THE FIRST SERMON.

IN this report heere made of the baptizing of the Eunuch, The diuision of the Tent. there are two things con­siderable; 1. The Eunuch his motion for baptisme: 2. Philip his condescen­ding to the motion. Touching the for­mer, this is to be conceiued, that Philip among other things deliuered in the opening the doctrine of Christ Iesus, out of Isaiah, spake also concerning Bap­tisme: by which those that professe Christ are admitted into the society and fellowship of beleeuers, and haue also their owne personall interest into Christ sealed vp vnto their soules. Heereupon these two, Philip and the Eu­nuch trauelling together, and in their iourney comming [Page 2] to a riuer, the Eunuch made this motion, to a like effect as if he had thus said, The meaning of the word [...] of the 1. part. Thou speakest of Baptisme as a necessary badge of Christian profession, see heere is a place conuenient, heere is matter for the purpose, let mee I pray thee receiue this sacrament, for what should hinder. Now the points of do­ctrine to be gathered out of this motion, The 1 Doct. are these. First, That to an obedient and cheerefull hearer, the word of God is neuer preached without successe. The generall purpose of this verse is to shew to vs how Philips doctrine wrought vpon the Eunuchs heart, and we see heere how powerfull it was; For this one discourse preuailed through Gods mercy, to the enlightning of his minde, making him to conceiue the hope of his calling, and the riches of that glorious inheritance which God hath in his Saints Eph. 1.18.; it wrought also vpon his affections in such a measure, that nothing was more desired by him, then to shew himselfe a Christian, and to haue some pledge of the fauour of God in Christ gaged to his soule. An admirable issue of one sermon, and a notable instance of the blessing of God, vpon such an hearer, as the Eunuch was one who came to heare with de­sire, and submitted himselfe to the authority of the word with an obedient heart. The word neuer is vnprofitable where it meetes with such an auditor. It is said of those three thousand which were added to the Church by one Sermon of S. Peters (when the spirit of God beginneth to relate their obedience,) that they were such as gladly heard the word Act. 2.41.. This was an excellent preparatiue to o­bedience, when their hearts long for the word, when it was a ioy to them to be taught: Dauid saith his heart stood in awe of the Lord Psal. 119.161.; so did theirs, for it is said before they were pricked at their hearts. So I note, that as it is said in one place of Antioch, that by reason of the number of belee­uers, the Disciples there were first called Christians Act. 11.26., so in another place, the forwardnesse to heare is reported in the inhabitants there, as, that they besought Paul to preach the same words to them, and accordingly at the time, came almost [Page 3] all the whole city together to heare Act. 13.42.44.: so againe in the same Chapter, it is said, that when the Gentiles heard, they were glad Ver. 48.: and then strait it followeth, Thus the word of the Lord was published throughout the whole country Ver. 49.. See what wings were giuen to the Gospell, by the desire and gladnesse of those to whom it was deliuered. The word of God by this meanes grew mightily and prevailed. The Apostle to the Hebrewes, insistes vpon the want of this readinesse and yeeldingnesse of the inward man, as the cause of the vnprofitable hearing of the ancient Iewes; The Gospell was preached also vnto them, but it profited not, be­cause it was not receiued with faith in those that heard it Heb. 4 2.. I may applie to this purpose as very fitting to it that of So­lomon, He that reproueth the wise and the obedient eare, is as a golden earing and an ornament of fine gold Pro. 25.12.. His mea­ning is, that if a man haue to do with men of obedient and yeelding hearts, it will be a credit to his paines and labour in perswading; the successe with which his endeuours shall be crowned, will make his speach as beautifull as an orna­ment of gold. Now besides these proofes, it is easie to make it manifest, that successe cannot be wanting, where there is such a disposition to heare, as the Eunuch had: For God hath promised to fulfill the desires of those that feare him Psa. 145.19., and that the hearkening eare, which doth (as it were) thirst for knowledge, shall lodge among the wise Pro. 15 31.. He will guide the meeke in iudgement Psa. 25.9., He will reveale his secret vnto such Ver. 14., Euen that which is called, the hid wisedome of God 1. Cor. 2.7., and the minde of Christ Ver. 16. The vse. The vse is, to shew vnto vs the true cause, why there is no such pro­fiting by the word preached, as there should bee, and as there was of old in the first and purer times. Then one Sermon wonne many, now many Sermons scarse preuaile with one. Surely the cause is, men want that ready, that cheerefull, that forward, that inclinable, that humble dis­position, which the good people in those times had; then they sued to bee taught, as the Eunuch heere, and those [Page 4] ( Act. 2.) and the Antiochians, and the Iaylor, now it is well, if we will heare when we be entreated; then they had learned to submit themselues to the power and authority of the word, now euery man is wise and able enough to instruct himselfe; then their hearts trembled at the ma­iestie of God speaking in his ordinance; now they haue a kinde of base estimation of the meanes, neither is it gene­rally apprehended to be the arme and power of God vnto saluation. Heere is the very cause, that so much is spoken to the men of this generation without successe, and that so many Sermons, be (as the woman of Tekoah speake in another case,) as water spilt vpon the ground, which cannot be taken vp againe 2. Sam. 14.14., and that so many of the Lords Mes­sengers may lament with the Prophet, and say, I haue la­boured in vaine, I haue spent my strength in vaine, and for no­thing Is. 49.4.. It is a hard matter to meete with such an one as this Eunuch in a Parish, that will intreat to be furthered: one that will yeelde himselfe as a Disciple to him who watcheth for his soule. We haue to do with gainsaying peo­ple Rom. 10.21., with men of vncircumcised hearts and eares Act. 7.51., such whose neckes are iron sinewes Is. 48.4., not easily bent, they leane to much to their owne wisedome Pro. 3.5., to be wise in God: If then our desire be to be profitable hearers, let vs labour to be desirous and humble hearers, such as account it no disparagement to sitte in the schoole of Christ vpon the learners forme. In the times of Popery men were taught to be too servile, the Priests tooke on them to haue domini­on ouer the peoples faith 2. Cor. 1.24., there might bee no asking why so? if they deliuered it. Now, on the other side, our people are as much on the other hand, too much out of rule, and it is not knowne what it is to depend vpon the or­dinance of God, and to submit to the meanes, with that meeke and quiet spirit, which is a thing in the sight of God much set by 1 Pet. 3 4. The 2. Doct..

A second Doctrine out of this Motion made by the Eunuch is, That where the heart is truly touched, and the soule [Page 5] indeed turned vnto God, there is a desire to bee partaker of the Sacraments. This Eunuch being now through Philips preaching seasoned with the sauing knowledge of Christ Iesus, doth even long to bee partaker of the Sacrament, which might be a pledge of his new birth, and an earnest of his ingraffing into the mysticall body of his Sauiour Oh Philip, as thou hast taught mee, so I pray thee also to bap­tize mee, let mee not want the comfort of the Sacrament, now that I haue receiued benefit by thy doctrine. This very thing may be gathered out of this, that the Apostles stile vrged the vse of the Sacrament presently vpon the peoples yeel­ding to receiue the Doctrine, as though that should bee a triall of them, whether they heard in sincerity or no. If they had refused the Sacrament, their Hypocrisie had beene eftsoones discouered, if they embraced it in such maner as became them, it was an euidence that their hearts were seasoned as was meete. Thus Iohn Baptist bound his heares to the Sacrament Math. 3., and Peter, Amend your liues and be baptized Act. 2.38., and after that order did the rest pro­ceede. I remember how the neglect of the Sacrament is made to be a marke of a dispiser. The Pharises are said to haue despised the counsell of God in Iohns ministry: and how doth that appeare. They were not baptized of him Luk. 7.30.. In the old law, he who professed himselfe to be one of Gods people, and made a shew of religion, and yet neglected the Sacrament, was called, a breaker of the Couenant, and was threanep to be cut of Gen. 17.14. There be just causes of desi­ring the Sacrament, in him that is enlightened: 1. He knoweth the vse of the Sacraments to be Gods ordinance, and therefore in obedience to his will hee will make con­science thereof, 2. He conceiueth them to be seales of the righteounes which is by faith Rom. 4.11., assurances of society with Christ, for which cause they must needes be sweete vnto his soule. 3. Hee apprehends them to be badges of his profession, and of his seruice vnto Christ, and therefore he cannot but desire them. 4. Hee belieueth them to bee [Page 8] [...] [Page 9] [...] [Page 6] bands of the communion of Saints, and in that respect he must needs affect them.

This is a very behoofull point to be spoken of in these daies. because among men professing godlinesse, there is not that respect to the Sacraments, that there should bee. The Sacrament of Baptisme, the truth is we haue receiued it in our childhood, but what man of many, laboureth, to make the right vse of his Baptisme, or seeketh to know, what it meanes, and why it was. It seemeth men are led with an ignorant conceipt, that the good of Baptisme is li­mited to the time of receiuing it, and was only then as a doore of entrance into the outward society of Gods peo­ple, whereas indeede there is good vse to bee made of that Sacrament, at a mans last breathing, and not at the first instant of partaking it only. So that I say still, men giuing good hopes of some religion to be in them, are exceeding carelesse in this point of ioyning the vse of the sacraments to their customary hearing, and so by that meanes they depriue themselues of an vnknowne and vnthought of help, both to provoke to obedience, and to strengthen faith, and to increase the comfort of the inward man. And as for the Sacrament of the Lords supper, generally it is made no more reckning of, then some three-halfepeny ordinary, saue only at some season of the yeere or at some (supposed) good times, as though seasons and moones and the influences of the sky, gaue vertue to Gods ordinances. Certainely this is an argument of scanmes of grace a­mongst men. There cannot but be a stomacke to the Sa­crament, where there is felt sweetnesse in the word. And it is well knowne that in those prime daies, when zeale was feruent, the belieuers mette not together to heare, but withall they did communicate; and this vse continued many yeeres. It was Popery that first brought in the sel­domnes of this seruice, and at last drew it to once a yeere, making the people belieue, that in respect of the difficul­tie to be well prepared, it was better for them to communi­cate [Page 7] in heart with the Priest, then to do it in act. These dregs yet remaine among men and it is an vniustifiable er­ror that they committe, to passe ouer the Sacrament of the supper, to some old people or women with child, who must take it (as was said in the daies of superstition) for their viands, Pro viatico being neerer (in opinion and possibility) to their last passage, and themselues either to turne their backes, or to sit by, proclayming to the world their want of appetite to such an heauenly banquet. I say the same reason is in both the Sacraments, in regard of desiring comfort. And therefore the doctrine is good hence, that where grace is, there is a desire of the Sacraments, and a willingnesse to vse them according to the order of him that ordained them, and where there is little respect to the seales, surely there the couenant it selfe is not much esteemed.

