THE BAPTIZING of the Eunuch: In three Sermons upon Act. 8.36.37.38.  
BY SAMVEL HIERON.  MARK 16.16. 
He that shall believe and be baptised, shall be saved.   printer's or publisher's device M B 
LONDON, Printed by MELCH. BRADWOOD for SAMVEL MACHAM, and are to be sold at his shop in Paul's churchyard at the sign of the Bullhead. 1613.   

TO MY VERY worshipful good friend GEORGE CHUDLEIGH of Strachley in Devon Esquire.  
SIR, I have much desired to present you with some testimony of my love. Being therefore moved to the publication of these Sermons touching the initiating of the Eunuch by Baptism, into the number of professed Christians, I thought fit to commend them by this more special inscription to your reading: I preached upon the whole History, touching what passed betwixt Philip, and this noble Convert: but lest I should be thought to oppress the times with so many of my publishing in one kind, therefore I selected that which God gave me to deliver out of this passage; and that principally for the furtherance of their understanding into whose hands this shall come, in the point of saving faith, and in the manner of applying Christ unto the soul. My hope is (through God's mercy) it may do some good that way. Yourself are one to whose soul I wish the best; as an undissembled argument whereof, I beseech you to accept these sheets. Your respect to me in my Ministry (out of which, what am I?) doth I confess deserve more: but where power is defective, I must pray you that sincerity of affection, may make the supply: The truth is I am paid before hand, for this, and for more than I now make offer off; but yet I will crave this recompense of you, that if either by this or any other my endeavour, you receive comfort, you would desire God to make me faithful and profitable in my function to the end: In assured hope that you will do so, myself do here promise under my hand to remain. Modbury this 27. of january.  
Your worship's remembrancer to the throne of grace SAM. HIERON.   

THE BAPTIZING OF THE EUNUCH.  ACTS 8.36. 
And as they went on their way they came unto a certain water, and the Eunuch said, See, here is water, what should let me to be baptised?  37. 
And Philip said unto him, If thou believest with all thy heart thou mayst. Then he answered, I believe that jesus Christ is the son of God.  38. 
Then he commanded the chariot to stand still, and they went down into the water, both Philip and the Eunuch, and he baptised him.  

THE FIRST SERMON.  
IN this report here made of the baptizing of the Eunuch, 
The division of the Tent.  there are two things considerable; 1. The Eunuch his motion for baptism: 2. Philip his condescending to the motion. Touching the former, this is to be conceived, that Philip among other things delivered in the opening the doctrine of Christ jesus, out of Isaiah, spoke also concerning Baptism: by which those that profess Christ are admitted into the society and fellowship of believers, and have also their own personal interest into Christ sealed up unto their souls. Hereupon these two, Philip and the Eunuch traveling together, and in their journey coming to a river, 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 Baptism as a necessary badge of Christian profession, see here is a place convenient, here is matter for the purpose, let me I pray thee receive 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 cheerful hearer, the word of God is never preached without success. The general purpose of this verse is to show to us how Philips doctrine wrought upon the Eunuch's heart, and we see here how powerful it was; For this one discourse prevailed through God's mercy, to the enlightening of his mind, making him to conceive the hope of his calling, and the riches of that glorious inheritance which God hath in his Saints 
a Eph. 1.18. ; it wrought also upon his affections in such a measure, that nothing was more desired by him, then to show himself a Christian, and to have some pledge of the favour of God in Christ gauged to his soul. An admirable issue of one sermon, and a notable instance of the blessing of God, upon such an hearer, as the Eunuch was one who came to hear with desire, and submitted himself to the authority of the word with an obedient heart. The word never is unprofitable where it meets with such an auditor. It is said of those three thousand which were added to the Church by one Sermon of S. Peter (when the spirit of God beginneth to relate their obedience,) that they were such as gladly heard the word 
b Act. 2.41. . This was an excellent preparative to obedience, when their hearts long for the word, when it was a joy to them to be taught: David saith his heart stood in awe of the Lord 
c 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 believers, the Disciples there were first called Christians 
d Act. 11.26. , so in another place, the forwardness to hear 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 all the whole city together to hear 
e Act. 13.42.44. : so again in the same Chapter, it is said, that when the Gentiles heard, they were glad 
f Ver. 48. : and then straight it followeth, Thus the word of the Lord was published throughout the whole country 
g Ver. 49. . See what wings were given to the Gospel, by the desire and gladness of those to whom it was delivered. The word of God by this means grew mightily and prevailed. The Apostle to the Hebrews, insistes upon the want of this readiness and yeeldingnesse of the inward man, as the cause of the unprofitable hearing of the ancient jews; The Gospel was preached also unto them, but it profited not, because it was not received with faith in those that heard it 
h Heb. 4 2. . I may apply to this purpose as very fitting to it that of Solomon, He that reproveth the wise and the obedient ear, is as a golden ear-ring and an ornament of fine gold 
i Pro. 25.12. . His meaning is, that if a man have to do with men of obedient and yielding hearts, it will be a credit to his pains and labour in persuading; the success with which his endeavours shall be crowned, will make his speech as beautiful as an ornament of gold. Now besides these proofs, it is easy to make it manifest, that success cannot be wanting, where there is such a disposition to hear, as the Eunuch had: For God hath promised to fulfil the desires of those that fear him 
k Psa. 145.19. , and that the hearkening ear, which doth (as it were) thirst for knowledge, shall lodge among the wise 
l Pro. 15 31. . He will guide the meek in judgement 
m Psa. 25.9. , He will reveal his secret unto such 
n Ver. 14. , Even that which is called, the hid wisdom of God 
o 1. Cor. 2.7. , and the mind of Christ 
p Ver. 16. The use . The use is, to show unto us the true cause, why there is no such profiting by the word preached, as there should be, and as there was of old in the first and purer times. Then one Sermon won many, now many Sermons scarce prevail with one. Surely the cause is, men want that ready, that cheerful, that forward, that inclinable, that humble disposition, which the good people in those times had; then they sued to be taught, as the Eunuch here, and those (Act. 2.) and the Antiochians, and the jailor, now it is well, if we will hear when we be entreated; then they had learned to submit themselves to the power and authority of the word, now every man is wise and able enough to instruct himself; then their hearts trembled at the majesty of God speaking in his ordinance; now they have a kind of base estimation of the means, neither is it generally apprehended to be the arm and power of God unto salvation. Hear is the very cause, that so much is spoken to the men of this generation without success, and that so many Sermons, be (as the woman of Tekoah speak in another case,) as water spilled upon the ground, which cannot be taken up again 
q 2. Sam. 14.14. , and that so many of the Lords Messengers may lament with the Prophet, and say, I have laboured in vain, I have spent my strength in vain, and for nothing 
r Is. 49.4. . It is a hard matter to meet with such an one as this Eunuch in a Parish, that will entreat to be furthered: one that will yield himself as a Disciple to him who watcheth for his soul. We have to do with gainsaying people 
s Rom. 10.21. , with men of uncircumcised hearts and ears 
t Act. 7.51. , such whose necks are iron sinews 
u Is. 48.4. , not easily bend, they lean to much to their own wisdom 
x Pro. 3.5. , to be wise in God: If then our desire be to be profitable hearers, let us labour to be desirous and humble hearers, such as account it no disparagement to sit in the school of Christ upon the learners form. In the times of Popery men were taught to be too servile, the Priests took on them to have dominion over the people's faith 
2. Cor. 1.24. , there might be no ask why so? if they delivered it. Now, on the other side, our people are as much on the other hand, too much out of rule, and it is not known what it is to depend upon the ordinance of God, and to submit to the means, with that meek and quiet spirit, which is a thing in the sight of God much set by 
z 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 soul indeed turned unto God, there is a desire to be partaker of the Sacraments. This Eunuch being now through Philip's preaching seasoned with the saving knowledge of Christ jesus, doth even long to be partaker of the Sacrament, which might be a pledge of his new birth, and an earnest of his engraffing into the mystical body of his Saviour Oh Philip, as thou hast taught me, so I pray thee also to baptise me, let me not want the comfort of the Sacrament, now that I have received benefit by thy doctrine. This very thing may be gathered out of this, that the Apostles style urged the use of the Sacrament presently upon the people's yielding to receive the Doctrine, as though that should be a trial of them, whether they heard in sincerity or no. If they had refused the Sacrament, their Hypocrisy had been eftsoons discovered, if they embraced it in such manner as became them, it was an evidence that their hearts were seasoned as was meet. Thus john Baptist bound his hears to the Sacrament 
a Math. 3. , and Peter, Amend your lives and be baptised 
b Act. 2.38. , and after that order did the rest proceed. I remember how the neglect of the Sacrament is made to be a mark of a despiser. The Pharisees are said to have despised the counsel of God in john's ministry: and how doth that appear. They were not baptised of him 
c Luk. 7.30. . In the old law, he who professed himself to be one of God's people, and made a show of religion, and yet neglected the Sacrament, was called, a breaker of the Covenant, and was threanep to be cut of 
d Gen. 17.14 . There be just causes of desiring the Sacrament, in him that is enlightened: 1. He knoweth the use of the Sacraments to be God's ordinance, and therefore in obedience to his will he will make conscience thereof, 2. He conceiveth them to be seals of the righteounes which is by faith 
e Rom. 4.11. , assurances of society with Christ, for which cause they must needs be sweet unto his soul. 3. He apprehends them to be badges of his profession, and of his service unto Christ, and therefore he cannot but desire them. 4. He believeth them to be bands of the communion of Saints, and in that respect he must needs affect them.  
This is a very behoveful point to be spoken of in these days. because among men professing godliness, there is not that respect to the Sacraments, that there should be. The Sacrament of Baptism, the truth is we have received it in our childhood, but what man of many, laboureth, to make the right use of his Baptism, or seeketh to know, what it means, and why it was. It seemeth men are led with an ignorant conceit, that the good of Baptism is limited to the time of receiving it, and was only then as a door of entrance into the outward society of God's people, whereas indeed there is good use to be made of that Sacrament, at a man's last breathing, and not at the first instant of partaking it only. So that I say still, men giving good hopes of some religion to be in them, are exceeding careless in this point of joining the use of the sacraments to their customary hearing, and so by that means they deprive themselves of an unknown and unthought 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 reckoning of, than some three-halfepeny ordinary, save only at some season of the year or at some (supposed) good times, as though seasons and moons and the influences of the sky, gave virtue to God's ordinances. Certainly this is an argument of scanmes of grace amongst men. There cannot but be a stomach to the Sacrament, where there is felt sweetness in the word. And it is well known that in those prime days, when zeal was fervent, the believers met not together to hear, but withal they did communicate; and this use continued many years. It was Popery that first brought in the seldomnes of this service, and at last drew it to once a year, making the people believe, that in respect of the difficulty to be well prepared, it was better for them to communicate in heart with the Priest, then to do it in act. These dregs yet remain among men and it is an unjustifiable error that they commit, to pass over the Sacrament of the supper, to some old people or women with child, who must take it (as was said in the days of superstition) for their viands, 
Pro viatico  being nearer (in opinion and possibility) to their last passage, and themselves either to turn their backs, or to sit by, proclaiming to the world their want of appetite to such an heavenly 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 willingness to use them according to the order of him that ordained them, and where there is little respect to the seals, surely there the covenant itself 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 known to the world that he is a Christian. I gather this out of the Eunuch his request to be baptised, which Sacrament his desire was to be partaker of, not only for the establishing of his heart, and the confirming of his faith, but withal that he might have upon him the badge and cognizance of his new profession, and might show himself not to be ashamed of the name and title of a Christian. And indeed it was an evidence of great resolution in this convert, that whereas it would not but breed him some question and trouble at his return into his own country, to be fallen from the religion wherein he was borne and brought up, & to be become one of that new Sect which was every where spoken against 
f Act. 28 22. . yet he, fearing no hazard of his honour, no loss of his office and dignity, no incurring the hatred and censure of his countrymen, would needs be baptised, and as it were enrolled and booked among Christians. This is the nature of true conversion, albeit it may stir but weakly at the first and seem almost not to dare to show itself (as we see in the case of Nicodemus and some other in our saviours time, whom the opposition of the world made somewhat slow in the discovery of themselves) yet when it is come to a fuller growth, so that a man is more than in the way to conversion, and is indeed renewed in the inner man, than there will be a desire to make it known, that he marcheth under the colours of the Lord jesus, and hath renounced all other ways of salvation to rest only upon him. So even the same Nicodemus, albeit in the beginning, when he was but a beginner he came to jesus by night 
g Ioh 3.2. . And after spoke on his side at a Convocation of the pharisees, but covertly and a farre-oft, so that it could scarcely be smelled, which way he did incline 
h joh. 7.50. . Yet in time he grew to more openness, as in joining with joseph in the honourable interring of our Saviour 
i joh. 19 39 . And so much it seemeth to have been the purpose of the Holy Ghost to insinuate, in the manner of reporting it. Then came Nicodemus also; which first came to jesus by night etc. As if he had said, howsoever he was something timorous at the first, yet now the fire was kindled, and the light thereof broke forth more apparently. The same may be sayd of joseph of Arimathea himself, there is no speech of him at all during our saviours life, and the text saith too, he was a secret disciple 
k ver 38. . but then (saith S. Mark) he went in boldly unto Pilate etc. 
