; for,

Reas. 1 Wherefore else hath God made such variety of his creatures, wher­of many of them serue more for delight, then necessitie; as the Hawke to flye, the Hound to hunt, the Birds to sing, hearbs, and flowers of diuers colours; all these [Page 178]are giuen to some end, then to what end, if not this? The like may be said of many sweet per­sumes to delight the sense, and many excellent creatures to de­light the sight; for God which is onely wise, doth create nothing in vaine.

Reas. 2 Secondly, because his children may doe him the more ready and chearefull seruice, for the Lord loueth chearefulnesse in his ser­uice, and hence is it that he is so bountifull a Master vnto them.

Seeing then that the Lord gi­ueth thus his children the com­forts of this life, Vse. not onely for their present necessity, but for their ornament and delight also; Wee may hence then take notice of our christian libertie, in meates and drinkes, in apparell, and other comforts, that these things may be vsed of vs, not for meere neces­sitie [Page 179]alone, but for delight and pleasure also. Yet euen herein we must keepe a meane, that we may alwaies keepe a good conscience. And therefore Paul admonisheth, that they that reioyce, 1 Cor. 7.30 should be as they that reioyced not, and they that buy, as though they possessed not, and that they vse this world, as not abusing it.

But this meane is very hard to be kept; some offend with too much strictnesse, because they would bridle the great intempe­rance of nature, will vse nothing but that which is meere for neces­sitie. This I confesse is well at some times, with some persons, and vpon some occasions; but e­uer to keepe this course, is to lay vpon themselues, a straighter bond then God hath done.

Some againe goe farther, as Crates Philosophus, that cast all his [Page 180]goods into the sea, supposing, that vnlesse he did cast them away, he should perish by them. But were not Abraham, Dauid, Iob, &c. We may be rich and godly toge­ther, though I confesse it is a won­derfull hard thing so to be.

But the most dangerous errour is theirs, who vnder the pretence of their Christian liberty, giuen vnto them in the vse of outward things, will let loose the reine vn­to all manner of intemperancy, riot and excesse; that many times the pesant is as braue as the Prince; the Carter doth ruffle it out as doth the Courtier; the poore man that liueth by his la­bour all the weeke, to spend his money as liberally at the weekes end, as hee that payeth him his wages.

Now then to auoid these ex­tremities, we must looke well vnto [Page 181]our calling, whereunto God hath called vs, and to keepe our selues within the bonds of the same, not passing our calling, places, or de­grees. Such as God hath called to any eminent place, and betrusted with abundance of the things of this life, these may vse their Chri­stian liberties in meates, drinkes, and apparell, and other blessings for their repast and delight. Solo­mon had his stately Throne, his princely robes; His Queene, Pha­raohs daughter, had her garments of curious needle worke.

And it is fit that those that haue a more speciall and higher place of gouernement, should by these outward things, maintaine the honour of their places & persons; the want whereof many times causeth contempt to light on both.

But if thou be a poore man to [Page 182]whom God hath denyed such a­bundance, thou must with pati­ence beare this condition, and frame thy life according to it, and not murmure against God, because hee hath not bestowed a better portion vpon thee, neither seeke by vnlawfull meanes to helpe thy selfe, but in that estate the Lord hath set thee in, therewith to be content.

But doth not the Apostle for­bid Christian women broydered haire, Object. 1. Tim. 2:9 1. Pet. 3.3: gold, or pearles, and costly aray, as things not becomming women professing godlinesse?

The Apostle doth not there condemne thes [...] things as simply vnlawfull, Resp. but the abuse of them, when meane persons doe take them vp, as in these dayes. Now the Apostle shewes the vnlawful­nesse of them in such a condition.

Besides the Church of God at [Page 183]that time was vnder grieuous per­secution, and for such as professed Christianitie, to giue themselues at such times to delights, and plea­sures, which God had appointed for a time of humiliation and mourning, was a great sinne.

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 haue 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 haue [Page 182] [...] [Page 183] [...] [Page 184]found, no doubt, many delayes, and sundry excuses to haue 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 vnto 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 haue alledged his owne simplicitie, alas, I am but a poore simple man, and what hope can I haue to do him any good.

But Philip, we see, alledgeth none of these, but being called and sent of God, hee goes boldly and most willingly about the worke of the Lord, and the duty of his calling. Philip ran thither. Our lesson is,

That God would haue vs to o­bey Doct. [Page 185]him, God loues chearful­nes in his seruice. and to performe the du­ties of our callings readily, wil­lingly, and chearfully. We may see this here, to the great commen­dations of Philip, who being bid to go, he ranne thither, saith the Text,

He ranne thither: not to get a Benefice, but to preach the Gos­pell, and this is it indeed that plea­seth the Lord greatly, diligence and sedulitie in doing his will, and the duties of our callings. That which Paul speaketh of a chearfull giuer, God loueth a chearfull giuer, is true of all other duties, God lo­ueth a chearfull hearer, a chearfull prayer, a chearfull receiuer; and of Christ it was said, That it was meat and drinke vnto him to doe the will of his Father. And for this wee are taught to pray, that we may doe Gods will on earth, as the Angels do the same in hea­uen. [Page 186]Now the Angels doe Gods will readily, willingly, and chear­fully: and therefore are they said to haue two wings to flie, because of their speedy execution of Gods will. And this was the great com­mendations of those Noble Bere­ans aboue those of Thessalonica, Act. 17.11. that with willingnesse they recei­ued the word. And so was it the praise of Abraham, Gen. 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 vnto God, that wicked men themselues, albeit in by respects, when they haue rea­dily executed the Lords com­mand, the Lord hath taken speci­all all notice of it, and recompensed the same. 2. Kin. 10.30. Wee may see this in Iehu, Because (saith the Lord) [Page 187] thou hast beene diligent to execute that which was right in my eyes, against the house of Ahab, there­fore thy sonnes shall sit vpon the throne of Israel to the fourth gene­ration. And yet wee know that Iehu did it not so much in obedi­ence to Gods commandement, as to settle himselfe in the king­dome. Men make no reckoning of such a seruant that goeth about his businesse lazily, or grudgingly, much lesse can the Lord away with such that do his worke neg­ligently, [...]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 [Page 188]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 haue no heart at all to Gods house, haue in them no compassion at all towards those thousand in Israel, that like wan­dering sheepe are out of the way, and are in danger to perish euer­lastingly. Surely it is not the least blemish of our Church, that there is no better course taken with such, these are spots and blots amongst vs, opening the mouthes both of Papists and Atheists to speake euill of our sacred calling, and are a stumbling blocke to many.

Some againe are backward in doing the Lords command, like Ionas, who ranne from his dutie another way. The Lord bids Phi­lip go, and hee runnes with all speed, and readily and chearfully [Page 189]doth the will of God. But though the Lord command these men to run, they scant go; they must be called againe & againe, they haue so many excuses to hinder them from doing their duties. Yea were it not many times more for feare of mans law, and shame of the world, then loue to God, and compassion to the poore soules of their people, I feare me that many would make small haste to preach the word at all.

2 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, [Page 190]but come with the last, and go with the first, euen as a Beare comes to a stake, so come these to this duty. Well, the Lord loues a chearfull giuer, and no other dutie can finde acceptation with him, no farther then it hath chear­fulnesse, to commend the same vn­to God. Oh then let vs runne to Gods house, it will bee the more comfortable vnto vs, and then may wee looke to meet the Lord in his owne ordinances, when rea­dily and chearfully wee set our selues to meet him therein.

But vnderstandest thou what thou readest?

Philip might seeme to want discretion greatly, to begin thus bluntly with this Nobleman. Much vnlike is this dealing of his to other the seruants of God, who [Page 191]when they haue beene to speake vnto great personages, haue see­med to vse more reuerence, and to giue them better respect. Thus one of the sonnes of the Prophets when he came to anoint Iehu king, comes with reuerence to him, saying, I haue an arrant vnto thee, 2. King. 9.5 O Captaine. And thus Daniel, with his, O King, so often in his mouth, Dan. 4.18. doth shew the reuerend respect that he gaue to so great a perso­nage to whom he spake.

And this was that reuerent car­riage of Paul, Act. 26.7. when hee was to speake to King Agrippa.

So that this behauiour of Philip at this time towards this man, a man would haue thought might haue forestalled the good which otherwise he might haue done on the man. But surely Gods wayes are not as mans wayes. Here is Gods seruant now to deale not [Page 192]with a Iehu, as the sonne of the Prophet was, nor with a Nabu­chadnezzar, as Daniel was; nor with an Agrippa, as Paul was, men carnally minded, proud, flesh­ly, and vaine. But with an humble soule, a meeke seruant of God, one that loued not to bee soothed vp, and flattered in his sinnes, but to be truly and plainly dealt with­all; and therefore was Philip so much the more welcome vnto him.

And thus againe the Lord v­seth sometimes to speake vnto his seruants, 1. King. 21. as Eliah to Ahab, It is thou and thy fathers house that troubleth Israel. Amos 4.1. So Amos to the Princes of his time, calling them that Fat kine of Bashan, that fed vpon the mountaines of Samaria. Now this dealing of Gods ser­uants thus, commendeth vnto vs this instruction.

That wee are not to measure the truth of the message 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 vnto 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. 1.21 it 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 [Page 192]with fleshly wisedome, but by the grace of God, wee haue 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 haue 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 [Page 193]respecteth the heart, and not the outward appearance. And hence is it that the Lord gaue this charge vnto 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 [Page 196]and Fathers, and humanity, think meanely of the Word, though o­therwise he speake vnto 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, [Page 197]that haue no outward beautie or excellencie in them; It teacheth vs then to giue 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. 11.25 that thou hast hid these things from the wise and prudent of the world, and hast reuealed them vnto Babes and sucklings; euen so O Father, for so it seemed good in thy sight.

And this indeed doth belong as a speciall duty vnto vs, 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, [Page 197]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 vnto the Hebrewes, Heb. 6.1. where it seemes there were sixe principles of Chri­stian religion taught vnto 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 vnto 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 [Page 201]haue 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 giue to euery 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 haue 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 euery man his owne family, when they themselues haue beene throughly grounded.

Reas. 6 Sixtly, by this meanes, Mini­sters [Page 200]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, [Page 201]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 haue men to pry into their e­states, but a man of sufficiency will neuer feare it.

Secondly, Vse. 2 this serues to iustifie that excellent and commendable duty now so much pressed vpon vs, euen by authority, of catechi­sing our people; and may pro­uoke both Ministers and people to be more frequent therein: Mi­nisters, that they lay a good foun­dation, instructing their people throughly in the principles of religion; such may they with com­fort admit to the Lords Table, as long as they are not openly wic­ked, scandalous, and prophane; for there is more hope of a wicked [Page 204]man, or close hypocrite, that hath knowledge, so long as his life is not openly prophane, then of a meere naturall man that is ciuill, and voyd of knowledge.

So should it incourage Masters and Parents, yea, all heads of Fa­milies, to traine vp their children, and those that are vnder them, in instruction and information of the Lord; for howsoeuer in the best families, some Esaus and Is­maels may bee found, yet if men belong to God, this course will proue one day no small aduantage vnto them.

Vnderstandest thou what thou readest?

In this Question of Philip, how plainely or bluntly soeuer pro­pounded, wee may further Doct.

What are those things that [Page 205]God requireth of euery Christi­an, Holy du­ties must be perfor­med with vnderstan­ding. namely, that wee vnderstand the things we reade, or heare, or speake, or sing; all these duties must be performed with vnder­standing. Who so readeth, Mat. 24.15. let him vnderstand: Thus Christ after his resurrection, when hee appeared vnto his Disciples, and they knew him not, Luk: 24.45 He opened their vnder­standing, that they might vnder­stand the Scripture. So Paul, Eph. 3.3.4. I wrote afore in few words, that when ye reade, ye may vnderstand. This is the thing that Dauid often prayes for at Gods hand, Giue me vnderstanding, Ps 119.34. that I may keepe thy law. So Paul, 1 Cor. 14.15. I will pray with the Spirit, and I will pray with the vnderstanding also. And this is that grace the Apostle Saint Paul prayeth for in the behalfe of the Philippians, Phil. 1.9. I pray that yee may abound more and more in know [Page 204]ledge, and in all iudgement, that ye may discerne things that are most excellent.

Without this true vnderstan­ding of the Scripture, Reas. 1 the word doth not profit, for the comfort of euery true beleeuer in the Scirp­ture, lyeth in the true sence, knowledge and vnderstanding of the holy Ghost therein; and this being true knowne, and rightly applyed, yeelds sound comfort.

Reas. 2 Secondly, without this true knowledge and vnderstanding, both in reading of the Scripture, praying singing of Psalmes, &c. We doe but offer the sacrifice of a foole, which is an abhomination vnto the Lord. For the Lord de­lights that his seruants should performe the duties of his seruice and worship, in iudgement and vnderstanding, which such doe not, that remaine ignorant of that they doe.

This serues to reproue such as content themselues to reade now and then a Chapter, Vse. 1 and neuer care to get the vnderstanding of the same, euen as a Boy faith his lesson, or like a Parrat that know­eth not what hee saith; but wee must by all holy helpes and meanes, labour to finde out the meaning of the holy Ghost therin, otherwise we lose our labour, and all our reading will doe vs no good.

Secondly, who in singing or giuing of thankes, neigher marke nor vnderstand what they doe: how many haue we amongst vs, that will runne ouer the Lords Prayer, tenne Commandements, and Creede, for prayers, & know not the meaning, nor regard to know it. This is indeed little better then to take the name of God in vaine, lip labour, and such a seruice [Page 208]as God can no way accept.

Thirdly, our common Papists, who haue all in an vnknowne tongue, in such wise, that whether they blesse or curse, they cannot tell.

Vse. 2 Secondly, this serues to teach vs to be affected with all that we doe in reading, hearing, singing, praying, &c. That we labour to vnderstand what wee doe in all and euery of these, that so we may doe the same in faith and obedi­ence to Gods Commandement, without which, no duty can finde acceptation with him.

How can I?

Here we haue the milde, mo­dest, and meeke answer of the Eunuch, wherein he doth freely confesse his ignorance, and that for want of an Interpreter, he [Page 209]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 9 This 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 [Page 210]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 haue not the vnderstanding of a man. Thus Dauid, So foolish was I and igno­rant as a beast before thee. Thus Iob, I haue vttered words that I vnderstood not: Things too won­derfull for me, which I knew not. This Eunuch here is a patterne of a gratious heart, and humble soule, see how ready he is to make publication to the world of his owne ignorance and weaknesse, to shame himselfe, and to become nothing in his owne eyes, to the end he might bee a meet schollar in Christs Schoole.

And indeed that man that seeeth his owne ignorance and sinne, is poore in spirit, mournes for that he knows so little in Gods [Page 212]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, [Page 213]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 [Page 214]him who hath promised to teach the Humble.

Whereas on the contrary, if vpon examination, thou findest no such want in thy selfe, but ra­ther with the Church of 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 [Page 215]that is in vs in heauenly matters, and mysteries of Christs king­dome, and mourne and lament for the same, it is impossible for vs euer to attaine to sound and sa­uing knowledge.

But how shall I attaine to this sauing knowledge you speake of? Quest.

The way is, Answ. 1 First to be conuer­sant in the Scriptures: For as water is drawne out of the well, so is sa­uing knowledge from the word, as from a fountaine. This doth our Sauiour point at vnto the Pharises, Mat. 12.5 Haue ye not read in the Law? And when the young man demanded of our Sauiour, what he should doe to inherit eternall life; The answer is, Luk. 10.26 What is writ­ten in the Law, how readest thou?

Answ. 2 The second meanes to be vsed, is earnest and heartie prayer to God; for it is one of Gods gifts, [Page 216]sauing knowledge, and therefore must be sought for at his hands, without whose blessing no man can profit aright; for hee that is the Authour or the Scriptures, knoweth best how to giue vnder­standing to his seruants, to edifie that [...]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 haue further to obserue, the great humilitie that was in this holy seruant of God, and in him are taught,

What an excellent ornament Humilitie in a Christian is; Doct. Humility an excel­lent orna­ment in a Christan. no one grace doth more adorne the profession of the Gospell in men, making profession of the same, then this gift and grace of true hu­militie. Humilitie indeed is the very first step vnto Christianitie, as the first sinne was pride; So [Page 218]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 [Page 219]other graces, so especially for this Mother grace, the grace of true humilitie.

Thus Ahraham, Gen. 18.17 I am but dust and ashes.

This was Iacobs voice, I am not worthy of the least of Gods mer­cies.

This was Dauids voyce, Who am I Lord?

This was Gideons voyce, Iudg. 6.15. My fathers house is the least in all Is­rael.

