THE EVNVCHE'S CONVERSION.  
A Sermon preached at Paul's Cross, the second of February. 1617.  
By Charles Sonnibank, Doctor of Divinity, & Canon of Windsor.  COR VNUM VIA una  printer's or publisher's device 
LONDON, Printed by H. L. for Richard Fleming; and are to be sold at his Shop at the great South door of Paul's, on the right hand going up the steps. 1617.   

To the Right Worshipful, my worthy Friend, William Allen, Esquire, Son and Heir to the Right Worshipful Sir William Allen, Knight, sometimes Lord Mayor of the Honourable City of London, C. S. wisheth all the blessings of this, and of the better life.  
THis mean labour and work of mine (Right Worshipful, and my worthy Friend) framed only for the Pulpit, not for the Press, and intended only to the ears, not to the eyes of men, had not at this time, in this shape and form, presented itself to your view, If either I could have satisfied the importunity of many of my Friends, which did earnestly solicit me to print the same, or could have prevented the purpose of others, whom without breach of charity I may in some sense term my Foes, who (as I had a watchword given me) were minded, in case I could not be thereunto entreated; to set forth in print those broken and unperfect notes, which they took from my mouth, at the time when I delivered this Sermon.  
And here, I confess, I was brought into a strait, by my Friends on the one side, & my Foes on the other: So that although I had long since put on a settled purpose, to publish no Pamphlets, in this Scribbling Age, wherein so much paper is blotted, and wherein so many, as soon as they have but laid an egg, do presently cackle, and bewray an itching humour of being in print; yet as one that had forgot himself, I have relapsed, and by a kind of constraint have fallen (as you see) from my first and best resolution; and so by pleasing others, have displeased myself.  
But, howsoever; I rest assured, your love to me, will excuse me, and will take in good part this Paper-Present, which reacheth out the hand unto you, for acceptance: the rather, for that in one part and passage thereof, it putteth you & others of your rank in mind of that which You seldom forget, namely, that as God hath been very gracious to you, in blessing you, not only with great abundance of temporal blessings, nor only with a wise & understanding, but with a pious and religious heart, and in these respects hath made you great; so you should strive by all means to bless & honour him, from whom you have your greatness: as also for that it cometh from such a one, whose desire is, that all they who vouchsafe to read these lines should know, that the Author of them, is one of those many, which honour your Virtues, and love your Person.  
Yours, in all Christian offices of love, CHARLES SONNIBANK.   

The Author's Postscript.  
In page 114. line 14. these words, (1. Effect; He believed) would have been placed in page 112. immediately before the last line.   

Faults of the Press in some few Copies.  
Page. Line. 26. 10. & 11. For comforth, read comfort. 32. 1. For their, read in their. 33. 17. For way, read may. 94. 1. For came, read ran. 108. 5. For on-, read only.   

THE EVNVCH'S Conversion.  Acts 8.26.27.28. etc. 
26. Then the Angel of the Lord spoke unto Philip, saying, Arise, and go toward the South: unto the way that goeth down from jerusalem unto Gaza, which is waste.  
27. And he arose and went on: and behold, a certain Eunuch of Aethiopia, Candaces the Queen of the Aethiopians chief governor, who had the rule of all her treasure, and came to jerusalem to worship.  
28. And as he returned sitting in his chariot, he read Esaias the Prophet. etc.  
AS we may clearly see and behold with the eyes of our bodies the power and goodness of God, in the creation of the world by his Son, by whom he made the world. Hebr. 1.2. So may we with the eyes of our souls, much more clearly see & behold, his more powerful omnipotency and goodness, in the recreating, and new making thereof, by the same his Son; by whom he remade, that is to say, he redeemed the world. john. 3.16.  
In the former, Dixit & formata sunt omnia, He spoke the word, and all things were form; in the later, passus est Christus, & reformata sunt omnia, Christ suffered, & all things were made anew and reform.  
In the former, he showed digitum potentiae, the finger of his power; in the later, he showed manum misericordiae, his whole hand of mercy.  
In the former, he breathed into the world the breath of life: in the later, it pleased him that his Son should expirare, should breath out his own breath, and lay down his own life for the world, that so it might have eternal life. Thereby verefying unto us, the comfortable truth of that assertion, which reverend and Christian antiquity hath from age, to age, commended unto us; to wit, that God hath showed himself more glorious in redeeming, than in making the world and mankind.  
Now, that this great work of mercy wrought by God, in the person of Christ, for the salvation of man, might be made known to all men; it pleased God to make that great persecution mentioned in the beginning of this chapter, to be a very effectual means.  
For whereas the godly and faithful believers in Christ, were all gathered together in Jerusalem, as it were so many Bees in one Hive; God being pleased that the honey & sweetness of his saving truth, and the knowledge of his Son, should be no longer shut up in that one Hive, but should be imparted to others, both men and nations, suffered them to be scattered and dispersed, in similitudinem granorum seminis, ut ex ipsis magna seges fidei multiplicaretur, that so, of their sowing the seeds of faith, & of the knowledge of Christ, there might follow a great harvest of believers unto God. Which thing did accordingly fall out, Nam ut ex grano spica, as of one grain cometh a whole ear, and sometimes many ears of corn: so was it in them, for many times one of their Sermons did beget and bring forth a multitude of faithful believers.  
Among those faithful believers, which by reason of this great persecution, were driven from jerusalem, & being scattered abroad, went to and fro, preaching the word, as appeareth in the fourth & fift verses of this chapter, Philip was one: not that Philippe which was one of the twelve Apostles, for they all as appeareth in the first verse of this chapter, stayed still at jerusalem; but it was that Philip which is the second in the Catalogue of the seven Deacons, Act. 6.5.  
And this Philip, after that he had preached, and converted the City of Samaria, as it is set down in the former part of this chapter, was employed and used as you see in the words of my Text, for the conversion of this Eunuch.  
The main scope & principal drift of the Spirit of God in this Scripture, and history, which I have read unto you, is to show and shadow out unto us, the large extent of the doctrine of the Gospel, & the kingdom of Christ, and how the same is by the counsel and merciful purpose of God, to be propagated & extended to the utmost borders of the earth.  
And therefore in this present history, which I have chosen at this time to treat of, you may be pleased to behold, how God vouchsafed to pour upon the head of this Honourable Eunuch, the precious ointment of the saving knowledge of Christ: that like as the sweet and precious ointment that was powered on the head of Aaron, ran down from his head, and beard, to the skirts of his garments; so also this fragrant and sweet ointment, might stream down, and flow to the skirts as it were of his clothing, to the utmost borders of his Country; and first to open to him the fountain of life, and to let him drink thereof; and then by him, as it were by a conduit pipe, to derive and convey the sweet streams and waters thereof, to his countrymen that dwelled a far off, even to the people and inhabitants of Aethiopia. Which thing came accordingly to pass: for he, being converted, converted many brethren, and as we receive it by tradition, brought many of his own nation to the knowledge of Christ.  
The chief and principal points which I observe in this Scripture, and whereof I purpose by God's assistance to speak at this time, are these: 

1. An Angel disposeth of Philip, & assigneth him a place for his employment. ver. 26.  
2. Who, & what he was, to whom, by the direction of the Angel, Philip was sent. First, he was of Aethiopia. Secondly, he was an honourable parsonage chief Governor to the Queen of that country, and had the rule of all, her treasure. Thirdly, he came or he traveled to jerusalem to worship. ver. 27.  
3. In the third place, we will consider how this noble Eunuch was busied & employed in his return homeward: as he returned sitting in his chariot, he read Esaias the Prophet. ver. 28.  
4. The fourth thing that I intent to speak of, is Philip's performance of that duty, and service, to which he was appointed. ver. 30.  
5. Fiftly and lastly, the effects which his own reading and Philip's preaching of Christ, wrought in this Eunuch; & they are three: first, he believed: secondly, he was baptized: and thirdly, after he believed and was baptized, he went homeward rejoicing.   In the first place, in that an Angel is appointed by God, to warn Philip to hasten and meet the Eunuch for his conversion, it may teach us, how gracious and merciful God is to the sons of men; who for their sakes & for their good, will have his Angels to be serviceable and helpful unto them.  
By the help of Angels, Lot was delivered, and preserved in the destruction of Sodom. ver. 19  
An Angel of God went before the host of Israel and behind the host, and did deliver them, & defend them from the Egyptians. Exod. 14.19.  
An Angel of the Lord opened the prison doors by night, and brought forth the Apostles, and set them at liberty. Acts 5.19.  
An Angel directed Cornelius to send for Peter: and here an Angel is sent to warn Philip to join himself to the Chariot of this Eunuch, and to expound the Scripture unto him.  
So true is that of the Apostle Saint Paul, Angels are ministering spirits, sent forth to minister for their sakes which shall be heirs of salvation. Heb. 1. last.  
Happy are they, who by the blessing of God, do make a wise and gracious use of the ministration of Angels; who by the cleanness of their life, and holy conversation, make glad those holy and blessed spirits, which are beholders and eye-witnesses of all their actions; and by their unfeigned repentance, give them cause of rejoicing: For there is joy in the presence of the Angels of God, for a sinner that converteth. Luke 15.10.  
Which thing if we shall do, then shall those Angels which rejoice in our weldooing, and are by God's appointment content to love us, and to minister unto us here in sterquilinio mundi, in this dunghill of the world, much more honour and love us, in aula coeli, in the Palace and kingdom of heaven; and being glad of our conversion in this life, will be more glad of our assumption and salvation in heaven.  

1.  
In the second or next place, we have to consider the person, to whom by the direction of the Angel, Philip was sent; and he is here said, first, to be a man of Aethiopia.  
If any man shall wonder how any spark of the knowledge & true worship of God, should give light, & shine in Aethiopia, by the light whereof this great and noble man might attain to any glimpse of the knowledge of God, and thereby be brought to desire to perform any service and worship to him, and that in the place principally appointed thereunto; namely, in his holy Temple, at jerusalem; especially seeing that howsoever the Commission of preaching the Gospel to all Nations, though it were given & sealed to the Apostles and Disciples, yet it was not yet sped, or as yet executed:  
If any man, I say, shall wonder hereat; he must know, that although the light of the Gospel did not as yet shine, either in Aethiopia, or in the remote and utmost kingdoms of the earth: yet besides that knowledge which men might have by nature, and by the beholding of the creatures, and the frame of the world; the light of the law, and the knowledge of God, did in some proportion, either more or less, shine or shimmer forth to all Nations, singulis generum, though not generibus singulorum, as the School speaketh: to some of all Nations, though not to all particulars of every Nation.  
God hath not left himself without witnesses in any place; but hath left in all the Nations of the world, some prints & footsteps of his knowledge, of his power, and goodness.  
And although it might be said, in regard of the eminency thereof, that in jury God was well known, & that his tabernacle was in Salem; yet was he known in other Nations also, and he made his Name glorious in all the quarters of the world.  
The prayer or wish of Noah, that japhet might dwell in the Tents of Shem, was in some measure in all succeeding ages, heard, and granted.  
Gedeons' fleece was not only and alone watered, but the whole threshing floor: the Land of jury was not alone bedeawed & moistened, with the heavenly dew of the knowledge of God, but the whole earth, with the Nations that were far removed, even to the utmost bounds thereof.  
Some part of this heavenly dew, might light upon this Eunuches head; and with some part of this holy ointment, his heart might be anointed.  
The books of Moses, and of the Prophets, came into the hands, and Schools of many of the Gentiles: & not only Plato, and many other of the more intelligent, & better sort of Philosophers, but Poets also, as justine Martyr writeth, saw them: & became as he speaketh, Fures Mosis, & Prophetarum, thieves of Moses, and of the Prophets.  
And, howsoever the Apostle Saint Paul affirmeth in the ninth to the Romans, that to the Israelites pertaineth the adoption, and the glory, and the covenants, and the giving of the law, and the service of God; yet did it also please the Lord, that the knowledge of his law, and the manner of his holy worship and service, should in some degree and proportion, and that many times by diverse accidents and strange means, be derived and communicated in all ages, to Heathen men and Gentiles.  
So in the old Testament, by reason of the two great Captivities of the Israelits, the one into Egypt, the other into Babylon, the knowledge of God was spread in those Nations: and from thence, both the Grecians and the Romans, fetched a great part of their best, and most mystical, and diviner kind of learning. And though the Israelites spoiled the Egyptians of their jewels, and other costly raiments, yet the Egyptians spoiled the Israelites, of a far more precious jewel, even the knowledge of the true God.  
Thus you see, how by all, or by some of these means, some glimpse, or portion of the knowledge of GOD, might come into Aethiopia.  
To conclude this point. It was promised to Abraham, it was prayed for by Solomon, it was prophesied by Esay, & foretold by David, that strange Nations should know the Lord, and should be made his sons, and worship him in his holy Temple.  
It was promised to Abraham, In thy seed shall all the Nations of the earth be blessed. Gene. 26.4.  
It was prayed for by Solomon (and mark I pray you, how salomon's prayer reacheth, and fitteth the person of this Eunuch) Touching the Stranger, saith Solomon, that is not of thy people Israel, who shall come out of a far Country, for thy Names sake, and shall come & pray in this House, (meaning the Temple) hear thou in Heaven, and do according to all that the Stranger calleth for unto thee. 3 Kings, 8.41.42.43.  
It was prophesied by Esay, The Gentiles shall walk in thy light, and Kings at the brightness of thy rising up: thy sons shall come from far. Esay 60.3.4.  
And David more plainly and particularly, pointeth at this Eunuches Country, & saith; Aethiopia shall haste to stretch her hand to God. Psal. 68.31.   