l Mark. 15.43. . So yet although there be much weakness and faintness at the first tasting of religion, whiles a man is but yet (as it were) in the throws of his new birth, yet when the work is accomplished; and one is become a Christian indeed, there is a willingness to make it to appear, and a kind of neglect of all other things, in respect of this one, that a man may be known to have given his name unto Christ. Not that the children of God do seek applause, but that it may be seen they are not ashamed, and do therefore show themselves in their kind, yea though some outward inconvenience do befall them. It is said of Paul, that as soon as he had received direction from Ananias, he strait way preached Christ in the synagogues etc. 
m Act. 9 20. . As who would say he did even long, until he had given some evidence 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 sharp persecutions raised up against the Truth, yet the believers trooped togethet, and drew themselves into societies, and joined themselves to the assemblies, and had fellowship with those which were in Christ before them, in those things by which it could not but be descried what they were. The text speaking of the conversion of these three thousand, saith, they were added to the Church 
n Act. 2.41. , which argueth that they not only in heart embraced the Truth, but withal disposed of themselves so, that it was manifest to all, to what number they belonged. And the number of them that believed (saith Luke) grew more and more 
o Act. 5.14. . which showeth a visible adhering to the fellowship of professors. The like is intended in that speaking, Barnabas was a good man etc. and much people joined themselves unto the Lord 
p Act. 11.24. ; so it is said of the converts at Ephesus, they came and confessed and showed their works 
q Act. 19.18. . when Christ commended mutual love unto his disciples, By this (said he) shall all men know you are disciples 
r joh. 13.35. , as if he had said, If you be such as you should be, you wild fire to manifost yourselves to be my disciples, you will be willing to have it known what you are: Now then behold a mark whereby the world shall discern you. What should I say more in this. It is certain, he that rightly apprehends the good to be gotten by Christ, and is sensible of some interest in it, for his own particular, will desire nothing more than that he may show himself to be his, and to be reputed one of his followers and dependents, yea though it be with some prejudice in the world, yet he will account it to be the greatest honour, can befall him. To return home with the badge of a Christian, out of all doubt the Eunuch valued it more than his office of Treasurer in the Kingdom, and he chose rather to hazard both that and all other dignities, then to go into his country as a secret Christian.  

The use.  This deserves to be commended to the care of all that fear God, that how soever the vain applause of men, be not to be hunted after, and it be hypocritical and pharisaical to practise the duties of godliness to be seen 
s 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 becometh those that would be saved. Will some man say unto me; this a needless exhortation unto us. For (behold) we have done as much for the showing of ourselves to be Christians, as this Eunuch did. He was baptised in the name of the Lord jesus, so have we been every one, and therefore you may spare the labour of persuading that which we have already done. I answer; To receive the Sacrament of Baptism was to this man sufficient for the declaring of himself a Christian in his own country, where the name of Christ was either not heard of or not liked of, and where the Sacrament of Baptism was a thing strange and utterly unknown, but the case is not so with us. For with us neither the bearing the name of a Christian nor an admittance by the Sacrament of Baptism, into the society of God's people, is enough to prove a man to be a Christian indeed; because these things are common to many hypocrites with the best professors. So that albeit Baptism might be a witness of this man's Christianity, among a people either hating it, or not esteeming it: yet it cannot be so with us, but some further thing is necessary to the end our sincerity of religion and Christianity may appear. There be some things as hateful, 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 ways, to bind himself to a kind of circumspect walking, to show himself fearful to offend, and loath to do any thing displeasing to the majesty of God, to follow after holiness with a kind of striving, to be straight in those things, wherein men generally take a kind of liberty to themselves, and to seem not to dare to do divers things, which the world makes no question of: these and the like (I say) are as strange, as harsh, as displeasing, as much subject to censure and hate, in these our days, as ever was the name of Christianity among the heathen which knew not God. And therefore if we that profess godliness can frame ourselves 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 evil speeches, and scorn, that may be cast upon us; this will testify, that we be Christians indeed. When we be not backward in those things, which are like to bring us upon the stage, and to make us a matter of note and spectacle unto others. It was a notable evidence of the Eunuch his faith and piety, that albeit he knew well, that after his return, the kingdom would be filled with the news, of his conversion, and he was like to come to an account to his Queen, and the rest of the state, for his religion: yet baptised he would needs be, it should be his glory to be known to be a dependent upon Christ crucified. It utterly condemneth that spirit of cowardice which possesseth many, who are loath to do aught appertaining to religion, that might single them out from the multitude, or make them to be noted amongst men. Think not, I would give countenance, to that vain singularity which leadeth some, who take a kind of pride if they can once bring themselves to be talked of, and so run themselves out of breath, in a kind of violent and headstronge zeal, having too much of that pharisaical disease of despising others 
t Luk. 18.9. . and being as Solomon saith, pure in their own conceit, though they be not washed from their filthiness 
n Pro. 30.12. , I say my purpose is not to give allowance to any of any such spirit, but I labour against that faint heartedness of men, reasonably well affected (it may be) and yet loath to be too forward for fear of espying and forbearing to do those things which are meet to be done, lest they should incur some disgrace, or hazard somewhat which they are loath to lose. For a man to cast himself into peril is rashness and folly, and more than there is any warrant for: so, for a man to desire to be noted, and to affect a name of somewhat more than ordinary that is vanity: but, for a man to consider, what his profession binds him to, and to give evidence to the world, that he respects the doing thereof, more, than any worldly circumstance, and would feign show himself not to be ashamed of his Saviour and of his words before men, that is true Christianity, and the thing which I labour out of the Eunuch his practise here in this place. The Law of governing the ancient Roman army was drawn to two heads, 
1 Non sequi  not to make any rash pursuit against the enemy whereby to run into needless danger. 
2 non fugere.  not to fly 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 cometh. The Eunuch was willing the world might know he had renounced Idolatry and had given his name to Christ, as the Prince of his salvation. He thought it not fit, though it might be for the safety of his outward honour, to smother his profession, and to frame to the times, keeping his belief in secret to himself. So far, of the Eunuch his motion. A true convert hath ever a love and a desire to the Sacrament, and a care to give evidence to the World, that he hath learned better things than he sometimes knew.  

The 2 part of the whole text.  Now followeth Philip's condescending to the Eunuch's motion: where we have three things to treat of. 1 A condition propounded by Philip to the Eunuch upon which it might be lawful for him to receive Baptism. 
The particulars of it.  If thou believest with all thy heart etc. 2 The Eunuches entertaining the condition: I believe etc. 3 The Baptism itself with the circumstances. Then he commanded the chariot etc. In the first of these two particulars deserve note. 1. Philip's care to inform the Eunuch to the Sacrament: 2. The thing propounded as a necessary condition to the partaking of the Sacrament. Out of Philip's care, this doctrine springs.  
That he that administereth the Sacrament ought to be careful to instruct the people in things necessary to the comfortable partaking of the Sacrament. 
The 4. Doct.  Philip's course here is exemplare: By his carriage herein. Every one that is entrusted with the dispensing of the Sacrament may see what he is bound unto, namely, to acquaint the people carefully upon what conditions only, they may receive the Sacraments to their comfort. Philip (no doubt) had taught the Eunuch, that Baptism is a necessary badge to be put on, by every one, that would be taken for a Christian, and now, that the Eunuch showeth a willingness to receive that badge, he seeketh to bind him, to a due inquiry into himself, whether he have that in him, without which he can receive no benefit by the Sacrament. And that thus much aught to be done by every one that meddleth with the giving of the Sacrament, it is easy to prove. 1. The doctrine appertaining to the right use of the Sacrament is a part of the counsel of God, and therefore not to be secreted by him, that desireth to be pure from the people's blood 
x Act. 20.46. . 2. The Minister is appointed by office to watch for the people's souls 
y Heb. 13.17. , and such a watch man he is, that if he see a sword coming, he must give notice of it, that if the people do die for their iniquity, yet he may deliver his own soul 
z Ezech. 33.9 . Sith than it is a matter of such hazard, and hath such a penalty annexed to it, to press into the use of holy things not being so fitted and so furnished as is necessary, it is the Ministers part to give warning of the danger, that so if any man notwithstanding will give the adventure, it may appear that he is a wilful trespasser, and his own heart may be able to testify, that he was advised otherwise. 3. It is one part of the Pastor's duty, to take away (as much as in him lieth) the precious from the vile 
a jer. 15.19. , and to put a difference betwixt the one and the other, the prepared and the unworthy, that (as far as it possibly may be) Holy things may not be given unto dogs 
b Math. 7.6 . 4. It is a matter of charity, to which every man is bound, not to suffer his brother to sin 
c Leu. 19.7. , but by all the means he can to stop him from it. It is a Ministers duty much more, as much as he may, to tax the people from committing so great an evil, as is the intermeddling with the seals of God's Covenant, the due conditions not observed. 5. There is a particular injunction, by which those that serve the Lord in the administration of holy things, are commanded together with the sanctifying of themselves to prepare their brethren 
d 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 using of God's ordinances, and by charging them as from the Lord, not to dare to provoke him to anger 
e 1. Cor. 10.22 , by their irreverence, and by careless and profane dealing with those things which are of so high and holy nature as the Sacraments.  