This was the Baptists voyce, Whose shooe latchet I am not wor­thy to vnlose.

This was Peters voyce, Lord go from mee, for I am a sinfull men.

This was Pauls voyce, I am not worthy to be called an Apostle.

Thus, thus, haue Gods chil­dren cast themselues downe, that God might raise them vp, hum­bled [Page 220]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 [Page 221]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 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 [Page 222]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 haue their hearts fraught with pride. Surely the mother grace is true humility, Learne of mee to bee humble and m [...]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 [Page 223]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 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, [Page 224]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 haue 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 [Page 225]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. [...]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 [Page 228]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. [...].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, 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. [Page 229]But this wisedome is weake and insufficient to bring men to heauen. Achitophel was a great polititian, his answers were as the oracles of God, 1 Sam. 16.23. yet was not all his wisedome able to conduct him to heauen, 2 Sam. 17.23. or to keepe him from desperation. Thou maist perish, and be damned eternally, for all thy naturall knowledge, and dex­terity of thy wit, if thou hast not had the Spirit of God to be thy Schoolemaster, and thou taught the knowledge of God by his Word, all thy naturall knowledge will neuer bring thee to heauen. [...]

Vse. 2 Secondly, this teacheth vs what to thinke, and how to carry our selues towards those that are without, naturall and vnregene­rate men. How many haue wee amongst vs, that turne backe vp­on the ordinances of God? how many that make a mocke of the [Page 230]preaching of the Word? how ma­ny that are so farre from making the Sabbath the delight of their soules, as that the same is a bur­then vnto them? how many haue we amongst vs, that haue their bodies here in the Church, but their hearts are at Rome, that notwithstanding all that can bee said or spoken against the idola­try, superstition and open pro­phanenesse of that side, yet dote vpon popery, and are in loue with that scarlet strumpet of Rome, notwithstanding all her filthinesse, spirituall whordomes, and abhominations? How many learned men bee there, that are great disputers against the Gospel? why should we maruaile so much at these things, or so wonder at these men, seeing they doe but their kinde, and shew but the power of nature in them: all this [Page 231]while nature hath beene their Schoolemaster, and the Apostle tels vs, That the naturall man per­ceiues not the things that are of God. But if you will wonder at a man, cast your eyes vpon such a one that sets himselfe to obey the Gospell of Christ, that hath lear­ned to deny himselfe, and to part with riches, honours, pleasures, and to become a mortified man to all these for Christs sake, and the Gospels sake; here is a man to be wondred at; miracles make men wonder: the conuersion of a sinner is the greatest miracle that euer God wrought.

Vse. 3 Thirdly, seeing that men by nature are so ignorant in Gods matters, and that the naturall man cannot perceiue the things of God; let vs then learne to deny our selues, and become fooles, 1 Cor. 1.2. that we may be made wise. It is a spe­ciall [Page 232]poynt in a Scholler of Christ, to confesse his ignorance, and to acknowledge his blindenesse in Gods matters. And therefore if wee would bee truely wise, and learne to know Christ aright, let vs acknowledge our spirituall ig­norance, for till then we can ne­uer profit aright in Christs schoole, nor be truely wise.

How can I without a guide?

We see the Eunuch, although a wise and prudent man, yet con­fesseth that he could not vnder­stand the word he read, without a guide.

It is the Apostles owne conclu­sion, Rom. 10.14. How shall they heare without a Preacher? it is impossible; for, where prophecying failes, Pro. 29.18. the peo­ple perish. The conclusion is,

That without the Word prea­ched, Doct. [Page 233]it is impossible truely to Christ, Without the prea­ching of the Word, it is im­possible truely to know Christ. or to attaine the worke of regeneration: I speake in regard of the ordinary meanes: for all the Eunuch his reading of the Scripture, though he did the same neuer so diligently, he stood in need of a Philip to come and interprete the same vnto him.

Nay, he confesseth it to bee a thing impossible to know Christ, and to beleeue vnto saluation, without a guide, that is, without a Preacher.

How shall I? taking it for gran­ted, to bee a thing vnlikely, yea, impossible that he should euer at­taine to the true sauing knowledge of God, or of Christ, without the preaching of the word. Pro. 29.18. Where prophecying faileth, the people pe­rish. To this purpose, excellent is that speech of Elihu vnto Iob, Iob 33.23. If there be a messenger, or an Inter­preter, [Page 234]one of a thousand to declare vnto man his righteousnesse, then will he haue mercy vpon him, and will say, deliuer him, that he goe not downe into the pit, for I haue receiued a reconciliation. If bare reading of the Scriptures would haue serued the turne, then must this Eunuch needs haue beene happy and blessed, that was so diligent and carefull to reade the same, yet hee could not profit a­right, without a Preacher; Faith commeth by hearing (saith the A­postle and hearing by the Word preached. Rom. 10.14. When the world in the wisedome of it, knew not God, it pleased God by the foolishnesse of preaching, 1 Cor. 1.21. to saue them that be­leeue. To this agreeth that of the same Apostle, 1 Cor. 4.15. In Christ Iesus, through the Gospell, I haue begot­ten you. 1 Pet. 1.23. So Peter, Wee are borne againe, not of mortall, but immor­tall [Page 235]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.

2 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.

3 Thirdly, it is the word preach­ed, that ordinarily worketh faith in vs, 1 Tim. 4.6 and is therefore called the [Page 236]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 euery city, them that preach him, seeing he is read in the Synagogue euery Sabbath day. Acts 21.

I grant, Answ. where the preaching of the Word is not, neither can bee had, God many times doth blesse the more inferiour and weaker meanes, and doth blesse the same vnto his people; but where the preaching of the Word is to bee had, God doth ordinarily worke by that ordinance of his. The people of Israel being in the wil­dernesse, where they wanted the ordinary meanes of tilling of land, of planting and of sowing, the Lord preserued his people extra ordinarily, by giuing them bread from heauen, water out of a rock, [Page 237]and not suffering their garments to waxe old vpon them, but when they came into the land of Ca­naan, now they must not looke to be sustained in such a miraculous manner, but must sow their land, plant vineyards, and labour for their sustenance.

Againe, it may be answered thus, that the word read, it is true in a generall sense, doth include the preaching of the word, and so doth all other wayes and meanes whereby Gods power, wisedome, truth, goodnesse, mercy, &c. come to be declared. But in that strict and common sense wherein the preaching of the word is taken, it cannot bee vnderstood of rea­ding. See we this cleare in that of our Sauiour, who when he came into the Synagogue vpon the Sab­bath day, the Text saith, He ope­ned the Booke, and read the Scrip­ture, [Page 238]Then hee closed the Booke, sate downe, Luk. 4.17. and the eyes of all them were fastened on him, and he began to preach unto them. Thus Nehe­miah, The Leuites read the booke of the Law, Neh. 8.7.8 that done, they gaue the sense, and caused the people to vnderstand. So that wee see the Scripture takes notice of reading and preaching, as two distinct things. And vnto the preaching of the Word, is the promise made.

Vse 1 Seeing then that without the preaching of the Word, ordina­rily, we cannot know Christ, or attaine to the worke of regenera­tion; The first vse then concernes the Ministers of the Word, to ex­hort them that they discharge the duties of their callings with all di­ligence and faithfulnesse, that they preach this word of life, in season, and out of season: 2 Tim. 4.2 hereby they shal [Page 239]not onely deliuer their owne soules, but shall turne many to righteousnesse. This is the end of their calling, and the happie fruit the Lord hath promised to the powerfull preaching of the word, the conuersion of soules, the en­larging of Christs kingdome, and the winning of many to God.

Vse 2 Secondly, this shewes the mise­rable estate and condition of those thousands in Israel, who want their guides, and faithfull Pastors to bring them to Christ: who would not pittie a poore blinde man that should wander vp and downe without a Guide, especially in dangerous wayes and places. Much more are such people and congregations to be pittied, in re­gard of the perill of their soules, who want a Guide to direct them, it is an heauie iudgement of God vpon such.

VERSE 31. And he desired Philip that he would come vp and sit with him. Text.

THe religious disposition of this Nobleman comes further to be described vnto vs, as by his great paines in trauelling vp to Ierusalem, there to worship God; and by his diligence in reading of the Scriptures, and that in his iourney, and in his Chariot, so by his desiring of Philip to come and sit with him, to instruct him in the knowledge of Christ.

And herein againe wee haue a­nother instance of his great meek­nesse and humilitie, that he would thus accept of Philip a poore man, thus to come into his Coach and to sit with him.

Much vnlike to this Eunuch [Page 241]are many men in these dayes and times, though farre inferiour to him, yea it may be to some of his seruants, yet would thinke scorne to call Philip into their company. Nay, they would hardly indure Philip to be so bold with them, as hee was with this Nobleman. What else meane these disgrace full speeches, so often spoken by so many men, what! shall he teach me? doth he thinke to haue our heads vnder his girdle? O how farre are these men from the spirit of this Eunuch.

Yet, God be thanked, we haue some Chiefe Rulers that beleeue on Christ. Ioh. 12.48. We haue some Corne­liusses that will receiue Peter; Act 10. Some Sergius Paulas that will en­tertaine Paul the Apostle. The Lord increase the number of such daily more and more.

This, this must needs bee no [Page 242]small commendations vnto this so great a man, to intreat Philip thus to come into his Chariot to instruct him.

Hee doth not onely acknow­ledge his igno [...]nce that he could not vnderstand the Scriptures without a guide; but he doth also desire Philip to teach and instruct him. Note hence,

That it is the property of a true disciple of Christ, Doct. It is not enough to see our ignorance but wee must labor to come out of it. and of a grati­ous heart, not onely to see his ig­norance, but also to desire to come our of it, to be taught and instru­cted in the wayes of God. This is in deed Gods owne ordinance; The Priests lips shall preserue knowledge, M [...]l. 2.7. and the people shall heare the law at their mouth. And thus the men of Macedonia came to Paul, and besought him that hee would come and preach in their City the word of God. And [Page 243]indeed none profit more, wee know, in the schoole of Christ, then they that desire to be taught, that hunger and thirst after know­ledge, that will go to the Mini­sters of God, as she widdow did to the Prophet, in the new Moones and solemne Feast dayes. Indeed in the matters of the world men will not be a shamed of their ignorance, but will confesse it, as in the sowing of their ground, when, after what manner, with what kinde of seed, &c. and they will desire to be directed. But, alas, in this heauenly art, how many dissemble their ignorance, will not desire the direction of Gods hus­band men, by which meanes their hearts lye vntilled and barren.

It is a signe of a good stomacke and perfect digestion, when men grow in strength and haue a good appetite to their meat. Pro. 9.5. A wise man [Page 244](saith Solomon) will heare and in­crease in knowledge. And thus it is with that man that is made wise by the word, hee growes still in grace, and hungers and thirsts more and more after wisedome. And there is reason for it.

Reas. 1 First that of our Sauiour, Luk. 8.18. To him that hath shall be giuen. But frō him that hath not shall be taken away. God hauing betrusted any of his seruants with a Stocke of sauing knowledge, they increase in the same daily, and thriue and prosper in grace and godlinesse. Whereas wicked men and hypo­crites, that haue all but in shew, and nothing in truth, God many times doth take from such, that which they seeme to haue.

Reas. 2 Secondly, when God doth once open the vnderstanding of his seruants, they discouer daily more and more in them the defects of [Page 245]their vnderstanding and know­ledge, and in them is that verified of Solomon, Hee that increaseth knowledge, increaseth labour. For none labour and trauell more ear­nestly after knowledge and grace, then such as haue already attain­ed to a compet [...]nt measure there of. It is with a Christian herein, as it is with a worldling, the more the world comes on hand, the more gripple and couetous they are; So the more knowledge and grace that any of Gods people haue, the more they couet after it.

Reas. 3 Thirdly, they, and they onely know the worth of knowledge and of grace, and this makes them earnest seekers after it; whereas Ignoti nulla cupido. Such as know it not, neither prize it, nor labour after it. A godly man is insatiable in his desire after knowledge and [Page 246]grace, he is greedy in hauing, he reades daily, he heares as often as opportunitie serues, hee takes all occasions, with this Eunuch here, to edifie and build vp himselfe in his holy faith. And what might be the reason of all this, he knows his wants, and withall the worth of this heauenly treasure, and this makes him, the more he receiues, the mote to hunger and thirst af­ter it.

Vse. 1 This shewes how farre such men are from approuing them­selues the true seruants of Christ, and such in whose hearts the work of grace is truly wrought, who hate to bee instructed, who say to the Prophets, Isa. 30.10. Prophecie not; and with those wicked ones Iob speaketh of, Iob 21. We desire not the knowledge of Gods ways; Who re­fuse instrudion, though the Mi­nisters of God doe tender their [Page 247]seruice vnto them, they scorne them, and care not for them: Pro. 1.22. O ye fooles, how long will ye learne foo­lishnesse, and the scornfull take pleasure in scorning, and the foole hate knowledge. They thinke themselues wise enough, and good enough, and therefore desire not to bee taught in the word. But what saith Wisedome there, Vers. 26 I will laugh at your destruction. How many haue we in the world, that conceit themselues to haue know­ledge enough, yea they will not sticke to say, they know as much as the Preacher can tell them, and out of the abundance of their pride, they sleight Gods ordi­nance. But let such heare what the Spirit of God testifieth in this case to the conceited Laodiceans, Reu. 3.17. When they said they were rich, &c. Christ tells them that they were indeed wretched, and poore, and [Page 248]blinde and naked. He that hath as much knowledge as hee doth desire, did neuer as yet desire to know as he ought.

And this serues likewise for the iust reproofe of those that make no reckoning and account of Phil­lips company, or vse of Philips presence. This Nobleman desires his company, and makes good vse thereof. Many in our dayes will haue their houshold Chaplaines, and sometimes a Philip about them, to bee in their companie, and at their tables: but what vse make they of them; Surely little more then if they were a dumbe Minister. Let a Lawyer bee with them, and they will make vse of his knowledge; Let a Physitian be with them, and they will make some vse of his skill. But how long may many a faithfull Minister of Christ be in the company of many [Page 249]before he bee asked one questi­on, or haue one doubt or case of conscience propounded vnto him.

2 Let this then admonish all in the feare of God, that as we desire to approue our selues to haue the worke of grace truly wrought in vs, that we manifest the same by this our hungring and thirsting desire after the increase of know­ledge, and euen to long after the Sabbath-day, and such times when we may be instructed in the wayes of God; and that wee re­ioyce in the fellow ship of Gods people, whereby we may be edifi­ed in our holy faith. This is it that will yeeld sound comfort at last, when all other comforts faile; and thus shall we be inrich­ed daily more and more with grace and holinesse, and shine forth as lights to the credit of the [Page 250]Gospell, in the midst of a crooked and forward generation.

VERSE 32.33. The place of Scripture that hee read, was this, He was led as a sheep to the slaughter, and like a lambe dumbe before the shearer, so opened he not his mouth. In his humiliation, his iudge­ment was taken away, and who shall declare his generation, for his life is taken from the earth.

THe Text is a relation of that portion of Scripture which the Eunuch was reading, at such time as Philip ioyned himselfe to his Chariot.

The place is Esay 53.7. where the same words are vsed.

The Eunuch desiring to know the mystery of mans saluation, [Page 251]and to bee acquainted with the word, whereby he might attaine the knowledge of the same. By Gods speciall prouidence, lighteth here vpon such a place of Scrip­ture, wherein is contained the ve­ry summe of the whole Gospell of Iesus Christ, and of the Chri­stian faith; yea, such a place, wher­in Christs death, passion, and glorious resurrection, are most clearely and perspicuously set out vnto vs.

In handling these words, wee haue

• 1 The Preface, the place of Scripture that he read.
• 2 The Scripture it selfe, Hee was, &c.

In the Preface,

• 1 Who? the Eunuch.
• 2 What? he read.
• 3 The subiect: matter, the Scripture,

In the Scripture it selfe wee haue

• 1 Christs humiliation, v. 32.
• 2 Christs exaltation, v. 33.

In Christs humiliation [...] haue

• 1 The person (He)
• 2 The passion, (was lea)
• 3 The illustration,
  • 1 (as a sheepe).
  • 2 (like a Lamb)
• 4 The extent of his passion.
  • 1 (to be slaine)
  • 2 (to be shorne.)
• 5 The reddition or application.

So opened he not his mouth.

The place of Scripture that hee read.

(He) that is, The Preface. the Eunuch, this great Noble man, as wee haue heard before. The note is,

That great men must be great possessours; Doct. Abraham a Prince, [Page 253]his great commendation, Great men must be great pro­fessors. was his zeale in religion: so Dauid, Heze chias, Iosias, Kings of Iuda and Israel, all of them very memora­ble in the Scriptures, for their for­wardensse in religion. The poynt we handled before.

