THE ETHIOPIAN EUNUCHES CONVERSION. OR, The sum of thirty Sermons upon part of the eight Chapter of the Acts. By SAMVEL SMITH, Minister of the Word. LONDON, Printed by Thomas Harper, for Thomas Alchorne, and are to be sold at his shop in Paul's Churchyard, at the sign of the Green Dragon. 1632. TO THE RIGHT WORSHIPFUL, Sir RICHARD NEWPORT, Knight, one of his Majesty's justices of the Peace, for the County of Salop, Grace, mercy and peace be multiplied. Right worshipful, THe whole body of Theology, may well be rendered into these two heads, The knowledge of God, and of ourselves; the latter consists principally in the knowledge, first of a man's natural misery: secondly, of his selfe-insufficiencie to come out thereof: And thirdly, the all-sufficiency that is in Christ. And all sound preaching, that aims at the conversion of hearers, must aim at these things as most necessarily to be known, to life and salvation. The Subject matter of the ensuing History of the Eunuch's Conversion, is excellent to this purpose, if the workmanship were suitable. But herein have I applied myself to my country hearers, ever endeavouring that they of the lowest form might learn something. But now as my defects in handling the History have need to be covered and graced by the countenance of some, who is of note and respect in God's Church: So why should I doubt of this favour from you (Sir) having so constantly heard of your most religious respect unto our Tribe, and love to the truth. Blessed be his Name that hath so engraven this part of his image upon you, whereby a good evidence is ministered unto your own heart, that you are translated from death to life: It is the portion but of a few, and therefore you are to esteem it your greatest honour, and your unperishing riches; whereas all earthly greatness abstracted from this, cannot make you truly happy. Theodosius, that Noble Emperor was wont to say, Magis se gaudere quod Membrum Ecclesiae Dei esset, quam Caput Jmperij: He accounted it more honour that he was a member of the Church, than Head of the Empire. Hoc est enim omnis homo, Eccl. 12.13. To fear God, and keep his Commandments. Continue herein, and let your works be more at last then at first; I dare promise your conscience more true tranquillity herein, and your person more honour, than the whole world beside can afford you. And thus humbly craving pardon for my boldness, I commend this work to your reading; The Noble Ethiopian to your imitation, and your body and soul, with all yours, to the protection of the Almighty. Myself remaining, At your worship's service: SAMVEL SMITH. A Short view of such Doctrines as are enlarged, with their Reasons and uses in this Book. Doctrines, Minister's must discharge their duties, notwithstanding all appearance of danger. Page, 9 Faithful Ministers most subject to persecutions. Page, 13 Good Angels serve for the good of God's people. Page, 20 God will teach men by men. Page, 26 Good Ministers sometimes discouraged when they see not the fruit of their Ministry. Page, 37 Ministers must be called before they preach. Page, 42 We must yield obedience to God's Commandment, though we see no reason. Pag. 48 We are to take special notice of the obedience of God's servants. Pag. 54 It is a rare thing for great men to be good men. Pag. 60 Of all sorts of men God hath some that belong to his kingdom. Pag. 70 The Gentiles to be called. Pag. 75 The greatness of none may exempt them from the performance of holy duties. Pag. 77 The public assemblies of God's people ought highly to be esteemed, and diligently frequented. Pag. 87 Catechising a necessary duty. Pag. 104 Religious duties ought earnestly to be pursued: Pag. 109 A true Christian must be the same in private, he is in public. Pag. 121 In God's worship we must setch our direction from God's word. Pag. 125 Godly must be conversant in the Scripture: Pag. 133 Men must diligently read the Scripture, though many things be therein obscure. Pag. 141 God will be found in the use of the means that he himself hath appointed. Pag. 149 Ministers must still have a calling for that they do. Pag. 154 God hath a seasonable time to speak to his people, Pag. 163 A great mercy of God to send a faithful Minister unto a people: Pag. 168 God gives things not only for necessity, but for ornament and delight. Pag. 176 God love's cheerfulness in his service. Pag. 185 Truth of God's word not to be measured by outward appearance. Pag. 193 Ministers to instruct in private, as preach in public. Pag. 198 Holy duties must be performed with understanding. Pag. 205 Sign of a gracious heart to confess one's ignorance. Pag. 211 Humility an excellent ornament in a Christian. Pag. 217 Men by nature understand nothing in the Scriptures. Pag. 224 Without preaching of the word, impossible truly to know Christ. Pag. 233 We must not only see our ignorance, but labour to come out of it. Pag. 242 Great men must be great Professors. Pag. 253 Christians ought to be daily conversant in the Scriptures: Pag. 254 Christ the true sacrifice for sin. Pag. 262 A dangerous sin for man to be Instrument of his own death. Pag. 278 Christ went willingly to death. Pag. 289 No other way to purchase life to the Church, but through Christ's death. Pag. 301 As Christ's death is cause of mourning, his resurrection is cause of rejoicing. Pag. 334 Godly must through afflictions enter into glory. Pag. 337 Christ's death momentany, but his life perpetual. Pag. 361 Heavenly truths are hardly believed and applied by us. Pag. 366 In all straits go to God's Ministers for direction. Pag. 378 True knowledge of God comes not by nature. Pag. 378 Gods word must be handled with all reverence. Pag. 384 Ministers must choose special texts on special occasions. Pag. 393 Christ the subject matter of true preaching. Pag. 397 End of the preaching is to bring m●●●● Christ. Pag. 405 Time 〈◊〉 to be well spent. Pag. 411 God never wanteth means for the good of his servants. Pag. 414 Gods will once known, must be obeyed. Pag. 419 Hearty Christians must be hearty in their profession. Pag. 421 Ministers must first instruct their people, before they administer the Sacrament unto them. Pag. 433 Faith necessary to the due participation of the Sacraments of the Church. Pag. 438 No perfection of Faith here. Pag. 451 A believing heart is a sincere heart. Pag. 457 A particular Faith necessary to salvation. Pag. 469 True Faith, hath ever Christ for the object of it, Pag. 481 All must stoop to God's ordinance. Pag. 490 No place since the death of Christ more holy than another. Pag. 495 The Lord would have his servants settled & grounded in the truth. Pag. 509 Sound Conversion, breeds sound joy. Pag. 514 The calling of a Minister a laborious calling: Pag. 537 The Ethiopian EUNUCHES Conversion. ACTS 8.26, 27, etc. AND the Angel of the Lord spoke unto Philip, saying, arise and go towards the South, unto the way that goeth down from jerusalem to Gaza, which is desert. 27 And he arose and went, and behold a man of Ethiopia, an Eunuch of great authority, under Candace, Queen of the Ethiopians, who had charge of all her treasure, came to jerusalem to worship. 28 And sitting in his Chariot, he read Esayas the Prophet. 29 Then the Spirit said to Philip, go near and join thyself to this Chariot. 30 And Philip ran thither to him, and heard him read Esayas the Prophet, and said, understandest thou what thou readest? 31 And he said, how can I without a guide? and he desired Philip that be would come up and sit with him. 32 The place of Scripture that he read, was this: He was led as a Sheep to the slaughter, and like a Lamb dumb before the Shearer, so opened he not his mouth. 33 In his humiliation, his judgement was taken away, and who shall declare his generation? for his life is taken from the earth. 34 And the Eunuch answered Philip, and said, I pray thee, of whom speaketh the Prophet this? of himself, or of some other man? 35 And Philip opened his mouth, and began at the same Scripture, and preached unto him jesus. 36 And as they went on their way, they came unto a certain water. And the Eunuch said, see here is water. What doth hinder me to be baptised? 37 And Philip said, if thou believest with all thy heart, thou mayst. And he answered and said, I believe that jesus is the Son of God. 38 And he commanded the Chariot to stand still, and they went down into the water, both Philip and the Eunuch, and he Baptised him. 39 And when they were come out of the water, the Spirit of the Lord caught away Philip, and the Eunuch saw him no more, and he went on his way rejoicing. IN these words now read, to the end of this Chapter, is set forth the History of a certain Ethiopian that came to jerusalem to worship, and therein how God in mercy did convey the knowledge of the Gospel, and so of jesus Christ, unto the Gentiles, and that by the ministry of Philip. And the first fruits of the same, is this Eunuch, or great Noble man, being Lord Treasurer to the great Queen Candace, Queen of the Ethiopians. The History hath in it 1 The Preface or Introduction into the History. 2 The History itself. The Preface hath in it 1 The Angel's message or command unto Philip, v. 26. 2 Philip's obedience, v. 27. The History itself describeth unto us, 1 The Ethiopian with his adjuncts: 2. Philip with his Ministry, and the effects thereof. The Ethiopian described. 1 By his person, (Eunuch.) 2 Country, (Ethiopian.) 3 Office, (Lord Treasurer.) 4 Religion, (came to jerusalem to worship.) Whose religion, or religious disposition is further commended, 1 By his diligence in reading the Scriptures, losing no time, therein, but even in his Chariot, he read the same, v. 28. 2 By desiring Philip further to instruct him in the knowledge of Christ, v. 31. Philip his Ministry described. 1 By ask him a question, and Catechising him, v. 30. 2 By preaching and expounding the same Scripture, v. 35. 3 By Baptising him, v. 38. 4 By the effects of his Ministry, Conversion and joy, v. 39 VERSE 26. And the Angel of the Lord spoke unto Philip, saying, Arise, and go toward the South, &c, THe circumstance of time is first to be considered, when the Angel gives 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 jerusalem, etc. And verse the third, Saul made havoc of the Church. Verse 3. Caiphas the high Priest, and the pharisees, bending all their power to suppress the truth, who at this time stoned Stephen, when they could not resist the Spirit by the which he spoke. So as now Philip might be in great danger and hazard to preach the Gospel; he saw before his eyes, Stephen stoned, and saul's rage great against the truth: yet now will the Angel of the Lord have Philip to go and preach the word to this man. And thus in all ages, and from time to time, hath the Lord employed his servants in most dangerous times. Ex. 3.9. Moses must to Pharaoh, Elias to Ahab, and denounce God's judgement against him, 1 Reg. 18.14. even at that time when Ahab sought his life. And thus the Lord sent Esay the Prophet to the jews, when their Princes were as the Sodomites for wickedness. Esay. 1.10. And thus is Ezekiel sent unto a stiffnecked people: and Amos at that time, when the people pressed the Lord with their sins, Amos 2.14 as a Cart that is pressed with sheaves. And thus he sent forth his Disciples, Mat. 10.16 Behold, I send you forth as Lambs amongst Wolves, 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 notwithstanding all appearance of danger. notwithstanding all appearance of danger. Though in the conscionable performance of the same, they are to meet 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 bear his words. Zedechiah striketh jeremy, Passur causeth him to be put into prison. What of all this? jeremy must do his duty, as the Lord had commanded. Fear not their faces, jer. 1.17. but speak all that I command thee, lest I destroy thee. So Paul, 1 Cor. 9.16. necessity is laid upon me, and woe to me if I preach not the Gospel. Again, when the same Apostle was foretold by Agabus, of the great troubles he should meet withal at jerusalem, which when the Church heard of, they besought him not to go up thither; Behold we his godly resolution. Then Paul answered, Act. 21.13 what mean ye to weep and to break my heart? for I am ready not to be bound only, but also to dye at jerusalem for the name of the Lord jesus. And there is reason for it. First, Reas. 1 they are the Ambassadors of Christ, and therefore must deliver their message truly and faithfully. jer. 33.7. They are the Lords Watchmen, and therefore must acquaint the people with the danger coming. Reas. 2 Secondly, the Lord hath promised to recompense the labours of his servants; and this was it that comforted Esay over all his sorrows. Esay. My reward is with the Lord, and my recompense with my God. Reas. 3 Thirdly, the good of God's Church requireth it, for if it have unfaithful & unconscionable Teachers, sit over it, that feed not the flock, it cannot be, but many of the sheep must perish. When I say to a wicked man, thou shalt surely dye, Ezech. 33.8. if thou do not speak to warn that wicked man, he shall dye in his iniquity, etc. Seeing then that the Ministers of GOD must conscionably discharge their duties, Use 1 whatsoever trouble or danger they meet withal. This may serve to reprove diverse in the ministry, as unfaithful in God's house. 1 Ignorant Teachers that are not able to acquaint the people with the counsel of God, such have no calling from God, and were never sent by him; for whom God sendeth and employeth in this honourable service, he furnisheth with gifts, in some measure, for the discharge of the same. 2 False Teachers, and such as by false and erroneous Doctrine, seek to poison men's souls; and these are no less dangerous, than the former; for whereas the one destroys men's souls for want of food, the other poisons them with corrupt food. 3 Idle teachers, which feed of the flock, but feed not the flock: fearful is the account that such men one day are to give unto God. 4 Flattering Teachers, these are also unfaithful in God's house; these are they of whom the Prophet speaketh of, that sow cushions under men's elbows, & dare not, or will not, with Nathan, say, thou art the man. Use 2 Secondly, if troubles and apparent dangers are not to hinder the Ministers of GOD from doing their duty: How fare then are such from approving themselves faithful 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 havoc of the Church, as at this time; Neither their lives sought for, as Elias was, yet are negligent and slothful in feeding the flock of Christ. Then the Angel said to Philip. This being at that time when there was such great persecution at jerusalem, when Saul made havoc of the Church, and when Stephen is pu● to death. We may further observe, Doct. 2 Faithful Ministers most subject to persecutions. That it is the lot and portion of God's Ministers, above all others, to meet with persecutions. When troubles arise in the Church, they are the first, ordinarily, that come into danger. This was the condition of the Prophets themselves, as our Saviour testifieth unto the jews, Mat. 23. Which of the Prophets have not your fathers persecuted? Moses was often resisted by jannes' and jambres. 2 Tim. 3.8. There were seven thousand men in Israel that never bowed their knee to Baal. 1 Reg. 19.10. But yet the Prophets were slain, and put to the sword. And Elias being left, his life was sought for above all others. At the time of Christ's passion, there were many faithful Christians in all places, yet Christ and his Apostles were the object of the jews malice, and they were singled out by the Scribes and pharisees, as men unworthy to live. So that God's faithful Ministers may say with jeremy, This is my portion, and I will bear it. jer. 13. Now the reasons are, First, Reas. 1 that contrariety that is betwixt a godly and a wicked man. There is nothing in the world wherein there is the like contrariety: this was prophesied of, of old, I will put enmity, Gen. 3. etc. This enmity is maintained in the world at this day. These are the Spirits of devils, that go about in the world, that provoke men to war against Christ and his Church. Reu 16.14. And this battle betwixt Michael and his Angel, and the Dragon and his Angels, shall not cease till time be no more. Reu. 12. Reas. 2 Secondly, the nature of their Ministry cannot but produce this effect in wicked and men that live under the same; for their doctrine is like unto good salt, which doth cause smart and pain when it is applied unto a sore, so doth their doctrine, when it is applied to a festered conscience. Reas. 3 Thirdly, in them many times the Lord doth punish the people. I will strike the Shepherd, Zach. 13.7. and the sheep shall be scattered. If the Pastor be good, it is many times the sins of the people, that he is impeded of his Ministry; if he be evil, they are his own sins that draw his miseries upon him. Reas. 4 Fourthly, through the Minister's side, Satan many times doth wound the truth, and by bringing disgrace upon the person of such a one, aliens the hearts of his people from that due respect unto his doctrine. For Satan knows that the credit and honour of the person of such a one, gives no small advantage to his ministry, and therefore by his Ministers is he still raising up of persecutions & reproaches against such. This teacheth God's Ministers to resolve to fight that good fight, and to suffer affliction, as the good soldiers of jesus Christ. 2 Tim. 2.4. They are the Lords Captains, to lead us his people in the face of the enemy. Their lives must not be dear unto them, so that they may fulfil their ministry with joy. Acts 21. Nothing can more beautify the calling of a Minister, than a godly resolution to suffer for Christ. Secondly, let neither Minister nor people then think it strange, if this betid us of the Ministry at this day. If this were the condition of God's servants in some one age, and not in another, it were to be wondered at. But there is no age of the Church, wherein they have not met with persecutions; yea, the more zealous the doctrine of God's Ministers is, and the more it strikes at Satan's kingdom, the more resistance and opposition will it merit withal from wicked men, and such as are enemies to godliness. Thirdly, this should move pity in our people, and those that are our hearers. If any one Soldier in a field were hardly beset, and over matched by many, every one would pity such a one, and step in to his succour: but if a Captain in a field were singled out from the rest, and in danger, what Soldier would nor adventure his life for him, and hasten to his succour? Ministers, they are the Lords Captains, and many times are hard put to, is it meet then that you stand still, and look on? Every good hearer than must set to his hand to help his Teacher; I do not mean so much by any outward strength or power, as by earnest and hearty prayer. So Paul, Brethren pray for us, 2 Thes. 3 1. that the word of the Lord may run and be glorified, and that we may be delivered from unreasonable and wicked men. Thus did the Church for Peter, Acts 12.5. and thus ought we to do for all the faithful Ministers of Christ. And the Angel of the Lord spoke unto Philip. The word Angel in the Original, signifieth a Messenger, or an Ambassador. And so indeed they are the Lord of Hosts, according to that, Heb. 1.7. He maketh his Angel's spirits, and his Ministers a flame of fire: and again, Heb. 1.14. They are ministering spirits sent forth for the weal of those that be heirs of salvation. Whence we are taught, that he good Angels by God's ordinance, serve for the good of God's people. When jacob was in fear of his brother Esau, Doct. 2 Good Angels serve for the good of God's people Gen. 32.5. Gen. 18.3. the Angel of the Lord met him to comfort him, and to defend him. The Angels appeared to Abraham, to acquaint him with the destruction of Sodom. And when destruction was nigh, the Angels came to Lot to fore warn him, Gen. 19.16. and to hasten him out. When Eliah fled from jesabel for his life, the Angell came to him when he was asleep, and said, 1 Reg. 15.5. arise, and eat, The Angel discomfited the Host of Senacherib that came up against Israel. The Angel of the Lord kept Daniel from the Lion, Dan. 3. and those three worthies in the fiery furnace, that they perished not. the Angel shown Daniel the Dan. 10. vision, and Philip here, what he was to do. So true is that of the Prophet David, The Angels of the Lord pitch their tents round about the godly. And this thing comes to pass in regard of the Lord jesus Christ our head, to whom all the Angels are subject, as to their sovereign Lord. It is true, such is our vildness and wretchedness, by reason of sin, 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 rejoice to do us service. Secondly, the Angels in serving us, they serve the Lord Christ, Psal. 91.11. and do his will; now the Angels obey Christ readily and cheerfully. Thirdly, all God's people are a Royal Priesthood; now Princes have their guard, and the Christians guard is a company of glorious Angels that watch over them day and night. This shows then the happy privilege of God's Saints and servants, 〈◊〉 ●. that we that are but dust and ashes, should have such glorious Angels to be our attendants. Was it not a wonderful honour to have Mordacai, Hest 6.10.11. a despised jew, to have so great a Peer as Haman was, to hold his stirrup, and to ride by his side. O there what an honour may this be thought to be, to have a guard of heavenly Angels to be our attendants, and to do us that honour? Let any of God's servants 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 Lion's den, as Daniel was; let him be bound in prison, as Peter was; yet still God hath his Angels to do them service, and to deliver them. Great is the security of the world, that notwithstanding these excellent privileges and prerogatives that belong unto the faithful, yet are no way affected therewith. But as these good Angels are messengers and Ministers for the good of God's children; so are they ready pressed at all times, to execute God's judgements upon the wicked: as they saved Lot, Gen. 19● they destroyed the Sodomites: as they defended Elisha, 1 Reg. ●●. so they strooke with blindness, the messengers of the King of Aram. As the Angel was for the good of Hezechtah, Act. 12. so likewise for the destruction of Senacherib: as the Angel preserhave Peter, so he strooke Herod. Let wicked men than take heed, how they flatter themselves in sin; for the Angels are Gods Ministers for the execution of his wrath upon the wicked, as they are his messengers for the good of his people. Secondly, seeing we have thus the ministry of Angels, which serve for the weal of the godly, who pitch their Tents continually about them. The consideration hereof should teach us, that at no time we carry ourselves unreverently in word or deed, in their presence. It is the exhortation of the Apostle touching women; that they should not be uncovered in the congregation, 1 Cor. 15.10. because of the Angel, which some have understood to be the Minister. How much more careful aught we to be in respect of the presence of these holy Angels. Then the Angel spoke unto Philip, But why did the Lord send Philip to this Noble man? he might have sent this Angel unto him, and a man would have thought, that he would have heard him sooner, and that his ministry would have been much more effectual, and that he must needs have taken it as a singular favour of God, thus to have instructed him by the ministry of an Angel. But the Lord would not; but Philip must be sent unto him. Surely, this commendeth the great mercy of God, that will be pleased to teach us by such as we ourselves are; for we are not able to hear the voice of God, nor to endure the presence of an Angel. When the Lord had spoken unto the people upon the Mount, how fearful were they? and how instant with Moses, saying, Talk thou with us, E●●● 3.19. but let not God talk with us, lest we die. They were not able to abide his presence, nor to hear his glorious voice. And so when Manoah had seen the Angel, he said to his wife, we shall surely dye, because we have seen the Lord. judg. 13.12. Now the Lord knowing our weakness, and tendering our infirmities, is pleased to send us men like unto our se●ues, to teach and instruct us, that are clothed with the same infirmities that we ourselves are; and herein will teach us, and all men unto the end of the world. What is the ordinary means whereby he will teach men, Doct. 3 God will teach men by the ministry of men. and bring them to life and salvation, even by the ministry of men, and not by the ministry of Angels. When the Lord sent the Angel here unto Philip, he could, if it had so pleased him, have sent the same unto the Eunuch, but the Lord will have his word rather dispensed by earthly and sinful men, then by celestial and heavenly Angels. When Saul had heard the sound from heaven, Saul, Saul, why persecutest thou me? Act. 9.10. he is sent for direction, not to an Angel, 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 have Moses and the Prophets, let them hear them. Whosoever heareth you, Luk. 10.10 (saith Christ) heareth me. To this, agreeth that of the Apostle, where he teacheth, 1 Cor. 4.9. that we are appointed unto this work, as men condemned unto death, that we might be a gazing stock to the world, to Angels and to men. And thus in all ages of the Church, the Lord hath ever stirred up such instruments for the enlarging of his kingdom; who, as Saint james speaketh of Elias, are subject unto 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 work of redemption be published rather by men, then by Angels? It is the Apostles reason, All things are of God, 2 Cor. 5.18. who hath reconciled us unto himself by jesus Christ, and hath committed unto us the word of reconciliation, where these two are joined together. Secondly, God chooseth many times the base things, to bring great things to pass; 1 Cor. 3. and this treasure hath he put in earthen vessels, that the excellency of the power might be of God, and not of man. Thus was David chosen from the sheep-fold, and many of the Prophets from their Herds. Matthew from amongst the Publicans, and Saul from the state of a Pharisie and a Supplanter, to be a master builder in his Church. And this reason why the Lord hath committed the dispensation of his word, to men rather than to Angels, is, because none can be so nearly touched with the infirmities of man, as man, themselves having experience of the infirmities of their brethren; the deceitfulness of the heart, the buffet of Satan, and deceitfulness of sin; and this the Author of the Epistle unto the Hebrews sets down to be the main reason why Christ took our nature upon him, Heb 5.2. and so our infirmities, that be might be a merciful high Priest unto God his Father. Heb. 2.16.17. Seeing then that God hath chose such instruments for his service, Use 1 we are taught then not to despise those whom God hath thus honoured. This the Apostle Saint james enforceth, when he saith, Harken, my brethren, hath not God chosen the poor of the world to be rich in faith, jam. 2.5.6 and heirs of his kingdom, & c? But ye have despised the poor. This is indeed to cross the proceed of God, and to let ourselves against him, in despising those whom he hath honoured, & abasing those whom he hath exalted. Secondly, we are taught hence how to esteem and to carry our selves towards the Ministers of Christ, even as if they were more honourable creatures. Thus Paul exhorteth the Philippians to receive such with all gladness, and to hold them in reputation for their work sake. Phil. 2.29. How joyfully did the Shunamite entertain Elisha, and Paul gives this commendations of the Galathians, that they received him as an Angel from heaven; nay, more, I bear you record, (saith he) that if it had been possible, Gal. 4.14. ye would have plucked out your own eyes, and have given them to me. But alas, i● our days, the Ministers of the Word have the like enter t●inement, that Christ their Master had amongst the Samaritans, they came and besought him to departed out of their Coasts. Mat. 8.34. So are many faithful Ministers accounted a burden to such places where they live, and the greatest cross that possible could come unto them. And last of all, seeing that God out of the very mouths of such Babes and Sucklings, hath ordained such strength to enlarge his own kingdom, Psal. 8.2. and to overthrow Satan. We are taught to praise God for his own gracious power in his servants. This is thankfulness we own unto God for so great a mercy: by this means the Lord will be moved to bless the Ministry of his servants unto us. and make the same effectual, without whose gracious blessing, the most powerful means that are, can do us no good at all. VERSE 26. Arise, and go towards the South, etc. HEre we have Philip's commission and calling unto the work; wherein we are to observe two things: 1 The preparation that Philip is to make, Arise, and go. 2 The place or extent of his journey, towards the South. Arise, and go, these two words differ in their signification; the one calling up Philip as it were from sleep, arise; the other setting him forward in his journey, go. Q. d. Sat not still, be not any longer discouraged, there is now some work to be done, Arise, and go. It is like that charge the Lord gave unto jeremy; jer. 1.17. Truss up thy loins, arise and speak unto them. The word arise, presupposeth one that was either fallen down, or one that sat own, as being weary. If Philip were fallen down at this time, it was at the sight of the Angel; and so indeed was Paul stroke to the earth, when the voice came from heaven. And he fell to the earth. Act. 9.4. So might the glory of this Angel, work this fear in Philip. The like appears in Manoah, judg. 13.20 when the Angel had declared himself unto 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 Even so when the vision appeared unto Daniel, he confessed, Dan. 10.8. there remained no strength in me. And the Angels appearing unto the Shepherds, the Text saith, Luk. 2.9. They were sore afraid. Now than if Philip were thus cast down to the earth at the sight of this glorious Angel that came unto him in mercy; Use. What then shall be the terror that these shall strike in the hearts of all wicked and men? When they shall come, not in mercy, but in judgement, at that day, when the Lord jesus Christ himself shall come with all his holy Angels? No marvel though wicked men in that day, shall cry to the mountains to fall upon them, Reu. 6.16. Esay. 2.19. and shall creep into the holes of the rocks and caves of the earth, for the fear of the Lord. O that all wicked and men would lay this to heart, how fearful the coming of the Lord jesus will be at the last day, when he shall come with all his holy Angels with him, to take vengeance upon wicked men. Secondly, the word arise, presupposeth again, sometimes, a man that sits down to take his rest, as being weary, 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 ministry as he desired, or else in regard of the present trouble that lay upon the Church. This was the case of Elias, being persecuted by Ahab and jesabel. Sitting under the juniper tree, he seems to be so much disheartened, as if he were weary of his life. It is enough, O Lord, take away my life, I am no better than my Fathers. And if this were the case of Philip, we are taught, That it is the condition of the best of God's servants in the Ministry, Doct. Good Ministers sometimes discouraged when they see not the tru●● of their ministry. many times to be much discouraged, and out of heart when they cannot see the happy return of their labours. And this is it, many times, that makes them dull and heavy in doing the duties of their calling. This haply, might be the condition of Philip now at this time, that he had preached the word unto the people, and saw little fruit of his ministry; and again, the troubles & persecutions of the Church which he now saw before his eyes, might make him heartless, and beat him off the work of his calling, that he sat down as a man forlorn and out of heart, till now the Angel gives him a call, to preach the word to this man. For the preventing of this in the Prophet Ezechial, the Lord tells him aforehand, The house of Israel will not hearken unto thee, Ezech. ●. 7 for they will not hearken unto me: yet the Lord would have him to do this duty, and to leave the success to him. And this is that indeed which all God's people must look unto, to do their duties, and to leave the success to God. We are not in God's stead to mollify men's hearts; no, Paul may plant, and Apollo may water, but the blessing is from God. He that laboureth to bring men to heaven, though he effect not his desire, shall notwithstanding have his reward. But yet not withstanding, such is the weakness, even in the best of God's servants, many times, that when they have laboured in the works of the Ministry, and see not their desired fruit thereof to follow, much deadness of heart, and drowsiness is ready to creep upon them, that they are ready to be discouraged and beaten off from doing their duty. But what may be the reason hereof? First, men are naturally impatient of delays, Reas. 1 especially when men desire a thing. Now what is that which a faithful Minister doth principally desire, but this? That Israel may be gathered. Now when after much labour & pains taken in the work of the Ministry, their hope and expectation fails in this, they cannot but be discouraged and disheartened, as Philip here. Secondly, such do not consider that the word to some, is to be the savour of death unto death, as it is unto others, to be the savour of life to life: which thing were it duly considered, Ministers would look more to their own duties, and meddle less with the success of their ministry, which is wholly in God. The use concerneth Ministers, Use. especially, to teach them not to be discouraged, because they see so little fruit of their labours: they must instruct still with meekness, proving if God at any time will give them repentance. God hath many hours to call men into his Vineyard, some in the sixth, some in the ninth, and some in the eleventh. In the morning (saith Solomon) sow thy seed, and in the evening, with hold not thy hand, for thou knowest not whether shall prosper. It may be the season of grace is passed with some, and that GOD will now have them left without excuse, for certainly God doth send his word to the greater condemnation of some, that will not be gathered: what then? the Minister notwithstanding is to do his duty. If a Husbandman be commanded by his master to ●●w his seed in a barren soil 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 serve the Lords purpose and providence, and his labour notwithstanding shall be with the Lord, Esa. 49.4. and his recompense with his God. (And go) The Angel, as he biddeth Philip Arise, so he biddeth him go. It is like, as we have heard, Philip might be much disheartened and discouraged in his calling, and so began to be drowsy and heavy in the discharge of his duty; in which regard, Paul willeth Timothy to stir up the grace of God in him. 2 Tim. 1.6 But now the Angel gives him a new call, and acquaints him with a special service he is now to do, and therefore wils him to arise and go; he doth not go before he be sent, but stayeth until he have a lawful calling to the work. Now here is his warrant and commission to go and preach to the Eunuch, and herein will teach us, that That Ministers must have a lawful calling to the work of the Ministry, M Doct. Ministers must be called, before they preach. before they take that sacred function upon them. None ought to speak and teach in the name of the Lord, that is not able to show his authority from the Lord. This was it whereupon all the Prophets did depend, both for their sitting down, and rising up. Moses would not go unto Pharaoh, Ex. 3.11. before he had learned his lesson perfectly; jer. 1.6.8. jeremy is a child, jer. 1.6.8. and knoweth not what to say, till God had assured him to be with him. And the Lord tells the Prophet Ezechiel, that he should hear the word from his mouth, Ezech. 3.17. and warn the people from him. So Paul, That which I have received from the Lord, 1 Cor. 11.23. deliver I unto you. And thus the Apostles, in all their Epistles they wrote unto the Churches, first show their authority, 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 overtook him in that sin of his, will never suffer such intruders escape unpunished. Reas. 2 Secondly, the consideration that their calling is from God, makes men bold and courageous in the performance of the duties belonging unto the same, and in time of their hottest opposition, to say with Nehemiah, Shall such a man as I fly? and with Christ, Neh. 6.11. Go tell the Fox, Luk. 13.32 I walk to day, etc. And with Paul, I pass not by my life, Act. 20. so I may fulfil my Ministry with joy. Absolom bids his servants, 2 Sam. 13.28. Smite, kill, and fear not, for I have commanded you, (saith he) and shall not they speak whom the Lord hath commanded? Thirdly, Reas. 3 the consideration of this calling, that it is from God, comforts a faithful Minister against all the discouragements he meets withal, to say with the Prophet Esay; Yet my reward is with the Lord, and my recompense with my God. He hath done his duty, he hath delivered his own soul. Reas. 4 And last of all, without this, we can expect no blessing, for seldom doth a Minister do any good in his place, that hath not his calling from God. Use 1 This serves then to reprove such fantastical spirits that run before they be sent. I have not sent those Prophets, (saith the Lord) yet they ran; Ier, 23.22 I have not spoken unto them, yet they have prophesied. Such can expect no blessing from God; for whom he sends, he furnisheth with gifts, & toucheth their tongue with a coal from his Altar. Those than that have no gifts, yet occupy the place of a Minister, doubtless were never sent of God. Let this then serve to admonish every faithful Minister of Christ, that he labour above all things to be assured of the truth of his calling, that the same be from God, that so they may perform the same in faith and obedience, and feed the flock of Christ that is committed unto them. But how shall a man truly know that he is called to preach the Gospel? Quest. This is known diverse ways. Answ. How to know a Minister to have his calling from God. First, by those gifts that qualify a man for the work of the Ministry; for God never sends, but qualifies first. Secondly, the testimony of a man's own conscience, that he enters not for any other by-respect, but for the advancement of Christ's kingdom. Thirdly, the approbation of the Church. Fourthly, a propense inclination to be exercised in that calling, as if a Minister were like a creature out of it clement, unless he were setting forward the Lords work, either in public or private. Fiftly, if the Lord in some measure bless his labours, this is as the Lord's signet or seal set to his calling. VERSE 27. And he arose, and went, Text. etc. HItherto of Philip's Commission, now of the execution of his Commission. The Angel biddeth him go, but telleth him not what he shall do, or what profit should come of his travail, yet Philip goes, And thus the Lord made trial of the obedience of Abraham, when he called him to go 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 servants. And surely this served much for the commendations of the obedience of Philip, that he reasoned not the matter with the Angel, but being called, presently obeyed: He arose, and went. Teaching us, Doct. We must yield obedience to God's commandment, though we see n● reason. Gen. 7. that we are to yield obedience unto God's commandment, though we see no reason: and we are to know that this is sufficient for us, that our obedience be approved to God. Thus Noah, when God commanded him to build an A●●●▪ though he might have had m●ny discouragements in that work, if he had consulted with flesh and blood, as namely, how it could be possible that he should be saved, and all the world drowned; The difficulty of the work, men having no experience of Ships, how such a vessel should save; Length of time, one hundred and twenty years; the mocking of that sinful world etc. Yet this is observed to the great commendations of his faith, By faith Noah, moved with reverence, prepared the Ark. Heb. 11.7. Abraham received a commandment to go out of his Country, to leave his kindred and his father's house, to go into a place he knew not. Now this is likewise observed as a great commendations of his faith; that he yielded obedience, not reasoning the ca●● with God. Heb. 11.8. So likewise when God called him to sacrifice his son Isaac, he yielded obedience, not consulting with flesh and blood, what should become of the promise, if Isaac were gone, ver. 17.18. but readily yields him up unto God. A contrary example we have in Saul, who spared Agag the king, ● Sam. ●5. and the fat of the cattle, whereas the Lord had Commanded him to destroy them all. And of the Prophet, that was commanded not to eat, yet disobeyed, and was therefore killed of a Lion. 1 Reg. 13.8 And in what a miserable case had Naaman been in, had he persisted in his opinion, and had not harkened unto the Prophet. And there is reason for it. First, in regard he is the Sovereign Lord of all, Reas. 1 and must be obeyed, his power and authority over men and Angels, yea all creatures, is absolute: he is the Creator, we the creature; ●●e is our Father, we his children; he our king, we his subjects; he the Potter, we but a piece of clay in his hands. Now his relation to us, and ours to him, calls for this duty. Reas. 2 Secondly, in regard of that high price the Lord doth set up on obedience, as it appeareth by that of Samuel unto Saul; Hath the Lord as great pleasure in offerings and sacrifices, 1 Sa●●5. 22 as when the voice of the Lord is obeyed? Behold, to obey is better than sacrifice, etc. Reas. 3 A third reason may be drawn from that reward the Lord hath promised to such as hearken and obey: as, If ye will hear my voice indeed (saith the Lord) and keep my Covenant, Ex. 19.5.6 Then shall ye be my chief treasure above all people. And again, Deu. 28.1 If thou wilt hearken diligently unto the voice of the Lord thy God, to observe and to do all his Commandments, etc. Then the Lord thy God will set thee on high, above all the Nations on the earth, etc. Fourthly, disobedience, as Samuel tells Saul, is as the sin of witchcraft, and shall never escape the revengeful hand of God. The Lord threatened this unto the people, That if they would not hearken and obey, they should die of the sword, jer. ●●●●. famine, pestilence, &c. so that none of them should escape. Disobedience shut Adam out of Paradise, Moses out of Canaan, and Saul out of his kingdom. Use 1 Let this then serve to provoke all men unto this duty, not to consult with flesh and blood in the things of God, or to be directed by carnal reason, for than we shall never obey God. Had Philip done this, now that the Angel bids him go, not telling him what was to be done, he had never obeyed the Angel▪ The Minister, though he see not that his preaching doth, or is like to do any good, yet because God hath commanded, he must do his duty. Thus must Magistrates do, though sin abound still▪ Thus must masters of families do, though it take little effect: for God hath commanded these duties to be done, and must be obeyed. And behold a man of Ethiopia, etc. The word Behold is commonly verbum admirationis, a word of wonder, and calls us to that special parenthesis of our Saviour; Let him that readeth, consider; Mat. 24.15 And is, for the most part, of the same nature that Selah is, sooften used in the book of the Psalms. Behold, q. d. Consider this thing, that howsoever Philip at this time were in great danger and hazard for preaching of the Gospel, by reason of Caiphas the high Priest, and Saul, that made havoc of the Church; yet obeying the commandment of the Angel, though for the present he could see no reason for the same; mark what followed, see the good success of his obedience: Behold a man of Ethiopia. The instruction is plain, Doct. We are to take special notice of the obedience of God's servants. That God would have us in a special manner take notice of the obedience of his servants, & the examples of his children obeying him, and all to this end, to provoke us unto obedience. This truth is clearly manifested by the Author of the Epistle to the Hebrews. Heb. 11.1. Having in the eleventh Chapter set down many examples of the admirable obedience of many of God's servants, that obeyed God beyond reason, as of Noath that builded the Ark when there was no likelihood of a flood; of Abraham that offered up Isaac; of Moses that left Egypt; of josuah, and the like: all which obeyed God against reason. He presently infers, Seeing we have, saith he, such a cloud of witnesses. Heb. 12.1. Let us cast away every thing that presseth down, and run with patience to that which is set before us. Yea, unto these examples he subjoineth the example of the Lord jesus Christ himself, who endured the Cross, and despised the shame, to whom we must ever look, and have an eye, lest we should faint in our minds. And thus indeed is the Lord pleased to teach us, not only by his word, but by the examples likewise of his servants, omitting no means that may do us good. And to this end are the examples of God's servants many times propounded unto us in the Scriptures. Ye have heard of the patience of job, jam. 5.11. and all to encourage us in well doing. Yea, God hath not only left us the examples of his children for our imitation, but he hath also left us the examples of his justice upon wicked men, and disobedient sinners, and all to terrify us from sinning against him; such as are Corah, Dathan, Num. 16.23. and Abiram. Lot's wife, of whom and whose sin, God hath given a special Memento, Remember Lot's wife. Luk. 17.32 Even so the Apostle Saint Peter, 2 Pet. 2. having showed the jews, to whom he wrote, what excellent promises they had received: he exhorts them to give all diligence to walk in them. And the better to persuade them, he sets down God's judgements upon the disobedient, and saith, that God spared not the Angels, not the old world, nor Sodom and Gomorah, etc. 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 patterns, and so we have for zeal, Moses; for patience, joh; for chastity, joseph, etc. Reas. 2 Secondly, to this end their examples are recorded in the word, All Scripture (saith Paul) is given by divine inspiration, and is profitable, 2 Tim. ●● 16. etc. And then do we profit aright by the Scriptures, when by the examples of the godly therein recorded, we are provoked unto well doing. Reas. 3 Thirdly, this is to give the Lord the glory of his own grace, in whonsoever bestowed, when we shall not only take notice of the same, but be provoked to tread in their steps, and walk in their ways. Seeing the Lord teacheth us thus, not only by his word, Use. but also by the examples of his Servants, as so many lively Sermons to provoke us unto welldoing. For surely the Lord will plead in the last day, the very piety, zeal, and holy conversation that we have seen in his servants, to be a swift witness in judgement against us. And not only so, but also terrifying us daily against sin by his judgements upon the wicked. 1 Pet. What manner of persons ought we to be in all holy conversation? Those than that notwithstanding the examples of God's children to allure them, and the examples of wicked men to terrify them from sin, will not be moved. What do such in effect but say, Who is the Lord that we should serve him, Mal. 3.14. and what profit cometh, that we keep his ordinance? Such are like unto Gallio, Acts 18.17 that cared for nothing, though the godly were beaten, no example moves them. But they that truly fear God, must learn by the example of God's children, truly to obey him, and by God's judgements upon the wicked, to learn righteousness. Esay 26.9. Behold This word Behold, calling for special animadversion and attention, as we have heard, Sheweth that it was no common matter, or ordinary thing that is now to be 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 pains, and to be at that cost, to travail so fare as jerusalem to worship God. This is it we are now called upon to consider, and therein are taught, That it is no ordinary thing, Doct. It is a rare thing for great men to be good men. to have great men, rich men, Noble men, or men in authority, to be truly religious. A Lord Treasurer to come so fare to jerusalem to worship, and to be so religiously addicted, as to read the Scriptures in his Coach or Chariot; This may well deserve an ecce. No marvel though the holy Ghost call upon us to observe this, as a rare thing indeed. And it will be no hard thing to clear this truth, both by Scripture and Reason, to show that it is a hard and difficult thing to have great men, good men. O generation, take heed to the word of the Lord. jer. 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 been a disparagement unto them to have been taught or directed by the Lord's Prophet. Again, I spoke unto thee when thou wast in prosperity, but thou saidst, jer. 22.21. I will not hear. So the Prophet Hoseah; As in their pastures, so were they filled, and their heart was exalted, Hos. 13.6. therefore have they forgotten me. And this was that sin that Moses lays to the charge of the people of Israel, jesurun waxed fat, Deu. 32. 