2  
Secondly, he is said to have been an honourable parsonage; chief Governor and Treasurer to the Queen of that Country of Aethiopia.  
This showeth, that Nobility may stand with Christianity; and that honour and greatness, riches & wealth, do not in themselves hinder men, either from the knowledge, or from the worship and service of God.  
Although Saint Paul saith, 1 Cor. 1.26. that not many noble men, not many mighty men, not many wise men after the flesh, are called: yet he doth not exclude all noble men, all mighty men all wise men after the flesh, from being called to the knowledge and service of God.  
For if all things come to pass by the direction and appointment of God; so that without him, not a sparrow lighteth on the ground. Math. 10.29. If every good gift come from above, from the Father of lights, jam. 1.17. If preferment come neither from the East, nor from the West, but it is God that maketh low, and maketh high, Psal. 75.6.7,  
Then to sit at the stern of Commonwealths, and to guide Kingdoms, to be borne of royal blood, & to come from the loins of Princes, to sit on seats of judgement, & from thence to minister justice to the people, to be advanced to the highest, or to the subordinate and inferior places of power, and authority, to be rich, and to have this world's goods in great abundance; even all of these, and the like, they come not by chance, nor happen at adventure; nor is it Catch that catch may, among the sons of men: but it is the providence & hand of God, that dispenseth them at his own pleasure, many times to them, to whom, with them, he giveth grace to use them to his glory, to the protection & defence of his Church, and to the behoof and comfort of his Saints and servants.  
Domini est terra, et plenitudo eius, The earth is the Lords, and the fullness thereof; whether it be the fullness of sovereign authority & princely dignity, or the fullness of honour, & worldly prosperity, or the fullness of wealth, of riches, or temporal abundance: all these, and the like, as they come from God, and are in themselves, rich graces, excellent ornaments, and evident arguments of Gods gracious goodness and favour to them, whom before, & above others, he therewith blesseth: so are they also, if in the use of them, they be sanctified to the owners of them excellent means of doing good, and of glorifying God, in the gracious use, and employment of them.  
He was a noble man, he was chief Treasurer to a Queen, a very great man in his country, & yet he was also the servant of God. Nay, as he was so are all such as are noble, & great, and rich men, in that they are noble, & great & rich, the better fitted, and the more bound to be the servants of God.  
The better fitted. For gold & silver are metals far more fit to be wrought, and to have precious stones set & placed in them, than lead, or iron: so are the minds of noble, and great, and rich men, for the most part more fit to receive into them, the rich and precious graces & the gifts of God, than those that are vulgar men, & of mean condition.  
And as they are for the most part better fitted than others; so are they more bound than others, to the service, and worship of God.  
In a civil life this is the greatest comfort, Meus sum, I am mine own man, and at liberty: but in a Christian life this is the greatest comfort, even of the most noble and greatest persons, Non sum meus, I am not mine own man, but jesus Christ's, who hath bought me with a price, and hath therefore bound me, to glorify and to serve him.  
It is a true saying, that Mayor must be Melior; the greater must be the better: and to whom God giveth most, at his hands he will require most.  
As therefore mortal men, are most bound to honour God most, because they are the excellentest of all mortal creatures: so those amongst mortal men, who are noble, or rich, or great men, either by birth, or by employment, or by their endeavours in the places where they live, are most bound to serve God most, because they are most excellent among mortal men.  
Nobilitas ad virtutem obligat, nobility binds men as it were in an obligation, to be virtuous: and he that hath lost his virtue, hath broken his bond, hath lost his nobility, argentum suum in scoriam convertit; he hath changed his silver into dross.  
The chiefest honour of a Noble, or great man, is virtue: and the chiefest virtue, is religion; without the which, how great soever he be at home, or abroad, and how noble soever he may seem in his own eyes, yet is he base, and vile in the eyes of God.  
In the second of jeremy, after that the people had forsaken God, the Prophet saith, They have changed their glory, for that which doth not profit: as though the glory of a people, were indeed the service of the true God; and the ceasing so to serve him, were the ceasing, or losing of their glory.  
The fear of the Lord, saith the wise son of Sirach, in his first chapter, is a glory to a man, and a joyful crown unto his head.  
A King may be a King: but if he want this fear, he is a King, but without a crown. A noble man may be noble: but without this fear, he shall want his glory. A great man may be great, either in his own, or other men's eyes: but if he want the fear of God, his greatness is but as the swelling of a bladder puffed up with wind, which shall quickly vanish, and come to nothing. A rich man may be rich, and may abound & even wallow in wealth: yet if he be not rich in the Lord, & walk not in his fear, his riches are but as the varnish upon a rotten post: he is painted indeed with gold, but his root is rottenness, his life is sinful, and his end inglorious.  
For the richest crown, and chiefest glory to great men, in what kind soever they be great, is the fear and worship of God: their greatest prerogative is to be of the household of faith: their greatest freedom is to be the servants of God: their greatest nobility is their new birth in Christ: and their greatest riches, are the gifts and graces of God's Spirit in them.  
At the top of the sceptre, and of all greatness, sits Honour, and at the foot of the sceptre, and of all greatness, sits Care; not only the care of performing such duties as belong to the places of such as are any way great, but especially the care of serving and fearing God, from whom they have their greatness: without which care, honour is but as a bundle of painted flowers, that yield no true sweetness; and greatness is but as a bunch upon the back of a deformed creature, which makes him the more misshapen, and loathsome in the eyes of God.  
David's glory, was the lord Thou, O Lord (saith he) art my buckler, the lifter up of my head, and my glory. Psal. 3.3.  
And Theodosius the Emperor hold it a greater honour unto himself that he was Membrum Ecclesiae, than that he was Caput Imperij; that he was a member of the Church, and thereby the servant of God, than that he was the head, and Commander of the whole Empire.  
And I am verily persuaded, that our most Christian and princely Theodosius, doth more rejoice, and doth herein take more comfort, that he is Defensor fidei, Defender of the true, ancient, truly Catholic & Apostolic saith, than that he is Magnae Britaniae Rex, the sole Monarch, & great Commander of Great Britain.  
And surely herein consists our happiness, & for this we have great cause to praise GOD, for that our noblest plants, both root, & branches, planted by the Lords own right hand, in the best & fattest grounds of our country, who have the best title & greatest interest among us to true nobility & greatness, do like unto the fruitful trees of Paradise, bring forth among us, not only much hope, but much fruit also of holiness, and religious piety, to the glory of God that here hath planted them.  
And as they for their parts, so it is farther also to be wished, that all they which are great, in a subordinate, and inferior degree of greatness unto them, the greater they are, the more they also would acknowledge themselves bound, & the more they would strive to worship and serve God, who hath made them great; that so it might be truly said in our Church, & this Commonwealth, that not only Terra that fructum suum, the earth brings forth her increase, when poor men do gladly serve God, but also that even Coeli enarrant gloriam Dei, & astra matutina laudant eum: that is, the heavens set forth the glory of God, and the morning stars praise him; when our greatest Grandees, our noblest, & our chiefest great-ones, are careful to serve, and to fear the Lord.  
And here me thinks, I have a very fit and just occasion offered me, without straining, or offering violence to my Text, to speak unto you Right Honourable, whether you sit on the one, or the other bench, and to you Right Worshipful, wheresoever you are seated, and howsoever you be ranked, that hear me this day, even to as many of you, as either for your honour, your office, or your wealth, have prime and principal places in this our Commonwealth; and first, by the example of this honourable & rich Eunuch, to tell you for your comforth, that your greatness and plenty, may stand with the service of God, & Christianity; and next, for your better remembering thereof, to put you all in mind, that by how much the more God hath been bountiful to you above other men, by so much the more you ought and are bound above other men, to be dutiful, and serviceable unto him, because that from the sea of his bounty, you have received all your waters, from the torchlight of his goodness, you have lighted all your candles, from the fountain of his favour, you have filled all your pitchers, and from the Mine of his treasures, you have received all your riches.  
And therefore let me speak unto you, that are mighty & rich, and great men in this assembly, as David did to the great men in his time, Psal. 29.1.1. Give unto the Lord, O ye mighty, give unto the Lord, glory, and strength, give unto the Lord, the glory due unto his name.  
Now seeing you cannot give any actual and real service, any actual & real works of bounty, or requital, to the person of God himself, both for that he is in heaven, and needeth nothing that is yours; yet do them to the support of God's truth, and the furtherance of religion, do them to the maintenance of study, and increase of learning, do them to Christ's needy Saints and poor children; and then know it, & remember it to your comfort, that what you do to them, you do to Christ himself, Matth. 25.40. who will not leave you unrewarded.  
David, when he could not be kind, nor show his love to jonathan his dearest friend, he showed it to poor and lame Mephibosheth the son of jonathan: so seeing you cannot show kindness to your Lord and Saviour, jesus himself, show it to his lame Mephibosheth's, his lame, his poor, his indigent, and needy Saints, and servants.  
Some writ, that although the gold, myrrh, and frankincense, which were offered by the Wise men, to our Saviour Christ, were not received by him into his own hands, because he was an Infant, but into the hands of his Mother; that yet nevertheless, he gave unto the Wise men that offered him those gifts, Pro auro fidem, pro myrrha spem, pro thure charitatem: for the gift of gold, the virtue of faith; for the gift of myrrh, the virtue of hope; & for the gift of frankincense, the virtue of charity. And why may not we likewise say, that although those temporal blessings, which by honourable, or rich, or great men, are offered to jesus Christ himself, in his poor members, or are bestowed to pious and good uses, that though they be received only by the hand of their Mother, the Church; yet for all that, Christ jesus himself will graciously and plentifully, reward the givers of them.   