(He read) he was not idle, nor gaue himselfe to his ease or plea­sure, but was well imployed in reading. And because hee might reade many idle lasciuious books, to no profit, therefore this was it that added greatly to his praise, that he read the Scriptures, and therein spent his time in his iour­ney.

The place of Scripture that hee read, &c.

We are taught hence, Doct. Christians [...]ght to be conuer­ [...]nt in the Scripture. that it is an excellent duty belonging to euery Christian, to be conuersant [Page 254]in the Scripture. The Lord would haue men familiarly acquainted with the Word, and to haue it at hand with them, as their Coun­cellor, vpon all occasions to ad­uise them.

And hence is it, that the Lord hath commanded, besides the ordinary course of teaching by the Leuites in the Temple; Deut. 6.6.7. These words which I command thee this day, shall be in thy heart, &c. And thou shalt binde them as a signe vpon thy hand, and shalt write them vpon the poasts of thy house; and vpon thy gates, &c. and all to this end, that men might be fami­liarly acquainted with the word. This is Christs owne charge, Search the Scriptures: Io. 5.39. Col. 3.16. 2 Tim. 3 15 so is it like­wise an Apostolicall iniunction, Let the word of God dwell plenti­fully in you, &c.

And great reason.

Reas. 1 Because the Word is the ordi­nary meanes that God hath san­ctified and set apart for the wor­king of sauing grace in the hearts of all the elect; Psal 19.7. The law of the Lord is perfect, conuerting the soule; when Paul had preached vnto the people, the Text saith, Acts [...]3.48 As many as were ordained vnto eternal life, beleeued, and the Apostle Peter, 1 Pet. 1.23 We are borne againe, not of mor­tall seed, but immortall, the word of God. &c.

Secondly, it is a christian mans euidence for life and saluation, Reas. 2 Thy Testimonies haue I claymed as my heritage for euer, for why, Psal. 119.111. they are the very ioy of my heart: wee can neuer haue true faith, firme hope, vndoubted assurance with­out it.

Thirdly, it is by the Word, Reas. 3 that we come to haue a sanctified vse of the creatures, All things are [Page 256]sanctified by the word and prayer. So David, I had perished in my af­fliction, Psal 119. bad it not beene for thy word.

Seeing then that it is so necessa­ry a duty, Vse. to be conuersant in the Scripture, as the ordinary meanes of our saluation, as the Christian mans euidence to eternall life, and to procure vnto vs a sanctified vse of the creatures, and of all estates, and conditions of life. This shewes how trecherously the Church of Rome doth deale with mens soules herein, that barre the people from reading the Scrip­tures, locking them vp in an vn­knowne tongue, like the Scribes and Pharisees, of whom our Sa­uiour faith thus, That they shut vp the kingdome of heauen a­gainst men. If a Captaine should leade out a Company into the field, and permit them to take no [Page 257]weapon in their hands, who could but thinke that he intended to betray them into their enemies hand, And is not this the practice of that grand Captaine of Rome, that whereas the word of God is the sword of the spirit, Eph. 6. [...]7. a part of a Christian mans armour, both of­fensiue and defensiue, whereby we repell the fiery darts of the Deuill; how is this wrung out of the hands of men, they must not dare to meddle therewith; then the which, what greater iniury can there be to the soules of men?

Hitherto of the Preface, the Scripture it selfe followeth.

Hee was led as a sheepe to the slaughter, and like a lambe dumbe before the Shearer, so opened hee not his mouth.

The words are the Prophet E­sayes [Page 256] [...] [Page 257] [...] [Page 258]in his fifty third Chapter, and the seuenth verse. This Text is a cleare prophecy of Christ, and this 32 verse sets out his humilia­tion only:

Wherein are obseruable,

• 1 person, he.
• 2 passion, was led.
• 3 the illustration,
  • 1 as a sheep,
  • 2 as a lamb.
• 4 extent,
  • to be slaine,
  • to be shorne.
• 5 the reddition or application of the whole vnto the person of the Lord Iesus Christ, so opened he not his mouth.

He was led as a sheepe, &c.

Q.d. And that, as you haue heard, Me [...]ph. he was reading in his Cha­riot. So that ye may know what he read, the very place of Scrip­ture on which hee was imployed [Page 259]at the instant of Philips approach vnto the Chariot was this, and none other, He was led, &c.

First for the meaning of the words.

(He) that is, Christ Iesus the e­ternall sonne of God, [...] for so doth Philip expound it, verse 35. Hee began at the same Scripture, and preached vnto him Iesus.

(Was led) that is, was taken and carried away by the traytor Iudas, and the high Priests ser­uants, with swords and staues, as if he had beene a theefe or male-factor.

(As a sheepe) as an innocent and harmelesse sheepe that had beene altogether profitable and commodious, and neuer hurtfull or iniurious vnto any.

(To the slaughter) to bee slaine and sacrificed for the sinnes of men, as sheepe in the time of the [Page 260]Law, being offered in sacrifice, were first slaughtered and slaine.

(And like a lambe) and that ye may yet more fully conceiue of his innocency, [...] if a lambe, a meeke and harmelesse lambe, bee meet more fully to expresse the manner of his suffering, hee was like an in­nocent lambe, a very lambe, vn­defiled and without spot.

(Before the shearer) that meek­ly and without resistance, [...] doth remaine quiet before the shearer, suffering his fleece to bee shorne off.

(So opened he not his month) e­uen as it is with a sheepe when hee is slaine, [...] and a lambe when he is shorne, so was Christ Iesus silent, he did not striue nor cry, nor was his voyce heard in the streets, ac­cording to that prophecy of old, He did not cry, Esa 4 [...].2. nor lift vp, nor cause his voyce to be heard in the [Page 261]street. He roared not like a Swine, nor raued like a Dog, nor strugled and bit like a wolfe; but silently, meekly, and patiently submitted to the putting off his fleece, his tabernacle, his life he yeelded vp without resistance.

The summe of all is this, that he that was Lord of all, and had all power in heauen and earth, was content to be taken by wick­ed men, and carried to the slaugh­ter, to the place of shearing; yea, as a sheepe is slaine without noyse, and a lambe shorne without resi­stance, so was it with the Lord Iesus Christ in his death, in lay­ing downe of his tabernacle.

Hitherto of the sense of the words, the particulars follow.

He was led as a sheepe, &c.

(He) First for the person (he) 1 The per­son. [Page 262]that is, the Lord Iesus Christ, for so doth Philip expound the place, verse 35. Hee began at the same Scripture, and preached vnto him Iesus. It is Iesus then that is the proper subiect of this Text, of whom the Prophet speaketh.

Then the Lesson is,

That Christ Iesus in the onely high Priest, Doct. Christ the true sacri­fice for sin. anoynted of his Fa­ther, by the sacrificing of his own body, to put away sinne; hee is the true Paschall Lambe, that was slaine from the beginning. To him giue all the Prophets witnesse, poynting at Christ, as the onely Mediator betwixt God and man; by his death and passion wee are fully and perfectly redeemed, and the iustice of his Father fully satis­fied▪ that place of the Prophet Esay is cleare to this purpose, Esa. 53.5. Hee was wounded for our transgressi­ons, he was broken for our iniqui­ties; [Page 263]the chastisement of our peace, was vpon him, and with his stripes we are healed. The Heaue offering, Leuit. 21. Gen 22. Numb. 21. the sacrificing of Isaac, the Bra­zen Serpent, were all of them but types of Christ. And the like may be said of all those sacrifices in the time of the Law, as Lambs and Beasts that were slaine, and their bloud shed; whereto serued these, but to leade vs to Christ, who by his owne death and bloud-shed put an end vnto them all. Heb. 9.12. Not by the bloud of Goates and Calues, but by his owne bloud, hee entred in once into the holy place, hauing obtained eternall redemp­tion for vs. Wee are sanctified by the body of Iesus once for all: Heb. 10.10 and againe, He was made sinne for vs, who knew no sinne, 2 Cor. 5.21 that we might be made the righteousnesse of God in him. So the Apostle Peter, 1 Pet. 2.2 [...] Who his owne selfe bare our sinnes [Page 264]in his body on the tree, that we be­ing deliuered from sinne, should liue vnto righteousnesse, by whose stripes we are healed.

This was that Lambe slaine from the beginning, as Saint Iohn testifieth, Reu. 13.8. All that dwell vpon the earth, shall worship the Beast, whose names are not written in the Booke of life, of that Lambe that was slaine from the beginning of the world. And the Author of the Epistle vnto the Hebrewes, calleth him Christ Iesus yesterday, Heb. 13.8. and to day, and the same for euer.

And howsoeuer this suffering of Christ was now in the last age of the world, yet was hee that Lambe that was slaine from the beginning. What was the Pas­chall Lambe to the Iewes, and their sacrifices in the time of the Law, but Looking-glasses wher­in they might clearely behold [Page 265]Christ. And hence is it that our Sauiour saith, Ioh. 8.56. Abraham desired to see my day, and he saw it, and re­ioyced.

But what might be the diffe­rence betwixt the state of the Church in the time of the Law, Quest. and now in the time of Grace?

In respect of the matter, or per­son of the Redeemer, Answ. it is to vs both alike. For neuer any could come to life and saluation, but one­ly through Iesus Christ. Onely the Fathers in the Primitiue Church, hauing the promise of a Messiah to come, beleeued the same, and by faith laid hold on him, and so was Christs death as effectuall vnto them, although he were to come, as to vs that haue seene his comming in the flesh, and the expiration of all those pro­phecies and promises touching the Messiah in the Lord Iesus [Page 266]Christ, to haue their period and determination.

And the reason is,

Because by the comming of Christ, Reas. and in that sacrifice of his death all other sacrifices are ta­ken away, and the Altar of his Crosse, was the end and dissoluti­on of all other Altars, and now what hath the Church to doe to rest vpon shadowes, the substance being come? and hence it is that the Apostle concludes it thus, With one offering he hath consecra­ted, for euer, them that are sancti­fied.

Which may serue wonderful­ly for the confirmation of our faith, in a poynt of the greatest moment and consequence that may be, and that is, that Christ is the vndoubted Messiah and Sa­uiour of the world. For how can we rest vpon Christ for life and [Page 267]saluation, if wee be not fully per­swaded and assured that it is hee that was promised and prophecy­ed of of old, and are to looke for none other.

And therefore it is an excellent thing for the confirmation of our faith in the maine ground thereof, Christ the Messiah, that we paral­lell the old Testament with the new, and see how all those pro­phecies that went before of Christ, haue all their periods and determination in him: to giue in­stance in some of them.

VERSE 33. In his humiliation his iudge­ment was taken away, and who may declare his generations? for his life is taken from the earth.

THe Spirit of God hauing spo­ken of Christs humiliation, of his death and passion, how he was smitten and afflicted of God his Father for our sinnes;

Now lest any should bee dis­mayed, beholding nothing but his death, and those vnsufferable sorrows he vnderwent, and think that he was swallowed vp of these, as the nature of man is to feare at such a spectacle.

Hee therefore comes here to shew the notable victory he got ouer these.

In his humiliation his iudge­ment [Page 330]was taken away.

The meaning is, Christ hauing beene thus humbled, and brought so low, not willingly, but volun­tarily; seeing he had power to re­sist, hee could haue commanded legions of Angels to fight for him, for by his owne word he made those that apprehended him to fall backward to the ground, yet was he content to be humbled to the death.

And in this his humiliation so meeke and humble, so perfect, and so exceeding great.

(His iudgement was taken away) that is, the sentence he vnder went by Pilate, vnder whom he suffer­ed, was remoued: For that it was impossible he should be held downe by death. Act. 2.24. He was at last taken a­way from prison, Isa. 53: and from Iudge­ment: for as Christ saith, Ioh. 19.18: I haue power to lay downe my life, and to [Page 331]take it to me againe.

(And who shall declare.) The meaning is, that now that he is deliuered and set at libertie from the graue, and from death, Pilats Iudgement being remoued, and the bitternesse of death being o­uer past

(Who shall declare?) That is, who shall set forth or expresse to the sonnes of men: the meaning is, it is beyond all humane art and Science to demonstrate the num­ber of his dayes, the length of his life, or the perpetuitie of his king­dome, the exceeding glorious suc­cesse of his death and resurrection againe, according to that of the Prophet, Who can number his seed, Isa. 53.10. or measure his dayes?

(For his life is taken from the earth)

That is, he liues now no longer vpon earth, a place of mortalitie, [Page 332]but in heauen a place of immorta­lity, he layed downe his life that he might take it to him againe. He was cut off from the land of the liuing, not for his owne transgres­sions, for his very Iudge pro­nounced him innocent; Mat. 27.24 But hee was taken off for the transgressi­ons of the people, euen for those whom God had giuen him to re­deeme by that death of his, accor­ding to that of the Prophet, For the transgressions of my people he was smitten. Isa. 53.8, 9.

And now his Iudgement being remoued, and hee againe raised from the dead, dyeth no more, Death hath no more dominion ouer him; for he indeed dyed vn­to sinne, or for sinne once, but now liueth vnto God, or for God.

The summe then of this verse is this, That Christ so humbling [Page 333]himselfe, and meekly submitting himselfe to death and the graue, in the very depth of his humiliati­on he was extolled, his iudgement remoued, the bands of death bro­ken, and himselfe set at libertie. And now being raised vp againe, his life is euerlasting, his dayes past numbring, and his kingdome shall neuer haue an end.

And therefore no man can be found that is able fully to expresse his generation; for his life is no longer on earth, but in heauen. He is no longer subiect to mortality: but is he who onely hath immor­talitie, and shall enioy the same for euermore. Thus of the sense of the words.

In his humiliation was hi [...] Iudge­ment, &c.

The Spirit of God hauing spo­ken [Page 334]of the death of Christ, and how he was afflicted of God his Father for our sinnes; lest any should now thinke the state of the Church desperate and forlorne, or that Christ was swallowed vp of these miseries: He comes now to shew the happy victory hee got ouer them all. And herein will teach vs,

Doct. As Christs death is cause of mourning Christs re­surrection is cause of reioycing.That to behold Christs death that he dyed for our sinnes, and not to consider his resurrection, will cause nothing but sorrow vn­to vs. It is the consideration of his glorious resurrection, That he a­rose againe for our Iustification, that yeelds the most solid comfort vnto a Christian soule. And hence is it that the Apostle Paul doth vsually ioyne these two together, Christs death, and Christs resur­rection, that as the one doth cast downe, the other might raise vp: [Page 335]as the one might cause vs to mourne, the other might cause vs to reioyce. So Paul, Phil. 2.8.9. He humbled himselfe, and became obedient vn­to the death, euen the death of the Crosse: rests he there? no, Where­fore God hath exalted him, Col. 2.14.15. and gi­uen him a name, &c. He hath spoy­led Principalities and powers, and made a shew of them openly, tri­umphing ouer them; againe, Christ dyed for our sins, Rom. 4.25. and rose again for our iustification. For as it will no­thing cōfort a man condemned to death, to know that one hath sued to the Prince for his pardon and life, vnlesse he haue obtained the same: euen so wee being all cast men by the Law, by reason of our sinnes, it will yeeld small comfort to a distressed soule, to know that Christ hath interceded betwixt God and vs for our pardon, and wrestled with death & the deuill, [Page 336]with Principalities and powers, except we know that he hath tri­umphed ouer them. Except wee [...] this, we can haue no comfort, for when Paul would furnish himselfe with strength against the time of triall, he comforts himselfe in this, Who shall lay any thing to the charge of Gods chosen? Rom. 8.33 it is Christ that is dead, nay rather which is risen againe, and sitteth at the right hand of God making request for vs. And here-hence he triumpheth thus, What shall sepa­rate vs from the loue of God, Verse 35 &c.

We are taught then, Vse. not to se­parate those whom God hath ioyned together. Christs death and his resurrection must goe to­gether, otherwise it is nothing to beleeue the one, vnlesse we beleeue the other. That hee dyed for my sinnes, is not sufficient, that hee rose againe for my iustification, [Page 337]seales vp all sound comfort; for be­ing iustified through faith in him, we are at peace with God.

Againe, in that Christ vas first humbled, before exalted,

Doct. Godly must through afflictions enter into glory.Wee may further note what must be the condition of his mem­bers, They must follow him, and through afflictions enter into glo­ry. Euery member must be made conformable vnto Christ the head, according to the proportion of strength and grace receiued, to suffer with him.