A third doctrine out of this motion is, The 3 doct. That in whom there is any truth of Christianity, in him there is also a desire to discover and to make it knowen to the world that he is a Chri­stian. I gather this out of the Eunuch his request to bee baptized, which Sacrament his desire was to be partaker of, not onely for the establishing of his heart, and the con­firming of his faith, but withall that hee might haue vpon him the badge and cognizance of his new profession, and might shew himselfe not to be ashamed of the name and ti­tle of a Christian. And indeed it was an evidence of great resolution in this conuert, that whereas it would not but breed him some question and trouble at his returne into his owne country, to be fallen from the religion wherein he was borne and brought vp, & to be become one of that new Sect which was euery where spoken against Act. 28 22.. yet he, fea­ring no hazard of his honour, no losse of his office and dignity, no incurring the hatred and censure of his coun­try-men, would needs be baptized, and as it were enrouled and booked among Christians. This is the nature of true conuersion, albeit it may stirre but weakely at the first and [Page 8] seeme almost not to dare to shew it selfe (as wee see in the case of Nicodemus and some other in our Sauiours time, whom the opposition of the world made somewhat slow in the discovery of themselves) yet when it is come to a ful­ler grouth, so that a man is more then in the way to conver­sion, and is indeed renued in the inner man, then there will be a desire to make it knowen, that he marcheth vnder the colours of the Lord Iesus, and hath renounced all o­ther wayes of saluation to rest onely vpon him. So euen the same Nicodemus, albeit in the beginning, when he was but a beginner hee came to Iesus by night Ioh 3.2.. And after spake on his side at a Conuocation of the Pharisies, but covertly and a farre-oft, so that it could scarcely be smelt, which way he did encline Ioh. 7.50.. Yet in time he grew to more opennesse, as in joyning with Ioseph in the honourable in­terring of our Sauiour Ioh. 19 39.. And so much it seemeth to haue beene the purpose of the Holy Ghost to insinuate, in the manner of reporting it. Then came Nicodemus also; which first came to Iesus by night &c. As if he had sayd, howsoeuer he was something timorous at the first, yet now the fire was kind­led, and the light thereof brake forth more apparantly. The same may besayd of Ioseph of Arimathea himselfe, there is no speech of him at all during our Sauiours life, and the text saith too, he was a secert disciple ver 38.. but then (saith S. Marke) he went in boldly vnto Pilate &c Mark. 15.43.. So yet al­though there bee much weakenesse and faintnesse at the first tasting of religion, whiles a man is but yet (as it were) in the throwes of his new birth, yet when the worke is ac­complisht; and one is become a Christian indeed, there is a willingnesse to make it to appeare, and a kinde of neglect of all other things, in respect of this one, that a man may be knowen to haue given his name vnto Christ. Not that the children of God doe seeke applause, but that it may be seene they are not ashamed, and doe therefore shew them­selues in their kinde, yea though some outward inconueni­ence do befal them. It is said of Paul, that assoon as he had [Page 9] receiued direction from Ananias, he straight way preached Christ in the sinagogues &c Act. 9 20.. As who would say he did e­uen long, vntill he had giuen some euidence to the World what he was, and what change God had wrought in his heart. Thus in the first times of the Apostles preachings notwithstanding the sharpe persecutions raised vp aginst the Truth, yet the beleeuers trouped togethet, and drew themselues into societies, and ioyned themselues to the as­semblies, and had fellowshippe with those which were in Christ before them, in those things by which it could not but be descryed what they were. The text speaking of the conuersion of these three thousand, saith, they were added to the Church Act. 2.41., which argueth that they not onely in heart embraced the Truth, but withall disposed of them­selues so, that it was manifest to all, to what number they belonged. And the number of them that beleeued (saith Luke) grew more and more Act. 5.14.. which sheweth a visible ad­hering to the fellowship of professors. The like is intended in that speaking, Barnabas was a good man &c. and much peo­ple ioyned themselues vnto the Lord Act. 11.24.; so it is sayd of the conuerts at Ephesus, they came and confessed and shewed their workes Act. 19.18.. when Christ commended mutuall loue vnto his disciples, By this (said he) shall all men know you are disci­ples Ioh. 13.35., as if he had said, If you be such as you should be, you wilde fire to manifost your selues to be my disciples, you wil be wil­ling to haue it knowen what you are: Now then behold a marke whereby the world shall discerne you. What should I say more in this. It is certaine, he that rightly apprehends the good to be gotten by Christ, and is sensible of some interest in it, for his owne particular, will desire nothing more then that he may shew himselfe to be his, and to be reputed one of his followers and dependants, yea though it be with some preiudice in the world, yet he will acount it to be the grea­test honour, can befall him. To returne home with the badge of a Christian, out of all doubt the Eunuch valued it more then his office of Treasurer in the King­dome, [Page 10] and he chose rather to hazard both that and all o­ther dignities, then to goe into his country as a secret Christian.

The vse.This deserues to be commended to the care of all that feare God, that how soeuer the vaine applause of men, be not to be hunted after, and it be hipocriticall and pharisai­call to practise the duties of godlinesse to be seene Math. 6.1.. yet it is necessary that we should make it to appear what we are and yet we be not ashamed of that sincerity & godly care, which becommeth those that would be saued. Will some man say vnto me; this a needlesse exhortation vnto vs. For (behold) we haue done as much for the shewing of our selues to be Christians, as this Eunuch did. He was bapti­zed in the name of the Lord Iesus, so haue we beene euery one, and therefore you may spare the labour of per­swading that which wee haue already done. I answere; To receiue the Sacrament of Baptisme was to this man sufficient for the declaring of himselfe a Christian in his owne country, where the name of Christ was either not heard of or not liked of, and where the Sacrament of Bap­tisme was a thing strange and vtterly vnknowen, but the case is not so with vs. For with vs neither the bearing the name of a Christian nor an admittance by the Sacrament of Baptisme, into the society of Gods people, is enough to prooue a man to be a Christian indeed; because these things are common to many hypocrites with the best pro­fessours. So that albeit Baptisme might be a witnesse of this mans Christianity, among a people either hating it, or not esteeming it: yet it cannot be so with vs, but some further thing is necessary to the end our sincerity of religion and Christianity may appeare. There be some things as hatefull, among the men of this generation, as the name of a Christian, was or could be among the Ethiopians, as namely for a man, to make conscience of his wayes, to binde himselfe to a kinde of circumspect walking, to shew himselfe fearefull to offend, and loth to doe any thing dis­pleasing [Page 11] to the maiesty of God, to follow after holinesse with a kinde of striuing, to be strait in those things, wherin men generally take a kinde of liberty to themselues, and to seeme not to dare to doe diuers things, which the world makes no question of: these and the like (I say) are as strange, as harsh, as displeasing, as much subiect to censure and hate, in these our dayes, as euer was the name of Christianity among the heathen which knew not God. And therefore if we that professe godlinesse can frame our selues hereunto, not regarding what we may lose in credit, in estimation, in rising to preferment in the world thereby, not reckoning of the reproaches, and euill speeches, and scorne, that may be cast vpon vs; this will testifie, that wee be Christians indeed. When we be not backward in those things, which are like to bring vs vpon the stage, and to make vs a matter of note and spectacle vnto others. It was a notable euidence of the Eunuch his faith and piety, that albeit he knew well, that after his returne, the king­dome would be filled with the newes, of his conuersion, and he was like to come to an account to his Queene, and the rest of the state, for his religion: yet baptized he would needs be, it should be his glory to be knowen to be a depen­dant vpon Christ crucified. It vtterly condemneth that spirit of cowardize which possesseth many, who are loth to doe ought appertaining to religion, that might single them out from the multitude, or make them to bee noted a­mongst men. Thinke not, I would giue countenance, to that vaine singularity which leadeth some, who take a kind of pride if they can once bring themselues to be talked of, and so runne themselues out of breath, in a kinde of vio­lent and head-stronge zeale, hauing too much of that pha­risaical disease of despising others Luk. 18.9.. and being as Solomon saith, pure in their owne conceipt, though they bee not washed from their filthinesse Pro. 30.12., I say my purpose is not to giue allow­ance to any of any such spirit, but I labour against that faint heartednesse of men, reasonably well affected (it [Page 12] may be) and yet loth to be too forward for feare of espying and forbearing to doe those things which are meete to be done, lest they should incurre some disgrace, or hazard somewhat which they are loth to lose. For a man to cast himselfe into perill is rashnesse and folly, and more then there is any warrant for: so, for a man to desire to bee no­ted, and to affect a name of somewhat more then ordina­ry that is vanity: but, for a man to consider, what his pro­fession binds him to, and to giue euidence to the world, that he respects the doing thereof, more, then any world­ly circumstance, and would faine shew himselfe not to bee ashamed of his Sauiour and of his words before men, that is true Christianity, and the thing which I labor out of the Eunuch his practize here in this place. The Law of gouer­ning the antient Roman army was drawen to two heades, Non sequi not to make any rash pursuit against the enimy wherby to runne into needlesse danger. non fugere. not to flie before the ene­my, whereby to betray the common cause into his hands. So it must be in this: Neither is trouble to be sought, nei­ther yet to be declined when it commeth. The Eunuch was willing the world might know he had renounced Ido­latry and had giuen his name to Christ, as the Prince of his saluation. He thought it not fit, though it might bee for the safety of his outward honor, to smother his pro­fession, and to frame to the times, keeping his beliefe in se­cret to himselfe. So far, of the Eunuch his motion. A true conuert hath euer a loue and a desire to the Sacra­ment, and a care to giue euidence to the World, that hee hath learned better things then he sometimes knew.

The 2 part of the whole text.Now followeth Philips condescending to the Eunuchs motion: where we haue three things to treate of. 1 A con­dition propounded by Philip to the Eunuch vpon which it might be lawfull for him to receiue Baptisme. The particulars of it. If thou be­leeuest with all thy heart &c. 2 The Eunuchs entertaining the condition: I beleeue &c. 3 The Baptisme it selfe with the circumstances. Then he commanded the charet &c. In [Page 13] the first of these two particulars deserue note. 1. Philips care to informe the Eunuch to the Sacrament: 2. The thing propounded as a necessary condition to the parta­king of the Sacrament. Out of Philips care, this doctrine springs.

That he that administreth the Sacrament ought to be care­full to instruct the people in things necessarie to the comfortable partaking of the Sacrament. The 4. Doct. Philips course heere is exem­plare: By his cariage heerin. Euery one that is entrusted with the dispensing of the Sacrament may see what hee is bound vnto, namely, to acquaint the people carefully vp­pon what conditions only, they may receiue the Sacra­ments to their comfort. Philip (no doubt) had taught the Eunuch, that Baptisme is a necessary badge to be put on, by euery one, that would be taken for a Christian, and now, that the Eunuch sheweth a willingnes to receiue that badge, he seeketh to bind him, to a due enquiry into him­selfe, whether he haue that in him, without which he can receiue no benefit by the Sacrament. And that thus much ought to be done by euery one that medleth with the gi­uing of the Sacrament, it is easie to prooue. 1. The do­ctrine appertaining to the right vse of the Sacrament is a part of the counsell of God, and therefore not to be se­creted by him, that desireth to be pure from the peoples bloud Act. 20.46.. 2. The Minister is appointed by office to watch for the peoples soules Heb. 13.17., and such a watch man he is, that if he see a sword comming, he must giue notice of it, that if the people do die for their iniquity, yet he may deliuer his owne soule Ezech. 33.9. Sith then it is a matter of such hazard, and hath such a penalty annexed to it, to presse into the vse of holy things not being so fitted and so furnished as is neces­sary, it is the Ministers part to giue warning of the danger, that so if any man notwithstanding will giue the aduen­ture, it may appeare that he is a wilfull trespasser, and his owne heart may be able to testifie, that he was aduised o­therwise. 3. It is one part of the Pastors duty, to take away [Page 14] (as much as in him lieth) the precious from the vile Ier. 15.19., and to put a difference betwixt the one and the other, the pre­pared and the vnworthy, that (as far as it possibly may be) Holy things may not be giuen vnto dogs Math. 7.6. 4. It is a matter of charity, to which euery man is bound, not to suffer his brother to sinne Leu. 19.7., but by all the meanes he can to stoppe him from it. It is a Ministers duty much more, as much as he may, to taxe the people from committing so great an euill, as is the entermedling with the seales of Gods Co­uenant, the due conditions not obserued. 5. There is a particular iniunction, by which those that serue the Lord in the administration of holy things, are commanded to­gether with the sanctifying of them selues to prepare their brethren 2 Chro. 35.6. Now how shall they, prepare their brethren but by teaching them with all diligence, what things are necessary to the right vsing of Gods ordinances, and by charging them as from the Lord, not to dare to prouoke him to anger 1. Cor. 10.22, by their irreuerence, and by careles and profane dealing with those things which are of so high and holy nature as the Sacraments.

The 1. vseThis must first needs make against those who want ei­ther ablenesse or conscience or both, in this particular, that is, which either know not how to direct the people depen­ding on them, to the right vse of the Sacrament, or els, knowing somewhat appertaining to it, want compassion ouer the peoples soules, and so suffer them to defile Gods ordinances, by comming to them, after a kinde of presum­tuous maner, and euen to kick against the offring of the Lord 1. Sam. 2. The matter which God laid to Elies charge about his sons was, His sonnes ran into a slander, and he stated them not 1. Sam. 3.13. The same is our sinne, if we labour not with the vtmost of our might to stop the rashnes and rudenesse of the peo­ple, in thrusting themselues into the vse of those visible pledges of his grace, without due prouision. God giue vs all, that we may consider it, because as the irreuerent and profane dealing with the Sacraments, is none of the least [Page 15] sinnes of this generation, so much of the guilt thereof, it is to be feared will fall vpon vs, who doe not deale herein so faithfully as we should, in vrging (as it is fit) the condi­tions necessary, and in inquiring into our people how they be furnished.

This is secondly to be vrged against these of the peo­ple, The 2. vse who are apt (as the most are) to set at naught the care of their Minister, seeking to further them in this busines. It is a common saying, what neede he trouble himselfe about vs, let him looke to himselfe, he shall not answere for vs, I hope we are of age to consider what we haue to doe, neither are we so simple, as not to know, what belongs to these matters &c. Thus it is ordinary with men to set light by that care which is taken in duty to God and to their soules, to stay them from running in (as it were) vpon the pikes of Gods dis­pleasure: Men ought to account it a blessing to be so watched for, and be it that they were neuer so cunning in respect of knowledg in the nature of those holy seruices, yet who is there, that doth not need an admonisher. But the truth is, whatsoeuer our knowledge is, which yet (a­mong the greatest number is but raw) yet certainly our care in those businesses is but slender, and happy is he (if he know his owne happines) that hath a faithfull admo­nisher, to make him heare a word behind him Isa. 30.21., when he is reaching out his hand to the vse of holy things.