1● thou art covered with fatness, Then he for forsook God which made him, and lightly esteemed the rock of his salvation. No marvel therefore though the Lord give this warning by Moses, unto 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 ever men give themselves to sleep and to rest, it is when their bellies be full. jer. 5.7. When I fed them to the full, they rose up Like fed horses, every one neighed after his neighbour's wife. It is wealth and abundance that lifts up 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 mighty, not many noble are called, etc. And therefore our Saviour saith, verity I say unto you, Mat 19.23. that a rich man shall hardly enter into the kingdom of heaven. And this was Christ's own observation in the days of his flesh. The poor receive the Gospel: 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 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? do riches, honour, Quest. and authority, make men profane? and keep men from being religious, and so hinder their salvation? No, not of themselves, Answ. they are the good blessings of God, but this thing so comes to pass, through the abuse of them. For this is the promise made to those that fear God. Riches and Treasures shall be in their house: Psal. 112.2 and wisdom (saith Solomon) is good with an Inheritance. Eccl. 7.11. Abraham was rich, so was Solomon, job and many others of God's servants. And therefore the Apostle saith Not, not any Noble, but not many 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 think that such men whom God hath thus Honoured above other, should be the most forward to honour him above others, and this thing so comes to pass, Reas. 1 Because great men have many times great spirits, and through their abundance, their hearts are lifted up. What? great men, honourable men, and rich men, to stoop to so base a thing as preaching is, & to such mean persons as Preachers are, whose power lies all in their tongues & words. Many a man thinks it a dishonour to do this; thus riches and honour puff up 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 servants, as the first lesson in Christianity, to deny themselves, until which time we can never profit by the Word. And hence is it that the Prophet exhortech thus, Hear, jer. 13.15. Hear, and give and give and be not proud: as if it were impossible, while pride is in the hearts, that men should ever hear savingly. Reas. 2 Secondly, rich men and great men, they have abundance to content the appetite to the full, and therefore the more hard for such to overcome themselves, and their own wills, and to submit themselves to the will of God. For nature being fed to the full, is as a wild Asle, jer. 2. as jeremy speaks, that will hardly be tamed and framed to obedience. Let a man that is used but to a spare dyet, at any time eat something either for matter or measure extraordinary, and doth the not find a great dulness and heaviness to creep upon him in good duties; yea, a marvellous unaptness to be exercised therein. How much more they that are always full gorged? Besides this, their outward abundance, makes them insensible of their inward wants: and as het that comes to the Physician, and feels not himself sick, 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 have many times great employments: and howsoever no employment should hinder men from God's service, as we shall see hereafter, yet they think themselves they may be excused because of their employments. When Paul preached, Felix hath now no leisure to hear him, he must come another time. Howbeit Christ rebuked Martha for this fault, that seemed to be well employed. But it had been her greater commendations, the pot had sod over at this time of Christ's preaching. The uses follow. Use 1 Seeing then that it is so rare a thing for great men to be good men, this lets us see then what a dangerous & slippery estate it is, to live in honour, in wealth, and prosperity. Such are in most danger to be kept from God. How many have we seen, that whilst they were in low estate in the world, were humble, gentle, meek, forward and zealous in religion. But afterwards in times of prosperity, grew fat, and wanton, and spurned against the Lord. As the Moon never 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 heaven. Use 2 Secondly, we learn hence not to envy the prosperity of great men, but with their outward glory and seeming felicity, conside the dangerous condition they are in. They have many a stumbling block lies in their way to heaven, that ●hou art freed from that art a poor man. Such are rather to be pitried then envied. Grudge not, (saith David) at the prosperity of the wicked; for certain it is, it had been good for many a man, that he had never known what wealth and abundance had been, what honour and dignity had been, since through the abuse of these things, they endanger their owns souls. A man of Ethiopia, and Eunuch, Text. The Ethiopian described. Here we have the description of this Noble man described, first, by his person, an Eunuch, or a gelded man. By his person Such have been of old time, and employed about the keeping of great Personages, as Queens, Mat. 19.12 &c There are some Eunuches (saith our Saviour) which were so borne from their Mother's womb, and there are some Eunuches, which were made Eunuches of men: and there be Eanuches which have made themselves Eunuches for the kingdom of God's sake. And that these have been employed about the keeping of great personages, it appeareth by those Eanuches that attended jesabel the Queen, 2 Reg. 9.32. and the which, at jehu his command, cast her out at a window. Many times they were descended out of the loins of royal blood, as it was said to Hezechiah, Of thy sons which shall issue from thee, Esa. 39.7. which thou shalt beget, shall they take away, and they shall be Eunuches in the Palace of the King of Babylon. This argueth this Eunuch to have been a great man, and therefore the more admirable. The instruction is plain. We are taught, Doct. Of allsorts of men, God hath some that belong to his kingdom. that God is no accepter of men's persons: but of all sorts and conditions of men, he hath some that belong to the election of grace, and appertain unto his glorious kingdom. He accepteth not the persons of Princes, (saith Elihu) nor regardeth the rich more than the poor, job 34.19 they being all the work of his hands. To this accordeth that of the Apostle Peter unto Cornelius. Act. 10 34. Of a truth I perceive, that God is no respecter of persons, but in every Nation, he that feareth GOD, and worketh righteousness, is accepted with him. And thus the Lord commanded Samuel when he was to anoint David King, Look not on his countenance, nor on the height of his stature; 1 Sam. 16.7. and he addeth this as a reason, for God seethe not as man seethe, 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 Captain, Paul a persecutor, Rahab a harlot, Zacheus an extortioner: Acts 10. Act 〈◊〉, Io● 7. Lu●e 19 ●● yea, and our Saviour saith, that Publicans and Harlots shall enter into the kingdom of heaven, 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 undeserved, and therefore often called in the Scripture, his free election, and his free grace. Reas. 2 Secondly, if any outward privilege or respect should prevail with God, to move him to choose some before othersome, then must the rich man have been preferred before poor Lazarus, and the proud Pharisie before the poor Publican. Now this were an unequal valuation, to prise those things that have no proportion to grace and goodness, to things that are not to be valued, for betwixt temporal and spiritual things, is no compareson. Use Seeing then that of all sorts and conditions of men, GOD hath some that belong to his kingdom, we are taught not to despair of the salvation of any, though for the present they walk in that broad way that leadeth to destruction. Publicans have been called, Matthew from the receipt of custom; pharisees have been called, Paul a Pharisie and bloody persecutor; Harlots have been called, Rahab, Mary; Extortioners have been called, Zacheus; apostates, Peter; yea, God chooseth many times the weak and foolish things of this world, to confound the wise and mighty, and the poor ones of this world to be rich in faith: yea, jew and Greek, bond and free, male, and female; they are all one in Christ, he accepteth of the person of no man. Secondly, seeing no outward privilege prevails any whit with God, but that his election is free; riches, and honours, and dignities make none the more or less esteemed wi●● God; Why then should any outward thing gain our hearts and our affections? seeing that when we enjoy all that we can desire, we are never the nearer in God's favour? No man knoweth love or hatred (saith Solomon) by these things. Eccl. 9.2. If outward privileges would prevail any whit with God, Antiochus, Herod, Saul, jezabel, Nero, etc. must needs have been deep in God's favour, yet we know the Lord left these, shown them no mercy, but caused them to serve his justice. An Ethiopian. Here we have him described by his Country, a Moor; By his country. a Gentile by nature, one that was without the pale of the Church, yet he worshippeth God at jerusalem, making good that prophecy of old, Esa. 2.2. It shall come to pass in the last days, that the mountain of the Lords house shall be established, etc. and all Nations shall flow unto it: meaning, indeed, of the enlargement of the Church by all Nations fare and near, upon the face of the earth. So that in this Eunuch, we have an carnest of that promise that God had made unto his people; Doct. The Gentiles to be converted. That the Gentiles should be called, and brought in, and that little Sister that had no breasts, Cant. 8. made fruitful. This covenant and promise did the Lord think upon, in calling, in all ages, and from time to time, so many of the Gentiles to the knowledge of his truth. Such as are Ruth, job, Rahab, Cornelius, this Eunuch, etc. Use. And blessed be his Name that we that sat in darkness, and in the shadow of death, have had this light revealed unto us, especially in this part of the world, which we call Europe, wherein the light of the glorious Gospel for these six hundred years last passed especially, hath shone more and more, and still shall, until the coming of the Bridegroom himself, the Lord jesus. Of great authority under Candace Queen of the Ethiopians, who had charge of all her treasure, etc. As this Noble man is here described by his person, and by his Country, so is he likewise described by his office or place, and that indeed, By his office. Treasurer unto a great Princess, employed, no doubt, in many great and weighty affairs in the government of a kingdom, yet travaileth up to jerusalem to worship God. Whose godly example, and zealous practice, may commend to all posterities this lesson. That neither the greatness of men's persons, Doct. The greatness of none must exempt them from the performance of holy duties. nor places, may exempt them from the performance of holy duties: if God have once called a man with a holy calling to the knowledge of his Son Christ, it is neither person nor place that may with hold us from his service; that must be preferred above al. David, though he were a King, how frequent was he in these holy performances? which showeth, that they were more delightful unto him, than his kingly robes. They were the very delight of his soul: Gods precepts being sweeter unto him then the honey and the honey comb. Psal. 5.3. Thou shalt hear my voice O Lord, early in the morning will I direct my prayer unto thee, and will look up. Neither might this seem to be a work of supererogation in David, because a King that might plead the public affairs of his kingdom, for than would he not have exhorted others of the same condition, to the same godly practice, Be wise now therefore O ye Kings, Psal. 2 11.12. &c And it is observed to have been the great praise of Hezechiah, 2 Chro. 20.19. that he sent abroad messengers to call the people to the service and worship of God; and not only so, but joined himself also in the same. And amongst all other the titles that served to set out the honour of Solomon, and his magnificence, this was not the least, Eccl. 1.12. The words of the Preacher, son of David, King of Israel. And for this is Abraham commended, a great Prince, yet instructed his family. josuah a man full of employments in the public affairs, yet I and my house will serve the Lord. Ios. 24. The like of Cornelius; yea, the greatest honour that ever came to the Kings of juda and Israel, Acts 10. was this, that they were zealous for the worship of God; and the greatest dishonour that ever did betide them, was this, they were negligent and careless therein. Now the reasons of the point are, Reas. 1 The first may be drawn from the rule of Equity, where much is given, much shall be required; God having honoured such men above others, looks to be honoured by them above others; and indeed, who should do the greatest work, but they that receive the greatest wages? Reas. 2 Secondly, the greatest men have many times the greatest charges committed unto them, whose spiritual good and welfare doth much depend upon them. If they be godly and religious, their religion, zeal, & piety, like Aaron's oil, runs down to the meanest that are under them. Reas. 3 Thirdly, their own good doth call for this at their hands; for, besides the salvation of their own souls, which God hath promised to such as seek him, herein and hereby they shall establish their own throne, and perpetuate unto themselves a blessed name and memory upon earth. Pro. The memor of the righteous is blessed, whereas the name of the wicked shall rot. Whereas such as seek honour in the world, and to establish themselves without this, they do but build Babel's unto themselves. It is the conscionable practice of piety and godliness, especially in Kings and Princes, and great personages, when they are dead and gone, and their bodies are mouldered to dust, that yields a fragrant smell and sweet savour to succeeding generations. The excellent Psalms of David were not enclosed and buried with him in his Tomb. The labours and pains of this Noble man went not with him to his grave. ●osias zeal in redressing things amiss, did not rot as his body did: but all these are left in the treasury of the Church, to the everlasting praise of God's graces in his ser●ants to the honour of their names. By this then men may try themselves, whether they be called or not, and whether God hath truly touched their hearts with the knowledge of his son Christ. Canst thou renounce, honours, pleasures, and all to wait upon God and follow him, and make all stoop and veil bonnet to his worship and service, with this Eunuch here; this is a sign of an honest heart, and mind disposed to honour God. But if on the contrary part every slight occasion be matter sufficient to draw thee away from his service; it is a clear demonstration that the zeal of the Lords house hath not yet consumed thee. How many have we that would willingly serve God with Naaman the Syrian, yet they will go into the idolatrous Temple, loath to hazard their honour, credit, or place, for God or his truth; many such cold friends hath religion nowadays. Secondly, this may serve to refute the vain conceit of those who think, because they are advanced unto higher places and dignities in the world, presently conceive that they are not so strictly tied to serve God as other men. What? so strictly to sanctify the Sabbath, and to see that all that are under them do the same, as Abraham did, to ride and to go four or five miles to hear the Word, when the same is not taught amongst them? this were too much niceness and preciseness. But what say these to this Eunuch here, or what are they to this Eunuch, a great noble man, yet took much pains and labour to worship God at jerusalem? O then let great men take heed how they contemn or lightly esteem God's service, lest whilst they think scorn to do him service, the Lord will not afford such this honour, to admit them into his service, And last of all, since the greatness of none may any way exempt them from the performance of holy duties; By the rule of this Doctrine, their mouths are to be stopped, and the common excuse condemned, of those that say they are not at leisure, the multitude of their affairs and employments will not permit them. A very vain excuse, and an argument of a very profane and graceless heart. I would ask such but this question, whether their businesses and employments be greater than David's was, that had a kingdom to govern? or then this Eunuch, so great in authority, under so great a Queen? Have not great men souls as well as others? and have they not sin in their souls as well as others? away then with that dangerous & hateful error, they have no leisure. They are the men that have received the greatest wages, why should they not do the greatest work? They are the men God hath honoured above others, why should they not labour in their places to honour God above others? Went up to jerusalem to worship, Text. But why to jerusalem to worship? Because there was the service and worship of God at that time: By his religion. for so saith the Psalmist, In jury is God known, his Name is great in Israel, at Salem is his Tabernacle, and his dwelling in Zion. So Esay the Prophet, Esa. 2.3. The law shall go from Zion, and the word of the Lord from jerusalem: and in this regard jerusalem is called the Mother of us all. In the time of Christ the Disciples were forbidden to preach to any but to the jews; Gal. 4.26. Mat. 10.5. go not into the way of the Gentiles, but unto the lost, sheep of the house of Israel. After Christ's ascension. ●he Apostles were comm●●ded to preach the Gospel first to them, Luk. 24 47 Rom. 15.19. beginning at jerusalem. All the Apostles did exercise their Ministry at jerusalem. All the Churches of the Gentiles conformed themselves to the Church of the jews, and esteemed jerusalem as their mother Church. And to jerusalem, as to the mother Church, all the world did resort for direction, and for the deciding of all controversies that might arise amongst them. Yea, Acts 15.2. all the Churches of the Gentiles, first received the Word from jerusalem, as it was prophesied of old, Esay 60.3. The Gentiles shall walk in thy light. Had Rome these privileges, the world should have rung of them at this day. Here then was the reason why the Eunuch went to jerusalem, because this was the solemn place appointed for his service, and for his worship. Hence we may note diverse instructions, Doct. 1 First, that the public assemblies of God's people in God's house, The public assemblies of God's people ought highly to be esteemed. ought highly to be esteemed, and diligently to be frequented of all God's people. Behold this in David; O Lord I have loved the habitation of thy house, Psal. 26.8. and the place where thy honour dwelleth: and again, O Lord of Hosts, Psal. 84.12. how amiable are thy tabernacles! my soul longeth and fainteth for the Courts of the Lords house. And this was the holy resolution of good Hezechiah, Esay 38.22 after his recovery from his sickness, to go up to the house of the Lord. Yea, David rejoiceth in this, I was glad when they said, let us go up to the house of the Lord. And to this do those godly believers in the time of the Prophet Esay, provoke one another, when the Temple was built, and God's worship did flourish at jerusalem; Come let us go up 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 mountain, and make them joyful in my house of prayer: Esay 56.7. 2 Chro. 20.13. and all juda stood before the Lord with their young, and with their old, with their wives and with their children. Yea, those that have had in them the greatest measure of knowledge and grace, have been ever most frequent in this duty. The Disciples were continually in the Temple. Luke 24.52. Even so in the Primitive Church it is said, that the true believers continued with one accord in the Temple. Acts 2.46. And joseph and Mary, albeit poor, and dwelled far from jerusalem, yet at the time of the Passeover, they went up duly to jerusalem to worship. So that we see it is a most clear & grounded truth, that God's people in all ages, and from time to time, have in no one thing testified their joy and delight, then in this, to be employed in God's worship in the public assemblies. And there is reason for it. First, in regard of God's promise of special presence there. David calleth Zion, The habitation of God's house, Psal. 26.8. and the place where his honour dwelleth. It is Christ's own promise, that where two or three are met together in his Name he will be present amongst them. Mat 18.20 Christ walketh in the midst of the seven Candlesticks, that is, the Churches, by his special presence. And in this regard the Lord gives aspeciall charge concerning these assemblies, Levit. 26: 2 ye shall keep my Sabbaths, and reverence my Sanctuary. And this David professeth, by way of thankfulness, I will give 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 upon his ordinances in public then in private. The same prayers you may use at home, that are used there; the same Psalms ye may sing at home, that you sing there; the same word you may read at home, that is read there; but not with the same fruit and comfort, as in the public assemblies of the faithful. For David speaking of Mount Zion, and the Temple there, saith, Psal. 133.2. There the Lord promised his blessing and life for evermore: and again, Psal. 87.2. The Lord loveth the gates of Zion, more than all the habitations of jacob. Doct. 3 Thirdly, prayer is said to be the seeking of a thing, Mat. 7.7. Ask and ye shall have, seek and ye shall find. Now the more there be that seek a thing, the more hope there is to find it. And this was the reason why the Church in time of misery and distress, called for a solemn assembly: Blow a Trumpet in Zion, joel 2.15. proclaim a fast, call a solemn assembly, as the most powerfullest means to prevail with God. Doct. 4 Fourthly, in respect of the sweetness of those duties which are there performed in those public assemblies, such as are the preaching of the Word, the Sacraments, prayer, singing of Psalms; Gods people find more sweetness in these, then in any thing in the world beside. Of this speaketh the Prophet Esay, saying, In this mountain shall the Lord of Hosts 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 confess it is not every man's case to find this sweetness in these things. It is possible at the daintiest feast, some may loathe those things, that to others are most delightful and desired. But this is the case only of the godly and regenerate man; so David, Blessed is the man whom thou choosest and causest to come unto thee: He shall dwell in thy Courts, and shall be satisfied with the pleasures of thy house, even of thy holy Temple. Doct. 5 The last reason, though not the least to cause us to esteem so highly of the public assemblies of God's people, is in regard of religion itself, the profession whereof we have taken upon us; for herein we do testify our homage and obedience unto God. Now the more public our profession is, the more acceptable is it to God. I will give thankes unto thee, Psal. 35.18. and will praise thee amongst much people. Use 1 Seeing then that it is so requisite a duty, belonging unto all God's people, highly to esteem, and diligently to frequent the public assemblies of God's people: Hence diverse sorts of men are justly to be reproved. divers sorts of men reproved. First, such as turn back upon God's ordinance in the public assemblies, & make no reckoning nor account thereof; and this is the condition of the greatest sort of men, that will not be brought constantly to God's service, but either the fear of the labour, or shame of men, brings them sometimes thither, otherwise many would never come at all. How often have I complained of this sin in this place, but little reformation? What shall I say, do but consider saul's dealing with David, Saul marked David's seat when he was wanting at the feasts and assemblies: Surely the Lord doth mark these empty Seats and solitary pews of ours, when we are wanting. And were it not for their sakes, that wanting the food of life at home, are fain to travail abroad, I should long ere this have eased you of some of this burden, and myself of this pains. Neither is this all, a sin of negligence in absenting of yourselves when God calls you to his service; But by this negligent and careless coming unto God's house, men do in effect say with those in the time of the Prophet Malachy, Mal. 3.14.15. It is in vain to serve the Lord, &c: Secondly, such as absent themselves from these public assemblies, under the pretence that they can find no such sweetness nor comfort in them. To such as so say or think, give me leave to tell thee, that there is no one more certain sign of a dead heart, void of grace and the sense of God's love, than this, not to delight and to take comfort in these public duties. I may say of such a man's soul, as of the house shut up with the Plague, Lord have mercy on them. God's people if at any time they grow dull or heavy in the performance of holy duties, here they are refreshed, quickened, comforted; these meetings revive a man's spirits, and put a kind of heavenly life in him. Blow the coals, and if there be any fire, it will show itself; so will grace in the heart, when the gales of the Word shall blow upon it. Now then to find no taste, no relish, no comfort at all in these ordinances of God, is a clear demonstration of a dead heart, and a graceless soul. But what though for the present thou canst not find that comfort in the word, yet in coming to these public assemblies, thou shalt testify thy homage to God, and show thy reverence to his ordinance, and the Lord at last may cause his Word to penetrate thy heart, and to warm thy soul, that thou mayst come to desire it more than thy appointed food. And know that in our often urging and pressing you to come, we do not herein require any duty or homage unto us, but unto God. And if in refusing to come, you did but discountenance, disgrace, dishearten, and show your contempt unto us, than the matter were not great. But this you shall find true another day, that this contempt hath reached unto God himself. Thirdly, there be others that make every light occasion, occasion sufficient to keep them from God's house; if their head d●●●● ache, if their finger be but sor●, o● the like, they think they may well be excused. Surely God will make this Eunuch here a swift witness in judgement one day, against such men, who albeit his employment were great, being so near the person of so great a Queen, yet thinks no time too long, cost too great, or ways too fare, to worship God. I would pray such men but to consider these examples; Esa. 38.21. Hezechias having been sick of a dangerous and mortal disease, within three days after, went into the Temple; he did not, as the manner is, keep in whole weeks and months, for a little cold, for a small grief, or infirmity, or the like, but so soon as ever he perceiveth any mitigation of his disease, as that the danger thereof is past, to the Temple strait goeth he. The woman that had a Spirit of infirmity eighteen years, Luk. 13.10.11. was not held from God's house, but upon the Sabbath day resorted unto the Synagogue. It is a sign of a barren & graceless heart, to slight the Sabbath, and the holy exercises on that day. And know thou, whosoever thou art, that findest this to be thy case, that hast no delight, and canst find no comfort in the communion of God's people in these holy assemblies here, that thou shalt have no part nor portion, no, nor any fellowship with them, in the kingdom of heaven hereafter: for those that have no heart to bear a part with the Church Militant in their holy assemblies here, shall never come to bear a part in that Choir, where Saints and Angels shall sing continually in the Church Triumphant. And last of all, within the compass of this reproof, are those that stick not to say, they can serve God at home as well as at Church; they can pray, and read good books at home, and so long as they employ themselves thus, think they are not to be blamed. But what say these men to David, or what are these men to David? could not he being a Prophet of God, and a man after Gods own heart, endued with such a wonderful measure of the sanctified graces of God's Spirit, serve God in private in the time of his banishment, as these in their houses or Chapels of ease? Yet he did long to come into the Courts of the Lords house, yea, he did envy the very Sparrows and Swallows that might come into the Temple, 〈◊〉 4 〈◊〉 and build their nests near the Altar, whereas he might not come therein. Use 2 Secondly, this may serve for admonition, that we labour to bring our hearts more and more to be affected with these holy duties, to prise these public assemblies, and to be thankful unto God for the same, that we never rest until we bring our hearts in some good measure to say with David, ●sal 〈…〉 I was glad when they said, we will go up into the house of the Lord; and to this end let us be● exhorted to provoke one another, and to call one another, as the faithful before; Come let us go up to the house of the Lord. And herein, Masters of families and Parents, are to be exhorted, th●● they think it not sufficient, 〈◊〉 they themselves come, bu● to ●●e to their Children and Serua●●● that they come also to God's workship. Thou must suffer none to attend thee in thy house, that will not attend thee to God's house. Remember the charge, Thou, thy Son and thy Daughter, Ex. 20.10. thy Manseruant and thy Maid-servant, Iosh. 24 15 etc. josuah undertakes for all that are in his house, I and my house will serve the Lord; and this was one of David's greatest comforts, that he had gone with a multitude, Psal. 43. ●● and led them the way to the house of God. Went up to jerusalem to worship. But why would the Lord suffer him to go up to jerusalem, Quest so long and so tedious a journey? why was not Philip sent before? God, Answ. if it had so pleased him, he could have sent Philip at the first to have instructed him, but he would not, but suffers him first to travail up to jerusalem. No question the Lord was much delighted in this obedience of his Servant: and in respect that his love to religion was such, as made him endure any labour, cost or pains, he was moved the rather to bless him with the ministry of Philip. God had left in his Church means whereby he would have men taught, such as were those sacrifices now done at jerusalem, which he will not have neglected. It pleased the Lord well that the Eunuch should be first instructed in the rudiments of the Law, that he might be the fit for the Doctrine of the Gospel. The Lord might have sent down the holy Ghost upon Cornelius and his company, Act. 10. before Peter preached unto them, but he would not, but first makes him fit for Peter's ministry, and for the receiving of the holy Ghost. And thus the Lord could have instructed Saul when he first heard that sound Acts 9 from heaven, but would not until he were first fitted for prayer. We are taught hence, Decked. Catechising ●●ce●●●●y. that if we would be fit for the strong me●t of the Gospel, we must first be thoroughly instructed in the principles of religion. Thus the Author of the Epistle unto the Hebrews, by a lo●ing obiurgation or chiding, reproves 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 have need of milk, and not of strong meat. So Paul, 1 Cor. 3.2. I cannot speak unto you as spiritual, but as unto babes. And hence is it, that Moses commandeth the people to teach their children the Law of God, D●●. 6. Ex●●. 14. and the use of the Passeover. And surely this serves to condemn the great neglect of this duty, Use. that men think it scorn to be catechised and instructed in the grounds and principles of religion, and this is the reason why so many hear the word unprofitably, and are so full of blindness and ignorance, they were never truly grounded in the principles of the Christian faith: but of this hereafter. To jerusalem to worship. This could not be done but with great cost, for so were the sacrifices and service of God in the time of the Law, before the coming of Christ, very costly. So likewise his pains in travel was very great, it being fare distant from that place to serusalem; yet not withstanding it is not the cost, nor it is not the pains in travel, that can keep him back, or any whit discourage him, but up will he go to jerusalem, there to worship God: and herein will teach us, That the duties of Religion must earnestly be pursued and followed after, Doct. The duties of religion must be earnestly pursued and followed after. not coldly, negligently, and carelessly, but earnestly, zealously, carefully, and constantly. Men must not stick for labour, for cost, for their pains, but the Lord must be served intentively, and constantly. In every service we do unto God, he calleth for this zeal, and godly resolution to go through with the same. And surely this was the great commendations of the Prophet David, that he had a zeal as hot as fire, Psal 96.10 The zeal of thy house hath eaten me up. This forwardness and zeal we may see to have been 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 wisdom as for silver, and search for it as for hid treasures. Now they that work in Mines of the earth, dig deep, and are not beaten off with much labour; such resolution becometh it God's people to have in seeking the true treasure. The Lord cannot abide that men should go about his service negligently, coldly, and carelessly. Cursed are they that do the work of the Lord negligently; jer. 48.10. and How long halt ye between two opinions, 1 Re. 18.21. etc. And it was that our Saviour was so highly offended with the Church of Laodicea, Ren. 3.15. that she was neither cold nor not, and therefore the Lord threatneth to spew her out of his mouth. It was the commendations of those in the days of our Saviour, that they flocked after him, and pressed upon him. And in diverse places we read that multitudes followed Christ, to hear his heavenly doctrine. Yea our Saviour ●●●onisheth us to labour, but for what? Not for the meat that perisheth, joh. 6 but for the meat that endureth to eternal life. Zo●●● 〈◊〉 qu●●ed 〈◊〉 ●u●●● pa●● o●●●o●● wo●●s●●●. And this zeal and diligence I ●●ig●●t have ●hewed how God requires the same in every part of his worship and service As, First in the preaching of the word. We are commanded to preach the word in season and out of season, 〈…〉 to improve, rebuke, and exhort, with long-suffering and doctrine. Secondly, in hearing of the word, we are commanded to be swift to hear. I●●a. 2.19. Thirdly, in prayer, we are come manded to be fervent in prayer. 3 R●●●. ●●. 12 And in all the duties of sanctification, we are commanded to redeem the time, and to work out our salvation. And great reason. First, in regard that such as do the work of the Lord negligently, Reas. 1 slothfully, and carelessly, lie under an heavy and a fearful curse: Cursed is every one that doth the work of the Lord negligently. jer. 4●. ●0. But such are all those that come negligently unto God's service, and therefore lie under this curse. Secondly, to do any duty to God negligently and carelessly, Reas. 2 it never hath any promise of any acceptation with him. There is no duty that we can assure our hearts shall find acceptation with the Almighty, further than the same is zealously performed in faith, repentance, and obedience to God's Commandment. Thirdly, such as perform any duty formally, Reas. 3 customarily, and but for fashion sake, are in great danger to fall away, even from that they make show of, as our Saviour saith, That shall be taken away which they seemed to have. This was the curse of the Church of Ephesus, a drowsy and dead-hearted people: Reu 2 5. Thou hast lost thy first love. Such drowsy Christians are always under a spiritual consumption; for it fares with such a one, as with him that hath a Consumption of the body; for there the natural heat decayeth daily more and more, and threatneth death. Even so such as have a spiritual consumption of the soul, the spiritual heat doth diminish, and threaten destruction. Fourthly, Reas. 4 earnestness and zeal in the public duties of God's worship, is an excellent means to provoke others, to be more diligent in God's service. And this the Apostle affirms to the great commendations of the Church of Corinth: Your zeal hath provoked many. 2. Cor. 9.2. And last of all, Reas. 5 without this diligence and zeal, we have no promise to meet with God in his ordinances: Pro. 23.4. If thou criest after knowledge, and liftest up thy voice for understanding: if thou seek her as silver, and search for her as for hid treasure. What then? Then shalt thou understand the fear of the Lord, and find the knowledge of God. Fervency and zeal in good duties, addeth wings unto them, and makes them sore aloft, and pierce the heavens even into God's presence. Whereas duties formally performed, and but with lip labour only, bring no fruit at all, but hasten God's sudgements upon him that doth them. Seeing then that the duties of Religion are so earnestly to be pursued and followed after; Use 1 This serves then for the just reprehension of those, that are so fare from being zealous themselves, to travel, with the Eunuch here, unto jerusalem, to worship God, as that they mock and scoff at others that do their duties herein. Certainly if this Nobleman lived amongst us, it were not his greatness that would free him from the imputation of Puritanisme and his zeal should not escape the disgraces of wicked men. Is not this common in the world? See we not that if there be any one in a Parish (as many, God knoweth, there be not) that is more forward than others, to sanctify the Sabbath, and to spend that day, as set apart wholly for God's service, in the public duties belonging thereto, how are these singled out above all others, and derided and scoffed at for the same, when drunkards, swearers, and profane persons are never wondered at. This hard measure David met withal from Micol his own wife, 2. Sam. 6, 20. who dancing before the Ark, therein expressing the inward joy of his heart, she mocks him, How glorious was the King this day? To whom David made answer: It was before the Lord, who chose me before thy father's house, and I will yet be more vile. Let it ever be the commendations of all God's people, so to be upbraided and scoffed at for their godly zeal. As for wicked men, they are never so zealous, as in the cause of sin. And this indeed is the misery of this age and time wherein we live, 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 scorn and derision. The sins of this Land at this day, are many and grievous; yet this, if there were none other, this, this, doth prognosticate no good to this land. Secondly, Use 2 this serves for admonition to provoke us to the serious seeking of God's face in his ordinance, and not negligently and carelessly to slubber over the Lords work; such are threatened with a curse, as we have heard before. Our Saviour tells us, that from the day of the Baptist, until now, the kingdom of heaven suffereth violence, and the violent pluck it unto themselves. But alas, in our days we may say, that the kingdom of this world, of Darkness, Antichrist, & of the devil suffereth violence: insomuch, that men are more remiss in seeking for grace and the things that concern their everlasting welfare, than they are for seeking for iron, for brass, for lead; nay many prefer their seeking for Coals & Stone, Marle and Mortar, before the rich pearl of the Gospel, that will make men rich unto salvation: what do men think on less, what do they speak of less? what do they less labour for? what do they less bewail the want of, than this? If men make not good markets, they mourn; if their crop or cattles miscarry, they cry out, or if any temporal calamity betid them, they are oppressed with grief. But as for their deadensse of heart, their want of appetite to heavenly things, and desire of grace, this doth never trouble them. O that men could see their barrenness in heavenly duties, and seeing it, bewail it, and bewailing it, labour to come out of it. The Lord will be served with all our might, with all our strength, and with all our power; the Lord cannot abide that men should have 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. Up to jerusalem to worship. But why found not this Eunuch an Apostle there to teach him? Quest. The Lord seethe not as man seethe; Answ. we must not measure the Lords ways by our carnal wit or reason, for that is foolishness to him, he is only 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 have instructed him at jerusalem, for at jerusalem his outward senses had been filled with goodly shows, and with the great pomp of those ceremonies wherein the service and worship of God at that time did consist: and during that time, haply he could not be so sit for the glad tidings of the Gospel. For we know when men have that which delighteth the outward senses, they are not so fit to receive that which concerneth the inward man. Abigal would not tell Nabal what David had purposed against him, whilst he was in his drunkenness, his senses being stupefied; and shall we think that God doth not observe his fittest time when to teach and instruct his people? Again, it may be that a benefit or a treasure unlooked for, is more acceptable; jacob going to Lahan, was comforted by the way. Even so the good tidings of the Gospel might be the more acceptable unto this man, because he expected it not. This teacheth us still to wait upon God in the conscionable use of the means wherein he will Use. be found of us, until the Lord be pleated to teach, and to reveal his will unto us. And not to do as many do, because they have not the comfort they desire in religion, and religious exercises, by and by cast off all care, and give over, and so likewise in the time of affliction, especially when the rod shall be continued upon them, use vnlaw full means to come out of the same, as Saul that resorted to the witch of Endor, this will yield no comfort in the end; whereas to such as wait upon God, Deliverance 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 he read Esayas the Prophet. Text; THe man, when he had been at jerusalem to worship, he left not his religion and devotion at the Church door, there to take it up when he came again, as many do, that if they have been at the Church, and have made a few poor prayers, heard a Sermon, and joined with the congregation in God's service, think they have done enough, and then betake themselves to their pleasures, and live in all manner of profaneness all the week after; and think they may do what they list, like that lewd woman Solomon speaks of, I have pence offerings with me, Pro. 7.14. this day have I paid my vows, let us take our fill of love. She thought that she had then free liberty to do whatsoever she pleased, in regard of her late service. So these think they may give themselves to all manner of licentious courses, especially seeing they have performed the outward parts of God's service. But this Eunuch is of another mind, being led by another spirit, he is the same in private that he is in public, in his Chariot or Coach, that he is in the Church. And herein will teach all men unto the end of the world. That he that will be a Christian indeed, Doct. A true Christian must be the same in private he is in public. must regard the duties of godliness in private as public, at home as well as abroad. It is not enough that we have borne a part in God's service with the assembly in God's house, but we 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 David besides the public exercise of God's worship, Seven times a day (said he) will I praise thee. Ps. 19.164 And amongst all other the demonstrations of a godly man that shall be blessed indeed, this is not the least, He meditates in the Law day and night. Psa. 1.2. So Isaac, he went out in the evening to meditate; and so job, it is said that he rose up early to offer sacrifice, job. 1.3. and he called his family together, and there is reason for it, for, First, Reas. 1 God that commanded the public, hath commanded the private. Secondly, Reas. 2 this distinguisheth between the service of God's people, and the service of hypocrites; Doth an hypocrite pray always? saith job, meaning indeed, that he doth not pray constantly. Thirdly, without this, Reas. 3 our public duties are but abomination unto the Lord. What master can like of that servant that should serve him but one day in a week, and all the week besides serve himself. This serves then to reprove such as are present sometimes at the public duties of God's worship, Use. 1 such as are the preaching of the word, receiving of the sacrament, and the like, but make no reckoning or account at all, of private duties. Surely such men can never approve themselves to God to perform either in faith and obedience, as he ought, so long as he labours not after an universal obedience, to be the same in private that he is in public. Let us then be admonished in the fear of God, Use. 2 that as we desire to be Christians indeed, and therein to approve ourselves to God, to labour to be the same at home as abroad, in our own houses, as in the Church, otherwise we can never assure our own hearts of the truth of grace wrought therein, or that we go before an hypocrite or a wicked man, who many times is exercised in the one, when he makes no reckoning or account 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 days, who will do thus and thus, because their fathers before them did so. But he will worship God as he had learned out of his word. And herein will teach all men, unto the end of the world, a necessary duty; That if we will worship God aright, Doct. In God's worship we must fetch our direction out of God's word we must fetch our direction from God's word, and not out of the Pope's Chair. The word must be our lodestar, to guide us the way to Christ, and to keep us in the way. No service can please God, but that which is done by direction from his word. The Lord himself gives express charge concerning this, Deut. 4.2. when he saith, Ye shall not add unto the word which I command manned you, neither shall ye diminish aught from it, That ye may keep the Commandments of the Lord your God, which I command you. The meaning is, Thou shalt do no more or less in my service, than what I command thee. Yea, it is no better than Idolatry, Num. 15.39. and spiritual whoredom for us to follow our own hearts, or to be led by our good meanings in matters appertaining unto God's service. This is such a sin as doth highly provoke God to anger, as we may see in Nadab and Abihu, Levit. 10.1.2. in offering up of their strange fire, who were therefore destroyed with fire from heaven. And for this cause jeroboam drew the curse of God upon him, and his posterity after him. Because of those golden calves that he had caused to be erected at Dan, and Bethel, without warrant from God. And how sharply doth our Saviour reprove the Scribes and Pharisees for this, who used a world of ceremonies and traditions in God's worship, which he commanded not, and therefore saith, In vain do 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 jews of old, Who hath required these things at your hands? And hence is it that the Apostle Paul, when he went about to remove those errors that we crept into the Church of Corinth about the Sacrament, he brings them to the first institution of the same by Christ himself; for where things are brought to the first institution, all humane errors than cease. And this doth the Apostle, 1. Cor. 11.23. when he saith, That which I have received from the Lord, deliver I unto you, etc. So that we see it is a most clear and grounded truth, that if we would worship God aright, we must not be led by our fantasies and carnal reason, good meanings, or the like, but we must fetch our direction out of God's word. And great reason: For, God will be acknowledged the only Lawgiver, Reas. 1 the King of his Church, and the only Prophet to instruct his people: For so saith the Apostle, There is only one Lawgiver, jam. 4 12. who is able to save and to destroy. So that none may presume in matters appertaining to his worship and service, to add or detract, lest he incur that curse: Cursed is he that shall add to the words of this book. Reu. 22. Secondly, Ro. 14.23. Whatsoever is not of faith, is sin. Now faith, we know, is grounded upon the word. So that it is impossible for a man to please God in any service he doth, that hath not his word for his warrant and direction. It was Christ's last commandment that he gave unto his Disciples, teaching them to observe all things that I have commanded you. Mat. 28.20 And surely this strikes at the foundation of Popish Religion: Use 1 for wherein, for the most part, stands the service and worship of God that is performed amongst them, but in gross superstition, and in the inventions of their own brain, in the traditions of men, Popes, Counsels, Cardinals, and the like, in a multitude of vain and idle ceremonies and observations; all which have no ground or footing out of God's word, as, namely, their whipping of themselves, their cross and conjurings, praying on beads, going on pilgrimage, and a thousand the like, all which have no ground or warrant at all out of God's word: to whom we may truly say, as our Saviour to the woman of Samaria, joh. 4.22. Ye worship ye know not what. And surely herein we may justify our Religion against the Papists, and against all the Adversaries of God's truth, that we know whom we worship. And if we be deceived, God hath deceived us, and his word hath deceived us, which is impossible. For his word is true, as himself is. Secondly, Use 2 we are taught hence to acquaint ourselves with the Scriptures, that so we may be directed how to worship God aright. Now God's word is a perfect rule, and a perfect guide. Saint Peter calls it a Sure word, 2: Pet. 1.19. whereunto (saith he) ye do well, if ye take heed. So David, Psal. 119.31. I have cleaved unto thy testimonies, O Lord confound me not. And it is worth our best consideration, what Samuel spoke unto Saul, that would sacrifice where God had not appointed, Hath the Lord (saith he) as great delight in burnt-offerings and sacrifices, 1. Sam: 15.22. as when the voice of the Lord is obeyed? Behold to obey is better than sacrifice: and to hearken is better than the fat of Lambs. And last of all, this showeth the miserable condition that such are in, Use 3 that are not, neither may they be, acquainted with the word of God; as in the Church of Rome, that have the Scripture locked up in an unknown tongue: they can never avoid that woe, our Saviour pronounced against the Scribes and Pharises, Mat. 23.13 They neither entered into the kingdom of God themselves, nor suffered those that would. Now wanting the word to direct them, they serve Idols, yea they worship Satan instead of God; For there is no worship can be pleasing & acceptable unto God, that hath not the word for it warrant. He read Isaiah the Prophet. Here we see ●is employment in his journey, upon his return home into his country; he was not idle, neither gave he himself to sleeping, nor spent he his time in idle discourse, nor yet in reading vain, foolish, wanton, and lascivious books, as the manner of many is to do. But he spent his time in reading the Scripture, and in studying the word of God, for the further building of himself up in the knowledge of God, and of Christ. Whose example may commend unto all God's people a necessary duty: namely, That they be daily conversant in the Scriptures, Doct. Godly must be conversant in the Scriptures. Deu. 6.6, 7. and exercise themselves daily therein. This is that charge Moses gave unto the people from the Lord: These words which I command thee this day, shall be in thy heart, and thou shalt teach them diligently unto thy children, and shalt talk of them as thou sittest in thy house, when thou walkest by the way, when thou liest down, and when thou risest up. Again, Ios. 1.8. The book of the Law shall not departed out of thy mouth, But thou shalt meditate therein day and night. This is Christ own charge, Search the Scriptures, joh. 5.39. for in them ye leoke to have eternal life. This is likewise an Apostolical injunction, Col. 3.16. Let the word of God dwell in you plenteously. To this Solomon exhorteth diligently, when he saith, Prou. 7.3. speaking of the word, Bind them upon thy fingers, writ them upon the table of thine heart. And again, Verse. 