And hence is it that the Apo­stle Peter exhorteth thus, 1 Pet. 4.12. Beloued, thinke it not strange concerning the fiery tryall, which is to try you, as though some strange thing happe­ned vnto you; but reioyce, inasmuch as ye are made partakers of Christs sufferings, that when his glory shal be reuealed, yee may be glad also with exceeding ioy. Afflictions [Page 338]now are the Lords trodden path to heauen. And hence is it that the Apostle Paul reioyced in his sufferings, and in his bands, I now reioyce, Col. 1.24. (saith he) in my sufferings for you, and fill vp that which is behinde of the afflictions of Christ in my flesh. Indeed, all the affli­ctions of all the members of Christ, are but as a remnant in re­spect of the afflictions of Iesus Christ, for of him it was prophe­cied thus, I haue trodden the wine­presse alone, Esay 63.3. Gal. 3.13. and of all people there were none with me. Hee was made a curse for vs. So that now the afflictions that are laid vpon his members, are not inflicted vpon them as a curse, for that hath Christ borne for them, being made a curse for vs, but they now become the louing chastisements of a louing father, which bring forth, at the last, the quiet fruits [Page 339]of righteousnesse to all them that are thereby exercised.

Yea, all the godly in their suf­ferings, they doe but beare a part with Christ, therein to bee made conformable vnto Christ their head, and therein are pronounced blessed, Blessed are ye when men reuile you, &c. and againe, Mat. 5.11.12. 1 Pet. 4.14. Blessed are ye if ye be railed vpon for the name of Iesus, for the spirit of God and of glory, rests on you. Verse 13. Inasmuch as ye are made partakers of Christs sufferings.

But how shall I know that I suffer with Christ, Quest. and so looke to haue my sufferings sanctified vn­to me?

By comparing our sufferings with the sufferings of Christs, Answ. in three things.

1 First, Christ receiued his Crosse as a cup giuen him of his Father to drinke of. And herein looked [Page 340]not so much to the malice of Iu­das that betrayed him, nor of the Iewes that pursued him to his death, as to God his Father, with­out whose counsell, purpose, and will, they could doe nothing. It is an excellent thing, when in our miseries and troubles, wee can ouerlooke the instruments, and take notice of Gods owne hand correcting vs, as Dauid in Shemi his rayling.

2 Secondly, Christ receiued his Crosse, not grudgingly, impati­ently, or vnwillingly, but readily, willingly, and patiently, with a meeke subiection of his will to his Fathers will in all things. Father, if thou be willing, Luk. 22.42. remoue this cup from me. Neuerthelesse, not my wil, but thine be done. So it is a good signe of a heart prepared to suffer, & to whom afflictions shal be san­ctified indeed, when we can with [Page 341]patience and humble submission, submit our selues vnto the Lords good pleasure in suffering.

3 Thirdly and lastly, Christ suf­fered for this end, that he might abolish sinne, and destroy him that had the power of death, that is, the deuill; so then if our affli­ctions produce this happy fruit and effect in vs, as that they worke in vs the happy worke of morti­fication vnto sinne, and to our former euill wayes, so as wee can say with Dauid, Before I was af­flicted, I went astray, but now haue I learned thy commandements; This is an excellent signe that our afflictions through Christ are san­ctified vnto vs. Let vs come to the vses.

Vse 1 Seeing then that Christ was thus humbled, before exalted, and that we that are his members, must through afflictions enter [Page 342]into glory. This may teach vs then in the middest of all our suf­ferings whatsoeuer, to consider what great things Christ hath suffered for vs. When wee finde any paine or misery bitter vnto vs, it will be an excellent meanes to sweeten the same, to consider what bitternesse there was in the whole sufferings of Christ. Hee dranke the full cup of his Fathers wrath and displeasure for sinne. Now why should wee startle so much at shame, disgrace, or some small affliction what we may meet withall here, since the Prince of our saluation was thus consecra­ted through affliction.

Surely the consideration of this may quell those repining thoughts, which may times arise in the hearts of Gods children af­flicted, that neuer were so grie­uously afflicted as they; this was [Page 343] Iobs case, who complained, Iob 6.2.3. that his misery was heauier then the sand, and this was likewise the case of the Church, Behold, Lam. 1.12. and see if any sorrow were like vnto my sorrow, &c. But consider that this is but the time of thy tryall, thy triumph is at hand. If wee looke vpon Lazarus on the dung hill, Ioseph in prison, and Dauid in ex­ile, their case might seeme most miserable. But this is but the time of their humiliation, their exaltati­on followed this at hand. 1 Cor. 15. If in this life we haue only hope in Christ, then are we of all men most misera­ble▪ But now the hope of a christi­an reacheth further, and answers vs, That if we suffer with him, Rom▪ 8. wee shall be glorified with him.

Vse 2 Secondly, seeing that through afflictions we must enter into glo­ry, this serues as a speciall ground of comfort to Gods children in [Page 344]time of their greatest troubles, that their light and momentany affli­ctions, which last but for a few dayes, should bring with them such an eternall weight of glory. Rom. 5.3. The saying is, That is well, that ends well. I confesse, many are the seares, cares, sorrowes, and troubles that betide the godly here, yet in the midst of them all, wee are more then Conquerours through him that hath loued vs. Say then, Why art thou then cast downe my soule, and why art thou so disquieted within me? waite on God, for I will yet giue him thanks, which is the helpe of my counte­nance, and my God. Heauinesse may indure for a night, but ioy com­meth in the morning.

Hitherto of the generall Do­ctrines.

In his humiliation, his iudge­ment was taken away, &c.

The meaning is, that after Christ had beene thus humbled and abased in suffering so cursed and shamefull a death, His iudge­ment was taken away. That is, the sentence of death and condemna­tion was remoued from him, which was done in his glorious resurrection, Acts 2.24. for that it was im­possible he should be held downe by death. Thus was hee taken from prison, and from iudgement, for as our Sauiour saith, I haue power to lay downe my life, and to take it to me againe: so that euery part of Christs humiliation, had an end in is resurrection, and comming out of the Sepulchre. Now fol­lowes his exaltation and glorifi­cation.

(His iudgement was taken away.)

In handling the doctrine of Christs exaltation and glory, di­uers circumstances are to be con­sidered,

• 1 The degrees of his exaltati­on.
• 2 The reasons why Christ was to be thus exalted.
• 3 The fruits and benefit of this his exaltation.

The de­grees of Christs exaltation.The first degree of Christs ex­altation, is his raising himselfe from the dead. He losed the pangs of death, 1 because it was not possible he should be holden of it, Raising himselfe from the dead. Acts 2.24. euen as a man that chops vp a morsell that is too hot for his mouth, is glad to put it out againe; so death hauing swallowed vp our blessed Sauiour, and finding him too hot for him, could not hold him, but rendreth [Page 347]him vp againe, according to that prophecy that went before of Christ, Psal. 16.10 Thou wilt not leaue my soule in hell, neither wilt thou suffer thy holy one to see corruption.

But what was it of Christ that went thus to the graue, Quest. and that thus rose againe?

There are in Christ, Answ. three na­tures,

• 1 A humane body.
• 2 A reasonable soule.
• 3 His deitie quickning both.

The soule of Christ that went presently from the Crosse into heauen, according to Christs own speech to the penitent Thiefe, To day thou shalt be with me in Para­dice.

The Deity of Christ could not suffer, but was at this time vailed, and forbeareth the execution of it power, during the time of Christs passion.

It must needs therefore bee Christs body that went thus to the graue, which the third day is raise [...] aga [...] and that by it owne po [...], w [...]h i [...]ed puts the dif­fere [...] [...] Christs resurrecti­on and [...] againe from th [...] [...]ad by [...]is own power, wee by the power of Christ; as many men be [...] out of a Boate into the wat [...], if there bee any one in the company expert in swimming, as many as hang on him, are safe, and are brought to land. And thus are wee saued through Christ, for so saith the Apostle, As in Adam all dye, so in Christ shall all be made aliue, 1 Cor. 15.22 23. but euery man in his owne order. Christ the first fruits, then they that are Christs at his coming; He is the first fruits of them that sleepe. Reu. 1.5. The first borne of the dead. The first degree then of Christs [Page 349]exaltation is the resurrection from the dead.

2 The second degree Christs Exaltation, Christs as­cention in to heauen. Mar. 16.19 is his ascending vp into heauen. So when the Lord had spoken vnto them, he was receiued vp into heauen. And againe,

And it came to passe when he had blessed them, Luk. 24.51 Act. 1.11. he was parted from them, and carried vp into heauen.

So that Christ Iesus in regard of his bodily presence, is in hea­uen, farre from the malice of any mortall creature, no more to be assaulted by Sathan, or wicked men, but is now at the right hand of his Father, there to be and re­maine, vntill his second coming to Iudgement. So that it is a foo­lish and absurde conceit of the Papists, that hold Christs reall presence in the Sacrament of the Altar. If the Article of our faith bee true, that Hee ascended into [Page 350]heauen: That Doctrine of the Reall presence is false.

But did not Christ say to his Disciples, Object Mat. 28.20 that hee would be with them, and with his Church, vnto the end of the world?

I answer, Christ is present with his Church according to his Godhead and spirituall presence, Resp. and by his grace whereby he wor­keth effectually by his owne spi­rit. Mar. 16.20 And so is Christ still present with his Church and people. But in regard of his bodily presence, so is he not alwayes present, inas­much as hee is now ascended vp into heauen, there to bee and re­maine vntill that his second coming to Iudgement.

The third degree of Christs ex­altation, is his sitting at the right hand of God his Father, 3 as it is confessed in the Creed. Now to speake properly, Christs sit­ting at the right hand of his Fa­ther. God hath no [Page 351]right hand, nor left; but is a Spirit, infinite, and incomprehensible: but thereby is meant how hee is next vnto God his Father, in ma­iestie, power, and glory. So that after all his labours, sorrowes, and sufferings, after that his bitter death and passion, hee is now at rest in heauen in vnspeakable happinesse, blessednesse, and feli­citie, there to be and remaine vn­till that his second comming to Iudgement, when he shall come againe not to be iudged as before by Pontius Pilate. But to iudge all flesh, to whom euery man shall giue vp an account of all the things he hath done in his body, 2. Cor. 5.10. whether they be good or euill.

The Rea­sons why Christ was to be ex­alted.And thus we haue seene the de­grees of Christs [...]. We come now to the reasons why Christ was to be thus exalted.

1 First, it was so decreed and ap­pointed [Page 352]of God: Luk 24.46 Thus it is writ­ten, and thus it behoued Christ to suffer, and to rise againe the third day. Luk. 24.26 Ought not Christ to haue suffered these things, and to enter into glory?

To this agreeth that of the Apostle Peter, 1. Pet. 1.11 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.

2 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: [Page 353]and that of Ionas. All which poin­ted at this thing, Mat. 12.39 the exaltation of Christ.

3 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, 4 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.

5 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.

6 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.

3 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, 1 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 [Page 356]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.

2 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 [Page 357]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.

3 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, [Page 358]and liuing by the same Spirit that [...]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, [Page 359]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. 1 [...].53. and this mortall, shall put on immortality.

4 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 [Page 360]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 same, as if they were now already glorified with him; according to that of the Apostle, He hath raised vs vp together, Eph. 2.6. and made vs sit to­gether in heauenly places in Christ Iesus.

Hitherto of Christs exaltation.

Who shall declare his generati­on?

Hauing set downe Christs death and glorious victory ouer the same, now hee comes to set out the perpetuity of his raigne, and this he doth by way of accla­mation, who shall declare? that is, who is able to demonstrate and expresse to the sonnes of men? the meaning is, that it is beyond all humane Art and Science, to de­monstrate the number of his daies, the length of his life, or the perpe­tuitie of his kingdome, according to that prophecy of old, Esa. 53.10 Who can number his seede, or measure his dayes? The note is,

That Christs death was momen­tany, Doct. Christs death momenta­ny, but life perpe­tuall. but his life is beyond the declaration of any mortall. It is not with Christ as it is with men, [Page 362]who being deliuered from death, may dye, nay, must dye. But Christ neuer more to taste of death, but through this victory he got ouer death and the graue, he became himselfe, the death of death, therein making good his owne word, O Death, I will be thy death. This truth stands cleare by diuers places, Heb. 1.8. Vnto the Sonne hee saith, thy Throne O God is for euer and euer, a Scepter of righteous­nesse, is the Scepter of thy king­dome; and thy yeares shal not faile. Verse 12. This was prophecied of of old, Thy kingdome is euerlasting, and, the increase of his gouernement and peace, Esay 9.7. shall haue no end. Hee shall sit vpon the throne of Dauid, and vpon his kingdome to order it, and to stablish it with iudgement and iustice from henceforth, euen for euer. To this agreeth the te­stimony of the Angell vnto the [Page 363]Virgin. Luk 1.32. God shall giue him the throne of Dauid his father, and hee shall raigne ouer the house of Israel for euer, and his kingdome shall haue no end: and is therefore called the mighty God, Esay 9.6. the euerlasting Father, the Prince of peace.

Vse. 1 This teacheth vs to ascribe al glo­ry and dominion to him for euer, and to admire the greatnesse of his dominion and power, and to say with those foure and twenty Elders, Reu. 5.12. Worthy is the Lambe that was slaine, to receiue power and ri­ches, and wisedome, and strength, and glory, and praise.

Vse. 2 Secondly, this may serue for consolation for all these honours done to Christ, may be so many pledges to assure vs of that honour which his Saints shall partake of, when they shall come to be glori­fied with their head, Reu. 1. [...]. He hath made vs Kings and Priests vnto God. [Page 364]Now Christ hath made vs to bee inheritours of his kingdome, which himselfe holdeth by a dou­ble right, by Inheritance, by Pur­chase.

The title of Inheritance he re­serueth to himselfe alone: the title of purchase he communicates to vs, and thereby we come to be in­teressed thereunto.

Vse. 3 And lastly, this may likewise serue to admonish vs, that if wee desire a happinesse and felicitie that shall not wither and be taken away, let vs affect the life of Christ, and stay our selues vpon this our Anchor hold, that hath entred into the heauens for vs. Our faith must stay vpon him as vpon that rocke that cannot bee moued. That as he liueth for euer, so wee shall liue and remaine for euer with him; as our head is eter­nall, so shall his members be eter­nall, [Page 365] a chosen generation, 1 Pet. 1.9. a royall Priesthood, a holy nation, a peculiar people; Our head is crowned with glory and immortalitie, the mem­bers may be glad, for they shall raigne with him in glory.

For his life is taken from the earth.

These words containe in them the reason wherefore Christ shall neuer admit of any alteration or change in regard of his glory, He liueth vnto God, no more to bee iudged by men as before, but himselfe to be the iudge of quicke and dead. He liues no longer on earth, a place of mortality, but in heauen, a place of immortality, be­ing now raised from the dead, and sit on Gods right hand in hea­uenly places.

Now inasmuch as the Prophet Esay in this Text, Eph. 1.20, vseth a reason to [Page 366]perswade vs of the truth of Christs exaltation and glorificati­on; a doctrine so profitable and beneficiall vnto vs. We may first of all obserue this generall instru­ction.

Namely, Doct. Heauenly truths are hardly be­leeued of vs, and applied by vs. what an indisposition there is in euery man by nature to beleeue and apprehend those things that appertaine to our chie­fest good. Heauenly truths are hardly beleeue of vs, and apply­ed by vs.

And indeed, this was the great hurt and losse wee sustained in Adam, not so much his casting out of Paradice, the curse vpon the creature, and a temporall death, these compared vnto Gods iudgement vpon the soule, are but small, for now is the vnderstan­ding darkened, that before was full of diuine light and knowledge, the will rebellious, the affections [Page 367]disordered, yea, the whole frame of the whole man, quite disorde­red, and his soule robbed and spoyled of all heauenly dispositi­ons. So true is that of the Pro­phet Ieremy, Ier. 10.14. Euery man is a beast in his owne knowledge.

Wee may see this in Nichode­mus, Ioh. 3. that could not easily bee brought to vnderstand the neces­sity of a new birth; it seemed a thing most absurd vnto him.

Wee may see this in some sort in the Disciples themselues, Mat. 13. they could not conceiue the parable of the Sower, vntill Christ had expounded the same vnto them. Till the eyes of our vnderstandings come to be inlightned, Eph. 1.18. we are all meere naturals in the knowledge of God, and mysteries of Christs kingdome. Let Paul speake before Agrippa, of the heauenly vision, Acts 26.24 Festus will count him a foole. [Page 368]And Lot seemed vnto his sonnes in law, Gen. 19. as if he had mocked, when he laboured their greatest good.

The reason is rendred by the Apostle, Reas. 1 Cor. 2.14 where he saith, The na­tural men perceiueth not the things that are of God, for they are foolish­nesse vnto him, neither can he know them, because they are spiritually discerned, Rom. 8.7. and the wisedome of the flesh is enmitie to God, for it is not subiect to the law of God, neither can it be.