3  
The third, or the next thing, which I noted in the person of this noble Eunuch is, that he came from his own Country to jerusalem, to worship.  
He might have stayed at home, and so have saved himself a great journey, he might have sacrificed to the Gods of his own Nation, and there have had other Noblemen of his own rank, to associate him.  
He might have worshipped in Meroe, the chief and Metropolitan City of Aethiopia, and needed not to travel so far as jerusalem, the chief and mother City of judaea.  
But he could not so satisfy himself, the Spirit of God wrought another effect in him: and that light of knowledge, which he had by the operation of the same Spirit, which now had changed him into another man, did to affect him, and work with him, that now no Country but the Country of judaea, no Hill but the Hill of Zion, no Place but the Temple, no City but the City of jerusalem, no God but the God of Israel, could contain the large extent of his devotion, could fill the desires of his heart, and satisfy his soul with comfort.  
It was not contentment enough for him, to wish with the Prophet David, O that I might ascend into the house of the Lord, and come again unto jerusalem, there to pay my vows to the Almighty, and so to go thither in conceit only.  
It did not sufficiently content him, with the Prophet Daniel, to set open those his windows which were towards the holy City, and looking toward jerusalem, to direct his prayers to the Almighty.  
It could not sufficiently content him, to make a proxy, to send gifts, and to visit jerusalem by his deputy: but though the journey were long, the way dangerous, and the expenses great; yet would he undertake the journey, and go his own self in person thither. He went up to jerusalem to worship.  
And although it could not choose, but prove a matter of hatred at the least, if not of danger, and disgrace, to this noble Eunuch, to entertain a new form of God's worship, different from that which was used by his own Nation, to renounce the superstitions of his Countie-men, to single himself from the multitude, and to refuse to communicate with his Ancestors and forefathers, their heathenish and idolatrous serving of God: Yet did he more esteem the favour of God, than he feared the malice, or disgrace of men: and therefore the reverence and love which he did bear inwardly in his heart towards the law, and truth of God, and his holy worship, he showed it outwardly in his actions, & openly professed the same before men:  
He went up to jerusalem to worship.  
An excellent example, and worthy imitation, not only of great men, and noble personages, but of all men, of what degree, or calling soever they be; In the matter of religion, and the service and worship of God, not to tie themselves to tread in the steps of others, not to be swayed by a multitude, nor to follow their Ancestors and Forefathers in their errors and superstitions; but most humbly and most willingly, to embrace the true knowledge, and sincere worship of God, whensoever, and by whom soever it is truly taught, and brought unto them.  
A lesson not unfit for these times, and this Age, wherein we live, in which our adversaries the Papists do so commonly urge, and so strongly enforce the example of our Ancestors and Forefathers, against us; thereby concluding, that because they were borne and brought up lived, & died (as they speak) in the Romish religion, that therefore we ought not to dissent from them; and that without the blot & imputation of Schism and heresy, we ●ay in no wise separate ourselves from their communion, or profess any other faith, than that which they professed.  
And to speak a truth, I am hereof verily persuaded, that by this, as by their most powerful and potent charm, they do bewitch, and enchant more souls, especially, of the weaker sort, than by all their other sorceries whatsoever: and by this, as by their strongest argument, they do much prevail, and draw many from jewry to Italy, from jerusalem to Rome, from Christ to Antichrist.  
By this motive especially, it cometh to pass, that here in this our Land (as it may be observed) great and whole Families, great and whole Kindred's almost, have been, and do continue Popish, because their Ancestors and Forefathers were so before them, and because it were great presumption in them, as they are made believe, to think themselves wiser, than They were.  
But if this were an universal, absolute, and certain truth, that fathers must be patterns, and rules for their children to serve God by, so that in no wise they may differ from them, in matters of God's worship; then how is it that our Saviour saith, in the 14. of Luke the 26. that He, that will not leave his father, and his mother, for Christ's sake, should not be his disciple.  
When all the Tribes revolted together, saith Tobit, and the house of my father Nepththali, sacrificed to the heifer Baal, I alone went often to jerusalem, at the feasts, as it was ordained unto all the people of Israel. Tobit 1.5.6  
Gedeon was commanded by the Lord, to throw down the Altar of Baal which his father had made, and to cut down the Grove that was by it. judg. 6.25.  
And some of the Kings of juda are commended, because they walked not in the Idolatry of their Forefathers.  
Saint Paul was the son of a Pharisie, and the scholar of a Pharisie, & yet neither Father, nor Master, could make him continue in the superstition of the pharisees, after that he was once illuminated, and instructed in the truth.  
It is a wise, and and a godly speech of Seneca, Epist. 117. when we cannot dissentire salva gratia, nor consentire salva conscientia, when we cannot dissent from others, without their displeasure, nor consent unto them, without wounding or offending our own conscience, Let us prefer conscience before favour.  
And it is a golden rule, which Divines have resolved on, and delivered, Where God and man speak both one thing, there hearken unto both: but where God speaketh one thing, and man another, there hearken to God.  
It is a most Christian, and worthy answer, fitting this present purpose, worthy of all your attention and observation, which was given by Valentinian the Emperor, to Symmachus, which is recorded in the fift book of Saint Ambrose his Epist. Symmachus a heathen man, and in all likelihood, an excellent Orator, such a one as was Tertullus, of whom there is mention, Acts 24. having penned an eloquent speech, the scope and purpose whereof, was, to persuade the Emperor that embraced the Christian religion himself, and was resolved to have the same received, and professed in his Empire, that he would be pleased, to permit the ancient City of Rome, to hold her old form, and to keep and use the old manner of serving her heathenish Gods; thus he tuned his pipes, and thus he bespoke the Emperor.  
Regard saith Rome mine age, which have now stood a thousand years, and shall I now at the last, be checked and controlled, in my old days? This religion which we now seek for, & sue for at thy hands, O Emperor, was that, which won to Rome the sovereignty of the earth, which repelled and beat back that cruel Hannibal, from scaling of our walls, which preserved our goodly Capitol out of the French men's hands: And now it were a reproach after so long time, & so many Ages, to have it quite reversed. Much more was spoken, all very suitable and like, if you mark it, to the discourses, and speeches of our Papists: but for an up-shoot, and for a concluding argument, that was at last brought in, that his own Father before him, had suffered them to enjoy that form and manner of serving their Gods, and never disallowed it, and therefore it was his part to permit it so likewise.  
But the worthy Emperor, as Ambrose saith, in his funeral Sermon upon him, being resolutely addicted to the defence, and maintenance of Christ's glory, made this answer; Let Rome my Mother entreat any thing else at my hands, and ask what else she will of me: I own unto her I confess a very great duty, and affection, because she is my Mother, but I do owe a greater to God my Father, who is the author of my salvation.  
This was a worthy answer, of a worthy Prince: from whence we may learn this instruction, In matters which concern the glory and service of God, not to stand upon the will or words of men, but only on this only point, Sic dicit Dominus, thus saith the Lord, and with thankfulness to receive his truth, whensoever it is brought unto us.  
And surely, if our ancient Fathers, the old and first Christened Gentiles, of this our Island of Great Britanne, & other faithless at the first, and Heathenish Kingdoms, had not held this rule, and kept this course, when it pleased God in great mercy, that the Gospel of his Son Christ, and his saving truth was first brought unto them; then might they, and we, still have remained in our ignorance and infidelity; then should they, and we, have continued aliens from the commonwealth of Israel, strangers to the covenants of grace, bondslaves to sin and Satan, not only deprived of that glorious name, by which we are called Christians, of Christ, but also debarred from having any part or portion in that great work of mercy, and redemption, which was wrought by Christ.  
For, they might have replied to them, that were the first messengers and preachers, which first brought unto them the glad tidings of the Gospel, and have said unto them, as the Athenians did to Saint Paul, Act. 17.18. What will this babbler say? he seemeth to be a setter forth of strange gods, in that he preacheth unto us jesus, and the resurrection.  
They might have said unto them, Our Fathers worshipped the Queen of heaven, they believed on jupiter, and Apollo, they sacrificed to Mars and Venus, they worshipped the Moon, and the Stars, and so did their Fathers, and great Grandfathers and Ancestors, some thousands of years before them: and shall we now begin to listen to a new and vp-start Religion; and renouncing those ancient Gods, that they so long served, control their judgement, and so admit of a newfound doctrine, & worship newfound Gods?  
But it pleased God to move their hearts, to receive with meekness that truth; and so by succession, to derive unto us that truth, which was, and is able, to save both theirs, and our souls.  
You see, Right honourable, Right worshipful, and beloved in the lover of your souls, Christ jesus, to what issue this point is brought, and what it is that I aim at: namely, that as this noble Eunuch renounced the Idolatry of his Country, and the superstitions of his Ancestors and Forefathers; not suffering them to be a rule, or making them a precedent to himself, either for his faith, or for his manner of serving God, but went up to jerusalem, there to worship him in his holy Temple: so it is the duty of all men, to renounce all false & superstitious worship of God, and to entertain his holy truth, whensoever, and by whomsoever it is revealed, and brought unto them, how many soever, or how mighty soever, or how near or dear soever they be unto them, that do discountenance and withstand the same.  
Now, although this be a most undoubted truth, and that our Adversaries do know it in their consciences so to be, yet do they never give over to object, and with a full mouth to exclaim against us, filling the air, and the ears of men, with these, and the like frequent questions, & demands; What? were all our Ancestors and Forefathers deceived? lived they all in error? did they all of them miss, and mistake the means which lead unto salvation, and by consequent did they all miss the end? Did so many millions of them perish, and were they all damned?  
In answer of which their demands, which they so willingly and frequently make, and by which they have enthralled many souls, especially of the simpler sort, and such as are unlearned, carrying them away captive, and making them bondslaves to the man of sin, the Antichrist of Rome, I will lay down these three propositions.  

1. Proposition.  
First: They were not all Papists that lived in the time of Popery; and so by consequent, all our Ancestors and Forefathers were not Papists.  
Secondly: They did not all die Papists that in their life time were Papists.  
Thirdly: Some that both lived, and died Papists in many points, yet holding the principal, and fundamental parts of Gods blessed, and holy truth, might be, and were also saved.  
And first, not to speak of the first six or seven hundred years after Christ, which were the purer times of the primitive Church, in which neither the name of Pope, nor the doctrine and points of Popery, as now they are held, had any being or footing in the Church: if we shall descend to the lower and later ages and times, wherein Popery, or the religion of Rome, grew strong, and held her head at the highest; we shall find, if with a single eye and without partiality we inquire thereinto, that as in the former times, so in all succeeding ages & times, even to this of ours, there was a Church of our Religion.  
And although the Professors thereof could not possess whole Nations, or Countries, or Cities, wherein they might freely & openly profess their faith, by reason of the great height & tyranny of the church of Rome, which not only obscured them, but did also cruelly persecute them:  
Yet were there few Nations, few Countries, few Cities, wherein there were not some from time to time, yea and that also in the very bosom and midst of the Church of Rome, that did learnedly and zealously, and with the loss many times of their lives, profess the same.  
If any man shall here call upon us to make a particular and precise beadroll or catalogue of their names, and ask us who they were that so have done: I answer, that besides all those which living in former ages, and in the times of Popery, who either could not, by reason they were unlearned, be known publicly, & to the world, but only to God, and to their own consciences, to be professors of our Religion; or if they were learned, did yet commit nothing to writing, whereby the same might be known of them: I say beside all those, whose number no doubt was infinite, great is the number of those godly and learned men, of those faithful witnesses, which from time to time, both by writing, by preaching, and by dying, have showed to the world, that they groaned under the burden of Popery, that they wished a reformation, and that they were of our Church, and professed our Religion.  
The names of which men, with the times in which they lived, together with those passages, and parts of their books and writings, in which they witness that which I have affirmed of them, are collected together, and set down by many learned men of our part; and therefore I will spare myself the labour of naming them unto you at this time.  
If any man shall further except and say, They are but few that are named, in comparison of the rest; & that their number is small: let such a one know, that the number is not small; and if it were, yet that it is no marvel that so few are named: it is rather a marvel that so many are named; seeing that the Church of Rome hath in all ages & times, so earnestly laboured to blot out, and to deface the memory of all, both men, and matters, which might speak for us, or bear witness unto us.  
For, if at this day, our Adversaries wipe our very names out of books, and command that no man shall name us but in contempt; we may well assure ourselves, that their Ancestors have done the like in former ages, to the men of our Religion: and hence it cometh, that so few are mentioned and named in ancient stories.  
The practice of the Papists at this day with us, defacing our names, belying our opinions, burying our memory corrupting our books, suppressing the truth of things, purging and razing all manner of Evidence, by that devilish device of their Indices expurgatorij, their purging tables, maketh us assure ourselves, that in the same manner our Ancestors were used. And this is a principal reason why we yield not so perfect a catalogue as else we might do.   