The 1. use  This must first needs make against those who want either ableness or conscience or both, in this particular, that is, which either know not how to direct the people depending on them, to the right use of the Sacrament, or else, knowing somewhat appertaining to it, want compassion over the people's souls, and so suffer them to defile God's ordinances, by coming to them, after a kind of presumptuous manner, and even to kick against the offering of the Lord 
f 1. Sam. 2 . The matter which God laid to Elies' charge about his sons was, His sons ran into a slander, and he stated them not 
g 1. Sam. 3.13 . The same is our sin, if we labour not with the utmost of our might to stop the rashness and rudeness of the people, in thrusting themselves into the use of those visible pledges of his grace, without due provision. God give us all, that we may consider it, because as the irreverent and profane dealing with the Sacraments, is none of the least sins of this generation, so much of the guilt thereof, it is to be feared will fall upon us, who do not deal herein so faithfully as we should, in urging (as it is fit) the conditions necessary, and in enquiring into our people how they be furnished.  
This is secondly to be urged against these of the people, 
The 2. use  who are apt (as the most are) to set at nought the care of their Minister, seeking to further them in this business. It is a common saying, what need he trouble himself about us, let him look to himself, he shall not answer for us, I hope we are of age to consider what we have to do, neither are we so simple, as not to know, what belongs to these matters etc. Thus it is ordinary with men to set light by that care which is taken in duty to God and to their souls, to stay them from running in (as it were) upon the pikes of God's displeasure: Men ought to account it a blessing to be so watched for, and be it that they were never so cunning in respect of knowledge in the nature of those holy services, yet who is there, that doth not need an admonisher. But the truth is, whatsoever 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 own happiness) that hath a faithful admonisher, to make him hear a word behind him 
h Isa. 30.21. , when he is reaching out his hand to the use of holy things.  
The next is, the thing propounded as a condition etc. 
The 5. Doct.  wherein we have two things, to handle. 1. The requisiteness 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 meet. The words are plain, If thou believest &c. as if he had said, Thou desirest Baptism, but dost thou believe, if thou dost thou mayest with comfort, if not, it will but increase unto greater judgement. In the opening of this doctrine, I will thus proceed. 1. I will show the general truth of it. 2. I will teach with what limitation and restraint it must be understood. The general truth I will declare touching both Sacraments. For of both in regard of general circumstances there is the same reason: Neither can there be any cause alleged why there should be a necessity of faith, in the right use of Baptism, and not also in the right use of the Lords supper. Hear for proof, I might produce those general speeches, Whatsoever is not of faith is sin, 
i Rom. 14.23. , and, without faith it is impossible to please God 
k Heb. 11.6. : But the main reason is this, the Sacraments are in their nature seals of righteousness 
l Rom. 4.11. , and therefore it is absurd for a man to offer himself to receive a confirmation of that thing which he hath not, to have a seal, set as it were to a blank, to come to have faith strengthened, when (perhaps) there is scarce a right understanding either of what is to be believed, or of what it is to believe. And then, the ancient order of the Church herein is not to be neglected. For, as touching the Sacrament of Baptism, the course taken with these whom the Apostles and their associates drew out of judaisme and Gentilism into Christianity is apparent. They urged them to give evidence and testimony of their faith, and of their purpose to walk with God in newness of life. So john Baptist began 
m Math. 3. , so the rest followed: and the order of ask questions of the Baptized, Dost thou believe, dost thou renounce: is very probable to have been in use even in the Apostles time, whereunto that saying of S, Peter giveth a very good colour, where speaking of Baptism, he mentioneth, the Answer of a good conscience 
u 1. Pet. 3, 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. , the stipulation or engagement of the conscience; the baptised giving his word, that thus and thus he believeth, and this and this he undertaketh. And in the primitive Church there was in the congregation a certain form or rank, called Catechumeni, which were first trained up in the knowledge of the grounds of Faith, before they were baptised, (they being converts out of gentilism) which grounds what the chief of them were, the Apostle relates (Heb. 6.) which points are there termed, The doctrine of Baptisms, because they were the particulars in which they which desired to be numbered amongst Christians were instructed before they were baptised. To this also agreeth that which is generally held, that the Creed was digested into such a form, as seemeth to be an Answer to a question. The baptised was demanded, what dost thou believe? his Answer was, I believe in God the father etc. Thus for the Sacrament of Baptism. Now for the other Sacrament, the rule of the Apostle is perpetual, and always binds, that who so cometh to it, must examine himself 
o 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 Mystery examine himself about rather, then about this, whither, he be in the faith or no 
p 2. Cor. 11.5. . How is it possible he should be a meet and a worthy receiver if he want this Grace. And thus I have cleared the general 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 give evidence for themselves, that they are believers, but in the Sacrament of Baptism the case is not like. For we must not hold that the sacrament of Baptism can lawfully be given to none, but to such as are able (being urged) to give testimony of their Faith: because even the Infants of believing parents have a right to that Sacrament, albeit as yet, because of their present state, they cannot (in straight speaking) be said to believe, nor yet are able to answer a demand concerning Faith, so that the point touching faith necessary to the Sacrament of Baptism is to be understood only of those, which are admitted to it being of years. As for example, if a Turk, or jew or Pagan, should come amongst us and should desire Baptism, it were necessary he should first be instructed, in the doctrine of faith, yea and examined and dealt with, and caused to give public Testimony of his believing, but we must not stretch this rule so, as that we should exclude from this Sacrament the children of Believers. Indeed the Anabaptists, who dispute with the utmost of their skill against the Baptism of Infants, do much urge the practice of the Apostles, and this our text among others, namely that they are not read to have baptised any but such who by age were able to be countable for their faith, and from thence they would draw a general conclusion, that where there is no capableness of faith, there ought to be no Baptism. Hereunto divers things might be replied but these briefly. That it is not simply an improper speech to call the infant of believing parents, a believer, because although he do not now actually believe, yet partly, because for his parent's sake, he is within the compass of the covenant, partly because of that which may well be hoped for hereafter, as it were hard to term him an infidel, so it were not harsh to call him a believer: And why not a believer, as well as a reasonable creature, though yet there is in him no use of reason, no nor any certainty of ability hereafter to enjoy it: And beside by the ancient and most received doctrine of the Church, the infants of believers, are reputed to have a kind of interest into their parent's faith, who by faith appprehend the promise of eternal life as appertaining to their children, as far forth as to themselves. And what more inconvenience to term such, believers, in respect of their parents, then to term them holy through them as Paul doth 
q 1 Cor. 7.14. . 2 The argument is nought from the Apostles practise; for that course which they took with one certain age of persons, cannot be stretched out to all without exception. As, when the Apostle delivereth a law, that he which doth not labour should not eat ʳ. were it not a notorious absurdity yea and a wickedness, to keep meat from infants under a pretence that they do not work. And why? because every man conceiveth that the law belongeth only to those which are of age and ability to labour, and yet neglect it. The same may be said, of he Apostles proceeding in baptizing; that it extends only to those that be of years: to subject infants to the same condition with them were unreasonable. In Abraham's person, the knowledge of the Nature of the Sacrament, and an yielding himself to live under the Lord's obedience, went before the receiving 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 go before circumcision, it was not necessary in Isaac, the difference in their ages altered the case of the necessity. 3 As concerning the Apostles practise itself, there is no certainty for it, that they baptised none but such as were able to make acknowledgement of their Faith. There is more probability on the contrary, that they baptised even some infants, as (namely) when they baptised whole families, as Lydia and her household 
s Act. 16.18. , the jailor with all that belonged to him 
t Ds. 33. . Crispus with all his household 
u Act. 18 8 , the household of Stephanas 
x 1 Cor. 1.16. . Albeit a man cannot make a certain demonstration, that in these general Baptisms administered to whole families there were some infants baptised with the rest, yet it were very strange if there should be none, in none of these households, and to say that there is in such speeches and figurative speaking, all the family being put for the greatest part of the family, and so under that colour to exclude infants, is but an indifferent evasion, it being a rule, that we are not to account any thing as figuratively, where there is no necessity, for the avoiding of some manifest inconvenience like to follow, if the words of the sentence should be taken properly. Be it that none of all these things will serve to justify the Baptism of infants (yet unable 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 believe, and to their children 
y Act. 2 39 . If then the promise belong to infants, why not also the seal of the promise. It may be, some may make doubt of this reason, because it may seem by the like argument, that unto infants also ought to be given the Sacrament of the Lords Supper: They have a right to the promise, and why not also to the seal of the promise: so may some dispute. Answer, Indeed this moved some among the ancients to give this other Sacrament even to infants, as Cyprian 
z Serm. 5. de lapsis. . and Augustine 
a De ecc. dog. c. 52. . the latter of which two, was the rather strengthened therein by mistaking Christ's words, Except ye eat the flesh of the son of man, and drink his blood, ye have no life in you 
b joh. 6.53. , supposing those words to be meant of the Sacrament of the Lords Supper, he accounted the use thereof of necessity to salvation. But the Truth is, that the reason fetched from the interest into God's promise, which doth prove infants to have a right into Baptism, is not of like force, to prove them to have 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 growth in Christ; besides this, I say, there be certain express restraints to be collected out of the rules set down for the manner of receiving the Lords Supper, as namely that in using it, there must be an examining of one's self 
c 1 Cor. 21. . there must be a discerning the Lords body 
d ver. 29. . there must be a Remembrance 
e Us. 25.  of Christ, which be things whieh infants cannot reach to. Thus have I endeavoured to clear this point, touching the limitation of this doctrine, of the necessity of faith to the right partaking of the Sacraments, proving it to be understood only (in the point of Baptism) of these that are of years, and that this course taken by the Apostles in baptiszing those of years,, is no prejudice at all to the baptism of infants, but that still it remaineth firm and sure, that children borne in the Church ought to be admitted to the Sacrament which may be a pledge of their admission into the Church, and whereby also much comfort may return unto their parents, God being pleased hereby to give evidence, of the truth of his promise that he is not ashamed 
f Heb. 11.76. . to be called both our God, and the God of our seed also.  
The main and special use of this doctrine is to be a direction to us, 
The use.  how we may learn to make the right use of that Sacrament of Baptism, which in our infancy we received. The best use of Baptism is to use it as a storehouse of comfort, as indeed it is, being applied a right. Now as no man, not baptised till he is of years can be comfortably and effectually baptised unless he believe: so no man baptised in his infancy, can, when he cometh to years, comfortably make use of his Baptism unless he believe. There is an old popish opinion which is firmly held by ignorant men & women, and it is this, that Baptism doth confer grace of and by itself, howsoever the party be disposed that receive it. And so people generally hold a conceit, that there is a kind of virtue and Christendom (as they call it) infused into them, by the having of this Sacrament howsoever they be affected. But this is a mere fiction and fancy without truth. It is a kind of lifting up the Sacrament above the natural condition thereof, and ministers of the Sacrament, are thereby made workers of miracles, as if their Art did regenerate of itself. Peter saith, that the washing of the flesh doth not save 
g 1 Pet. 3.2. . Simon Magus was baptised and yet after that remained in the gall of bitterness and bond of Iniquity 
h Act. 13.23. . and many of the old Israelites were baptised under Moses, with whom God was not pleased 
i 1 Cor. 10.2.5. . Paul saith, Christ sanctified his Church, by the washing of water, through the word 
k Eph. 5.26. . So that it is the believing and receiving of the word that maketh the Sacrament to be effectual. Let no man therefore glory in his Baptism, unless he have Faith. If thou who hast been baptised, shall say unto me in some such manner as the Eunuch spoke to Philip, See I have been baptised, what should let me to assure myself that I am a Christian. I cannot but answer thee as Philip did, If thou believest &c. thou mayst. Let us look to this one thing therefore, even to our Faith. Faith is the tenure by which we hold heaven, Baptism is but the seal to confirm it. Faith, if we have it, will appear by this, It worketh by love 
l Gal. 5.6. . and what love, a love to three things: To the author of Faith, and that will appear by obedience 
m joh. 14.15. . 2 To the word of Faith 
n Rom. 10.8. . For he which is of God heareth God's word 
o joh. 8.47. , and faith cannot but love that whereby it is begotten and built up further. 3 To the household of Faith 
p Gal. 6.10. , He that loveth him which begat, loveth him also which is begotten of him 
q 1. joh. 51. , such an one, will love even the name of a disciple 
r Math. 10.42. . Try then your Baptism by your Faith, and your Faith by the fruits, otherwise the water of your Baptism shall not be able to quench the fire of that burning lake which is the second death. The same must be said of the other Sacrament; thou sayst to me again. Lo here are Bread and wine, what should let me to communicate, I answer still as I am taught here, If thou believest with all thy heart thou mayst: If thou come without Faith, thou art no welcome guest to this banquet; without it thou mayest eat the Lord's bread, 
Panem domini non panem dominum: ut August. de Inda.  but not that bread which is the Lord, and thy receiving shall be but a pledge of judgement and vengeance to thy soul. This point will be quickened by that which followeth touching the quality of Faith.   