Vse. 1 O how should this humble eue­ry one of vs in the sense of our owne naturall miserie and blinde­nesse in heauenly things. Did we see a man shut vp in a darke and irkesome dungeon, wanting the light of heauen, the comforts of men and creatures, how misera­ble and wretched would we con­ceiue the estate of this man to be? But if hee should be so farre [Page 369]stupified, as that he should please himselfe in this condition, and neither labour to come out of it, nor accept of deliuerance if the same were offered vnto him. Sure­ly the condition of such a one were most lamentable. This, my beloued, is the condition of euery man by nature, til we haue had the spirit of God to be our Schoole­master, and we come to bee cast into the mold of the Word, wee are all in this miserable condition, not being of our selues able to thinke a good thought, 2 Cor. 3.5. our vn­derstandings, wils, affections, and all being so miserably captiuated, that wee can doe nothing but sinne.

Vse. 2 And how may this teach those whose vnderstandings the Lord hath any way inlightned to know the things that belong vnto their peace, whose mindes and wils are [Page 370]wrought vpon by grace, and tur­ned from sinne to God, they are to magnifie Gods goodnesse here­in: for these gifts and graces are none of those plants that grow in the garden of our hearts by na­ture. It is not of our selues, it is the gifts of God, and by how much the more our nature is depraued, by so much the more ought we to magnifie his goodnesse & power in his mercy towards vs.

(His life was taken from the earth.)

This might seeme strange that Christ should thus raigne, tri­umphantly in glory, being cut off from the people, as vnworthy to liue.

But herein appears his great loue towards vs, that he should be pleased by this meanes to learne vs [Page 371]the way whereby wee shall come to glory, and that is, by shame, reproach, persecutions, and affli­ctions, yea, through the horrour of death and of darknesse: through these did the light of saluation ap­peace: out of the gulfe of death, life flowed. And because hee was humbled himselfe to the death, euen the death of the Crosse, and tooke vpon him the state of a ser­uant, therefore God hath exalted him. Phil. 1.27.

Vse 1 It teacheth vs then, that mise­ries and afflictions here, hinder not our happinesse and felicitie, no more, then it hindred Christ. The misery of Lazarus hindred not his ioy: nor Dauid being but a keeper of sheepe, did not keepe him from the kingdome.

Vse 2 Secondly, wee must consider what our fellowship with Christ is, if we looke to raigne with him [Page 372]as Kings and Priests, we must not be ashamed of his Crosse, nor to thinke strange of those troubles we must suffer for his sake. But to follow our head and Captaine, who was himselfe consecrated through afflictions, and by mise­ry and shame entred into glory. But of this before.

VERSE 34. And the Eunuch answered Philip and said, I pray thee of whom speaketh the Prophet this, of himselfe, or of some other man?

THe Eunuch hauing read, now he asketh the meaning: It is not sufficient for men to be con­uersant in the Scripture, and dili­gently to reade the same, vnlesse men vnderstand that they reade. Ezra not onely read the law vnto [Page 373]the people, but hee caused them also to vnderstand the same. And to whom goeth the Eunuch at this time to be taught and instru­cted, but vnto Philip, whose of­fice and calling was to interprete and expound the Scriptures, and to instruct the ignorant in the wayes of God. The lesson is,

That in all our straights we are to goe for counsell all direction to Gods Ministers. Doct. In all our straights we must goe to Gods Mi­nisters for direction. Men are not negligently and carelesly to passe ouer that they reade or heare, and vnderstand not, but to seeke to finde out the meaning, and to la­bour to bee resolued of the truth thereof. And to this end, to goe to those Teachers that are ap­pointed of God to the same end, to be rightly informed therein. It is the Lords owne ordinance it should be so. Mat. 2.7. The Priests lips should keepe knowledge, and they [Page 374]shall seeke the law at his mouth. Againe, Deut. 17.9. Thou shalt come vnto the Priest and Leuites, and vnto the Iudge that shall be in those dayes, and enquire, and they shall shew thee the sentence of Iudgement. It was the counsell that Iehosophat gaue vnto the king of Israel, 2. King. 22.5.6. when he was to go vp against Ramoth Gilead: Enquire, I pray thee, at the word of the Lord this day. Then the King of Israel gathered the Prophets together, about foure hundred men, and said, Shall I go vp to Ramoth Gilead? And thus came the disciples vnto our Sauiour to haue the parable interpreted vnto them. Mar. 4.10. So when our Sauiour taught the doctrine of diuorce, Mar. 10.10. the Disciples after­wards asked him of the same thing. Where they saw the man that was borne blinde, Ioh. 9.3. they asked our Sauiour, whether it was his [Page 375]sinne, or his parents. And hence is it that Paul so earnestly exhort­eth Timothy, 2 Tim. 2.15. to giue attendance to reading, to exhortation, and to doctrine, and to study to shew him­selfe approued of God, a workeman that needeth not to bee ashamed: rightly diuiding the word of truth. And this is the Lords owne de­cree, They haue Moses and the Prophets, let them heare them. Luk 16.31 And there is Reason for it.

Reas. 1 First, the Lord to this end hath called his seruants to this calling, and furnished them with gifts for the edification of his Church. He gaue some Apostles, some Pro­phets, and some Euangelists, Eph. 4, 11.12. and some Pastours and Teachers, for the perfecting of the Saints for the worke of the Ministery, for the edi­fying of the body of Christ.

Reas. 2 Secondly, such as will not be­leeue them, will beleeue nothing [Page 376]else, Luk. 16 31 no, though one come from the dead.

Vse. 1 This shewes then how the Mi­nisters of the word ought to bee qualified for this worke of the Ministery; they must be men that are able to bring out of their trea­sury things new and old, able to resolue all doubts that trouble the people any way. And therefore must bee men faithfull in their places, and skilfull in the Scrip­tures; they must not bee blinde guides, and dumbe dogges. It was an heauy complaint the Lord took vp of the Prophets, Ezek. 34.4. The diseased haue ye not strengthened, neither haue ye healed the sicke, nor haue ye bound vp that which was broken, neither heaue yee brought againe that which was driuen a­way, neither haue ye sought that which was lost. Such stand guiltie before the Lord of no lesse sinne [Page 377]then the bloud of soules.

Vse. 2 Secondly, this serues likewise to reproue those that aske questi­ons indeed, but not to informe their iudgements; but as the Scribes and Pharises did vnto our Sauiour, tempting him. Ioh. 8.3.6. And as they which came with good pre­tences vnto Christ, Master wee know that thou art true, and teach­est the way of Christ truly, &c. This is a thing too common in the world, to demand questions, but not to edification; rather to intrap the Minister, and to get aduan­tage against him, then as Iosias did of Huldah the Prophetesse, 2. Reg. 22.13.14.15. to be acquainted with Gods will.

Vse. 3 And last of all, This may serue to condemne that great and vni­uersall neglect of this duty: Philip may be a long time amongst vs, yet few make this vse of his pre­sence. This is one of the maine [Page 378]causes why ignorance doth so a­bound amongst vs, this day as it doth. Well then as we desire to come out of our ignorance, and to bee made acquainted with Gods will, let vs labour to imitate this admirable example of this Eu­nuch here, by improuing well our time and opportunitie, when we shall haue Philip amongst vs.

Of whom speaketh the Prophet this?

Albeit this Eunuch was a very wise and prudent man in worldly affaires, and in the gouernment of a kingdome, yet doth ingeniously confesse his owne blindnesse and ignorance in the things of God, Doct. The knowledge of God co­meth not by nature. and mysteries of Christs king­dome. And herein will teach vs,

That Religion and the know­ledge of God comes not by na­ture. [Page 379] Euery man is a heast in his owne knowledge. Ier. 10.14. When Peter had confessed Christ to be the Sonne of God: Marke Christs answer, Flesh and bloud hath not reuealed this vnto thee. Mat. 16. The naturall man perceiues not the things that are of God: neither can hee know them, 1. Cor. 2.14. for they are spiritually discerned. Euen they which otherwise many times haue the best capacities, and are of great vnderstanding, yet are strangely sottish and blockish in the things appertaining to Gods kingdome. But of this be­fore.

Ʋse 1 This teacheth vs then not to wonder so much at the grosse ignorance of others, as to magni­fie Gods goodnesse towards our selues, that hath giuen vs more knowledge in these heauenly my­steries then they. For as the Apo­stle saith, 1. Cor. 2.7.8. We speake the wisedome [Page 380]of God in a mystery, which none of the Princes of this world knew; Might Dauid say, being aduan­ced from a sheepfold to a Scepter, What was in me, or in my fathers house, that thou shouldest choose me to feede thy people? How much more may those admire the Lords mercy, whom the Lord hath deliuered out of that more then Aegyptian Bondage and darknesse, and brought them to the knowledge of his Sonne Christ?

Ʋse 2 Secondly, this lets vs see the great necessity of an able Minister that can diuide the word of God aright; by which meanes ordina­rily we come to haue our vnder­standings enlightened, and wee our selues brought to the know­ledge of God and of Christ.

But why doth the Lord thus keepe his seruants from the true Quest. [Page 381]knowledge and vnderstanding of his word?

Answ. 1 The Lord may doe this for diuers reasons and respects.

First, that herein and hereby he might try their patience and faith, whether they will hold out, or not: as the Lord dealt with Cornelius, Act. 10 9. he sent him not by and by to Peter; hee did not straight way instruct this Eunuch; nor Paul, Act. 9. immediately after hee had heard the voyce from heauen, because patience bringeth forth experience; Rom. 5. experience, hope; and hope maketh not ashamed. God doth not cast off such, to whom he denyeth necessary knowledge for a time.

Answ. 2 Secondly, the Lord will haue it so, that herein and hereby wee may be brought to see our owne naturall ignorance, and be hum­bled for the same, and may more [Page 382]diligently waite vpon the meanes, which God hath ordained to make men wise vnto saluation; we know that want will make men looke about them, and seek where to haue a supply.

Answ. 3 Thirdly, that wee may pray more earnestly, as S. Iames saith, If any man want wisedome, let him aske it of God: we must seeke sa­uing knowledge onely at his hands, whose onely it is to dispose of. And herein the Lord is not like vnto man, who being often pressed to giue, at last growes weary; but he delighteth most in the constant prayers of his ser­uants.

Answ. 4 And last of all, that we hauing obtained this heauenly wisedome, may make the more account thereof, this is no common iewell to bee had euery where. And when they come hardly by a [Page 383]thing, they will the more carefully keepe it.

VERSE 35. Then Philip opened his mouth, and began at the same Scripture, and preached vnto him Iesus.

THe Eunuch had desired Phi­lip to sit with him, he had read the Scripture, and demanded of him, of whom the Prophet spake when he said, He was led as a sheep to the slaughter, &c.

Now at last Philip openeth his mouth, and preacheth the word vnto him.

First, it is said that Hee opened his mouth. This is an Hebraisme, as Caluin hath well obserued.

He opened his mouth. That is, he began in a solemne manner to preach vnto the Eunuch. It is like [Page 384]vnto that of our Sauiour, of whom it was said, Mat. 5.1. that when the multitude were gathered together he ascended the mount: And when he had opened his mouth, he taught them, saying. The phrase of speech shewed that it was no ordinarie matter that he was now to declare vnto the people, but the high and heauenly mysteries of his king­dome. So Philip here opened his mouth to teach this man serious and weightie things. The instru­ction is plaine.

The Minister of God is not lightly, Doct. Gods word must be handled with re­uerence. or at all aduenture, to take in hand the handling of the word of God, but with great aduice and deliberation. Gods word must be handled with great respect and reuerence: of which it is well said, It is not safe to play with holy things. The Apostle Paul speak­ing of the doctrine of the Gospel, [Page 385] That it is the sauour of life to life to them that are saued; saith, 2. Cor. 2.15. who is sufficient for these things? Vers. 16. The Apostle Saint Paul was a man in­dewed with the singular gifts of the spirit, yet how often in all his Epistles doth he desire the pray­ers of the people. The Minister of Christ must bee as a wise Scribe taught to the kingdome of hea­uen, Mat. 13.52. Bringing forth of his treasury things new and old: and therefore must come well prepared vnto the worke. Ministers must come to the worke with good aduise­ment and premeditation, and so handle the word of God with feare and reuerence.

When Peter came to Cornelius, Act. 10. he did not forthwith speake vnto him, before he had first acquaint­ed him with the heauenly vision. And hence is it that Paul chargeth Timothy, 1. Tim. 4.13. To giue attendance to [Page 386]reading, to exhortation, and do­ctrine: That is, in a fit manner to prepare himselfe aforehand for the worke of the Ministery. And no doubt the Apostle Saint Paul himselfe was diligent therein, and found much fruite and profit thereby, that he exhorteth Timo­thy to be so diligent in the practise of the same.

And if Saint Paul, so worthie an Apostle of Iesus Christ, called immediately by Christ himselfe, gaue himself to the study of Gods word; how much more ought the Ministers of Christ now that haue no such immediate calling as they had.

The Minister then must studie to make himselfe fit to speake vnto the people, and not to doe as the manner of some is, trot vp and downe all the weeke about world­ly affaires, and then on the Sab­bath [Page 387]deliuer whatsoeuer comes to hand. This is not to diuide the word of God aright. The Mini­sters of Christ must first eat the roll of Gods book, Ezek. 2.1. and haue their tongue touched wito a Cole from the Altar, Isa. 6 7. before they come [...]to Gods place, and in his st [...]d to speake vnto the people.

And is there not reason, thinke you?

Reas. 1 Let such but consider whose place they occupie; is it not the place of God himselfe, and is it not his message they deliuer vnto the people? Now will an Embassa­dour of an earthly Prince go about his seruice, but will preme­ditate aforehand what to say? And is it not much more requisite, that the messengers of the Lord of Hosts should in an holy manner prepare themselues to the deliuery of the Lords message.

Reas. 2 Secondly, the Ministery of the word is the Lords owne ordi­nance, his worke that they are ap­pointed to doe: Ier. and are not such accursed that do the worke of the Lord negligently?

Reas. 3 Thirdly, it is no lesse requisite in regard of the people to whom they speake, and ouer whom they are set. Is not the Priests lips to preserue knowledge? and are not the people to heare the Law from his mouth? Mal. 2.7. Now if the people must learne to know Gods will from the mouth of the Minister, it is requisite that hee should bee well acquainted with Gods will. For to this end is he placed ouer them.

Vse 1 And surely this shewes the greatnesse of their sin, that sleight this worke of the Minister, study little, reade little, pray little, and meditate least of all, yet will seeme [Page 389]to speake something vnto the people.

This is indeed no better then to tempt God, when men shall neg­lect the meanes which God hath appointed for this worke of the Ministery. Wherefore hath God giuen Arts and Sciences, and the knowledge of tongues, but that men might vse them as helps and hand-maids to this worke of the Ministery?

I could wish such men would but consider Iacobs diligence and paines in attending of Labans flocke, Gen 31 40 In the day time (saith hee) I was consumed with heate, in the night with frost, and my sleepe de­parted from me. Alas, what com­parison betweene Christ and La­ban; the one, a churlish master; the other a mercifull Redeemer? And what comparison betweene the sheepe of Laban, and the sheepe [Page 390]of Christ; what a shame were it, [...] the sheepe of Laban, should be better serued, then the sheepe of Christ purchased with his own blood.

If this moue vs not, cast wee our eyes vpon the Lord Iesus Christ himselfe, the Cheef Shep­herd and Bishop of our soules, somtimes in the temple, somtimes in the garden, somtimes preach­ing, somtimes praying, and som­times suffering. A Minister that is so sparing of a little sweaet for Christ, what would hee doe if hee should call for his blood? Surely he will ill abide the pangs of bur­ning for Christ, that wil not abide the pains of preaching for Christ.

Would any man giue wages to such a sheepherd that should ne­glect his flock, and suffer them to be starued for want of pasture, or leaue them to be deuoured? I trow [Page 391]not. What then can such expect at Gods hand, that feede them­selues, and not the flock which he hath purchased with his owne blood.

Vse 2 Secōdly as Ministers are bound in this solemn manner, to prepare themselues to preach the word; So are people in as solemne a manner bound to prepare them­selues to the hearing of the same. Both preaching and hearing are Gods worke, and both lye vnder the curse, that doe the same ne­gligently. When Peter was to preach the Word to Cornelius, Cornelius and his whole company were ready prepared to receiue the same, wee are all here before God (saith he) to heare whatsoeuer is commanded vs of God. Act. 10.