The next is, the thing propounded as a condition &c. The 5. Doct. wherein we haue two things, to handle. 1. The requisite­nesse of faith to the partaking of the Sacrament. 2. The quality of that faith which is requisite. Touching the for­mer this is the doctrine, That there is a necessity of Faith to the end a man may be such a partaker of the Sacrament as is meete. The words are plaine, If thou belieuest &c. as if he had said, Thou desirest Baptisme, but doest thou belieue, if thou doest thou maiest with comfort, if not, it will but encrease vnto greater iudgement. In the opening of this doctrine, I will thus proceed. 1. I will shew the generall truth of it. 2. I [Page 16] will teach with what limitation and restraint it must be vn­derstood. The generall truth I will declare touching both Sacraments. For of both in regard of generall circum­stances there is the same reason: Neither can there be any cause aleaged why there should be a necessity of faith, in the right vse of Baptisme, and not also in the right vse of the Lords supper. Heere for proofe, I might produce those generall speaches, Whatsoeuer is not of faith is sinne, Rom. 14.23., and, without faith it is impossible to please God Heb. 11.6.: But the maine reason is this, the Sacraments are in their na­ture seales of righteousnesse Rom. 4.11., and therefore it is absurd for a man to offer himselfe to receiue a confirmation of that thing which he hath not, to haue a seal, set as it were to a blanke, to come to haue faith strengthened, when (per­haps) there is scarce a right vnderstanding either of what is to be belieued, or of what it is to belieue. And then, the ancient order of the Church heerin is not to be neglected. For, as touching the Sacrament of Baptisme, the course taken with these whom the Apostles and their associates drew out of Iudaisme and Gentilisme into Christianity is apparant. They vrged them to giue euidence and testimo­ny of their faith, and of their purpose to walke with God in newnesse of life. So Iohn Baptist began Math. 3., so the rest followed: and the order of asking questions of the Bapti­zed, Doest thou belieue, dost thou renounce: is very probable to haue beene in vse euen in the Apostles time, whereunto that saying of S, Peter giueth a very good colour, where speaking of Baptisme, he mentioneth, the Answer of a good conscience 1. Pet. 3, 21. [...]., the stipulation or engagement of the consci­ence; the baptized giuing his word, that thus and thus he beliueth, and this and this he vndertaketh. And in the primitiue Church ther was in the congregation a certaine forme or ranke, called Catechumeni, which were first trai­ned vp in the knowledge of the grounds of Faith, before they were baptized, (they being conuerts out of genti­lisme) which grounds what the chiefe of them were, the [Page 17] Apostle relates ( Heb. 6.) which points are there termed, The doctrine of Baptismes, because they were the particulars in which they which desired to bee numbered amongst Christians were instructed before they were baptized. To this also agreeth that which is generally held, that the Creed was digested into such a forme, as seemeth to bee an Answer to a question. The baptized was demanded, what doest thou belieue? his Answer was, I belieue in God the father &c. Thus for the Sacrament of Baptisme. Now for the other Sacrament, the rule of the Apostle is perpetuall, and alwaies binds, that who so commeth to it, must exa­mine himselfe 1. Cor. 11.28., and seeing all search and examination aimeth at the finding out of some thing, what should a Christian intending to partake that holy Mysterie exa­mine himselfe about rather, then about this, whither, hee be in the faith or no 2. Cor. 11.5.. How is it possible hee should bee a meet and a worthy receiuer if he want this Grace. And thus I haue cleered the generall ground of this Doctrine. Now I come to the limitation thereof. Touching which this I say, that in the Sacrament of the Lords supper it holds still that none ought to be admitted to it, but such as are able to giue euidence for themselues, that they are belieuers, but in the Sacrament of Baptisme the case is not like. For we must not hold that the sacrament of Baptisme can lawfully be giuen to none, but to such as are able (be­ing vrged) to giue testimony of their Faith: because euen the Infants of belieuing parents haue a right to that Sacrament, albeit as yet, because of their present state, they cannot (in strait speaking) bee said to belieue, nor yet are able to answer a demand concerning Faith, so that the point touching faith necessary to the Sacra­ment of Baptisme is to be vnderstood only of those, which are admitted to it being of yeares. As for example, if a Turke, or Iew or Pagan, should come amongst vs and should desire Baptisme, it were necessary he should first be instructed, in the doctrine of faith, yea and examined and [Page 18] dealt with, and caused to giue publique Testimony of his beleeuing, but we must not stretch this rule so, as that we should exclude from this Sacrament the children of Bele­uers. Indeed the Anabaptists, who dispute with the vtmost of their skill against the Baptisme of Infants, doe much vrge the practise of the Apostles, and this our text among others, namely that they are not read to haue baptized any but such who by age were able to bee countable for their faith, and from thence they would draw a generall conclusion, that where there is no capablenesse of faith, there ought to be no Baptisme. Heerevnto diuers things might be replyed but these briefly. That it is not simply an improper speech to call the infant of belieuing parents, a beleeuer, because although he do not now actually be­leeue, yet partly, because for his parents sake, he is within the compasse of the couenant, partly because of that which may well be hoped for hereafter, as it were hard to terme him an infidell, so it were not harsh to call him a beleeuer: And why not a beleeuer, as well as a reasonable creature, though yet there is in him no vse of reason, no nor any cer­tainty of ability heereafter to enjoy it: And besides by the antient and most receiued doctrine of the Church, the in­fants of beleeuers, are reputed to haue a kinde of interest into their parents faith, who by faith appprehend the pro­mise of eternall life as appertaining to their children, as farre forth as to themselues. And what more inconueni­ence to terme such, beleeuers, in respect of their parents, then to terme them holy through them as Paul doth 1 Cor. 7.14.. 2 The argument is naught from the Apostles practize; for that course which they tooke with one certaine age of persons, cannot be stretched out to all without exception. As, when the Apostle deliuereth a law, that he which doth not labour should not eate ^r. were it not a notorious absurdi­ty yea and a wickednesse, to keepe meat from infants vn­der a pretence that they doe not worke. And why? because euery man conceiueth that the law belongeth onely to [Page 19] those which are of age and ability to labour, and yet neg­lect it. The same may be sayd, of he Apostles proceeding in baptizing; that it extendes onely to those that bee of yeares: to subiect infants to the same condition with them were vnreasonable. In Abrahams person, the knowledge of the Nature of the Sacrament, and an yeelding himselfe to liue vnder the Lords obedience, went before the recei­uing of circumcision: yet in Isaac it was not so, he was cir­cumcised first, and instructed after. It was necessary in A­braham that a profession of Faith should goe before cir­cumcision, it was not necessary in Isaac, the difference in their ages altered the case of the necessity. 3 As concer­ning the Apostles practize it selfe, there is no certainty for it, that they baptized none but such as were able to make acknowledgement of their Faith. There is more probabi­lity on the contrary, that they baptized euen some infants, as (namely) when they baptized whole families, as Lydia and her houshold Act. 16.18., the Iaylor with all that belonged to him Ds. 33.. Crispus with all his houshold Act. 18 8, the houshold of Stephanas 1 Cor. 1.16.. Albeit a man cannot make a certaine demonstration, that in these generall Baptismes administred to whole families there were some infants baptized with the rest, yet it were very strange if there should be none, in none of these hous­holds, and to say that there is in such speeches and figura­tiue speaking, all the family being put for the greatest part of the family, and so vnder that colour to exclude infants, is but an indifferent euasion, it being a rule, that we are not to account any thing as figuratiuely, where there is no necessity, for the auoyding of some manifest inconueni­ence like to follow, if the words of the sentence should bee taken properly. Be it that none of all these things wil serue to iustifie the Baptisme of infants (yet vnable to make con­fession of their faith) yet their interest into the promise of God is a sufficient plea: that promise is made to them that beleeue, and to their children Act. 2 39.. If then the promise be­long to infants, why not also the seale of the promise. It [Page 20] may be, some may make doubt of this reason, because it may seeme by the like argument, that vnto infants also ought to be giuen the Sacrament of the Lords Supper: They haue a right to the promise, and why not also to the seale of the promise: so may some dispute. Answere, In­deed this mooued some among the antients to giue this o­ther Sacrament euen to infants, as Cyprian Serm. 5. de lapsis.. and Au­gustine De ecc. dog. c. 52.. the latter of which two, was the rather streng­thened therein by mistaking Christs words, Except ye eat the flesh of the sonne of man, and drinke his blood, yee haue no life in you Ioh. 6.53., supposing those words to bee ment of the Sacrament of the Lords Supper, he accounted the vse ther­of of necessity to saluation. But the Truth is, that the rea­son fetched from the interest into Gods promise, which doth prooue infants to haue a right into Baptisme, is not of like force, to prooue them to haue a right into this Sa­crament. For besides the difference betwixt the two Sacra­ments in respect that the one is the Sacrament of entrance into the Church, and therefore agreeing to infants; the o­ther the Sacrament of proceeding, and therefore fit only for those which are of grouth in Christ; besides this, I say, there be certaine expresse restraints to be collected out of the rules set downe for the maner of receiuing the Lords Supper, as namely that in vsing it, there must be an exami­ning of ones selfe 1 Cor. 21.. there must bee a discerning the Lords body ver. 29.. there must be a Remembrance Vs. 25. of Christ, which be things whieh infants cannot reach to. Thus haue I en­deuoured to cleere this point, touching the limitation of this doctrine, of the necessity of faith to the right parta­king of the Sacraments, proouing it to be vnderstood on­ly (in the point of Baptisme) of these that are of yeares, and that this course taken by the Apostles in baptiszing those of yeares,, is no preiudice at all to the baptisme of infants, but that still it remaineth firme and sure, that children borne in the Church ought to bee admitted to the Sacra­ment which may be a pleadge of their admission into the [Page 21] Church, and whereby also much comfort may returne vn­to their parents, God being pleased hereby to giue eui­dence, of the truth of his promise that he is not ashamed Heb. 11.76.. to be called both our God, and the God of our seed also.

The maine and speciall vse of this doctrine is to be a di­rection to vs, The vse. how we may learne to make the right vse of that Sacrament of Baptisme, which in our infancy we re­ceiued. The best vse of Baptisme is to vse it as a store-house of comfort, as indeed it is, being applied a right. Now as no man, not baptized till he is of yeares can bee comfortably and effectually baptized vnlesse hee beleeue: so no man baptized in his infancy, can, when he commeth to yeares, comfortably make vse of his Baptisme vnlesse he beleeue. There is an old popish opinion which is firmely held by ignorant men & women, and it is this, that Baptisme doth confer grace of and by it selfe, howsoeuer the party bee di­sposed that receiue it. And so people generally hold a con­ceipt, that there is a kinde of vertue and Christendome (as they call it) infused into them, by the hauing of this Sacra­ment howsoeuer they be affected. But this is a meere ficti­on and fancy without truth. It is a kinde of lifting vp the Sacrament aboue the naturall condition thereof, and mi­nisters of the Sacrament, are thereby made workers of mi­racles, as if their Arte did regenerate of it selfe. Peter saith, that the washing of the flesh doth not saue 1 Pet. 3.2.. Simon Magus was baptized and yet after that remained in the gall of bit­ternesse and bond of Iniquity Act. 13.23.. and many of the old Israe­lites were baptized vnder Moses, with whom God was not plea­sed 1 Cor. 10.2.5.. Paul saith, Christ sanctified his Church, by the wa­shing of water, through the word Eph. 5.26.. So that it is the belee­uing and receiuing of the word that maketh the Sacra­ment to be effectuall. Let no man therefore glory in his Baptisme, vnlesse he haue Faith. If thou who hast beene baptized, shall say vnto me in some such maner as the Eu­nuch spake to Philip, See I haue beene baptized, what should let me to assure my selfe that I am a Christian. I cannot but [Page 22] answer thee as Philip did, If thou beleeuest &c. thou maist. Let vs looke to this one thing therefore, euen to our Faith. Faith is the tenure by which we hold heauen, Baptisme is but the seale to confirme it. Faith, if we haue it, will ap­peare by this, It worketh by loue Gal. 5.6.. and what loue, a loue to three things: To the author of Faith, and that will ap­peare by obedience Ioh. 14.15.. 2 To the word of Faith Rom. 10.8.. For he which is of God heareth Gods word Ioh. 8.47., and faith cannot but loue that whereby it is begotten and built vp further. 3 To the houshold of Faith Gal. 6.10., He that loueth him which be­gat, loueth him also which is begotten of him 1. Ioh. 51., such an one, will loue euen the name of a disciple Math. 10.42.. Try then your Bap­tisme by your Faith, and your Faith by the fruits, other­wise the water of your Baptisme shall not be able to quench the fire of that burning lake which is the second death. The same must bee sayd of the other Sacrament; thou saist to me againe. Lo heere are Bread and wine, what should let me to communicate, I answer still as I am taught heere, If thou beleeuest with all thy heart thou maist: If thou come with­out Faith, thou art no welcome guest to this banquet; with­out it thou mayest eate the Lords bread, Panem domini non panem do­minum: vt August. de Inda. but not that bread which is the Lord, and thy receiuing shall be but a pledge of iudgement and vengeance to thy soule. This point will be quickned by that which followeth touching the quali­ty of Faith.