THE SECOND SERMON.  
NExt to the requisitenes of Faith to the well partaking of the Sacrament, followeth the quality of that Faith which is required: If thou believest with all thy heart etc. 
The sense of the words here handled.  as if it had been said, Thou desirest to be baptised, if thou dost believe and that not formally alone and in show, but in sincerity and in truth of thy heart thou mayest, this Sacrament shall return to thy comfort, and be a pledge of grace unto thy soul. 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 cometh no good unto the soul of him that hath it. This is insinuated in Philip's speech, For so much manifestly is intended, that it was possible for the Eunuch to believe after a sort, and yet to remain uncapable of the comfort, and sweetnsse of the Sacrament; Suppose thou believest, yet if it be not with all thy heart, by such a Faith thou art not one hairs breadth nearer to salvation, so that the very nature of the speech presupposeth an unprofitable Faith, a Faith which is of no use, unless it be to the increasing of his damnation that professeth it. This is also easily proved by the Scripture. Our Saviour 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, sudden joy, but yet is but like seed among stones, withering away for lack of moisture 
a Luk. 8.6.13. . This is that Faith which is called a temporal Faith, or a Faith whose continuance is only for some little time. Some such Faith may seem to have been in those, of whom it is said, Many believed etc. when they saw his miracles, But jesus did not commit himself unto them. 
b joh. 2.23.24. . There was a certain yielding wrought in their hearts by the power of Christ's miracles, that surely he was that Messiah, yet Christ did not hold them worth the trusting to. In this present Chapter it is said, Simon Magus believed 
c Act. 8.13. . We cannot think his Faith was that which for distinctions sake we term a Saving Faith: He had as a learned man saith of him, 
August quest. in Levitic.  the visible Baptism but he wanted the invisible sanctifying. Saint Paul, mentioneth a Faith which a man may have and yet be nothing 
d 1. Cor. 13.2. . james giveth a kind of Faith even to Devils 
e jam. 2.19. , and speaketh of a Faith, which he calleth a dead Faith 
f Ver. 26. . These few testimonies are very pregnant. Satan knoweth how to transform himself into an Angel of light 
g 2. Cor. 11.14 , so that there is no good thing but he can counterfeit it and doth, and by that means maketh many hypocrites to make a wonderful show. Seeming to be as sincere and forward in religion as the best. There is no grace which accompanieth salvation, wherewith God is pleased to enrich and furnish his elect, but he can frame some one or other of his limbs to a shadow of it, yea and teach them to come so near it as that for the present it shall be a very hard matter to discern it. There may be somewhat like prayer, which yet is not prayer, but lip-devotion; Something like repentance, which yet is not repentance, but worldly sorrow causing death 
r 2. Cor. 7.10 , something like obedience, which yet is not obedience but gross hypocrisy, and so in other particulars. Felix trembled 
t Act 24.26. , Ahab was humbled 
u 1. Kin. 21.27. , Saul confessed his fault 
x 1. Sam. 26.11 , Esau wept 
y Heb. 12 17. , judas had a kind of repenting 
z Math 27.3. , Herod heard gladly 
a Mar. 6 20. , Balaam desired to die the death of the righteous 
b Num. 23.10. . The Apostle seemeth to acknowledge a taste of the good gift of God etc. in some revolters, that yet fall away beyond all possibility of repentance 
e Heb. 6.4.5 . Thus still it appears how near a man may come to true religion, and yet still be in the snare of the Devil, carried up and down as a Captive at his will 
d 2. Tim. 2.26. . He may carry the name of a believer, and yet miss the end of Faith, the salvation of his soul 
e 1. Pet. 1.9. .  
The use is, to exhort us all, who think we have Faith, 
The use  and boast of Faith, and profess ourselves to be believers to give all diligence 
f 2. Pet. 1.5. , and to prove ourselves with our best endeavour, whether the faith which we think we have be such as will not deceive us in the end. We see by that which hath been said, that there is a thing which for the time is as like unto Faith, as one thing can be to another. The wit of man for the present can discern no difference, and yet the havers of it shall not be saved. How behoveful then is it for us to follow the counsel of Paul, to prove ourselves whether we are in the Faith or no 
g 2. Cor. 13.5 . The life of a Christian is a continual warfare, we have a strong and a dangerous enemy to grapple with, and there are many particulars of spiritual armour necessary for our defence; among the rest, there is a shield of Faith 
h Eph. 6.16. . A careful soldier will try his buckler whether it will keep out shot, or otherwise be free from being pierced by that kind of weapon, against which it must be used. Now if faith be a shield, it must be tried that it may be a shield of proof against the day of battle. Faith is (as I before said) the Tenure of our freehold (for by it we stand 
i ●. Cor. 11.24 .) All the evidence we have to show for our inheritance in the kingdom of heaven is our Faith. Now we know the care that men have about their deeds and tenors: they examine them, to see whether they be sound, they ask the counsel of this and the other Lawyer touching them: Such yea and far greater care ought we to have about our Faith. If that be not good, what becometh of all our hope for life eternal. And think what a woeful thing it is herein to be mistaken. I said Faith is the Tenure we hold heaven by. Now put case a man hath continued a suit at law, a great while trusting to a certain piece of writing which he hath in a box, if at the day of hearing, that writing prove insufficient, what becometh of him? we know he looseth all his former cost, he is cast out of doors, and misseth that which he thought he should have enjoyed all his days. So in this: A man maketh account, he hath Faith sufficient to salvation; hereupon he goeth on, without fear of future evil, at the day of reckoning his faith proveth counterfeit; think then in what a woeful case is that man. We may guess somewhat herein by a speech of Christ's. Many shall say to me, in that day, Lord, have we not in thy name prophesied &c. and yet it shall be said to them, Depart from me, etc. 
k Math. 7.22.23. . It seemeth these will be very confident, and make full account to be saved: But now when for all this, it shallbe said, Depart, we may well tremble to think upon their misery. For the more sure a man is in his own opinion, the greater confusion & vexation it will be to him to be disappointed of his hope. How necessary a matter is this to be urged in these secure times. It would make a man's heart woe to think how exceeding careful 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 corn which I have chosen for my seed good. We abound in these inquiries, and are scarcely ever satisfied, we are still jealous and afraid, lest it should not be as we desire. But who amongst many makes a question touching his Faith. who saith to himself, Here is much speaking of Faith, and it is taught that without it there can be no salvation, what is my Faith which I promise myself I have, such as it ought to be, sure if it be not, I can never be saved. Who is it that thus communeth with his own soul. Who keepeth this privy audite within himself. I hearkened and heard and no man spoke aright said jeremy of old 
l jer. 8.6. . He would even deliver up the like verdict of the men of this generation, if he were now living. It is the great policy of the Devil, to lead men on, and to lull them a sleep in their carelessness, it filleth his barns, and helps to increase his kingdom. A debating with a man's self touching his hope of a better life, is a very first step towards heaven. Satan knoweth that if men should once put it to the question how their Faith is, they should see such scantness in themselves that way, that the very sight thereof would make them look about and begin a better course; whereas now presuming all is well, they run on headlong, and will surely be in the pit, before they be ware. When thou art persuaded and called upon to examine thyself, whether thy faith be right and sound, why man (saith the devil by and by unto thee) wherefore shouldst thou doubt it, Hast not thou believed in God ever since thou couldst remember. Hast thou done thus well hitherto, and shouldst thou now begin to make question of thy Faith. Fear not, do not doubt, but thou art even as good a believer as the best. Thus with these and the like charms, this subtle enemy rocks men asleep, and encourageth them to feed themselves with vain persuasions, and to trust on lying words which cannot profit 
m jere. 7.8. . Let therefore the doctrine taught work to the reforming of this common evil, from which scarce one of many, is able well to clear himself. We hope to be saved, we say we have faith, we would take it for a wrong, if any man should call us unbelievers: Oh let us remember that there is a faith which will deceive, a kind of believing which is but counterfeit. Let us not content ourselves with supposals, with idle imaginations which have no ground, but let us bring our faith to the touchstone, and let it be tried thoroughly, 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, than they which are most secure, and make themselves believe, that all is with them as it should. We read that jacob in his dreamesaw a Ladder upon the earth, of which the top reached to Heaven 
n Gen 28.12. . This Ladder betokened Christ, as Christ himself hath reference to it, in his speech to Nathaniel, touching Angels ascending and descending upon the son of man 
o joh. 1.51. . Now (to apply this to my present purpose) we know that he which climbeth up a ladder, is especially careful of his footing and hold, and looketh diligently and advisedly to every step. So doth he which is in Christ, and is by him, and through him getting up to heaven; he is always trying whither his standing be sure, and whither his hold that he hath caught, be such as will not deceive him. Thus he worketh out his salvation with fear and trembling 
p Phil. 2.12. . and happy is he who is so busied: And so I have laboured to press the use of this necessary point. In the matter of faith it is a dangerous thing to be deceived: If a man's faith be unsound, all his hope is overthrown, it is easy to be mistaken, our Heart is deceitful 
q jer. 17.9. , and in our own cases we are partial judges; Satan is cunning and will beguile us with a shadow of Faith, and there is a faith, which is very like to true Faith, but yet will deceive us; what then can be more behoveful then to prove our faith that we may be sure it will not fail us most when we shall need it most. This is the sum. And to the end we may be the better prepared for this duty of Trial, I come now to the next doctrine, as the Text giveth occasion, to show what kind of Faith it is which is available to life eternal, and which is therefore called, the Faith of Gods elect 
r Tit. 1.1. . because it streameth from Election and is a pledge thereof.  

