The Baptizing of the Eunuch, Sermon 2

The Baptizing of the Eunuch · Sermon 2

p. 23THE SECOND SERMON.

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

This is the firſt,The 1. Doct. That there is a kind of Faith out of which there commeth no good vntounto the ſoule of him that hath it. This is inſinuated in Philips ſpeach, For ſo much manifeſtly is intended, that it was poſſible for the Eunuch to belieue after a ſort, and yet to remaine vncapable of the comfort, and ſweetnſſe of the Sacrament; Suppoſe thou belieueſt, yet if it be not with all thy heart, by ſuch a Faith thou art not one haires bredth neerer to ſaluation, ſo that the very nature of the ſpeach preſuppoſeth an vnprofitable Faith, a Faith which is of no vſe, vnleſſe it bee to the encreaſing of his damnation that profeſſeth it. This is alſo eaſily prooued by the Scripture. Our Sauior in the parable of the Seed ſpeaketh of a Faith, and the ſame gotten by hearing which is alſo accompanied with a kind of flaſhing, ſodaine ioy, but yet is but like ſeed among ſtones, withering away for lacke of moiſture aaLuk. 8.6.13.Luke 8:6Luke 8:13. This is that Faith which is called a temporall Faith, or a Faith whoſe continuance is only for ſome little time. Some ſuch Faith may ſeeme to hauehave beene in p. 22duplicate page p. 23duplicate page p. 24thoſe, of whom it is ſaid, Many belieued &c. when they ſaw his miracles, But Ieſus did not commit himſelfe vntounto them. bbIoh. 2.23.24.John 2:23John 2:24. There was a certaine yeelding wrought in their hearts by the power of Chriſts miracles, that ſurely he was that Meſſias, yet Chriſt did not hold them worth the truſting to. In this preſent Chapter it is ſaid, Simon Magus belieued ccAct. 8.13.Acts 8:13. We cannot thinke his Faith was that which for diſtinctions ſake we terme a Sauing Faith: He had as a learned man ſaith of him,Auguſt queſt. in Leuitic. the viſible Baptiſme but he wanted the inuiſible ſanctifying. Saint Paul, mentioneth a Faith which a man may hauehave and yet bee nothing dd1. Cor. 13.2.1 Cor 13:2. Iames giueth a kind of Faith euen to Diuells eeIam. 2.19.Jas 2:19, and ſpeaketh of a Faith, which he calleth a dead Faith ffVer. 26.. Theſe few teſtimonies are very pregnant. Sathan knoweth how to transforme himſelfe into an Angell of light gg2. Cor. 11.142 Cor 11:14, ſo that there is no good thing but he can counterfeit it and doth, and by that meanes maketh many hypocrites to make a wonderfull ſhew. Seeming to be as ſincere and forward in religion as the beſt. There is no grace which accompanieth ſaluation, wherewith God is pleaſed to enrich and furniſh his elect, but he can frame ſome one or other of his limmes to a ſhadow of it, yea and teach them to come ſo neere it as that for the preſent it ſhall be a very hard matter to diſcerne it. There may be ſomewhat like praier, which yet is not praier, but lip-deuotion; Something like repentance, which yet is not repentance, but worldly ſorrow cauſing death rr2. Cor. 7.102 Cor 7:10, ſomething like obedience, which yet is not obedience but groſſe hypocriſie, and ſo in other particulars. Felix trembled ttAct 24.26.Acts 24:26, Ahab was humbled uu1. Kin. 21.27.1 Kgs 21:27, Saul confeſſed his fault xx1. Sam. 26.111 Sam 26:11, Eſau wept yyHeb. 12 17.Heb 12:17, Iudas had a kinde of repenting zzMath 27.3.Matt 27:3, Herod heard gladly aaMar. 6 20.Mark 6:20, Balaam deſired to die the death of the righteous bbNum. 23.10.Num 23:10. The Apoſtle ſeemeth to acknowledge a taſte of the good gift of God &c. in ſome revolters, that yet fall away beyond all poſſibility of repentance eeHeb. 6.4.5Heb 6:4Heb 6:5. Thus ſtill it appeares how neere a man may come to true religion, and yet ſtill be in the ſnare of the Diuell, caried vp and p. 25downe as a Captiue at his will dd2. Tim. 2.26.2 Tim 2:26. He may carry the name of a belieuer, and yet miſſe the end of Faith, the ſaluation of his ſoule ee1. Pet. 1.9.1 Pet 1:9.