4 Say unto Wisdom, thou art my sister, and call understanding thy kinswoman. And this was the great commendations of Timothy, that he knew the Scriptures of a child. Therefore doubtless very conversant in them. And of Apollo it is said, that he was mighty in God's word. So that we see, to spend much time in reading the Scriptures, and to be conversant in God's word, is an excellent things, a commendable duty. Though the reading of the Scriptures do not ordinarily work faith and repentance, Reas. 1 yet it is an excellent means to prepare the heart for the same work, and to confirm our faith, to strengthen it, and to build up a man daily more and more in the knowledge of Christ. Secondly, God's word must be the rule of out walking, Reas. 2 and that narrow road, within the limits whereof, we should always contain ourselves. And indeed by the word must all our actions be tried and judged, and therefore it were most expedient that by the word all our actions should be squared. Thirdly, it is that only that must be our comfort, Reas. 3 when all other comforts fail. Now a sure friend must not be contemned. I had perished in my affliction (saith David) had it not been for thy word. Use. 1 Seeing then that the Scriptures ought so diligently and frequently be read of us. How injuriously then doth the Church of Rome deal with men's souls, that will not permit men the reading of the Scriptures, no private man in that Church, without special licence, may read the Scriptures, but must take all upon trust, and upon the bare word of their teachers. But what is this, but directly to contradict the Lord himself? We see that ignorant men pervert the Scriptures. Object. A poor shift, Resp: because some abuse the Scriptures, shall others therefore not be permitted the lawful use thereof, meats, drinks, etc. What is there amongst us that is not abused? must therefore the lawful use be taken away? This may serve to condemn thousands, amongst us, Use. 2 who seldom or never read the Scriptures, never take the book of God into their hands; yea, such as give no place to God's word in their houses, hardly have a Bible at home; Cards and Dice are rife amongst them, these are turned and tossed every day, but the book of God is cast into a corner, lies covered with dust, and the Spider spins her web over it. This may serve also to tax many Noble men and Gentle men, Use. 3 who think it a base and contemptible thing to read 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 have a Bible in their hands, a matter of preciseness, curiosity and more than needs. But they must have in stead of the Scriptures which are able to make them wise unto salvation, idle, vain, and lascivious books; the Court of Venus, the Palace of pleasure; books of love and venery, books of lies and vanity, which do poison youth, stir up lust, and all uncleanness, and drown men in perdition. Well, let such men know, that while they bestow more time and leisure in reading such vain and idle Pamphlets, then in God's word; the Lord will plague & punish them with a spiritual plague and judgement from above, that they remain strangers from the comforts of God's word; that is indeed a clapsed and a sealed book unto them: whereas unto the godly, the word of God is their greatest joy and solace. Thy word, (saith David) is sweeter unto me, than the honey & the honey comb; and again, Thy word is dearer unto me then thousands of gold and silver. This comfort, such men are strangers unto, whilst with the Swine, they feed on husks and draff, and have no appetite at all to the word of life. And last of all, Use. 4 this may serve to provoke us all in the fear of God, by the example of this worthy man, to a greater love 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 child will take delight to read his Father's Will, to see what Legacies be given him of his father. Now the word of God in the old and new Testament, is the Will of God the Father, yea, Christ last Will and Testament, wherein be many legacies given to God's children, namely, remission of sins, eternal life, the kingdom of heaven, etc. O then if we be the sons of God, how can we choose but look into these Legacies, royalties, and privileges given unto us of God our Father? We see how careful men be to get the book of Statutes into their houses, how diligently will they read them, and meditate upon them, that they may not offend? how much more ought men to search into God's statute Book, his Word, that they may not sin against him? He read Esayas the Prophet. But why took he such pains in reading the Scriptures, Quest. might not this seem to be lost labour, since himself confesseth, that he could not understand without a guide? As he read with a desire to learn, so he was edified thereby, Answ. Quamuis multa obscura, multa o●uia sunt. as it appeareth by his travelling up to jerusalem to worship. And howsoever he confesseth his ignorance in that place he now read, yet no man is so ignorant, but in reading of that book, may get some profit. Though many places of Scripture be hard to be understood, Doct. Men must read the Scriptures though man things be therein obscure. yet we must not give over reading; for that which seems hard to be understood in one place, may be easy and plain in another. And when men make conscience to be acquainted with Gods will revealed in his word, and are desirous of the knowledge of the mystery of their salvation; God will at one time or other give such to understand, and direct them to some Philip or other, that shall open the same unto them. Thus God commended the Book of the Law unto the people, not only to the learned, but even to the unlearned also, that all sorts & conditions of men might be familiar therein. Deut. 31.11.12. Thou shalt read the words of this law, before all Israel, that they may hear it, and learn to fear the Lord: and in the same place he nameth their men, women, jer. 36.6. and children. So jeremy commandeth Baruch to read the word of the Lord before all juda, and in the audience of all the people. Therefore it concerned all, and to this end our Saviour gives this charge unto all, Search the Scripture. joh. 5.39. Now all these were not Clergy to whom these spoke. What though some one place we meet withal be hard to be understood, shall we therefore lay aside the whole Book of God, and read none at all, God forbidden? The Scriptures are such a fountain wherein the Elephant may swim, and the Lamb may wade. What man is there that having a Deed whereby he holdeth his Land, will cast the same away, because it is hard, and he cannot understand it? Nay, will he not the oftener look into it, and desire the help of those that have more skill? Then much less should we cast aside the word of God, though some place therein seem to be hard to be understood, which is our deed, and showeth unto us our assurance unto the kingdom of heaven; nay, we should read it the more often, and desire the help of others, that we may understand the same. Reas. 1 The Scriptures are obscure and dark only to natural men, The natural perceives not the things that are of God, for they are foolishness unto him, neither can he know them, because they are spiritually discerned. Now the reason why the Scriptures are so hard to be understood of these men, is not in the Scriptures themselves, but in this blind and corrupt nature of ours. A blind man, he seethe not the light of the sun when it shineth most bright; is the fault in the sun, no? but rather in the imperfection of the man's sight. Thus is it with the Scripture with natural men. But to that man whose eyes God hath opened, the Scriptures are not obscure, but this man coming thereunto with humility and fear, in a sense of his own wants, with a desire to be instructed, he is sure to understand them, at least so much as shall be necessary for his own salvation, according to that of Solomon, ●o. 8.9 They are all plai● to him that understandeth, and strait to him that would finde knowledge. Reas. 2 Secondly, God hath promised to teach all the elect, and to give them his spirit, to enlighten their minds, according to that of our Saviour: joh. 6.45. and they shall be all taught of God: and again, He will teach the humble in the way that he shall choose: Psal 25 9 Vers. 12. and What man is he 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. Use 1 This then serves again to meet with tabt damnable doctrine in the Church of Rome, who teach, and hold, that because the Scripture is hard and difficult to be understood, teach, that we must not read them, neither have them in a known tongue, but lock them up from the knowledge and understanding of the simple, teaching them to cast themselves upon the Church, and by a general implicit faith, to believe as the Church believeth, 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 show how pleasing and acceptable this was with God, the Lord declareth by sending of Philip unto him, to teach and instruct him wherein he was ignorant. Use. 2 Secondly, let this admonish us to make conscience of this duty, to be frequent in reading the Scriptures, and that we be not beaten off this duty through the hardness of any one place; we see in other things, use makes perfect nesse, and that which at first seems impossible to be attained unto, yet by industry, is attained unto at last; as this is true in all Arts and Sciences in the world, so in the study of the Scriptures. Here is milk for Babes, and meat for strong men; this is that river wherein children may wade, and the Elephant may swim. And to provoke us to the more diligent searching into the Scriptures, consider, Motives to read the scriptures. First, the Word of God is the only evidence a Christian hath for his eternal inheritance. Use. 1 Thy testimonies have I claimed as my heritage for ever, etc. Psal. 119. Use 2 Secondly, the Word is able to make thee wise unto salvation, ●●●l. ●9. 7. how simple soever thou be: Use 3 Thirdly, it is able to convert thy soul, ho● strong soever thy corruptions be. Use 4 Fourthly, the Word is able to give thee comfort in thy afflictions, how bitter soever they be; so David, I had perished in my afflictions, 〈…〉. had it not been for thy Word. VERSE 29. Then the Spirit said to Philip, Text. go near and join thyself to this Chariot. HEre we have Philip's commission to go and instruct the Eunuch. Where we are to note first of all, the circumstance of time, when he went, Then, that is, when the Eunuch was thus religiously employed in reading of the Scriptures, and using the means to worship God aright, and to know him, ●hen is Philip sent to instruct him, and to preach Christ jesus unto him, to the salvation of his soul. Note hence, That God usually dealeth with his children, Doct. God will ●e found in the 〈…〉. as with this Eunuch and poor heathen man; he read and searched the Scriptures, conscionably employing himself in those weak means, for the attaining of grace and knowledge; he was well employed, and now God takes pity upon him, and sends Philip unto him to reveal Christ jesus unto him, to save his soul. Thus, even thus, the Lord usually takes pity on men, and reveals Christ jesus unto them, and bestows mercy on them when they seek it in the means 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 Angel unto him, to acquaint him that the end of the Church's captivity was at hand. Luk. 1.8. Whilst Zachary was executing his office in praying & sacrificing in the Temple; the Lord sent an Angel with glad tidings unto him, that Elizabeth his wife should bear him a son. Luk 2.250 Simeon being in the Temple serving of God, the Lord reveals his son Christ unto him. And so is Peter sent unto Cornelius when he is fasting and praying. Act. 10. The point is clear. Reas. 1 The Lord to this end hath appointed the means, such as are the word, Sacraments, prayer, etc. These are given to some end, and to what, but to meet with God. Reas. 2 The second reason is, in regard of the Lords own promise, who hath promised to be found of them that seek him in th● conscionable use of the means he hath appointed, saying, Mat 7.7. Ask and ye shall have, etc. And, call upon me in the time of trouble, Psa. 50.15. and I will hear thee, and deliver thee. Seeing that God is thus found of those that seek him in the means he hath appointed; Use 1 This should bring religion and Christianity into request amongst us, and set men diligently on work about holy duties, seeing there is such a promise of recompense, and of reward, made thereunto; he is faithful that hath promised. Such whose hearts desire is to be saved, that hunger and thirst after God's favour and love in jesus Christ in the pardon of their sins, God will take pity on such, and their hope shall not fail; Ask and ye shall have, Mat. ●. 7. seek and ye shall sinned, etc. And as for those that would fain come to heaven, and yet turn back upon the means, will deceive themselves in the end. Use 2 Secondly, seeing the Lord takes pity upon his children, when they seek him in the use of the means he hath appointed, hence ariseth comfort for poor distressed souls, that go with this Eunuch to jerusalem, there to worship God, fain they would see his face in glory, fain they would find comfort, and get assurance of their reconciliation with God, but yet they cannot find Christ, no● obtain the thing they so much long for. Well, notwithstanding this, ask still, seek still, knock still, humble thyself in prayer, and be earnest with God in supplications, hear the word diligently, read it constantly, receive the Sacrament preparedly, for nothing is more certain then to find comfort, and to meet with God in the conscionable use of the means he hath appointed, Deliverance will come, saith Mordecai to Hester, and it may be at that time when we think lest thereof, and then most welcome. Then the spirit said to Philip. That is, either the holy Ghost or else the Angel bade him go to the Chariot. We heard before how the Angel commanded Philip to go towards the South, but acquainted him not to what end, yet he declaring his ready obedience, meets with this Eunuch. And now he meets with him, he speaks not till he was commanded. He will first have his calling and commission to the work, before he proceeds to deal with the Eunuch, and herein will teach all men that are called to the work of the Ministry, this necessary duty; That they enter not upon this Calling without a calling, Doct. 2 Ministers must still have a calling for that they do. nor to proceed further therein, than they receive warrant from God. Thus Moses the Lord's Captain of his people Israel, together with all Israel, were content to be 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 sons of jesse, when Eliah came that was the eldest son, and so the second and the third, yet laid he his hand on none of them, till the Lord commanded him. So Philip here, he will first receive his charge from God, before he will presume to speak to this man. Thus did David still ask counsel of God in any notable enterprise that he took in hand. 2. Sam. 2.1. The Ministers of Christ must not run before they be sent, but stay till they a have calling from God, till he set them on work, and put them into his service, till he bids them go, and furnishes them with gifts & graces, will and skill to do the work of the Lord; and then they must readily put the same in execution. None of all the Prophets, Isaiah, jeremy, Amos, etc. None of all the Apostles, no not Christ himself, durst take this calling before they were called thereunto by God, and then they did most readily and willingly put the same in execution. And the reasons are, Reas. 1 First when this is wanting, ●●am. 6 7 Num. 16.9 men are but intruders, as Vzza was, and that God which overtook him in that sin, will not suffer such men to escape unpunished. Reas. 2 Secondly, such do seldom or never any good by their Ministry, and hence it is that the Lord threatened this judgement upon false Prophets amongst the rest, I sent them not, Let 23.32 nor commanded them, therefore they shall not profit this people at all. Use 1 This serves to reprove such as enter upon this calling without a calling, as the Lord complaineth by his Prophet: They ran, but I sent them not, neither have they preached my ordinance. Such are they that will usurp this public and sacred function without a lawful calling. And within the compass of this reprehension are such Midwives as presume to baptise Infants, having no calling thereunto; I would commend unto such, the example of the men of Bethshemish, who prying into the Ark without a calling, 1. Sa● 6.19. the Lord smote of them 50070. men. So Corah, Dathan, and Abiram, taking upon them the Priesthood without a calling, Num. 16.9 the Lord destroyed them and their company, by causing the earth to open her mouth and to swallow them. So is Azariah stricken with a leprosy to his death, 2. Kin. 15.5 and that because not content with his kingly office, he would take upon him the Priest's office likewise, to burn incense unto the Lord. Now than if these usurpers and prophaners of God's ordinances in the time of the Law did not escape God's vengeance, how much less now in the time of the Gospel? And although God do not now execute judgement from heaven as before, yet the sin is no whit lessened, nor God's hand shortened, Nah. 1.2. but the greater will be their judgement in the day of the Lords account. Use 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 he would presume to offer sacrifice So many will go to Gilgal, God's house, the place of his worship and service; But if God answer not their expectation, they will do as Saul did, they will prevent the Lord, and help themselves, this is to pass our calling. And thus God calleth men daily to his Gospel, which is the wedding of his Son; which he compareth unto a wedding, for the variety of delicates that is offered in the same: Such as are remission of sins, justification, sanctification, yea and gloricatition itself. 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 love to God's ordinance, with an hungering and thirsty appetite unto God's 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, covetousness, maliciousness, etc. 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 fear the judgement that followed, Mat. 22. to be bound hand and foot, and east into utter darkness. Let all drunkards, swearers, adulterers, Sabbath breakets, and the like, take heed how they approach near unto God, when they have no such warrant: for God will be sanctified of all such as approach near unto him, either in mercy to their salvation, or else in judgement to their confusion. Again, because God biddeth us come unto the table of his Son, that holy Communion, and tells us withal, how we shall be quali 〈◊〉 ●●d made meet guests for the 〈◊〉 ●nd that by examming our 〈…〉 concerning our knowledge, faith, repentance, love, etc. Now when men shall presume to come to this sacred ordinance of God, without this due examination, such eat and drink to their own destruction, and go beyond their calling and commission. Use 3 And last of all, this may serve to comfort all God's seruans, especially in the Ministry, that if they find they be called of God, and sent by him, and that God hath put them into his service, they may go about their business with comfort, and assure themselves that God will bless them, they need not fear any danger for they serve such a master that will be with them, and reprove Kings for their sakes; and he that hath set them on work, will pay them their wages. join thyself to this Chariot. This was as much as if the Spirit, or the Angel, should have said; Go to yonder poor man, instruct him, and teach him in the way of life and salvation, preach jesus Christ unto him, that his poor soul may be saved. O what happy news was this to this poor heathen Pagan man, to have Philip thus sent unto him, to save his soul. This poor Ethnic had traveled far, and taken much pains to find Christ, and to be instructed in the mystery of his salvation; and behold now at last he obtains his desire, here is such a one sent unto him that is able to inform his conscience, and settle his judgement in the way of life and salvation. Note we hence, That the Lord setteth down a time when he will speak unto his, Doct. God hath a seasonable time to speak unto his people, joh. 2.3. and when he will reveal himself unto his people: My hour is not yet come, saith Christ unto his mother. So here Philip did not by & by speak unto the Eunuch, no not after he was come unto him, but he stayed a time, and heard him read. God gave not his Law by Moses unto the people by and by, but he continued a good time first. Christ did not preach the Gospel by and by, so soon as he was able to preach, but he stayed a time. Neither did he forthwith cause his Gospel to be published through all the world by his Disciples, but there were added daily to the Church. Ioh: 5 5. The poor man that lay at the pool of Bethesda thirty and eight years, could have none to thrust him into the water to cure him; Yet at last Christ wrought the cure upon him. Even so the poor woman in the Gospel, that had the bloody issue twelve years, she had her time wherein she met with deliverance. Thus was it with Christ's Spouse, his Church in the Canticles, Can. 3 4. there was a time wherein she sought Christ, but could not find him. There was a time again wherein she found him whom her soul loved. Howsoever the Lord may for a tim● frown upon his people, and not by and by answer them in the desires of their souls, hungering and thirsting after comfort, yet in a due time Deliverance will come, There being nothing in the whole world more sure and certain, than comfort and deliverance unto the godly after their miseries and troubles. The poor shall not always be forgotten: Psal. 9.18. The hope of the afflicted shall not perish in the end. And it must needs be so. Reas. 1 First, in regard of his own promise made unto his people; Call upon me in the time of trouble, Psal. 50.15 and I will hear thee and deliver thee; and again, Ask and ye shall have, seek and ye shall find, &c Now God could not be true in his word, nor faithful in his promises, if he should not, at one time or another, be found of his people that seek 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 misery, especially in the time of their spiritual misery and distress, when they shall set themselves to seek his face: Because of the deep sighing of the poor, Psal. 12.5. I will up, saith the Lord. Thirdly, if the Lord respect his own glory, he can do no less at one time or other, than hear his people, and answer the desires of their souls, unfeignedly seeking him. He hath not despised the poor, nor hide his face from him: My praise shall be of thee in the great Congregation. This teacheth us then to wait upon God in the Ministry of his word; Use. for though he speak not unto us now, yet he hath a time, wherein he will speak comfortably unto us, if we with patience and cheerfulness hold out; if with David we can pant after the word of God, he will satisfy our hungry souls with good things. After two days he will revive us, Hos. 6.2. in the third day he will raise us up, and we shall live in his sight. As he hath promised to feed our hungry souls, and heal our wounded consciences, so he will perform his promise, and power in the sweet oil of the Gospel into them. Poor men, if they hear of a dole, they will wait all the day for it. We then knowing the truth of God's promises, that he will certainly hear and answer us, ought we not with patience stay his leisure, till he make good his promise? Go near and join thyself to this Chariot. Text. This being the means whereby the Lord would instruct this poor man in the knowledge of Christ, and mystery of his salvation; and so in consequence to bring him to eternal life: We are further taught, What a wonderful mercy, Doct. A great mercy of God to send a faithful Minister unto a people. and high favour of Almighty God it is to send a Philip to any people, town, or perish, to any house or family, for hereby Christ is preached and made known, in whose name alone, salvation is to be had. Such are ever messengers of glad tidings of the news of pardon and remission of sins, of grace and mercy to them that truly repent, and are the messengers of peace, giving men an admittance into the everlasting kingdom of his dear Son. The Lord promised this as a blessing unto his people, I will give them Pastors after my own heart. jer. 3.15. And herein indeed did Christ manifest his great care and love to his Church, both before and after his ascension, in leaving behind him a supply of Apostles, Evangelists, Eph. 4. Pastors and Teachers, to continue herein, even until his coming again. What a blessing was this unto the Church of Corinth, that Paul should be sent unto them, and to continue there a year and a half; see the blessed fruit thereof, God had much people in that place. Acts 18.10 Acts 16.14 What a blessing was this unto Lydia, that Paul is sent to her, by which means her conversion is wrought, God opening her heart? How happy was it with the jailor to have such prisoners as Paul and Sylas were, Acts 16.26 by which means he became a believer? How happy was Zacheus to get a sight of Christ, by which means, Luke 19 salvation came to his house? When Christ had preached the Word in Samaria, the Text saith, Many believed in him, and there was great joy in all that City. By all which testimonies and examples, we may clearly see what a singular favour of God it is to such persons and places, to whom the Lord is pleased to send a faithful Philip, and painful Minister. And this truth will the more clearly appear by the contrary. How that it is a fearful judgement of God upon 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 showed 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, shows plainly the singular favour of God to the one, and Gods heavy wrath on the other. This truth is further cleared by that of the Prophet Amos, where the Lord threatneth this as the most fearful judgement upon the people for their sins, Behold (saith the Lord) The days 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 Solomon, Where prophesying fails, the people perish. Pro. 29.18. Neither let this seem strange to any, that it is so singular a favour and mercy of God to any, to have a painful and conscionable Minister, and that the contrary is so fearful a curse: for consider but Reas. 1 First, how that the ministry of the Word is the only means ordinarily that God hath sanctified and set apart to work saving grace in the hearts of the elect: so Peter, Being borne again, 1 Pet. 1.23 not by corruptible seed, but of incorruptible, 1 Cor. 1.12 the word of God which liveth and abideth for ever. And again, it pleaseth God by the foolishness of preaching, to save them that believe. Reas. 2 Secondly, it is the ordinary means to beget and to confirm faith in the heart of every true believer, by which alone, as by a hand, we apprehend Christ, a●d apply him with his merits unto salvation; for in the preaching of the Word, Christ is both offered unto us, and we, through faith, enabled to receive him, and is therefore called The word of faith. Rom 10.8 Use 1 Then what shall we think of those wretched men, & profane beasts, who think themselves best at ease, when they have none to instruct them, no Philip to preach jesus Christ unto them, none to tell them of their sins, 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 sign that God hath given such up to their own hearts lust, and that such shall lie and rot in their sins, until the Lord find 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 mars their mirth, and they cannot be merry whilst he is amongst them. Use 2 Secondly, if God send you then a Philip amongst you, a painful and faithful Minister, to instruct you, to preach jesus Christ to you, to save your souls: Oh then acknowledge this a singular favour of God, that he means your good, even the salvation of your souls, and be thankful unto him for it, receive not the grace of God in vain, but lay hold upon the Lords tender of grace offered, embrace the Gospel, let God's Ministers be dear unto you, and bless God for them; and if you want a Philip, a faithful Pastor, O pray to God for such a one, that God would show this mercy unto you, the fruition whereof is a singular mercy, as the want whereof is a fearful judgement. And last of all, this may provoke the people of this Land, to thankfulness, inasmuch as he hath been pleased to send many Philips amongst us, and hath opened unto us his chiefest treasure. The Lord hath put the bars into the Rings of the Ark, whereby his glory is carried throughout our Land, Psal. 44. vlt. The Lord hath not dealt so with every Nation. And let us know, that where much is given, much shall be required; and such a people whom the Lord hath thus honoured above others, to enjoy this blessing, the Lord looks for the fruits of the Gospel at their hands above others. To this Chariot. It seemed that this Nobleman, for all his zeal and forwardness, 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 Zion: That lie upon their beds of ivory, and stretch themselves upon their couches▪ Verse 4. That drink wine in bowls, and anoint themselves with the chief ointments. What then? was this his sin? surely no; for than doth the creature serve to the true end and right use thereof, when the same doth further a man in God's service. We see his wealth and abundance did nothing hinder him from religion, or any religious duty; neither doth the spirit of God find fault with him for this, or refused to send Philip unto him, but said notwithstanding, Go join thyself to this Chariot. We are taught hence, Doct. God gives things not only for necessity, but also fordelight. Psal. 104.14.15. that it is not only lawful to have things for our necessity, but for our repast and delight also. So David, He causeth the grass to grow for the Cattles, and green herb for the service of men; he giveth wine that maketh glad the heart of man, and oil to make him a cheerful countenance. Mat. 11.8. They that wear soft raiment (saith our Saviour) are in King's houses; wherein our Saviour showeth, that soft clothing is lawful, not only for necessity only, but for delight and ornament also. So David, Psal. 23.5. Thou deckest my table, thou anoyntest my head with oil, and my cup runneth over. And thus we read of Earring, jewels, and Bracelets, wherewith Rebecca and other godly matrons in the Scripture were adorned withal, whereby it doth clearly appear, that God giveth his creatures, not only for necessary use, 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, whereof many of them serve more for delight, than necessity; as the Hawk to fly, the Hound to hunt, the Birds to sing, herbs, and flowers of diverse colours; all these are given to some end, then to what end, if not this? The like may be said of many sweet perfumes to delight the sense, and many excellent creatures to delight the sight; for God which is only wise, doth create nothing in vain. Reas. 2 Secondly, because his children may do him the more ready and cheerful service, for the Lord loveth cheerfulness in his service, and hence is it that he is so bountiful a Master unto them. Seeing then that the Lord giveth thus his children the comforts of this life, Use. not only for their present necessity, but for their ornament and delight also; We may hence then take notice of our christian liberty, in meats and drinks, in apparel, and other comforts, that these things may be used of us, not for mere necessity alone, but for delight and pleasure also. Yet even herein we must keep a mean, that we may always keep a good conscience. And therefore Paul admonisheth, that they that rejoice, 1 Cor. 7.30 should be as they that rejoiced not, and they that buy, as though they possessed not, and that they use this world, as not abusing it. But this mean is very hard to be kept; some offend with too much strictness, because they would bridle the great intemperance of nature, will use nothing but that which is mere for necessity. This I confess is well at some times, with some persons, and upon some occasions; but ever to keep this course, is to lay upon themselves, a straighter bond than God hath done. Some again go farther, as Crates Philosophus, that cast all his goods into the sea, supposing, that unless he did cast them away, he should perish by them. But were not Abraham, David, job, etc. We may be rich and godly together, though I confess it is a wonderful hard thing so to be. But the most dangerous error is theirs, who under the pretence of their Christian liberty, given unto them in the use of outward things, will let lose the rain unto all manner of intemperancy, riot and excess; that many times the peasant is as brave as the Prince; the Carter doth ruffle it out as doth the Courtier; the poor man that liveth by his labour all the week, to spend his money as liberally at the week's end, as he that payeth him his wages. Now then to avoid these extremities, we must look well unto our calling, whereunto God hath called us, and to keep ourselves 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 use their Christian liberties in meats, drinks, and apparel, and other blessings for their repast and delight. Solomon had his stately Throne, his princely robes; His Queen, Pharaohs daughter, had her garments of curious needle work. And it is fit that those that have a more special and higher place of government, should by these outward things, maintain the honour of their places & persons; the want whereof many times causeth contempt to light on both. But if thou be a poor man to whom God hath denied such abundance, thou must with patience bear this condition, and frame thy life according to it, and not murmur against God, because he hath not bestowed a better portion upon thee, neither seek by unlawful means to help thyself, but in that estate the Lord hath set thee in, therewith to be content. But doth not the Apostle forbidden Christian women broydered hair, Object. 1. Tim. 2: 9 1. Pet. 3.3: gold, or pearls, and costly array, as things not becoming women professing godliness? The Apostle doth not there condemn these things as simply unlawful, Resp. but the abuse of them, when mean persons do take them up, as in these days. Now the Apostle shows the unlawfulness of them in such a condition. Besides the Church of God at that time was under grievous persecution, and for such as professed Christianity, to give themselves at such times to delights, and pleasures, which God had appointed for a time of humiliation and mourning, was a great sin. VERSE 30. And Philip ran thither, Text. and heard him read Isaiah the Prophet, and said, understandest thou what thou readest? PHilip having his commandment and commission from God, here we have his ready execution of the same. He ran, or outran the chariot; herein appeareth the great readiness, and willing disposition of Philip, to obey the commandment of God, he might have found, no doubt, many delays, and sundry excuses to have kept him from doing his duty. As, First, how shall I dare to speak to this Eunuch, he being so grea● a Nobleman, Lord Treasurer to the great Queen of Ethiopia. Again, I am a mere stranger unto him, and therefore he may be offended at my rudeness and boldness, if I should offer myself to come into his company: or else he might have alleged his own simplicity, alas, I am but a poor simple man, and what hope can I have to do him any good. But Philip, we see, allegeth none of these, but being called and sent of God, he goes boldly and most willingly about the work of the Lord, and the duty of his calling. Philip ran thither. Our lesson is, That God would have us to obey Doct. him, God love's cheerfulness in his service. and to perform the duties of our callings readily, willingly, and cheerfully. We may see this here, to the great commendations of Philip, who being bid to go, he ran thither, saith the Text, He ran thither: not to get a Benefice, but to preach the Gospel, and this is it indeed that pleaseth the Lord greatly, diligence and sedulity in doing his will, and the duties of our callings. That which Paul speaketh of a cheerful giver, God loveth a cheerful giver, is true of all other duties, God loveth a cheerful hearer, a cheerful prayer, a cheerful receiver; and of Christ it was said, That it was meat and drink unto him to do the will of his Father. And for this we are taught to pray, that we may do Gods will on earth, as the Angels do the same in heaven. Now the Angels do Gods will readily, willingly, and cheerfully: and therefore are they said to have two wings to fly, because of their speedy execution of Gods will. And this was the great commendations of those Noble Bereans above those of Thessalonica, Act. 17.11. that with willingness they received the word. And so was it the praise of Abraham, Gen. 2●. that being commanded of God to sacrifice his son Isaac, that he rose up early in the morning to do it. Yea this readiness and willingness to do the Lords will, is a thing so pleasing unto God, that wicked men themselves, albeit in by respects, when they have readily executed the Lords command, the Lord hath taken special all notice of it, and recompensed the same. 2. Kin. 10.30. We may see this in jehu, Because (saith the Lord) thou hast been diligent to execute that which was right in my eyes, against the house of Ahab, therefore thy sons shall sit upon the throne of Israel to the fourth generation. And yet we know that jehu did it not so much in obedience to God's commandment, as to settle himself in the kingdom. Men make no reckoning of such a servant that goeth about his business lazily, or grudgingly, much less can the Lord away with such that do his work negligently, ●●r. 4●. 10. formally, customarily, and but for fashion sake. This serves to reprove many in the Ministry, Use. who are so backward in doing of their duties, who do the Lords work coldly, negligently, and carelessly. Some are so fare from doing the Lords work readily, willingly, and cheerfully, as that they do it not at all, but are rather like the wild Ass, ●er. 2.24. swift to wickedness and sin. They run to an Alehouse, but have no heart at all to God's house, have in them no compassion at all towards those thousand in Israel, that like wandering sheep are out of the way, and are in danger to perish everlastingly. 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 us, opening the mouths both of Papists and Atheists to speak evil of our sacred calling, and are a stumbling block to many. Some again are backward in doing the Lords command, like jonas, who ran from his duty another way. The Lord bids Philip go, and he runs with all speed, and readily and cheerfully doth the will of God. But though the Lord command these men to run, they scant go; they must be called again & again, they have so many excuses to hinder them from doing their duties. Yea were it not many times more for fear of man's law, and shame of the world, then love to God, and compassion to the poor souls of their people, I fear me that many would make small haste to preach the word at all. Secondly, as many Preachers, so many hearers of the word are here likewise faulty; who when they should come to the public preaching of the word, which is God's ordinance to save men's souls: There is a Lion in the way, or a Bear; it is too hot, it is too cold, something or other hinders them from their duty; or if they do come, they stay not to the last, but come with the last, and go with the first, even as a Bear comes to a stake, so come these to this duty. Well, the Lord love's a cheerful giver, and no other duty can find acceptation with him, no farther than it hath cheerfulness, to commend the same unto God. Oh then let us run to God's house, it will be the more comfortable unto us, and then may we look to meet the Lord in his own ordinances, when readily and cheerfully we set ourselves to meet him therein. But understandest thou what thou readest? Philip might seem to want discretion greatly, to begin thus bluntly with this Nobleman. Much unlike is this dealing of his to other the servants of God, who when they have been to speak unto great personages, have seemed to use more reverence, and to give them better respect. Thus one of the sons of the Prophets when he came to anoint jehu king, comes with reverence to him, saying, I have an arrant unto thee, 2. King. 9.5 O Captain. And thus Daniel, with his, O King, so often in his mouth, Dan. 4.18. doth show the reverend respect that he gave to so great a personage to whom he spoke. And this was that reverend carriage of Paul, Act. 26.7. when he was to speak to King Agrippa. So that this behaviour of Philip at this time towards this man, a man would have thought might have forestalled the good which otherwise he might have done on the man. But surely Gods ways are not as man's ways. Here is God's servant now to deal not with a jehu, as the son of the Prophet was, nor with a Nabuchadnezzar, as Daniel was; nor with an Agrippa, as Paul was, men carnally minded, proud, fleshly, and vain. But with an humble soul, a meek servant of God, one that loved not to be soothed up, and flattered in his sins, but to be truly and plainly dealt withal; and therefore was Philip so much the more welcome unto him. And thus again the Lord useth sometimes to speak unto his servants, 1. King. 21. as Eliah to Ahab, It is thou and thy father's house that troubleth Israel. Amos 4.1. So Amos to the Princes of his time, calling them that Fat kine of Bashan, that fed upon the mountains of Samaria. Now this dealing of God's servants thus, commendeth unto us this instruction. That we are not to measure the truth of the message of God, Doct. The truth of God's Word not to be measured by outward appearance. by the outward form of words, or manner of delivery of it, or by the messenger, for God is not tied unto such means, but he can by the foolish things of the world, confound the wise, as the Apostle saith, When the world, by the wisdom of it, knew not God in the wisdom of God; 1 Cor. 1.21 it pleased God by the foolishness of preaching, to save them that believe. Even so by this poor and plain man Philip, the Lord converted this great Noble man. We may not then think, as the manner of many is, that the power of the Gospel consisteth in eloquence of speech; but the evidence and demonstration of the Spirit, is best seen in plainness: So Paul, Our rejoicing is this, 2 Cor. 1.12. the testimony of our conscience, that in simplicity and godly sincerity, not with fleshly wisdom, but by the grace of God, we have had our conversation in the world. And why should the world wonder at this? Reas. 1 Seeing that in the choice thus of such simple and weak means, that have little or no force in them, his glory doth most of all appear. Now he will maintain his own 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 weak 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 own glory. Reas. 2 Secondly, God seethe not as man seethe; outward privileges and respects oftentimes prevail with men, but not with God, who respecteth the heart, and not the outward appearance. And hence is it that the Lord gave this charge unto Samuel, when he was to anoint one of the sons of jesse to be King; 1 Sam. 167 Look not on his countenance, or on the height of his stature, for the Lord seethe not as man seethe, for man looketh on the outward appearance, but the Lord looketh on the heart. And hence is it that the Lord maketh choice of such instruments, which the world so highly condemn, in regard he seethe the heart, and principally regardeth the integrity of the same. Use 1 This then meeteth with the vain conceit of those that think, that unless the Preacher be eloquent, and soar aloft in such a manner of style, above the reach of the vulgar, and deck and trim up his Sermon with Doctors and Fathers, and humanity, think meanly of the Word, though otherwise he speak unto the conscience, and convince the same of sin. Such must know that simplicity doth best become the Gospel of Christ, and that herein the Apostle Saint Paul doth approve himself a faithful Minister of the same, in that he came not with the enticing words of man's wisdom. Let men than take heed how they despise those whom God hath thus honoured, and set apart for this service; for this is indeed to cross the proceed of God, and to bar up the way against ourselves, and our own souls, of life and salvation. Use 2 Secondly, seeing he chooseth thus the weak things of this world to confound the mighty, and maketh such, many times, excellent instruments of his glory, that have no outward beauty or excellency in them; It teacheth us then to give God alone the glory and praise of his own work, acknowledging it to be his own gift, and to return him the praise. Thus did our Saviour himself, I thank thee O Father, Mat. 11.25 that thou hast hid these things from the wise and prudent of the world, and hast revealed them unto Babes and sucklings; even so O Father, for so it seemed good in thy sight. And this indeed doth belong as a special duty unto us, when we shall see and take notice of those great works in the world, in the conversion of souls, as ordinarily are wrought at this day, by such weak means and instruments of God's glory, so much contemned. Understandest thou what thou readest? Philip gins first with the Eunuch, not waiting until the Eunuch began with him. And this indeed will a gracious heart do, even set forward Gods work whensoever, wheresoever, and in whomsoever any opportunity shall be offered to do God service. He gins first with a question, But understandest thou? hereby first of all to discover the state and condition of this man with whom he was now to deal, Doct. Ministers must know the state of their flock, and in private as in public, instruct them in the ways of God. that so he might proceed the better in the work of his ministry. Hereby teaching the Ministers of Christ a necessary duty, to labour to know the state of their flock, over whom they are set, and to take all occasions in private, as in public, to edify their people, and to do good to the poor souls of men. But especially by ask of questions, and Catechising them as Philip doth here, and by laying amongst them the foundation of religion. This was that most commendable practice of the Church in the Apostles time, as it appeareth by the Author of the Epistle unto the Hebrews, Heb. 6.1. where it seems there were six principles of Christian religion taught unto the people. 1 Repentance from dead works. 2 Faith towards God. 3 The doctrine of Baptism. 4 Of laying on of hands. 5 Of the resurrection of the dead. 6 Of the last judgement. Which Principles being first laid as a foundation in religion, the Author of the Epistle, exhorts the Hebrews, not to rest there, but to go on unto perfection; for this was Abraham, Gen. 18. Ios. 24. Acts 10. josuah, and Cornelius, so highly commended in the Scriptures, their well training up of their children and families in the fear of the Lord. This was it in the primitive Church, and in all reformed Churches ever since. Reas. 1 And there is great reason for it. For first by this kind of private 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 means to bring men to see their natural misery, to see their wants, and to help them to a supply for the same, for herein they have most freedom in propounding the doubts, and so may receive instruction. Reas. 3 Thirdly, it is an excellent means for the Minister to know the state of his flock, that so he may divide the Word aright, to give to every one his portion in due season: for as a Bell is known by the sound, so are men by their answer known, what knowledge they have in the mystery of salvation through Christ. Reas. 4 Fourthly, men by this means are made fit and prepared to the hearing of the Word, to judge of Sermons, reading, conferences, and so fortified against seducers. Reas. 5 Fiftly, by this means men are more able to teach and instruct every man his own family, when they themselves have been throughly grounded. Reas. 6 Sixtly, by this means, Ministers shall leave all men without excuse in the day of the Lord. The uses follow. Use 1 This serves then to reprove the great and general neglect of this duty, both in Ministers and people. First, Ministers that go about to raise up a building without a foundation that teach their people the high mysteries of Christ and salvation, whilst in the mean time they remain ignorant even of the Principles of religion. What Scholar, when he is first set to school, is put the first day in his Grammar? 