The 2. Doct.  The next doctrine than is, That only that Faith maketh a man capable of salvation and giveth him an interest into life eternal which is with all thy heart: This is direct out of the words, If thou believest with all thy heart thou mayst: that is, If thy believing be sincere, and thy faith unfeigned, thou mayst find comfort in this Sacrament, otherwise it will be to thee but an idle sign. In all matters betwixt God and us, this is a chief thing which he requireth, that we give him our heart 
s Prou. 23.26. , & that, that which we profess to do, be done in singleness. He himself is a God of truth 
t Psal. 31.5. . and therefore can delight in none but such in whose spirit there is no guile 
u Psal. 32.2. . His chosen are called the Israel of God 
x Gal. 6.16. . and it is the badge of a true Israelite to be without Deceit 
y 1. joh. 1.47. : A double heart is the mark of the ungodly 
z Psal. 12 2. . and God commands us to purge out this leaven if we would draw near unto his Majesty 
a jam. 4.8. . The true worshippers shall worship him in Truth, for the father requireth even such 
b Ioh 4 23. . It remaineth as a blemish in the name of the old Israelites that albeit they made a show of seeking God, yet their Heart was not upright with him, neither were they faithful in his Covenant 
c Psal. 78.37 . Thus much to show the necessity of unfeignedness, and of doing that with the Heart, which we do in all things which concern 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 union betwixt God and us unless it be Faith of truth 
d 2. Thes. 2.13 . This point will not be so profitable in the application, unless, we look a little more nearly into it, to find out, what that special point is, in respect whereof Faith is said to be with all the heart. The heart is the seat and fountain of all the affections. A man therefore believeth with all the heart, when that which is believed is become (as it were) the centre of all his affections, the main mark and matter of his love, delight, joy, etc. so that whatsoever else is loved or delighted in, is so respected only for the sake of that principal scope, and so far forth as it leadeth and draweth towards it. As for example: The main object of Faith is Christ: now then to believe in Christ with all the heart, is to fasten a man's whole affiance, his whole joy, his whole contentment only upon him; So that Christ beareth the whole sway and principality in his affections and the main end, why his Faith worketh and striveth towards him, and why he desireth to be united to him, is not so much the good and salvation of his own soul, as the enjoying of him, in whom all fullness dwelleth 
e Col. 1.19. , and in whom the Treasures of all goodness are laid up. There may be a relying and a believing upon Christ, which may be said to be true, and undissembled, in this respect, because the party in whom it is, doth indeed do that which he professeth to do, neither doth speak contrary to his secret thoughts, when he saith he believeth 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 he meaneth when he saith he believeth to be saved by jesus Christ, yet notwithstanding, there wanteth in him this quality of believing with all his heart, because he hath also a secret dependence upon the help of Saints, upon the intercession of the virgin Mary, upon the merit of some work, or action of his own. Here Christ hath not all his heart, because he hath divided it betwixt him and some other objects. So again among ourselves, I doubt not but many profess sooth, and without fraud in avouching that they have cast all their hope of salvation only upon jesus 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 Christ's sake, and because of that worth and excellency which is conceived to be in him, but for some other by-respect, and for their own sakes. For let me make this known unto you, (which is not generally considered;) it is possible for a reprobate to go thus far; namely, to acknowledge there is no salvation in any other but in Christ, to disclaim all hope save only by him, to desire truly and with his soul to have a part in him and to account himself happy if he might have favour with God through him; thus far he may come, and yet still Christ hath not all his Heart, because the principal drift and aim of his respecting Christ, is, his own salvation by Christ: why (will some man say), what shall a man else aim at in believing upon Christ, but only salvation by Christ. Answer: I deny not but that it is lawful to love Christ, and to rest upon Christ for salvations sake, but I say withal, that he which esteemeth Christ for nothing else but to be saved by him, shall never be saved by him. My Heart is to myself, it is not to Christ if I make account of him and seek to him only for my benefit. So then, Christ is believed with all the heart, when the enjoying of Christ is the scope of our believing. I desire not to enjoy Christ so much because I would be saved, as thus, I desire to be saved that I might enjoy Christ. My Heart is to Christ as to the main, to mine own salvation as to the inferior, and as to a matter therefore only worthy the desiring because it leadeth unto Christ. Thus I hope we now see, 1. that that Faith which is effectual to salvation is only that which is a believing with all the heart, and then 2. that that is a believing with all the Heart, when Christ who is the object of Faith, and is acknowledged to be a sole and complete saviour, is laboured after principally for himself, my heart is towards him for his own sake, more than for mine own salvation sake. I know I can not depend upon him, and be made one with him, but it will be for my profit, yet I look not so much upon that, as I do upon him; yea and I strive to be affected as job, to continue my Faith, and my trusting to him, though he should slay me 
f job. 13.15. , though I should not only not get good by him, but receive some sharpness from him.  
We must couple this point with the former, 
The use  and I wish we may well digest it, and that we could be persuaded to bestow some part of our thoughts upon it every day. 
Ardua ras est fides. Hierony.  It is no easy thing rightly to believe. Not every one, that taketh the name of jesus into his mouth shall by and by be saved, no nor yet every one which goeth further than a superficial naming him. It is possible to understand the mystery of Christ, to profess truly and undissemblingly a dependence only upon Christ, and (as it were) to set up a man's rest on this, that no man can come unto God the father, but by Christ, and yet in the end to come short. Let us remember that the very life and glory of faith is to believe with all thy Heart, that is, in our believing to let Christ have the pre-eminence, the full and the very all of our affections. If we can bring our souls once to this, to value Christ more for his own proper worths sake, then for own salvations sake, then are we believers with all our Heart. This is indeed singleness & sincerity of affection this is uprightness of mind: when my faith reacheth after Christ for Christ, I account my own salvation but the Bay, the fruition of Christ the Main. These be two things I know which cannot be sundered in enjoying, Christ and salvation; but yet it is possible to give the one the precedence above the other in desiring. Let not this seem strange unto us. Who amongst us, accounts him a friend worth the having, whose chief end in seeking to be linked in with him in society, is more his own commodity, or some credit like to accrue to him, than the fruition of him to whom he professeth love. When we can say of a man professing friendship, I know he respecteth me 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 judge such an one an unfeigned friend? How then shall that be called an unfeigned Faith, which aimeth at Christ only for this because there is hope of a kingdom by believing. This is a mercenary respect, neither is that a true saving faith which hath no higher scope. Would I not draw towards Christ in my desire and affection, if there were no salvation by his means, is it only to make a benefit of him, that I do cast myself upon him? & shall this be called faith? No I doubt not but such respects as these may be found in many which yet shall be called the least in the Kingdom of God. And thus we may see how one thing followeth upon another: that main matter of preaching must be Christ the supreme purpose of hearing must be to find Christ 
* This was taught out of the 35 verse. ; and so the principal intendment of faith must be to enjoy Christ. To be saved, may lawfully be an inducement, but sure we shall miss, if it be the chiefest motive. If we will believe on Christ; he will have all the Heart or nothing. And so much touching the quality of Faith which I commend to our best observation, & wish it may be well considered, that we may not beguile ourselves with an opinion of faith. Let it be remembered how near counterfeit faith cometh unto true faith, and wherein the main difference doth consist. Christ hath but half the heart, if we respect him only for this, that upon his shoulders we may be carried upwards into Heaven. If we could think Heaven itself not worthy the having but only for his sake, that were excellent. So far of the condition propounded by Philip, now next of the Eunuches undertaking it: Then he answered, I believe that etc.  
We have here three things to note. 1 That the Eunuch was able to give an account of his Faith: 2 That he was ready so to do. 3 What the account was: The first of these is very apparent: for what is this speech but an account given by the Eunuch what he believed, and it was so sufficient, that upon it he was admitted to the Sacrament. So that the doctrine hence is, 
The 3 doct.  That it is necessary for every good Christian to be able to express for himself what he believes. This sufficiency of the Eunuch to return an answer to the inquiry made into his faith, is not to be passed over without noting; out of all question it was written for our learning, that we might labour not to be to seek in the things which do concern our souls. This is that which Peter caleth, a giving a reason of that hope which a man hath 
g 1. Pet. 3.15. : Paul termeth it a confession with the Mouth 
h Rom. 10.9. , and maketh it a necessary companion of that Faith which brings to salvation; and Let every man be fully persuaded in his own mind 
i Rom. 14 5. , that is, let him that is a believer, labour to conceive distinctly what that is, whereupon it is necessary for him to rest, that he may be saved let him not satisfy himself with a kind of reserment to the faith of others, but let him see that he himself do apprehend that which is necessary: The just must live by his Faith 
k Heb. 2.4. , by that which he conceiveth in his own heart, not by subjecting himself to the opinion of another. This is life everlasting to know thee, the only God 
l joh. 17.3. : It is not imagination, or supposal, or some lose, and uncertain fancy, some raving conjecture, that can guide a man to life; it is understanding, it is knowledge, such which the haver, is both able (if need be) to set down determinately what it is, and to give a reason also thereof to: Thus is it written, and this I believe; 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 upon us, which are called to the service of the Church, to lay open the mystery of Christ? Why (I say) should this be, if it were not the duty of believers, to be able in heart to comprehend, and with mouth also (if occasion be) to declare, whereupon they rest, for the salvation of their souls. Indeed what comfort can there be, or what sweetness in uncertainty, or what possibility to put Satan to flight, with some confused motion, which a man hath catched up he knoweth not how. It is the glory of Christians to be fulfilled with Knowledge and spiritual understanding 
m Col. 1.9. , to have the Spirit of wisdom and revelation, and to know what is the hope of their calling &c. 
n Eph. 1.17.18 . A shame to them to be children in understanding 
o 1 Cor. 14.20. , to be dull of hearing 
p Heb. 5.11. , to be ever learning and yet never able to come to the knowledge of the truth 
q 2 Tim. 3.7. . These things may serve to prove this doctrine.  

The use  In the use it giveth full occasion to accuse the ignorance of the times, in which so many of all sorts, and of all degrees, are utterly unable to give a comfortable account of that which is necessary to be known unto salvation. Every parish, every assembly, every congregation swarms with such. There is no Minister that laboureth to know the state of his flock, but can be a witness with me touching this. Men speak of I know not what, hoping well, and of being of that which they call God's belief, but (alas) how far be they from that which Peter calleth a Reason of their Hope? The Apostle calleth Faith an evidence 
r Heb. 11.1. . Now, suppose a man should be called before a judge in a matter betwixt party & party, & could there be able to speak as little to the point in question, as the most are able to say in the case of Faith; would the judge account their answer a competent evidence, or would he not think himself wronged to have his ears troubled with such heedless tales. Surely he that had no better to show for his outward estate, than many have for their future inheritance into the kingdom of glory, would and well might fear every hour to be displaced. This is woeful in the clear light of the Gospel, and it is one of the sins for which the Lord hath a special controversy 
s Hos. 4.1.  with the times. And it is a sin so much the more dangerous, because it is scarcely taken notice of to be a sin. To be a swearer, a whoremaster, a drunkard, an oppressor, a greedy worldling, a liar, a cursed speaker, these and the like, partly by the light of nature, partly by some general rules gotten by continual hearing, are of the most, yielded unto to be sins. But ignorance in religion, yea even in these points, which are (as it were) the very life and soul of religion, is hardly taken to be a sin. Who thinketh himself ever the less honest because he is ignorant. Thus (I say) is this evil, the more dangerous, because it passeth away unobserved, untaxed, unblamed, and yet it is a principal sin against which the Lord will proceed at his judging day 
t 2. Thess. 1.8.  and the people that do not understand shall fall 
u Hos. 4.14. . It is true there is much dullness, much hardness of conceit, much weakness of apprehension even in the very best, but yet certainly if that be not in us, which in one place is called a Mind to know 
x 1. joh. 5.20. , in another an endeavour to know 
y Hos. 6 3. , we can never be saved. Remember we how the Eunuch profited by one Sermon, and consider how many we have heard, who yet (many of us) cannot give so good an account as the Eunuch did. For let no man think, that this was all, namely that the Eunuch was able to deliver thus many words, as are here, and no more; it were an injury to the memory of that holy man, if we should so imagine, and it were a wrong to the wisdom of Philip if we should think he would let him pass with a kind of verbal acknowledgement of a matter which he did not understand. Can we think with any probability, that either the Eunuch said no more than is here delivered, or that Philip did not feel him again and again, to see how he was settled? yes undoubtedly: 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 show cause why he for his particular part should think to be saved by Christ, knew how Faith coupleth unto Christ, how it doth procure to a man an interest into the obedience and righteousness of Christ. These and the like material points out of all doubt the Eunuch knew. Philip would never have admitted him to the Sacrament of Baptism, upon the uttering only of a few words, or have left him in such a raw measure of knowledge, before he had brought him to conceive aright the grounds of godliness, and that doctrine which is called the doctrine of the beginning of Christ 
z Heb. 6.1. . I add this lest any man should beguile his own soul, because of his ableness to say so much as is here reported to have been spoken by the Eunuch. I wish the words in every man's heart and mouth, but take heed we make not a charm of the Scripture, to imagine a virtue in words of which we know not what to make. Let us labour to speak the Eunuch's words, with the like knowledge that the Eunuch had; otherwise to say we believe that jesus Christ etc. shall not avail us. So much of this, that the Eunuch was able to express his Faith, and to show for himself what he believed.  