2. Proposition.  
My second proposition which I delivered, was this; that They did not all die Papists, which in their life time, and in outward profession were Papists.  
For, seeing it pleaseth God sometimes, even at the eleventh hour, to call men to the knowledge of himself, and to repentance; and seeing God's mercy is not bounded, or confined to any times; but that as he will have mercy, on whom he will have mercy; so also he will show mercy, at what time it pleaseth him to show mercy; Who can tell but that many of our Ancestors and forefathers, being touched in conscience, and renouncing themselves, and all human satisfactions, have at the time of their dissolution, & the approaching of death, changed their minds; and so in that faith and religion which we profess, yielded up their souls into the hands of God.  
A thing the more probable, and like to be true, because in these our days, many Papists have been by most certain and true experience, observed to have done, and to do the like: who in articulo mortis, being at the brink and point of death, have been content, not only to suspect, and fear, but to renounce their own merits, and their own works, to disclaim the whole body of human satisfactions, and to cleave only and alone, to the mercy of God in Christ, for their salvation; and so, though they lived Papists, have died Protestants.  
And no marvel though many Papists have so done, and do so daily: for alas, what comfort or consolation can a wounded conscience, and a soul laden with sin, now ready to departed the world, and to appear before the majesty of GOD (in whose presence the Cherubins are polluted, the Angels are unholy, and the heavens are unclean) there to answer the justice of God, and to give an account for all things that it hath done in the body; I say what comfort or consolation can such a sinful and dying soul find, in reflecting itself upon itself, in the works of it own hands, in the worth of it own merits, in the fruits of it own labours, in crosses, crucifixes, Saints, Agnus Dei's, blessed grains, holy relics, pilgrimages, extreme unction, dirges, trentals, masses, in Priests absolutions, in Bishop's blessings, in Pope's pardons, or in all, or any of these, or other the trash & trumpery of Rome?  
Will such figleaves cover our shame? will such sacrifices satisfy for sin? or can such stubble and straw endure the fiery trial of God's justice, and yet not be consumed?  
Foolish Semele, great was thy folly (and thou art worthily taxed, & branded with a mark of folly and dangerous indiscretion, even by Poets themselves) for desiring that jupiter would in the self-same manner visit thee at his next coming, in which he used to visit juno: by which means it came to pass, that thou wast not only amazed at his brightness, but also by the lightning and thunder which attended him, when he was in his majesty, wast burnt up quick, & quite consumed: So may I truly say, and it is no poetical fiction, but an undoubted truth, which I am about to utter to all proud Papists, proud Pharisees, and justiciaries whatsoever, which gird themselves with their own righteousness, and arm themselves with their own good deservings and merits, as it were with armour of proof, and coats of steel: Foolish Papist, great is thy folly, & thou art worthily taxed, and branded with a mark of folly, and dangerous indiscretion, who puffed up with the wind of thine own worth, and being tickled in thine own heart, with the wanton conceit of I wots not what proportionable agreement, between thine own proper inherent righteousness, and the justice of God, darest to meet God in the face, and to confront his very justice; and art so indifferent, that thou dost not much reckon, or greatly regard, whether God, that is the Lord of glory, do come unto thee in majesty, or in mercy, in the Law, or in the Gospel, in equity and justice, or in pity and compassion, to judge thy good works, in some of you, works of Supererogation; and to give sentence of thy righteousness, which in many of you so aboundeth, that as you believe, and teach others, they may reserve enough for themselves, and yet spare some for others, to make them also righteous.  
And what marvel is it, if being but dust and ashes, sinful flesh, yea stubble and straw, fuel quickly kindled, his majesty amaze thee, and the fire of his justice and judgement, do fearfully consume thee?  
Beloved in the Lord, it is dangerous building on the sand. They build on the sand, that make flesh their arm; that put any confidence in their own works. It is safe building on a Rock: they build on a rock, which build on Christ; The Rock is Christ.  
And, as Extra Arcam, without the Ark, the Dove found no rest for the sole of her foot: so likewise, Extra Christum, without Christ, the soul of a sinner can find no comfort.  
And be it spoken to the glory of God, and to the honour of that truth, and that religion which we profess, This is that powerful motive, and the very true cause, why so many that are professed Papists in their life, do notwithstanding at the approaching of death, and the very point of their dissolution, die Protestants, renouncing themselves wholly, & laying fast hold only upon Christ.  
I will trouble you but with two instances or examples for the clearing of this point: the one, ancient; the other, modern, and of later time.  
When Stephen Gardiner Bishop of Winchester lay sick, Doctor Day, Bishop of Chichester, coming to visit him, began to comfort him, repeating to him some such places of Scripture, as did express and import the free justification of repentant sinners, in the blood of Christ. Whereunto Winchester replied; What, my Lord (quoth he) will you open that gap now? then farewell all together: To me, and such other in my case, you may speak it; but, open this window unto the people, and then farewell all together.  
When those two unholy and traitorous Priests, Watson, and Clark, suffered condign punishment for the treasonable practices whereof they were convicted at Winchester, some few years since; the one of them immediately, before he was ready to ascend the ladder, disposing himself to private prayer, was by two very reverend and eminent men of our Church (as one of them hath diverse times related it in my hearing) overheard to have used these or the like words; O Lord (said he) I have not any thing to offer up unto thee, that is worthy thy acceptance: I have nothing but a corruptible carcase, and a sinful soul to present unto thee.  
At his uttering of which words, one of those reverend Divines calling to the other; hearken, I pray you, hearken (said he) how he disableth himself, and renounceth his own merits. Which words when the Priest heard, he breaking off the course of his prayer, made this reply to those grave Divines; Though (said he) I have no merits to offer up unto God, yet it may be that many other of our religion have merits, which both they may offer unto God, and for which, his Majesty may be graciously pleased to be merciful unto them.  
See, I pray you, how the truth of God prevailed with both these men, when their end drew near, and when death approached: & observe, I pray you farther, how they did in some sort, disclaiming all confidence in themselves, and their own merits, bear witness to the truth of God, for the free justification of sinners only by Christ. But whether or not, by their farther answers and replies, they laboured to hide that truth, and to put out that candle after it was lighted in them, I take not upon me to judge, but do leave that to God.   

3. Proposition.  
My third proposition which I delivered, by occasion of our adversaries demands, was this; All our Ancestors perished not; neither were all our Forefathers, that lived in the time of Popery, damned.  
For first, some of them, which both lived and died Papists, in many points; yet holding the principal and fundamental parts, of Gods blessed and holy truth, might be, and were also (as in the judgement of charity, we may well think) partakers of salvation.  
Secondly, it is one thing to hold an error obstinately, and wilfully, joining the holding and professing thereof, with the hatred and persecution of the truth: and another thing to err ignorantly, being seduced by such as are Pastors and Teachers, with a mind notwithstanding always ready to embrace the truth, whensoever men shall be further enlightened: And in this later kind, many of our Ancestors and Forefathers erred, carrying a mind always ready, and willing to be taught, though the stream of the Times carried them away.  
Now as of the former sort of these our Ancestors, and Forefathers, which not only erred in the capital & fundamental parts of God's truth, but erred wilfully, and obstinately, hating & persecuting the truth unto their death, we say, as Saint Paul saith, They perished, because they received not the love of the truth, that they might be saved. 2. Thes. 2.10:  
So in respect of the later sort of them, we are far from pronouncing the Sentence of damnation against them: we are not the Authors of any such uncharitable, and peremptory assertions, we utterly disclaim all such black, and bloody conclusions.  
Genesis 37.33. jacob seeing the coat of joseph rent, torn, and bloody, cried out and said, that Fera pessima devoravit eum, Some evil beast hath devoured him; yet God provided for joseph, and he was safe: So although the religion of our Forefathers, like the garment of joseph, seemeth rend, torn, and bloody unto us, and we in probability may cry and say, that Fera pessima devoravit eos, yet we must not rashly condemn them; because God hath as well extraordinary means to save, as ordinary.  
True it is, that many of our Forefathers relied upon the opinion of merit; and therefore were like to the brethren of joseph, who took money in their sacks, when they went to Egypt for corn. But as joseph returned them their money again, and gave them corn for nothing: so who can tell, but that God, giving them grace at the last, to change their opinions, & refusing their merits, yet gave them corn for nothing, accepting them in his beloved; and Christ, as joseph receiving them as his brethren into eternal life.  
As in charity we are forbidden to think, that none of the Israelites entered into heaven, who entered not into the holy Land, or into the Land of Canaan, but died in the Wilderness: so we are not to think, that all those our Forefathers perished, which lived in the time of ignorance: but that, as many among us, living in the light of the Gospel, descend notwithstanding, into the darkness of hell; so there were many living in the darkness of Popery, who ascended up to the place of light, to the kingdom of heaven, and were partakers of eternal blessedness.  
To conclude this point: Let us not rashly enter into the judgements of God: for he saith, I will have mercy on whom I will have mercy.  
Sometimes God refuseth the father, and chooseth the son; as in Solomon to build the Temple, and not David: Sometimes he showeth his judgements on the sons, and mercy on the father; as in the children of job: Sometimes he cutteth off both the father, and the sons; as he did Elie & his children: Sometimes he saveth both the father and his children; as Noah and his children in the Ark: and this he doth, to the end that be we fathers, or be we children, be we many, or be we few, we should learn to submit ourselves to him, and rather be careful to obtain our own salvation, than to be curious in the disputing of the salvation of others.  
I will close and shut up this point, with a saying of Cyprian, in his 3. Epi. If any that went before us, either of ignorance, or of simplicity, hath not observed that which the Lord commanded, his simplicity through the Lord's indulgence may be pardoned; but we, whom the Lord hath taught, and instructed, cannot be pardoned.    