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 public, or private, their Minister take trial of their estates, by ask them questions, they think Philip too overbold to question them; this is a manifest sign of a barren and graceless heart: Bankrupts would not have men to pry into their estates, but a man of sufficiency will never fear it. Secondly, Use. 2 this serves to justify that excellent and commendable duty now so much pressed upon us, even by authority, of catechising our people; and may provoke 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 profane; for there is more hope of a wicked man, or close hypocrite, that hath knowledge, so long as his life is not openly profane, then of a mere natural man that is civil, and void of knowledge. So should it encourage Masters and Parents, yea, all heads of Families, to train up their children, and those that are under them, in instruction and information of the Lord; for howsoever in the best families, some Esau's and Ismaels' may be found, yet if men belong to God, this course will prove one day no small advantage unto them. Understandest thou what thou readest? In this Question of Philip, how plainly or bluntly soever propounded, we may further Doct. What are those things that God requireth of every Christian, Holy duties must be performed with understanding. namely, that we understand the things we read, or hear, or speak, or sing; all these duties must be performed with understanding. Who so readeth, Mat. 24.15. let him understand: Thus Christ after his resurrection, when he appeared unto his Disciples, and they knew him not, Luk: 24.45 He opened their understanding, that they might understand the Scripture. So Paul, Eph. 3.3.4. I wrote afore in few words, that when ye read, ye may understand. This is the thing that David often prays for at God's hand, Give me understanding, Ps 119.34. that I may keep thy law. So Paul, 1 Cor. 14.15. I will pray with the Spirit, and I will pray with the understanding also. And this is that grace the Apostle Saint Paul prayeth for in the behalf of the Philippians, Phil. 1.9. I pray that ye may abound more and more in know ledge, and in all judgement, that ye may discern things that are most excellent. Without this true understanding of the Scripture, Reas. 1 the word doth not profit, for the comfort of every true believer in the Scirpture, lieth in the true sense, knowledge and understanding of the holy Ghost therein; and this being true known, and rightly applied, yields sound comfort. Reas. 2 Secondly, without this true knowledge and understanding, both in reading of the Scripture, praying singing of Psalms, etc. We do but offer the sacrifice of a fool, which is an abomination unto the Lord. For the Lord delights that his servants should perform the duties of his service and worship, in judgement and understanding, which such do not, that remain ignorant of that they do. This serves to reprove such as content themselves to read now and then a Chapter, Use. 1 and never care to get the understanding of the same, even as a Boy faith his lesson, or like a Parrot that knoweth not what he saith; but we must by all holy helps and means, labour to find out the meaning of the holy Ghost therein, otherwise we lose our labour, and all our reading will do us no good. Secondly, who in singing or giving of thankes, neigher mark nor understand what they do: how many have we amongst us, that will run over the Lord's Prayer, ten Commandments, and Creed, for prayers, & know not the meaning, nor regard to know it. This is indeed little better than to take the name of God in vain, lip labour, and such a service as God can no way accept. Thirdly, our common Papists, who have all in an unknown tongue, in such wise, that whether they bless or curse, they cannot tell. Use. 2 Secondly, this serves to teach us to be affected with all that we do in reading, hearing, singing, praying, etc. That we labour to understand what we do in all and every of these, that so we may do the same in faith and obedience to God's Commandment, without which, no duty can find acceptation with him. How can I? Here we have the mild, modest, and meek answer of the Eunuch, wherein he doth freely confess his ignorance, and that for want of an Interpreter, he could not understand the Scriptures, and how desirous he was to understand them, he shows by his request to Philip, to come up into his Chariot to instruct him. Though Philip spoke thus bluntly, and as it might seem uncivilly, yet he is not by and by in a heat, as commonly great men are, when they are thus roundly and plainly dealt withal. As jeroboam, that when the prophet had denounced the judgement 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 judge? And as the Priests dealt with jeremy, jer. ●6. 8. who when he had denounced the judgements of God against jerusalem, took him and said, Thou sualt surely dye. And thus dealt Ahab with Micha: Amaziah with Amos: and Herod with the Baptist. And thus is it with many in these days, if they be told of their faults, will swell and control a man; men cannot abide to be questioned withal touching religion: A manifest sign that the spirit of envy and of pride dwelleth in them; they had rather retain their swinish affections, and sottish manners, then to submit themselves to be 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 confess his ignorance, and desireth Philip to instruct him in the ways of God. Note hence, That it is a sign of a gracious heart and humble soul, Doct. It is a sign of a gracious heart, for a man to confess his own ignorance Pro. 3●. 2. Psal. 73.22 job 42.3. to confess his own ignorance. Thus Auger, Surely I am more brutish than any man, and have not the understanding of a man. Thus David, So foolish was I and ignorant as a beast before thee. Thus job, I have uttered words that I understood not: Things too wonderful for me, which I knew not. This Eunuch here is a pattern of a gracious heart, and humble soul, see how ready he is to make publication to the world of his own ignorance and weakness, to shame himself, and to become nothing in his own eyes, to the end he might be a meet scholar in Christ's School. And indeed that man that seeth his own ignorance and sin, is poor in spirit, mourns for that he knows so little in God's matters. This is a soul fitly qualified, to be taught of Christ: Psal. 25.9. They that be meek shall he guide in judgement, and teach the humble his wa●▪ To such the promise belongs. The reasons are, First, Reas. 1 till a man see his own ignorance he is not capable of instruction. This is acknowledged by the blessed Virgin in her song, He hath filled the hungry with good things, 〈…〉 but the rich he hath sent empty away. The rich, that is, such as see not, nor perceive their own spiritual poverty; these 〈◊〉 profit aright by the means. The reason is, they are like a ●●●●ne Bladder, puffed up with ●●●●ceit of their own worth, 〈◊〉, and knowledge, and 〈…〉 ●●●ze the means of life 〈…〉. Secondly, the judgements of God's people are rightly informed, which gives them 〈…〉 and more to disco●●● 〈…〉 ●●rall defects ●ha● 〈…〉 Lord 〈…〉 ●●●●●standing a 〈…〉▪ which the 〈…〉 into the mi●●●, ●he more 〈◊〉 it discovers the spiritual 〈◊〉 thereof. Use 1 By this then a man may be able in some measure to come to the knowledge of himself, and of his own estate. Dost thou discover daily more and more in thee, thy natural ignorance and blindness in God's matters, canst thou deny thyself and thy own will, see thy own emptiness in heavenly things, and freely confess the same, with this Eunuch here; this is a good sign of a gracious heart, and this self denial of thine doth qualify thee to be a scholar in Christ's school, to be● taught of him who hath promised to teach the Humble. Whereas on the contrary, if upon examination, thou findest no such want in thyself, but rather with the Church of L●odicea, thinkest thyself to be rich, rich in knowledge, understanding and grace. Know, O know, these very thoughts of thine prove sufficiently, thy spiritual poverty and nakedness, that thou knowest as yet nothing as thou oughtest to know. Use 2 Let this serve to admonish every man therefore in the fear of God, to try his own heart, how fare he is guilty of this sin of ignorance; it is the first step to sound and saving knowledge, for a man to know and acknowledge his own ignorance with this Eunuch here: for till we come to find out this natural ignorance that is in us in heavenly matters, and mysteries of Christ's kingdom, and mourn and lament for the same, it is impossible for us ever to attain to sound and saving knowledge. But how shall I attain to this saving knowledge you speak of? Quest. The way is, Answ. 1 First to be conversant in the Scriptures: For as water is drawn out of the well, so is saving knowledge from the word, as from a fountain. This doth our Saviour point at unto the Pharises, Mat. 12.5 Have ye not read in the Law? And when the young man demanded of our Saviour, what he should do to inherit eternal life; The answer is, Luk. 10.26 What is written in the Law, how readest thou? Answ. 2 The second means to be used, is earnest and hearty prayer to God; for it is one of God's gifts, saving knowledge, and therefore must be sought for at his hands, without whose blessing no man can profit aright; for he that is the Author or the Scriptures, knoweth best how to give understanding to his servants, to edify that ●●●ues in their holy saith. Answ. 3 The third means is our da●●● fellowship with God's servants, and conference with those that 〈◊〉 made wise by the word. This is an excellent means to build men up in the saving 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 understanding of the Scriptures. How can I without a guide? Notwithstanding Philip's plainness, this Nobleman doth not catch and c●●pe at him again, as to reply, What is it 〈◊〉 thee whether I understand, or not, etc. but ●●e freely confesseth his ignorance, that he could not understand without a guide. Wherein we have further to observe, the great humility that was in this holy servant of God, and in him are taught, What an excellent ornament Humility in a Christian is; Doct. Humility an excellent ornament in a Christian. no one grace doth more adorn the profession of the Gospel in men, making profession of the same, than this gift and grace of true humility. Humility indeed is the very first step unto Christianity, as the first sin was pride; So when God doth repair the decays of nature by the work of grace, the first grace wrought in the renewed man is humility. The first work of true grace in the heart of any, is to cast down the high thoughts of the heart, and to lay them low. A man this is not humble, and hath not 〈◊〉 ●●ained a base and mean 〈◊〉 of himself, is not fit for any good. For so soon as the eyes of God's children come once to be opened to see their own sins, and the vileness of their nature, they abhor themselves, the comb of their natural pride is pool down, and they then come to abase themselves before God and men. See the truth of this in those excellent worthies of the Lord mentioned in the Scriptures, who are memorable, as for their faith and other graces, so especially for this Mother grace, the grace of true humility. Thus Ahraham, Gen. 18.17 I am but dust and ashes. This was jacobs' voice, I am not worthy of the least of God's mercies. This was David's voice, Who am I Lord? This was Gideons' voice, judg. 6.15. My father's house is the least in all Israel. This was the Baptists voice, Whose shoe latchet I am not worthy to unlose. This was Peter's voice, Lord go from me, for I am a sinful men. This was Paul's voice, I am not worthy to be called an Apostle. Thus, thus, have God's children cast themselves down, that God might raise them up, humbled themselves that he might ex●●●●●●em, and the more vile in our 〈…〉 eyes at any time, the more pre●●●●● God's 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 feels not his 〈…〉 ●●●rall misery, and therefore 〈◊〉 not for it. P●●●● to him of 〈◊〉 plenteous redemp●i●●●●rough Christ, and he esteems it not, by reason he is not sensible of sin, and so not fit to receive the grace offered in Christ. So that you see how necessary the grace of humility is. The Reasons make it more clear and plain. For, Reas. 1 First, all God's promises belong to such as are thus qualified. The Spirit of the Lord was upon me, Isa. 61.1. because the Lord hath anointed me to preach good tidings to the meek; he hath sent one to bind up the broken hearted, to proclaim liberty to the Captives, and to open the prison to those that are bound. Luk. 1.53. He hath filled the hungry with good things. Mat. 5.6. Blessed are they that hunger and thirst after righteousness. To whom will I have 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, etc. The promises of life and salvation belong unto such, and such only. Reas. 2 Secondly, without this men c●n never profit aright by the ministry of the word; A proud man that is conceited of his own knowledge, wisdom, goodness and thinketh himself too good to be instructed, such a one may come to God's ordinances long enough, for as he comes, so he goes, his heart being filled with pride, hath in it no room at all for God's grace to dwell there; but God in his justice gives such men over to themselves, to be hardened in their pride, and that the means of grace should no whit profit such at all. Use 1 This shows how far such men are from the sound work of grace and Christianity, as have their hearts fraught with pride. Surely the mother grace is true humility, Learn of me to be humble and m●eke. How many have we that would be taken for good Christians indeed, whose hearts are yet proud, and looks haughty; the word hath not yet humbled them unto this day. This doth manifestly declare that they are strangers indeed to the true work of grace, for true grace doth first of all subdue the pride of the heart, as the greatest hindrance of the work of the spirit in a man. Use. 2 Secondly, seeing humility is so excellent an ornament in a Christian, and such an essential grace to a true convert, as that without it true grace cannot subsist; We are taught then that as we desire to be saved, to labour for a meek spirit, and an humble soul. And this exhortation ought we the rather to hearken unto, because this grace of true humility is so rare a virtue in the world, few there be that are truly humbled in the sense of their own wretchedness and sin, but are rather hardened in their pride. There is beside this another pride in the world in those who lean so much to their own wisdom, that they despise instruction, and make but a mock of the preaching of the word. This pride of all other is most dangerous, for it breeds a contempt of God's ordinances, and so bars up against a man's own soul, the means of grace, and the way to salvation▪ How can I? He doth freely confess and acknowledge, that he was ignorant in the Scriptures, and did not understand them. In him we may see the condition of all men by nature. Doct. We understand ●o● the Scr●p●●●e● 〈◊〉 n●●u●● Though men by nature have good wits, be wise and understanding in other things, yet in God's matters the ●●fest the world, b●ing me●●● n●●●r●ll men, are as blind as be●●●●●, and understand not the things of God, until they come to be regenerate, and the Lord do open their eyes, and enlighten their understandings by his spirit, all God's counsels in his Word, are as a clapsed and sealed book unto natural men, they know nothing as they ought to know. The natural man perceives not the things that are of God, 1 Cor. 2.14. for they are foolishness unto him: neither can he know them, for they are spiritually discerned. Paul saith, that our cogitations are darkened through ignorance: and again, Eph 4.18. Rom. 8.7. the wisdom of the flesh is enmity to God. This is plain in this Noble man a man of good gifts, no doubt, of great wisdom, and dexterity of wit, of great policy in matters of the world, and State affairs, yet in God's matters, doth ingenuously confess his own ignorance, that he could not understand the Word. This we may clearly see in Nichodemus, joh. 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 mock at him; so that we see, that they, that otherwise, are men of great capacities, are strangely sottish and blockish in conceiving the things belonging to God's kingdom. We may see this more clearly in the Disciples themselves, that when Christ had bidden them Beware of the leaven of the Pharises, Mat. 16.7. they understood him, of material leaven; and if they were so ignorant, whose eyes the Lord had begun to open, how great must the blindness and ignorance of mere natural men be? We are like unto Samuel, that when the Lord had called him three times, he perceived it not to be God's voice, but the voice 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 revealed unto him. And thus it is with us, many a time have we heard the Lord speaking unto us, but we perceived it not, for this knowledge is supernatural, and must come from the Father of light. Would you know the reasons of it? Reas. 1 Then know that this came up on all mankind through Adam, Gen. 3.6. who aspiring to a greater degree of knowledge, then that he had by creation, through God's righteous judgement, lost that he had, and so brought this spiritual blindness and ignorance upon himself, and upon his posterity▪ Reas. 2 Secondly, most points of religion seem to flesh and blood, unreasonable, absurd and unlikely, and hence it comes to pass, that the natural man cannot receive them, entertain nor believe them; nay, they are many times foolishness unto 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 he frame unto himself against the truth, Rom. 8.7. The wisdom of the flesh is enmity to God. Use. 1 This serves then to pull down the pride of many a proud spirit, and such as think themselves in good estate, so long as they be wise for the world, are great politicians, witty and cunning in buying and selling, and the like affairs. But this wisdom is weak and insufficient to bring men to heaven. Achitophel was a great politician, his answers were as the oracles of God, 1 Sam. 16.23. yet was not all his wisdom able to conduct him to heaven, 2 Sam. 17.23. or to keep him from desperation. Thou mayst perish, and be damned eternally, for all thy natural knowledge, and dexterity of thy wit, if thou hast not had the Spirit of God to be thy Schoolmaster, and thou taught the knowledge of God by his Word, all thy natural knowledge will never bring thee to heaven. 〈…〉 Use. 2 Secondly, this teacheth us what to think, and how to carry ourselves towards those that are without, natural and unregenerate men. How many have we amongst us, that turn back upon the ordinances of God? how many that make a mock of the preaching of the Word? how many that are so fare from making the Sabbath the delight of their souls, as that the same is a burden unto them? how many have we amongst us, that have their bodies here in the Church, but their hearts are at Rome, that notwithstanding all that can be said or spoken against the idolatry, superstition and open profaneness of that side, yet dote upon popery, and are in love with that scarlet strumpet of Rome, notwithstanding all her filthiness, spiritual whordomes, and abominations? How many learned men be there, that are great disputers against the Gospel? why should we marvel so much at these things, or so wonder at these men, seeing they do but their kind, and show but the power of nature in them: all this while nature hath been their Schoolmaster, and the Apostle tells us, That the natural man perceives not the things that are of God. But if you will wonder at a man, cast your eyes upon such a one that sets himself to obey the Gospel of Christ, that hath learned to deny himself, and to part with riches, honours, pleasures, and to become a mortified man to all these for Christ's sake, and the Gospel's sake; here is a man to be wondered at; miracles make men wonder: the conversion of a sinner is the greatest miracle that ever God wrought. Use. 3 Thirdly, seeing that men by nature are so ignorant in God's matters, and that the natural man cannot perceive the things of God; let us then learn to deny ourselves, and become fools, 1 Cor. 1.2. that we may be made wise. It is a special point in a Scholar of Christ, to confess his ignorance, and to acknowledge his blindness in God's matters. And therefore if we would be truly wise, and learn to know Christ aright, let us acknowledge our spiritual ignorance, for till then we can never profit aright in Christ's school, nor be truly wise. How can I without a guide? We see the Eunuch, although a wise and prudent man, yet confesseth that he could not understand the word he read, without a guide. It is the Apostles own conclusion, Rom. 10.14. How shall they hear without a Preacher? it is impossible; for, where prophesying fails, Pro. 29.18. the people perish. The conclusion is, That without the Word preached, Doct. it is impossible truly to Christ, Without the preaching of the Word, it is impossible truly to know Christ. or to attain the work of regeneration: I speak in regard of the ordinary means: for all the Eunuch his reading of the Scripture, though he did the same never so diligently, he stood in need of a Philip to come and interpret the same unto him. Nay, he confesseth it to be a thing impossible to know Christ, and to believe unto salvation, without a guide, that is, without a Preacher. How shall I? taking it for granted, to be a thing unlikely, yea, impossible that he should ever attain to the true saving knowledge of God, or of Christ, without the preaching of the word. Pro. 29.18. Where prophesying faileth, the people perish. To this purpose, excellent is that speech of Elihu unto job, job 33.23. If there be a messenger, or an Interpreter, one of a thousand to declare unto man his righteousness, then will he have mercy upon him, and will say, deliver him, that he go not down into the pit, for I have received a reconciliation. If bare reading of the Scriptures would have served the turn, then must this Eunuch needs have been happy and blessed, that was so diligent and careful to read the same, yet he could not profit aright, without a Preacher; Faith cometh by hearing (saith the Apostle and hearing by the Word preached. Rom. 10.14. When the world in the wisdom of it, knew not God, it pleased God by the foolishness of preaching, 1 Cor. 1.21. to save them that believe. To this agreeth that of the same Apostle, 1 Cor. 4.15. In Christ jesus, through the Gospel, I have begotten you. 1 Pet. 1.23. So Peter, We are borne again, not of mortal, but immortal seed, the word of God. There is no one truth more clear in all the Book of God, than this, that it is the preaching of the word that is the ordinary means by the which we are brought truly to know Christ. The Reasons are, Reas. 1 It is that ordinance of God, that he himself hath sanctified and set apart for the revelation of his Son Christ, and for the work of regeneration. Secondly, the Word is of a wonderful, powerful, and piercing nature, and therefore resembled to fire, to a hammer, Heb. 4.12. to a twoedged sword, to the entering through, to the dividing asunder of the joint and marrow, soul of the spirit. Thirdly, it is the word preached, that ordinarily worketh faith in us, 1 Tim. 4.6 and is therefore called the wo●d of faith. But is not reading, Quest. preaching? and may not a man thereby attain salvation? It is said that Moses of old time hath in every city, them that preach him, seeing he is read in the Synagogue every Sabbath day. Acts 21. I grant, Answ. where the preaching of the Word is not, neither can be had, God many times doth bless the more inferior and weaker means, and doth bless the same unto his people; but where the preaching of the Word is to be had, God doth ordinarily work by that ordinance of his. The people of Israel being in the wilderness, where they wanted the ordinary means of tilling of land, of planting and of sowing, the Lord preserved his people extra ordinarily, by giving them bread from heaven, water out of a rock, and not suffering their garments to wax old upon them, but when they came into the land of Canaan, now they must not look to be sustained in such a miraculous manner, but must sow their land, plant vineyards, and labour for their sustenance. Again, it may be answered thus, that the word read, it is true in a general sense, doth include the preaching of the word, and so doth all other ways and means whereby God's power, wisdom, truth, goodness, mercy, etc. come to be declared. But in that strict and common sense wherein the preaching of the word is taken, it cannot be understood of reading. See we this clear in that of our Saviour, who when he came into the Synagogue upon the Sabbath day, the Text saith, He opened the Book, and read the Scripture, Then he closed the Book, sat down, Luk. 4.17. and the eyes of all them were fastened on him, and he began to preach unto them. Thus Nehemiah, The Levites read the book of the Law, Neh. 8.7.8 that done, they gave the sense, and caused the people to understand. So that we see the Scripture takes notice of reading and preaching, as two distinct things. And unto the preaching of the Word, is the promise made. Use 1 Seeing then that without the preaching of the Word, ordinarily, we cannot know Christ, or attain to the work of regeneration; The first use than concerns the Ministers of the Word, to exhort them that they discharge the duties of their callings with all diligence and faithfulness, that they preach this word of life, in season, and out of season: 2 Tim. 4.2 hereby they shall not only deliver their own souls, but shall turn many to righteousness. This is the end of their calling, and the happy fruit the Lord hath promised to the powerful preaching of the word, the conversion of souls, the enlarging of Christ's kingdom, and the winning of many to God. Use 2 Secondly, this shows the miserable estate and condition of those thousands in Israel, who want their guides, and faithful Pastors to bring them to Christ: who would not pity a poor blind man that should wander up and down without a Guide, especially in dangerous ways and places. Much more are such people and congregations to be pitied, in regard of the peril of their souls, who want a Guide to direct them, it is an heavy judgement of God upon such. VERSE 31. And he desired Philip that he would come up and sit with him. Text. THe religious disposition of this Nobleman comes further to be described unto us, as by his great pains in travelling up to jerusalem, there to worship God; and by his diligence in reading of the Scriptures, and that in his journey, 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 again we have another instance of his great meekness and humility, that he would thus accept of Philip a poor man, thus to come into his Coach and to sit with him. Much unlike to this Eunuch are many men in these days and times, though fare inferior to him, yea it may be to some of his servants, yet would think scorn to call Philip into their company. Nay, they would hardly endure Philip to be so bold with them, as he was with this Nobleman. What else mean these disgrace full speeches, so often spoken by so many men, what! shall he teach me? doth he think to have our heads under his girdle? O how fare are these men from the spirit of this Eunuch. Yet, God be thanked, we have some Chief Rulers that believe on Christ. joh. 12.48. We have some Corneliusses that will receive Peter; Act 10. Some Sergius Paulas that will entertain Paul the Apostle. The Lord increase the number of such daily more and more. This, this must needs be no small commendations unto this so great a man, to entreat Philip thus to come into his Chariot to instruct him. He doth not only acknowledge his ignorance that he could not understand 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 we must labour to come out of it. and of a gracious heart, not only to see his ignorance, but also to desire to come our of it, to be taught and instructed in the ways of God. This is in deed Gods own ordinance; The Priest's lips shall preserve knowledge, M●l. 2.7. and the people shall hear the law at their mouth. And thus the men of Macedonia came to Paul, and besought him that he would come and preach in their City the word of God. And indeed none profit more, we know, in the school of Christ, than they that desire to be taught, that hunger and thirst after knowledge, that will go to the Ministers of God, as she widow did to the Prophet, in the new Moons and solemn Feast days. Indeed in the matters of the world men will not be a shamed of their ignorance, but will confess it, as in the sowing of their ground, when, after what manner, with what kind of seed, etc. and they will desire to be directed. But, alas, in this heavenly art, how many dissemble their ignorance, will not desire the direction of God's husband men, by which means their hearts lie untilled and barren. It is a sign of a good stomach and perfect digestion, when men grow in strength and have a good appetite to their meat. Pro. 9.5. A wise man (saith Solomon) will hear and increase in knowledge. And thus it is with that man that is made wise by the word, he grows still in grace, and hungers and thirsts more and more after wisdom. And there is reason for it. Reas. 1 First that of our Saviour, Luk. 8.18. To him that hath shall be given. But from him that hath not shall be taken away. God having betrusted any of his servants with a Stock of saving knowledge, they increase in the same daily, and thrive and prosper in grace and godliness. Whereas wicked men and hypocrites, that have all but in show, and nothing in truth, God many times doth take from such, that which they seem to have. Reas. 2 Secondly, when God doth once open the understanding of his servants, they discover daily more and more in them the defects of their understanding and knowledge, and in them is that verified of Solomon, He that increaseth knowledge, increaseth labour. For none labour and travel more earnestly after knowledge and grace, than such as have already attained to a competent 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 covetous they are; So the more knowledge and grace that any of God's people have, the more they covet after it. Reas. 3 Thirdly, they, and they only 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 prise it, nor labour after it. A godly man is insatiable in his desire after knowledge and grace, he is greedy in having, he reads daily, he hears as often as opportunity serves, he takes all occasions, with this Eunuch here, to edify and build up himself in his holy faith. And what might be the reason of all this, he knows his wants, and withal the worth of this heavenly treasure, and this makes him, the more he receives, the mote to hunger and thirst after it. Use. 1 This shows how fare such men are from approving themselves the true servants of Christ, and such in whose hearts the work of grace is truly wrought, who hate to be instructed, who say to the Prophets, Isa. 30.10. Prophesy not; and with those wicked ones job speaketh of, job 21. We desire not the knowledge of God's ways; Who refuse instrudion, though the Ministers of God do tender their service unto them, they scorn them, and care not for them: Pro. 1.22. O ye fools, how long will ye learn foolishness, and the scornful take pleasure in scorning, and the fool hate knowledge. They think themselves wise enough, and good enough, and therefore desire not to be taught in the word. But what saith Wisdom there, Verse. 26 I will laugh at your destruction. How many have we in the world, that conceit themselves to have knowledge enough, yea they will not stick to say, they know as much as the Preacher can tell them, and out of the abundance of their pride, they slight God's ordinance. But let such hear what the Spirit of God testifieth in this case to the conceited Laodiceans, Reu. 3.17. When they said they were rich, etc. Christ tells them that they were indeed wretched, and poor, and blind and naked. He that hath as much knowledge as he doth desire, did never as yet desire to know as he ought. And this serves likewise for the just reproof of those that make no reckoning and account of Phillip's company, or use of Philip's presence. This Nobleman desires his company, and makes good use thereof. Many in our days will have their household Chaplains, and sometimes a Philip about them, to be in their company, and at their tables: but what use make they of them; Surely little more than if they were a dumb Minister. Let a Lawyer be with them, and they will make use of his knowledge; Let a Physician be with them, and they will make some use of his skill. But how long may many a faithful Minister of Christ be in the company of many before he be asked one question, or have one doubt or case of conscience propounded unto him. Let this then admonish all in the fear of God, that as we desire to approve ourselves to have the work of grace truly wrought in us, that we manifest the same by this our hungering and thirsting desire after the increase of knowledge, and even to long after the Sabbath-day, and such times when we may be instructed in the ways of God; and that we rejoice in the fellow ship of God's people, whereby we may be edified in our holy faith. This is it that will yield sound comfort at last, when all other comforts fail; and thus shall we be enriched daily more and more with grace and holiness, and shine forth as lights to the credit of the Gospel, in the midst of a crooked and forward generation. VERSE 32.33. The place of Scripture that he read, was this, He was led as a sheep to the slaughter, and like a lamb dumb before the shearer, so opened he not his mouth. In his humiliation, his judgement 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 joined himself to his Chariot. The place is Esay 53.7. where the same words are used. The Eunuch desiring to know the mystery of man's salvation, and to be acquainted with the word, whereby he might attain the knowledge of the same. By God's special providence, lighteth here upon such a place of Scripture, wherein is contained the very sum of the whole Gospel of jesus Christ, and of the Christian faith; yea, such a place, wherein Christ's death, passion, and glorious resurrection, are most clearly and perspicuously set out unto us. In handling these words, we have 1 The Preface, the place of Scripture that he read. 2 The Scripture itself, He was, etc. In the Preface, 1 Who? the Eunuch. 2 What? he read. 3 The subject: matter, the Scripture, In the Scripture itself we have 1 Christ's humiliation, v. 32. 2 Christ's exaltation, v. 33. In Christ's humiliation 〈◊〉 have 1 The person (He) 2 The passion, (was lea) 3 The illustration, 1 (as a sheep). 2 (like a Lamb) 4 The extent of his passion. 1 (to be slain) 2 (to be shorn.) 5 The reddition or application. So opened he not his mouth. The place of Scripture that he read. (He) that is, The Preface. the Eunuch, this great Noble man, as we have heard before. The note is, That great men must be great possessors; Doct. Abraham a Prince, his great commendation, Great men must be great professors. was his zeal in religion: so David, Heze chias, josias, Kings of juda and Israel, all of them very memorable in the Scriptures, for their forwardensse in religion. The point we handled before. (He read) he was not idle, nor gave himself to his ease or pleasure, but was well employed in reading. And because he might read many idle lascivious 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 journey. The place of Scripture that he read, etc. We are taught hence, Doct. Christian's ●●ght to be conuer●●nt in the Scripture. that it is an excellent duty belonging to every Christian, to be conversant in the Scripture. The Lord would have men familiarly acquainted with the Word, and to have it at hand with them, as their Councillor, upon all occasions to advice them. And hence is it, that the Lord hath commanded, besides the ordinary course of teaching by the Levites in the Temple; Deut. 6.6.7. These words which I command thee this day, shall be in thy heart, etc. And thou shalt bind them as a sign upon thy hand, and shalt write them upon the posts of thy house; and upon thy gates, etc. and all to this end, that men might be familiarly acquainted with the word. This is Christ's own charge, Search the Scriptures: Io. 5.39. Col. 3.16. 2 Tim. 3 15 so is it likewise an Apostolical injunction, Let the word of God dwell plentifully in you, etc. And great reason. Reas. 1 Because the Word is the ordinary means that God hath sanctified and set apart for the working of saving grace in the hearts of all the elect; Psal 19.7. The law of the Lord is perfect, converting the soul; when Paul had preached unto the people, the Text saith, Acts ●3. 48 As many as were ordained unto eternal life, believed, and the Apostle Peter, 1 Pet. 1.23 We are borne again, not of mortal seed, but immortal, the word of God. etc. Secondly, it is a christian man's evidence for life and salvation, Reas. 2 Thy Testimonies have I claimed as my heritage for ever, for why, Psal. 119.111. they are the very joy of my heart: we can never have true faith, firm hope, undoubted assurance without it. Thirdly, it is by the Word, Reas. 3 that we come to have a sanctified use of the creatures, All things are sanctified by the word and prayer. So David, I had perished in my affliction, Psal 119. bade it not been for thy word. Seeing then that it is so necessary a duty, Use. to be conversant in the Scripture, as the ordinary means of our salvation, as the Christian man's evidence to eternal life, and to procure unto us a sanctified use of the creatures, and of all estates, and conditions of life. This shows how treacherously the Church of Rome doth deal with men's souls herein, that bar the people from reading the Scriptures, locking them up in an unknown tongue, like the Scribes and Pharisees, of whom our Saviour faith thus, That they shut up the kingdom of heaven against men. If a Captain should lead out a Company into the field, and permit them to take no weapon in their hands, who could but think that he intended to betray them into their enemy's hand, And is not this the practice of that grand Captain of Rome, that whereas the word of God is the sword of the spirit, Eph. 6. ●7. a part of a Christian man's armour, both offensive and defensive, whereby we repel the fiery darts of the Devil; how is this wrung out of the hands of men, they must not dare to meddle therewith; then the which, what greater injury can there be to the souls of men? Hitherto of the Preface, the Scripture itself followeth. He was led as a sheep to the slaughter, and like a lamb dumb before the Shearer, so opened he not his mouth. The words are the Prophet Esayes' in his fifty third Chapter, and the seventh verse. This Text is a clear prophecy of Christ, and this 32 verse sets out his humiliation only: Wherein are observable, 1 person, he. 2 passion, was led. 3 the illustration, 1 as a sheep, 2 as a lamb. 4 extent, to be slain, to be shorn. 5 the reddition or application of the whole unto the person of the Lord jesus Christ, so opened he not his mouth. He was led as a sheep, etc. Q.d. And that, as you have heard, Me●●ph. he was reading in his Chariot. So that ye may know what he read, the very place of Scripture on which he was employed at the instant of Philip's approach unto the Chariot was this, and none other, He was led, etc. First for the meaning of the words. (He) that is, Christ jesus the eternal son of God, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for so doth Philip expound it, verse 35. He began at the same Scripture, and preached unto him jesus. (Was led) that is, was taken and carried away by the traitor judas, and the high Priests servants, with swords and staffs, as if he had been a thief or malefactor. (As a sheep) as an innocent and harmless sheep that had been altogether profitable and commodious, and never hurtful or injurious unto any. (To the slaughter) to be slain and sacrificed for the sins of men, as sheep in the time of the Law, being offered in sacrifice, were first slaughtered and slain. (And like a lamb) and that ye may yet more fully conceive of his innocency, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if a lamb, a meek and harmless lamb, be meet more fully to express the manner of his suffering, he was like an innocent lamb, a very lamb, undefiled and without spot. (Before the shearer) that meekly and without resistance, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth remain quiet before the shearer, suffering his fleece to be shorn off. (So opened he not his month) even as it is with a sheep when he is slain, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and a lamb when he is shorn, so was Christ jesus silent, he did not strive nor cry, nor was his voice heard in the streets, according to that prophecy of old, He did not cry, Esa 4●. 2. nor lift up, nor cause his voice to be heard in the street. He roared not like a Swine, nor raved like a Dog, nor struggled and bit like a wolf; but silently, meekly, and patiently submitted to the putting off his fleece, his tabernacle, his life he yielded up without resistance. The sum of all is this, that he that was Lord of all, and had all power in heaven and earth, was content to be taken by wicked men, and carried to the slaughter, to the place of shearing; yea, as a sheep is slain without noise, and a lamb shorn without resistance, so was it with the Lord jesus Christ in his death, in laying down of his tabernacle. Hitherto of the sense of the words, the particulars follow. He was led as a sheep, etc. (He) First for the person (he) 1 The person. that is, the Lord jesus Christ, for so doth Philip expound the place, verse 35. He began at the same Scripture, and preached unto him jesus. It is jesus then that is the proper subject of this Text, of whom the Prophet speaketh. Then the Lesson is, That Christ jesus in the only high Priest, Doct. Christ the true sacrifice for sin. anointed of his Father, by the sacrificing of his own body, to put away sin; he is the true Paschall Lamb, that was slain from the beginning. To him give all the Prophet's witness, pointing at Christ, as the only Mediator betwixt God and man; by his death and passion we are fully and perfectly redeemed, and the justice of his Father fully satisfied▪ that place of the Prophet Esay is clear to this purpose, Esa. 53.5. He was wounded for our transgressions, he was broken for our iniquities; the chastisement of our peace, was upon him, and with his stripes we are healed. The Heave offering, Levit. 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 slain, and their blood shed; whereto served these, but to lead us to Christ, who by his own death and bloodshed put an end unto them all. Heb. 9.12. Not by the blood of Goats and Calves, but by his own blood, he entered in once into the holy place, having obtained eternal redemption for us. We are sanctified by the body of jesus once for all: Heb. 10.10 and again, He was made sin for us, who knew no sin, 2 Cor. 5.21 that we might be made the righteousness of God in him. So the Apostle Peter, 1 Pet. 2. 2● Who his own self bore our sins in his body on the tree, that we being delivered from sin, should live unto righteousness, by whose stripes we are healed. This was that Lamb slain from the beginning, as Saint john testifieth, Reu. 13.8. All that dwell upon the earth, shall worship the Beast, whose names are not written in the Book of life, of that Lamb that was slain from the beginning of the world. And the Author of the Epistle unto the Hebrews, calleth him Christ jesus yesterday, Heb. 13.8. and to day, and the same for ever. And howsoever this suffering of Christ was now in the last age of the world, yet was he that Lamb that was slain from the beginning. What was the Paschall Lamb to the jews, and their sacrifices in the time of the Law, but Looking-glasses wherein they might clearly behold Christ. And hence is it that our Saviour saith, joh. 8.56. Abraham desired to see my day, and he saw it, and rejoiced. 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 us both alike. For never any could come to life and salvation, but only through jesus Christ. Only the Fathers in the Primitive Church, having the promise of a Messiah to come, believed the same, and by faith laid hold on him, and so was Christ's death as effectual unto them, although he were to come, as to us that have seen his coming in the flesh, and the expiration of all those prophecies and promises touching the Messiah in the Lord jesus Christ, to have their period and determination. And the reason is, Because by the coming of Christ, Reas. and in that sacrifice of his death all other sacrifices are taken away, and the Altar of his Cross, was the end and dissolution of all other Altars, and now what hath the Church to do to rest upon shadows, the substance being come? and hence it is that the Apostle concludes it thus, With one offering he hath consecrated, for ever, them that are sanctified. Which may serve wonderfully for the confirmation of our faith, in a point of the greatest moment and consequence that may be, and that is, that Christ is the undoubted Messiah and Saviour of the world. For how can we rest upon Christ for life and salvation, if we be not fully persuaded and assured that it is he that was promised and prophesied of of old, and are to look for none other. And therefore it is an excellent thing for the confirmation of our faith in the main ground thereof, Christ the Messiah, that we parallel the old Testament with the new, and see how all those prophecies that went before of Christ, have all their periods and determination in him: to give instance in some of them. The prophecies concerning Christ are, 1 It was foretold concerning the Messiah, that when he did come, he should not be known, nor acknowledged to be the Messiah, but refused and rejected of the jewish Nation, Esa. 53.3. He is despised and rejected of men. Psal. 118.22. The stone which the builders refused, etc. 2 That he should be borne of a Virgin, Esa. 7.14. Behold, a Virgin shall conceive, etc. 3 That the place of his birth should be at Bethlem. Micha 5.2. And thou Bethlem, Ephrata, &c, Out of thee shall he come, that shall be the Ruler in Israel. 4 That at the time of his birth, the Infants in the Country round about, should be slain. jer. 31.15. A voice was heard in Ramah, etc. 5 That there should go a messenger before him, to prepare the way before him, Mal. 3.1. Behold, I will send my messenger, & he shall prepare, etc. 6 That he should be poor and of no reputation, Zac. 9.9. Behold thy king cometh unto thee, poor, etc. 7 That he should preach good tidings to the poor, and bind up the broken hearted, Esa. 61.1. 8 That he should ride through jerusalem upon an Ass, Zach. 9.9. Thy king cometh unto thee lowly, riding upon an Ass. 9 That he should be betrayed into the hands of his enemies by his own familiar friend. Psa. 41.9. Yea my own familiar friend, etc. 10 That he should befold for thirty pieces of silver, Zach. 11.12. They weighed for my price thirty pieces of silver. 11 That he should be beaten, and buffeted of the jews, spit upon, Esay 50.6. I gave my back to the smiters, I hide not my face from shame and spitting. 12. That he should be put to death amongst Thiefs and malefactors, Isa. 53.12. He was numbered with the transgressors. 13. That the manner of his death should be the nailing of his hands, etc. Psalm. 22.16. They pierced my hands and my feet. 14. That his garments should be parted by lot, Psal. 22.18. They part my garments amongst them, and cast lots upon my vesture▪ 15. That after his death and burial he should rise againt out of his grave. Psal. 16.10. Thou wilt not leave my soul in hell, etc. 16. That after all this he should ascend and go up into heaven, and there sit at the right hand of God, his Father, Psa. 110.1. The Lord said to my Lord, Sat thou at my right hand, &c, And thus fulfilled. joh. 1.11. He came amongst his own, and his own received him not. Mat. 1.18. Before they came together, she was found to be with child by the holy Ghost. Mat. 2.1. Now when jesus was borne in Bethlem, etc. Mat. 2.16. Then Herod sent forth his men of war, etc. Fulfilled in john Baptist, Luk. 1.17. He shall go before him in the spirit of Elias, to make ready a people prepared for the Lord. Mat. 8.20. Foxes have holes, and the fowls of the air have nests, etc. But the son of man hath no where, etc. Mat. 4.28. Who went about preaching the Gospel, and healing every sickness, and disease amongst the people. Mat. 21.7. And brought the Ass and the Colt, and put on them , and they set him thereon. Fulfilled in judas, joh. 13.2. Supper being ended, Satan put it into the heart of judas to betray him. Matt. 26.15. What will ye give me, etc. And they appointed him thirty pieces of silver. Matt. 26.67. Then did they spit in his face, and buffeted him, etc. Luke 23.32. And there were also other malefactors, led with him to be put to death▪ Luke 23.23. And when they were come to the place called Caluary, there they crucified him. Matth. 27.35. And they crucified him, parting his garments, casting lots. Matth. 