THE SECOND SERMON.

NExt to the requisitenes of Faith to the well pertaking of the Sacrament, followeth the quality of that Faith which is requi­red: If thou belieuest with all thy heart &c. The sence of the words heere handled. as if it had beene said, Thou desirest to bee baptized, if thou doest belieue and that not formally alone and in shew, but in sincerity and in truth of thy heart thou maiest, this Sacrament shall returne to thy comfort, and bee a pledge of grace vnto thy soule. This thus opened doth afford two doctrines.

This is the first, The 1. Doct. That there is a kind of Faith out of which there commeth no good vnto the soule of him that hath it. This is insinuated in Philips speach, For so much manifestly is intended, that it was possible for the Eunuch to belieue after a sort, and yet to remaine vncapable of the comfort, and sweetnsse of the Sacrament; Suppose thou belieuest, yet if it be not with all thy heart, by such a Faith thou art not one haires bredth neerer to saluation, so that the very nature of the speach presupposeth an vnprofitable Faith, a Faith which is of no vse, vnlesse it bee to the encreasing of his damnation that professeth it. This is also easily prooued by the Scripture. Our Sauior in the parable of the Seed speaketh of a Faith, and the same gotten by hearing which is also accompanied with a kind of flashing, sodaine ioy, but yet is but like seed among stones, withering away for lacke of moisture Luk. 8.6.13.. This is that Faith which is called a tem­porall Faith, or a Faith whose continuance is only for some little time. Some such Faith may seeme to haue beene in [Page 22] [...] [Page 23] [...] [Page 24] those, of whom it is said, Many belieued &c. when they saw his miracles, But Iesus did not commit himselfe vnto them. Ioh. 2.23.24.. There was a certaine yeelding wrought in their hearts by the power of Christs miracles, that surely he was that Messias, yet Christ did not hold them worth the trusting to. In this present Chapter it is said, Simon Magus belieued Act. 8.13.. We cannot thinke his Faith was that which for distin­ctions sake we terme a Sauing Faith: He had as a learned man saith of him, August quest. in Leuitic. the visible Baptisme but he wanted the inuisible sanctifying. Saint Paul, mentioneth a Faith which a man may haue and yet bee nothing 1. Cor. 13.2.. Iames giueth a kind of Faith euen to Diuells Iam. 2.19., and speaketh of a Faith, which he calleth a dead Faith Ver. 26.. These few testimonies are very pregnant. Sathan knoweth how to transforme himselfe into an Angell of light 2. Cor. 11.14, so that there is no good thing but he can counterfeit it and doth, and by that meanes maketh many hypocrites to make a wonderfull shew. Seeming to be as sincere and forward in religion as the best. There is no grace which accompanieth saluati­on, wherewith God is pleased to enrich and furnish his e­lect, but he can frame some one or other of his limmes to a shadow of it, yea and teach them to come so neere it as that for the present it shall be a very hard matter to dis­cerne it. There may be somewhat like praier, which yet is not praier, but lip-deuotion; Something like repentance, which yet is not repentance, but worldly sorrow causing death 2. Cor. 7.10, something like obedience, which yet is not obedience but grosse hypocrisie, and so in other particulars. Felix trembled Act 24.26., Ahab was humbled 1. Kin. 21.27., Saul confessed his fault 1. Sam. 26.11, Esau wept Heb. 12 17., Iudas had a kinde of repenting Math 27.3., Herod heard gladly Mar. 6 20., Balaam desired to die the death of the righteous Num. 23.10.. The Apostle seemeth to acknowledge a taste of the good gift of God &c. in some revolters, that yet fall away beyond all possibility of repentance Heb. 6.4.5. Thus still it appeares how neere a man may come to true religi­on, and yet still be in the snare of the Diuell, caried vp and [Page 25] downe as a Captiue at his will 2. Tim. 2.26.. He may carry the name of a belieuer, and yet misse the end of Faith, the saluation of his soule 1. Pet. 1.9..

The vse is, to exhort vs all, who thinke wee haue Faith, The vse and boast of Faith, and professe our selues to be belieuers to giue all deligence 2. Pet. 1.5., and to prooue our selues with our best endeuour, whether the faith which we thinke we haue be such as will not deceiue vs in the end. Wee see by that which hath beene said, that there is a thing which for the time is as like vnto Faith, as one thing can bee to another. The wit of man for the present can discerne no difference, and yet the hauers of it shall not be saued. How behoofull then is it for vs to follow the counsell of Paul, to prooue our selues whether we are in the Faith or no 2. Cor. 13.5. The life of a Christian is a continuall warfare, we haue a strong and a dangerous enemy to grapell with, and there are many par­ticulars of spirituall armour necessarie for our defence; a­mong the rest, there is a shield of Faith Eph. 6.16.. A carefull soul­dier will try his buckler whether it will keepe out shot, or otherwise be free from being pierced by that kind of wea­pon, against which it must be vsed. Now if faith be a shield, it must be tried that it may be a shield of proofe against the day of battell. Faith is (as I before said) the Tenure of our Free-hold (for by it we stand [...]. Cor. 11.24.) All the euidence we haue to shew for our inheritance in the kingdome of heauen is our Faith. Now we know the care that men haue about their deeds and tenures: they examine them, to see whether they be sound, they aske the counsell of this and the other Lawyer touching them: Such yea and far grea­ter care ought we to haue about our Faith. If that be not good, what becometh of all our hope for life eternall. And thinke what a wofull thing it is herein to bee mistaken. I said Faith is the Tenure we hold heauen by. Now put case a man hath continued a sute at law, a great while trusting to a certaine piece of writing which he hath in a boxe, if at the day of hearing, that writing proue insufficient, what [Page 26] becommeth of him? wee know hee looseth all his former cost, he is cast out of doores, and misseth that which hee thought he should haue enioyed all his daies. So in this: A man maketh account, he hath Faith sufficient to salua­tion; hereupon he goeth on, without feare of future euill, at the day of reckning his faith proueth counterfet; thinke then in what a wofull case is that man. Wee may guesse somewhat herein by a speach of Christs. Many shall say to mee, in that day, Lord, haue we not in thy name prophecied &c. and yet it shall be said to them, Depart from mee, &c. Math. 7.22.23.. It seemeth these will bee very confident, and make full ac­count to be saued: But now when for all this, it shalbe said, Depart, we may well tremble to thinke vpon their misery. For the more sure a man is in his owne opinion, the greater confusion & vexation it will be to him to be disappointed of his hope. How necessary a matter is this to be vrged in these secure times. It would make a mans heart woe to thinke how exceeding carefull men be in other things, but how desperate in this point concerning Faith. Is this lease good, is this bond good, is this cloth for my garment good, is this beast good, is this ground good, is this husbandry good, is this corne which I haue chosen for my seed good. Wee abound in these inquiries, and are scarsely euer satisfied, wee are still ielous and afraid, lest it should not bee as wee desire. But who amongst many makes a question touching his Faith. who saith to himselfe, Here is much speaking of Faith, and it is taught that without it there can be no saluation, what is my Faith which I promise myselfe I haue, such as it ought to bee, sure if it be not, I can neuer be saued. Who is it that thus com­muneth with his owne soule. Who keepeth this priuy audite within himselfe. I hearkned and heard and no man spake aright said Ieremy of old Ier. 8.6.. He would euen deliuer vp the like verdit of the men of this generation, if he were now liuing. It is the great pollicy of the Diuill, to leade men on, and to lull them a sleepe in their carelessenes, it filleth his barnes, and helps to encrease his kingdome. A [Page 27] debating with a mans selfe touching his hope of a better life, is a very first step towards heauen. Sathan knoweth that if men should once put it to the question how their Faith is, they should see such scantnes in themselues that way, that the very sight thereof would make them looke about and begin a better course; wheras now presuming al is well, they run on headlong, and will surely be in the pit, before they be ware. When thou art perswaded and called vpon to examine thy selfe, whether thy faith be right and sound, why man (saith the diuell by and by vnto thee) wher­fore shouldst thou doubt it, Hast not thou beleeued in God euer since thou couldst remember. Hast thou done thus well hitherto, and shouldst thou now beginne to make question of thy Faith. Feare not, doe not doubt, but thou art euen as good a beleeuer as the best. Thus with these and the like charmes, this sub­tile enemy rockes men asleepe, and encourageth them to feed themselues with vaine perswasions, and to trust on ly­ing words which cannot profit Iere. 7.8.. Let therefore the doctrine taught worke to the reforming of this common euill, from which scarce one of many, is able well to cleere himselfe. We hope to be saued, we say we haue faith, we would take it for a wronge, if any man should call vs vnbeleeuers: Oh let vs remember that there is a faith which will deceiue, a kinde of beleeuing which is but counterfet. Let vs not content our selues with supposals, with idle imaginations which haue no ground, but let vs bring our faith to the touch-stone, and let it be tried throughly, whither it will hold in the day of account or no. There is nothing more contrary to Christianity then presumption, nor any in worse case, then they which are most secure, and make themselues beleeue, that all is with them as it should. We read that Iacob in his dreamesaw a Ladder vpon the earth, of which the top reached to Heauen Gen 28.12.. This Ladder betoke­ned Christ, as Christ himselfe hath reference to it, in his speech to Nathaniel, touching Angels ascending and des­cending vpon the sonne of man Ioh. 1.51.. Now (to apply this to my [Page 28] present purpose) we know that hee which climbeth vp a ladder, is especially carefull of his footing and hold, and looketh diligently and aduisedly to euery step. So doth he which is in Christ, and is by him, and through him get­ting vp to heauen; he is alwaies trying whither his standing be sure, and whither his hold that he hath caught, be such as will not deceiue him. Thus he worketh out his saluation with feare and trembling Phil. 2.12.. and happy is he who is so busi­ed: And so I haue laboured to presse the vse of this neces­sary point. In the matter of faith it is a dangerous thing to be deceiued: If a mans faith be vnsound, all his hope is o­uerthrowen, it is easie to be mistaken, our Heart is deceit­full Ier. 17.9., and in our owne cases wee are partiall iudges; Sa­than is cunning and will beguile vs with a shadow of Faith, and there is a faith, which is very like to true Faith, but yet will deceiue vs; what then can be more behoofull then to proue our faith that we may be sure it will not faile vs most when we shall need it most. This is the summe. And to the end wee may bee the better prepared for this duty of Triall, I come now to the next doctrine, as the Text gi­ueth occasion, to shew what kinde of Faith it is which is a­uailable to life eternall, and which is therefore called, the Faith of Gods elect Tit. 1.1.. because it streameth from Election and is a pledge thereof.