The 4. Doct.  The next thing is his readiness to give an account, which affordeth us this doctrine, That where the power of Godliness beareth any sway, there is no frowardness of disposition, when one is dealt with in the matter of Faith. This I observe out of the modest and yielding disposition of this Eunuch, who was thus content (as it were) to be catechised by Philip, and to submit himself to give an account of his believing. No doubt he held it meet, that he which now took care of his soul, should by him be made acquainted with the state of his soul. If a man speak in the ears of a fool he will despise the wisdom of his words 
a Pro. 23.9. , and such an one being questioned with about religion, answereth roughly 
b Pro. 14.23. , but Gentleness, Goodness, meekness, are the fruits of the spirit 
c Gal. 5.22.23. : It was the humour of the Pharisees, in pride of heart to disdain to submit themselves to john's Ministry, they despised the counsel of God 
d Luk. 7.30. , and they took it in soul scorn when the blind man asked them, whether they would be Christ's disciples 
e joh. 9.29. , their stomachs could not frame to be treated with as men ignorant in aught or as liable to an account to any what they believed. It is the commandment of God that every man in such a case as this betwixt Philip and the Eunuch, should be ready to give an answer 
f 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 himself with meekness, to be communed with by him that is able to instruct him; If his knowledge be right, this is a means to confirm it, if it be mistaken, this is the way to better it.  
This reproveth that sturdy and contemptuous humour which is in many now, 
The use.  who hold it for a very great disparagement, to be urged to tell how they believe. It is thought to be a course not unfit to be practised upon children, but to urge those to it, that are elder yea though they never so much need instruction, in deemed insolency in him that undertaketh it, and simplicity and baseness of disposition in those that submit to it: The greatest part therefore, are so affected, that if they should so be dealt with, they would have much a do with themselves to bear it well, or not to return the crooked answer of a froward mouth: By this means their spiritual wound putrify, because of their own foolishness 
g Psal. 38.5. . They 〈…〉 in their Imagination. 
h Rom. 1.22. , They will not be known of their secret ignorance, and by that mean they do deprive themselves of many an opportunity by which they might be blinded up in the saving knowledge of God's truth. A froward Heart never findeth good 
i Pro. 17.20. . This than let us learn hence; Thou whom God hath blessed with a faithful pastor, furnished with the Tongue of the Learned 
k Isa. 50.4. , and able to minister a word in time to him that is weary, be not unwilling to lay open to him the state of thy soul, nor think it a wrong to be so communed with, as may make way to thy further edifying in the mystery of Christ. Our days are in as bad an extremity as were the days of popery. Then the Priests had gotten such a tie upon men, by the (so called) Sacrament of confession, that they dived further into men's secrets then was fit. But now men are grown to as much strangeness and standing aloof from their spiritual overseers, so that he which attempts though in never so humble and respective manner to move a question to them, or to feel their knowledge, shall be requited as Lot, when he gave good counsel to the Sodomites, Away hence 
l Gen. 19.9. , or taken up as Moses, Who made thee a man of authority 
m Exod. 2.14 ? This is the currish disposition of unregenerate men. They are as thorns, that cannot be taken with hands the man that would touch them, must be defenced with iron, or with the shaft of a spear 
n 2 Sam. 23.6.7. . This maketh religion, to grow so slowly as it doth, either Philip doth not ask, or the Eunuch will not answer. Thus far of the Eunuch's readiness to give account; here was no disdain, no haughtiness, no stomacking of the matter to be thus inquired into, no shaking of the Demander with a cross reply; here is meekness and calmness of spirit, here is a plain and direct acknowledgement of what he conceives. Happy was Philip to have such a tractable scholar, and happy the Aethiopian to have such a searching Teacher. God increase the number of such Philips, and make us all such as the Eunuch was in this particular.   

THE THIRD SERMON.  
WE are now come to the Account itself, and to the matter of the Eunuch's confession. I believe that jesus Christ is the son of God. The plain doctrine here is, 
The 1. doct.  That the believing of jesus Christ be the son of God, is the very substance of that Faith which is required to salvation. This is plainly to be gathered hence. The Eunuch desired Baptism, (the badge of a Christian:) Philip inquireth of him, whether he have that Faith, which maketh a Christian, he answereth, I believe so: This answer is approved and taken for sufficient; so that to believe that which this Eunuch here acknowledgeth is the very life of saving Faith, it is the sum of all that is required to salvation, and without it there is no salvation. And this collection is justifiable from hence so much the rather, because the chief confessions and abridgements of the Christian faith, which are in the new Testament, consist upon this point chief: as, that memorable one made by Peter in the name of the rest of the Apostles 
a Mat. 16.16.  Thou art the Christ the son of the living God: then that in john, (which it may be is the same with the former, in effect I am sure it differeth not) We believe and know that you are the Christ, the son of the living God 
b joh. 6.69. : thirdly that of the blindman, Dost thou believe in the son of God Lord I believe 
c joh. 9.35.38. : four, that of Martha, I believe that you are the Christ the son of God, that should come into the world 
d joh. 11.27. . These solemn declarations of the Faith required to salvation do all concur in this one general point, jesus Christ is the son of God. The doctrine of the Scripture is called, the word of Faith 
e Rom. 10.8. ; it is therefore committed to record that men might believe 
f joh. 20.31. . Now the pith of the whole Scripture is, jesus Christ; He is the end of the Law 
g Rom. 10.4. , to him give all the Prophet's witness 
h Act. 10.43. , and the sum of the Gospel is, that whosoever believeth in him should not perish but have life everlasting 
i joh. 3.16. . If then Christ be the substance of the Scripture, needs must the building upon him be the sum of Faith. Faith goeth no further than the word, and the word hath no more to teach but this, that God hath given unto us eternal life, and this life is in his son 
k 1. joh. 5.11. . Thus for a general opening of this doctrine. To the end it may be the more profitable, we must consider somewhat more exactly, what it is, to believe that jesus Christ is the son of God: First in general to believe, betokeneth two things. 1. To hold a matter to be a truth, and so it is an action of the understanding power. 2. To trust to a thing, or to rely upon it, and so it is an act of the will, and issueth out of the former. Secondly (according to this) to believe that jesus Christ is the son of God, comprehendeth two things. 1. To apprehend this as a sound and undeniable truth, that jesus Christ is the son of God. 2. To conceive it as a doctrine into which a man's self hath some interest, and so to rely and rest thereupon for a future benefit. First that this proposition, jesus is the son of God, is an absolute and undeniable Truth, it must be resolved: It is the ground work of Faith, and the foundation without which it cannot stand. It was the errand upon which john Baptist sent his disciples unto Christ, that they from his own mouth might be made sure, that it was He that should come, and no other to be looked for 
l Math. 11.3. . The certainty herein is gotten by the Scripture: and indeed (to believe) as it is an act of the understanding, 
Auctoritati debemus quod ●redimus. Augustin.  is properly to assent unto a matter and to take it as a truth: upon the report and credit of another. So then a man must be possessed with this truth, by the authority and testimony of the Scripture, that he who is called jesus 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 salvation, and to make peace betwixt God and man by his blood. This is one necessary principle to be appehended unto salvation, neither can any report settle a man's knowledge in this, but only the report of God himself speaking to us in his word. Secondly, this must also be laid hold on, as a matter more particularly concerning the believer. For a bare assent unto this proposition, (jesus Christ is the son of God) cannot save. I know who thou art, (said the evil spirit therein he spoke as he thought and was persuaded) even the holy one of God 
m Luk. 4.34. . And shall we think that this was all, was intended in the Eunuch's acknowledgement, that he gave credit unto the Scripture touching jesus Christ to be the son of God? God forbidden. He might have done so and yet never have been saved. He had not believed with all his heart, if he had done no more; It was necessary there should be also a relying, a resting, a casting himself upon Christ, a trusting to him, an expecting salvation by his means, a fitting of this general truth touching Christ to his own particular for the discharge of his soul 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 upon Christ, unless he be certain, he is the person to be relied upon) so the former is not rightly and truly apprehended unless this latter be attained to, or at the least endeavoured for. For, first generally it is true that the points and articles of Faith, are so contrived that the failing in one, overthroweth all. Then, secondly, a man cannot properly be said to believe the report of the Scripture touching Christ, unless he do apply it to himself. For how doth a man give credit to this, that Christ is the son of God, and a Saviour, if he himself do not rely and hang upon him for his own salvation. So that indeed it is no full and complete assent, where there wants an application of that Truth which is assented unto, to a man's own particular. How can I believe Christ to be my Saviour, except I know him to be the promised Saviour? and how do I believe him to be the promised Saviour, if I dare not trust him with my own soul, and am backward to depend upon him for myself. And therefore in this truly saith the Apostle, that he maketh God a Liar, that doth not proceed from the general doctrine to the point of particular application, that God hath given (us) eternal life 
n 1 john 5.10.11. . If then we yield (as we needs must) that the Eunuch did more than assent to this general truth, as it is revealed in the Scripture, and did lay hold upon it as a matter into which himself had interest, it cannot but follow thence, that the Faith required to salvation, hath in it, beside the acknowledgement of the Truth in the understanding, an embracing it also in the will, and a dependence thereon, for the personal good of him in whom it is. And thus of this doctrine touching that matter and object of Faith, jesus Christ the son of God, apprehended by the authority of the Scripture to be so, and laid hold upon as a Saviour.  