28.7. Go tell his disciples that he is risen from the dead. Mar. 16.19. He was received up into heaven. I might stand also to show how the time appointed for the coming of the Messiah, should be in the time of the fourth Monarchy, which was the Roman Monarchy or Empire, Dan. 2. 4●. as Daniel foretold. And in the time that the second Temple stood, ●ag. 2 〈◊〉 as the Prophet Haggai foretold. And at such a time as the Sceptre was departed from judah, Genes. 49.10. as old jacob foretold. That he should come of the seed or David, as jeremy foretold. jer. 23 5.6. Firmitas sidei in eo est quod omnia in Christo implentur quae praedicta sunt. Aug. All which particulars were fully accomplished in Christ our Saviour. All which do serve to settle our judgements, and to confirm our faith in Christ, the true Messiah, in whom all things are accomplished that were foretold of him. Use 2 Secondly, seeing that Christ is the true Messiah, and Saviour of the world, ●y whose sacrifice of himself once for all, God's wrath is satisfied, and the curse and malediction of the Law removed. This shows the miserable estate and condition of the Church of Rome, that will have many Mediators and Saviour's, by whose merits and intercessions they look to be saved; Such as are Saints, Angels, the Virgin Mary, and the like; then the which what can be more injurious unto the all-sufficiency of Christ's sufferings, To which of all these did any of the Prophets give witness, did they all point at him, and is he able perfectly to save all that come unto him, Hebr. 9 by that all-sufficient sacrifice of his once for all? Let us for ever then rest upon him, and make him our sole and alone Saviour. Use 3 Thirdly, the consideration hereof, that Christ hath suffered so great things for us, should work our hearts to an indignation against sin. For in Christ crucified we may see the ugly face of sin, if we look upon sin in ourselves, or in such miseries it brings upon us, such as are blindness, lament, etc. we can never truly behold the cursed nature thereof. But when we shall come to behold the Lord jesus Christ sweeting water and blood, agonizing in the Garden, combating with God's wrath, suffering grievous torments at the hands of sinners; this will humble our hard hearts, and make us mourn kindly for sin, Zech. 12.10 when we shall come thus to look on him whom we have pierced. It was upon good ground that the Lord commanded the Passeover to be eaten with sour Herbs, Christ's sufferings should never be thought upon but with hearty sorrow, and with melting affections. Thus much for the person. Was led. That is, was carried away by the Traitor judas, Passion. and by the high Priests servants, with swords and staffs, as a Thief or Malefactor. Though Christ were willing to dye, and that by his death life was to come unto the world, yet he did not procure his own death, not wilfully put himself into danger. The Text saith, he was led, that is, taken by judas, and the servants of the high Priest, who carried him along to Caiphas the high Priest, for so saith the Evangelist: Mat. 26.57 And they that had laid hold on jesus, led him away to Caiphas the high Priest, where the Scribes and Elders were assembled. And again, Then the Band and the Captain, joh. 18.13. and the officers of the jews, took jesus and bound him, and led him away to Annas the high Priest. So that it appears in the History of the Gospel, that Christ did not voluntarily thrust himself into danger, but was first taken and led, and then went willingly to his death, as we shall see in the next place. Our lesson is, Doct. It is dangerous sin for a man to be the instrument of his own death. That it is a dangerous and fearful sin for a man to be an instrument to hasten his own death. It is such a kind of sin, that, for aught we know, none but notorious wicked men have ever been guilty of. Christ went not of himself, unled, neither did he willingly and wilfully thrust himself into danger, but first taken, then led. It was a Saul, Ahitophel, Zimri, and a judas, that became their own executioners. The Patriarches, Prophets, Apostles, and those blessed Martyrs, that were put to death, yet would never offer any violence to themselves, what torture or torment soever they endured from the hands of others. job had a burden of sorrows and calamities upon him, some inward, some outward, insomuch as in his passion he said, My soul chooseth rather to be strangled and to die, then to be in my bones. And yet notwithstanding he never attempted to slay himself, or rid himself of life: nay rather mark his godly resolution, All the days of my appointed time I will wait until my change shall come. job 14.14. Our Saviour acquainted his Disciples aforehand with the troubles they should meet withal in the world, Mat. 10.16. Luk. 21▪ 1● namely, that they should be persecuted, delivered up into prisons, and be brought before Kings and Rulers for his Names sake. Yet Christ never bade them work their own deliverance, Luk. 21.19 but to possess their souls by patience. So that howsoever our Saviour was by his death to bring life unto his Church, and by that his bitter passion to redeem mankind; yet he would not make away himself, or any ways thrust himself into danger; But he stayed the appointed time of his Father, until the hour came, the hour of Darkness, that he was to dye. In Sanctis Canonicis libris nusquam reperiri potest. etc. Aug. Yea, one of the Ancients is very peremptory in this case, that in all the Canonical Scripture we have neither precept nor permission of any in misery to procure their own death. Object. 1 But what shall we say then to Samson, who, pulling down the house upon the Philistines, killed himself. Samson, therein, Answ. was to be a lively figure of Christ, who overcame most dying, as Christ did by his death: and nothing from that example can be concluded, for the imitation of any. Object. 2 We see that many amongst us have come to fearful ends, and that by being themselves the most unhappy instruments of their own deaths. The condition of such men is miserable and fearful, Answ. for aught we know. And the reason is, because God hath promised to be with his servants in six troubles and in seven, Heb. 13. and never to leave them, nor forsake them. Yet it is not safe for us to pass a final doom upon such; and that for these reasons. 1. For that God's mercy is infinite, who can at his pleasure distil some drop thereof, even at the last breath: 2. This fact is commonly committed in the heat of some violent temptation, frenzy, or height of Melancholy, when indeed the party is not himself. Inter pontem & fontem. 3. Such commonly live some short time after the fact done, and so may be brought to the sight of sin, and repentance for the same. Nevertheless we are still to know, that the practice is detestable, the sin damnable, and the condition of that man so dying, most desperate. And that for these reasons. Reas. 1 First, it is against a double Commandment, Legal, Evangelicall, Exod. 20.13. Ex. 20.13. Thou shalt not kill: again, No man hateth his own flesh, Eph. 5 29. but nourisheth and cherisheth it. Now if a man may not take away the life of another, much less his own life. Reas. 2 Secondly, death in itself is an evil inflicted upon man for sin: The day thou eatest thereof, Gen. 2.17. thou shalt dye the death. Now death being a punishment for sin, a man cannot seek it, but he seeks his own judgement. Reas. 3 Thirdly, it argueth want of natural affection, and makes men more unnatural and brutish, than the very beasts, which howsoever they may tear and gore one another, yet will never hurt themselves. Now the more unnatural any sin is, the greater the sin is. Fourthly, it is an injury to the State wherein a man life's, to the King, to the Country, to the Church, to a man's friends and family; for every man is pars rei publicae, a part of the State wherein he life's, both politic and Ecclesiastic; now to deprive himself of life, is as much as within him lieth, to maim that body whereof he is a member. Reas. 5 Fiftly, life is the gift of God, it is he that is the Author of life, and to him belong the issues of death; what to do then have we to divide asunder those whom God hath so nearly knit together. This cannot be done by a man's self without manifest injury against God, and extreme hazard and danger unto a man's own soul. Reas. 6 And last of all, this course is as fruitless, as comfortless, it rather procures than prevents misery; and it is much to be feared, that whilst by this means they seek to shun some temporal calamity, they procure unto themselves eternal misery, verifying the Proverb of the fish, that leapeth out of the Frying pan into the fire. Use. 1 This serves then to show the heinousness of their sin, that stay not until they be led, but lead themselves into misery, especially such as despairing of God's mercy, become their own executioners, by hastening their ends. Such sin against Christ's blood, and put the lie upon all the principal attributes of God; such as are his love, his power, his truth, his mercy, and the like, as if he were not able to help, or that he had forgotten to be gracious. Let every man take heed of Satan's assaults in this kind, the deepness of whose policy and malice, is seen in nothing more, then in soliciting men unto sin, and then afterwards in taintering the same to the utmost pin, and all to draw men into desperation. But what shall we do to resist these temptations, Quest. when Satan shall solicit us to this sin? Contemplate much and often. Answ. 1 Of God's love, which is such as can never be altered or changed. Can a woman forget her child, Esa 49.15. and not have compassion on the son of her womb? yet will not I forget thee, saith the Lord: q.d. this were a thing impossible. Now all the Love in the creature, is but as a drop of a bucket, in comparison of the love of God. 2 Contemplate of God's faithfulness, who keepeth covenant with a thousand generations, He abideth faithful, 1 joh. 1.9. and cannot deny himself. Hath he said it, and shall he not do it? Who hath resisted his will? 3 Contemplate of the infiniteness of God's power, who can make our crimson sins as white as snow, and can as easily cover a multitude of sins, as one in his servants. I have put away thy transgressions as a cloud, Esa. 44.22. and thy sins like a mist. Who for my name's sake, saith the Lord, will put away thy sin. 4 And lastly, contemplate much and often of the greatness of his mercy, that he is a God of mercies, Neb. 9.17. Psal. 145 9 and the father of all consolation. His mercies are over all his works. That he is rich in mercy, and hath a multitude of mercies in store for such as sue for mercy. Psal. 103.13. He remembreth whereof we be made, he considereth that we are but dust. As a sheep to the slanderer. Here we have the third circumstance at first propounded, The illustration of Christ's passion. and that is the illustration of his Passion: the meaning is, that as an innocent and harmless sheep that had been altogether profitable and commodious, As a sheep. and no way injurious or hurtful unto any; thus went Christ to his death. Wherein the Spirit of God will teach us, that as sheep and Lambs, especially the Paschall Lamb, in the time of the Law, being offered in sacrifice, were lively representations of Christ, the true Paschall Lamb, slain from the beginning; So it was Christ himself, in whose death there was an end put unto them all, who was that Sacrifice for sin, in whom his Father was well pleased: Who, as the Apostle, says, Heb. 9.12. Not by the blood of Goats and of Calves, but by his own blood he entered in once into the holy place, having obtained eternal redemption for us: for all those sacrifices in the time of the Law, served but till the time of reformation came. Now Christ in his death, being thus compared unto a sheep, in regard that he went so voluntarily unto his death, doth commend unto us this doctrine. That Christ did voluntarily, Doct. Christ. wen● willingly to his death. joh. 10.18. willingly, and freely lay down his life. It was not by constraint, but he offered up the same freely, as he saith, I lay down my life, that I might take it again. No man taketh it from me, but I lay it down of myself. I have power to lay it down, and to take it again. Rom. 5.19. So Paul, By the disobedience of one, many were made sinners, so by the obedience of one, many are made righteous. Phil. 2.8. He was obedient even to the death on the Cross. And surely had not this death of Christ been voluntary, it had never been acceptable with God. I have (saith Christ) a Baptism to be baptised with, Luk. 12: 20. and how am I strained, until it be accomplished. Thereby manifesting that his earnest desire after the accomplishment of the work of man's redemption; yea, those who crucified Christ, were not more willing to do it, than he to suffer himself to be crucified. This truth doth most manifestly appear throughout the whole history of Christ's passion; when he told his Disciples the things he was shortly to suffer at jerusalem at the hands of the jews, Peter entreating him to favour himself, was called Satan for his pains. Get thee behind me Satan. When Christ was come up to jerusalem, he did not withdraw himself as at other times. And albeit he knew that Satan had put it into the heart of judas to betray him, yet kept he accustomed time, and place of prayer, where judas might be sure to have him. Yea, when the company came with swords and staffs to apprehend Christ, what did he but as it were offer himself into their hands, by ask them, saying, whom seek ye? and when they said, jesus of Nazareth, Christ plainly affirmed, and denied not, saying, I am he. Yea, by how much the more he feared so lately in the Garden, when God's wrath was poured out upon his soul, and he constrained to sweat water and blood, and to pray thus unto his Father, Father, if it be possible, let this cup pass from me. By so much the more undaunted is he, when that soule-affliction of his is over, to meet his adversaries in the face, that sought his life, that so he might accomplish the will of his Father. And albeit the Majesty of his word were such, that when he said, joh 18. I am he, the Soldiers that came to take him fell backwards to the ground. And that he was able, as he told Peter, to command a legion of Angels, if he pleased. Yet notwithstanding, Christ suffers himself to be led by them, to be carried to Pilate, the Roman judge: and when he comes before him, what saith Paul, 1. Tim. 6.13. He confessed a good confession before Pontius Pilate. And when he came to the place where he was to suffer, how doth he behave himself, but praying unto his Father for his very enemies, Father forgive them, Non compulsu patris sed consensu sui. Bern. they wots not what they do. And so readily and willingly resigneth up his soul into the hands of his Father. Not more by his Father's command, as with his own voluntary consent. Use 1 Seeing then that Christ so readily and willingly did undergo his death; It may teach us first of all to admire his love towards sinners, that thus willingly himself became a sacrifice for sin. This love of Christ we are never able to comprehend. If David in contemplation of God's goodness towards man in the work of Creation, could say, Psal. ●. 4. Lord what it man that thou hast such respect unto him: or the son of man, that thou so regardest him. O how much more have we cause to cry out and say, considering his wonderful and unspeakable mercy towards us in the work of Redemption: Lord what is man, 1. joh. 4.9. etc. In this (saith Saint john) appeareth the love of God towards us, because he sent his only begotten Son into the world. It was the Lord's manner of reasoning with Abraham, Now I know thou lovest me, Gen. 22.12 because thou hast not spared thine own son, etc. How much more have we cause to say, Hereby we know the love of Christ jesus towards us, etc. and to break out with the Apostle Paul and say, Rom. 9 O the deepness, etc. Use 2 Secondly, this love of Christ towards us, thus willingly laying down his life a ransom for us, should fire us to an holy resolution, to suffer any thing for his sake, that hath suffered so great things for ours. What are we that we should think it much to part with goods, name, liberty, and life itself for his sake, who hath readily and willingly laid down his life for our sakes. Excellent was that resolution of Ignatius, I value not my life at such a price, that I should love it more than my Lord. And being to be devoured by wild beasts, I am (saith he) God's corn, let me be ground between the teeth of the Lions, that I may be fit to make pure bread. So shall I be a true disciple of Christ. And let every Christian labour to get this resolution in his own soul, that neither tribulation, nor distress, Rom. 8.35 nor persecution, nor famine, nor nakedness, nor peril, nor sword, etc. can be able to separate him from the love of Christ. Use 3 If Christ thus readily and willingly died for us, than there is no other satisfaction for sin. If men or Angels, or any other creature, if Masses, or merits, or any such like, could have satisfied the justice of God, then needed not Christ to have suffered all these things at the hands of sinners. But there is nothing in Gods account available to put away sin, save only the death and suffering of the Lord jesus. And as a Lamb. Here we have the second part of the illustration, as Christ is resembled unto a Sheep, so he is likewise unto a lamb. Which prophecy we see fulfilled in Christ, who being asked of the chief Priest and Elders, the Text saith, He answered them nothing. Mat. 27. ●● So meek and quiet was Christ, as a Lamb in his death. And as a Lamb. Christ may well be resembled unto a Lamb, in diverse respects 1. In regard of harmlessness, no creature being of the like harmless disposition as a Lamb is. 2. In regard of meekness and patience, and in that respect especially is Christ here resembled unto a Lamb. And as in the whole course of his life, so especially in his death, according to that prophecy of old: He did not cry, Isa. 42.2. nor lift up, nor cause his voice to be heard in the street. jer. 11.19. I was like a Lamb, or an ox, that was brought to the slaughter. 3. In regard it was that sacrifice that above all others doth most clearly point out Christ, who is called the Lamb slain Reu. 13. ●. from the beginning. The paschal Lamb above all other sacrifices in the Law, was the clearest representation of Christ. 1. The blood thereof must be first shed. 2. Sprinkled upon the doore-posts, that so those families might escape the destroying Angel. So is it the sprinkling of Christ's blood, by the which the Lord's wrath is appeased, and we come again to be reconciled unto him. 4. A Lamb was one of those clean creatures in the time of the Law. No creature is more free from pollution then the Lamb is, his feeding is sweet and clean, delights not in mire and filth, as the Swine doth. Thus is it with Christ, and thus is his holiness and purity shadowed out unto us, by the similitude of a spotless Lamb, slain from the beginning. Seeing that Christ is thus resembled unto a Lamb, Use. in regard of his harmless disposition, his meekness and patience; In regard that by his blood, the destroying Angel passeth by us; as also in respect of that holiness and purity of his nature; This may serve to admonish us. Wherein we are to imitate Christ as a Lamb. 1. To labour to be like unto Christ in our sufferings, that is, that we put on us the same mind, that is, with meekness and patience to suffer wrongs, imprisonment, & disgrace from the world, 1 Reu. 12.11 who suffered so many things for our sakes. 2. That we get our hearts besprinkled with the blood of Christ as the Israelites with the blood of the Lamb; and our consciences purified from dead works, to serve the living God, whose blood cleanseth us from all sin: and frees us from the wrath to come. 3. And last of all, that we be holy as he is holy, and rest only upon him who is our righteousness, having in him all plenitude of merit and righteousness to God his Father for his whole Church. Hitherto of the illustration of Christ's passion. To be slain. To be shorn! Here we have the extent of his passion. The meaning whereof is, Extent. That Christ did not only suffer himself to be buffeted, to be smitten only, or to be crowned with thorns in derision, Doct. No other way to purchase life to the Church, but by Christ's death. but he suffered even to the effusion of his blood. And herein will teach us. That there was no other way to purchase life unto the Church, but through Christ's death, and to this end Christ submitted himself to the lowest degree of humiliation. Now this humiliation of the Lord jesus, is not to be restrained to the time of his death, but is indeed of a more large extent, even to the whole course of his life. Yea, the very incarnation of Christ was no small degree thereof, that he should be pleased to lay aside that majesty and glory that he had at the right hand of his Father, and become man, yea such a man as was subject unto all our infirmities, sin only excepted, as hunger, thirst, wearienesse, etc. yea he became every way subject and obedient unto the law, that was the only Lawgiver. But the height of all was in this, that he that was the Lord of life, should, as my Text saith, submit himself to death, yea such a kind of death, that was not only ignominious before men, but accursed before God, as it is written, Cursed is every one that hangeth on the tree. Deu. 21▪ 23 That so he that was his Father's darling and delight, might become the object of his wrath, and bear that intolerable burden and displeasure for sin, that would have crushed men and Angels into pieces to have borne. Now this humiliation of Christ hath diverse degrees thereof, it began at the time of his incarnation, as we have heard before. And those infirmities of our nature that he bore, were part thereof. But the principal part of all was in or about his death. And the beginning hereof was in the Garden, where, the Text saith, Luk. 22.44. Being in an agony, he prayed more earnestly, and his sweat was like drops of blood trickling down to the ground. Saint john hath it, joh. 13.21. He began to be sore troubled. Now surely the end of his passion must needs be mournful, when the beginning is so fearful. Wherein it may as truly be said of Christ's death, as ever it was of his life; Never any man spoke as this man doth. joh. 7.46. So never man died as this man died. And herein let us first stand awhile, and behold the lamentable distress of a troubled and perplexed spirit. When a man is in distress indeed, of whom doth he look for comfort but from his Father? and who are fittest to condole a man's misery, but a man's dearest friends, of whom job speaketh thus, that A man in affliction ought to be comforted of his friends. Thus was it with Christ at this time. Now that he is so sore troubled, now that his soul is so heavy, even to the death, how earnestly prayeth he to his Father, Father, Mar. 14.34 if it be possible, let this cup pass from me. And from whom might Christ ●t this time look for comfort, but from his dearest friends: and who might these be, if not Peter, james, and john? These above the rest of the disciples were most conversant with Christ, were eye-witnesses of Christ's glorification upon the Mount. But, alas, Christ bids these watch with him and pray: But when he was sweeting, they were sleeping, they yield him no comfort, they stand him in no stead; so as back again he goes to his Father, and from his Father to his Disciples again: but here is no help at all. Ah Lord, that he should be brought to this low ebb, so to be desolate and forsaken on all hands! When he was in Caiphas Hall, Peter denies him; when he went to the Cross all the Disciples forsake him, and those that loved him most dearly did stand a fare ●ff. Thus was he alone in his sufferings. Wounded at the heart with sorrows, troubled in mind, melting in soul, afflicted in body, and in the midst of all these sweeting water and blood, trickling down to the ground. Here are unknown sorrows, secret sufferings, and sufferings unspeakable. The Physicians say that blood is the life of man, now this blood of Christ was exhausted, and his body became as a bottle dried in the smo●ke. And as this agony of his begins with water and blood, so did his passion end with blood and water, first blood then water, when no more blood, what can come but water? So that truly doth jeremy cry out in that pathetical lamentation of his, O thou hope of Israel, and Saviour thereof, jer. 14.8. why art thou as a man astonished, and why is confusion gone over thy face? There is neither form nor beauty. Esa. 53.2. He made his soul an offering for sin. ver. 10. But what was the reason why Christ was thus perplexed in the garden, Q. before he was apprehended, or taken? This was not for fear of the bodily death that Christ was now to suffer, R. as it appeareth by the godly resolution and courage of many of the blessed martyrs of Christ, who albeit they were men that, no doubt, had their infirmities, yet did readily and willingly embrace the sentence of death without any such agony. But this arose principally from the sense of the most horrible wrath and displeasure of God his father, that at this time lay so heavy upon him for the sins of the world, and which he was now to endure and to undergo. This, this was it that pressed out both water and blood, and made him to cry out in the bitterness of his soul, My God, my God, why hast thou forsaken me? This bred that inward fear and terror in the soul of Christ. But wherein then is the difference betwixt Christ's sufferings and the sufferings of martyrs, Quest. since the one bears them so comfortably, and the other seems to be so much dejected? Answ. The martyrs were persuaded that their sins were pardoned, and the guilt thereof done away through Christ, by which means they feared not death, the sting thereof being plucked out, for the sting of death is sin. Whereas Christ in his death, 1 Cor. 15. as our surety, stands charged with the sins of all the world, and now was to satisfy God's wrath for the same; and hence it was that he was left to himself void of comfort in the midst of all his sufferings, and prays against the terrors of death, whereas those blessed martyrs were assured and supported with the inward consolations of God's spirit. But was this all that Christ did suffer and undergo for us? oh no. I remember the Lords speech unto Eliah, being distressed at mount Horeb, and lying hidden in a cave alone, the Lord saith thus unto him, What dost thou here Eliah? arise, for thou hast yet a further journey to go. So may I say, Blessed redeemer, what dost thou here in the garden in this plight, the holy Ghost be thy comfort, thou hast yet a further journey to go, thou must hence to Caiphas, from Caiphas to Pilate, from Pilat to Herod, from Herod to Pilate, back again, from Pilate to the judgement Hall, there to receive thy doom, to be crucified upon mount Caluary, a long and weary journey. And thus we have seen the first degree of his humiliation, his agony in the garden. Now we are to see those great things the which he suffered at the hands of sinners, as the history in the Gospel sets out unto us. And while he yet spoke, Lu. 22.47. Behold a multitude and he that was called judas, one of the twelve went before them and drew near to kiss him. To handle every part and circumstance of Christ's passion, how he was taken with swords and staffs, as a thief and malefactor, bound and carried away, co●●e●ted before Herod as an evil doer, and howsoever they could lay nothing justly to his charge, worthy of death or punishment, yet how spitefully they scourged him, spit in his face, arrayed him scornfully in kingly robes, crowned him with a crown of thorns, put a reed in his hand in stead of a Sceptre: to speak of every of these, would ask a large discourse. I intent it not, howbeit in every one of these, his humiliation doth in part appear. We shall rather accompany him to mount Caluary to his Cross, the place of execution, as my Text saith, As a sheep to the slaughter, that is, to mount Caluary, there to suffer, where we have his body racked, his blessed hands and feet pierced with nails, his side opened with a spear, vinegar and gall given him to drink; the high Priests mocking him, the soldiers flouting him, yea, the very thief that suffered with him blaspheming him, and yet all this was nothing to that burden of God's wrath that lay so heavy upon his soul, that made him to cry out and say. My God, my God, why hast thou forsaken me? By which words it doth appear that Christ was not only tormented in body by those rackings and tortures they put his body unto, but that he suffered also in his soul, according to the prophecy that went before. Esa. 5●. ●0. It pleased the Lord to bruise him, to put him to grief, his soul was made an offering for sin: God the Father leaving him to those unutterable sorrows in his soul for a time, and withholding from the humane nature of jesus Christ, those inward consolations which might comfort and support him. We have known and have heard of many notorious malefactors executed and put to cruel and shameful deaths, as the Gunpowder Traitors, etc. but did ever any seem so miserable in death, as Christ did? of whom the Prophet truly speaketh, Esa. 53.2. He had neither form nor beauty, but was despised and rejected of men. And why did the Lord pour out all this contempt upon his Son, but to free us from that shame and misery that did justly belong unto us, for so saith Paul, He was made sin for us, 2 Cor. 5.21 that knew no sin, that we might be made the righteousness of God in him. Having all the sins of all the elect imputed unto him, so as Christ seems not to be clothed with all the Drunkennesses, Adulteries, Murders, Blasphemies, etc. of all the elect throughout the whole world, which were now laid upon him, and in his body and soul suffered for them all. He was made a curse for us. Gal. 3.13. Gal 4▪ 4. He was made under the law, that he might redeem them that were under the law, etc. Heb. 5.7. He offered up Supplications with strong crying and tears. He sweat water and blood. Luk. 22.44. He bore the curse of God in such wise, as that it forced him to cry out and say, My God, my God, why hast thou forsaken me? Mat 27.46. So that that which the Prophet speaketh of the Church in another case, may truly be said of Christ at this time, Behold, Lam 1.12 and see if there be any sorrow like my sorrow, wherewith the Lord hath afflicted me in the day of his fierce wrath. And wherefore hath Christ undergone all these great things for us, but to satisfy the justice of his Father, and to free us from the wrath to come? And hence it comes to pass, that the blood of Christ speaketh better things than the blood of Abel. Heb. 12.29 By Abel's blood, God's wrath was kindled, by Christ's blood, God's wrath is appeased; the blood of Abel cryeth for vengeance, the blood of Christ cryeth for mercy; the blood of Abel cried and had done, the blood of Christ cryeth and will never have done, but it availeth for all the elect, unto the end of the world. He alone trod the wine press of his Father's wrath; He alone bathe put out the hand-writing of ordinances that was against us, Esa. 69.5. and took it out of the way, and fastened it on the Cross, Heb. 10.14 and with one offering hath consecrated for ever them that are sanctified. Let us come to the uses. Use. 1 Seeing then that Christ hath suffered so great things for us at the hands of sinners, and all to satisfy God's wrath for sin. This serves then in the first place to discover unto us, the woeful condition of every impenitent sinner, that hath no part nor portion in Christ's sufferings; for whatsoever Christ suffered here, in some sort rests for every wicked and impenitent sinner one day to suffer. God's wrath still burns against them: all the curses of the law are still in force, and having no part in Christ, they can never wind themselves from under the same. And if this were such a misery unto our blessed Saviour, to be forsaken of his Father thus for a time, and thus to suffer. O then what shall be the condition of the wicked in the last day, that shall be forsaken for ever, and for ever suffer that intolerable burden of God's wrath to lie upon them in those insufferable torments of soul and body. Thou that art a Drunkard, Swearer, unclean person, that livest yet in thy natural estate, and art yet in thy sins, not reconciled unto God in jesus Christ, know, O know, that thou art under the Law, a cast man by the Law, Christ hath not yet undertaken for thee, but thou thyself standest charged with thy own sins, and for the same shalt one day be cast into prison, from thence, never to departed until thou hast paid the uttermost farthing. And if God did thus torment his own Son, that never knew sin, how will he spare thee that hast been a transgressor from the womb? Herein then appears the endless and infinite love of God the Father to us wretched and miserable men, that he should be pleased thus to send his own Son out of his own bosom, and that to suffer such cursed and hellish torments, and all for our sakes, and rather than we should perish and 〈◊〉 damned for ever, should himself thus grievously be tormented, and be offered up in sacrifice for us. When tidings was brought to David that jonathan his friend was slain, O how did David rend his , fast, mourn, and cry out; O noble Israel, 2 Sam. 1.26. how wert thou overthrown? wo is we for thee, my dear brother; very kind hast thou been unto me, and thy love hath passed the love of women. The case is now ours, a more lovely than jonathan is here, the Messiah is slain, he is crucified on Mount Caluary, he is dead and gone; great cause have we to cry out and say, O noble Redeemer, how art thou distressed, woe is me for thee my dear Saviour; very kind hast thou been unto me, thy love hath passed the love of women; thou hast wounded my heart with thy love. I will not mourn for thee a few days, as David did for jonathan, but all the days of my life, when I think of this thy passion. How can we, my brethren, behold him thus in the Garden, combating with God's wrath, swearing drops of blood, all on a gore blood, and in this plight upon on the Cross, where his hands I and feet are rend with nails, and his side opened with a spear, from whence there issued water and blood; when his blood was totally exhausted, then came there out water; and not have our hearts moved to pity. Use. 3 Thirdly, hence ariseth ground of singular comfort and consolation unto the godly, that Christ hath suffered so great things? It was not for himself, he had in him no sin, neither was there guile found in his mouth. It was for us miserable sinners, that lay under the law, and were cast men by the Law, for whom Christ died, that so he might remove the curse from us, and make us heirs of the blessing: And therefore whensoever Satan shall accuse us, we may answer him thus, Christ justifieth us, who shall condemn? Rom. 8. He died for our sins, Rom. 4.5 and rose again for our justification. Samson, judg. 14. out of the wounds of the Lion, took the sweetest honey; so in Christ's wounds, we have the liquor of life that shall refresh the weary souls, and nourish us unto eternal life. Use. 4 Fourthly, this may teach us how careful we ought to be of ourselves, that were redeemed at so high a rate, lest by any means we sin against this blood of jesus Christ, the price of our redemption: for if Abel's blood cried for vengeance against him that shed it, what will Christ's blood do against those that spill it, and sin against it, which those do; 1 That swear by his blood, as too many blasphemous wretches do. How many ways men sin against Christ's blood. 2 That join their own merits and works with the sufferings of the Lord jesus in the work of justification. 3 That receive the Sacrament of his body and blood unworthily. 4 That contemn that grace that is daily offered in the ministry of the Word. Fiftly, seeing Christ hath suffered so great things for us, and for our sakes, it should reach us readily and willingly to suffer any thing for his sake; and hence is it that the Author of the Epistle unto the Hebrews, exhorteth thus, Consider him that endured such contradiction from sinners against himself, Heb. 12.3. lest ye be wearied and faint in your minds. O what a shame is this, that every mock, every check, every taunt or frown of a mortal man, that is but dust, should make us stagger in the good way of righteousness, whereas the Lord jesus Christ himself endured so great things for us. Sixtly, this commends un the all▪ sufficiency of Christ's sacrifice, who with one offering hath consecrated for ever, Heb. 10.14 them that are sanctified, by that sacrifice of his that was made once for all. Verse 11 Against that abominable sacrifice of the Mass, in the which, the body and blood of Christ is offered daily for the quick and dead. Now if this sacrifice in the Mass be so powerful and effectual, it must be either the continuation of the sacrifice of Christ on the cross, or else the iteration of the same by the Priest, which to affirm, is blasphemy. If they say it is the continuing of that sacrifice of Christ on the Cross, this is blasphemy: for what meaneth then the Apostles once for all, Heb. 10.10 that by his one sacrifice once offered, hath consecrated for ever them that are sanctified. This were in effect to put the lie upon those words of the Apostle, and to say that the sacrifice of Christ were not perfect on the Cross, but only begun. If they say, the sacrifice of the Mass is but an iteration of that Sacrifice of Christ's, this is blasphemous likewise: For what is this but to make Christ's sacrifice imperfect? Was not this the Argument of the Author of the Epistle unto the Hebrews, to prove the sacrifices in the time of the Law imperfect, because they were daily offered? The abomination of that Idol in the Mass. Besides herein appears the abomination of that Idol in the Mass. First, in regard that by Christ's Sacrifice, all other sacrifices are taken away: for must the Church still rest upon shadows, when the body is present? It is Christ who is the true High Priest unto God his Father, who through his own blood hath entered into the holy of holies, and there made an everlasting atonement for his people. Neither shall there be an end of that sacrifice until his coming to judgement; Which we keep daily in remembrance in the Sacrament of his Supper, not daring, as the Church of Rome doth, to renew any propitiatory sacrifice then that that was once so perfectly made. Secondly, the sacrifice of Christ was with blood, even his own precious blood that he shed; and indeed it was most requisite it should be so, Heb. 9.22. for without blood there is no remission of sins. And again, Heb. 9.28. Christ was once offered to bear the sins of many. Which shows that it cannot be renewed or iterated; and therefore that un bloody sacrifice in the Mass must needs be a mere Idol, and an abomination to the Lord. Thirdly, this sacrifice of Christ's was sharp, bitter, and painful; what sense of any pain in the Host in the Mass? Fourthly, the sacrifice of Christ was visible, and in one place, according to the nature of a true substantial body: This sacrifice of theirs is in a thousand places at once. Besides that sacrifice of Christ was of infinite value and worth, being able to save all that come unto him, 1. joh. 1.7. to purge away the sins of every true believer. To justify us in God's sight: Rom. 5.9, 10. and by the same we come to have an admittance into the kingdom of heaven, By that new and lining way which he hath prepared for us through the veil that is his flesh. Heb 10 19 20. Whereas in the sacrifice of the Mass, there is no benefit at all to any of these uses. And last of all, this great work that Christ hath wrought for us, should work in us thankfulness towards God; there is nothing in all the world should affect our hearts more with thanksgiving than this. The common blessings that we receive should at all times move us to thankfulness, as our meat, drink, etc. but this above all. Christ's sufferings are the Christians treasure; let our hearts be there, and never let this work of his be forgotten of us. (So opened he not his mouth.) Here we have the reddition or application of the whole unto the person of Christ, that as the sheep goeth unto the slaughter, and Lamb, to have his fleece shorn off, so was it with Christ in the putting off of his tabernacle, and laying down of his life. And herein hath left us in his admirable patience of his, an admirable pattern of patience, and an example, as the Apostle Peter saith of suffering affliction, 1. Pet. 2.21. Christ also suffered for us, leaving us an example, that we also should follow his steps: who when he was reviled, reviled not again: when he suffered, Verse. 23 he threatened not, but committed it to him that judgeth righteously. Now should we think much to take up his cross and to follow him, to suffer afflictions for his sake, and for his Gospel's sake, that hath suffered so great things for us. Shall we not be content to lose a little, nay all if need be, seeing we shall receive an hundred fold. Mat. 29. And what though we meet with mockings and scoffings at the hands of men: say with David, It may be that God hath bid him do it. 2. Sam. 16.11. Num. 12: Mat. 11.29 Moses suffered Aaron's and Miriams' reproof patiently. Take my yoke upon you, saith Christ. The greatest honour that can betide any of God's children is to suffer for Christ. Phil. 1.29. So Paul, To you it is given not only to believe on him, but also to suffer for his sake. But of this before. VERSE 33. In his humiliation his judgement was taken away, and who may declare his generations? for his life is taken from the earth. THe Spirit of God having spoken of Christ's humiliation, of his death and passion, how he was smitten and afflicted of God his Father for our sins; Now lest any should be dismayed, beholding nothing but his death, and those unsufferable sorrows he underwent, and think that he was swallowed up of these, as the nature of man is to fear at such a spectacle. He therefore comes here to show the notable victory he got over these. In his humiliation his judgement was taken away. The meaning is, Christ having been thus humbled, and brought so low, not willingly, but voluntarily; seeing he had power to resist, he could have commanded legions of Angels to fight for him, for by his own 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 meek and humble, so perfect, and so exceeding great. (His judgement was taken away) that is, the sentence he under went by Pilate, under whom he suffered, was removed: For that it was impossible he should be held down by death. Act. 2.24. He was at last taken away from prison, Isa. 53: and from judgement: for as Christ saith, joh. 19.18: I have power to lay down my life, and to take it to me again. (And who shall declare.) The meaning is, that now that he is delivered and set at liberty from the grave, and from death, Pilat's judgement being removed, and the bitterness of death being over past (Who shall declare?) That is, who shall set forth or express to the sons of men: the meaning is, it is beyond all humane art and Science to demonstrate the number of his days, the length of his life, or the perpetuity of his kingdom, the exceeding glorious success of his death and resurrection again, according to that of the Prophet, Who can number his seed, Isa. 53.10. or measure his days? (For his life is taken from the earth) That is, he life's now no longer upon earth, a place of mortality, but in heaven a place of immortality, he laid down his life that he might take it to him again. He was cut off from the land of the living, not for his own transgressions, for his very judge pronounced him innocent; Mat. 27.24 But he was taken off for the transgressions of the people, even for those whom God had given him to redeem 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 judgement being removed, and he again raised from the dead, dyeth no more, Death hath no more dominion over him; for he indeed died unto sin, or for sin once, but now liveth unto God, or for God. The sum then of this verse is this, That Christ so humbling himself, and meekly submitting himself to death and the grave, in the very depth of his humiliation he was extolled, his judgement removed, the bands of death broken, and himself set at liberty. And now being raised up again, his life is everlasting, his days past numbering, and his kingdom shall never have an end. And therefore no man can be found that is able fully to express his generation; for his life is no longer on earth, but in heaven. He is no longer subject to mortality: but is he who only hath immortality, and shall enjoy the same for evermore. Thus of the sense of the words. In his humiliation was hi● judgement, etc. The Spirit of God having spoken of the death of Christ, and how he was afflicted of God his Father for our sins; lest any should now think the state of the Church desperate and forlorn, or that Christ was swallowed up of these miseries: He comes now to show the happy victory he got over them all. And herein will teach us, Doct. As Christ's death is cause of mourning Christ's resurrection is cause of rejoicing. That to behold Christ's death that he died for our sins, and not to consider his resurrection, will cause nothing but sorrow unto us. It is the consideration of his glorious resurrection, That he arose again for our justification, that yields the most solid comfort unto a Christian soul. And hence is it that the Apostle Paul doth usually join these two together, Christ's death, and Christ's resurrection, that as the one doth cast down, the other might raise up: as the one might cause us to mourn, the other might cause us to rejoice. So Paul, Phil. 2.8.9. He humbled himself, and became obedient unto the death, even the death of the Cross: rests he there? no, Wherefore God hath exalted him, Col. 2.14.15. and given him a name, etc. He hath spoilt Principalities and powers, and made a show of them openly, triumphing over them; again, Christ died for our sins, Rom. 4.25. and rose again for our justification. For as it will nothing comfort a man condemned to death, to know that one hath sued to the Prince for his pardon and life, unless he have obtained the same: even so we being all cast men by the Law, by reason of our sins, it will yield small comfort to a distressed soul, to know that Christ hath interceded betwixt God and us for our pardon, and wrestled with death & the devil, with Principalities and powers, except we know that he hath triumphed over them. Except we 〈◊〉 this, we can have no comfort, for when Paul would furnish himself with strength against the time of trial, he comforts himself 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 again, and sitteth at the right hand of God making request for us. And here-hence he triumpheth thus, What shall separate us from the love of God, Verse 35 etc. We are taught then, Use. not to separate those whom God hath joined together. Christ's death and his resurrection must go together, otherwise it is nothing to believe the one, unless we believe the other. That he died for my sins, is not sufficient, that he rose again for my justification, seals up all sound comfort; for being justified through faith in him, we are at peace with God. Again, in that Christ vas first humbled, before exalted, Doct. Godly must through afflictions enter into glory. We may further note what must be the condition of his members, They must follow him, and through afflictions enter into glory. Every member must be made conformable unto Christ the head, according to the proportion of strength and grace received, to suffer with him. And hence is it that the Apostle Peter exhorteth thus, 1 Pet. 4.12. Beloved, think it not strange concerning the fiery trial, which is to try you, as though some strange thing happened unto you; but rejoice, inasmuch as ye are made partakers of Christ's sufferings, that when his glory shall be revealed, ye may be glad also with exceeding joy. Afflictions now are the Lords trodden path to heaven. And hence is it that the Apostle Paul rejoiced in his sufferings, and in his bands, I now rejoice, Col. 1.24. (saith he) in my sufferings for you, and fill up that which is behind 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 jesus Christ, for of him it was prophesied thus, I have trodden the winepress alone, Esay 63.3. Gal. 3.13. and of all people there were none with me. He was made a curse for us. So that now the afflictions that are laid upon his members, are not inflicted upon them as a curse, for that hath Christ borne for them, being made a curse for us, but they now become the loving chastisements of a loving father, which bring forth, at the last, the quiet fruits of righteousness to all them that are thereby exercised. Yea, all the godly in their sufferings, they do but bear a part with Christ, therein to be made conformable unto Christ their head, and therein are pronounced blessed, Blessed are ye when men revile you, etc. and again, Mat. 5.11.12. 