The 2. Doct.The next doctrine then is, That onely that Faith maketh a man capable of saluation and giueth him an interest into life eternall which is with all thy heart: This is direct out of the words, If thou beleeuest with all thy heart thou mayst: that is, If thy beleeuing be sincere, and thy faith vnfained, thou mayst finde comfort in this Sacrament, otherwise it will be to thee but an idle signe. In all matters betwixt God and vs, this is a chiefe thing which he requireth, that we giue him our hart Prou. 23.26., & that, that which we profes to do, be done in singlenes. He himselfe is a God of truth Psal. 31.5.. and therefore can delight in none but such in whose spirit there is no guile Psal. 32.2.. His chosen are called the Israel of God Gal. 6.16.. and it is the badge of a true [Page 29] Israelite to bee without Deceit 1. Ioh. 1.47.: A double heart is the marke of the vngodly Psal. 12 2.. and God commands vs to purge out this leauen if we would draw neere vnto his Ma­iesty Iam. 4.8.. The true worshippers shall worship him in Truth, for the father requireth euen such Ioh 4 23.. It remaineth as a ble­mish in the name of the old Israelites that albeit they made a shew of seeking God, yet their Heart was not vpright with him, neither were they faithfull in his Couenant Psal. 78.37. Thus much to shew the necessity of vnfainednes, and of doing that with the Heart, which we doe in all things which con­cerne God, and so by consequence in the matter of Faith. God is Truth, Christ is Truth, the holy Ghost is the spirit of truth. How can Faith make vnion betwixt God and vs vnlesse it be Faith of truth 2. Thes. 2.13. This point will not bee so profitable in the application, vnlesse, we looke a little more neerely into it, to finde out, what that speciall point is, in respect whereof Faith is said to be with all the heart. The heart is the seat and fountaine of all the affections. A man therefore belieueth with all the heart, when that which is belieued is become (as it were) the center of all his affe­ctions, the maine marke and matter of his loue, delight, ioy, &c. so that whatsoeuer els is loued or delighted in, is so respected only for the sake of that principall scope, and so far forth as it leadeth and draweth towards it. As for example: The maine obiect of Faith is Christ: now then to belieue in Christ with all the heart, is to fasten a mans whole affiance, his whole ioy, his whole contentment only vpon him; So that Christ beareth the whole sway and principality in his affections and the maine end, why his Faith worketh and striueth towards him, and why he de­sireth to be vnited to him, is not so much the good and saluation of his owne soule, as the enioying of him, in whom all fulnesse dwelleth Col. 1.19., and in whom the Treasures of all godnesse are laid vp. There may be a relying and a belieuing vpon Christ, which may bee said to be true, and vndissembled, in this respect, because the party in whom it [Page 30] is, doth indeed doe that which he professeth to doe, nei­ther doth speake contrary to his secret thoughts, when he saith he beleeueth in Christ, and yet is not this the Faith with all the heart here spoken of: As for example: I doubt not but a Papist speaketh truly and as hee meaneth when he saith he beleeueth to be saued by Iesus Christ, yet not­withstanding, there wanteth in him this quality of belie­uing with all his heart, because he hath also a secret depen­dance vpon the helpe of Saints, vpon the intercession of the virgin Mary, vpon the merit of some worke, or action of his owne. Here Christ hath not all his heart, because he hath diuided it betwixt him and some other obiects. So againe among our selues, I doubt not but many pro­fesse soothly, and without fraude in auouching that they haue cast all their hope of saluation only vpon Iesus Christ, and yet there is a defect in there Faith, and that in this particular, that it is not with all the heart, because their Heart draweth not towards Christ, seeketh not to be knit to Christ only for Christs sake, and because of that worth and excellency which is conceiued to bee in him, but for some other by-respect, and for their owne sakes. For let mee make this knowne vnto you, (which is not general­ly considered;) it is possible for a reprobate to goe thus far; namely, to acknowledge there is no saluation in any other but in Christ, to disclaime all hope saue only by him, to desire truly and with his soule to haue a part in him and to account himselfe happy if hee might haue fauour with God through him; thus far he may come, and yet still Christ hath not all his Heart, because the principall drift and aime of his respecting Christ, is, his owne salua­tion by Christ: why (will some man say), what shall a man els aime at in beleeuing vpon Christ, but only salua­tion by Christ. Answere: I deny not but that it is lawfull to loue Christ, and to rest vpon Christ for saluations sake, but I say withall, that he which esteemeth Christ for no­thing els but to be saued by him, shall neuer be saued by [Page 31] him. My Heart is to my selfe, it is not to Christ if I make account of him and seeke to him only for my benefit. So then, Christ is belieued with all the heart, when the enioying of Christ is the scope of our belieuing. I desire not to enioy Christ so much because I would be saued, as thus, I desire to be saued that I might enioy Christ. My Heart is to Christ as to the maine, to mine owne saluation as to the inferior, and as to a matter therefore only worthy the de­siring because it leadeth vnto Christ. Thus I hope we now see, 1. that that Faith which is effectuall to saluation is on­ly that which is a belieuing with all the heart, and then 2. that that is a beleeuing with all the Heart, when Christ who is the obiect of Faith, and is acknowledged to bee a sole and complete sauior, is laboured after principally for himselfe, my heart is towards him for his owne sake, more then for mine owne saluation sake. I know I can not de­pend vpon him, and be made one with him, but it will bee for my profit, yet I looke not so much vpon that, as I doe vpon him; yea and I striue to be affected as Iob, to con­tinue my Faith, and my trusting to him, though he should slay mee Iob. 13.15., though I should not only not get good by him, but receiue some sharpenes from him.

We must couple this point with the former, The vse and I wish we may well digest it, and that we could bee perswaded to bestow some part of our thoughts vpon it euery day. Ardua ras est fides. Hierony. It is no easie thing rightly to beleeue. Not euery one, that ta­keth the name of Iesus into his mouth shall by and by bee saued, no nor yet euery one which goeth further then a su­perficiall naming him. It is possible to vnderstand the mystery of Christ, to professe truly and vndissemblingly a dependance onely vpon Christ, and (as it were) to set vp a mans rest on this, that no man can come vnto God the father, but by Christ, and yet in the end to come short. Let vs remember that the very life and glory of faith is to beleeue with all thy Heart, that is, in our beleeuing to let Christ haue the preeminence, the full and the very all of [Page 32] our affections. If wee can bring our soules once to this, to value Christ more for his owne proper worthes sake, then for owne saluations sake, then are we beleeuers with all our Heart. This is indeed singlenes & sincerity of affe­ction this is vprightnes of mind: when my faith reacheth after Christ for Christ, I account my owne saluation but the Bay, the fruition of Christ the Maine. These be two things I know which cannot bee sundered in enioying, Christ and saluation; but yet it is possible to giue the one the precedence aboue the other in desiring. Let not this seeme strange vnto vs. Who amongst vs, accounts him a friend worth the hauing, whose chiefe end in seeking to be linked in with him in society, is more his owne commo­dity, or some credit like to accrew to him, then the fruiti­on of him to whom he professeth loue. When we can say of a man professing friendship, I know he respecteth mee for this, or for that, were it not for such a hope, or the expectation of such a benefit, I am sure he would regard me as little as ano­ther man, will we iudge such an one an vnfained friend? How then shall that be called an vnfained Faith, which aimeth at Christ onely for this because there is hope of a kingdome by beleeuing. This is a mercenary respect, nei­ther is that a true sauing faith which hath no higher scope. Would I not draw towards Christ in my desire and affe­ction, if there were no saluation by his meanes, is it onely to make a benefit of him, that I do cast my selfe vpon him? & shal this be called faith? No I doubt not but such respects as these may be found in many which yet shall bee called the least in the Kingdome of God. And thus we may see how one thing followeth vpon another: that maine mat­ter of preaching must be Christ the supreame purpose of hearing must be to finde Christ This was taught out of the 35 verse.; and so the principall in­tendement of faith must be to enioy Christ. To be saued, may lawfully be an inducement, but sure we shall misse, if it be the chiefest motiue. If we will beleeue on Christ; he will haue all the Heart or nothing. And so much touching [Page 33] the quality of Faith which I commend to our best obser­uation, & wish it may be well considered, that we may not beguile our selues with an opinion of faith. Let it bee re­membred how neere counterfet faith commeth vnto true faith, and wherein the maine difference doth consist. Christ hath but halfe the heart, if wee respect him onely for this, that vpon his shoulders wee may bee carried vp­wards into Heauen. If we could thinke Heauen it selfe not worthy the hauing but onely for his sake, that were excel­lent. So far of the condition propounded by Philip, now next of the Eunuchs vndertaking it: Then he answered, I be­leeue that &c.

We haue here three things to note. 1 That the Eu­nuch was able to giue an account of his Faith: 2 That hee was ready so to doe. 3 What the account was: The first of these is very apparent: for what is this speech but an account giuen by the Eunuch what hee beleeued, and it was so sufficient, that vpon it he was admitted to the Sacrament. So that the doctrine hence is, The 3 doct. That it is neces­sary for euery good Christian to be able to expresse for himselfe what he beleeues. This sufficiency of the Eunuch to returne an answer to the inquiry made into his faith, is not to bee passed ouer without noting; out of all question it was written for our learning, that we might labour not to be to seeke in the things which doe concerne our soules. This is that which Peter caleth, a giuing a reason of that hope which a man hath 1. Pet. 3.15.: Paul termeth it a confession with the Mouth Rom. 10.9., and maketh it a necessary companion of that Faith which brings to saluation; and Let euery man be fully perswaded in his owne minde Rom. 14 5., that is, let him that is a beleeuer, labour to conceiue distinctly what that is, whereupon it is necessary for him to rest, that he may be saued let him not satisfie himselfe with a kinde of reserment to the faith of others, but let him see that hee himselfe doe apprehend that which is necessary: The iust must liue by his Faith Heb. 2.4., by that which hee conceiueth in his owne heart, not by subiecting himselfe to the opinion of [Page 34] another. This is life euerlasting to know thee, the onely God Ioh. 17.3.: It is not imagination, or supposall, or some loose, and vn­certaine fancy, some rauing coniecture, that can guide a man to life; it is vnderstanding, it is knowledge, such which the hauer, is both able (if need be) to set downe determi­nately what it is, and to giue a reason also thereof to: Thus is it written, and this I beleeue; this is my Faith, and this is the foundation thereof; Why else is it, that the Scripture teach­eth grounds of the Christian Faith so exactly? Why is it, that there is any such necessity laid vpon vs, which are cal­led to the seruice of the Church, to lay open the mystery of Christ? Why (I say) should this be, if it were not the duty of beleeuers, to be able in heart to comprehend, and with mouth also (if occasion bee) to declare, whereupon they rest, for the saluation of their soules. Indeed what comfort can there be, or what sweetnesse in vncertainty, or what possibility to put Sathan to flight, with some confu­sed motion, which a man hath catched vp he knoweth not how. It is the glory of Christians to be fulfilled with Know­ledge and spirituall vnderstanding Col. 1.9., to haue the Spirit of wisedome and reuelation, and to know what is the hope of their calling &c. Eph. 1.17.18. A shame to them to be children in vnderstan­ding 1 Cor. 14.20., to be dull of hearing Heb. 5.11., to be euer learning and yet neuer able to come to the knowledge of the truth 2 Tim. 3.7.. These things may serue to prooue this doctrine.

The vseIn the vse it giueth ful occasion to accuse the ignorance of the times, in which so many of all sorts, and of all de­grees, are vtterly vnable to giue a comfortable account of that which is necessary to be knowen vnto saluation. E­uery parish, euery assembly, euery congregation swarmes with such. There is no Minister that laboureth to know the state of his flocke, but can be a witnesse with me tou­ching this. Men speake of I know not what, hoping well, and of being of that which they call Gods beliefe, but (alas) how far be they from that which Peter calleth a Reason of their Hope? The Apostle calleth Faith an euidence Heb. 11.1.. Now, [Page 35] suppose a man should be called before a iudge in a matter betwixt party & party, & could there be able to speake as little to the point in question, as the most are able to say in the case of Faith; would the Iudge account their answere a competent euidence, or would hee not thinke himselfe wronged to haue his eares troubled with such heed-lesse tales. Surely he that had no better to shew for his outward estate, then many haue for their future inheritance into the kingdome of glory, would and well might feare euery houre to be displaced. This is wofull in the cleere light of the Gospell, and it is one of the sinnes for which the Lord hath a speciall controuersie Hos. 4.1. with the times. And it is a sinne so much the more dangerous, because it is scarsely taken notice of to be a sinne. To be a swearer, a whorema­ster, a drunkard, an oppressor, a greedy worldling, a lyer, a cursed speaker, these and the like, partly by the light of nature, partly by some generall rules gotten by continuall hearing, are of the most, yeelded vnto to bee sinnes. But ignorance in religion, yea euen in these points, which are (as it were) the very life and soule of religion, is hardly ta­ken to be a sinne. Who thinketh himselfe euer the lesse honest because he is ignorant. Thus (I say) is this euill, the more dangerous, because it passeth away vnobserued, vn­taxed, vnblamed, and yet it is a principal sin against which the Lord will proceed at his iudging day 2. Thess. 1.8. and the people that doe not vnderstand shall fall Hos. 4.14.. It is true there is much dulnesse, much hardnesse of conceit, much weakenesse of apprehension euen in the very best, but yet certainly if that be not in vs, which in one place is called a Minde to know 1. Ioh. 5.20., in another an endouour to know Hos. 6 3., we can ne­uer be saued. Remember we how the Eunuch profited by one Sermon, and consider how many we haue heard, who yet (many of vs) cannot giue so good an account as the Eu­nuch did. For let no man thinke, that this was all, namely that the Eunuch was able to deliuer thus many words, as are heere, and no more; it were an iniury to the memory [Page 36] of that holy man, if wee should so imagine, and it were a wrong to the wisedome of Philip if wee should thinke hee would let him passe with a kind of verball acknowledge­ment of a matter which he did not vnderstand. Can wee thinke with any probability, that either the Eunuch said no more then is heere deliuered, or that Philip did not feele him againe and againe, to see how he was setled? yes vndoubtedly: The Eunuch knew the person of Christ, the office of Christ, knew how the ancient prophecies of the old Testament were fulfilled in Christ, and was able to shew cause why he for his particular part should thinke to bee saued by Christ, knew how Faith coupleth vnto Christ, how it doth procure to a man an interest into the obedience and righteousnesse of Christ. These and the like materiall points out of all doubt the Eunuch knew. Philip would neuer haue admitted him to the Sacrament of Baptisme, vpon the vttering only of a few words, or haue left him in such a raw measure of knowledge, before hee had brought him to conceiue aright the grounds of godlinesse, and that doctrine which is called the doctrine of the beginning of Christ Heb. 6.1.. I adde this lest any man should beguile his owne soule, because of his ablenesse to say so much as is heer reported to haue beene spoken by the Eu­nuch. I wish the words in euery mans heart and mouth, but take heed we make not a charme of the Scripture, to imagine a vertue in words of which we know not what to make. Let vs labour to speake the Eunuchs wordes, with the like knowledge that the Eunuch had; otherwise to say we belieue that Iesus Christ &c. shall not auaile vs. So much of this, that the Eunuch was able to expresse his Faith, and to shew for himselfe what he belieued.