The use.  The use is, principally to move us to a due and diligent inquiry, whither we who speak of Faith, and do also make full account of being saved by Christ, do so believe, as hath been described, and as out of all doubt this Eunuch did; namely, how we be grounded and settled in this by the teaching of the Scripture, that jesus Christ is the son of God, in whom only god is pacified, and then next, how we do depend upon him in particular for ourselves, with what warrant and upon what terms. This is a matter that deserveth scanning in the closet of every heart that would be saved. Certainly it will appear upon inquiry made, that if this be to believe, surely then the number of believers is exceeding small. For first, how raw, how confused, how uncertain (generally) is men's knowledge in this fundamental point, touching the person, and office of Christ jesus? How few are able to prove unto their own hearts out of God's word, that this jesus Christ whom we so often name, is that very person in whom all God's promises touching life and salvation are yea and Amen 
o 2. Cor. 1.20 , having in him and by him their full accomplishment; that it is he whom God the father hath sealed 
p joh. 6.27.  to save his people from their sins. 
q Math. 1.21,  If a man should come to many, who are believers by profession, and say, Oh, thou that makest thy boast of Christ, and thinkest under 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 find favour, and acceptance with the Lord! How quickly would they be foiled, and how easily graveled in this necessary particular, without certainty wherein, all a man's Faith is but mere presumption. Verily I am persuaded that it is not the tenth of our ordinary hearers and professors that can tell how to make this point good against satans cavils, with which he will undermine and batter it in the evil day, that, jesus Christ is that person upon whom he that desires salvation must rely. For shame let us not be more remiss and careless for our souls, than we would be for our outward state. What wise man, will take the word or bond of another, unless he be sure of his sufficiency to make that good for which he offereth himself, either by word or writing to be engaged? wherein is a man the nearer to have his bond for many pounds, who (it may be) is not worth so many groats? Hear therefore let us first begin in the matter of faith, let us labour to see this point well proved out of the testimony of God's word, that jesus Christ is the chief stone elect and precious, put in Zion, upon whom who so believeth, shall not be ashamed 
r 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 
s joh. 14.6. , so he which cometh by him cannot be repelled. If we would be sound in the Faith 
t Tit. 1.13. , and rooted in Christ, let us look to this. It is abundantly cleared in the Scripture: Search the Scriptures, they are they that testify of Christ 
u john 5.39. . Well, now as I have discovered the scarcity of Faith, by the common defect in this main ground of Christianity, so may I as easily do it in urging the other part touching the particular application of the general doctrine of Christ jesus. For in it there is as great an error as in the other. I know there is an ordinary making account to be saved by jesus Christ; but yet, though therein there is a kind 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 go into Hell, with as much as that cometh to, in their mouths. Application of Christ is a matter of greater consequence, and hath more going to it then so. There must be first a particular conceiving of a man's own need of Christ: secondly an understanding how that fullness which is in Christ may supply the particular wants of him that desireth to apply him that so the soul may see how the turn thereof may abundantly be served by resting upon him: thirdly a diligent noting how the preaching of the word fitteth the particulars of Christ's fullness, to the souls particular wants, that so a man may not be (as it were) his own carver herein, but may feel how the hand of the Lord worketh in the business: fourth, a careful working how the soul is acheered and inwardly refreshed, by that warmth, which it feeleth itself to receive by coming still nearer unto Christ, how it hath more boldness to come to the Throne of grace, how it finds more sweetness in the doctrine of salvation, how it hath more life in holy services, how it is furnished with more alacrity and greater desire to walk with God in new obedience? Thus the application of Christ is another manner of thing then a sudden conceit, that if I and I, shall be saved by his death: so much is common, but to apply Christ is a thing which few attain unto. Thou sayest thou art persuaded that Christ jesus the son of God is thy saviour, I demand of thee: who did tell thee so? what is thy warrant so to think? Art thou come to this persuasion by due course, by being first nurtured in the school of humiliation, to bring thee to see what need thy soul hath of the least drop of the blood of jesus Christ? hath this apprehension been begotten in thee by the preaching of that word, in which thou hast been taught to whom only salvation doth belong? hath it been long in getting, and hast thou had much ado to attain to this measure? or is it some sudden and rash conceit upon which thou hast adventured? Take heed and be well advised; To apply Christ, is excellent, but it is not ordinary, neither is it easy, and he that never tasted the difficulty that is in it never yet knew what it meant? Thus I must deal with thee, thus I must advise thee, that professest an application of Christ unto thyself. And now (for a further opening of the matter) methinks that title of a Rock given unto Christ 
x Isa. 28.16. Math. 16.18. , is worthy the considering, to make this plain. Christ his being a Rock of safety, argueth, that man in himself is plunged into a Sea of Hazard with which he is ever ready to be swallowed up. Now, suppose we a man suffering shipwreck upon our Coast, and at the last after much driving too and fro, espying a rock, which if he could recover there were some hope of escape. To this he beginneth to direct his course, thither he bears with the utmost of his might: the waves hinder him, the wind and weather are against him, yea oft times when he is come even close to, and is ready to touch it and to lay hold upon it, a gust cometh, or some stronger wave, and carrieth him into the main in despite: Nay, it may be when again he is come yet nearer, and is even in a manner gotten up, yet there is such an heaviness in his garments oppressed with water, such benumbedness and weakness in his joints through the extremity of cold, that he cannot keep that which he hath gotten, but again looseth his hold, and is even about to give over his hope, and to resolve with himself that there is no remedy but he must needs perish in the sea. Well, yet at the last he reneweth his courage, purposing now to make his last attempt, he recovereth the Rock, to the top he is gotten, where he may look about and see where he was tossed: But behold, before he can thoroughly collect his thoughts, here beginneth a new fear: the water swelleth, and threateneth to cover even the highest part of the rock, the wind helpeth it forward, and advanceth 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 resolves to keep his standing with his utmost might his hold he determines not to forsake, here (thinketh he) ' I will abide, and if I perish I perish. Hear is that true estate of a man labouring in this painful business of applying Christ. First he is tossed long on the waves of much inward perplexity, and crieth out with David, I stick fast in the deep mire where no stay is, I am come into deep waters and the streams run over me 
y Psal. 69.2. . O God, all thy waves and thy floods are upon me 
z Psal. 42.7. . The snares of death compass me, and the griefs of the grave have caught me 
a Psal. 116.3. : At the last by the pointing of the finger of the Gospel preached, the Rock is espied: jesus Christ the righteous 
b 1. joh. 2.1. , that Rock, which David calleth, The Rock that is higher than I 
c Psal. 61.2. , that rock which was resembled by that, into the cloven whereof Moses was put, that he might see the Lord as he passed by 
d Exod. 33.22. . For as Moses could not have seen the Lord without death unless he had been hidden in that Rock: so can no man see the face of God and live, unless he be put into the cloven of this rock that under the shelter thereof he may behold him. Well, this rock being once descried, the soul longeth greatly after it 
e Psal. 63.1. , and thinks itself should be most happy, if it might arrive at the smallest Hole 
f Can. 2.14.  thereof. To this therefore it aimeth and laboureth with the utmost endeavours: (I endeavour myself, and follow hard 
g Phil. 3.13.14. . But (alas) much a do there is to get near it, there be many swelling surges of much doubting, many blustering storms of great discouragements. Ofttimes is the soul ready even to clasp upon the Rock, but something or other puts it back, and then there followeth even a woeful drooping, and a kind of despair, ever again to be in so fair a possibility: Oh, then cometh in, I am cast out of thy sight 
h Psal. 31.22. , those that told me of salvation by Christ, and of his readiness to receive those that seek him are all Liars 
i Psal. 116.11. : yet at the last, this agony is overcome, and the sinner beginneth to rebuke his soul for this faintness. Why art thou cast down my soul and unquiet within me 
k Psal. 42.5. , try yet again, surely there is an end and thy hope shall not be cut off 
l Pro. 23.18. . So with much striving, even (as it were) to the loss of breath (I opened my mouth and panted 
m Ps. 119 131. , the former feeling is regained and the soul is come once more under the shadow of this Great Rock 
n Is. 32.2. , yea and the feet are set upon it 
o Psal. 42.2. , and the soul beginneth to triumph in safety, (Return unto thy rest o my soul 
p Psal. 116.7. , I know nothing shall be able to separate from the love of God which is in Christ jesus 
q Rom. 8.39. , yea it falleth to a discoursing upon the strange manner of her escape, Come I will tell you what God hath done for me 
r Psal. 66.16. . But (behold) suddenly a new fear interrupteth all, I said I shall never be moved, but thou hidst thy face and I was troubled 
s Psal. 30.6.7. . My well beloved was gone and passed, I sought him, but I could not find him 
t Can. 5.6. . What is now left, but to resolve to stick fast, whosoever shall betide. My soul cleaveth unto thee 
u Psal 63.8. ; my flesh faileth and mine heart, but it is good for me to keep me close 
x Ps. 73.26.28. ; either here I must be safe, or no where. Thus have I given you a taste of the travill of the soul in the application of Christ. Christ being (as he is called) a Rock of safely, there is no fit thing to describe it then this case that I have named. He that hath not had some experience of this in himself, or at the least shall not now upon the hearing thereof make conscience to find it true by his own particular, name faith he may, but have faith he cannot, presume he may, but believe he cannot. He that thinketh it an easy thing to rest upon Christ, and to settle upon him and to apply the salvation offered in him to a man's own particular, I may boldly say, he doth utterly deceive his own soul, he is yet far from the Kingdom of God. Thou art upon the Rock, before ever thou knowest what it is, to be tossed on the main, thou art in the haven, before ever thou wast in hazard in the deep; verily thou art mistaken in the coast, bear out again with speed, this Rock will cast thee away into a gulf of security, this is not the Cape of Good-hope, God's good spirit never lead any man this way into the land of Righteousness 
y Ps. 143.10. . I wish all you that hear this, the sweet and comfort of this point. An assent to the report of the Scripture touching Christ, is necessary to salvation, but not sufficient; neither was it all that the Eunuch had. Application of Christ is necessary, My well beloved is mine and I am his 
z Cant. 2.16. , that is the life of all: But in this the Devil counterfeiteth as well as in other things, and he can be content men should apply, yea he himself will help so to do; but his application is a little to quick like the Heritage that is hastily gotten, but the end not blessed 
a Pro. 20.21.  When Christ is much valued, but not by and by feelingly enjoyed, when he is much desired but very hardly reached unto, where the soul longeth for him, and sometimes cometh to see him, and again looseth the sight of him and is oft-times, almost out of all hope of recovering him, there is application of Christ. This is not the work of a day or two 
b Ez. 10.13. , When I tell thee of labouring to believe that jesus Christ is thy salvation, if thou say unto me as Peter said to Christ about forgiving his brother. How oft, shall I set about it, until seven times: I must answer thee as there, yea until scutcheon times seven times 
c Math. 18.21.22. , Why should I beguile thee or myself? If thou be not even every day more or less at this business, that thou mightest win Christ 
d Phil. 3.8. , still considering how thou art fastened on him, and what hold thou hast, still labouring that thou mayest not lose him, still looking for a new storm that may put thee from him, still grasping closer about him, still crying with Peter Master save me 
e Mat. 14.30. , still hearkening to this come of the Lord, the preaching of the Gospel, by which he pulleth thee to him, neither I nor any Minister of God will dare to promise thee any hope of salvation. If we take a lease, or buy a purchase, we will have the matter first drawn up into articles, then digested into a form, then perused and interlined, and advised upon with the best counsel we can get, every word shall be weighed, as in a pair of balances, and we will not suddenly engross it, as it must be. Why will we that be so provident for our earthly things, be so simple and so careless about heavenly? If we have got but a kind of lose and general apprehension of Christ that he is ours, there we rest. Oh let us look upon it again, let us beware while we live of a false title, ask a little more counsel, if we let it alone until the Hearing-day, a writ of error will not help it. Methinks, I cannot speak to much against our great security. Every man seemeth to be sure of heaven and yet few men ever knew, what it was to be in hazard of heaven. Work out your salvation with fear and trembling 
f Phil. 2.12. . Thus much of the Eunuch's confession. Every man must be able (as he) to give account of his Faith: Every man must be willing (as he) to give a reason of his hope. Every man must believe (as he) that jesus Christ is the son of God. How he believed this, and how we must believe it, hath been showed: God make it profitable.  