(He began at the same Scripture)

Philip being to preach Iesus Christ vnto this Eunuch, and ha­ving considered what to say, hee beginneth at this Scripture, here­in taking the present occasion that was thus by Diuine prouidence offered, it seruing so fitly to his purpose in hand. For albeit there bee many places that set foorth Christ, and the mystery of our Sal­vation through him, yet none to this. For indeed throughout all the Prophets we haue no where a clearer Prophecy of Christs death and resurrection, then this place of the Prophet Esay. And therefore as the Lord was pleased in his good Prouidence to direct the Eunuch at this time to fall v­pon this Scripture to reade it; Phi­lip takes the present opportunity, [Page 393]& the text of Scripture now read, as the fittest text to preach of vn­to him. And heerein will teach the Ministers of Christ a necessary duty.

Namely that they ought to be so wise to make choice of speciall texts, Doct. Ministers must make choice of speciall texts for special oc­casions. and places of Scripture to treate of vnto their people, as oc­casion still shall bee offered vnto them. For albeit that all Scriptu­res are full of Diuine and heauen­ly truths, yet some Scriptures fit some persons and occasions better then others.

There are many comfortable promises which God hath made in his word. Come let vs reason together, though your sinnes were as scarlet, &c. Esay 1.18 Mat. 11.28 Come vnto mee all ye that trauaile and are heauy la­den, &c. But for a man that is not yet truly humbled, the threats of the Law are fitter.

That place of Iohn, Ioh. 9.31. God heareth not sinners; Is an excellent Scrip­ture & very requisite to be taught, but not to one distressed in con­science, and beaten downe in the sense of sinne.

A Steward in a family must haue aswell wisedome to know what is necessary for euery mem­ber of the family, as fidelity to dis­pence his Masters goods. The Minister is to know when to speake, and what to speake, for as Salomon saith, A word spoken in due time, is like Apples of gold & pictures of siluer.

Arons Bels must be wisely rung, sometimes the treble of Mercy sounds well, at another time the tenor of Iudgement sounds bet­ter. A Minister is wisely to change his note as occasion shall require, approuing himself to euery mans conscience in the feare of God. 2 Cor. 4.2. [Page 395]sometimes wee are to come in a still voice, as the Lord appeared to Elias. sometimes againe to play the part of a Bonarges, a Sonne of Thunder.

Vse 1 This shewes then what wis­dome & skill is required of euery faithfull Minister of Christ. Like a faithfull Steward in Gods house hee must measure out to euery man his due, Exhortation to whom exhortation is due, repre­hension to whom reprehension belongs.

Vse 2 And it serues likewise to admo­nish hearers not to expect that their Pastors should at all times come vnto them with the same spirit of meeknesse, for hee must apply the plaster according to the wound. Hee can be no com­pleat Surgion that hath but one salue, and that for some greene wound only, to clense and heale it. [Page 396]What if he meete with an old fe­stere soare that is cauterized, and must haue corsiues to eate out the dead flesh, if this be not had, doth he not (through his ignorance & vnskilfulnesse) kil the man? doubt­lesse such Ministers are neuer able to acquite themselues of the blood of such mens souls in the last day.

(And preached vnto him Iesus)

By his text, wee may iudge of his Doctrine, the text of Scripture being a cleare prophecy of Christs humiliation, and of Christs exal­tation, no doubt the scope of Phi­lips Sermon tended principally to conuince the iudgement of this Eunuch in the truth of both of them, how that euery part and particle of that prophecy had it determination and period in the Lord Iesus Christ.

And herein will teach vs,

That Christ, Doct. Christ the subiect matter of true prea­ching. is the subiect mat­ter of the Gospel, yea the subiect matter of al true preaching. Christ and him crucified, is the whole scope of the whole Scripture.

Yea the Doctrine of the law it selfe is but a Scholemaster to leade vs to Christ. For the more clearly the law hath conuinced the con­science of sinne, the more ready shal we be to go out of our selues, and to seeke Saluation in Christ. The matter then of true preaching is Iesus Christ. We preach Christ, the power of God, and the wisdom of God. 1 Cor. 2. And hence it is that the Gospel is called the Gospell of Iesus Christ, Mar. 1.1. and the World of Christ; & againe whom we preach, Col. 3. (saith the Apostle) speaking of Christ. Paul calls the Galatians, Folish Galati­ans, for not obeying the truth. Gal. 3.1. Be­fore whose eyes (saith hee) Iesus [Page 398]Christ hath beene euidently set foorth, and crucified amongst you. And hence is it that the same A­postle placeth all his happinesse in Christ, and Christ alone, God forbid (saith hee) that I should re­ioyce in any thing, but in our Lord Iesus Christ. He is the only King, Priest & Prophet of his Church. And all true happinesse and feli­citie consisteth in the true know­ledge of him. This is life eternall to know thee to be the true God, and Iesus Christ whom thou hast sent. Ioh. 17.3.

Now the grounds of this are,

First, Reas. 1 because life and Saluation come from him, hee is our Suretie & Sauiour by whom & through whom we come to stand iustified in Gods sight, according to that of the Apostle Paul, Christ is made vnto vs wisdom and righte­ousnesse, sanctification and redemp­tion, 1 Cor. 1.30.31. and all to this end, that hee [Page 399]that glorieth, might glory in him.

Reas. 2 Secondly, because without him we could haue no full or perfect reconciliation with God his Fa­ther, It pleased the Father that in him all fulnesse should dwell, Col. 1.19.20.21. and hauing made peace through the blood of his Crosse, by him to recon­cile all things to him, whether they be things on earth or things in hea­ven.

Thirdly, by his death hee hath destroyed death, Reas. 3 and triumphed ouer death, O Death I will bee thy death; O Death where is thy sting? and againe, Thanks be to God who hath giuen vs victory through our Lord Iesus Christ. 1 Cor. 15.55.57.

Vse 1 This serues then to informe all the Lords watchmen, how to preach and what to preach, euen Iesus Christ and him crucified, and to apply the same close to the con­science of euery man, in such wise [Page 400]as some change and reformation may follow. Pitie it is to see how many Teachers now a dayes doe chuse out hard texts of Scripture, and make learned discourses ther­on, shew much reading for Fa­thers and humanity, of whom it may truely bee sayd, that they preach, many of them, themselues and not Christ: is preaching Gods ordinance? was it ordained then, my Brethren, to please the eare, or to prick the hart? Neuer let a Prea­cher think, that he hath preached Christ as hee should, vnlesse by his preaching hee bring men to Christ. For as all lines doe meete in the point of the Center; so must it bee the end and scope of a Ministers function, to bring men Christ.

Vse 2 And as Ministers are thus re­gulated for their preaching, so people are likewise taught what [Page 401]doctrine to desire to heare, and to rest satisfied in, Euen such kinde of preaching as serues most clearly to set out Christ.

I know not how it is come to passe in this old age of the world; Men haue got them Athenian cares. To preach Christ and him crucified, is too homely a thing; men delight in nouelties and must haue their preacher sore alofte in sublimitie of doctrine, or else hee is not worth the hearing; these are wanton Christians, that now begin to play with the word, as little children with their bread. O let vs labour with our owne harts herein, and learne to prize that ministery, wherein we may se and discerne the true estate of our soules. And withall let vs labour that wee may bee cast into the mould of the Gospell; That our Iudgments wils & affections may [Page 402]stoupe to the Scepter of the Lord Iesus, for without this wee preach but in vaine, and you heare but in vaine, yea the word shall become at last the wofull sauour of death vnto death vnto you.

Vse 3 And last of all, since that Christ is all in al to be preached & heard to life and saluation; this serues iustly to taske the Church of Rome, and may giue vs to know whether they or we, are in the sa­fest condition touching Salua­tion.

Let it bee duely thought vpon and considered, whether they or we rest most on Christ, magnifie Christ and the allufficiency of his sufferings. Doe we looke to me­rit by our owne works? doe wee mingle his blood with the blood of martyrs in way of satisfaction for sin? doe we ioine with the in­tercession of Iesus Christ, the In­tercession [Page 403]of Angels or Saints? or doe we not rather rest wholly v­pon him? Surely this is not the least argument to assure vs of the truth of our Religion against the Church of Rome, that wee can rest wholly and totally vpon Christ.

VERSE 36. And as they went on their way, they came to a certaine water, and the Eunuch said; See here is water, what doth hinder me to bee Bap­tized?

PHilip hauing thus preached Iesus Christ vnto him, and that through him alone we must looke for life & saluation, through faith in his name. And hauing like­wise preached vnto him the neces­sitie of being Baptised into Iesus [Page 404]Christ, that thereby wee put on Christ, are ingrafted into him, and admitted into his Church. For howsoeuer euery thing is not here recited that Philip preached vnto this man, yet considering the Text of Scripture Philip had in hand, and the question of the Eunuch here, it is our of all questi­on that Philip had taught him the maine Principle sof our faith, and mystery of our saluation through Christ. Such as were, Christs In­carnation, Christs humiliation, and those great things he suffered for our sakes. His Resurrection and exaltation on high, at the right hand of his Father, together with the vse of the Sacraments of the Church, Baptisme, and Christs Last Supper. That these things were taught vnto the Eunuch, this Text doth make it cleare, by his desiring of Philip, so soone as they [Page 405]came to the water, to baptise him.

And as they went on their way, Text. they came to a certaine water, &c.

Here we see the fruit and effect of Philips Ministery in another particular; first we haue heard be­fore that he is brought to be a be­leeuer; here againe to put on Christ by the badge and liuery of his profession, Baptisme. It teach­eth vs then,

What is the true end of prea­ching the Gospell, Doct. The end of true preaching is to bring men to Christ. namely, to bring men to Christ. See the truth of this in the scope and drift of Pauls Ministery. Vnto the Iewes I became a Iew, that I might gaine the Iewes: 1. Cor. 9.20, 2 [...], 22. To them that are vnder the Law, as vnder the Law. To what end? That I might saue them that are vnder the Law. To the [Page 406]weake I became as weake, that I might gaine the weake. I became all things to all men, that I might by all meanes saue some. And this I do for the Gospels sake. Ver. 23 See wee the truth of this in the commission Christ gaue vnto his Disciples, Go ye into all the world, and preach the word to euery Nation; Mar. 16.16 hee that beleeueth and is baptised shall bee saued. So that saluation is the end of preaching. So Paul, I am not ashamed of the Gospell of Christ, Rom. 16.17. be­cause it is the power of God to sal­uation. For therein is the righte­ousnesse of God reuealed from faith to faith, begetting faith in vs, and is therefore called, 1. Tim. 4.6. The word of faith; because it begetteth faith in the hearts of Gods seruants. This is the maine end of the prea­ching of the word, and so of the Gospell of Iesus Christ. See the exhortation of Paul to Timothy, [Page 407]Instruct them with meeknesse which be contrary minded, 2. Tim. 2.25. prouing if at any time God will giue them repen­tance vnto saluation. This is the true end that the Minister of the word must ayme at, namely, to bring men out of darknesse into his maruellous light. Thus Paul and Sylas willeth the Iaylor to be leeue in the Lord Iesus, Act. 16. and hee should be saued; All true preach­ing aymes at this, as the true end thereof.

Vse. 1 Seeing then that this is the end of the Ministery of the word, to bring men to Christ; Euery faith­full Minister of Christ must then propound vnto himselfe Gods end in euery Ministeriall duty: whether he preach the Doctrine of the Law, or the Doctrine of the Gospell, all his exhortations, reprehensions, and instructions, must still ayme at this, and tend to [Page 408]this. And indeed the true glory of a Minister consists in the number of those that by his Ministery are gained to Christ. Such are his crowne and glory, the Seales of his Ministery: And comfortable will the reckoning and account of such, one day, be, when they shall say, Here come I, Father, with those thou hast giuen me.

Vse. 2 And as Ministers are taught their duties what ought to be the end of their Ministery; So are hearers likewise to be admonished to stoupe vnto Gods ordinance in their Ministery, that so they may be brought to Christ. If we neglect or contemne this meanes, no creature in heauen or earth can do vs any good; fast, pray, afflict thy soule, yea giue thy body that it burne, be thou neuer so rich in the workes of charity and mercy, if in the meane time thou turne [Page 409]thy backe vpon the word, this or­dinance of God, Ion. 2. Thou forsakest thy owne mercy. For the word preached is the word of faith, and it is faith that brings vs to Christ.

Vse. 3 And last of all, this may serue for matter of triall, whether or no wee haue profited aright by the hearing of the word. For then in­deed haue we beene fruitfull hea­rers; and then, and not till then, haue we heard the word sauingly, when our Iudgements haue beene thereby informed, and our liues reformed, and wee brought to Christ. Now indeed there be but few that haue thus heard the word. The Drunkard, Swearer, prophane and beastly liuer, hath not yet profited aright by the preaching of the word. All the husbandry bestowed vpon such a one is not worth the labour. Such ground is neare to cursing and [Page 410]burning: for so saith the Apostle, The earth that drinketh in the raine that cometh often vpon it, 1. Cor. 3. Heb. 6.7. and bringeth forth fruit meet for them by whom it is dressed, recei­ueth the blessing from God. But that which beareth thornes and bryers, is neare vnto cursing, whose end is to be burned. Let vs then, at last, my brethren, be awakened out of our securitie, and whilest it is called To day, not to harden our hearts, but answer the Lords call, lest we come at last to be har­dened through the deceitfulnesse of sinne: and by our wilfull rebel­lion and contempt of grace offer­ed, shut vp at last the gate of grace against our selues.

(And as they went on their way.)

It seemeth then that Philip [Page 411]preached in his trauell sitting in the Chariot, and as they iournied.

Certainly great was the zeale and pietie of this man in the im­prouing of his time so well. He would either reade himselfe, or heare Philip preach, euen in their trauels, and in their iourney.

Now inasmuch as the Spirit of God is so carefull in setting down this diligence of his in euery cir­cumstance thereof, it teacheth vs,

Doct. Time is to be well spent.That the carefull improuing of our time is a thing well pleasing vnto God, and that delighteth him: and hence it is that wee are exhorted to redeeme the time. And our Sauiour tells vs, Eph. 5. That for euery idle word that men shall speake, Mat. 12.36. they shall giue an account in the day of Iudgement. Our Sa­uiour reproued this in those hus­bandmen in the Gospell, Why stand yee here all the day idle? Mat. 20. [Page 412]Time, pretious time is one of those Talents for the which we are one day to giue vp account vnto God.

Which shews indeed the great­nesse of their sinne, Vse. that make no reckoning or account of time, as if it were their owne to spend it they list. Many men set their wits on worke, how to spend time, and to driue it away, as they say, as if time were so slow footed, as that it stood in need to bee driuen. Surely there are many thousands now in hell, that shall there suffer the reward of the damned for euermore, that would giue a thou­sand worlds, if they might, for a few houres of that pretious time wee so wastfully mis-spend. My brethren, there is no prodigalitie in the whole world like vnto this of mis-spending of time. If a man waste his estate, and mis-spend his inheritance, it is possible to reco­uer [Page 413]it againe: But time, precious time, once lost, can neuer be re­couered.

(They came to a certaine water.)

See here through the especiall prouidence and goodnes of God, how happily euery thing comes to hand, to set forward this mans saluation.

If the Lord doe but giue him once an heart to seeke him, and to serue him, here is a Ierusalem to go to, to worship God. For the further building of him vp in the knowledge of Christ, here are the Scriptures to be read: doth hee sticke at them as being beyond his vnderstanding. Here is a Phi­lip ready to teach and instruct him, and to interpret the Scrip­tures vnto him.

Doth Philip tell him how ne­cessary [Page 414]a thing it is to be baptised, see here, They came to a certaine water.

Whatsoeuer his wants and necessities are, the Lord stil makes supply thereunto.

Thus, thus, dealeth the Lord with his seruants, he neuer want­eth meanes to bring his own pur­pose to passe. Our Instruction then is this.

That God neuer wanteth means for the good of his children; Doct. God want­eth not means for the good of his ser­uants. what soeuer the wants and necessities of his seruants are, God neuer wanteth meanes for the supply thereof: whether wee consider their corporall necessities, or spi­rituall wants, he is God all-suffici­ent for them both.

Let the Israelites, his owne people, be in misery and distresse, the Lord can supply their wants with Manna from heauen. If [Page 415]there bee a time of famine and dearth in the Land, hee can cause the widowes oyle to increase, and not to diminish, vntill the Lord send plenty in the Land; rather then Ionas shall perish, the Whale shall attend his seruice: rather then Elias shall perish for want of food, the Rauens shall feede him.

And as for the spirituall mise­ries of his seruants, hee is able to send comfort and deliuerance many wayes. Act. 9. Paul being a chosen vessell, the Lord can bring him home many wayes, at his plea­sure, as by that sound from hea­uen, and afterwards to send him to Ananias. Let Cornelius with an vpright heart seeke the Lord with fasting and prayer, hee shall not want a Peter to instruct and com­fort him in the waies of God. Act. 10.30. Let Peter be cast into prison, he shall [Page 416]haue the ministery of an Angell at hand for his deliuery. Act. 12. And this Eunuch that trauelled farre to worship God, and to know Iesus Christ and him crucified, rather then his expectation shall faile, and his labour shall be in vaine in the Lord, the Lord will raise vp a Philip, by whose ministery hee shall be brought to beleeue. And why should any wonder at this?