The 4. Doct.The next thing is his readines to giue an account, which affordeth vs this doctrine, That where the power of Godlines beareth any sway, there is no frowardnes of disposition, when one is dealt with in the matter of Faith. This I obserue out of the modest and yeelding disposition of this Eunuch, who was [Page 37] thus content (as it were) to be catechized by Philip, and to submit himselfe to giue an account of his beleeuing. No doubt he held it meet, that he which now tooke care of his soule, should by him be made acquainted with the state of his soule. If a man speake in the eares of a foole he will despise the wisedome of his words Pro. 23.9., and such an one being questi­oned with about religion, answereth roughly Pro. 14.23., but Gen­tlenes, Goodnes, meekenes, are the fruites of the spirit Gal. 5.22.23.: It was the humor of the Pharises, in pride of heart to disdaine to submit themselues to Iohns Ministry, they despised the coun­sell of God Luk. 7.30., and they tooke it in soule scorne when the blind man asked them, whether they would be Christs dis­ciples Ioh. 9.29., their stomackes could not frame to be treated with as men ignorant in ought or as liable to an account to any what they beleeued. It is the commandement of God that euery man in such a case as this betwixt Philip and the Eunuch, should be ready to giue an answer 1. Pet. 3.15.: & religion where it is doth teach men so to be. For as it abateth these high spirits which are in man by nature, so it maketh a man to consider the good that may ensue, by submitting himselfe with meekenes, to be communed with by him that is able to instruct him; If his knowledge be right, this is a meanes to confirme it, if it be mistaken, this is the way to better it.

This reprooueth that sturdy and contemptuous humor which is in many now, The vse. who hold it for a very great dispa­ragement, to bee vrged to tell how they beleeue. It is thought to be a course not vnfit to be practized vpon chil­dren, but to vrge those to it, that are elder yea though they neuer so much need instruction, in deemed insolency in him that vndertaketh it, and simplicity and basenesse of disposition in those that submit to it: The greatest part therefore, are so affected, that if they should so bee dealt with, they would haue much a doe with themselues to beare it well, or not to returne the crooked answere of a froward mouth: By this meanes their spirituall wounde pu­trisie, because of their owne foolishnesse Psal. 38.5.. They [...] [Page 38] in their Imagination. Rom. 1.22., They will not be knowen of their secret ignorance, and by that meane they do depriue them selues of many an opportunity by which they might bee blinded vp in the sauing knowledge of Gods truth. A fro­ward Heart neuer findeth good Pro. 17.20.. This then let vs learne hence; Thou whom God hath blessed with a faithfull pa­stor, furnished with the Tongue of the Learned Isa. 50.4., and able to minister a word in time to him that is weary, be not vnwil­ling to lay open to him the state of thy soule, nor thinke it a wrong to be so communed with, as may make way to thy further edifying in the mystery of Christ. Our dayes are in as bad an extremity as were the dayes of popery. Then the Priests had gotten such a tie vpon men, by the (so called) Sacrament of confession, that they diued fur­ther into mens secrets then was fit. But now men are grown to as much strangenes and standing aloofe from their spi­rituall ouerseers, so that he which attempts though in ne­uer so humble and respectiue maner to mooue a question to them, or to feele their knowledge, shall be requited as Lot, when he gaue good counsell to the Sodomites, A­way hence Gen. 19.9., or taken vp as Moses, Who made thee a man of authority Exod. 2.14? This is the currish disposition of vnregene­rate men. They are as thornes, that cannot be taken with hands the man that would touch them, must be defenced with yron, or with the shaft of a speare 2 Sam. 23.6.7.. This maketh religion, to grow so slowly as it doth, either Philip doth not aske, or the Eunuch will not answer. Thus farre of the Eunuchs readi­nesse to giue account; here was no disdaine, no haughti­nesse, no stomacking of the matter to bee thus inquired into, no shaking of the Demander with a crosse reply; heere is meekenesse and calmenesse of spirit, heere is a plaine and direct acknowledgement of what hee con­ceiues. Happy was Philip to haue such a tractable scho­lar, and happy the Aethiopian to haue such a searching Teacher. God encrease the number of such Philips, and make vs all such as the Eunuch was in this particular.

THE THIRD SERMON.

WE are now come to the Account it selfe, and to the matter of the Eunuchs confes­sion. I beleeue that Iesus Christ is the sonne of God. The plaine doctrine here is, The 1. doct. That the beleeuing of Iesus Christ be the sonne of God, is the very substance of that Faith which is required to saluation. This is plainly to be gathered hence. The Eunuch desired Baptisme, (the badge of a Christian:) Philip enquireth of him, whether hee haue that Faith, which maketh a Christian, he answereth, I be­leeue so: This answer is approoued and taken for suffici­ent; so that to beleeue that which this Eunuch heere ac­knowledgeth is the very life of sauing Faith, it is the summe of all that is required to saluation, and without it there is no saluation. And this collection is iustifiable from hence so much the rather, because the chiefe confes­sions and abridgements of the Christian faith, which are in the new Testament, consist vpon this point chiefly: as, that memorable one made by Peter in the name of the rest of the Apostles Mat. 16.16. Thou art the Christ the sonne of the li­uing God: then that in Iohn, (which it may be is the same with the former, in effect I am sure it differeth not) We be­lieue and know that you are the Christ, the sonne of the liuing God Ioh. 6.69.: thirdly that of the blind-man, Doest thou beleeue in the sonne of God! Lord I beleeue Ioh. 9.35.38.: fourthly, that of Mar­tha, I beleeue that you are the Christ the sonne of God, that should come into the world Ioh. 11.27.. These solemne declarations [Page 40] of the Faith required to saluation doe all concurre in this one generall point, Iesus Christ is the sonne of God. The do­ctrine of the Scripture is called, the word of Faith Rom. 10.8.; it is therefore committed to record that men might beleeue Ioh. 20.31.. Now the pith of the whole Scripture is, Iesus Christ; He is the end of the Law Rom. 10.4., to him giue all the Prophets witnesse Act. 10.43., and the summe of the Gospell is, that whosoeuer beleeueth in him should not perish but haue life euerlasting Ioh. 3.16.. If then Christ be the substance of the Scripture, needes must the building vpon him be the summe of Faith. Faith goeth no further then the word, and the word hath no more to teach but this, that God hath giuen vnto vs eternal life, and this life is in his sonne 1. Ioh. 5.11.. Thus for a generall opening of this doctrine. To the end it may be the more profitable, we must consi­der somewhat more exactly, what it is, to beleeue that Ie­sus Christ is the son of God: First in general to beleeue, beto­keneth two things. 1. To hold a matter to be a truth, and so it is an action of the vnderstanding power. 2. To trust to a thing, or to relie vpon it, and so it is an act of the will, and issueth out of the former. Secondly (according to this) to beleeue that Iesus Christ is the sonne of God, com­prehendeth two things. 1. To apprehend this as a sound and vndeniable truth, that Iesus Christ is the sonne of God. 2. To conceiue it as a doctrine into which a mans selfe hath some interest, and so to relie and rest thereupon for a future benefit. First that this proposition, Iesus is the sonne of God, is an absolute and vndeniable Truth, it must be re­solued: It is the ground worke of Faith, and the founda­tion without which it cannot stand. It was the errand vpon which Iohn Baptist sent his disciples vnto Christ, that they from his owne mouth might bee made sure, that it was He that should come, and no other to be looked for Math. 11.3.. The certainty herein is gotten by the Scripture: and indeed (to beleeue) as it is an act of the vnderstanding, Auctoritati debemus quod [...]redimus. Au­gustin. is properly to assent vnto a matter and to take it as a truth: vpon the re­port and credit of another. So then a man must be posses­sed [Page 41] with this truth, by the authority and testimony of the Scripture, that he who is called Iesus Christ, is the very son of God, whom God of old promised to send being made of a woman, to be the Prince of our saluation, and to make peace betwixt God and man by his blood. This is one ne­cessary principle to be appehended vnto saluation, neither can any report settle a mans knowledge in this, but onely the report of God himselfe speaking to vs in his word. Secondly, this must also be laid hold on, as a matter more particularly concerning the beleeuer. For a bare assent vnto this proposition, (Iesus Christ is the sonne of God) can­not saue. I know who thou art, (said the euill spirit therein he spake as he thought and was perswaded) euen the holy one of God Luk. 4.34.. And shall we thinke that this was all, was in­tended in the Eunuchs acknowledgement, that hee gaue credit vnto the Scripture touching Iesus Christ to be the son of God? God forbid. He might haue done so and yet ne­uer haue beene saued. He had not beleeued with all his hart, if he had done no more; It was necessary there should bee also a relying, a resting, a casting himselfe vpon Christ, a trusting to him, an expecting saluation by his means, a fit­ting of this general truth touching Christ to his owne par­ticular for the discharge of his soule in the sight of God. And indeed this is so necessary a part of Faith, that as it cannot be without the former (for a man cannot rely vpon Christ, vnlesse he be certaine, he is the person to be relyed vpon) so the former is not rightly and truly apprehended vnlesse this latter be attained to, or at the least endeuou­red for. For, first generally it is true that the points and ar­ticles of Faith, are so contriued that the failing in one, o­uerthroweth all. Then, secondly, a man cannot properly bee sayd to beleeue the report of the Scripture touching Christ, vnlesse he doe apply it to himselfe. For how doth a man giue credit to this, that Christ is the sonne of God, and a Sauiour, if he himselfe doe not rely and hang vpon him for his owne saluation. So that indeed it is no full and [Page 42] compleate assent, where there wants an application of that Truth which is assented vnto, to a mans owne particular. How can I beleeue Christ to be my Sauiour, except I know him to be the promised Sauiour? and how doe I beleeue him to be the promised Sauiour, if I dare not trust him with my owne soule, and am backeward to depend vpon him for my selfe. And therefore in this truly saith the A­postle, that he maketh God a Lyer, that doth not proceed from the generall doctrine to the point of particular ap­plication, that God hath giuen (vs) eternall life 1 Iohn 5.10.11.. If then we yeeld (as we needs must) that the Eunuch did more then assent to this generall truth, as it is reuealed in the Scrip­ture, and did lay hold vpon it as a matter into which him­selfe had interest, it cannot but follow thence, that the Faith required to saluation, hath in it, beside the acknow­ledgement of the Truth in the vnderstanding, an embra­cing it also in the will, and a dependance thereon, for the personall good of him in whom it is. And thus of this doctrine touching that matter and obiect of Faith, Iesus Christ the sonne of God, apprehended by the authority of the Scripture to be so, and laid hold vpon as a Sauiour.