The vſe is, to exhort vsus all, who thinke wee hauehave Faith,The vſe and boaſt of Faith, and profeſſe our ſelues to be belieuers to giuegive all deligence ff2. Pet. 1.5.2 Pet 1:5, and to prooue our ſelues with our beſt endeuour, whether the faith which we thinke we hauehave be ſuch as will not deceiue vsus in the end. Wee ſee by that which hath beene ſaid, that there is a thing which for the time is as like vntounto Faith, as one thing can bee to another. The wit of man for the preſent can diſcerne no difference, and yet the hauers of it ſhall not be ſaued. How behoofull then is it for vsus to follow the counſell of Paul, to prooue our ſelues whether we are in the Faith or no gg2. Cor. 13.52 Cor 13:5. The life of a Chriſtian is a continuall warfare, we hauehave a ſtrong and a dangerous enemy to grapell with, and there are many particulars of ſpirituall armour neceſſarie for our defence; among the reſt, there is a ſhield of Faith hhEph. 6.16.Eph 6:16. A carefull ſouldier will try his buckler whether it will keepe out ſhot, or otherwiſe be free from being pierced by that kind of weapon, againſt which it muſt be vſed. Now if faith be a ſhield, it muſt be tried that it may be a ſhield of proofe againſt the day of battell. Faith is (as I before ſaid) the Tenure of our Free-hold (for by it we ſtand ii…. Cor. 11.24.) All the euidence we hauehave to ſhew for our inheritance in the kingdome of heauen is our Faith. Now we know the care that men hauehave about their deeds and tenures: they examine them, to ſee whether they be ſound, they aske the counſell of this and the other Lawyer touching them: Such yea and far greater care ought we to hauehave about our Faith. If that be not good, what becometh of all our hope for life eternall. And thinke what a wofull thing it is herein to bee miſtaken. I ſaid Faith is the Tenure we hold heauen by. Now put caſe a man hath continued a ſute at law, a great while truſting to a certaine piece of writing which he hath in a boxe, if at the day of hearing, that writing proue inſufficient, what p. 26becommeth of him? wee know hee looſeth all his former coſt, he is caſt out of doores, and miſſeth that which hee thought he ſhould hauehave enioyed all his daies. So in this: A man maketh account, he hath Faith ſufficient to ſaluation; hereupon he goeth on, without feare of future euill, at the day of reckning his faith proueth counterfet; thinke then in what a wofull caſe is that man. Wee may gueſſe ſomewhat herein by a ſpeach of Chriſts. Many ſhall ſay to mee, in that day, Lord, hauehave we not in thy name prophecied &c. and yet it ſhall be ſaid to them, Depart from mee, &c. kkMath. 7.22.23.Matt 7:22Matt 7:23. It ſeemeth theſe will bee very confident, and make full account to be ſaued: But now when for all this, it ſhalbe ſaid, Depart, we may well tremble to thinke vponupon their miſery. For the more ſure a man is in his owne opinion, the greater confuſion & vexation it will be to him to be diſappointed of his hope. How neceſſary a matter is this to be vrged in theſe ſecure times. It would make a mans heart woe to thinke how exceeding carefull men be in other things, but how deſperate in this point concerning Faith. Is this leaſe good, is this bond good, is this cloth for my garment good, is this beaſt good, is this ground good, is this husbandry good, is this corne which I hauehave choſen for my ſeed good. Wee abound in theſe inquiries, and are ſcarſely euer ſatisfied, wee are ſtill ielous and afraid, leſt it ſhould not bee as wee deſire. But who amongſt many makes a queſtion touching his Faith. who ſaith to himſelfe, Here is much ſpeaking of Faith, and it is taught that without it there can be no ſaluation, what is my Faith which I promiſe myſelfe I hauehave, ſuch as it ought to bee, ſure if it be not, I can neuer be ſaued. Who is it that thus communeth with his owne ſoule. Who keepeth this priuy audite within himſelfe. I hearkned and heard and no man ſpake aright ſaid Ieremy of old llIer. 