3  
In the third place of my first general division, I thought it fit, that we should consider how this noble Eunuch was busied, & employed in his return homeward: and that is set down in the 28. verse. And as he returned sitting in his chariot, he read Esaias the Prophet.  
The Lord having touched the heart of this noble Eunuch, and finding that he desired to taste of the bread of life, resolved in great mercy to feed him plentifully therewith: and finding him to have a holy thirst after the water of life, was pleased to set open unto him, the very fountain, or conduits thereof, and provided that he should be fed, with the very marrow, and fatness of his holy truth, and that he should drink the torrent voluptatis, at the very wellhead, the water of life, and the sweet wine of the saving knowledge of his Son Christ.  
He provided in his gracious providence, that the book of the prophesy of Esay, should come to his hands: which he joyfully received, reverently accounted of, making it (as Alexander did Homer) his companion in his journey, and diligently read the same. He read Esaias the Prophet.  
And what followed thereof? The Lord, who, as the blessed Virgin speaketh, filleth the hungry with good things, did fill his hungry soul with the best things, and verified in him that saying of Solomon, Non perdet Dominus animam justi fame, The Lord will not famish the soul of a righteous man with hunger, but will feed it: for he fed him with the richest, and most precious cates and junkets of his most holy and heavenly truth.  
Neither did it only please God that the Book and Prophesy of Esay should only and alone come to the hands and sight of this noble parsonage: but herein also did Gods gracious goodness and rich mercy plainly appear unto him, in that not by chance, or at adventure, but by the providence of God, his hand was turned, and his eye directed to the reading of such a part and portion of that prophesy, as contained in it the sum and substance of the Gospel; and from whence, Philip might have a good ground, and take just occasion, beginning (as he did) at that Scripture, to open and expound unto him the whole mystery of God's mercy in Christ, and man's salvation by Christ.  
The words of the place he read, are these, ver. 32. and 33. He was led as a sheep to the slaughter, etc.  
In which words, the Prophet showeth the manner and order which it pleased God to use in the redeeming of his Church; namely, by the death of Christ, as of a Lamb slain as a propitiatory sacrifice for the sins of mankind. That as a sheep he was led to the slaughter, and like a lamb dumb before his shearer, he opened not his mouth; etc. Whereby is signified, that he willingly offered up himself, as a voluntary sacrifice, or free-will offering for man's redemption unto God.  
More briefly & in a word, for I purpose not at this time to make any stay in the interpretation of these words in my Text (howsoever they be most worthy to be largely entreated of) more briefly I say, and in a word, In these words of Esay, which the Ennuch was now in reading, when Philip came and spoke unto him, two things especially are mystically and prophetically delivered, concerning the person of Christ: the first, his Humiliation and Passion; the second, his Exaltation, or Glorification, and that not for himself only, but for us also.  
Which words being a prophesy, or prediction of a thing then to come when they were written by Esay, are in effect repeated by Saint Paul, who speaketh thereof, as of a thing done & passed, and now performed: He was delivered to death for our sins, and is risen again for our justification. Romans, 4.25.  
And both of these appear most plainly, in the 53. of Esay, through that whole chapter.  
Of this argument or of this matter, Esay speaketh as a Prophet, Saint Paul as an Evangelist: the one speaketh de futuro, the other de praeterito; the one of that which should come to pass, the other of that which is come to pass: and yet which is worthy your marking, Esay, though he speak thereof as of a thing long to come, yet he speaketh of it in the Preterperfecttense, or in the time past, to show the certainty thereof.  
You see how this noble Eunuch was busied: and you see also what end the Lord made, and what course he took with him.  
He went up to jerusalem to worship, and in his return he read the Prophet Esay: and it pleased God that being so busied and employed, the foundation and groundwork of the saving truth, and knowledge of God in Christ, should be laid and built in his soul to his eternal comfort and salvation, jesus Christ being the chief cornerstone of that holy and blessed building.  
Tu vade & fac similiter, Go thou and do the like, go thou whosoever thou art that hearest me this day, and do the like, go up to jerusalem, that is, worship God in his holy Temple, read the prophesy of Esay, or some other part of the book of God, read it when thou art at home, read it when thou art abroad, read it early, read it late, read it with reverence, read it with diligence, read it with an humble mind, read it with an hungry appetite, read it with a devout desire to understand it; to conclude, read it with the like mind with which this noble Eunuch read it, and thou shalt be partaker of the like blessing.  
And although it be not enough, only to read the book, or word of God, but that there be more required at our hands, even to believe it, and to frame our lives according to the prescript form and rules thereof; yet shall we find by God's blessing, that the frequent and diligent reading thereof, shall be in good time the beginning of better things unto us.  
A small wedge, though it cannot cleave great logs, and such as be hard and knotty; yet may it, and doth it often serve, to make way for greater and stronger wedges, by which they may be cloven: So your often reading of the word only, may make way in you, to some greater & more powerful operation of God's Spirit, by which your knotty and hard hearts may be cloven asunder, and so made wood fit for sacrifice, fit to be laid and used upon the Lord's Altar.  
I know right well, that Cathedram habet in coelo qui docet corda in terris; that he hath his seat in heaven, which teacheth men's hearts on earth:  
That it is our Saviour Christ that opened the understanding of his disciples, that they might understand the Scriptures. Luke 24.45:  
That of him, and of him only it is said, Revel. 5.9. Thou art worthy to take the book and to open the seals thereof:  
That he and he only, hath the key of of David, which openeth and no man shutteth, and shutteth, and no man openeth. Revel. 3.7:  
And therefore except he open the door of the Scriptures, they shall be shut unto you, notwithstanding you do often read them.  
Yet if you do often read them, you do stare in via, qua transit Dominus, you do stand in the way by which the Lord passeth: and if you do but stand in the way by which the Lord often passeth, it may be he will at one time or other, turn in unto you, as he did to Abraham, & Lot, as they stood in the way by which he passed.  
And as the Prophet Elisha turned into the the house of the Shunamite, when she had prepared a chamber for him, and a bed, and a table, and a stool, 4. King. 4.10.11:  
So I say, if the Lord shall see that you stand in the way by which he passeth, and that by your often reading his most sacred word, you have prepared a chamber in your hearts, with convenient furniture therein to receive him, and to entertain him, it may be he will turn in unto you, and so open unto you the hidden mysteries of those Scriptures which you read, to your everlasting comfort,  
And as here to this noble Eunuch, after he had worshipped God, at jerusalem, and was now in his return homeward, reading of the Prophet Esay, the Lord sent Philip; who joined himself to his Chariot, expounded that Scripture, and preached jesus unto him, baptised him, and so left him a most faithful, and most joyful servant and professor of Christ: So if we frequently read the word, and meditate therein, though therein we meet with many things we understand not, the Lord in his good time will send some Philip that shall join himself unto us, some godly and faithful Pastor and Minister, that shall open and expound either privately, or publicly, so much thereof unto us, as shall beget a lively and true faith in us, and shall be needful and helpful to our salvation.  
But here exception may be taken, and it may be objected, that as he read the prophesy of Esay, but understood it not, and Legere, & non intelligere, negligere est; so, to read, as we do not understand, is but in vain, & lost labour.  
The answer may be, that although the Prophet Esay hath the same place, and be the same in respect of other Prophets, as Saint john is in respect of the other Evangelists, like an Eagle that flieth an high pitch, and soareth, and percheth above the other birds; that is, be full of high and heavenly mysteries, which the eye of reason, & natural understanding cannot pierce, or attain unto;  
Yet are there many things both in Esay, and so also in the whole body and all the several parts of the holy Scripture, that are plain and easy to be understood, in which are contained and expressed, the power, the wisdom, the goodness of God, together with that duty and obedience, that fear and reverence, which all creatures do owe and aught to perform to his most heavenly Majesty, as also such things as invite men to faith, and exhort to holiness of life. And these things, and the like, this Eunuch did, without doubt, both often read, and well understood.  
Howsoever; he doth most freely & ingenuously confess, that he could not understand that place or passage of the Prophet which he then read, which was prophetically and mystically delivered concerning the person of Christ, and the salvation of mankind by his death and passion: which is indeed a mystery, which no eye but the eye of faith, can pierce and look into.  
And from hence we may learn this point of Christian wisdom; Not to neglect, or carelessly to pass by, those parts and passages of holy Scripture, which when we read, we do not understand: as if they either appertained not unto us, or it concerned us not at all, to search out the sense and meaning thereof; whereas by often reading, searious meditating, and frequent and devout praying, we might many times with comfort understand the same.  
Chrysostome upon the 16. of Luke hath this saying; Etiamsi non intelligas illic recondita, etc. Although thou understand not the mysteries that are hidden in the Scripture; yet of the very reading of them great holiness groweth.  
And jerom in his fourth book upon Esay, and eleventh chapter, saith, Frequenter evenit, etc. It cometh often to pass, that lay men being ignorant of the mystical sense, are yet fed with the plain and simple reading of the Scriptures.  
To this exhortation of mine for the frequent reading of holy Scripture, and by the example of this noble Eunuch for the reading of them, though perhaps some part of them be not understood by us, to this exhortation (I say) give me leave I pray you, before I shut up this point, to add or use a reprehension also.  
I love not, I confess, to be full of reprehensions; I delight not in public reproofs; neither take I pleasure in searching the wounds, or ripping up the sores and faults of others: and yet that woe which the Prophet Esay denounceth against them, that call good evil, and evil good, maketh me afraid to acquire offenders; and maketh me also bold to call error by it own name, and to tell them plainly which miss the right path, that they are out of the way, and are deceived.  
Let not my meaning be misconstrued: neither let that which is well meant, be ill taken. The testimony of mine own conscience shall sufficiently witness, to myself, my good meaning: and the judgement of charity, should hold you from misconceiving or misreporting of that, which shall be by me truly and charitably delivered.  
There is utterly a fault among us; to wit, the great neglect of reading the word of GOD, both privately in houses, and publicly also in the Church and congregation.  
The matter were not so great, and the fault were less, if it were only to be found in private houses, and had not also set foot within the Sanctuary. And pity it is, that Lay-men only are not herein faulty; but some of them also, who are Pastors, and Ministers of God's Church.  
It is the custom and practice of many Ministers, who are otherwise some of them, zealous, & good men, In the time appointed to divine service, in the Church and public Congregation, to curtal and shorten, and sometime to omit the reading of such parts and portions of holy Scripture, as are appointed to be read publicly in the Church; And in stead thereof, after a few prayers, & sometime none at all, to sing a Psalm, and so presently to go to their Sermons; as if preaching were only necessary, and there were either none, or very small use, either of public reading, or public praying, in the public Congregation:  
Whereas these aught to be joined, and to go together; first, in respect of God himself, who is in some degree as well glorified in the reading, as in the expounding of his holy word. Secondly, in respect of that decent and comely order, established in our Church. And thirdly, in respect of the profit which cometh thereof; in that, reading and praying going before, in God's house, which by an excellency is called the House of prayer, they make preaching, which followeth after, more fruitful unto us.  
And surely, I think, the greatest cause why preaching doth so little good, is for that we are now adays so little acquainted with public reading, and praying in the Church.  
And therefore it were not amiss, that many men, if they will needs be mincing, and shortening, and curtaling, would mince, and curtal, and shorten their Sermons; that so the liturgy, and manner of serving of God in the Church, which consisteth as well in reading, and praying, as it doth in preaching, might have it due time, and due respect among us.  
And as some Ministers are herein faulty: so are many men and women, their Auditors, very much to be blamed, who think they come time enough to the Church, if they come but to the beginning of the Sermon; making little account of joining with the Congregation in praying: which both in nature, in time, and in order, should go before preaching. And as for hearing the Scriptures read, the chapters, the first, and second lessons, the Epistles, and Gospels; they think that, a matter not only needless, but some, seeing it so omitted by their own and other Pastors, hold it to be a matter of needless formality; and some, of superstition.  
I am no Patron of an unlearned Ministry; neither come I hither to plead the cause of such as are ignorant and only reading Ministers; if the Land could be without them, it were no matter if there were none of them: but as I bless God for those places which are already furnished; so do I with my soul wish to all places & Parishes that want them, such Pastors and Ministers, as know how to divide the word of God aright, to break the children's bread, & to give to every of them his portion in due season. I am no enemy to preaching; which I acknowledge to be the ordinary and most effectual means of man's salvation: I envy not to the people of God, the blessed benefit and fruit of preaching; but yet withal, and together with preaching, I wish also that public praying, and frequent reading of God's word, were more used than they are.  
For although preaching be a more excellent way to win souls to God, and although the word preached, be incomparably a more effectual and powerful means, for our new birth, & conversion to God, than it is when it is only read, and not opened, and expounded unto us; yet hath the bare reading, and hearing thereof, when it is read, many excellent uses, and doth many times leave a blessing behind it.  
We must so prefer or commend the preaching of the word, before the bare reading thereof, that we do not disgrace the one, in commending the other.  
We prefer preaching before reading, not as if we preferred a good thing before that which is evil; but as a thing which is more good, to a good thing, that is less good: for both of them are good. They are therefore too blame, that in praising the one, labour to disparaged the other; for by both of them the soul may be edified.  
Faith cometh by hearing, hearing by the word of God; which whether it be read, or preached, never worketh in vain; but like fire, taketh hold of all matter which is apt to nourish it, & to be inflamed by it.  
Christ commandeth us to search the Scriptures; not because they stand upon the Preachers authority, or warrant, but for that themselves in their own heavenly strength, bear witness, and have a clear and powerful record of him.  
And that testimony of David in the 119. Psalm, Thy word, O Lord, is a lantern to my feet, and a light to my steps, is not to be limited and restrained only to the word when it is preached and expounded, but is verified also of the word of God in general: and therefore of it also, even then when it is but read by us, or unto us.  
It is with the Scriptures as with sweet Spices; they smell most sweetly when they are beaten, or grated, or pounded in a mortar: yet are they not void of all sweetness, when they are but gently rubbed, and bruised, or handled with the hand: so though they are indeed most sweet & fragrant when they are divided, and expounded by preaching, yet must we not deny them simply to have any sweetness or fragancie in them, when they are but read unto us.  
For God's truth is in the Scriptures, not as the kernel is in the nut, which by no means can be comeby till the shell be broken, for some parts thereof have no shell at all: they are plain; & the sweet kernel, the true sense of them, may be tasted, or attained unto, by the serious and diligent reading of them only; although some other parts thereof be involved, and wrapped about with shells of difficulty and obscurity, which must be broken by learned exposition and interpretation.  
If it be objected, that this our Eunuch could not understand what he read (for, saith he, How should I underderstand without an Interpreter, or unless I had a guide?) so ignorant men can take little profit in reading, or hearing the word read, unless it be expounded unto them:  
My answer thereunto is, that though he understood not that part, or those words of the Prophet Esay, which he then read, which did indeed contain in them such a mystery, as no eye but the eye of faith could pierce into, as I said before; yet might he understand many other parts of that prophecy: and so his bare or only reading thereof, was not in vain, or unprofitable unto him.  
And farther I answer, that there is great difference between such as have never heard of Christ, of faith, or of the word of God (such as are heathen people & Infidels, who indeed without an Interpreter cannot much profit by reading) and between such, who being borne of Christian Parents, have (as it were) sucked religion with the milk of their mothers; and therefore by continual exhortation of their Parents, and by their good example, by being catechized in the principles of Christian religion, and in some sort instructed even of children, as they are among us, Gods Name be therefore glorified; I say between Infidel and heathen people, and us, the case is diverse: for we may even by reading only of the Scriptures, or hearing them read, in some measure profit in the knowledge of the truth.  
To conclude this point, against their exceptions that speak against reading, without learned exposition; it is most certain, that Scripture read, and Scripture expounded, chapters read, and chapters expounded, sentences read, and sentences preached on, & expounded, have all of them, one and the same passage to the soul, outwardly by the sense of hearing, and inwardly by the assent of the judgement and understanding: the text is one and the same, that is, the word of God; the Schoolmaster is the same, the Spirit of instruction; the means the same, that is, attention; the helps the same, which are godly motions; the fruit the same, that is, peace of conscience; and the end, though not in degree, yet in some proportion, the same, that is, edification.   