The vse.The vse is, principally to moue vs to a due and diligent enquiry, whither we who speake of Faith, and doe also make full account of being saued by Christ, doe so be­leeue, as hath beene described, and as out of all doubt this Eunuch did; namely, how we be grounded and setled in this by the teaching of the Scripture, that Iesus Christ is the sonne of God, in whom only god is pacified, and then next, how we doe depend vpon him in particular for our selues, with what warrant and vpon what tearmes. This is a mat­ter that deserueth scanning in the closet of euery heart that would be saued. Certainly it will appeare vpon inqui­ry made, that if this be to beleeue, surely then the number of beleeuers is exceeding small. For first, how raw, how confused, how vncertaine (generally) is mens knowledge in this fundamentall point, touching the person, and of­fice [Page 43] of Christ Iesus? How few are able to prooue vnto their owne hearts out of Gods word, that this Iesus Christ whom we so often name, is that very person in whom all Gods promises touching life and saluation are yea and Amen 2. Cor. 1.20, hauing in him and by him their full accomplish­ment; that it is he whom God the father hath sealed Ioh. 6.27. to saue his people from their sinnes. Math. 1.21, If a man should come to many, who are belieuers by profession, and say, Oh, thou that makest thy boast of Christ, and thinkest vnder his wings to be shrouded against the wrath of God, how knowest thou that this is the person in whom God will be reconciled to thee, what warrant hast thou, in him to finde fauour, and acceptance with the Lord! How quickly would they be foyled, and how easily graueled in this necessary particular, without cer­tainty wherein, all a mans Faith is but meere presumption. Verily I am perswaded that it is not the tenth of our ordi­nary hearers and professors thar can tell how to make this point good against sathans cauils, with which he will vn­dermine and batter it in the euill day, that, Iesus Christ is that person vpon whom he that desires saluation must rely. For shame let vs not be more remisse and carelesse for our soules, then we would be for our outward state. What wise man, will take the word or bond of another, vnlesse he be sure of his sufficiency to make that good for which he of­fereth himselfe, either by word or writing to be engaged? wherein is a man the neerer to haue his bond for many pounds, who (it may be) is not worth so many groates? Heere therefore let vs first begin in the matter of faith, let vs labour to see this point well prooued out of the testi­mony of Gods word, that Iesus Christ is the chiefe stone elect and precious, put in Sion, vpon whom who so beleeueth, shall not be ashamed 1. Pet. 2.6., that he is the way, the truth, and the life, and that as no man can come to the Father but by him Ioh. 14.6., so hee which commeth by him cannot be repelled. If we would be sound in the Faith Tit. 1.13., and rooted in Christ, let vs looke to this. It is abundantly cleared in the Scripture: Search the [Page 44] Scriptures, they are they that testifie of Christ Iohn 5.39.. Well, now as I haue discouered the scarsity of Faith, by the common defect in this maine ground of Christianity, so may I as easily doe it in vrging the other part touching the particu­lar application of the generall doctrine of Christ Iesus. For in it there is as great an errour as in the other. I know there is an ordinary making account to be saued by Iesus Christ; but yet, though therein there is a kinde of fitting the doctrine of Christ to particulars, yet it is not that application which is the life of faith, and which (out of all doubt) this Eunuch had attained to. For to the Applica­tion of Christ there is more belongs then this, to say, Christ died for sinners, and I hope by him to escape damnation: Many shall goe into Hell, with as much as that commeth to, in their mouthes. Application of Christ is a matter of greater consequence, and hath more going to it then so. There must be first a particular conceiuing of a mans owne neede of Christ: secondly an vnderstanding how that fulnesse which is in Christ may supply the particular wants of him that desireth to apply him that so the soule may see how the turne thereof may abundantly be serued by resting vpon him: thirdly a diligent noting how the preaching of the word fitteth the particulars of Christs fulnesse, to the soules particular wants, that so a man may not be (as it were) his owne caruer heerein, but may feele how the hand of the Lord worketh in the busines: fourth, a carefull working how the soule is acheered and inwardly refreshed, by that warmth, which it feeleth itselfe to receiue by cumming still neerer vnto Christ, how it hath more boldnesse to come to the Throne of grace, how it findes more sweetnesse in the doctrine of saluation, how it hath more life in holy seruices, how it is furnished with more alacrity and greater desire to walke with God in new obe­dience? Thus the application of Christ is another maner of thing then a sudden conceit, that if I and I, shall be sa­ued by his death: so much is common, but to apply Christ [Page 45] is a thing which few attaine vnto. Thou saiest thou art per­suaded that Christ Iesus the sonne of God is thy sauiour, I de­mand of thee: who did tell thee so? what is thy warrant so to thinke? Art thou come to this perswasion by due course, by be­ing first nurtured in the schoole of humiliation, to bring thee to see what neede thy soule hath of the least drop of the bloud of Ie­sus Christ? hath this apprehension beene begotten in thee by the preaching of that word, in which thou hast been taught to whom only saluation doth belong? hath it been long in getting, and hast thou had much adoe to attaine to this measure? or is it some sud­daine and rash conceit vpon which thou hast aduentured? Take heed and be well aduised; To apply Christ, is excellent, but it is not ordinary, neither is it easie, and he that neuer tasted the dif­ficulty that is in it neuer yet knew what it ment? Thus I must deale with thee, thus I must aduise thee, that professest an application of Christ vnto thy selfe. And now (for a fur­ther opening of the matter) methinkes that title of a Rocke giuen vnto Christ Isa. 28.16. Math. 16.18., is worthy the considering, to make this plaine. Christ his being a Rocke of safety, argueth, that man in himselfe is plunged into a Sea of Hazard with which he is euer ready to be swallowed vp. Now, suppose we a man suffering ship-wracke vpon our Coast, and at the last after much driuing too and fro, espying a rocke, which if he could recouer there were some hope of escape. To this he beginneth to direct his course, thither he beares with the vtmost of his might: the waues hinder him, the wind and weather are against him, yea oft times when he is come euen close to, and is ready to touch it and to lay hold vpon it, a gust commeth, or some stronger waue, and cari­eth him into the maine in despight: Nay, it may be when againe he is come yet neerer, and is euen in a manner got­ten vp, yet there is such an heauinesse in his garments op­pressed with water, such benummednesse and weaknesse in his ioynts through the extremity of colde, that he cannot keepe that which hee hath gotten, but againe looseth his hold, and is euen about to giue ouer his hope, and to re­solue [Page 46] with himselfe that there is no remedy but he must needes perish in the sea. Well, yet at the last hee renueth his courage, purposing now to make his last attempt, he recouereth the Rocke, to the top he is gotten, where he may looke about and see where hee was tossed: But be­hold, before he can throughly collect his thoughts, heere beginneth a new feare: the water swelleth, and threatneth to couer euen the highest part of the rocke, the wind help­eth it forward, and aduanceth the pride thereof, and it be­ginneth to encounter as with an open mouth ready to de­stroy: What is now to be done? Surely nothing but this: He resolues to keepe his standing with his vtmost might his hold he determines not to forsake, here (thinketh he)' I will abide, and if I perish I perish. Heere is that true estate of a man labouring in this painfull businesse of applying Christ. First he is tossed long on the waues of much in­ward perplexity, and crieth out with Dauid, I sticke fast in the deepe mire where no stay is, I am come into deepe waters and the streames run ouer mee Psal. 69.2.. O God, all thy waues and thy flouds are vpon mee Psal. 42.7.. The snares of death compasse mee, and the griefes of the graue haue caught mee Psal. 116.3.: At the last by the pointing of the finger of the Gospell preached, the Rocke is espied: Iesus Christ the righteous 1. Ioh. 2.1., that Rocke, which Dauid calleth, The Rocke that is higher then I Psal. 61.2., that rocke which was resembled by that, into the cleft whereof Mo­ses was put, that he might see the Lord as he passed by Exod. 33.22.. For as Moses could not haue seen the Lord without death vnlesse he had beene hidden in that Rocke: so can no man see the face of God and liue, vnlesse he be put into the cleft of this rocke that vnder the shelter thereof he may behold him. Well, this rocke being once descried, the soule long­eth greatly after it Psal. 63.1., and thinkes it selfe should be most happy, if it might arriue at the smalest Hole Can. 2.14. thereof. To this therfore it aymeth and laboureth with the vtmost en­deuours: ( I endeuour myselfe, and follow hard Phil. 3.13.14.. But (alas) much a doe there is to get neere it, there be many swelling [Page 47] surges of much doubting, many blustering stormes of great discouragements. Ofttimes is the soule ready euen to claspe vpon the Rocke, but something or other puts it backe, and then there followeth euen a wofull drooping, and a kind of despaire, euer againe to be in so faire a possi­bility: Oh, then commeth in, I am cast out of thy sight Psal. 31.22., those that told me of saluation by Christ, and of his redi­nesse to receiue those that seeke him are all Lyers Psal. 116.11.: yet at the last, this agony is ouercome, and the sinner beginneth to rebuke his soule for this faintnesse. Why art thou cast downe my soule and vnquiet within me Psal. 42.5., trie yet againe, surely there is an end and thy hope shall not be cut off Pro. 23.18.. So with much striuing, euen (as it were) to the losse of breath ( I opened my mouth and panted Ps. 119 131., the former feeling is regained and the soule is come once more vnder the shadow of this Great Rocke Is. 32.2., yea and the feet are set vpon it Psal. 42.2., and the soule beginneth to triumph in safty, ( Returne vnto thy rest ô my soule Psal. 116.7., I know nothing shall be able to separate from the loue of God which is in Christ Iesus Rom. 8.39., yea it falleth to a discoursing vpon the strange manner of her escape, Come I will tell you what God hath done for me Psal. 66.16.. But (behold) suddenly a new feare interrupteth all, I said I shall neuer be mooued, but thou hidst thy face and I was troubled Psal. 30.6.7.. My well beloued was gone and past, I sought him, but I could not finde him Can. 5.6.. What is now left, but to resolue to sticke fast, whotsoeuer shall betide. My soule cleaueth vnto thee Psal 63.8.; my flesh fayleth and mine heart, but it is good for me to keepe me close Ps. 73.26.28.; either heere I must be safe, or no where. Thus haue I giuen you a taste of the trauill of the soule in the application of Christ. Christ be­ing (as he is called) a Rocke of safely, there is no fitter thing to describe it then this case that I haue named. Hee that hath not had some experience of this in himselfe, or at the least shall not now vpon the hearing thereof make conscience to finde it true by his owne particular, name faith he may, but haue faith he cannot, presume he may, but beleeue he cannot. Hee that thinketh it an easie thing [Page 48] to rest vpon Christ, and to settle vpon him and to apply the saluation offered in him to a mans owne particular, I may boldly say, he doth vtterly deceiue his owne soule, he is yet farre from the Kingdome of God. Thou art vpon the Rocke, before euer thou knowest what it is, to be tos­sed on the maine, thou art in the hauen, before euer thou wast in hazard in the deepe; verily thou art mistaken in the coast, beare out againe with speed, this Rocke will cast thee away into a gulfe of security, this is not the Cape of Good-hope, Gods good spirit neuer lead any man this way into the land of Righteousnesse Ps. 143.10.. I wish all you that heare this, the sweet and comfort of this point. An assent to the re­port of the Scripture touching Christ, is necessary to sal­uation, but not sufficient; neither was it all that the Eu­nuch had. Application of Christ is necessary, My well be­loued is mine and I am his Cant. 2.16., that is the life of all: But in this the Diuell counterfeiteth as well as in other things, and he can be content men should apply, yea he himselfe will helpe so to doe; but his application is a little to quicke like the Heritage that is hastily gotten, but the end not blessed Pro. 20.21. When Christ is much valued, but not by and by feeling­ly enioyed, when he is much desired but very hardly reach­ed vnto, where the soule longeth for him, and sometimes cometh to see him, and againe looseth the sight of him and is oft-times, almost out of all hope of recouering him, there is application of Christ. This is not the worke of a day or two Ez. 10.13., When I tell thee of labouring to belieue that Iesus Christ is thy saluation, if thou say vnto me as Peter said to Christ about forgiuing his brother. How oft, shall I set about it, vntill seauen times: I must answer thee as there, yea vntill seauenty times seuen times Math. 18.21.22., Why should I be­guile thee or my selfe? If thou be not euen euery day more or lesse at this businesse, that thou mightest win Christ Phil. 3.8., still considering how thou art fastened on him, and what hold thou hast, still labouring that thou maiest not loose him, still looking for a new storme that may put thee from [Page 49] him, still grasping closer about him, still crying with Peter Master saue me Mat. 14.30., still harkning to this come of the Lord, the preaching of the Gospell, by which he pulleth thee to him, neither I nor any Minister of God will dare to pro­mise thee any hope of saluation. If we take a lease, or buy a purchase, we will haue the matter first drawne vp into ar­ticles, then digested into a forme, then perused and enter­lined, and aduised vpon with the best counsell we can get, euery word shall be waighed, as in a paire of ballances, and we will not suddenly engrosse it, as it must be. Why will we that be so prouident for our earthly things, be so simple and so carelesse about heauenly? If we haue got but a kind of loose and generall apprehension of Christ that he is ours, there we rest. Oh let vs looke vpon it againe, let vs beware while we liue of a false title, aske a little more coun­sell, if we let it alone vntill the Hearing-day, a writ of error will not helpe it. Methinkes, I cannot speake to much a­gainst our great security. Euery man seemeth to be sure of heauen and yet few men euer knew, what it was to be in ha­zard of heauen. Worke out your saluation with feare and trem­bling Phil. 2.12.. Thus much of the Eunuchs confession. Euery man must be able (as he) to giue account of his Faith: Euery man must be willing (as he) to giue a reason of his hope. Euery man must beleeue (as he) that Iesus Christ is the sonne of God. How hee belieued this, and how wee must beleeue it, hath beene shewed: God make it profi­table.