Now followeth the Baptism it self, Then commanded he the Chariot to stand still etc. The words are plain, and the sense is evident to be this; The Eunuch being found mere for the sacrament of baptism, there was a commandment for the staying of the Chareot, in which the Eunuch road and Philip with him, whereupon they both went into the River, and there by the ministry of Philip the Eunuch was baptised. The principal things considerable here, are these two. 1. The place where this Sacrament was administered. 
The 2. doct.  2. The action itself. Out of the former this doctrine springs, That since the coming of Christ in the flesh there is no betterness or precedence of one place above another for the administration of holy things. Lo see here, is Baptism administered by the highway side, and that in an ordinary River: the sacrament had been no whit better to the Eunuch, if he had received it in some hollowed place, or in some consecrared vessel. In the former times that public worship of God was limited to a certain place, There shall be a place which the Lord your God shall choose, thither shall you bring all that I command &c. 
g Deu. 12.11. , neither was there any lawfulness (ordinarily) for any Altar but at jerusalem. There was the Passeover 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 shadows 
h Col. 2.17. , the distinction of places is abolished, and neither is God's worship tied to the jews jerusalem, nor to the Mount Garizim of the Samaritans 
i joh. 4.21. , but now, in every place incense shall be offered to my Name saith the Lord 
k Mala. 1.11. , Therefore Christ's forerunner exercised his ministry openly in the Wilderness, and baptised in the River of Iorden 
l Math. 3.16. : and our saviour preached in Mountains 
m Math. 5.1. , by the Seaside, and out of Boats 
n Mat. 13.1.2. , any where, where the audience was according. So the Apostles, after, preached in houses, in fields, and baptised in any usual river which came next to hand. For which cause by all of any sound judgement, that of Constantine the great, that famous Christian Emperor, worthily renowned for many things, is notwithstanding taxed, as something superstitious, that after he was converted from Paganism to the Christian faith, yet he differred his Baptism, looking still for an opportunity to go to jordan itself, where our Saviour was baptised, as if there had been some more virtue in that place then in another. Wheresoever two or three are gathered together in my name etc. 
o Mat. 18.20 , there is no exception of place, so that in other things the due form be observed. 
The Use.  This might be urged against the superstition of Popery, which is much devoted to hallowed places, as if some worth were added thereby to the services there performed; and beside, that simplicity which in the first administration of Baptism, they have adulterated and corrupted, with intermixing salt, oil, spittle, cream etc., with the sacramental water, and then (forsooth) the people must imagine there is more in this confection, and in this compounded stuff, for the benefit of the baptised, then if the matter were performed with the naked element as it cometh from the brook. This superstition is not yet thoroughly purged out of many hearts. It is well known what a virtue many think to be in places, and in vessels etc. The Devil knowing that it is a thing which cannot be rooted or razed out of man's mind, that when he hath to do with God, there must be somewhat done to grace and sanctify the action, leadeth him away with false surmises, and by persuading him that places, and times, and such like compliments and circumstances do give worth to the business, maketh him to neglect that which indeed should make it acceptable. As for example, if a child be brought to the Church and baptised in a Font, all is well in opinion, and there is Christendom enough; but the main thing, as to learn what that Sacrament is, and wherefore it serveth, and upon what terms it may be a means of comfort to the soul, 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 years, wherefore they were baptised, and what the receiving of that sacrament bindeth them to, who (almost) maketh any conscience? Thus we are all for form, and lose the substance, we esteem the gift (as Christ said of the blind Pharisees) but set at nought the altar which must sanctify the gift 
p Math. 23.19. . This is not spoken to draw men to a contempt of these outward conveniencies: For albeit I know, that the place itself bettereth not the business, neither is baptism (simply) better administered out of a Font, in a Church, than out of a River by the High ways side, yet it were a wickedness for any now under that pretext to forsake the places put a part for holy uses, or to go out (in a humour) to preach and to pray, and use the sacraments in the fields, that were, to avoid one extremity by running into another as bad, and indeed it is true which is said, that if a man have not good discretion in running from a mischief he may fall into an inconvenience. In avoiding superstition, 
In vitium ducit culpae fugasi care●arte. Horet.  a man may soon become either schismatical or profane. Well are they that can find and keep the mean. I will not imagine any infusion of virtue into my prayers, or upon my other devotions, by the frame and building where the year performed, because I will not be superstitious, and yet I will repair to the places deputed to such sacred actions, I will not run to Rivers to baptise, I will not fly into corners to communicate, because I must not forsake the fellowship, which we ought to have among ourselves 
q Heb. 10.25. , and all things must be done in order 
r 1. Cor. 14. , neither is God the author of Confusion 
s V 33. . So much touching the place: This water was as good as jordan, or as if it had been one of the rivers, which issued out of Paradise, and as well, here upon the way as in the Temple at jerusalem.  
The action itself is in these words, He baptised him: that is, he washed him with water in the name of the father, the son, and the holy Ghost: So must we conceive it, although so much be not here expressly said. We may not think Philip would or did transgress the order set down by our saviour to be observed in the administration of the Sacrament 
t Math. 28.19. The 3. doct. . Hear this Doctrine: That in the Christian church the Sacrament of Baptism must accompany that preaching of the word. Understand me aright. I mean not by this that whensoever the word is preached the sacrament of baptism must be ministered (for there is not always occasion of both at the same instant) but this I intent, that in the Church of Christ there must be a using of this sacrament, as well as a delivery of the doctrine of salvation. And so much I gather hence: For we may not think this an arbitrary service, that Philip baptised the Eunuch when he had taught him, but we must think it a matter he was bound to, that he whom he had by teaching converted to Christianity, should from him also receive the badge of Christianity. This is confirmed by our saviours own edict, Go teach and baptise &c. 
u Mat. 28.89. , and the Apostles kept that order 
x Act 2 38.41. Act. 8.12.9.18.10.48. . Baptism was still an attendant upon the doctrine, their commission was equally for both; and this course must continue so long as God hath a people upon earth; so much is proved by the promise, Lo I am with you always to the end of the world 
y Mat. 28.20. , which as it argueth a blessing to be bestowed upon others besides the Apostles (to whom the words were personally spoken) even to such as should be employed in that service to the end, so it declareth what course is to be held to the end, Preaching, and Baptizing. And whereas Paul saith he was not sent to baptise but to preach 
z 1. Cor. 1.17 , we must not take it as spoken simply, as if Paul had no commission at all to baptise, for how then did he baptise Crispus and Gaius, and the household of Stephanus 
a Ver. 14.16. , but it is spoken comparatively, namely, that his main errand on which he was sent was to preach, and thereupon he was chief to attend, leaving the administration of Baptism unto others. Such a kind of speaking we shall find in the Prophet, I spoke not unto your fathers, nor commanded etc. concerning sacrifices 
b jer. 7.22. ; did not God speak at all touching those things? yes, but that was not all he spoke, or the chief thing he gave charge off. So is this place of Paul to be expounded. Let us a little consider why this sacrament and ceremony of Baptism was ordained by Christ to accompany the preaching of his word. There are two main ends of it. 1. To strengthen faith. 2. To be a testimony of profession. Baptism serveth to strengthen faith two ways. 1. By representation. 2. By assurance. First the thing it representeth, and the thing it assureth are all one, namely, a washing away of the guilt of sin by the blood of Christ. Baptism shadoweth out this faith. Water well resembleth the purging power of Christ's blood, It cleanseth from all unrighteousness 
c 1. joh. 1.7. . Again, the outward washing of the body representeth the inward purging of the soul by the spirit, which standeth in justification before God, and sanctification before men. Hence the scripture speaking of those things, useth the term of Washing 
d 1. Cor. 6.11. , and Regeneration is called the Washing of the new birth 
e Tit. 3.5. . Further, that manner of Baptizing which was in use in hotter countries and in baptizing men of years, and which was here used in baptizing the Eunuch was a rite of worthy signification. The going down into the water signified mortification or fellowship with Christ's death: the staying under the water, the burial of sin; the coming out, the rising from sin to newness of life. These were excellent significations and to these Paul hath reference, in those words, Know ye not, that all we which have been baptised into jesus Christ, have been baptised into his death? We are buried then with him by baptism into his Death, that like as Christ was raised up from the dead by the glory of the father, so we also should walk in newness of life 
f Rom. 6.3.4. : And we may conceive a Resemblance of these three, in our ordinary baptizings: in the putting on of the water, in the letting it to remain a time, and in the wiping it off. Thus Baptism setteth before our eyes the benefit by the blood of Christ and the good that cometh by being engraffed into him. Now as Baptism represents, so it assureth. For the sacraments are not naked signs & bare shadows of spiritual things, but they are appointed of God to be pledges unto us of heavenly grace: and so is Baptism, a pledge to a believing sinner, that as he doth see the washing of water to purify the body; so certainly is his soul cleansed from the guilt of sin by the blood of Christ. Thus is the first end of Baptism, to strengthen faith. It is also a witness of profession. First, the common nature of a Sacrament, is to be as a solemn oath undertaken for the performance of some important matter. Secondly, the being baptised, in the name of the Father, the Son, and the holy Ghost; signifieth an admittance into the household of Faith, and the addicting of a man's self to the service of him, whose name is called upon, over him in baptism, and so testifieth his covenanting with the Lord, to deny ungodliness and fleshly lusts 
g Tit. 2.12. , and to beware of returning after this washing to a wallowing again in the mire of old uncleanness 
h 2. Pet. 2.22. . Therefore is it that Baptism is called the Baptism of Repentance 
i Luk. 3.3. , because it remaineth as a witness of a promise of repentance, with which the baptised hath bound himself too God. This it is plain. Baptism is of perpetual use in the Church of Christ, and that for good ends, namely to strengthen our faith, and to be a continual remembrancer unto us what we profess. 
The 1. use.  Now for use, first this may further those that are ignorant in this matter, how to behave themselves in the use of Baptism as men of knowledge. A general use there is of baptism amongst us, but the warrant of using it, is not so well known, as the thing itself ordinarily is received: and the most, in offering their infants unto baptism, are more led by custom, and carried with the stream of common practise, then guided by any certain rule from him, who is the lawmaker of his church. This maketh this sacrament to be used so ignorantly, so superstitiously, so unprofitably. It shall not be amiss therefore for those that be to seek herein, to learn hence, whence it cometh, that such a water is in use. That which is not done in obedience, though it be done never so formally in he eye and outward appearance is of no account with God. Secondly, 
The 2. use.  this may teach us all, or at least put us all in mind what use to make of our Baptism. 1. To every one of us so often as we think upon our baptism, it ought to be a spur to holiness. A servant to a great man, when he looketh upon his livery, cannot for shame if he have any common honesty, be an enemy to him, of whom he hath received it; the sight of it is rather a continual caller upon him to be faithful to him, into whose service he is entered. So Baptism is the cognizance of a Christian, and by it we have taken on us to wear (as it were) the colours of our grand Captain jesus Christ; the very thought thereof should restrain us from doing the business of Satan, and work us by all means 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 upon without any scruple, we would say to ourselves, Is this according to promise, is this agreeing to the vow of Baptism? 2. To those that thus make use, baptism as a motive to Obedience, it is a storehouse of much comfort. When men's titles to land be in question, they fall to perusing their sealed evidences; and so a Christian must often look to the will and deed of his heavenly father sealed up in Baptism and by it he shall have comfort. We seldom look back so far as baptism, and we limit it only to the present use, conceiving it as an entry into Christianity, but as a spur, to walk worthy our profession, and a means to build us up in Christ, we do not use it, and so we deprive ourselves of worthy comfort. * ⁎ *