4  
In the fourth place, I am now to speak of Philip's performance of that duty, and service, to which he was appointed by the Angel: ver. 30. And Philip came thither, and heard him read the Prophet Esaias. And, ver. 35. He opened his mouth, and began at the same Scripture, and preached unto him jesus.  
In which words, we may observe three circumstances.  
1. First, God's ordinance; who was pleased to use the preaching of Philip, and not the help of the Angel, for this Eunuches conversion.  
2. Secondly, I observe Philip's readiness, and godly discretion; who took the present occasion, beginning at that Scripture which the Eunuch then read, of opening his mouth, and preaching unto him.  
3. Thirdly, I consider what it was that he spoke and uttered when he opened his mouth. He preached unto him jesus.  
For the first; Philip opened his mouth and preached jesus. Not the Angel, but Philip.  
In the building of the Church, it pleaseth God to prefer the service of men before the service of Angels; and to choose, that his holy and heavenly truth, contained in his word, should rather be manifested & made known by earthly and sinful men, than by celestial and holy Angels.  
And therefore, although our Saviour had the Angels at command, so that he could have commanded and employed whole legions of them, if he had listed, in that service; yet in the business of preaching his Gospel, and the divulgation of his holy and saving truth unto the sons of men, he chose rather to use the help and ministry of men, than of Angels; of his Disciples and Apostles, than of those holy and blessed spirits.  
Paul was converted, not by the instruction and ministry of an Angel, but by the preaching of Ananias. Cornelius was won to the faith, not by an Angel, but by the preaching of Peter. The whole world afterwards was brought to believe in Christ, not by Angels, but by men. And here this noble Eunuch is converted, not by the Angel, but by the preaching of Philip. Philip opened his mouth, etc.  
A reason whereof may be this: As our Redemption was to be wrought, and was performed, only in the nature of man, and not of Angels; no more was the preaching of the said Redemption to be declared by an Angel, or any other creature, save only by man.  
And this reason the Apostle seemeth to use, 2 Cor. 5.18. when he saith, All things are of God, which hath reconciled us unto himself by jesus Christ, and hath given unto us the ministry of reconciliation.  
From hence we may & must learn this lesson: Seeing it is the proper and peculiar duty of the Minister to expound Scripture, That although it be most true, that God who is almighty, and therefore can do all things, and that in such sort, and after such manner as he listeth, either by order, or by miracle, by means, or without means; Yet in the course of our conversion, & the work of our regeneration, we must not expect when God will send an angel from heaven to instruct us, or when he will immediately and miraculously call us, and work our conversion unto him; but must content ourselves, & make our best use of those means, which God in mercy offereth us, by the ministry and preaching of such, as he hath by his own dispensation & holy designment, appointed to wait upon his Altar, to attend his service and by preaching of his word, to beget sons and daughters unto him.  
And therefore, if we desire either to know, or to believe in God, we must attain to that knowledge, and to that faith, by the only effectual means of the word of God, and by the ministery and help of such men, as God hath set apart for the work of the ministery, and for the gathering together of the Saints, which is the institution and holy ordinance of God himself.  
For this is God's own appointment, and his own holy ordinance, That as children should expect & receive, from their corporal Parents and Fathers of their bodies, such corporal food as is needful for the nourishment of their bodies; So they should likewise expect, and receive from their Pastors and spiritual Fathers, such as are appointed by God to beget them in Christ through the Gospel, such spiritual food of knowledge, & instruction, as is needful for the spiritual nourishment of their souls, and consciences.  
And this was the manner and custom, in former and ancient times, they were wont to go to the Prophets, and men of God, for resolution of their doubts, and for comfort in their heaviness.  
For resolution in their doubts. The Priest's lips should preserve knowledge, and they should seek the law at his mouth, Mala. 2.7. So doth the Eunuch, in this place, desire Philip that he would tell him the meaning of these words of the Prophet, which without an interpreter or a guide, he acknowledgeth that he could not understand.  
For comfort in their heaviness. One example for many, The Shunamite traveled to mount Carmell, to Elisha the Prophet, when her soul was full of heaviness for the death of her only son; and she was comforted. 4. King. 4.  
The reason, why both in former, and later times, and indeed why in all times, men and women should repair to the Prophets & Ministers of God, both for the resolution of their doubts, and for comfort in their heaviness, is, because  
They have, or should have, a tongue of the learned, and should know to minister a word in due time to him that is weary:  
They have, or should have the balm of Gilead, wherewith the sores, and wounds of God's people should be cured, and healed:  
They have, or should have in store Vinum merentibus, the wine of comfort and consolation, for them that mourn and are heavy hearted.  
And therefore to end this point, my exhortation shall be this unto you; When you read any thing that is hard, which you desire to understand, but cannot:  
When any great & grievous cross & calamity befalleth you, and you are ignorant of the means, and know not how to be eased:  
When you groan under the burden of your sins, and find the hand of God heavy upon you, so that you find not in yourselves, the grounds of sound comfort:  
When any great and violent temptation which you cannot encounter, taketh fast hold upon you, so that you find it too strong for you:  
To conclude, when fear and anguish afflict your souls, & your consciences be troubled, so that you know not how to lay yourselves down in peace:  
Then desire some Philip that he will come & sit with you, desire some of God's learned and faithful Ministers, that they will abide with you, and confer with you, that so they may resolve your doubts, and ease your griefs.  
But here I might take up a just complaint, and lament the state of these times, wherein there is so little, or almost no use at all of conference, either in secular learning, wherein men are loath to confer with such as are more learned than themselves, lest they should bewray their own ignorance; or in points of faith, and cases of conscience, with God's Ministers, lest they should thereby discover to them their errors, and imperfections. But this complaint may sooner be made, than it can be remedied.  
The second thing I noted in these later words, is Philip's readiness, and his godly discretion: his readiness, in that he presently followed the direction and appointment of the Spirit, in respect whereof, it is here said, that he came to his chariot.  
His godly discretion, in that he took the present occasion, and began at that very Scripture which the Eunuch then read, and preached Christ unto him.  
From hence, we that are Ministers, may learn this lesson; To take all occasions that are offered unto us, speedily to do good, to cut-off long and unnecessary prefaces, and discourses, and to go roundly and directly to the matter, not to hold our Auditors in the Church porch, when we should bring them into the Church itself, not to stay them in atrio templi, in the outward court of the Temple, but speedily to lead them in sanctum sanctorum, into the holiest of holies, where the Mercy seat standeth; not to lead them along, by tedious & wearisome paths, but to bring them the straightest & nearest way to Christ, to take all opportunities of doing them good.  
And you also that are Auditors, may from hence learn, with the like alacrity and speed, to hear, and to receive those good tidings and doctrines which are preached unto you, and to strive even at the first hearing of them, to embrace and lay hold of them, with the hand of faith, as here this Eunuch did.  
The third thing I noted in these later words, is, what it was that he uttered and spoke, when he opened his mouth: He preached unto him jesus.  
In these words I observe two things: first, here is not set down at large the Sermon which Philip made to this Eunuch, neither are the words of that discourse which Philip had with him at that time, here mentioned.  
Indeed it is true, that all the Sermons and exhortations of the Apostles, and disciples of Christ, are not verbatim, word for word, set down in the Scripture, but only per summa capita, the chief points only; and such general and chief heads, as the Spirit of God thought meet, they are remembered, and set down unto us.  
Paul and Silas preached to the keeper of the prison, and to all his household, the word of the Lord, Act. 16.32. but his Sermon is not set down at large: but the sum and substance of it, is set down in the verse going before, namely, the 30. verse, Believe in the Lord jesus Christ, and thou shalt be saved, and thine household.  
In the 2. of the Acts, when they mocked, and said that the Apostles were full of new wine, what time they being full of the holy Ghost, began to speak with divers tongues; Peter, when he had reproved them, and instructed them what they should think of that miracle, and exhorted them to have a care of themselves, and their own souls, so that they began to be pricked in their hearts, and said, Men and brethren, what shall we do; then he said unto them, Amend your lives, and be baptised every one of you, in the name of jesus Christ, for the remission of sins.  
And then it followeth, verse 40. And with many other words he besought and exhorted them: Which many other words, are not set down in that place, or there mentioned; yet the sum and substance, the principal scope of them, and the main drift of Saint Peter, is set down and contained in these few words which go immediately before, Amend your lives, and be baptised every one of you, in the name of jesus Christ for the remission of sins.  
And so in this place it is said, that Philip preached to this Eunuch: the words of which Sermon, with all the parts and passages thereof, are not set down; as may be evidently discerned, in that no mention being made in this chapter of baptism, or of water, yet this noble Eunuch when he saw water, said to Philip; See, here is water, what doth hinder me to be baptised.  
And yet this proveth not the Scriptures to be maimed, or unperfect, as our Adversaries would willingly have the world believe; forasmuch as there is so much set down in Scripture, as is any way needful and necessary for our salvation.  
So that although we have not all the Sermons, which the Prophets, & Apostles of Christ preached, word by word, and at large set down and delivered unto us in God's book: yet it may and aught to suffice us to know, that God in his wisdom hath so disposed, that so much of their heavenly discourses and Sermons is set down unto us, as might serve to direct us in the knowledge and worship of God, and might further God's glory in us, and our salvation.  
And therefore there is no cause at all, why we should listen to the enchantments of Rome, or give any care of credit and belief, to our Adversaries the Papists, when they tell us, that in some things the Scriptures come short, in some things they are silent and say nothing, in many things they are doubtful and uncertain, and in most things hard, and full of obscurity.  
With all which, and many more the like imputations, and slanders, they do load the sacred Scriptures, only to this end, to make way for their own devices, and to establish their unwritten traditions; which they are not ashamed to match and equal with the word of God.  
But let us learn, as it becometh us, to put as great difference between the sacred and written word of God, and the unwritten doctrines and traditions of men, as there is between gold and brass, between silver and the dust of the earth.  
And howsoever there was a time, wherein our Forefathers and Ancestors were gulled, and deceived with the fopperies, and delusions of unwritten verities and traditions, yet let not us be so deluded.  
For want of bread made of wheat, men are content to eat bread made of rye; & for want of bread made of rye, to eat oaten-cakes: but yet it doth not follow, that the one is as wholesome as the other; and when you may have of the best, that you should choose the worst. So it is between the word of God, and traditions of men: when bread of wheat, that is, the word of God, was kept away from our fathers, in an unknown tongue, than was bread of rye and oats savoury to their hungry souls; for the soul is like the stomach, it must be fed, and it evermore desireth somewhat that belongeth to religion and salvation: but now seeing bread of pure wheat, that is, the word of God, is by God's mercy set before us, let us not inventis frugibus glandibus vesci, eat acorns when we may eat wheat; and forsaking the holy and wholesome written word of God, basely feed upon the unsavoury, unwholesome, unwritten traditions, of inconstant, and corruptible men.  
But rather as it is said, Act. 19 Paul I know, and jesus I know, but who are ye? So let us say to Traditions, the old Testament we know, and the new Testament we know, but who are ye?  
We know the old Testament, and the new; the Law and the Gospel to be those two dugs or breasts, which yield milk sufficient for the nourishment of any that are babes, and children in Christ.  
We know the old Testament, & the new, the Law and the Gospel, to be those two pence, spoken of, Luke 10.35. which are able to pay for, and to discharge any surgery, and physic, which our sick souls may need, and to heal all the wounds, all the sins and transgressions thereof.  
We know the old Testament and the new, the Law and the Gospel, to be those two sword, spoken of, Luk. 22.38. of which our Saviour there said, They are enough: for indeed they are enough, both for the assaulting of whatsoever enemies, and for the defence of ourselves.  
And therefore, let them speak as gloriously as they can of their unwritten traditions, and magnify them as they list; we will only build our faith upon the holy and written word of God: this shall be our only guide in matters of faith, Sic dicit Dominus, thus saith the Lord.  
And yet we do not contemn the voice of Antiquity, we scorn not either the writings or opinions of the Fathers, but gladly use them, and reverently esteem of them, and give unto them, as much credit, as themselves desire should be given unto them: that is, as far forth as they agree with God's word, we reverence them, and subscribe unto them, & no further; because we dare not under their banner fight against God, or under their countenance outface his truth.  
This is a good rule, In the writings of the Fathers, that which is proved out of the Scriptures, is Vox Dei, the voice of God; that which is probably spoken and delivered, is Vox hominis, the voice of man; that which is affirmed falsely, is Vox serpentis, the voice of the Serpent. And as we are to stop our ears, & to deny all consent to that which is falsely delivered; so are we not to open our ears, or to give any farther consent, to those things which are probably delivered in the case of Religion, and matters of Faith, than as they may be either directly proved, or necessarily, and strongly collected, and deduced, out of the written word of God.  
In the 3. of King. 1. when contention was between Adoniah and Solomon, who should be King after David; with Adoniah stood Abiathar the Priest, and joab the Captain; with Solomon stood Zadock the Priest, and the mighty men, which were with David: Here were Priests, against Priests; mighty men, against mighty men: Bathsheba the mother of Solomon seeing this contention knew not what to do. Nathan the Prophet therefore said unto her, Come I will give thee counsel to save thy life, and the life of thy son Solomon: so he willed her to go to David the King, and of himself to learn his pleasure in that business.  
Thus the case standeth with Relion at this day; Adoniah standeth against Solomon, Antichrist against Christ; joab the Captain, and Abiathar the Priest are on the one side, and Zadock the Priest, and the mighty men of David on the other side, mighty men against mighty men, Priests against Priests, great men on both sides. You therefore, like Bathsheba are divided in your opinions, and distracted in your judgement: hearken therefore to Nathan the Prophet, who doth give you counsel to save your lives, and the lives of your sons and daughters; In these matters of controversy, in these matters of faith, go to David himself, go to God himself, look and observe what he hath set down in his holy word, and what he hath decreed touching matters of faith, & and hold that fast; and as for unwritten traditions, and unwritten verities, let them pass, for they are not of necessity to be believed, they bind not your consciences.  
He preached unto him jesus.  
Secondly, by occasion of these words, I observe, that the sum and substance of Philip's Sermon to this Eunuch, is contained in this one word, jesus.  
It is most true indeed, that the sum and substance, the marrow and pith, the power and life of all our Sermons and preaching unto you, is grounded and contained in this one word jesus, the second person in Trinity, the Son of God.  
For, as all the lines which either are, or may be drawn in a round or circular figure, though they be infinite, yet all of them have terminum suum in centro, they all meet, and are terminated in the middle point or centre of the circle: so all the lines and rules of faith, and of religion, and all the parts of God's holy & divine truth, though they be otherwise, and in themselves, infinite; yet all of them have terminum suum in centro, they all meet, and are terminated in Christ jesus, who is the very centre and foundation of all truth.  
And as all the Axioms & precepts of every Art and Science, if they be rightly and duly delivered, have relationem ad subiectum, a true dependence, or necessary reference to the Subject of every the said Arts & Sciences: so all the axioms of piety and godliness, all the precepts and rules of religion, and all the directions and counsels which in our Sermons and preaching either are, or can be delivered unto you, they have all of them relationem ad subiectum, a most direct aspect, and necessary reference to jesus Christ, who is primum et primarium subiectum evangelii, the first and primary subject of the Gospel.  
Saint Paul, as he esteemed to know nothing save jesus Christ, and him crucified, 1 Cor. 2.2. & as he rejoiced in nothing else but only in the cross of our Lord jesus Christ, whereby the world was crucified to him, and he to the world, Gala. 6.14: so in substance and in effect, he preached nothing but jesus Christ, and him crucified.  
Super hanc Petram, upon this Rock, that is, upon Christ, The Rock is Christ, saith S. Paul, 1 Cor. 10.4. Upon this Rock, I say, did it please God not onto build his whole Church, but also every particular, every true and living member of his Church.  
We are Gods labourers, saith S. Paul, and you are God's building: and according to the grace of God given unto us, some of us as skilful Master-builders, others less skilful, we lay the foundation, that is, we build you upon Christ.  
For other foundation can no man lay than that which is laid, which is jesus Christ, 1 Cor. 3.11. Who is rightly termed a foundation, because he supporteth and beareth up all the building.  
As in a great house or building, the roof thereof is supported and borne up by the walls, the walls by the beams and timber thereof; and both roof, and walls, and beams, & timber, and all other parts, are borne up and supported by the foundation: so in the spiritual building up of our souls into a holy temple to God, the roof, the walls, the beams, and timber of that building, our faith, our hope, our adoption, the remission of our sins, and lastly, the beautiful & glorious roof and covering of all this building, to wit, the decking, the covering, and crowning of our souls with salvation in heaven, even all of these, are supported and borne up by the foundation, which is Christ, jesus.  
Excellent, and to this purpose most pregnant, is the beginning of the first chapter of the Epistle to the Ephesians; where the Apostle most plainly showeth, that our election, our adoption, our redemption, the remission of our sins, and our benediction and blessing in spiritual gifts and graces, that all of these are founded and grounded upon the person of Christ.  
For our election; Blessed be GOD, that hath chosen us in Christ before the foundation of the world. ver. 4.  
For our adoption; to be adopted through jesus Christ unto himself. v. 5.  
For our redemption; by whom we have redemption. ver. 7.  
For the remission of our sins; by whose blood we have the forgiveness of our sins. ver. 7.  
For our benediction and blessing in spiritual gifts & graces; Blessed be God, which hath blessed us in all spiritual blessings in heavenly things in Christ. ver. 3.  
Christ is made unto us, saith the same Apostle, wisdom, and righteousness, and sanctification, & redemption. 1 Cor. 1.30.  
Run (if you please) through the whole volume of God's book, take a view and survey of the whole sum and substance of our salvation, and of all those spiritual graces that further the same; and you shall find all and every of them, wholly and only in the person of Christ.  
If we seek for innocency, it is to be found in his Nativity.  
If for purity, it is to be found in his Conception.  
If for freedom from the Curse, it is to be found in his Cross.  
If for satisfaction, it is to be found in his Sacrifice.  
If for absolution, it is in his Condemnation.  
If for purgation, it is in his Blood.  
If for redemption, it is in his Passion.  
If for mortification, it is in his Burial.  
If for newness of life, it is in his Resurrection.  
If for an inheritance in heaven, it is in his Ascension.  
If for security and safety at the day of judgement, to him the Father hath committed all judgement.  
Lastly, if for salvation, it is in Christ; in whom whosoever believeth, shall not perish, but have everlasting life.  
In Christ, by Christ, for Christ, through Christ; so runneth the whole current and stream of the holy Scriptures.  
So do we confirm and strengthen our faith; so do we back and fortify all our hopes; so do we season and sweeten all our comforts; so do we intermix and conclude all our prayers.   