Now followeth the Baptisme it felfe, Then commanded he the Charet to stand still &c. The words are plaine, and the sense is euident to be this; The Eunuch being found meere for the sacrament of baptisme, there was a comman­dement for the staying of the Chareot, in which the Eu­nuch rode and Philip with him, whereupon they both went into the Riuer, and there by the ministery of Philip the Eunuch was baptized. The principall things conside­rable heere, are these two. 1. The place where this Sacra­ment [Page 50] was administred. The 2. doct. 2. The action it selfe. Out of the former this doctrine springs, That since the cumming of Christ in the flesh there is no betternesse or precedence of one place aboue another for the administration of holy things. Loe see heere, is Baptisme administred by the high-way side, and that in an ordinary Riuer: the sacrament had beene no whit better to the Eunuch, if he had receiued it in some hollowed place, or in some consecrared vessell. In the for­mer times that publike worship of God was limited to a certaine place, There shall be a place which the Lord your God shall chuse, thither shall you bring all that I command &c. Deu. 12.11., neither was there any lawfulnesse (ordinarily) for any Al­tar but at Ierusalem. There was the Passeouer only to be solemnized, there only the first borne to be presented to the Lord. But Christ being manifested in the flesh who was the body of all former shadowes Col. 2.17., the distinction of places is abolished, and neither is Gods worship tied to the Iewes Ierusalem, nor to the Mount Garizim of the Sama­ritans Ioh. 4.21., but now, in euery place incense shall be offered to my Name saith the Lord Mala. 1.11., Therefore Christs fore-runner exercised his ministery openly in the Wildernesse, and bap­tized in the Riuer of Iorden Math. 3.16.: and our sauiour preached in Mountaines Math. 5.1., by the Seaside, and out of Boates Mat. 13.1.2., any where, where the audience was according. So the Apo­stles, after, preached in houses, in fields, and baptized in any vsual riuer which came next to hand. For which cause by all of any sound iudgement, that of Constantine the great, that famous Christian Emperour, worthely renow­med for many things, is notwithstanding taxed, as some­thing superstitious, that after he was conuerted from Pa­ganisme to the Christian faith, yet he differred his Bap­tisme, looking still for an opportunity to goe to Iordan it selfe, where our Sauiour was baptized, as if there had been some more vertue in that place then in another. Whereso­euer two or three are gathered together in my name &c Mat. 18.20, there is no exception of place, so that in other things the due [Page 51] forme be obserued. The Vse. This might be vrged against the su­perstition of Popery, which is much deuoted to hallowed places, as if some worth were added thereby to the seruices there performed; and besides, that simplicity which in the first administration of Baptisme, they haue adulterated and corrupted, with intermixing salt, oyle, spittle, creame &c, with the sacramentall water, and then (forsooth) the people must imagine there is more in this confection, and in this compounded stuffe, for the benefit of the baptized, then if the matter were performed with the naked element as it commeth from the brooke. This superstition is not yet throughly purged out of many hearts. It is well known what a vertue many thinke to be in places, and in vessels &c. The Diuell knowing that it is a thing which cannot be rooted or razed out of mans minde, that when he hath to doe with God, there must be somewhat done to grace and sanctifie the action, leadeth him away with false surmi­ses, and by perswading him that places, and times, and such like complements and circumstances doe giue worth to the businesse, maketh him to neglect that which indeed should make it acceptable. As for example, if a child be brought to the Church and baptized in a Font, all is well in opinion, and there is Christendome inough; but the maine thing, as to learne what that Sacrament is, and wherefore it serueth, and vpon what tearmes it may be a meanes of comfort to the soule, the people (generally) desire not to know, it is a trouble to them to be taught, and to instruct children, when they come to be of yeares, wherefore they were baptized, and what the receiuing of that sacrament bindeth them to, who (almost) maketh any conscience? Thus we are all for forme, and loose the substance, we esteeme the gift (as Christ said of the blinde Pharisees) but set at naught the altar which must sanctifie the guift Math. 23.19.. This is not spoken to draw men to a contempt of these outward conueniencies: For albeit I know, that the place it selfe bettereth not the businesse, neither is bap­tisme [Page 52] (simply) better administred out of a Font, in a Church, then out of a Riuer by the High waies side, yet it were a wickednesse for any now vnder that pretext to forsake the places put a part for holy vses, or to goe out (in a humour) to preach and to pray, and vse the sacra­ments in the fields, that were, to auoid one extremity by running into another as bad, and indeed it is true which is said, that if a man haue not good discretion in running from a mischiefe he may fall into an inconuenience. In auoiding superstition, In vitium ducit culpae fugasi ca­re [...]arte. Horet. a man may soone become either schismaticall or profane. Well are they that can finde and keepe the meane. I will not imagine any infusion of vertue into my praiers, or vpon my other deuotions, by the frame and building where the yeare performed, be­cause I will not be superstitious, and yet I wil repaire to the places deputed to such sacred actions, I will not run to Ri­uers to baptize, I will not flie into corners to communi­cate, because I must not forsake the fellowship, which wee ought to haue among our selues Heb. 10.25., and all things must be done in order 1. Cor. 14., neither is God the author of Confusion V. 33.. So much touching the place: This water was as good as Iordan, or as if it had been one of the riuers, which issued out of Para­dise, and as well, here vpon the way as in the Temple at Ie­rusalem.

The action it selfe is in these words, He baptized him: that is, he washed him with water in the name of the father, the sonne, and the holy Ghost: So must we conceiue it, although so much be not heere expresly said. We may not thinke Philip would or did transgresse the order set downe by our sauiour to be obserued in the administration of the Sacra­ment Math. 28.19. The 3. doct.. Heere this Doctrine: That in the Christian church the Sacrament of Baptisme must accompany that preaching of the word. Vnderstand me aright. I meane not by this that whensoeuer the word is preached the sacrament of bap­tisme must be ministred (for there is not alwaies occasion of both at the same instant) but this I intend, that in the [Page 53] Church of Christ there must be a vsing of this sacrament, as well as a deliuery of the doctrine of saluation. And so much I gather hence: For we may not thinke this an arbi­trary seruice, that Philip baptized the Eunuch when hee had taught him, but we must thinke it a matter hee was bound to, that he whom he had by teaching conuerted to Christianity, should from him also receiue the badge of Christianity. This is confirmed by our Sauiours owne edict, Goe teach and baptize &c. Mat. 28.89., and the Apostles kept that order Act 2 38.41. Act. 8.12.9.18.10.48.. Baptisme was still an attendant vpon the doctrine, their commission was equally for both; and this course must continue so long as God hath a people vpon earth; so much is proued by the promise, Loe I am with you alwaies to the end of the world Mat. 28.20., which as it argueth a bles­sing to be bestowed vpon others besides the Apostles (to whom the words were personally spoken) euen to such as should be emploied in that seruice to the end, so it decla­reth what course is to be held to the end, Preaching, and Baptizing. And whereas Paul saith hee was not sent to bap­tize but to preach 1. Cor. 1.17, we must not take it as spoken simply, as if Paul had no commission at all to baptize, for how then did he baptize Crispus and Gaius, and the houshold of Stephanus Ver. 14.16., but it is spoken comparatiuely, namely, that his maine errand on which he was sent was to preach, and thereupon he was chiefly to attend, leauing the admini­stration of Baptisme vnto others. Such a kinde of speake­ing we shall finde in the Prophet, I spake not vnto your fa­thers, nor commanded &c. concerning sacrifices Ier. 7.22.; did not God speake at all touching those things? yes, but that was not all he spake, or the chiefe thing he gaue charge off. So is this place of Paul to be expounded. Let vs a little consi­der why this sacrament and ceremony of Baptisme was or­dained by Christ to accompany the preaching of his word. There are two maine ends of it. 1. To strengthen faith. 2. To be a testimony of profession. Baptisme ser­ueth to strengthen faith two waies. 1. By representation. [Page 54] 2. By assurance. First the thing it representeth, and the thing it assureth are all one, namely, a washing away of the guilt of sinne by the bloud of Christ. Baptisme shadoweth out this faith. Water well resembleth the purging power of Christs bloud, It clenseth from all vnrighteousnesse 1. Ioh. 1.7.. A­gaine, the outward washing of the body representeth the inward purging of the soule by the spirit, which standeth in iustification before God, and sanctification before men. Hence the scripture speaking of those things, vseth the tearme of Washing 1. Cor. 6.11., and Regeneration is called the Wash­ing of the new birth Tit. 3.5.. Further, that manner of Baptizing which was in vse in hotter countries and in baptizing men of yeares, and which was heere vsed in baptizing the Eu­nuch was a rite of worthy signification. The going downe into the water signified mortification or fellowship with Christs death: the staying vnder the water, the buriall of sinne; the comming out, the rising from sinne to newnesse of life. These were excellent significations and to these Paul hath reference, in those words, Know ye not, that all we which haue beene baptized into Iesus Christ, haue beene bapti­zed into his death? We are buried then with him by baptisme in­to his Death, that like as Christ was raised vp from the dead by the glory of the father, so wee also should walke in newnesse of life Rom. 6.3.4.: And we may conceiue a Resemblance of these three, in our ordinary baptizings: in the putting on of the water, in the letting it to remaine a time, and in the wiping it off. Thus Baptisme setteth before our eies the benefit by the bloud of Christ and the good that commeth by being in­graffed into him. Now as Baptisme represents, so it assu­reth. For the sacraments are not naked signes & bare sha­dowes of spirituall things, but they are appointed of God to be pledges vnto vs of heauenly grace: and so is Bap­tisme, a pledge to a beleeuing sinner, that as he doth see the washing of water to purifie the body; so certainly is his soule clensed from the guilt of sin by the bloud of Christ. Thus is the first end of Baptisme, to strengthen faith. It [Page 55] is also a witnesse of profession. First, the common nature of a Sacrament, is to be as a solemne oath vndertaken for the performance of some important matter. Secondly, the being baptized, in the name of the Father, the Sonne, and the holy Ghost; signifieth an admittance into the houshold of Faith, and the addicting of a mans selfe to the seruice of him, whose name is called vpon, ouer him in baptisme, and so testifieth his couenanting with the Lord, to deny vn­godlinesse and fleshly lusts Tit. 2.12., and to beware of returning after this washing to a wallowing againe in the mire of old vn­cleanesse 2. Pet. 2.22.. Therefore is it that Baptisme is called the Bap­tisme of Repentance Luk. 3.3., because it remaineth as a witnesse of a promise of repentance, with which the baptized hath bound himselfe to God. This it is plaine. Baptisme is of perpetuall vse in the Church of Christ, and that for good ends, namely to strengthen our faith, and to be a continu­all remembrancer vnto vs what wee professe. The 1. vse. Now for vse, first this may further those that are ignorant in this matter, how to behaue themselues in the vse of Baptisme as men of knowledge. A generall vse there is of baptisme amongst vs, but the warrant of vsing it, is not so well knowne, as the thing itselfe ordinarily is receiued: and the most, in offering their infants vnto baptisme, are more led by custome, and caried with the streame of common practize, then guided by any certaine rule from him, who is the law-maker of his church. This maketh this sacra­ment to be vsed so ignorantly, so superstitiously, so vnpro­fitably. It shall not be amisse therefore for those that be to seeke herein, to learne hence, whence it cometh, that such a water is in vse. That which is not done in obedience, though it be done neuer so formally in he eie and out­ward appearance is of no account with God. Secondly, The 2. vse. this may teach vs all, or at least put vs all in minde what vse to make of our Baptisme. 1. To euery one of vs so of­ten as we thinke vpon our baptisme, it ought to be a spurre to holinesse. A seruant to a great man, when he looketh [Page 56] vpon his liuery, cannot for shame if he haue any common honesty, be an enemy to him, of whom he hath receiued it; the sight of it is rather a continuall caller vpon him to be faithful to him, into whose seruice he is entred. So Bap­tisme is the cognizance of a Christian, and by it we haue taken on vs to weare (as it were) the colours of our grand Captaine Iesus Christ; the very thought thereof should restraine vs from doing the busines of Sathan, and worke vs by all meanes to the willing obeying of the Lord, to the studying, learning, and preaching of his will. How excel­lent were it, if in doing of many things, which we rush vpon without any scruple, we would say to our selues, Is this ac­cording to promise, is this agreeing to the vow of Baptisme? 2. To those that thus make vse, baptisme as a motiue to Obe­dience, it is a store-house of much comfort. When mens titles to land be in question, they fall to perusing their sea­led euidences; and so a Christian must often looke to the will and deed of his heauenly father sealed vp in Baptisme and by it he shall haue comfort. We seldome looke backe so far as baptisme, and we limit it onely to the present vse, conceiuing it as an entry into Christianity, but as a spurre, to walke worthy our profession, and a meanes to build vs vp in Christ, we doe not vse it, and so we de­priue ourselues of wor­thy comfort. *⁎*