1 Pet. 4.14. Blessed are ye if ye be railed upon for the name of jesus, for the spirit of God and of glory, rests on you. Verse 13. Inasmuch as ye are made partakers of Christ's sufferings. But how shall I know that I suffer with Christ, Quest. and so look to have my sufferings sanctified unto me? By comparing our sufferings with the sufferings of Christ's, Answ. in three things. First, Christ received his Cross as a cup given him of his Father to drink of. And herein looked not so much to the malice of judas that betrayed him, nor of the jews that pursued him to his death, as to God his Father, without whose counsel, purpose, and will, they could do nothing. It is an excellent thing, when in our miseries and troubles, we can overlook the instruments, and take notice of Gods own hand correcting us, as David in Shemi his railing. Secondly, Christ received his Cross, not grudgingly, impatiently, or unwillingly, but readily, willingly, and patiently, with a meek subjection of his will to his Father's will in all things. Father, if thou be willing, Luk. 22.42. remove this cup from me. Nevertheless, not my will, but thine be done. So it is a good sign of a heart prepared to suffer, & to whom afflictions shall be sanctified indeed, when we can with patience and humble submission, submit ourselves unto the Lords good pleasure in suffering. Thirdly and lastly, Christ suffered for this end, that he might abolish sin, and destroy him that had the power of death, that is, the devil; so than if our afflictions produce this happy fruit and effect in us, as that they work in us the happy work of mortification unto sin, and to our former evil ways, so as we can say with David, Before I was afflicted, I went astray, but now have I learned thy commandments; This is an excellent sign that our afflictions through Christ are sanctified unto us. Let us come to the uses. Use 1 Seeing then that Christ was thus humbled, before exalted, and that we that are his members, must through afflictions enter into glory. This may teach us then in the midst of all our sufferings whatsoever, to consider what great things Christ hath suffered for us. When we find any pain or misery bitter unto us, it will be an excellent means to sweeten the same, to consider what bitterness there was in the whole sufferings of Christ. He drank the full cup of his Father's wrath and displeasure for sin. Now why should we startle so much at shame, disgrace, or some small affliction what we may meet withal here, since the Prince of our salvation was thus consecrated through affliction. Surely the consideration of this may quell those repining thoughts, which may times arise in the hearts of God's children afflicted, that never were so grievously afflicted as they; this was jobs case, who complained, job 6.2.3. that his misery was heavier than the sand, and this was likewise the case of the Church, Behold, Lam. 1.12. and see if any sorrow were like unto my sorrow, etc. But consider that this is but the time of thy trial, thy triumph is at hand. If we look upon Lazarus on the dung hill, joseph in prison, and David in exile, their case might seem 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 have only hope in Christ, then are we of all men most miserable▪ But now the hope of a christian reacheth further, and answers us, That if we suffer with him, Rom▪ 8. we shall be glorified with him. Use 2 Secondly, seeing that through afflictions we must enter into glory, this serves as a special ground of comfort to God's children in time of their greatest troubles, that their light and momentany afflictions, which last but for a few days, should bring with them such an eternal weight of glory. Rom. 5.3. The saying is, That is well, that ends well. I confess, many are the sears, cares, sorrows, and troubles that betid the godly here, yet in the midst of them all, we are more than Conquerors through him that hath loved us. Say then, Why art thou then cast down my soul, and why art thou so disquieted within me? wait on God, for I will yet give him thanks, which is the help of my countenance, and my God. Heaviness may endure for a night, but joy cometh in the morning. Hitherto of the general Doctrines. In his humiliation, his judgement was taken away, etc. The meaning is, that after Christ had been thus humbled and abased in suffering so cursed and shameful a death, His judgement was taken away. That is, the sentence of death and condemnation was removed from him, which was done in his glorious resurrection, Acts 2.24. for that it was impossible he should be held down by death. Thus was he taken from prison, and from judgement, for as our Saviour saith, I have power to lay down my life, and to take it to me again: so that every part of Christ's humiliation, had an end in is resurrection, and coming out of the Sepulchre. Now follows his exaltation and glorification. (His judgement was taken away.) In handling the doctrine of Christ's exaltation and glory, diverse 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 Christ's exaltation. The first degree of Christ's exaltation, is his raising himself from the dead. He loosed the pangs of death, because it was not possible he should be holden of it, Raising himself from the dead. Acts 2.24. even as a man that chaps up a morsel that is too hot for his mouth, is glad to put it out again; so death having swallowed up our blessed Saviour, and finding him too hot for him, could not hold him, but rendereth him up again, according to that prophecy that went before of Christ, Psal. 16.10 Thou wilt not leave my soul in hell, neither wilt thou suffer thy holy one to see corruption. But what was it of Christ that went thus to the grave, Quest. and that thus rose again? There are in Christ, Answ. three natures, 1 A humane body. 2 A reasonable soul. 3 His deity quickening both. The soul of Christ that went presently from the Cross into heaven, according to Christ's own speech to the penitent Thief, To day thou shalt be with me in Paradise. The Deity of Christ could not suffer, but was at this time vailed, and forbeareth the execution of it power, during the time of Christ's passion. It must needs therefore be Christ's body that went thus to the grave, which the third day is raise● aga●●● and that by it own po●●●, w●●●h i●●●ed puts the differe●●● 〈…〉 Christ's resurrection and 〈…〉 again from th●●●ad by ●is own power, we by the power of Christ; as many men be 〈…〉 out of a Boat into the wat●●, if there be any one in the company expert in swimming, as many as hang on him, are safe, and are brought to land. And thus are we saved through Christ, for so saith the Apostle, As in Adam all die, so in Christ shall all be made alive, 1 Cor. 15.22 23. but every man in his own order. Christ the first fruits, than they that are Christ's at his coming; He is the first fruits of them that sleep. Reu. 1.5. The first borne of the dead. The first degree then of Christ's exaltation is the resurrection from the dead. The second degree Christ's Exaltation, Christ's ascension in to heaven. Mar. 16.19 is his ascending up into heaven. So when the Lord had spoken unto them, he was received up into heaven. And again, And it came to pass when he had blessed them, Luk. 24.51 Act. 1.11. he was parted from them, and carried up into heaven. So that Christ jesus in regard of his bodily presence, is in heaven, fare from the malice of any mortal creature, no more to be assaulted by Satan, or wicked men, but is now at the right hand of his Father, there to be and remain, until his second coming to judgement. So that it is a foolish and absurd conceit of the Papists, that hold Christ's real presence in the Sacrament of the Altar. If the Article of our faith be true, that He ascended into heaven: That Doctrine of the Real presence is false. But did not Christ say to his Disciples, Object Mat. 28.20 that he would be with them, and with his Church, unto the end of the world? I answer, Christ is present with his Church according to his Godhead and spiritual presence, Resp. and by his grace whereby he worketh effectually by his own 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 always present, inasmuch as he is now ascended up into heaven, there to be and remain until that his second coming to judgement. The third degree of Christ's exaltation, is his sitting at the right hand of God his Father, as it is confessed in the Creed. Now to speak properly, Christ's sitting at the right hand of his Father. God hath no right hand, nor left; but is a Spirit, infinite, and incomprehensible: but thereby is meant how he is next unto God his Father, in majesty, power, and glory. So that after all his labours, sorrows, and sufferings, after that his bitter death and passion, he is now at rest in heaven in unspeakable happiness, blessedness, and felicity, there to be and remain until that his second coming to judgement, when he shall come again not to be judged as before by Pontius Pilate. But to judge all flesh, to whom every man shall give up an account of all the things he hath done in his body, 2. Cor. 5.10. whether they be good or evil. The Reasons why Christ was to be exalted. And thus we have seen the degrees of Christ's 〈◊〉. We come now to the reasons why Christ was to be thus exalted. First, it was so decreed and appointed of God: Luk 24.46 Thus it is written, and thus it behoved Christ to suffer, and to rise again the third day. Luk. 24.26 Ought not Christ to have 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 himself foretold the same, joh. 20 9 Mar. 26.54 Matth. 20.18.19. saying, They shall condemn him to death, crucify him, and the third day he shall rise again. 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 slain. That of Samson, judg. in carrying away the gates of the City, by the which he escaped the malice of his enemies. Levit. 16.5 Of the escape Goat: and that of jonas. All which pointed at this thing, Mat. 12.39 the exaltation of Christ. Thirdly, the Exaltation of the Lord jesus was necessary, in respect of himself, 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 be holden down of death. And wherein might he prove himself the Son of God more, then by raising himself from the dead. Fourthly, he was a Just man, and without sin, and in his death and fully satisfied the justice of his Father for sin; and therefore God could not keep him in the prison of the grave for nothing. Fifthly, the Offices of Christ shown the necessity of his resurrection, and this Exaltation, of his, 1. He must be the Everlasting King of glory, and of his kingdom there must be no end. 2. He must be that high Priest for ever, Psal. 110 4 after the order of Melchisedech. 3. He must be that Prophet that perpetually must teach and instruct his Church until the end of the world, until we all meet in the unity of faith, and knowledge of the Son of God. All which Christ could never have been, had he abode still amongst the state of the dead. And last of all, Death which is the last enemy that is to be destroyed, had never been destroyed nor vanquished, had not Christ triumphed over death in the grave, and rose again. Hitherto of the Reasons showing the necessity of the exaltation of Christ. The fruits and benefits that arise from this Exaltation of Christ, The benefits of Christ's exaltation. are diverse. First, this Exaltation of Christ doth assure us of our justification from all our sins, according to that of the Apostle Paul, Christ died for our sins, and rose again for our justification. God the Father delivering up his Son to death in our flesh, hereby condemned sin in the flesh. Rom. 8.3. Even so by letting him out of the prison of his grave, which he did in this his glorious resurrection, he did discharge him of that bond of obligation that lay against him, and therein acknowledged himself to be fully satisfied. For if Christ had not paid our full debt, so as any one sin had been left behind, Christ could not have risen from the dead, the guiltiness of that one sin would have kept him in the prison still of his grave, and then had we been 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 himself herein fully satisfied for our debts in the enlargement of our Surety. Secondly, by this glorious resurrection and exaltation of jesus Christ from the dead, we come to have part in the first resurrection, which is to newness of life. From the death of sin to the life of grace: for so saith the Apostle, God which is rich in grace, Eph. 2.4.5. even when we were dead in trespasses and sins, hath he quickened together with Christ: and hath raised us up together, Col. 2.17. etc. Again, And you being dead in your sins, and the uncircumcision of your flesh, hath he quickened together with him, having forgiven you all your trespasses. Again, Rom. 6.4.5 As Christ was raised from the dead by the glory of the Father, so we also should walk in newness of life. As it is a shame for the servant to lie in bed when the master of the house is up: So Christ being risen, it shall be our shame if we lie still asleep in sin. Know ye not (saith the Apostle) that so many of us as are baptised into jesus Christ, Rom. 6.3. are baptised into his death? And we are buried with him by baptism; so as now if our sins be brought into his grave, they will not away and consume daily more and more, as it doth with a dead carcase lying in the grave. Thirdly, by this glorious resurrection and exaltation of the Lord jesus, we come to our assurance that these bodies of ours shall rise again, being members of Christ, and living by the same Spirit that ●●●ed up Christ from the dead. For so saith the Apostle, If the Spirit of him that raised up jesus from the dead dwell in you, Rom. 8.11 he that raised up Christ from the dead, shall also quicken your mortable bodies by his Spirit that dwelleth in you. Can the head and the members be severed? Seeing that Christ which is the head is raised from the dead, no one of his members then can be left under the power of death. His resurrection being full of power, draws 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 firstfruits of them that sleep: for since by man came death, by man came also the resurrection of the dead: For as in Adam all die, even so by Christ shall all be made alive, etc. Nay to put it out of all doubt, he hath carried up our flesh into heaven, as anearnest of the whole, and is himself possessed of that kingdom in the name of the whole body his Church. What greater comfort than this to be assured before we go to lay down our bodies in the dust, that the Lord will raised them up again by his own Almighty power: and that howsoever 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 mortal, shall put on immortality. And last of all, Christ's resurrection and exaltation on high at the right hand of his Father, doth minister unto us a comfortable expectation of our own glorification at the last day, according to that petition of our Saviour, Father, joh. 17.24 I will that those that thou hast given me, be with me where I am, that they may behold my glory. For as a friend takes possession in another's name, and it is good in Law, as if he had done it himself: Even so Christ in our name, and in our stead, hath entered into heaven, and taken possession of that glorious and immortal kingdom, not for himself alone, but also for all his members, that believe in his name, which through Christ are as sure one day to be put into the real possession of the same, as if they were now already glorified with him; according to that of the Apostle, He hath raised us up together, Eph. 2.6. and made us sit together in heavenly places in Christ jesus. Hitherto of Christ's exaltation. Who shall declare his generation? Having set down Christ's death and glorious victory over the same, now he comes to set out the perpetuity of his reign, and this he doth by way of acclamation, who shall declare? that is, who is able to demonstrate and express to the sons of men? the meaning is, that it is beyond all humane Art and Science, to demonstrate the number of his days, the length of his life, or the perpetuity of his kingdom, according to that prophecy of old, Esa. 53.10 Who can number his seed, or measure his days? The note is, That Christ's death was momentany, Doct. Christ's death momentany, but life perpetual. but his life is beyond the declaration of any mortal. It is not with Christ as it is with men, who being delivered from death, may dye, nay, must dye. But Christ never more to taste of death, but through this victory he got over death and the grave, he became himself, the death of death, therein making good his own word, O Death, I will be thy death. This truth stands clear by diverse places, Heb. 1.8. Unto the Son he saith, thy Throne O God is for ever and ever, a Sceptre of righteousness, is the Sceptre of thy kingdom; and thy years shall not fail. Verse 12. This was prophesied of of old, Thy kingdom is everlasting, and, the increase of his government and peace, Esay 9.7. shall have no end. He shall sit upon the throne of David, and upon his kingdom to order it, and to establish it with judgement and justice from henceforth, even for ever. To this agreeth the testimony of the Angel unto the Virgin. Luk 1.32. God shall give him the throne of David his father, and he shall reign over the house of Israel for ever, and his kingdom shall have no end: and is therefore called the mighty God, Esay 9.6. the everlasting Father, the Prince of peace. Use. 1 This teacheth us to ascribe all glory and dominion to him for ever, and to admire the greatness of his dominion and power, and to say with those four and twenty Elders, Reu. 5.12. Worthy is the Lamb that was slain, to receive power and riches, and wisdom, and strength, and glory, and praise. Use. 2 Secondly, this may serve for consolation for all these honours done to Christ, may be so many pledges to assure us of that honour which his Saints shall partake of, when they shall come to be glorified with their head, Reu. 1. ●. He hath made us Kings and Priests unto God. Now Christ hath made us to be inheritors of his kingdom, which himself holdeth by a double right, by Inheritance, by Purchase. The title of Inheritance he reserveth to himself alone: the title of purchase he communicates to us, and thereby we come to be interessed thereunto. Use. 3 And lastly, this may likewise serve to admonish us, that if we desire a happiness and felicity that shall not whither and be taken away, let us affect the life of Christ, and stay ourselves upon this our Anchor hold, that hath entered into the heavens for us. Our faith must stay upon him as upon that rock that cannot be moved. That as he liveth for ever, so we shall live and remain for ever with him; as our head is eternal, so shall his members be eternal, a chosen generation, 1 Pet. 1.9. a royal Priesthood, a holy nation, a peculiar people; Our head is crowned with glory and immortality, the members may be glad, for they shall reign with him in glory. For his life is taken from the earth. These words contain in them the reason wherefore Christ shall never admit of any alteration or change in regard of his glory, He liveth unto God, no more to be judged by men as before, but himself to be the judge of quick and dead. He life's no longer on earth, a place of mortality, but in heaven, a place of immortality, being now raised from the dead, and sit on God's right hand in heavenly places. Now inasmuch as the Prophet Esay in this Text, Eph. 1.20, useth a reason to persuade us of the truth of Christ's exaltation and glorification; a doctrine so profitable and beneficial unto us. We may first of all observe this general instruction. Namely, Doct. Heavenly truths are hardly believed of us, and applied by us. what an indisposition there is in every man by nature to believe and apprehend those things that appertain to our chiefest good. Heavenly truths are hardly believe of us, and applied by us. And indeed, this was the great hurt and loss we sustained in Adam, not so much his casting out of Paradise, the curse upon the creature, and a temporal death, these compared unto God's judgement upon the soul, are but small, for now is the understanding darkened, that before was full of divine light and knowledge, the will rebellious, the affections disordered, yea, the whole frame of the whole man, quite disordered, and his soul rob and spoilt of all heavenly dispositions. So true is that of the Prophet jeremy, jer. 10.14. Every man is a beast in his own knowledge. We may see this in Nichodemus, joh. 3. that could not easily be brought to understand the necessity of a new birth; it seemed a thing most absurd unto him. We may see this in some sort in the Disciples themselves, Mat. 13. they could not conceive the parable of the Sour, until Christ had expounded the same unto them. Till the eyes of our understandings come to be enlightened, Eph. 1.18. we are all mere naturals in the knowledge of God, and mysteries of Christ's kingdom. Let Paul speak before Agrippa, of the heavenly vision, Acts 26.24 Festus will count him a fool. And Lot seemed unto his sons in law, Gen. 19 as if he had mocked, when he laboured their greatest good. The reason is rendered by the Apostle, Reas. 1 Cor. 2.14 where he saith, The natural men perceiveth not the things that are of God, for they are foolishness unto him, neither can he know them, because they are spiritually discerned, Rom. 8.7. and the wisdom of the flesh is enmity to God, for it is not subject to the law of God, neither can it be. Use. 1 O how should this humble every one of us in the sense of our own natural misery and blindness in heavenly things. Did we see a man shut up in a dark and irksome dungeon, wanting the light of heaven, the comforts of men and creatures, how miserable and wretched would we conceive the estate of this man to be? But if he should be so fare stupefied, as that he should please himself in this condition, and neither labour to come out of it, nor accept of deliverance if the same were offered unto him. Surely the condition of such a one were most lamentable. This, my beloved, is the condition of every man by nature, till we have had the spirit of God to be our Schoolmaster, and we come to be cast into the mould of the Word, we are all in this miserable condition, not being of ourselves able to think a good thought, 2 Cor. 3.5. our understandings, wills, affections, and all being so miserably captivated, that we can do nothing but sin. Use. 2 And how may this teach those whose understandings the Lord hath any way enlightened to know the things that belong unto their peace, whose minds and wills are wrought upon by grace, and turned from sin to God, they are to magnify God's goodness 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 ourselves, it is the gifts of God, and by how much the more our nature is depraved, by so much the more ought we to magnify his goodness & power in his mercy towards us. (His life was taken from the earth.) This might seem strange that Christ should thus reign, triumphantly in glory, being cut off from the people, as unworthy to live. But herein appears his great love towards us, that he should be pleased by this means to learn us the way whereby we shall come to glory, and that is, by shame, reproach, persecutions, and afflictions, yea, through the horror of death and of darkness: through these did the light of salvation appease: out of the gulf of death, life flowed. And because he was humbled himself to the death, even the death of the Cross, and took upon him the state of a servant, therefore God hath exalted him. Phil. 1.27. Use 1 It teacheth us then, that miseries and afflictions here, hinder not our happiness and felicity, no more, than it hindered Christ. The misery of Lazarus hindered not his joy: nor David being but a keeper of sheep, did not keep him from the kingdom. Use 2 Secondly, we must consider what our fellowship with Christ is, if we look to reign with him as Kings and Priests, we must not be ashamed of his Cross, nor to think strange of those troubles we must suffer for his sake. But to follow our head and Captain, who was himself consecrated through afflictions, and by misery and shame entered 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 himself, or of some other man? THe Eunuch having read, now he asketh the meaning: It is not sufficient for men to be conversant in the Scripture, and diligently to read the same, unless men understand that they read. Ezra not only read the law unto the people, but he caused them also to understand the same. And to whom goeth the Eunuch at this time to be taught and instructed, but unto Philip, whose office and calling was to interpret and expound the Scriptures, and to instruct the ignorant in the ways of God. The lesson is, That in all our straits we are to go for counsel all direction to God's Ministers. Doct. In all our straits we must go to God's Ministers for direction. Men are not negligently and carelessly to pass over that they read or hear, and understand not, but to seek to find out the meaning, and to labour to be resolved of the truth thereof. And to this end, to go to those Teachers that are appointed of God to the same end, to be rightly informed therein. It is the Lords own ordinance it should be so. Mat. 2.7. The Priest's lips should keep knowledge, and they shall seek the law at his mouth. Again, Deut. 17.9. Thou shalt come unto the Priest and Levites, and unto the judge that shall be in those days, and inquire, and they shall show thee the sentence of judgement. It was the counsel that jehosophat gave unto the king of Israel, 2. King. 22.5.6. when he was to go up against Ramoth Gilead: Inquire, I pray thee, at the word of the Lord this day. Then the King of Israel gathered the Prophets together, about four hundred men, and said, Shall I go up to Ramoth Gilead? And thus came the disciples unto our Saviour to have the parable interpreted unto them. Mar. 4.10. So when our Saviour taught the doctrine of divorce, Mar. 10.10. the Disciples afterwards asked him of the same thing. Where they saw the man that was borne blind, joh. 9.3. they asked our Saviour, whether it was his sin, or his parents. And hence is it that Paul so earnestly exhorteth Timothy, 2 Tim. 2.15. to give attendance to reading, to exhortation, and to doctrine, and to study to show himself approved of God, a workman that needeth not to be ashamed: rightly dividing the word of truth. And this is the Lords own decree, They have Moses and the Prophets, let them hear them. Luk 16.31 And there is Reason for it. Reas. 1 First, the Lord to this end hath called his servants to this calling, and furnished them with gifts for the edification of his Church. He gave some Apostles, some Prophets, and some Evangelists, Eph. 4, 11.12. and some Pastors and Teachers, for the perfecting of the Saints for the work of the Ministry, for the edifying of the body of Christ. Reas. 2 Secondly, such as will not believe them, will believe nothing else, Luk. 16 31 no, though one come from the dead. Use. 1 This shows then how the Ministers of the word ought to be qualified for this work of the Ministry; they must be men that are able to bring out of their treasury things new and old, able to resolve all doubts that trouble the people any way. And therefore must be men faithful in their places, and skilful in the Scriptures; they must not be blind guides, and dumb dogs. It was an heavy complaint the Lord took up of the Prophets, Ezek. 34.4. The diseased have ye not strengthened, neither have ye healed the sick, nor have ye bound up that which was broken, neither heave ye brought again that which was driven away, neither have ye sought that which was lost. Such stand guilty before the Lord of no less sin than the blood of souls. Use. 2 Secondly, this serves likewise to reprove those that ask questions indeed, but not to inform their judgements; but as the Scribes and Pharises did unto our Saviour, tempting him. joh. 8.3.6. And as they which came with good pretences unto Christ, Master we know that thou art true, and teachest the way of Christ truly, etc. This is a thing too common in the world, to demand questions, but not to edification; rather to entrap the Minister, and to get advantage against him, then as josias did of Huldah the Prophetess, 2. Reg. 22.13.14.15. to be acquainted with Gods will. Use. 3 And last of all, This may serve to condemn that great and universal neglect of this duty: Philip may be a long time amongst us, yet few make this use of his presence. This is one of the main causes why ignorance doth so abound amongst us, this day as it doth. Well then as we desire to come out of our ignorance, and to be made acquainted with Gods will, let us labour to imitate this admirable example of this Eunuch here, by improving well our time and opportunity, when we shall have Philip amongst us. Of whom speaketh the Prophet this? Albeit this Eunuch was a very wise and prudent man in worldly affairs, and in the government of a kingdom, yet doth ingeniously confess his own blindness and ignorance in the things of God, Doct. The knowledge of God cometh not by nature. and mysteries of Christ's kingdom. And herein will teach us, That Religion and the knowledge of God comes not by nature. Every man is a hest in his own knowledge. jer. 10.14. When Peter had confessed Christ to be the Son of God: Mark Christ's answer, Flesh and blood hath not revealed this unto thee. Mat. 16. The natural man perceives not the things that are of God: neither can he know them, 1. Cor. 2.14. for they are spiritually discerned. Even they which otherwise many times have the best capacities, and are of great understanding, yet are strangely sottish and blockish in the things appertaining to God's kingdom. But of this before. Use 1 This teacheth us then not to wonder so much at the gross ignorance of others, as to magnify God's goodness towards ourselves, that hath given us more knowledge in these heavenly mysteries than they. For as the Apostle saith, 1. Cor. 2.7.8. We speak the wisdom of God in a mystery, which none of the Princes of this world knew; Might David say, being advanced from a sheepfold to a Sceptre, What was in me, or in my father's house, that thou shouldest choose me to feed thy people? How much more may those admire the Lords mercy, whom the Lord hath delivered out of that more than Egyptian Bondage and darkness, and brought them to the knowledge of his Son Christ? Use 2 Secondly, this lets us see the great necessity of an able Minister that can divide the word of God aright; by which means ordinarily we come to have our understandings enlightened, and we ourselves brought to the knowledge of God and of Christ. But why doth the Lord thus keep his servants from the true Quest. knowledge and understanding of his word? Answ. 1 The Lord may do this for diverse 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; he did not strait way instruct this Eunuch; nor Paul, Act. 9 immediately after he had heard the voice from heaven, 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 have it so, that herein and hereby we may be brought to see our own natural ignorance, and be humbled for the same, and may more diligently wait upon the means, which God hath ordained to make men wise unto salvation; we know that want will make men look about them, and seek where to have a supply. Answ. 3 Thirdly, that we may pray more earnestly, as S. james saith, If any man want wisdom, let him ask it of God: we must seek saving knowledge only at his hands, whose only it is to dispose of. And herein the Lord is not like unto man, who being often pressed to give, at last grows weary; but he delighteth most in the constant prayers of his servants. Answ. 4 And last of all, that we having obtained this heavenly wisdom, may make the more account thereof, this is no common jewel to be had every where. And when they come hardly by a thing, they will the more carefully keep it. VERSE 35. Then Philip opened his mouth, and began at the same Scripture, and preached unto him jesus. THe Eunuch had desired Philip to sit with him, he had read the Scripture, and demanded of him, of whom the Prophet spoke when he said, He was led as a sheep to the slaughter, etc. Now at last Philip openeth his mouth, and preacheth the word unto him. First, it is said that He opened his mouth. This is an Hebraisme, as Caluin hath well observed. He opened his mouth. That is, he began in a solemn manner to preach unto the Eunuch. It is like unto that of our Saviour, 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 shown that it was no ordinary matter that he was now to declare unto the people, but the high and heavenly mysteries of his kingdom. So Philip here opened his mouth to teach this man serious and weighty things. The instruction is plain. The Minister of God is not lightly, Doct. God's word must be handled with reverence. or at all adventure, to take in hand the handling of the word of God, but with great advice and deliberation. God's word must be handled with great respect and reverence: of which it is well said, It is not safe to play with holy things. The Apostle Paul speaking of the doctrine of the Gospel, That it is the savour of life to life to them that are saved; saith, 2. Cor. 2.15. who is sufficient for these things? Vers. 16. The Apostle Saint Paul was a man endued 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 be as a wise Scribe taught to the kingdom of heaven, Mat. 13.52. Bringing forth of his treasury things new and old: and therefore must come well prepared unto the work. Ministers must come to the work with good advisement and premeditation, and so handle the word of God with fear and reverence. When Peter came to Cornelius, Act. 10. he did not forthwith speak unto him, before he had first acquainted him with the heavenly vision. And hence is it that Paul chargeth Timothy, 1. Tim. 4.13. To give attendance to reading, to exhortation, and doctrine: That is, in a fit manner to prepare himself aforehand for the work of the Ministry. And no doubt the Apostle Saint Paul himself was diligent therein, and found much fruit and profit thereby, that he exhorteth Timothy to be so diligent in the practice of the same. And if Saint Paul, so worthy an Apostle of jesus Christ, called immediately by Christ himself, gave himself to the study of God's word; how much more ought the Ministers of Christ now that have no such immediate calling as they had. The Minister then must study to make himself fit to speak unto the people, and not to do as the manner of some is, troth up and down all the week about worldly affairs, and then on the Sabbath deliver whatsoever comes to hand. This is not to divide the word of God aright. The Ministers of Christ must first eat the roll of God's book, Ezek. 2.1. and have their tongue touched wito a Coal from the Altar, Isa. 6 7. before they come ●●to God's place, and in his st●●d to speak unto the people. And is there not reason, think you? Reas. 1 Let such but consider whose place they occupy; is it not the place of God himself, and is it not his message they deliver unto the people? Now will an Ambassador of an earthly Prince go about his service, 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 themselves to the delivery of the Lords message. Reas. 2 Secondly, the Ministry of the word is the Lords own ordinance, his work that they are appointed to do: jer. and are not such accursed that do the work of the Lord negligently? Reas. 3 Thirdly, it is no less requisite in regard of the people to whom they speak, and over whom they are set. Is not the Priests lips to preserve knowledge? and are not the people to hear the Law from his mouth? Mal. 2.7. Now if the people must learn to know Gods will from the mouth of the Minister, it is requisite that he should be well acquainted with Gods will. For to this end is he placed over them. Use 1 And surely this shows the greatness of their sin, that slight this work of the Minister, study little, read little, pray little, and meditate least of all, yet will seem to speak something unto the people. This is indeed no better than to tempt God, when men shall neglect the means which God hath appointed for this work of the Ministry. Wherefore hath God given Arts and Sciences, and the knowledge of tongues, but that men might use them as helps and handmaids to this work of the Ministry? I could wish such men would but consider jacobs' diligence and pains in attending of Laban's flock, Gen 31 40 In the day time (saith he) I was consumed with heat, in the night with frost, and my sleep departed from me. Alas, what comparison between Christ and Laban; the one, a churlish master; the other a merciful Redeemer? And what comparison between the sheep of Laban, and the sheep of Christ; what a shame were it, 〈◊〉 the sheep of Laban, should be better served, than the sheep of Christ purchased with his own blood. If this move us not, cast we our eyes upon the Lord jesus Christ himself, the Chief Shepherd and Bishop of our souls, sometimes in the temple, sometimes in the garden, sometimes preaching, sometimes praying, and sometimes suffering. A Minister that is so sparing of a little sweaet for Christ, what would he do if he should call for his blood? Surely he will ill abide the pangs of burning for Christ, that will not abide the pains of preaching for Christ. Would any man give wages to such a shepherd that should neglect his flock, and suffer them to be starved for want of pasture, or leave them to be devoured? I trow not. What then can such expect at God's hand, that feed themselves, and not the flock which he hath purchased with his own blood. Use 2 Secondly as Ministers are bound in this solemn manner, to prepare themselves to preach the word; So are people in as solemn a manner bound to prepare themselves to the hearing of the same. Both preaching and hearing are Gods work, and both lie under the curse, that do the same negligently. When Peter was to preach the Word to Cornelius, Cornelius and his whole company were ready prepared to receive the same, we are all here before God (saith he) to hear whatsoever is commanded us of God. Act. 10. (He began at the same Scripture) Philip being to preach jesus Christ unto this Eunuch, and having considered what to say, he beginneth at this Scripture, herein taking the present occasion that was thus by Divine providence offered, it serving so fitly to his purpose in hand. For albeit there be many places that set forth Christ, and the mystery of our Salvation through him, yet none to this. For indeed throughout all the Prophets we have no where a clearer Prophecy of Christ's death and resurrection, than this place of the Prophet Esay. And therefore as the Lord was pleased in his good Providence to direct the Eunuch at this time to fall upon this Scripture to read it; Philip takes the present opportunity, & the text of Scripture now read, as the fittest text to preach of unto him. And herein will teach the Ministers of Christ a necessary duty. Namely that they ought to be so wise to make choice of special texts, Doct. Ministers must make choice of special texts for special occasions. and places of Scripture to treat of unto their people, as occasion still shall be offered unto them. For albeit that all Scriptures are full of Divine and heavenly truths, yet some Scriptures fit some persons and occasions better than others. There are many comfortable promises which God hath made in his word. Come let us reason together, though your sins were as scarlet, etc. Esay 1.18 Mat. 11.28 Come unto me all ye that travail and are heavy laden, etc. But for a man that is not yet truly humbled, the threats of the Law are fit. That place of john, joh. 9.31. God heareth not sinners; Is an excellent Scripture & very requisite to be taught, but not to one distressed in conscience, and beaten down in the sense of sin. A Steward in a family must have aswell wisdom to know what is necessary for every member of the family, as fidelity to dispense his Master's goods. The Minister is to know when to speak, and what to speak, for as Solomon saith, A word spoken in due time, is like Apples of gold & pictures of silver. Aaron's Bells must be wisely rung, sometimes the triple of Mercy sounds well, at another time the tenor of judgement sounds better. A Minister is wisely to change his note as occasion shall require, approving himself to every man's conscience in the fear of God. 2 Cor. 4.2. sometimes we are to come in a still voice, as the Lord appeared to Elias. sometimes again to play the part of a Bonarges, a Son of Thunder. Use 1 This shows then what wisdom & skill is required of every faithful Minister of Christ. Like a faithful Steward in God's house he must measure out to every man his due, Exhortation to whom exhortation is due, reprehension to whom reprehension belongs. Use 2 And it serves likewise to admonish hearers not to expect that their Pastors should at all times come unto them with the same spirit of meekness, for he must apply the plaster according to the wound. He can be no complete Surgeon that hath but one salve, and that for some green wound only, to cleanse and heal it. What if he meet with an old festere sore that is cauterised, and must have corrosives to eat out the dead flesh, if this be not had, doth he not (through his ignorance & unskilfulness) kill the man? doubtless such Ministers are never able to acquit themselves of the blood of such men's souls in the last day. (And preached unto him jesus) By his text, we may judge of his Doctrine, the text of Scripture being a clear prophecy of Christ's humiliation, and of Christ's exaltation, no doubt the scope of Philip's Sermon tended principally to convince the judgement of this Eunuch in the truth of both of them, how that every part and particle of that prophecy had it determination and period in the Lord jesus Christ. And herein will teach us, That Christ, Doct. Christ the subject matter of true preaching. is the subject matter of the Gospel, yea the subject matter of all true preaching. Christ and him crucified, is the whole scope of the whole Scripture. Yea the Doctrine of the law itself is but a Schoolmaster to lead us to Christ. For the more clearly the law hath convinced the conscience of sin, the more ready shall we be to go out of ourselves, and to seek Salvation in Christ. The matter then of true preaching is jesus 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 Gospel of jesus Christ, Mar. 1.1. and the World of Christ; & again whom we preach, Col. 3. (saith the Apostle) speaking of Christ. Paul calls the Galatians, Foolish Galatians, for not obeying the truth. Gal. 3.1. Before whose eyes (saith he) jesus Christ hath been evidently set forth, and crucified amongst you. And hence is it that the same Apostle placeth all his happiness in Christ, and Christ alone, God forbidden (saith he) that I should rejoice in any thing, but in our Lord jesus Christ. He is the only King, Priest & Prophet of his Church. And all true happiness and felicity consisteth in the true knowledge of him. This is life eternal to know thee to be the true God, and jesus Christ whom thou hast sent. joh. 17.3. Now the grounds of this are, First, Reas. 1 because life and Salvation come from him, he is our Surety & Saviour by whom & through whom we come to stand justified in God's sight, according to that of the Apostle Paul, Christ is made unto us wisdom and righteousness, sanctification and redemption, 1 Cor. 1.30.31. and all to this end, that he that glorieth, might glory in him. Reas. 2 Secondly, because without him we could have no full or perfect reconciliation with God his Father, It pleased the Father that in him all fullness should dwell, Col. 1.19.20.21. and having made peace through the blood of his Cross, by him to reconcile all things to him, whether they be things on earth or things in heaven. Thirdly, by his death he hath destroyed death, Reas. 3 and triumphed over death, O Death I will be thy death; O Death where is thy sting? and again, Thanks be to God who hath given us victory through our Lord jesus Christ. 