5  
In the fift or last place, we have to consider the effects which this Eunuches own reading, and Philip's preaching of jesus, wrought in him.  
And they are three: 1. He believed. 2. He was baptized. 3. He rejoiced; or he went on his way rejoicing.  
That he believed appeareth by his answer to Philip: for when Philip told him, that If he believed he might be baptized; he answered and said, I believe that jesus Christ is the son of God. ver. 37.  
Prima vox Christiani, est Credo. The first word that ever any Christian man or woman speaketh, or uttereth as a Christian, is, Credo, I believe: and till that word, with the matter and substance thereof be bred, and begotten in the soul, and brought forth & uttered by the mouth & tongue of man, no man is or can be rightly termed a Christian man.  
Till such time as we believe, Christ is not form in us: and till such time as Christ be form in us, we have no part or portion in him; we have no title to the covenant of God; we have no interest in the promises of grace; we can lay no claim to God's mercy.  
Oleum misericordiae, nisi in vase fiduciae, Deus non ponit. Ber. in vigilia natalis do. Ser. 5.  
Fides est porta aurea, per quam Rex gloriae mentem nostram ingreditur, Faith is that golden gate, by which the King of glory entereth into our souls.  
By this gate it was that the King of glory entered into the heart and soul of this noble Eunuch: and if ever he enter into us, and our souls, by this gate he must enter.  
Let me therefore use the words of David unto you, Lift up your heads, ye gates; & be ye lift up ye everlasting doors, and the King of glory shall come in.  