Is he not the Lord of Hosts? Reas. hath he not all creatures in hea­uen and earth ar a becke and com­mand for to execute his will? Let Daniel be cast into the Lions den, hee can muzell the mouthes of those cruell beasts. Dan. 3. Let the three Children bee cast into the fierie fornace, the fire shall haue no power at all against them. It skills not what the miseries of Gods ser­uants are, so the Lord bee with them.

Vse. 1 This then serues to reprooue those who in their fits and Fe­uers of affliction, thinke the Lord hath forsaken his people, and left off to be gracious vnto his inhe­ritance. We are proue to looke too much to the meanes, an arme of flesh, a bow of steele, not con­sidering that the Lord is in hea­uen, and doth whatsoeuer it plea­seth him. This was Dauids case, Hath God forgotten to be gratious, and hath hee shut vp his louing kindnesse in displeasure? This was Ionas case, Ion. 2. I said I am for euer cast out of thy sight. Whereas indeed God doth neuer forsake his peo­ple. He hath said, Heb. 13. Hee will neuer leaue them nor forsake them.

Vse. 2 Secondly, this may serue to teach vs in all our miseries and ne­cessities still to waite on him; Thou art compassed about with many miseries, know that God [Page 418]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 exacution 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 withall in his iourney, to be baptised.

Men should make haste to be in couenant with God and Christ, like the sonnes of Zebedeus, would leaue 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 [Page 420]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 A­braham, 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 [...]uth of his profession. And herein will teach vs,

That he that hath truly put on Christ, Doct. Hea [...]tie Christians must bee heartie p [...]ofessors. 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. [...]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 [Page 422]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 [Page 423]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 [Page 418]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 [Page 420]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 t [...]uth of his profession. And herein will teach vs,

That he that hath truly put on Christ, Doct. Hea [...]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 [Page 422]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 [Page 423]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 [Page 424]a Napkin, or put vnder a Bushel, but that the same should shine foorth to the praise of his owne grace to lighten others. Let your light so shine before men, Mat. 5.15. that they may se your good workes, and glo­rifie your Father which is in hea­ven.

Let vs heare the vses,

Vse. 1 This meets then, first of all, with the Nichodemites of our time, which can keep their Faith & Re­ligion to thēselues, & are afraid to make open profession of the same vnto others. It is thought to be a deepe point of policy amongst many, so to cary themselues in points of Religion, as that they may change with the times with­out any great disparagment, and hence it is that a man may liue many yeares amongst many, and yet not know what religion they are of, making themselues ready [Page 425]for euery change and alteration, like the wether-cock that turneth with euery blast of winde. I wold comend vnto such these places of Scripture to meditate on.

Then should I yet haue comfort, yea I would harden my selfe in sor­row, Iob 6.10. let him not spare, for I haue not concealed the words of the holy one.

The Iust shall liue by Faith, Heb. 10.38. but if any man withdrawe himselfe, my soule shall haue no pleasure in him.

The fearefull and vnbeleeuing shall haue their portion in the lake which burneth with fire and brim­ston. Reu. 21.8.

Whosoeuer shall be ashamed of me before men, Mar. 8.38. of him shall the Sonne of Man be asham'd when he cometh in the glory of his Father, with the holy Angels.

It is lamentable to see the passe that many men are at, in the com­pany [Page 426]of zelous Protestants, they will bee Protestants, in the com­pany of Papists, they will bee Pa­pists; wee haue of these amongst vs. Let not such men deceiue them selues and their owne soules, for whilest they will be thus of all re­ligions, they remaine indeed and in truth of no religion, yea euery simple man and little child can discouer such to be no better then Atheists.

Was Religion my Brethren or­dained to serue mens humors, and to be fitted as mens garments are to fashions and times?

Surely God will make this poor Ethinck man a swifte witnesse in iudgement one day against such, who albeit he were in some dan­ger heerein to the hazarding of his place and office, to loose the fauour of the Queene his Mi­stresse, now that hee shall forsake [Page 427]her in her idolatrous seruice. Yet being now by the Ministery of Philip brought to the knowledge of Christ, hee is content to run all the hazards that may come, will be baptised and therein take vpon him the open badg and co­gnisance of his Master, and pro­fesse openly vnto the world the truth of his religion.

Vse. 2 Secondly, within the compasse of the reprehension come those who will go beyond the former, and in peacable times & sunshine of the Gospel, will bee content to take vpon them the name of pro­fessors, and will be diligent to fre­quent Sermons: But if a storme be vp, so as they are like to suffer for Christ, if it bee but a little dis­grace, reproach, trouble, losse of li­bertie, wealth or the like, begin most shamfully to pull in their heades, and shrinke away. Many [Page 428]such colde Professors hath reli­gion now adayes. Now if these men startle so at a little shame, or disgrace, what would these men do if they were called to the stake to seale their profession with their blood? O what a shame is this, that euery check, euery taunt, eue­ry frowne of a mortall man that is but dust, shold make vs stagger in the good way of righteousnes. If we be ashamed of Christ before men, what looseth he thereby? But if he shall be ashamed of vs before his heauenly Father, and before his holy Angels, what shall then become of vs?

Vse. 3 And yet wee haue a third sort that may as iustly be reproued by the rule of this Doctrine. And they are those that are so far from making profession of Religion themselues, as that they mocke at all zeale, piety, and holinesse they [Page 429]see in others, because they will not run with them into the same excesse of riot.

When the Lord was pleased to restore the light of the Gospell amongst vs, and brought this land out of the Romish Superstition and Idolatry, how did our Ad­versaries the Papists gnash vpon vs with their teeth, & were ready to breake a sunder through enuie of that pure light of the Gospell that was risen amongst vs? How did they set their wits a worke to reproach vs and our Religion, branding Professors with the names of Puritans, Precisians, ho­ly Brethren, and the like; Which contumelies and reproaches wee haue taken out of their mouthes, and are ready to spit them in the face one of another. It is high time my brethren to send these reproa­ches back againe to Rome from [Page 430]whence they came, The Mother of all bitternesse and cruelty, and not vpbraide any with his zeale, but rather bee prouoked by their example to walke in their steps.

Vse. 4 And last of all it may serue for matter of exhortatiō to perswade vs to bee stedfast and constant in the Truth and Faith of Christ, in times of persecutions as in the times of peace, and not to be asha­med of the Religion of Iesus Christ that wee haue taken vpon vs to professe. It is wisdom, when first wee take the profession of Religion vpon vs, to cast vp our accompts, what it will cost vs to be Christians indeede. Wee must looke to haue Sunne, Moone, and Stars, against vs. And indeed hee that is truly religious, cannot but stand to the truth.

We cannot but speake the things that we haue heard and seene. Act. 5.92. The [Page 431]hundred fourtie and foure thou sand had their Fathers name writ­ten in their fore-heads, Reu. 14.1. to shew that they were not ashamed of their profession; Though all men bee not honoured with the ho­nour to bee Martyrs for Christ, yet all men must at least bee Co­fessors of Christ.

VERSE 37. And Philip sayd if thou belee­vest with all they heart, thou maist. And he answered & sayd, I beleeue that Iesus Christ is the Sonne of God.

THis verse containes in it the answere of Philip, vnto the former question made by the Eu­nuch. [Page 432]Wherein we haue,

• 1. The condition propounded, If thou beleeuest.
• 2. The Eunuchs Concession, or allowance of the condition: I beleeue that Iesus Christ is the Sonne of God.

And Philip said, If thou belee­uest.

Howsoeuer the Eunuch desired greatly this Sacrament of Bap­tisme as a seale of the couenant, and badge of his profession; and howsoeuer here is water ready and at hand for the same purpose, Philip notwithstanding doth not presently descend into the water, but first of all doth tech and in­struct him in the necessity of faith to the due participation of this sacred ordinance. And herein will commend vnto euery faithfull [Page 433]Minister of Christ a most necessa­rie duty.

Doct. Ministers must first instruct their peo­ple before they ad­minister the Sacra­ments.Namely, that they must first teach and instruct their people in the nature of the Sacrament, and the necessitie of sauing faith to the due participation thereof, before they administer the same vnto them. Euery one must throughly be instructed in the Sacraments, before he come to participate of the same. This was the charge the Lord gaue vnto the Leuites in the time of the Law, before they came to the Passeouer: Ye shall sanctifie your selues, 2. Chron. 35.6. and pre­pare your brethren, that they may do according to the word of the Lord. And thus doth Philip here instruct this Eunuch in the neces­sitie of sauing faith, before he re­ceiue this Sacrament of Baptisme. Neither doth Paul presently bap­tise the Iaylor, before such time [Page 434]that hee had preached the word vnto him, and thereby made him fit to partake of the same.

This was that holy order that Christ himselfe commends vnto his Disciples: Mat 28.19 Go teach all nations, baptising them in the name of the Father, &c. And againe, He that beleeueth and is baptised, shall be saued. Wherein we see that faith is most necessarie to precede Bap­tisme: Men are first of all to be taught to beleeue, before they re­ceiue the Sacraments; which are indeed The seales of the righteous­nesse of faith. And there is reason for it.

Reas. 1 First, in regard of their functi­on and calling, they are to watch for the peoples souls, Heb. 13.17 as they that must giue vp an account thereof vnto God. And therefore must warne them of the danger of vn­worthy receiuing, lest the people [Page 435]rush vpon holy things vnworthi­ly, and vnpreparedly, and so in­cur Gods wrath, and they them­selues hereby become guiltie of their sinnes.

Reas. 2 Secondly, holy things are not to be giuen to dogges, Mat. 7.6. nor pearles cast before swine; it is requisite then that the Pastour should take away the precious from the vile, and as much as in him lyeth, Ier. 15.19. put the difference betwixt the one and the other.

Reas. 3 Thirdly, the doctrine that con­cerneth the right vse of the Sacra­ments, is one part of the counsell of God, which a Minister is to re­ueale vnto the people; otherwise he cannot bee free from the peo­ples sinne.

This serues then for the iust reproofe of such Ministers as make no conscience at all of their duties in this kinde, Vse. to fit and pre­pare [Page 436]their people to the due par­ticipation of the Sacraments, but promiscuously hand ouer head suffer all to partake of the same, and so to defile these holy ordi­nances.

This was Eli's sinne, for the which the Lord threatened to plague his house for euer, That his sonnes made themselues vile, 1. Sam. 3.13. and he restrained them not. Surely it is not the least sinne whereof the Tribe of Leui stands guiltie of at this day, that men are no more restrained, and that herein wee deale not so faithfully with mens soules are we should.

2 And withall, let this serue to admonish you that are our hea­rers, that you suffer the word of exhortation, and not to runne vpon the pikes of Gods displea­sure, where you may be taught your duties. The Sacraments are [Page 437]the seales of Gods couenant. Wherefore should wee require these things at Gods hands, when our conditions are not obserued? It is lamentable to see the generall neglect of this holy preparation amongst the most sort of men; men almost disdaine to be admo­nished and instructed in their du­ties herein.

If thou beleeuest with all thy heart, thou mayest.

Though the Eunuch desired neuer so much to be baptised, yet Philip doth not by and by satisfie his desire therein, but shewes him first the condition that is required on our part, namely, Doct. Faith ne­cessarie to the due receiuing of the Sa­craments. that he must beleeue. The Doctrine is,

That to the participation of the Sacraments of the Church, faith is necessary. The words are [Page 438]plaine, If thou beleeuest, thou mayest.

Q. d. there is more in it then so, presently to be baptised, now here is water ready. This may be done, and thou no whit the better; nay it may be done to thy further condemnation. If then thou wouldst haue true comfort by this Sacrament, this is required of thee, that thou beleeue.

The point is cleared by that of our Sauiour vnto his Disciples, immediately before his ascention vp into heauen. Mat. 16.15, 16. And he said vn­to them, Go ye vnto all the world, and preach the word to euery Na­tion, he that beleeueth and is bapti­sed, shall be saued.

And hence is it that Philip doth instruct this Eunuch in the great necessitie of sauing faith, to the due participation of this Sa­crament. So Paul, Act. 16. the Iaylor, be­fore [Page 439]the would baptise him, shews him the necessitie of faith. And hence is it that the Sacraments are called The seales of the righte­ousnesse of faith. Rom 4.11. Now it were ab­surde to set a seale to a thing that is not, as to a blanke. For a man to come to the Sacrament for a con­firmation of his faith, when he in the meane time vnderstandeth not what faith meaneth; what an ab­surd thing were this?

And therefore the practise of the Primitiue Church herein was most commendable, who had their Catechumeni, a certaine sort of people that were well instruct­ed in the principles of Religion, and then were admitted to the Sacraments of Baptisme, and the Eucharist, being drawne to the Church from Heathenisme and Paganisme.

If faith bee so necessarie to the Quest. [Page 440]due participation of the Sacra­ments of the Church. How comes it then to passe that Infants are baptised, that are not of yeares actually to beleeue?

This may be answered diuers wayes. Answ.

1 First, the common answer here­in is good: That the children of beleeuing parents haue a right to the Sacrament, in regard of the couenant that God made with them and their seed. And the faith of euery true beleeuer is so farre the Infants, that it giues it an interest into the Sacrament; for the beleeuing parent laies hold on the couenant, not onely for himselfe, but also for his seed. As in the title of Lands at this day, a man doth purchase lands to him and his heires after him. And this is warranted by that of the Apo­stle, 1. Cor. 7.14. If the root be holy, so be the [Page 441]branches. And in this sense may the children of beleeuers, be said to be beleeuers.

2 Secondly, it may be answered thus, that Christ himselfe reckon­eth Infants amongst the number of beleeuers, Whosoeuer shall offend one of these little ones that beleeue in me, &c. Howsoeuer their faith be secret, In infanti­bus qui ad­huc per aeta­tem credere non possunt Spiritus sanctus in [...]o [...]um cor­dibus fidei vices agit. Pet. Mar. in Rom. 6. as their life it selfe is: Though they know not that they do liue, yet there is life in them. So may the Lord in a maruellous manner giue them the seed and spirit of faith, as he dealt with Ia­cob, Ieremy, the Baptist, &c. That were sanctified from the wombe. Howsoeuer we are not able to de­scribe the Lords manner of secret working by his spirit herein.

3 Thirdly, God forbid that we should imagine that Adams cor­ruption should do more to the pollution of Infants, then Christs [Page 442]bloud should do to their sanctifi­cation and clensing: who neuer wanteth meanes to effect what is the purpose of his owne will, euen from the wombe to sanctifie them and make them his owne, though wee be not able to fathome the depth thereof. Thus much for the baptising of Infants.

But now of men of riper yeares the point is cleare for both the Sacraments of the Church. If a Iew, Turke, or Pagan were a mongst vs, and should desire bap­tisme, it is requisite such a one should first be instructed in some good measure to giue an account of his faith, before he were admit­ted to be baptised.

And as for the Sacrament of the Lords Supper, the place is cleare, 1. Cor. 11.28. Let a man examine him­selfe, and so let him eate of that bread, and drinke of that cup. For [Page 443]he that eateth and drinketh vnworthily, Mar. 16. &c. He that beleeueth and is baptised (saith our Sauiour) shall be saued. And, Rom. 10. Whatsoeuer is not of faith, is sinne.

Vse. 1 Here the Anabaptists ground their doctrine, That since that faith precedeth Baptisme, there­fore Infants are not to be bapti­sed till they come of yeares of dis­cretion: for, say they, where there is no capablenesse of faith, there ought to bee no baptisme. They may as well reason from the words of the Apostle, 1. Thes. 3.10. That hee that will not worke, should not eate. That therefore Infants ought not to be nourished, because they can­not labour.

But, say they, it is not found in all the Scriptures that any one In­fant was baptised by the Apostles. Neither is there mention made that they were excluded. If this [Page 444]Argument were good, then might we say as well that women ought not to be permitted to the Sacra­ment of Christs Supper, because we finde not in the Scripture that the Apostles administred the same to any such. Yet the Scriptures shew that Crispus beleeued on the Lord and all his house and were Baptised, and the same is said of Lydia and Stephanus, and their housholds, who were all Baptised, and it is not vnlike, but that there might bee some Infants amongst them.