1 Cor. 15.55.57. Use 1 This serves then to inform all the Lords watchmen, how to preach and what to preach, even jesus Christ and him crucified, and to apply the same close to the conscience of every man, in such wise as some change and reformation may follow. Pity it is to see how many Teachers now a days do choose out hard texts of Scripture, and make learned discourses thereon, show much reading for Fathers and humanity, of whom it may truly be said, that they preach, many of them, themselves and not Christ: is preaching God's ordinance? was it ordained then, my Brethren, to please the ear, or to prick the hart? Never let a Preacher think, that he hath preached Christ as he should, unless by his preaching he bring men to Christ. For as all lines do meet in the point of the Centre; so must it be the end and scope of a Ministers function, to bring men Christ. Use 2 And as Ministers are thus regulated for their preaching, so people are likewise taught what doctrine to desire to hear, and to rest satisfied in, Even such kind of preaching as serves most clearly to set out Christ. I know not how it is come to pass in this old age of the world; Men have got them Athenian cares. To preach Christ and him crucified, is too homely a thing; men delight in novelties and must have their preacher sore aloft in sublimity of doctrine, or else he 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 us labour with our own hearts herein, and learn to prise that ministry, wherein we may see and discern the true estate of our souls. And withal let us labour that we may be cast into the mould of the Gospel; That our judgements wills & affections may stoop to the Sceptre of the Lord jesus, for without this we preach but in vain, and you hear but in vain, yea the word shall become at last the woeful savour of death unto death unto you. Use 3 And last of all, since that Christ is all in all to be preached & heard to life and salvation; this serves justly to task the Church of Rome, and may give us to know whether they or we, are in the safest condition touching Salvation. Let it be duly thought upon and considered, whether they or we rest most on Christ, magnify Christ and the allufficiency of his sufferings. Do we look to merit by our own works? do we mingle his blood with the blood of martyrs in way of satisfaction for sin? do we join with the intercession of jesus Christ, the Intercession of Angels or Saints? or do we not rather rest wholly upon him? Surely this is not the least argument to assure us of the truth of our Religion against the Church of Rome, that we can rest wholly and totally upon Christ. VERSE 36. And as they went on their way, they came to a certain water, and the Eunuch said; See here is water, what doth hinder me to be Baptised? PHilip having thus preached jesus Christ unto him, and that through him alone we must look for life & salvation, through faith in his name. And having likewise preached unto him the necessity of being Baptised into jesus Christ, that thereby we put on Christ, are engrafted into him, and admitted into his Church. For howsoever every thing is not here recited that Philip preached unto 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 main Principle sof our faith, and mystery of our salvation through Christ. Such as were, Christ's Incarnation, Christ's 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 use of the Sacraments of the Church, Baptism, and Christ's Last Supper. That these things were taught unto the Eunuch, this Text doth make it clear, by his desiring of Philip, so soon as they came to the water, to baptise him. And as they went on their way, Text. they came to a certain water, etc. Here we see the fruit and effect of Philip's Ministry in another particular; first we have heard before that he is brought to be a believer; here again to put on Christ by the badge and livery of his profession, Baptism. It teacheth us then, What is the true end of preaching the Gospel, 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 Paul's Ministry. Unto the jews I became a jew, that I might gain the jews: 1. Cor. 9.20, 2●, 22. To them that are under the Law, as under the Law. To what end? That I might save them that are under the Law. To the weak I became as weak, that I might gain the weak. I became all things to all men, that I might by all means save some. And this I do for the Gospel's sake. Ver. 23 See we the truth of this in the commission Christ gave unto his Disciples, Go ye into all the world, and preach the word to every Nation; Mar. 16.16 he that believeth and is baptised shall be saved. So that salvation is the end of preaching. So Paul, I am not ashamed of the Gospel of Christ, Rom. 16.17. because it is the power of God to salvation. For therein is the righteousness of God revealed from faith to faith, begetting faith in us, and is therefore called, 1. Tim. 4.6. The word of faith; because it begetteth faith in the hearts of God's servants. This is the main end of the preaching of the word, and so of the Gospel of jesus Christ. See the exhortation of Paul to Timothy, Instruct them with meekness which be contrary minded, 2. Tim. 2.25. proving if at any time God will give them repentance unto salvation. This is the true end that the Minister of the word must aim at, namely, to bring men out of darkness into his marvelous light. Thus Paul and Sylas willeth the jailor to be leeve in the Lord jesus, Act. 16. and he should be saved; All true preaching aims at this, as the true end thereof. Use. 1 Seeing then that this is the end of the Ministry of the word, to bring men to Christ; Every faithful Minister of Christ must then propound unto himself Gods end in every Ministerial duty: whether he preach the Doctrine of the Law, or the Doctrine of the Gospel, all his exhortations, reprehensions, and instructions, must still aim at this, and tend to this. And indeed the true glory of a Minister consists in the number of those that by his Ministry are gained to Christ. Such are his crown and glory, the Seals of his Ministry: And comfortable will the reckoning and account of such, one day, be, when they shall say, Here come I, Father, with those thou hast given me. Use. 2 And as Ministers are taught their duties what ought to be the end of their Ministry; So are hearers likewise to be admonished to stoop unto God's ordinance in their Ministry, that so they may be brought to Christ. If we neglect or contemn this means, no creature in heaven or earth can do us any good; fast, pray, afflict thy soul, yea give thy body that it burn, be thou never so rich in the works of charity and mercy, if in the mean time thou turn thy back upon the word, this ordinance of God, jon. 2. Thou forsakest thy own mercy. For the word preached is the word of faith, and it is faith that brings us to Christ. Use. 3 And last of all, this may serve for matter of trial, whether or no we have profited aright by the hearing of the word. For then indeed have we been fruitful hearers; and then, and not till then, have we heard the word savingly, when our judgements have been thereby informed, and our lives reform, and we brought to Christ. Now indeed there be but few that have thus heard the word. The Drunkard, Swearer, profane and beastly liver, hath not yet profited aright by the preaching of the word. All the husbandry bestowed upon such a one is not worth the labour. Such ground is near to cursing and burning: for so saith the Apostle, The earth that drinketh in the rain that cometh often upon it, 1. Cor. 3. Heb. 6.7. and bringeth forth fruit meet for them by whom it is dressed, receiveth the blessing from God. But that which beareth thorns and briers, is near unto cursing, whose end is to be burned. Let us then, at last, my brethren, be awakened out of our security, and whilst 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 deceitfulness of sin: and by our wilful rebellion and contempt of grace offered, shut up at last the gate of grace against ourselves. (And as they went on their way.) It seemeth then that Philip preached in his travel sitting in the Chariot, and as they journeyed. Certainly great was the zeal and piety of this man in the improving of his time so well. He would either read himself, or hear Philip preach, even in their travels, and in their journey. Now inasmuch as the Spirit of God is so careful in setting down this diligence of his in every circumstance thereof, it teacheth us, Doct. Time is to be well spent. That the careful improving of our time is a thing well pleasing unto God, and that delighteth him: and hence it is that we are exhorted to redeem the time. And our Saviour tells us, Eph. 5. That for every idle word that men shall speak, Mat. 12.36. they shall give an account in the day of judgement. Our Saviour reproved this in those husbandmen in the Gospel, Why stand ye here all the day idle? Mat. 20. Time, precious time is one of those Talents for the which we are one day to give up account unto God. Which shows indeed the greatness of their sin, Use. that make no reckoning or account of time, as if it were their own to spend it they list. Many men set their wits on work, how to spend time, and to drive it away, as they say, as if time were so slow footed, as that it stood in need to be driven. Surely there are many thousands now in hell, that shall there suffer the reward of the damned for evermore, that would give a thousand worlds, if they might, for a few hours of that precious time we so wastefully misspend. My brethren, there is no prodigality in the whole world like unto this of misspending of time. If a man waste his estate, and misspend his inheritance, it is possible to recover it again: But time, precious time, once lost, can never be recovered. (They came to a certain water.) See here through the especial providence and goodness of God, how happily every thing comes to hand, to set forward this man's salvation. If the Lord do but give him once an heart to seek him, and to serve him, here is a jerusalem to go to, to worship God. For the further building of him up in the knowledge of Christ, here are the Scriptures to be read: doth he stick at them as being beyond his understanding. Here is a Philip ready to teach and instruct him, and to interpret the Scriptures unto him. Doth Philip tell him how necessary a thing it is to be baptised, see here, They came to a certain water. Whatsoever his wants and necessities are, the Lord still makes supply thereunto. Thus, thus, dealeth the Lord with his servants, he never wanteth means to bring his own purpose to pass. Our Instruction then is this. That God never wanteth means for the good of his children; Doct. God wanteth not means for the good of his servants. what soever the wants and necessities of his servants are, God never wanteth means for the supply thereof: whether we consider their corporal necessities, or spiritual wants, he is God all-sufficient for them both. Let the Israelites, his own people, be in misery and distress, the Lord can supply their wants with Manna from heaven. If there be a time of famine and dearth in the Land, he can cause the widow's oil to increase, and not to diminish, until the Lord send plenty in the Land; rather than jonas shall perish, the Whale shall attend his service: rather than Elias shall perish for want of food, the Ravens shall feed him. And as for the spiritual miseries of his servants, he is able to send comfort and deliverance many ways. Act. 9 Paul being a chosen vessel, the Lord can bring him home many ways, at his pleasure, as by that sound from heaven, and afterwards to send him to Ananias. Let Cornelius with an upright heart seek the Lord with fasting and prayer, he shall not want a Peter to instruct and comfort him in the ways of God. Act. 10.30. Let Peter be cast into prison, he shall have the ministry of an Angel at hand for his delivery. Act. 12. And this Eunuch that traveled fare to worship God, and to know jesus Christ and him crucified, rather than his expectation shall fail, and his labour shall be in vain in the Lord, the Lord will raise up a Philip, by whose ministry he shall be brought to believe. And why should any wonder at this? Is he not the Lord of Hosts? Reas. hath he not all creatures in heaven and earth are a beck and command for to execute his will? Let Daniel be cast into the Lion's den, he can muzell the mouths of those cruel beasts. Dan. 3. Let the three Children be cast into the fiery furnace, the fire shall have no power at all against them. It skills not what the miseries of God's servants are, so the Lord be with them. Use. 1 This then serves to reprove those who in their fits and Fevers of affliction, think the Lord hath forsaken his people, and left off to be gracious unto his inheritance. We are prove to look too much to the means, an arm of flesh, a bow of steel, not considering that the Lord is in heaven, and doth whatsoever it pleaseth him. This was David's case, Hath God forgotten to be gracious, and hath he shut up his loving kindness in displeasure? This was jonas case, jon. 2. I said I am for ever cast out of thy sight. Whereas indeed God doth never forsake his people. He hath said, Heb. 13. He will never leave them nor forsake them. Use. 2 Secondly, this may serve to teach us in all our miseries and necessities still to wait on him; Thou art compassed about with many miseries, know that God wants not means of deliverance when he is pleased to help. Thou art kept under many corruptions and infirmities which cleave unto thee here, which fain thou wouldst shake off, and be rid of: Know thou for thy comfort, that God is able to tread down Satan under thy feet; with whom all things are possible. (Here is water, what doth let me?) Philip having, no doubt, instructed him in the use of the Sacraments, that by Baptism 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 Livery of such a Lord and Master. See here is water, what doth let me? Q. d. Is Baptism a sign of our profession, and is it a symbol of our putting on of Christ: Here is water, what lets but that according to thy Doctrine I be now baptised? See here with what readiness and cheerfulness we should put the Lords will in execution, Doct. God's will being once made known, we ought readily to put the same in exacution being once made known unto us. Is Baptism so needful and so necessary? well far a good heart, it will not omit any opportunity offered, but takes the benefit of the first water he met withal in his journey, to be baptised. Men should make haste to be in covenant with God and Christ, like the sons of Zebedeus, would leave all to be entertained into his service. All our actions will find acceptation with God, so fare forth as they savour of cheerfulness; For that which Saint Paul speaks of giving, is true of all other duties, God loveth a cheerful giver. God loveth a cheerful hearer, God loveth a cheerful receiver; cheerfulness is all in all in the doing of good duties. And hence is it that this is observed to the great commendations of Abraham, that when the Lord had commanded him to sacrifice his son Isaac, Gen. 22. Abraham arose up early in the morning to do it. But of this before. (What doth let me to be baptised?) The Eunuch having readily and willingly entertained the word in his heart, doth now in Baptism desire to put on the outward profession of Religion also, to testify unto the world the ●●uth of his profession. And herein will teach us, That he that hath truly put on Christ, Doct. Hearty Christians must be hearty professors. Ro. 10.10. will be ready to make profession of the name of Christ. With the heart man believeth to righteousness, and with the mouth confession is made known unto salvation. For this public profession of the truth's sake, Daniel was cast into the den: The three Children into the fiery furnace. The Apostles being charged to hold their peace, and to preach no more in the name of jesus, Answered boldly before the Council, Whether it be right in the sight of God, Act. 5.29. Act. ●1. 11.12. 1. Tim. 6.12.13. to obey you rather than God, judge ye. For we cannot but speak the things that we have seen and heard. How resolute was the Apostle Paul this way, when Agabus had told him the things that should befall him at jerusalem, and his friends went about to dissuade him from going up thither what do ye weeping & breaking my heart, I am ready not only to be bound, but also to dye at jerusalem, for the testimony of the Lord jesus. And in this doth our Saviour comfort his Disciples against all the miseries and afflictions of this life, Luk. 22.28 Ye are they which have been with me in my temptations, therefore I appoint unto you a Kingdom. The point is clear and plain. That such as by faith have put on the Lord jesus, will not be ashamed to make confession and profession of his name; Every man must be at the least a Confessor, if not a Martyr, that would reign with Christ in glory. And there is Reason for it, Reas. 1 First, because it is one of the most proper fruits of Faith to make an open confession & profession of the name of Christ. Because we have the same spirit of Faith, according as it is written, I believed, 2 Cor. 4.13 and therefore have I spoken, we also believe, and therefore speak. No better testimony of true Faith, then hearty to confess Christ, whereas he that is afraid to confess Christ, hath no Faith. Reas. 2 Secondly, there is made a special promise unto such as make profession of his name; Mat. 10.32. He that shall confess me before men, him will I confess before my Father, which is in heaven. Mar. 8.38. Whereas the contrary is threatened with a fearful curse, Whosoever shall deny me before men, him will I deny before my Father, which is in heaven. Reas. 3 Besides, God hath not given to any the light of his heavenly grace, and the knowledge of his Son Christ, to the end that the same be buried in the earth, hid in wants not means of deliverance when he is pleased to help. Thou art kept under many corruptions and infirmities which cleave unto thee here, which fain thou wouldst shake off, and be rid of: Know thou for thy comfort, that God is able to tread down Satan under thy feet; with whom all things are possible. (Here is water, what doth let me?) Philip having, no doubt, instructed him in the use of the Sacraments, that by Baptism 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 Livery of such a Lord and Master. See here is water, what doth let me? Q. d. Is Baptism a sign of our profession, and is it a symbol of our putting on of Christ: Here is water, what lets but that according to thy Doctrine I be now baptised? See here with what readiness and cheerfulness we should put the Lords will in execution, Doct. God's will being once made known, we ought readily to put the same in execution being once made known unto us. Is Baptism so needful and so necessary? well far a good heart, it will not omit any opportunity offered, but takes the benefit of the first water he met withal in his journey, to be baptised. Men should make haste to be in covenant with God and Christ, like the sons of Zebedeus, would leave all to be entertained into his service. All our actions will find acceptation with God, so fare forth as they savour of cheerfulness; For that which Saint Paul speaks of giving, is true of all other duties, God loveth a cheerful giver. God loveth a cheerful hearer, God loveth a cheerful receiver; cheerfulness is all in all in the doing of good duties. And hence is it that this is observed to the great commendations of Abrabam, that when the Lord had commanded him to sacrifice his son Isaac, Gen. 22. Abraham arose up early in the morning to do it. But of this before. (What doth let me to be baptised?) The Eunuch having readily and willingly entertained the word in his heart, doth now in Baptism desire to put on the outward profession of Religion also, to testify unto the world the truth of his profession. And herein will teach us, That he that hath truly put on Christ, Doct. Hearty Christians must be hearty professors. Ro. 10.10. will be ready to make profession of the name of Christ. With the heart man believeth to righteousness, and with the mouth confession is made known unto salvation. For this public profession of the truth's sake, Daniel was cast into the den: The three Children into the fiery furnace. The Apostles being charged to hold their peace, and to preach no more in the name of jesus, Answered boldly before the Council, Whether it be right in the sight of God, Act. 5.29. Act. 21.11.12. 1. Tim. 6.12.13. to obey you rather than God, judge ye. For we cannot but speak the things that we have seen and heard. How resolute was the Apostle Paul this way, when Agabus had told him the things that should befall him at jerusalem, and his friends went about to dissuade him from going up thither what do ye weeping & breaking my heart, I am ready not only to be bound, but also to dye at jerusalem, for the testimony of the Lord jesus. And in this doth our Saviour comfort his Disciples against all the miseries and afflictions of this life, Luk. 22.28 Ye are they which have been with me in my temptations, therefore I appoint unto you a Kingdom. The point is clear and plain. That such as by faith have put on the Lord jesus, will not be ashamed to make confession and profession of his name; Every man must be at the least a Confessor, if not a Martyr, that would reign with Christ in glory. And there is Reason for it, Reas. 1 First, because it is one of the most proper fruits of Faith to make an open confession & profession of the name of Christ. Because we have the same spirit of Faith, according as it is written, I believed, 2 Cor. 4.13 and therefore have I spoken, we also believe, and therefore speak. No better testimony of true Faith, then hearty to confess Christ, whereas he that is afraid to confess Christ, hath no Faith. Reas. 2 Secondly, there is made a special promise unto such as make profession of his name; Mat. 10.32. He that shall confess me before men, him will I confess before my Father, which is in heaven. Mar. 8.38. Whereas the contrary is threatened with a fearful curse, whosoever shall deny me before men, him will I deny before my Father, which is in heaven. Reas. 3 Besides, God hath not given to any the light of his heavenly grace, and the knowledge of his Son Christ, to the end that the same be buried in the earth, hid in a Napkin, or put under a Bushel, but that the same should shine forth to the praise of his own grace to lighten others. Let your light so shine before men, Mat. 5.15. that they may see your good works, and glorify your Father which is in heaven. Let us hear the uses, Use. 1 This meets then, first of all, with the Nichodemites of our time, which can keep their Faith & Religion to themselues, & are afraid to make open profession of the same unto others. It is thought to be a deep point of policy amongst many, so to carry themselves in points of Religion, as that they may change with the times without any great disparagement, and hence it is that a man may live many years amongst many, and yet not know what religion they are of, making themselves ready for every change and alteration, like the weathercock that turneth with every blast of wind. I would commend unto such these places of Scripture to meditate on. Then should I yet have comfort, yea I would harden myself in sorrow, job 6.10. let him not spare, for I have not concealed the words of the holy one. The Justice shall live by Faith, Heb. 10.38. but if any man withdraw himself, my soul shall have no pleasure in him. The fearful and unbelieving shall have their portion in the lake which burneth with fire and brimstone. Reu. 21.8. Whosoever shall be ashamed of me before men, Mar. 8.38. of him shall the Son of Man be ashamed when he cometh in the glory of his Father, with the holy Angels. It is lamentable to see the pass that many men are at, in the company of zealous Protestants, they will be Protestants, in the company of Papists, they will be Papists; we have of these amongst us. Let not such men deceive themselves and their own souls, for whilst they will be thus of all religions, they remain indeed and in truth of no religion, yea every simple man and little child can discover such to be no better than Atheists. Was Religion my Brethren ordained to serve men's humours, and to be fitted as men's garments are to fashions and times? Surely God will make this poor Ethinck man a swift witness in judgement one day against such, who albeit he were in some danger herein to the hazarding of his place and office, to lose the favour of the Queen his Mistress, now that he shall forsake her in her idolatrous service. Yet being now by the Ministry of Philip brought to the knowledge of Christ, he is content to run all the hazards that may come, will be baptised and therein take upon him the open badge and cognisance of his Master, and profess openly unto the world the truth of his religion. Use. 2 Secondly, within the compass of the reprehension come those who will go beyond the former, and in peaceable times & sunshine of the Gospel, will be content to take upon them the name of professors, and will be diligent to frequent Sermons: But if a storm be up, so as they are like to suffer for Christ, if it be but a little disgrace, reproach, trouble, loss of liberty, wealth or the like, begin most shamefully to pull in their heads, and shrink away. Many such cold Professors hath religion now adays. 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 seal their profession with their blood? O what a shame is this, that every check, every taunt, every frown of a mortal man that is but dust, should make us stagger in the good way of righteousness. If we be ashamed of Christ before men, what looseth he thereby? But if he shall be ashamed of us before his heavenly Father, and before his holy Angels, what shall then become of us? Use. 3 And yet we have a third sort that may as justly be reproved by the rule of this Doctrine. And they are those that are so far from making profession of Religion themselves, as that they mock at all zeal, piety, and holiness they see in others, because they will not run with them into the same excess of riot. When the Lord was pleased to restore the light of the Gospel amongst us, and brought this land out of the Romish Superstition and Idolatry, how did our Adversaries the Papists gnash upon us with their teeth, & were ready to break a sunder through envy of that pure light of the Gospel that was risen amongst us? How did they set their wits a work to reproach us and our Religion, branding Professors with the names of Puritans, Precisians, holy Brethren, and the like; Which contumelies and reproaches we have taken out of their mouths, and are ready to spit them in the face one of another. It is high time my brethren to send these reproaches back again to Rome from whence they came, The Mother of all bitterness and cruelty, and not upbraid any with his zeal, but rather be provoked by their example to walk in their steps. Use. 4 And last of all it may serve for matter of exhortation to persuade us to be steadfast 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 jesus Christ that we have taken upon us to profess. It is wisdom, when first we take the profession of Religion upon us, to cast up our accounts, what it will cost us to be Christians indeed. We must look to have Sun, Moon, and Stars, against us. And indeed he that is truly religious, cannot but stand to the truth. We cannot but speak the things that we have heard and seen. Act. 5.92. The hundred forty and four thou sand had their Father's name written in their foreheads, Reu. 14.1. to show that they were not ashamed of their profession; Though all men be not honoured with the honour to be Martyrs for Christ, yet all men must at least be Cofessors of Christ. VERSE 37. And Philip said if thou believest with all they heart, thou mayst. And he answered & said, I believe that jesus Christ is the Son of God. THis verse contains in it the answer of Philip, unto the former question made by the Eunuch. Wherein we have, 1. The condition propounded, If thou believest. 2. The Eunuch's Concession, or allowance of the condition: I believe that jesus Christ is the Son of God. And Philip said, If thou believest. Howsoever the Eunuch desired greatly this Sacrament of Baptism as a seal of the covenant, and badge of his profession; and howsoever 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 unto every faithful Minister of Christ a most necessary 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 necessity of saving faith to the due participation thereof, before they administer the same unto them. Every one must throughly be instructed in the Sacraments, before he come to participate of the same. This was the charge the Lord gave unto the Levites in the time of the Law, before they came to the Passeover: Ye shall sanctify yourselves, 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 necessity of saving faith, before he receive this Sacrament of Baptism. Neither doth Paul presently baptise the jailor, before such time that he had preached the word unto him, and thereby made him fit to partake of the same. This was that holy order that Christ himself commends unto his Disciples: Mat 28.19 Go teach all nations, baptising them in the name of the Father, etc. And again, He that believeth and is baptised, shall be saved. Wherein we see that faith is most necessary to precede Baptism: Men are first of all to be taught to believe, before they receive the Sacraments; which are indeed The seals of the righteousness of faith. And there is reason for it. Reas. 1 First, in regard of their function and calling, they are to watch for the people's souls, Heb. 13.17 as they that must give up an account thereof unto God. And therefore must warn them of the danger of unworthy receiving, lest the people rush upon holy things unworthily, and unpreparedly, and so incur God's wrath, and they themselves hereby become guilty of their sins. Reas. 2 Secondly, holy things are not to be given to dogs, Mat. 7.6. nor pearls cast before swine; it is requisite then that the Pastor should take away the precious from the vile, and as much as in him lieth, jer. 15.19. put the difference betwixt the one and the other. Reas. 3 Thirdly, the doctrine that concerneth the right use of the Sacraments, is one part of the counsel of God, which a Minister is to reveal unto the people; otherwise he cannot be free from the people's sin. This serves then for the just reproof of such Ministers as make no conscience at all of their duties in this kind, Use. to fit and prepare their people to the due participation of the Sacraments, but promiscuously hand over head suffer all to partake of the same, and so to defile these holy ordinances. This was Eli's sin, for the which the Lord threatened to plague his house for ever, That his sons made themselves vile, 1. Sam. 3.13. and he restrained them not. Surely it is not the least sin whereof the Tribe of Levi stands guilty of at this day, that men are no more restrained, and that herein we deal not so faithfully with men's souls are we should. And withal, let this serve to admonish you that are our hearers, that you suffer the word of exhortation, and not to run upon the pikes of God's displeasure, where you may be taught your duties. The Sacraments are the seals of God's covenant. Wherefore should we require these things at God's hands, when our conditions are not observed? It is lamentable to see the general neglect of this holy preparation amongst the most sort of men; men almost disdain to be admonished and instructed in their duties herein. If thou believest with all thy heart, thou mayest. Though the Eunuch desired never so much to be baptised, yet Philip doth not by and by satisfy his desire therein, but shows him first the condition that is required on our part, namely, Doct. Faith necessary to the due receiving of the Sacraments. that he must believe. The Doctrine is, That to the participation of the Sacraments of the Church, faith is necessary. The words are plain, If thou believest, 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 have true comfort by this Sacrament, this is required of thee, that thou believe. The point is cleared by that of our Saviour unto his Disciples, immediately before his ascension up into heaven. Mat. 16.15, 16. And he said unto them, Go ye unto all the world, and preach the word to every Nation, he that believeth and is baptised, shall be saved. And hence is it that Philip doth instruct this Eunuch in the great necessity of saving faith, to the due participation of this Sacrament. So Paul, Act. 16. the jailor, before the would baptise him, shows him the necessity of faith. And hence is it that the Sacraments are called The seals of the righteousness of faith. Rom 4.11. Now it were absurd to set a seal to a thing that is not, as to a blank. For a man to come to the Sacrament for a confirmation of his faith, when he in the mean time understandeth not what faith meaneth; what an absurd thing were this? And therefore the practice of the Primitive Church herein was most commendable, who had their Catechumeni, a certain sort of people that were well instructed in the principles of Religion, and then were admitted to the Sacraments of Baptism, and the Eucharist, being drawn to the Church from Heathenism and Paganism. If faith be so necessary to the Quest. due participation of the Sacraments of the Church. How comes it then to pass that Infants are baptised, that are not of years actually to believe? This may be answered diverse ways. Answ. First, the common answer herein is good: That the children of believing parents have a right to the Sacrament, in regard of the covenant that God made with them and their seed. And the faith of every true believer is so fare the Infants, that it gives it an interest into the Sacrament; for the believing parent lays hold on the covenant, not only for himself, but also for his seed. As in the title of Lands at this day, a man doth purchase lands to him and his heirs after him. And this is warranted by that of the Apostle, 1. Cor. 7.14. If the root be holy, so be the branches. And in this sense may the children of believers, be said to be believers. Secondly, it may be answered thus, that Christ himself reckoneth Infants amongst the number of believers, Whosoever shall offend one of these little ones that believe in me, etc. Howsoever 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 itself is: Though they know not that they do live, yet there is life in them. So may the Lord in a marvelous manner give them the seed and spirit of faith, as he dealt with jacob, jeremy, the Baptist, etc. That were sanctified from the womb. Howsoever we are not able to describe the Lords manner of secret working by his spirit herein. Thirdly, God forbidden that we should imagine that Adam's corruption should do more to the pollution of Infants, than Christ's blood should do to their sanctification and cleansing: who never wanteth means to effect what is the purpose of his own will, even from the womb to sanctify them and make them his own, though we be not able to fathom the depth thereof. Thus much for the baptising of Infants. But now of men of riper years the point is clear for both the Sacraments of the Church. If a jew, Turk, or Pagan were a 'mongst us, and should desire baptism, it is requisite such a one should first be instructed in some good measure to give an account of his faith, before he were admitted to be baptised. And as for the Sacrament of the Lords Supper, the place is clear, 1. Cor. 11.28. Let a man examine himself, and so let him eat of that bread, and drink of that cup. For he that eateth and drinketh unworthily, Mar. 16. etc. He that believeth and is baptised (saith our Saviour) shall be saved. And, Rom. 10. Whatsoever is not of faith, is sin. Use. 1 Here the Anabaptists ground their doctrine, That since that faith precedeth Baptism, therefore Infants are not to be baptised till they come of years of discretion: for, say they, where there is no capableness of faith, there ought to be no baptism. They may as well reason from the words of the Apostle, 1. Thes. 3.10. That he that will not work, should not eat. 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 Argument were good, then might we say as well that women ought not to be permitted to the Sacrament of Christ's Supper, because we find not in the Scripture that the Apostles administered the same to any such. Yet the Scriptures show that Crispus believed on the Lord and all his house and were Baptised, and the same is said of Lydia and Stephanus, and their households, who were all Baptised, and it is not unlike, but that there might be some Infants amongst them. For the further clearing of this truth, we are to know, that Baptism serves to the same end to us, that Circumcision did to the jews in the time of the law. Namely to be a seal of God's covenant. Now it is apparent that their children must be Circumcised when they were eight days old. Are Infants of Believers now under straighter conditions in the time of the Gospel, than the Infants of the jews in that time of the Law? God forbidden. Doth not Christ say, Suffer little children to come unto me and forbidden them not; and again, Mat. 19.14 To you is the promise made, and to your children. Act. 2.39. Object. If Infants then have an interest into the covenant, and so unto the Seals of the Covenant, the Sacraments, why then are not Infants permitted to the Sacrament of Christ's Supper. Resp. Some of the Ancients, as Cyprian and Augustine, mistaking the words of our Saviour, joh. 6.53. Except ye eat the flesh of the Son of Man, and drink his blood, ye have no life in you; Vnderstod these words to be meant of the Sacrament of his last Supper, and hence conceived the use thereof absolute necessary to Salvation, and would have little Infants to participate thereof. Whereas indeed the Reasons that do interest the infant into the Sacrament of Baptism, do not prove a necessity of the use of this Sacrament likewise. The one gives men an admittance into the Church, and so belongs to Infants; the other of proceeding & growth in Christianity, and so belongs to men of riper years. Besides to this Sacrament of the Lords Supper hear is required of all that would receive the same worthily, that he examine himself, and that he be able to Discern the Lords body, which Infants are not able to do, & therefore until they come to years of discretion, are not to be admitted to that Sacrament. Use. 2 The second use concerns parents, who by this occasion of their children being Baptised, have good cause to examine themselues, whether they be within covenant with God, yea or no. What greater comfort to a man, then to have his Seed within the Covenant of grace, justified, Sanctified, washed with the blood of jesus, made a Member of the Church? this comfort mayst thou have if thou be'st a believer, yea thou mayst boldly challenge the same at God's hands in regard of the covenant made to thee and thy Seed. But if thou be'st an unbeliever that liest in thy sins without repentance, thy Circumcision will be counted for uncircumcision, and thy baptism will not profit thee at all. O that Parents did duly consider this for themselves and for their children, It is not Baptism that will avail, as if it did confer grace, as the Church of Rome doth teach, without the inward Baptism of the Spirit. Thou mayst go to Hell for all thy Baptism, if thou be'st not a believer. Rest not then in this, thou that art a Parent, that thy child hath been Baptised, but labour to bring him to be a believer, that he may likewise receive the inward grace of Baptism, without which the outward cannot save. Faith is the tenure by the which we all hold heaven, Baptism is but the seal to confirm it, what is the Seal, if we have not an interest into the covenant itself? Use. 3 Thirdly seeing that Faith is so necessary to the due participation of the Sacraments, this shows that Doctrine of the Church of Rome to be most ridiculous and absurd, that teach that Baptism doth ex opere operato confer grace. This is to lift up the Sacrament above itself. Was not Simon Magus baptised? Act. 8.23. and yet remained in the gall of bitterness, and bond of iniquity. Were not many of the people of the jews Baptised under Moses, and under the cloud, and had not God in many of them no delight? So that the Sacraments are effectual unto men, so far as they believe. To the unbeliever they profit not at all. Use. 4 And last of all this may serve to admonish men, to labour to make a right use of their Baptism; namely by getting the comfort of the Spirit, by getting a believing hart, that so he may be Baptised with the holy Ghost; it is Faith that is all in all. Thy Faith makes the Sacrament effectual, if thou wantest Faith, thou wast never yet Baptised with the Spirit, and 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 truly be said of the Sacraments, they profit not, being not mixed with Faith in them that receive them. If thou believest with all thy heart. Hereby is not meant the perfection of Faith, but the sincerity of Faith, that our hearts may be blameless in holiness, 1 Thes. 3.13. that the hid man of the heart be uncorrupt; 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 james calleth a wavering minded man. Such a single & sincere heart, such a Faith that is thus unfeigned, is here permitted to this Sacrament, as one qualified for the same, and so the Sacraments become excellent means for the confirmation and building up 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 need of increase and help. Our knowledge, saith the Apostle, is but in part; 1 Cor. 13.9 and therefore our Faith itself must needs be imperfect, and hence it is that we are often urged & 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 God's Spirit by the Prophet Ezechiel are figured by waters, Eze. 47. issuing out of the Sanctuary, which came first to the ankles, then to the knees, and at last to the loins. The Psalmist compareth the godly to trees: which bring forth much fruit in their age. And hence it is that the spiritual life of the godly in the Scripture is compared to several 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 milk 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 break forth as the morning, and thy health shall spring forth speedily. The Doctrine is clear 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 attain unto, is no more than needful to salvation, as the least measure of the true sanctified graces of God's Spirit shall suffice, so no man hath aught to spare, when Death cometh. Secondly, the Lord to this end hath planted us, hedged, dressed, digged, and watered us, and all to make us more and more fruitful; now unless this cost should be in vain unto us, and we should prove ourselves barren and unfruitful vines, we must bring forth fruit daily more and more. Use. 1 This may serve to admonish every man in the fear of God, not to rest in the beginning, of any grace received, 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 have been diligent in the use of the means a time, so as they have got a good measure of knowledge, and are able to discourse of Religion, presently conceive that they need not to be at that pains as in times past, and so begin to slug in their Christian race. I would say to such, as our Saviour sometimes to the Church of Sardis, Be awake, Reu. 3.2. and strengthen the things that remain, that are ready to die. Our nature is wonderful prone to be filled with these things, as the Israelites were glutted with Manna, howsoever in other things we are insatiable. Surely it is a sure note of a gracious heart, when men can see and bewail their own emptiness in heavenly graces, complain still of their own deadness of heart, backwardness in holy duties, and their want of zeal in God's service. Whereas that man that conceits himself to have knowledge enough, and grace enough, and so grows more and more negligent in the use of holy means, for the perfecting of God's graces begun; this man never 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. Use. 2 Secondly, this may serve for matter of trial unto us; would we know whether we have learned Christ indeed to life and salvation, and have truly put on Christ with all the graces of his spirit; Hereby we shall know it, by our daily growth and increase in grace and godliness. True grace will certainly increase. If it do not grow and increase, we never had but the semblance of grace, like unto Demos, Hymeneus, and Philetus, counterfeit grace will not abide long, it will not increase. If then we would not deceive ourselves, we must not rest in the beginnings of grace, but stir up the gifts of God within us. Means for the increase of grace. Now the means for the growth and increase of grace, are, 1. Meditation on the word preached and taught. 2. Earnest prayer unto God for grace to believe and obey. 3. Thanksgiving for grace already received. 4. Daily conference with those that are of eminent grace. 5. The well improving of any gift or grace received; these and the like are excellent means for the further building of us up in the ways of godliness. (With all thy heart.) Having before shown the necessity of saving faith to the due participation of the Sacraments of the Church: as also that by the use of the means, such as ar● the Word, Sacraments, Prayer, and the like, we ought daily to grow and increase in the same. Now he comes to show the nature and quality of that faith that is so precious, it must be pure, sincere, hearty, and unfeigned. If thou believest with all thy heart: The Doctrine is, That true faith makes the heart of that man sincere and pure that hath it. Faith purifieth the heart, Doct. A believing heart is a sincere heart. Act. 15.9. Act. 26.18. Deut. 6.5. a believing heart is a sincere heart, and sanctifieth him that hath it. This is that the Lord requireth of his people, Thou shalt love the Lord thy God, with all thy heart, etc. the Lord cannot abide that men should have a heart and an heart; a heart for God, and a heart for the devil; a heart for Christ, and a heart for Antichrist. Such double mindedness, as Saint james speaketh, jam. 4.8. is abomination unto him. Mat. 23. The Pharises could wash the outside of the cup, and of the platter, but inwardly were full of all hypocrisy. Pilate washed his hands indeed, but not his heart. An hypocrite will sometimes stumble into a Church, and pray to be seen of men; But the honest and good heart will enter into it chamber. Mat. 6.6. These are they that are pronounced blessed of God: Psal. 32.1. Blessed is he to whom the Lord imputeth no sin, and in whose spirit there is no guile. Be glad oh ye righteous, and rejoice in the Lord. But who are righteous? And be joyful ye that are true of heart. Ver. 10. Hear we David's prayer for such, Psal. 125.4 Do good to those that be good; and upright in heart. Whereas that man that wants this soundness of heart in doing of good duties, he doth but lose his labour, they are but abomination unto the Lord: As it is said of Amazia, 2. Chron. 25.2. He did that which was right in the sight of the Lord, but not with a sound heart. Now the grounds of this are, Reas. 1 God hath commanded it, Gen. 17.1. Walk before me, and be thou perfect, or sincere. Reas. 2 Secondly, it is only comfort a Christian hath in all that we do, that the same is performed of us in singleness of heart. In the world we see the best duties of a Christian traduced, and oftentimes they are called Hypocrites for their pains, and mocked and derided as David was, when he danced before the Ark. But this was jobs comfort, when his friends laid such an imputation upon him, job 27.5. I will not part with my innocency (saith he) until I die. And this was Hezechias his comfort at such time as he was summoned to death, Isa. 38.3. Remember Lord that I have walked before thee in truth, and with an upright heart. Reas. 3 Thirdly, it is that which distinguisheth a true Christian from an hypocrite, who may go as far in the work done as the best Christian in outward performances. The thorny ground and the stony ground went wondrous fare; our Saviour showeth that these receive the word with joy, and believe for a time: Matth. 13. only the good ground are they, which with honest and good hearts hear the word and keep. Reas. 4 And last of all, God hath appointed a day in the which all our actions shall be judged and scanned; not as they have seemed to men, but as they have been indeed and in truth before God. We must all appear before the judgement seat of Christ, 2. Co. 5.10. that every one may receive the things done in his body, according to that he hath done, whether it be good or bad. Use 1 It may serve to admonish every one in the fear of God, that we labour after this sincerity and purity of heart, without which no duty that we can perform, can find acceptation with God. But how shall I know in the performance of holy duties, Quest. that my heart is thus qualified? There are many marks and tokens of this integrity of heart, Answ. whereby it may be discerned, amongst the rest these. Marks of a sincere heart. First, it is discerned by the manner of performance of any duty, it doth the same humbly, keeping an eye still upon its own wants in doing of them: fearing still that something may be amiss that may hinder the Lords gracious acceptation of them: a sincere heart is still ready to complain of its best actions, and dare not present any service it doth unto God, further than it hath the righteousness of jesus Christ to cover all the imperfections of the same. Secondly, it is discerned by the ready and cheerful performance of holy duties: God loveth a cheerful giver. This was the great commendation of the Church of the Romans, Ye have obeyed from the heart the form of doctrine that hath been delivered unto you. Thirdly, with much affection and love: Psal. 119. So David, O that my ways were so direct, that I might keep thy statutes, etc. Fourthly, it is the property of a good heart, to have an eye unto all the commandments of God, to the duties of the second Table, as the first. This was the great commendations of Cornelius, when he could say, Act. 10. We are all here before God, to hear whatsoeever is commanded us of God. So David, I shall not be confounded whilst I have respect unto all thy commandments. And lastly, it will do them constantly not by fits, when he is in a good mood, but at all times, in prosperity as in adversity, in sickness, as in health, which an Hypocrite doth not; for so saith job, Doth an hypocrite pray always? job 21. The meaning is, he doth not. Secondly, this may serve for matter of singular consolation unto the godly, that can approve themselves unto God, that whatsoever they do in his service and worship, they do the same in singleness of heart; such need not to doubt but they shall meet with the Lord in his own ordinance. And albeit they may have in them many wants and infirmities, yet this singleness and integrity that is in the heart, makes amends for all, and causeth the Lord to pass by them all. An husband bears with many infirmities of his wife, so long as she keepeth her faith to him in the main duties of Matrimonial love. So dealeth the Lord with his servants, so long as they keep their hearts upright with him. See we this in King Asa, a catalogue of whose infirmities the Scriptures afford unto us, as, namely, that he took not away the high places, that in his displeasure he cast the Lords Prophet into prison; that he oppressed his people; that in the time of his sickness, he sought to the Physician, and not to the Lord. And yet for all this, see the account the Lord made of this man, the Text saith, 1 Kin. 15.14. Asas heart was upright with the Lord all his days. The Lord so regarded that, as that he passed by all the rest. (And he said, I believe that jesus Christ is the Son of God.) Philip hath no sooner put the question, Doct. A Christian must be ready to give an account of his faith. 