1. Effect; He believed.  
Faithful and blessed Prince, faithful and blessed Eunuch! great in thy birth, and thy nobility, but far greater in thy regeneration and new birth in Christ; great in the favour & countenance of thy Queen and Mistress, being her chief Steward, but far greater in the favour and countenance of thy heavenly King, thy Master and Saviour; great in the employments of thy place and office, as being chief ruler and disposer of a Queen's treasure, but far greater in being of of Christ's family, & entrusted with the treasures of heaven;  
How dost thou, as one placed in some high and eminent seat above us, and advanced to the highest honour, & now made a Saint in heaven, preach unto us silly creatures on the earth! and how powerfully dost thou school us, and teach us by thy example, to go up to jerusalem to worship God, to read, not Esay the Prophet only, but even the whole book of God that so using those, and all such other gracious means which God offereth unto us, for the illumination of our dark hearts, by faith, as thou here didst, we might also with thee in time be enriched with that precious and inestimable treasure of a true faith; That so as the Spirit of God witnesseth of thee, that thou didst believe that jesus Christ was the Son of God; so the same Spirit might bear witness to our spirits, that we also believe.  
But herein especially doth he school us; and in schooling us, reprove us; and in reproving us, shame us.  
For first, if he that had so few means, to lead him to the knowledge and worship of God, do yet notwithstanding outgo us in his service and worship, who do abound with all gracious and needful helps that may lead us thereunto, how can it but be a shame unto us?  
Secondly, if he that dwelled so far off, as Aethiopia was from jerusalem, refused not to undertake so long & so tedious a journey, to travel thither, there to worship God; How can it choose but be a shame to us, who will many of us, scarce go out of doors, or wet our foot in traveling to the house of the Lord, to hear his word, and to worship him in his holy Temple?  
Thirdly, if he, at one only Sermon of Philip, were brought to know, and to believe in Christ; what a shame is it for us, that after so many years enjoying the word of God pulickely taught and expounded unto us, and after so many and almost infinite Sermons that have been preached amongst us, there should yet be so many of us, that are not won to the service of God, and faith in Christ!  
The Lord our God as much desireth our good, as he did the good of this Eunuch: The word of God is as mighty in operation now, as in former times: the Spirit of God worketh with the word preached, effectually now as in former times.  
The industry, and desire of God's Ministers, though they be not equal to the Apostles, and first Fathers of the Faith, who because the Church was then newly to be planted, had Primitias spiritus sancti, the first fruits, and the more eminent and powerful graces of God's Spirit; yet are they such, as might in some degree of proportion, serve to beget faith now, as in former times: and yet for all this, they are but few, in comparison of the multitude, that profit in faith, & godliness by our labours.  
The cause why we cannot write upon the water, is not the want of skill, nor the fault of the pen; but the unfitness and indisposition of the water: So the reason why God's Spirit prevaileth not in us, is neither any default in God, or defect in his Spirit, or weakness in his word, or disability in his Ministers; but only in men and women themselves, who are not disposed, & fitted to receive such stamps, and impressions, as they all would otherwise imprint, and leave in them.  
For surely, were men so willing, & so prepared, as this noble Eunuch was, to entertain the Lord jesus in their hearts, and to receive him into their souls by faith, when we preach him unto them, than would our preaching bring forth in them the like precious effect; and many more of them, than now do, would by our preaching of jesus unto them, be brought with this Eunuch to believe in him, and to be his servants.  
But alas, the more is the pity, many of us may truly say, with Peter, We have launched out into the deep, and have let fall our nets to make a draft, we have traveled all the night, and laboured hard, and yet have taken nothing.  
Many of us, like candles, do waste and consume ourselves, by studying, and preaching, to give you light; and yet many of you, for all that, do still continue, and remain in darkness.  
Many of us, like busy silk worms, weave out our own bowels as they do in making of silk, that you may be clothed in silk, and appareled with the precious robes of Christ's righteousness; and yet, for all that, many of you choose rather to be clothed with your own rags, & with the garments which are spotted with sin, and stained and defiled with iniquity.  
What can the husbandman do more, than till his land, and sow his seed? what can the gardener do more to his figtree, than ditch round about it, and dung it? what can the dresser or planter of a vineyard do more for it, than place it in a fruitful hill, and hedge it, and gather out the stones, and plant it with the best plants? what can we do more, than preach jesus unto you?  
Nullus doctor est dator boni, quod docuerit, saith Bar. We can teach you good things, we cannot give you good things; we may be doctores gratiae, but not datores, we may be teachers, but we are not givers of grace.  
The Angel in the 5. of john, did but stir the waters of the pool Bethesda, and troubled the waters thereof; he thrust no man into the pool; that was a work to be performed by themselves that would be healed: We that are the Ministers of God, we open and expound the Scriptures unto you; & by our dividing the word of God, and expounding the same unto you, we move, and we stir the water of life that floweth in them: you must be careful to step into them yourselves, etc.  
And surely, the very true reason, why after so much stirring and troubling of these waters, after so much preaching and teaching, there are yet so many, both men and women, that lie diseased, full of sores & sins, by this pool, and by these waters, not only for the space of 38 years, but some for more years, and all their whole life long, never once offering to step in, much less to thrust themselves thereinto, when the waters thereof are stirred:  
I say, the very true reason hereof, is either their infidelity that they cannot, or their laziness & idleness that they will not, or their pride, which suffereth them not, to humble their hearts, and to subject their wills, to the will and word of God.  
They consult their own sense and understanding, and suffer themselves to be carried away with the stream of their own natural reason, and corrupt affections: whereas if they would submit themselves, & captivate their understanding and their wills, to the will and word of God, and be wholly led and directed thereby, they might, as here this noble Eunuch did, attain to some good proportion, and comfortable measure of true faith.  
But that which the Comical Poet spoke of hands, in his time, I may say of our hearts in these days, Corda nostra sunt oculata, non credunt nisi quod vident, Our hearts are full of eyes, they believe nothing but what they see: whereas faith hath indeed no greater enemy than sense.  
Gregory, in his fourth book of Dialogues and first chapter, compareth him that will not believe Christ, or his Ministers preaching and telling him of the joys of heaven, because he seeth them not, unto a child borne of his mother in a dark prison, and there brought up, whom she telleth that abroad there is great light, a Sun, and a Moon, & stars, men, beasts, trees, rivers, and such like things, but he believeth none of these, because he seeth none of these; which things, howsoever he thinketh they are not, yet they are so indeed as his mother informed him: So although they that have no faith, think there is no heaven, no Christ, no Angels, no joys, because they themselves are included and shut up in a dark prison of ignorance, and infidelity, and therefore see them not; yet it doth not follow, but that it is so, and our Mother the Church that so teacheth us, doth not lie, but speaks the truth, and happy are all they that believe her, etc.  
My exhortation, for concluding this point, shall be this;  
As here you see, how this nobleman, lent not only his outward ear of hearing, but his inward ear also of obeying, and believing, to that which Philip preached unto him: so ought we also to do, as often as we hear the word preached unto us, etc.  
And if it happen, while we are so busied and employed, either in the reading, or in the hearing of God's word preached, and expounded unto us, that we feel any good motions of God's Spirit moving us to faith, let us account of them, as the Wise men did of the Star that appeared unto them in the East, Math. 2. And as they followed the Star, so let us follow those motions and invitations of God's Spirit to faith: for, as they following the Star, were brought at last even to the house where Christ was; so if we follow the motions and callings of Gods holy Spirit, they will bring us at the last, to the house and place where he is, even to the kingdom of heaven, etc.   

2. Effect; He was baptized.  
First, he believed: and secondly, or after he had professed his faith, and believed, he was baptized.  
This is Christ's own ordinance to his Apostles; Go ye into all the world, and preach the Gospel to every creature: He that shall believe, & be baptized, shall be saved. Mark 16.15.  
So was it in this Eunuch: He first believed, and after was baptized. So must it be in all that are adulti, grown to full age, or come to years of discretion: before they come to baptism, they must openly profess their faith.  
It is the ordinance of Christ himself, who first instituted Baptism, & did himself first sanctify the element of water, to that holy work or business, that water should be used in Baptism: To signify thereby, that as water cleanseth the outward filthiness of the body; so by the operation of God's Spirit, which worketh both mightily & graciously with the outward element of water, and with the word, the original guilt and uncleanness of our souls, should be purged and cleansed.  
Vessels unclean, are unfit to have precious liquors put into them: they be therefore first to be cleansed. What liquors can be more precious than the graces of God? What vessels can be more unclean, than our unregenerate and unbaptised souls? We are brought to Baptism therefore, to be cleansed, that our souls may be made the fit to receive graces from above.  
For, as in worldly things, we cannot be partakers of them, unless we be borne; so neither can we be partakers of spiritual things, except we be baptized and borne anew.  
We come to Baptism, the sons of Adam, sinners, and accursed: we return from Baptism, the sons of God, and blessed.  
Saint Peter in his first Epistle, third chapter, and later part of the chapter, compareth Baptism to the Ark; yet there is great difference: for, that creature which entered into the Ark a Lion, was nothing altered, but came forth a Lion; that creature which entered into the Ark a Wolf, was nothing altered, but came forth a Wolf; that bird which entered into the Ark a Crow, was nothing altered, but came forth a Crow, etc. But it is far otherwise in Baptism; for, he that before Baptism, entereth into the Church a Lion, returneth from thence, after Baptism, a Lamb; he that before Baptism, entereth into the Church a Wolf, returneth from thence, after Baptism, a Kid; he that before Baptism, entereth into the Church a Crow, returneth from thence, after Baptism, a Dove.  
So this Eunuch, came from home, a stranger to the covenant of grace; but returned home, a son, and of the household of faith: he came to jerusalem an Aethiopian, but returned a true Israelite.  
This is the happy fruit, and blessed benefit, which redoundeth to all, both men, and Nations, to whom the Lord is pleased in mercy to reveal himself, in the power and might of his word, and in the grace and efficacy of this Sacrament: by which, as by a stamp, or mark set upon our flesh by our Saviour Christ jesus his own hand and institution, like to the mark of Circumcision, which was set upon the flesh of Abraham, and of his seed, we are not only distinguished from other Infidels, and heathen people, but are also known and acknowledged by God himself to be of his household, & to belong to his covenant.  
But as for others which have not this seal or mark, and are not washed in this Laver of Regeneration, it is not so with them; but the corruption of their nature, and the filthiness & guilt of sin, cleave as close to their souls, as their skin doth to their flesh.  
Many excellent things are spoken of Naaman the Syrian; that he was a great man, honourable in the sight of his Lord, mighty and valiant: yet it is added, that he was a Leper, and therefore to be washed: So although many excellent things may be spoken, either of the nature of man in general, or of many excellent men in particular, which either were, or are, mere natural men, unbaptised, and vnregenerat; yet the conclusion must be, It is a Leper, and they all are Lepers, and must be washed in the water of Baptism.  
And till such time as they be so cleansed, and so washed, the Lord seeth nothing in them, but that which he disliketh, and setteth not his heart or his love upon them.  
All the patriarchs were the sons of jacob; yet he loved none of them so well, as joseph & Benjamin, who were the sons of Rachel, whom he dearly loved: So, all men are the sons of God by creation, but he loveth none so well as his regenerate and baptized sons; because they are the sons of Rachel, the sons of his Church, which he most dearly loveth.   

The 3. effect; He rejoiced, or he went on his way rejoicing.  
The doctrine or preaching of Christ, is rightly termed evangelium; a joyful Message, or gladsome tidings. So spoke the Angel to the Shepherds; Be not afraid, for behold, I bring you tidings of great joy, that shall be to all the people: that is, that unto you is borne this day, in the City of David, a Saviour, which is Christ the Lord. Luke 2.10.11. Which most heavenly, most sweet, & comfortable doctrine, when Philip had once taught, and preached to this noble Eunuch, it was no marvel though as a man full of gladness, he went on his way rejoicing.  
For if liberty be grateful to him that hath long been captive; if to be made a freeman, be a cause of joy and rejoicing to him that hath long been a bondslave; if to be eased of a heavy burden; if to be cured of a dangerous disease; if to be brought forth of a dark dungeon into the clear light; to conclude, if to be raised from the death of sin, to the life of grace, and to have our part and portion in the communion of Saints; if all, and every of these, be blessings much to be esteemed of, and true causes of rejoicing: Then, to be brought into the glorious liberty of the sons of God; to be made the Lords Freemen; to be eased of the heavy burden of sin; to be cured of the infectious diseases which arise from human corruption; to be enlightened by the Spirit of God; to live unto the Lord, the life of righteousness; and to have our names written in the book of life; all which were offered and exhibited by Philip to this noble Eunuch, in his preaching of jesus unto him: these things, I say, could not choose but much affect him, and be great causes of great joy and rejoicing unto him.  
And as Philip's preaching of jesus, was to this honourable Eunuch a cause of much rejoicing: so also should the preaching of the same jesus, be a cause of joy and rejoicing to as many of us, as are by the mercy of God, and the labour of his faithful Ministers, made the happy hearers & partakers thereof.  
For, look, what plenty is to men that have long lived in penury; what health is to men that have been long visited & wearied with sickness; what meat is to them that have been long pinched, and almost starved with hunger; the same and more, is the publishing and preaching of the comfortable assurance of God's love and favour towards us in Christ jesus.  
In whom, though the traitor judas found no excellency above the value of thirty pieces of silver; yet his godly and faithful children, can, and do find in him, all the treasures of wisdom, of justification, of redemption, and salvation.  
When Samson in the time of his extreme thirsting & faintness (even then when he cried out and said, Give me water, or I die for thirst) had tasted of that water which God miraculously sent unto him, his spirit came again, & he was revived. judg. 15.19. When jonathan had tasted a little honey, his eyes were opened, his spirits comforted, and his body strengthened. 1. Sa. 14. Yet neither was the water which Samson drank of, nor the honey which jonathan tasted of, half so sweet & comfortable to them, as the preaching of Christ jesus is to the fainting & dying souls of true Believers.  
Great is the joy, & unspeakable are the comforts which the preaching of jesus affordeth to the children of men: the savour of which comforts is sweeter in the Church of GOD, than the savour of Libanon; and the joy thereof, like unto the dropping of milk and honey upon their souls.  
Samson found a swarm of Bees and honey in a dead Lion: Hic est favus qui ex ore Leonis mortui exivit; Out of the mouth, out of the word, out of the preaching of jesus Christ, which is the Lion of the tribe of judah, which was dead, but is alive, and liveth for ever, cometh such sweetness as cannot be uttered or conceived. Nemo novit, nisi qui accipit. This is such a joy, as is not like worldly joy, which may be taken away. Your joy shall no man take from you. john 16.22.  
Christ, like a royal King, never entereth any city, any town, any village, any private house, or into the soul or mind of any private man, but he giveth gifts. And it also pleaseth him of his fullness to give to his Apostles, his Disciples, his Ministers, power, and grace also, & to make them able wheresoever they come, and wheresoever they preach him, and publish his truth (as here Philip did to this Eunuch) to give great gifts to the sons of men, to instruct them in the knowledge of God; and so to fill their hearts with sweet joys & heavenly comforts.  
The publishing of the word of God, & the preaching of jesus Christ, is (as Chrysostome speaketh, in his 5. Homily upon Gene.) a casting of spiritual treasures into the laps or bosoms of men.  
The L. God grant, that my preaching of jesus at this time, may be a casting or sowing of such spiritual treasures and heavenly seed, as may bring forth in you all, much fruit of good living, to eternal life. Amen.     
FINIS.