For the further clearing of this truth, we are to know, that Baptis­me serues to the same end to vs, that Circumcision did to the Iewes in the time of the lawe. Namely to be a seale of Gods co­venant. Now it is apparent that their children must bee Circum­cised when they were eight days [Page 445]old. Are Infants of Beleeuers now vnder straighter conditions in the time of the Gospel, then the In­fants of the Iewes in that time of the Law? God forbid. Doth not Christ say, Suffer little children to come vnto mee and forbid them not; and againe, Mat. 19.14 To you is the pro­mise made, and to your children. Act. 2.39. Obiect.

If Infants then haue an interest into the couenant, and so vnto the Seales of the Couenant, the Sacraments, why then are not Infants permitted to the Sacra­ment of Christs Supper. Resp. Some of the Antients, as Cyprian and Au­gustine, mistaking the words of our Sauiour, Ioh. 6.53. Except ye eate the flesh of the Son of Man, and drink his blood, ye haue no life in you; Vn­derstod these words to bee ment of the Sacrament of his last Sup­per, and hence conceiued the vse thereof absolute necessary to Sal­vation, [Page 446]and would haue little In­fants to participate therof. Wher­as indeed the Reasons that doe in­terest the infant into the Sacra­ment of Baptisme, doe not proue a necessity of the vse of this Sa­crament likewise. The one giues men an admittance into the Church, and so belongs to In­fants; the other of proceeding & grouth in Christianity, and so be­longs to men of riper yeares. Be­sides to this Sacrament of the Lords Supper heare is required of all that would receiue the same worthily, that hee examine him­selfe, and that he bee able to Di­scerne the Lords body, which In­fants are not able to doe, & there­fore vntill they come to yeares of discretion, are not to be admitted to that Sacrament.

Vse. 2 The second vse concernes pa­rents, who by this occasion of [Page 447]their children being Baptised, haue good cause to examine thē ­selues, whether they bee within couenant with God, yea or no. What greater comfort to a man, then to haue his Seede within the Couenant of grace, Iustified, San­ctified, washed with the blood of Iesus, made a Member of the Church? this comfort maist thou haue if thou beest a beleeuer, yea thou maist boldly chalenge the same at Gods hands in regard of the couenant made to thee and thy Seede. But if thou beest an vnbeleeuer that lyest in thy sinnes without repentance, thy Circum­cision will bee counted for vncir­cumcision, and thy baptisme will not profit thee at all.

O that Parents did duely con­sider this for themselues and for their children, It is not Baptisme that will auaile, as if it did confer [Page 448]grace, as the Church of Rome doth teach, without the inward Baptisme of the Spirit. Thou maist goe to Hell for all thy Baptisme, if thou beest not a beleeuer. Rest not then in this, thou that art a Parent, that thy child hath beene Baptised, but labour to bring him to be a beleeuer, that he may like­wise receiue the inward grace of Baptisme, without which the out­ward cannot saue.

Faith is the tenure by the which we all hold heauen, Baptisme is but the seale to confirme it, what is the Seale, if wee haue not an in­terest into the couenant it selfe?

Vse. 3 Thirdly seeing that Faith is so necessary to the due participation of the Sacraments, this shewes that Doctrine of the Church of Rome to bee most ridiculous and absurd, that teach that Baptisme doth ex opere operato conferre [Page 449]grace. This is to lifte vp the Sa­crament aboue it selfe. Was not Simon Magus baptised? Act. 8.23. and yet remained in the gal of bitternesse, and bond of iniquity. Were not many of the people of the Iewes Baptised vnder Moses, and vnder the cloud, and had not God in many of them no delight? So that the Sacraments are effectuall vn­to men, so far as they beleeue. To the vnbeleeuer they profit not at all.

Vse. 4 And last of all this may serue to admonish men, to labour to make a right vse of their Baptisme; nam [...] ly by getting the comfort of the Spirit, by getting a beleeuing hart, that so he may bee Baptised with the holy Ghost; it is Faith that is all in all. Thy Faith makes the Sacrament effectuall, if thou wantest Faith, thou wast neuer yet Baptised with the Spirit, and [Page 450]that which the holy Ghost spea­keth of the word preached; The word thy heard profited them not, Heb 4.2. because it was not mixed with faith in them that heard 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 [Page 451]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 [Page 452]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 [Page 453]true sanctified graces of Gods Spirit shall suffice, so no man hath ought to spare, when Death com­meth.

2 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.

Ʋse. 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 [Page 448] [...] [Page 449] [...] [Page 450] [...] [Page 451] [...] [Page 452] [...] [Page 453] [...] [Page 454]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 [Page 455]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.

Ʋse. 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, [Page 456]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 1. Meditation on the word preached and taught.
• 2 2. Earnest prayer vnto God for grace to beleeue and obey.
• 3 3. Thanksgiuing for grace al­ready receiued.
• 4 4. Daily conference with those that are of eminent grace.
• 5 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.

VERSE 38. And he commanded the Cha­riot to to stand still, And they went downe both into the water, both Philip and the Eunuch, and he bap­tised him.

PHilip hauing shewed the ne­cessitie of sauing faith to the due participation of the Sacra­ments of the Church; and hauing receiued good satisfaction by the Eunuch his confession, that hee was rightly qualified for the same; Now he comes to the celebration of this holy ordinance it selfe: He commanded the Chariot to stand still, &c.

Doct. Men rightly qualified must not be denied the Sacra­ment.Note we hence first of all; That the Seale doth of right belong to such as haue the Euidence. Where men are rightly qualified for this [Page 488]holy ordinance, they may not be denyed to participate of the same. The Minister is not to neglect it. When Peter had preached to Cor­nelius and his company, whereby they were brought to beleeue. Can any man forbid water (saith hee) that these should not bee Baptised, Act 10.47 that haue receiued the holy Ghost aswell as we, meaning, that it shold be an iniury vnto such, to whom God had giuen grace to beleeue, not to haue the Sacrament, which is the Seale, for the Confirmation of the same.

Vse 1 This teacheth Ministers not to bee too sparing in the administra­tion of this ordinance of God. what though we haue Dogs, and Swine amongst vs, to whom holy things are not to bee giuen, as our Sauiour saith, giue not that which is holy vnto Dogs, neither cast ye your pearles before Swine, &c [Page 489]doth this hinder, but that the children should haue their por­tion? For their sakes only wee must often administer this Sa­crament. Though wicked men abuse it as they doe all things else to their perdition, yet God will haue his children regarded, for whose sakes he hath betrusted his Church with this neerest and dearest pledge of his loue.

Vse 2 And this serues likewise for sin­gular comfort and consolation vnto the godly, that haue grace to repent and beleeue. The seales of Gods couenant are not to bee denied vnto such. Neither is this all, to haue an interest into the priuiledges of the Church, but such shall not misse to haue the same ratified vnto them by the inward worke of Gods owne Spirit

(And they went both downe.) But had not the Eunuch men enough to fetch the water vp to him? No doubt he had, yet heere­in is his humilitie and obedience seene, that hee can so readily and willingly stoupe to Gods ordi­nance, to leaue his chariot, and to goe downe with Philip into the water. Our lesson is,

That there is no degree or cal­ling whatsoeuer, but must yeeld obedience to Gods ordinance. Doct. All, must stoup to Gods or­dinance, This Noble man must out of his chariot, and he must into the wa­ter. How base and simple soeuer the ordinances of God may seeme vnto men, the greatest amongst the sons of men must stoupe vnto them. We may see this in Abra­ham a great Prince, yet was Cir­cumcised hee and all his house. And in those noble and Religious Kings of Iuda and Israel, whose [Page 491]greatest honour was, that they stood for religion, were zelous for Gods glory, and were frequent in the exercise of holy duties, but of this before.

And this shewes indeed by what spirit his holinesse of Rome, Vse. is led by, that professeth himselfe to be the Successor of Peter, but is better acquainted with the Sword, then the word, preaching is too meane and base a thing for his greatnesse to bee exercised in, Pe­ters kayes haue vnlockt vnto him such treasures that hee hath left off the feeding of Christs flock. Wher are those Gregories, Dama­sens and other faithfull Bishops of that Sea? whose paines in prea­ching and writing proued them Faithfull in Gods house. Surely their pride and pompe in these later dayes, hath deuoted them wholy to their pleasures and ease, [Page 492]and made them forget the seruice of the Church:

(And they went downe into the water.)

Some question may hence arise both concerning the time, and the place, of the Baptising of the Eu­nuch. It might seeme strange that Philip giues way thus to the Eu­nuch, that he must thus suddenly be Baptised by the way side; was it so dangerous to haue put it off any longer, as that the Eunuch might haue hazarded his own saluation? I answere no, it is not the want of Baptisme, when it cannot conue­niently be had, that is so dange­rous or damnable, but it is the contempt of it.

Which may bee noted against that vaine and vncharitable opi­nion of those, that thinke if an In­fant [Page 493]dye vnbaptised, it cannot bee saued, and so conceiue that there 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 [Page]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 [Page 496]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 [Page 497]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, Ma [...]. 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, [Page 498]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. [...]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 [Page 499]same word and institution of Christ can make any other place as holy: [...]. T [...]m 4 3. A [...] 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 pl [...]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 [Page 500]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, [Page 501]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 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, 1 and gaue himselfe for it, Eph [...] 2 [...]. 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 [Page 502]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.

2 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 [...]. 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.

3 Thirdly, herein is represented vnto vs, our spirituall resurrection to newnesse of life. [...]ol. 2.1 [...] We are risen [Page 503]with him. And againe, Rom. 6.4 We are bu [...] ­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 li [...]. 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.

4 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. [...].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) [Page 504] and be baptised euery one of you, in the Name of the Lord Iesus, for the remission of si [...]nes.

5 And last of all, through our Baptisme our vnion and commu­nion is [...]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.
• [Page 505]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. [Page 506]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. [...]. 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 [Page 508]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. [Page 509]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 cal [...] the truth againe into question and to require signes from heauen [Page 510]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.

Surely the Papists pride it to haue his holinesse of Rome to be knowne to be Antichrist, other­wise they would neuer stand so much vpon Miracles now in the time of the Gospell, to confirme that, that was at first confirmed, by so many signes and wonders from heauen. Doth not the Apo­stle make this a marke and brand of Antichrist; 2. Thes. 2.9. Whose comming shall be with signes and lying won­ders. What, Church euer since the [Page 511]Apostles times stood so much for miracles as the Church of Rome? Wee are content herein they carry the Bell; it is not the least argument to proue their Church Antichristian.

(And the Spirit of the Lord caught away Philip.)

His departure was on a sudden, before he had any reward for his labour.

The Eunuch might now see that hee insinuated not himselfe into his company at the first for gaine, or preferment, which many are ready to conceiue of painfull and laborious Ministers of Christ, who when they see them diligent in preaching the word, think pre­sently they do it to haue a reward, to gaine a liuing, or get prefer­ment; and were it not for that, [Page 512]they suppose, they would be idle enough; and hereby take occasion to neglect that good which other­wise they might haue by their ministery.

And surely it is that complaint that may most iustly be taken vp of many, that for a time were very painfull and laborious, whilest they had but some meane place in the Church; But afterwards when they haue got some great preferment, haue abated their zeale, labour, and diligence, to feed the flocke of Christ. Many such haue wee knowne in our times. An euident demonstration that they neuer at any time pro­pounded vnto themselues the the aduancement of Christs king­dome aboue all things else, that honour and preferment should abate their diligence in the maine dutie of their calling. But the [Page 513] Eunuch is preuented of these or the like thoughts, whereby Phi­lips Ministery might be made vn­profitable vnto him, whilest the Lord, in this wonderous and mi­raculous manner doth take him away.

Let Ministers then take notice of their duties, Vse. what to propound vnto themselues, as the principall end of their labours, not to get ad­vancemēt in the Church, to grow great, and mighty in the world, but to doe good vnto the soules of men, expecting a blessed re­ward from the Lord at the last. Not but that it is lawful for them, that as they preach the Gospell, 1 Cor. 9.2. they may liue of the Gospel, but not as the manner of many is, to hunt after liuings and preferments in the Church, & leaue their flock to hirelings. Act. 18.25 It was Apolloes co­mendation, that hee was feruent [Page 514]in the Spirit, and taught diligent­ly the things of God.

(And hee went on his way re­ioycing.)

In these words wee haue the happy fruite and effect of Philips Ministery, the Conuersion of the Eunuch, manifested hereby one of the proper fruits & effects there­of, his wonderfull ioy. He went on his way reioycing. Hauing now attained the knowledge of Christ, and the assurance of the pardon of his sins, being now made of an In­fidel a true beleeuer. See here the happie fruit and effect thereof, He went on his way reioycing. The Instruction is,

That sound conuersion breeds sound ioy, Doct. Sound conuersion breeds sound ioy. now that by the prea­ching of Philip hee is brought to Christ, and so to bee a beleeuer. [Page 515]Now that by Baptisme hee hath put on Christ, and by a liuely Faith got assurance of the pardon of his sins, and of his owne recon­ciliation with God, now is hee a ioyfull man, rids on the rest of his iourney with great ioy. He went on his way reioycing.

It is a thing incident to true conuersion, to worke sound ioy: in the beginning of this Chapter wee may see that when Philip had preached the word in Samaria, Verse 8 the text saith, there was great ioy in that City. And Dauid, after hee came to see his sins of Adultery and Murther, how earnest is hee with God for the pardon of the same, that so his soule might haue comfort. Make mee to heare the voice of ioy and of gladnesse, Psal 51.8. that the bones which thou hast broken may reioyce. Meaning in­deed, that vntill the Lord should [...] [Page 516]speake peace vnto the conscience, in the assurance of the pardon of sin, hee could haue indeed no ioy, no comfort, and therefore in ano­ther place he prayeth thus. Lord lift thou vp the light of thy coun­tenance vpon vs, Psal. 4 6. for thou hast gi­uen me more ioy of heart, etc.

We may see this in the Iaylor, how hard hearted and cruell soe­ver he was before his conuersion, yet when the Lord by the Earth­quake had prepared his heart for the ministery of Paul and Sylas, as that at last hee is brought to be a Beleeuer; The text saith, That he reioyced, that he and all his hous­hold beleeued in the Lord Iesus. Act. 16.34

Yea the Lord hath comman­ded his seruants to reioyce, Re­ioyce in the Lord o ye righteous, Psal. 33.1. &c. and againe, Bee glad in the Lord o ye righteous, and shout for ioy, Psal 32.13 ye vpright in heart. So Paul, [Page 517]Reioyce in the Lord alwayes, and againe, I say, reioyce. And is this any other thing, Phil. 4.4. then that which God promised vnto his Church. My seruants shall reioyce, and ye shall be ashamed, my seruants shall sing for ioy of heart, &c. See this by that of Salomon, the transgres­sion of an euill man is his snare, but the righteous shall sing and reioyce. Pro. 29.6. And so Peter, In whom now thogh ye see him not, 1 Pet. 1.8. yet doe ye beleeue and reioyce with ioy vnspeakable and glorious.

And howsoeuer euery true con­vert and beleeuer attaine not to the like measure of ioy and conso­lation that others haue & enioy, yet in euery soule where true con­version & sauing Faith is wrought, this inward ioy and consolation, in some measure or other, at some time or other is wrought.

And there is reason for it, for

Reas. 1 First, what is it that robs a man of ioy, and hinders his con­solation, is it not sin, your sins haue made a separation betwixt me and you, saith the Lord. Now the Godly come to know that their sins are pardoned in the blood of Christ, that the band of their debt is cancelled, and why should not the thoughts of this breed ioy?

Reas. 2 Secondly, euery true Conuert hath the Spirit of God, and one fruite of the Spirit is ioy, Gal. 5.23. This Spi­rit is called by our Sauiour, the Comforter, Ioh. 14.16. which is giuen onely to the Godly, and this spirit is an euerlasting spring of ioy, Esay 12.3. and an earnest of our eternall saluation.

Adde here vnto those royalties and Priuileges, that the Faithfull haue in being reconciled to God, As,

• Reas. 3 1 That such are at peace with God, with Angels, with men, and [Page 519]with all creatures.
  Rom. 5.1.
• 2 Haue a gard of heauenly 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. 1 [...].
• 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 [Page 520]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 [Page 521]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 [Page 522]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 [Page 523]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. [Page 524]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 [Page 525]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 [Page 526]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 [Page 527]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 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 [Page 528]good what they promise vnto vs? How suddenly was Hamans glo­ry dasht, [...]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: [Page 529]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 [Page 530]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 p [...]ople to expresse this ioy in their liues, they finde [Page 531]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 [Page 532]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, [...]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 [Page 533]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 [Page 534]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 [Page 535]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. [Page 536] 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 [Page 537]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 eue [...] calling in the sweat of the face should eate its bread. Now there is indeed the sweat of the braine, as well as the [Page 538]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.

2 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, [...]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 [Page 539]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 [Page 540]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.