1. Pet 3.15. but the Eunuch makes the answer readily and willingly. It is a commendable duty in a Christian to give an account of his faith, whensoever he shall be demanded: it is an Apostolical injunction; Sanctify the Lord in your hearts, and be ready always to give an answer to every man that asketh you a reason of the hope that is in you. And hence is it that Christians are exhorted To keep the profession of our faith without wavering. Heb. 10.23 See this in Paul, in his boldness before Felix, I confess unto thee, Act. 24.14. that after the way which they call Heresy, so worship I the God of my Fathers. The grounds of this we have heard before. The use serves to persuade to this duty, Use. as a most necessary fruit and consequence of faith, Psal. 116.10. I believed, and therefore did I speak. What faith believeth, the mouth will speak: He that is afraid to make an open confession of Christ, hath not as yet by a lively faith put on Christ. But is a Christian bound at all times to give an account of his Quest. Faith, and of his Religion he doth profess, to whom soever shall require an account thereof? No, Answ. Indeed I confess a Christian is bound, especially when he is called by authority, though it be before an Infidel, to make an Apology of his Faith, and to defend the truth. And so likewise at all times when God's glory is like to suffer, a Christian must stand it out, whatsoever come of it. But when a question shall be asked us to no other end but to deride the truth, or for some other evil end; We have the example of our Saviour himself not to answer in such a case. jesus held his peace, Mat. 26.63. at that time when they went about to entrap him in his words. So that if a man be questioned concerning his Faith or Religion, he is wisely to consider whereto the question tendeth, and accordingly return his answer. (I believe.) This was the thing that Philip so much desired, that this Eunuch might be brought to believe in Christ, that so the Sacrament might be effectual to the sealing up and confirmation of his Faith. Here we have the happy fruit and effect of his Ministry, he is brought to be a believer. Philip hath not beat the air in vain, neither hath the word been cast as the Seed on the high way side, on the stony or thorny ground, but it hath lighted now on a good heart, a heart prepared for the same. The happy fruit and effect whereof is here set down, he is made a believer. (I believe.) It teacheth us That there is a particular Faith Doct. required of all that look to reap life and salvation through Christ. A particular Faith, necessary to Salvation. If we look to reap fruit and benefit by the Sacraments of the Church, we must every particular man have a particular Faith of our own, to qualify us for the same: to this are we often exhorted. To stand fast in the Faith, 1 Cor. 16.13. to be rooted and grounded in Faith, To make our calling and election sure. 2 Cor. 13.5. And to work out our salvation with fear and trembling. Phillip 2.12 For the further clearing of this truth. Hear we the speech of Faith in those whom God hath honoured with this grace in the scripture, job 19 25. Esay 45.24 truly to believe. I am sure my Redeemer liveth. He shall say, surely in the Lord have I righteousness and strength. Doubtless thou art our Father, Esay 63.16 though Abraham be ignorant of us. We may see herein the marvellous affiance the faithful have had through their own particular Faith. Gal 2.20. They were sure and certain of their own salvation after this life. Heb. 2 4. We know that we are translated from darkness to light, etc. They were sure of the grace of perseverance, they should persevere in God's love unto the end. Doubtless kindness and mercy shall follow me all the days of my life. Psal. 23.6. It is not presumption but Faith (saith an Ancient, Non est arrogantia sed fides predicare quod acceperis. August. ) to say thou shalt be accepted through Christ. The point is clear and plain, The grounds are, Reas. 1 First, in regard that all the promises of life and salvation run in general terms, and therefore must be applied in particular to every one, Christ hath loved us (saith the Apostle) and given himself for us; whereupon a learned Divine saith, From the universal every one is to bring the benefit of Christ's death to his own particular, Ab Vniversali quis que debet ad suum particulare hoc Christi bew ficium transfer Z●nch in Ephs' 5. that he may be able, in some good measure of Faith, to say with the Apostle, Christ gave himself for me, and without this there can be no sound comfort, for what though we have by us never so precious a salve that will heal all sores, if this be not applied we are not the better for it, such are the promises of the Gospel to an unbeliever, the man wanteth the hand of Faith to make the application. Reas. 2 Secondly the very order of our Creed which we are taught to believe, teacheth so much, where we say I believe, not we believe, which is to be referred to every Article, I believe in God the Father. I believe in jesus Christ, in the holy Ghost, etc. An evident proof we must have, this particular Faith of our own. Reas. 3 Thirdly, this is it which furnisheth a Christian with a holy resolution to go on throughly in his Christian course. What Soldier were he assured aforehand to win the field, and to have the dividing of the spoils, would not with jesus march furiously to meet his enemy in the face, this valour doth well become Christ's Soldiers, who hath made us Kings and Conquerors, through Christ. Use. 1 This serves first of all to condemn that Doctrine of the Church of Rome, who teach and hold that it is arrogancy and presumption for any man to conclude the certainty of his own salvation. By the Doctrine of the Council of Trent, No man, say they, can attain any assurance of his own salvation other then conjectural, unless by special revelation. He that will be a Papist, is bound by the renet of the Church, all the days of his life to live in suspense, a most uncomfortable Religion, a most uncomfortable Doctrine. Nay more, let him be accursed, saith the same Council, if he either think or endeavour any grounded certainty or assurance. Miserable comforters are they, and herein what do they else but rob God of his glory, and deprive a Christian soul of his chiefest comfort. Surely it must needs be a Satanical and Antichristian Spirit, that shall contradict the spirit of God in so plain and evident a truth. Reas. 2 Secondly, seeing such a particular Faith is required to partake of Christ, and of all those benefits that accrue unto every true believer through him; Let this then admonish us to labour for this assurance, and to provoke hereunto Consider, Motives to get a particular faith. First, that it is an excellent means to free the heart of man from slavish and servile fears, and to work an holy security in the soul. So David, Psal. 46.1.2. God is our hope and strength, therefore will we not fear though the earth he moved. Again, Though I walk through the valley of the shadow of death, Psal. 23.4. I will fear none evil, for thou art with me. Secondly, it is this that will regulate and temper our affections in times of prosperity, when we shall consider that we are reserved for better hopes, and kept for a better condition. How ready are we to pour out our hearts to our lusts and pleasures, especially in prosperous times. With the disciples we are ready to say, It is good being here; But when we shall consider that we are here but in the suburbs, and that whatsoever we have and enjoy, is but the earnest of a more glorious inheritance; we shall then put the knife to the throat of our intemperate lusts, and prepare for those more lasting pleasures. Thirdly, this gives boldness when we come unto God, especially in prayer, when a man can say with David, I am thine, Seruus sum exp●cto alimentum à Domino. Ambros. O save me: this makes a man to come unto God, as a child unto a father, and a servant unto a master, with boldness to expect and desire things necessary. Whereas that man that wants this assurance, wants therewith the principal royalties and privileges of God's sons. But do not many wicked men persuade themselves that they Quest. have this faith and full assurance of God's favour in Christ, when indeed they have it not, but rather presume? It is true, Answ. Satan is God's Ape, and will, in an apish imitation, sergeant the most excellent grace, like a cunning Cheater that will foist in slips for currant coin; and these are so like to each other, that many times the wisest are deceived. For the true faith of God, Satan hath his presumption, which doth carry many a man along with this persuasion, as if he had the faith of the elect. And therefore as wise men will first bring their gold to the touchstone before it pass for currant; so should a wise Christian, be careful to try and to prove himself whether he be in the faith, lest he build upon the sand, and the same suffer a ruin in the end. How faith may be known from presumption. Now true faith may be discerned from presumption divers ways. First of all, by the ground of faith, which ordinarily doth follow true humiliation for sin. For God usually doth first humble, whom he doth exalt: Humiliation in the order of working of grace, is the ground of exaltation, I mean in a man's own apprehension. Otherwise, I confess, there must be faith that must keep the soul in life, hold it close unto God, that with Adam it fly not away from his presence to despair. Otherwise men would never repent and turn unto him. Well then, try thy faith thus: Didst thou ever truly see thy sins, and that miserable condition of thine by reason of sin, so as thou hast even passed the sentence of condemnation against thy own soul. If the Lord should deal in justice with thee, hast thou gone mourning all the day long, and made it the cause of thy chiefest sorrow, thy sins done against so good a God, and gracious a Father in jesus Christ: so as thou hast prised the pardon of them above all the world; And to this end hast sought earnestly at God's hands for the pardon of the same, confessing thy sins, bewailing thy offences, hast sought his favour in the midst of his Sanctuary, in the use of his ordinances, wherein he hath promised to be found of us. If after all this, I say, we come now to be persuaded of his favour and love towards us; that he hath received us again into favour, in the pardon of our sins in his own Son; This is undoubtedly the work of faith, and not presumption. But if on the contrary, thou never yet sawest thyself in what case thou standest by reason of sin, never hadst thy heart truly touched with sorrow for sin, never yet camest to prize the blood of Christ at such a rate, that thou wouldst give all the world for the least drop thereof, for the saving of thy soul; but hast passed over thy time in security, with the neglect of God's ordinances, as finding no such sweetness in them: This is presumption, and not faith. Secondly, presumption commonly is accompanied with gross ignorance, they usually accompany each other. Now he that thus persuadeth himself that he hath faith in Christ, and yet liveth in blindness and ignorance, deceiveth his own soul▪ for an ignorant heart is commonly a faithless heart. A faithful heart is ever a fruitful heart, for so faith the Apoltle, As the body without the spirit is dead, so is faith without works dead also: a presumptuous heart and a fruitless life go together. And last of all, presumption builds on the sands, as the Papists upon traditions; but true faith hath ever an eye to Moses and the Prophets. Faith cometh by hearing, Rom. 10. etc. True faith never separateth the end from the means, but waiteth to see the face of God in the midst of his Temple. Whereas presumption would have the end, though it regard not the means conducing thereunto. (I believe that jesus Christ is the Son of God. As the faith of the Eunuch was commendable for the nature of it, it was a particular faith of his own: I belee●●. So here the commendations of the same is further enlarged by the object of it, it was such a faith as was fixed only upon Christ. And herein will teach us, Doct. True faith hath Christ for the object of it. That true justifying faith is bounded and set upon Christ only. Christ, and he alone, is the object of true justifying faith, it looketh unto Christ, and resteth upon him alone for life and salvation. There is no one point more clear in all the book of God than this. The Sacrifice in the time of the Law with the brazen Serpent, taught this unto the jews, that health and salvation is to be looked for only in Christ. As many as received him, joh. 1.12. to them gave he power to be made the sons of God, even to as many as believed in his Name. joh. 3.6, God so loved the world, that all that believe in him should not perish, etc. This we may see in that prayer of our blessed Saviour: joh. 17.20. I pray not for them alone, but for all that shall believe on my Name. Act. 16.30. Thus Paul, and Sylas, willed the jailor to believe in the Lord jesus, and he should be saved. Again, Gal. 2.16. A man is not justified through the works of the Law, but through faith in Christ jesus. And hence is it that the faith of the elect is called, The faith of jesus. And in this regard we are said to be justified by faith, not in regard of any quality inherent in us, or in regard of any such excellency that faith hath in itself, but in regard of the object of faith which is Christ, in applying him, his righteousness and obedience unto a man's self, as the hand doth the gold that is given it. So that indeed to speak properly, it is not faith that doth justify as of itself, but Christ himself, whom by faith we apprehend. The Doctrine is clear. The Reasons are, Reas. 1 First, in regard that the whole work of our salvation is attributed unto him. So Paul, 1. Cor. 1.30. He is made of God unto us wisdom, righteousness, sanctification, and redemption▪ Amongst men there is no other name given whereby we shall be saved, Act. 4.12. but only in the Name of jesus Christ. Heb. 7.23. He is able perfectly to save all that come to God by him. Reas. 2 Secondly, it is clear in the order of our faith, and Creed, nothing that is less than God can be believed in; there must be a difference between the Creator and the creature. No creature is to be believed in, We believe in God, and in jesus Christ, etc. But when we come to the Church, we say, We believe the Catholic Church, not in the Catholic. Church: The communion of Saints: not in the communion of Saints. For Christ is the proper object of true faith, it ever looks unto him. Use 1 This serves first of all to condemn that dangerous and damnable Doctrine of the Church of Rome, that teach, That by faith we are justified indeed: But how? Not in regard that Christ is the object thereof, but in regard of those excellent motions it produceth in the heart; such as are, The fear of hell, Love of God, Desire of salvation, etc. and so fitteth and prepareth us, that, Ex congruo, we receive grace and salvation. Then the which, what can be more derogatory to the all-sufficiency that is in Christ? For faith and works in the matters of justification are opposite, and cannot stand together. Use 2 Seeing then that saving faith hath Christ for the object of it; this than may serve to admonish those that look to be justified in God's sight, that they learn to renounce all things in themselves, and to rest wholly upon Christ; for if all our actions shall find acceptation with God, so fare forth as they are done in faith; Heb. 11.6. for without faith it is impossible to please God. And seeing again that faith itself doth not justify any further than it hath Christ to be the object there; What then can our best actions do in the matter of justification? But indeed every man is a Papist naturally, which is no small argument to show that their Religion cannot be good. Feign we would have some thing in ourselves to commend unto God, in lieu of his mercy towards us. O the pride that is in man's heart by nature! Is not all fullness in Christ? 1. Cor. 1.30 Is not he made of God unto us wisdom, righteousness, sanctification, and redemption? We must then learn to go out of ourselves, that we may be found in him, renouncing all confidence in our own righteousness and merits, that we may partake of Christ's, who is our Righteousness. VERSE 38. And he commanded the Chariot to to stand still, And they went down both into the water, both Philip and the Eunuch, and he baptised him. PHilip having showed the necessity of saving faith to the due participation of the Sacraments of the Church; and having received good satisfaction by the Eunuch his confession, that he was rightly qualified for the same; Now he comes to the celebration of this holy ordinance itself: He commanded the Chariot to stand still, etc. Doct. Men rightly qualified must not be denied the Sacrament. Note we hence first of all; That the Seal doth of right belong to such as have the Evidence. Where men are rightly qualified for this holy ordinance, they may not be denied 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 believe. Can any man forbidden water (saith he) that these should not be Baptised, Act 10.47 that have received the holy Ghost aswell as we, meaning, that it should be an injury unto such, to whom God had given grace to believe, not to have the Sacrament, which is the Seal, for the Confirmation of the same. Use 1 This teacheth Ministers not to be too sparing in the administration of this ordinance of God. what though we have Dogs, and Swine amongst us, to whom holy things are not to be given, as our Saviour saith, give not that which is holy unto Dogs, neither cast ye your pearls before Swine, &c doth this hinder, but that the children should have their portion? For their sakes only we must often administer this Sacrament. Though wicked men abuse it as they do all things else to their perdition, yet God will have his children regarded, for whose sakes he hath betrusted his Church with this nearest and dearest pledge of his love. Use 2 And this serves likewise for singular comfort and consolation unto the godly, that have grace to repent and believe. The seals of God's covenant are not to be denied unto such. Neither is this all, to have an interest into the privileges of the Church, but such shall not miss to have the same ratified unto them by the inward work of Gods own Spirit (And they went both down.) But had not the Eunuch men enough to fetch the water up to him? No doubt he had, yet herein is his humility and obedience seen, that he can so readily and willingly stoop to God's ordinance, to leave his chariot, and to go down with Philip into the water. Our lesson is, That there is no degree or calling whatsoever, but must yield obedience to God's ordinance. Doct. All, must stoop to God's ordinance, This Noble man must out of his chariot, and he must into the water. How base and simple soever the ordinances of God may seem unto men, the greatest amongst the sons of men must stoop unto them. We may see this in Abraham a great Prince, yet was Circumcised he and all his house. And in those noble and Religious Kings of juda and Israel, whose greatest honour was, that they stood for religion, were zealous for God's glory, and were frequent in the exercise of holy duties, but of this before. And this shows indeed by what spirit his holiness of Rome, Use. is led by, that professeth himself to be the Successor of Peter, but is better acquainted with the Sword, than the word, preaching is too mean and base a thing for his greatness to be exercised in, Peter's keys have unlocked unto him such treasures that he hath left off the feeding of Christ's flock. Where are those Gregory's, Damasens and other faithful Bishops of that Sea? whose pains in preaching and writing proved them Faithful in God's house. Surely their pride and pomp in these later days, hath devoted them wholly to their pleasures and ease, and made them forget the service of the Church: (And they went down into the water.) Some question may hence arise both concerning the time, and the place, of the Baptising of the Eunuch. It might seem strange that Philip gives way thus to the Eunuch, that he must thus suddenly be Baptised by the way side; was it so dangerous to have put it off any longer, as that the Eunuch might have hazarded his own salvation? I answer no, it is not the want of Baptism, when it cannot conveniently be had, that is so dangerous or damnable, but it is the contempt of it. Which may be noted against that vain and uncharitable opinion of those, that think if an Infant die unbaptized, it cannot be saved, and so conceive that there is an absolute necessity of Baptism to salvation. Whereas Circumcision in the time of the law was to be done on the eight day. Now it is like that many Infants died before, which to imagine must therefore needs be damned, were an opinion most uncharitable & most absurd. And hence came in that practice of Baptising of Infants by Midwives, because they heeled an absolute necessity of the same to salvation. An opinion that first came from Rome, who hold this Sacrament so necessary, that they have Baptised an Infant even in the Mother's womb, as myself have heard a devout Papist affirm. But now for the Eunuch, it was expedient that he should at this time be Baptised. First, in regard he had now the ministry of Philip, which he was shortly to part withal, and to see no more, And none more fit for the administration of this sacred rite, than he that by his ministry had so prepared the man thereunto. Secondly, in regard of his country whereto he went, which was Idolatrous, and no whit acquainted with the service of the true God, where he could not expect the celebration of the same with the like fruit and comfort, as at this time. And as for the place, this might seem strange likewise, that it should be done by the way side, had it not been better that they had both repaired to some Synagogue or Temple, or to some other consecrated place, where the service and worship of God was now erected? it might seem strange that Philip should thus give way to his desire, considering they were now on their journey, and had not a place that was appointed for the celebration of this so sacred an ordinance. But this may likewise be answered thus. That it was not the place that could either add to, or detract from, the validity of this Sacrament, or make the same the more or less effectual. In regard that all Religious difference of places is taken away, since the Death of our blessed Saviour; So as no one place is more holy than another. So that the Instruction will be this, Doct. No place since the death of Christ more holy than another. That howsoever before Christ's death, some places were more holy than others, yet now all Religious difference is taken away. It is true, the time was, when jerusalem was the place of God's worship and service, whereof it was said, My eyes shall be open, and my ears shall be attentive to the prayer made in this place. 2 Cro. 7.15 And again, I have chosen and Sanctified this place, Verse 16 that my name may be there for ever, and mine eyes & my hart shall be 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 every City is jerusalem, every Church is the Temple, yea the Lord is near unto all that call upon him in Spirit and truth. This is clear by that of our Saviour unto the woman of Samaria, Woman believe me, joh. 4.21. the hour cometh when ye shall neither in this Mountain, Verse. 23 nor yet at jerusalem worship the Father. But the hour cometh and now is, when the true worshippers shall worship the Father in Spirit and in truth. Prayer is now available in one place, as in another. 1 Cor. 1 2. The Apostle describes the Faithful to be such as in every place call upon the name of the Lord jesus; Even so I will (saith the Apostle) That men pray every where, 1 Tim 2 8. lifting up pure hands without wrath and doubting. Yea our Saviour wills us, To enter into our Chamber, & to pray in secret, Ma●. 6.6. with this promise, That our Father which seethe in secret will reward us openly. And the promise is, where two or three be gathered together in my Name, Mat. 18.20 there am I in the midst of them. Now the reasons will make it more clear. Reas. 1 First, Since Christ's death all difference of persons is taken away, There is neither jew nor Grecian, bond nor free, male nor female, for ye are all one in Christ: and therefore all difference of places must needs be taken away. Reas. 2 Secondly, because jerusalem which was the place of God's worship is now defaced, the Temple destroyed, according to that prophecy 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 pass about forty years after the death of our blessed Saviour; since which time, there is no one place, that hath had the same promises, or the same privileges. Reas. 3 Thirdly, what was it that made jerusalem, the holy City, more than any other City, but the word and Oracles of God, which it is true they had amongst them? these being for the sins of that Nation and people removed; the 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. Use. 1 This shows then the gross superstition of the Church of Rome, that are wonderful superstitious in this, in pl●eing holiness in some one place more than another. In some Churches by reason of some relics of some Saints there, more than other, as our Lady's Church of Loretto, our Lady of Walsingam, etc. which to hold and to maintain, is gross superstition: nay more, it is a flat denial of Christ to be come in the flesh, to hold one place to be more holy than another since his death. Use. 2 Secondly, this may teach us to make a holy use of our privilege through Christ herein, by setting up the service and worship of God in our particular family, that so the same may be so many Churches to God; We are not now, in the time of the Gospel, to travel a long and tedious journey, as the jews to jerusalem, there to worship God; neither are our services so costly as their sacrifices were in the time of the Law. What manner of persons ought we then to be? and how conversant daily in holy duties, that are thus privileged above them? This was the great commendations of Nymphas, Col. 4.15. Phil. 2. and Philemon, that their several houses were several Churches unto God. How did the Lord bless the house of Obed-Edom, while the Ark of the Lord was in the same? whilst such houses and families lie under God's curse, and are no better than cages of unclean beasts, that have not the word nor prayer amongst them. jer. 10.25. Pour out thy fury, O Lord, upon the heathen that have not known thee, and upon those families that have not called upon thy Name. (And he baptised him.) The manner was, as it seemeth, in those days, to dip the whole body in the water, for so the word signifieth, to drown, or to be put under the water. Wherein indeed diverse excellent mysteries are set forth, and represented unto us. First of all, The diverse mysteries represented in baptism. our washing and cleansing by the blood of Christ, according to that of the Apostle, Christ loved his Church, and gave himself for it, Eph 〈…〉 2●. that he might sanctify it and cleanse it, with the washing of water by the word. According to his mercy he saved us by the washing of regeneration, and renewing of the holy Ghost. And again, Such were ye, but ye are washed, ye are justified, ye are sanctified. Not simply by water, but by the holy Ghost, and the Spirit of our God. Secondly, our Mortification, for so saith the Apostle, Rom. 6 3. Know ye not that so many of us as are baptised into jesus Christ, were baptised into his death. And again, Being buried with him in Baptism, 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 even as the body being once dead, hath in it no motion at all ever after to sin; even so such as are baptised into Christ's death, become as dead men in respect of sin. Thirdly, herein is represented unto us, our spiritual resurrection to newness of life. ●ol. 2. 1● We are risen with him. And again, Rom. 6.4 We are buried with him by Baptism into his death, that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of li●●. For as Christ's death is powerful in all his members to their mortification of sin; So is his resurrection no less effectual to their vivification, and quickening to righteousness. Fourthly, herein and hereby our repentance is set forth, for Baptism is a Symbol of our regeneration for sin, and newness of life. He came into all the country about jordane, Luk. ●. 3. preaching the baptism of repentance for remission of sins; they were baptised of him in jordane, Mat. 3.6. confessing their sins. And it is the counsel of the Apostle Peter, that he gave unto the jews, Act. 2.38. Repent (saith he) and be baptised every one of you, in the Name of the Lord jesus, for the remission of sinnes. And last of all, through our Baptism our union and communion is ●erein signified and represented unto us; 1 Cor. 12 13. For by one Spirit we are all baptised into one body. So that we must now grow up together with Christ in holiness. So Peter, 1. Pet. 3.21 The like figure whereunto even Baptism doth also now save us, not the putting away the filth of the flesh, but the answer of a good conscience towards God by the resurrection of jesus Christ: Not with water, but our consciences being sprinkled with the blood of Christ: So that in Baptism is represented, 1. Our sanctification. 2. Our mortification. 3. Our first resurrection. 4. Our repentance from sin. 5. Our union and communion with Christ. Which manifold fruits and benefits which accrue unto every true believer, through the reverend use of this sacred ordinance, should teach us to desire it, and to prize the same at a high rate, as the dearest pledge of God's love unto his Church. But doth Baptism of itself confer all these excellent gifts and graces to such as are baptised? Quest. No corporal thing properly can work upon a spiritual: Answ. The water in baptism cleanseth not the pollution of sin without the Spirit of Christ, which in baptism regenerateth the true believer. So that indeed all the work of inward grace in and through this Sacrament of Baptism comes properly from the holy Ghost. For so saith the Apostle: According to his mercy he saved us by the washing of regeneration, and the renewing of the holy Ghost. So that unless the Spirit of God cooperate and work together with the outward washing in water in Baptism, the soul remains 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 us into the body of Christ by Baptism. The true material cause of all our good, is the blood of Christ; the holy Ghost applying the same to the soul and conscience of every true believer. VERSE 39 And as soon 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 rejoicing. WE have in this Verse the happy fruit and effect that followed the ministry of Philip: wherein are observable two things. 1. That miraculous transportation of Philip. 2. The wonderful joy that followed. First, it is said, that the spirit of the Lord took away Philip. After what manner were curiosity to inquire: For, as one faith well, why should we with danger determine that, that without danger we may be ignorant of. It is sufficient for us to know that the Lord having effected, what was the good pleasure of his own will in the Eunuch's conversion, he removed his servant to another place, even to Azotus, to preach the word to another people, as we have it in the last verse of this Chapter. Now it came not to pass, but by the good providence of God, that Philip in this strange and miraculous manner should be taken away at this time; for herein and hereby the Lord would confirm this Nobleman in the truth that Philip had preached unto him, when he should now consider that he was sent from heaven by a divine providence to instruct him, in regard of that his strange and miraculous departure from him. Wherein we may take notice Doct. of the wonderful love of God towards his people, The Lord would have his servants settle in the truth. that he would not have them waver, or be doubtful in the weighty matter of their salvation, but he would have them to be grounded and stableshed in the truth; and hence is it that the Lord would have this Eunuch settled in the faith by this miracle that he wrought. Thus he was pleased to confirm his Gospel at the first by miracles from heaven, that men might see that it was not from men, but from God, as our Saviour saith, The works that I do, bear witness of me. And with those signs and wonders we ought to rest satisfied, and not to look for new ones daily, as the Church of Rome doth, to confirm so clear a truth For thus to do, were but to cal● the truth again into question and to require signs from heaven as the jews did. We will be content that the Popish Imposture should brag and boast of their Miracles, as their Straw miracle at Garneis death not worth a straw; the miracles daily done by the relics of some of their he Saints, and she Saints: this they brag and boast of, this they make a Mark of the true Church. Surely the Papists pride it to have his holiness of Rome to be known to be Antichrist, otherwise they would never stand so much upon Miracles now in the time of the Gospel, to confirm that, that was at first confirmed, by so many signs and wonders from heaven. Doth not the Apostle make this a mark and brand of Antichrist; 2. Thes. 2.9. Whose coming shall be with signs and lying wonders. What, Church ever since the Apostles times stood so much for miracles as the Church of Rome? We are content herein they carry the Bell; it is not the least argument to prove 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 he insinuated not himself into his company at the first for gain, or preferment, which many are ready to conceive of painful and laborious Ministers of Christ, who when they see them diligent in preaching the word, think presently they do it to have a reward, to gain a living, or get preferment; and were it not for that, they suppose, they would be idle enough; and hereby take occasion to neglect that good which otherwise they might have by their ministry. And surely it is that complaint that may most justly be taken up of many, that for a time were very painful and laborious, whilst they had but some mean place in the Church; But afterwards when they have got some great preferment, have abated their zeal, labour, and diligence, to feed the flock of Christ. Many such have we known in our times. An evident demonstration that they never at any time propounded unto themselves the the advancement of Christ's kingdom above all things else, that honour and preferment should abate their diligence in the main duty of their calling. But the Eunuch is prevented of these or the like thoughts, whereby Philip's Ministry might be made unprofitable unto him, whilst the Lord, in this wondrous and miraculous manner doth take him away. Let Ministers than take notice of their duties, Use. what to propound unto themselves, as the principal end of their labours, not to get advancement in the Church, to grow great, and mighty in the world, but to do good unto the souls 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 Gospel, 1 Cor. 9.2. they may live of the Gospel, but not as the manner of many is, to hunt after livings and preferments in the Church, & leave their flock to hirelings. Act. 18.25 It was Apollo's commendation, that he was fervent in the Spirit, and taught diligently the things of God. (And he went on his way rejoicing.) In these words we have the happy fruit and effect of Philip's Ministry, the Conversion of the Eunuch, manifested hereby one of the proper fruits & effects thereof, his wonderful joy. He went on his way rejoicing. Having now attained the knowledge of Christ, and the assurance of the pardon of his sins, being now made of an Infidel a true believer. See here the happy fruit and effect thereof, He went on his way rejoicing. The Instruction is, That sound conversion breeds sound joy, Doct. Sound conversion breeds sound joy. now that by the preaching of Philip he is brought to Christ, and so to be a believer. Now that by Baptism he hath put on Christ, and by a lively Faith got assurance of the pardon of his sins, and of his own reconciliation with God, now is he a joyful man, rids on the rest of his journey with great joy. He went on his way rejoicing. It is a thing incident to true conversion, to work sound joy: in the beginning of this Chapter we may see that when Philip had preached the word in Samaria, Verse 8 the text saith, there was great joy in that City. And David, after he came to see his sins of Adultery and Murder, how earnest is he with God for the pardon of the same, that so his soul might have comfort. Make me to hear the voice of joy and of gladness, Psal 51.8. that the bones which thou hast broken may rejoice. Meaning indeed, that until the Lord should 〈…〉 speak peace unto the conscience, in the assurance of the pardon of sin, he could have indeed no joy, no comfort, and therefore in another place he prayeth thus. Lord lift thou up the light of thy countenance upon us, Psal. 4 6. for thou hast given me more joy of heart, etc. We may see this in the jailor, how hard hearted and cruel soever he was before his conversion, yet when the Lord by the Earthquake had prepared his heart for the ministry of Paul and Sylas, as that at last he is brought to be a Believer; The text saith, That he rejoiced, that he and all his household believed in the Lord jesus. Act. 16.34 Yea the Lord hath commanded his servants to rejoice, Rejoice in the Lord o ye righteous, Psal. 33.1. etc. and again, Be glad in the Lord o ye righteous, and shout for joy, Psal 32.13 ye upright in heart. So Paul, Rejoice in the Lord always, and again, I say, rejoice. And is this any other thing, Phil. 4.4. then that which God promised unto his Church. My servants shall rejoice, and ye shall be ashamed, my servants shall sing for joy of heart, etc. See this by that of Solomon, the transgression of an evil man is his snare, but the righteous shall sing and rejoice. Pro. 29.6. And so Peter, In whom now though ye see him not, 1 Pet. 1.8. yet do ye believe and rejoice with joy unspeakable and glorious. And howsoever every true convert and believer attain not to the like measure of joy and consolation that others have & enjoy, yet in every soul where true conversion & saving Faith is wrought, this inward joy 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 joy, and hinders his consolation, is it not sin, your sins have 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 canceled, and why should not the thoughts of this breed joy? Reas. 2 Secondly, every true Convert hath the Spirit of God, and one fruit of the Spirit is joy, Gal. 5.23. This Spirit is called by our Saviour, the Comforter, joh. 14.16. which is given only to the Godly, and this spirit is an everlasting spring of joy, Esay 12.3. and an earnest of our eternal salvation. Add here unto those royalties and Privileges, that the Faithful have in being reconciled to God, As, Reas. 3 1 That such are at peace with God, with Angels, with men, and with all creatures. Rom. 5.1. 2 Have a guard of heavenly Angels to attend them. Psal. 34. 3 Have a heavenly Father to take care, & to provide for them. Mat. 6. 4 Have assurance that their names are written in the book of life. Mat. 1●. 5 Are reserved for a glorious Kingdom. 6 That crosses, Rom. 8. miseries and afflictions shall all turn to their comfort, and death to their advantage, And have not these cause to rejoice? Reas. 4 Besides, hath not a godly man a good conscience, and is not that a continual feast? Pro. 15.15. The poiut is clear, let us first remove some doubts that may lie in the way, before we come to the uses. Do we not see that many of those that go under the name of God's people, men that hear the word diligently, etc. Seem to be strict Christians in their lives, yet go heavily, hang down their heads, and mourn more than others, where then is their joy? Besides, none live more merrily and have their lives full of jollity and pleasures, then wicked men that run most licentious courses, & make no reckoning or account at all of grace or godliness. Give me leave to answer to them both. Resp. 1 Concerning the Godly, it is true, their joy is not seen to the world, but for the most part is secret and inward, and therein doth abound, when otherwise their lives many times, seem to be full of misery, for as Solomon saith of the joy of wicked men, In the midst of laughter the heart is sad. Pro. 13.14. So may it as truly be said of the Godly in the midst of their sorrows, their hearts are full of joy. Howbeit their joy is not carnal, nor in carnal things, as before in the time of their unregeneracy, for so saith the Apostle, As sorowing, 2 Cor. 6.10 yet always rejoicing. Secondly, If the Godly at any time seem to be full of sorrow and heaviness, it is not Religion and godliness that makes them so, but rather indeed the want of it. See this in David, Thou didst turn away thy face from me, and I was sore troubled. When the Lord shall withdraw himself at any time from his servants, as one that will not be spoke withal, no marvel then, though trouble and anguish seize upon the soul. Resp. 3 Thirdly, this thing so comes to pass many times in the godly, by reason they are ignorant of their own present condition, they are not able to judge aright of their own estate, and herein deprive themselves of that comfort which otherwise they might have, living more by sense then by Faith. A man may have true grace, and yet for the present want the use, and comfort of the same, which the Lord is pleased to withhold from them to humble them, to make them search more narrowly after their corruptions, thereby to discover some sin that yet hath not been discovered, and to make them to prize his favour and love at the higher rate, when the Lord shall be pleased again to smile upon them. Resp. 4 And last of all, Though the Godly sometimes be in heaviness, yet their heaviness shall be turned into joy, as our Saviour saith, Ye shall sorrow for a season, but your sorrow shall be turned into joy. So Paul, we are afflicted on every side, but not forsaken, cast down, 2 Cor. 4.8. but perish not. Mark the upright man, and behold the just, Psal. 37. the later end of that man is peace. Nothing is more sure and certain, than comfort to the Godly, after their time of mourning. But now come unto a wicked man, he hath many times the semblance of joy, but no true joy, it is not hearty nor sound, in the face not in the heart; the reason is, a wicked man, hath in his bosom a halter that strangles his joy, a guilty and an accusing conscience, which howsoever he labours to smother and stifle, yet is always telling him heavy news, 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 have the pleasant lives? Object. Is their condition the better, Answ. because they are insensible of their misery? have we not seen a fellow drink and swill the same morning he hath gone to the execution, would any envy this man's felicity, and desire his condition? how many traitors have had a Satin suit on their backs, when they have looked every day to be quartered. Surely all the mirth and pleasures of wicked men is none other, he is ever destitute of the true ground of joy, and that is God's spirit assuring his soul of the pardon of sin. Now joy is a fruit of the spirit, Gal. 5.23. and wanting this, such must needs want true joy. And howsoever a wicked man doth not by and by meet with the wages and stipend of his sins, but hath joy now in stead of sorrow, yet as our Saviour saith, Woe to you that now laugh, Luk 6. for you shall wail and weep, as they have multiplied their sins, so shall their sorrows be multiplied at last, when the Lord shall cause them to possess the sins of their youth. job 13.26. We come to the uses, Use 1 then that sound conversion breeds sound joy; This may then in the first place serve to stop the mouths of those that think a Christian life to be the most uncomfortable life that may be, and conceive that when men once begin to live a Godly life, they must then bid adieu to all joy & mirth whatsoever. Thou liest, thou profane worldling, as our Saviour said, I have meat to eat that ye know not of. So hath the child of God a joy and rejoicing that the world knows not of. Indeed now his chiefest joy is not in eating and drinking, in vain pastimes and pleasures, as in times past; But in the inward consolations of God's spirit. The Kingdom of God standeth not in meat and drink, but in righteousness and peace, & joy in the holy Ghost. This peace, this joy the world knows not; and whilst the wicked mock and scoff thereat, the righteous solace themselves therein. Surely this disgrace thus put upon God's people, and on the profession of the Gospel, that it overthrows all comfort and delight, came not but from hell, to dash the countenance of grace and godliness, and to bring the profession of Religion more and more out of request. Whereas indeed none have more cause to joy & rejoice then they, they have their sins pardoned in the blood of Christ, they have the ministry of Angels to attend them, have a heavenly Father to care for them, have a Sanctified use of all estates and conditions of life, are assured their names are written in the book of life, and are reserved for an everlasting kingdom: what then should hinder their joy? Use 2 Secondly, this may serve, my brethren, to bring Religion and Christianity daily more and more into request with us; who would not live a joyful life, and see good days? It is that every man labours for, and hunts after: howbeit, in our pursuit, we set our hearts and affections upon wrong objects; Some would place it in honour, some in riches, and some in a voluptuous life. Now who doth not see how suddenly these are smitten, like jonas Gourd, and are wormeaten ere we be ware, and many times they prove our greatest discomforts, and work our greatest sorrows; never making good what they promise unto us? How suddenly was Hamans' glory dashed, ●est. 5.11. and turned into ignominy and shame? Balshazzer in the midst of his banquet sees the hand-writing, which turned his mirth into mourning. The rich man that had enlarged his barns and his heart, how suddenly was he stripped out of all, and his soul sent to hell? How many have risen well in the morning, that have made their bed in the dark ere night? How many unexpected miseries have men met withal, when they have thought themselves farthest off from them? O then, my brethren, let us labour for this peace, for this joy, which, as our Saviour saith, no man shall take away from us. Peace with God, joy in the holy Ghost, assurance of remission of our sins, and our acceptation with God in Christ: one dram of this is better than all the world beside; If thou have this, thou art an happy man, how miserable soever thou mayest seem to the world. If thou wantest this, thou art cursed, wretched, and miserable; how happy soever thou mayest seem unto men. This joy is like that new name, that none could read but those that bade it. It passeth all understanding, did men know it, they would say as David did of Goliahs' sword, None like to it, give it me. 1. Sam. 21.9 Use 3 Thirdly, this serves to let all wicked and men see in what an uncomfortable estate and condition they live in. What peace, saith jehn to jehoram, 2. Kin. 9 22 so long as the whoredoms of thy Mother jesabel remain? What peace, what joy can there be to such? so long as they want the ground of peace, and of joy; and that is the pardon of their sins, and assurance of their reconciliation with God. I confess indeed, there is a mad mirth, and a drunken peace, such as is the joy of worldlings, who rejoice in their corn, and wine, and oil, but this is a swinish and a brutish joy, in the face, but not in the heart; This joy and rejoicing is but as the crackling of thorns under a pot, Eccl. 6.7. soon in, soon out. For the spirit of fear and of bondage rests upon them: such have but the semblance of joy; But as for the true joy, they have it not, they are strangers unto it; for this is the fruit of repentance for sin, of a man's gracious acceptation with God in Christ, which the sinful world are strangers unto. Use 4 Fourthly, this may serve to provoke God's people to express this joy in their lives, they find wrought in their hearts, why should we discourage others to possess the promised Canaan, with the sad reports of walled Cities, and sons of Giants, when we are sure to obtain if we seek. Surely, we deserve to have our portion with Reuben, on this side jordane, if we do, and never to come into Canaan itself. Wherefore doth the Lord command his servants to rejoice always, Rejoice always, and again I say rejoice, Phil. 4 4. if joy were not their portion? And why doth the Lord give so strait a charge to his Prophets, to comfort his people, Comfort you, Isa. 4.1. comfort you my people, saith our God; but that he would have his servants to credit their Master, by expressing such joy, the world is ignorant of. We cannot honour God more, then by giving the graceless world to see that there is a reward for the righteous, that there is a God that judgeth the earth. This shall provoke others to think well, to speak well, and to resolve to taste and see with us how sweet the Lord is. Away, away, with that dumpish, austere, and melancholy carriage that is in too many that have so good ground of joy; Rejoice in the Lord always: it becometh well the just to be joyful. What though we have fallen, what though we have sinned; and many infirmities still break out in us, yet our God is unchangeable, I am the Lord and change not, ●al. therefore ye sons of jacob are not consumed. His unchangeable love and decree doth not depend on our will, which is mutable and changeable. Use 5 And lastly, is there now such joy to be found in a Christian course here; what is there to be looked for hereafter? if on earth, what in heaven? where all imperfection shall be done away, where there shall be no Satan to tempt, no sin nor corruption to overcloud or hinder the sun of righteousness continually to shine upon us. Had David such raptures, such secret and sweet joys, that he must needs dance before the Ark, how will he leap before the Lamb? Can the prison yield such comfort to Paul, and Sylas, that they could not but sing for joy, when they suffered for Christ; what happiness is there to be looked for in heaven, when they shall come to reign with Christ? If the seed time be so joyous, what will the Harvest be, when we shall come with joy, and bring our sheaves with us? VERSE 40. And Philip was found at Azotus, and passing through he preached in all the Cities till he came to Caesaria. WE have 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 seen, but this was but Philip's removal from one place to another. Having finished his work with the Eunuch, his work is not now at an end, but he is to go to another people. It is not enough for a faithful Minister to preach a Sermon or two, or once in a month to preach to his people; but he must be still setting forward the Lords work, and by all means possible, seek the advancement of Christ's kingdom, wheresoever the Lord shall call him, and dispose of him. This is the main thing to be looked after. So that our Instruction will be this. That the calling of a Minister is a laborious and painful calling▪ Doct. The calling of a Minister is a laborious calling. Episcopatus nomen est operis, non honoris. Aug. it is an endless task they have to do, there is still in the same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a remainder, some thing or other left still for them to do. The calling of a Minister is a laborious calling; and hence it is, that in the Scriptures they have such names given unto them, which above all other import labour and travel. They are called Husbandmen, Watchmen, Mat. 9.37. Shepherds, Labourers, whose names serve to put them in mind of their duties. The harvest is great but the labourers are few. The word in the original signifieth labour unto weariness. 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 be compared to the calling of an husbandman for labour and travel, sometime ploughing, manuring, sowing, reaping, every season brings with it its work. Thus fareth it with the Ministers of the Word. They must study constantly, meditate earnestly, instruct diligently, exhort carefully, reprove zealously and boldly, comfort cheerfully, and to do all this, will it not ask labour? Many of our hearers are weak in knowledge; we must labour to inform them: Many are obstinate, we must labour to reclaim them: many go mourning all the day long under the burden of sin, these must be supported in love. Ministers must preach and pray, and pray and preach, and will not all this ask labour? Can you hear these things, my brethren, and not pity us? No marvel though Paul wills Timothy to drink no longer water, but to take a little wine for his infirmities sake. It seems that Timothy was a weak 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 own ordinance, that eue●● calling in the sweat of the face should eat its bread. Now there is indeed the sweat of the brain, as well as the sweat of the brow; which thing, had it been duly considered, then needed not that Priest that read the place, In the sweat of thy face, etc. have betaken himself to bodily labour. Secondly, this is that which doth manifest in a special manner our love to Christ, and compassion to the poor souls of his people. Therefore doth our Saviour urge this upon Peter, ●oh. 21.15. Peter lovest thou me? feed my sheep: and so the second and the third time. Not only that his threefold confession might satisfy for his threefold denial, as some suppose; but rather that Peter's threefold love might be seen in his threefold diligence in feeding of Christ's flock. Use. 1 And surely this may serve to check the vain conceit of the multitude, that think the life of a Minister so easy a life. Indeed there are in the Church, that deserve the names of Loiterers, and not of Labourers; such were never sent of Christ into his vineyard, neither can they look to have the penny when the Evening cometh, when every man shall receive according to his works. But such as are faithful indeed, find it to be a laborious calling. Use. 2 Secondly, this may serve likewise for the just reproof of diverse in the Ministry, that like well of the honour, but never consider the burden of their calling. Was it a shame for those husbandmen in the Gospel, to stand idle in the Market place, when they notwithstanding could say, Nemo nos conduxit: No man hath hired us. O then what a shame is it then for those that stand all the day idle, not in the Market place, but in the vineyard of his Church; Surely such have cause to blush, and to hang down their heads with shame, in the conscience of their own negligence. But of this before. FINIS.