8.6.Jer 8:6. He would euen deliuer vp the like verdit of the men of this generation, if he were now liuing. It is the great pollicy of the Diuill, to leade men on, and to lull them a ſleepe in their careleſſenes, it filleth his barnes, and helps to encreaſe his kingdome. A p. 27debating with a mans ſelfe touching his hope of a better life, is a very firſt ſtep towards heauen. Sathan knoweth that if men ſhould once put it to the queſtion how their Faith is, they ſhould ſee ſuch ſcantnes in themſelues that way, that the very ſight thereof would make them looke about and begin a better courſe; wheras now preſuming al is well, they run on headlong, and will ſurely be in the pit, before they be ware. When thou art perſwaded and called vponupon to examine thy ſelfe, whether thy faith be right and ſound, why man (ſaith the diuell by and by vntounto thee) wherfore ſhouldſt thou doubt it, Haſt not thou beleeued in God euer ſince thou couldſt remember. Haſt thou done thus well hitherto, and ſhouldst thou now beginne to make queſtion of thy Faith. Feare not, doe not doubt, but thou art euen as good a beleeuer as the best. Thus with theſe and the like charmes, this ſubtile enemy rockes men aſleepe, and encourageth them to feed themſelues with vaine perſwaſions, and to trust on lying words which cannot profit mmIere. 7.8.Jer 7:8. Let therefore the doctrine taught worke to the reforming of this common euill, from which ſcarce one of many, is able well to cleere himſelfe. We hope to be ſaued, we ſay we hauehave faith, we would take it for a wronge, if any man ſhould call vsus vnbeleeuers: Oh let vsus remember that there is a faith which will deceiue, a kinde of beleeuing which is but counterfet. Let vsus not content our ſelues with ſuppoſals, with idle imaginations which hauehave no ground, but let vsus bring our faith to the touch-ſtone, and let it be tried throughly, whither it will hold in the day of account or no. There is nothing more contrary to Chriſtianity then preſumption, nor any in worſe caſe, then they which are moſt ſecure, and make themſelues beleeue, that all is with them as it ſhould. We read that Iacob in his dreameſaw a Ladder vponupon the earth, of which the top reached to Heauen nnGen 28.12.Gen 28:12. This Ladder betokened Chriſt, as Chriſt himſelfe hath reference to it, in his ſpeech to Nathaniel, touching Angels aſcending and deſcending vponupon the ſonne of man ooIoh. 1.51.John 1:51. Now (to apply this to my p. 28preſent purpoſe) we know that hee which climbeth vp a ladder, is eſpecially carefull of his footing and hold, and looketh diligently and aduiſedly to eueryevery ſtep. So doth he which is in Chriſt, and is by him, and through him getting vp to heauen; he is alwaies trying whither his ſtanding be ſure, and whither his hold that he hath caught, be ſuch as will not deceiue him. Thus he worketh out his ſaluation with feare and trembling ppPhil. 2.12.Phil 2:12. and happy is he who is ſo buſied: And ſo I hauehave laboured to preſſe the vſe of this neceſſary point. In the matter of faith it is a dangerous thing to be deceiued: If a mans faith be vnſound, all his hope is ouerthrowen, it is eaſie to be miſtaken, our Heart is deceitfull qqIer. 17.9.Jer 17:9, and in our owne caſes wee are partiall iudges; Sathan is cunning and will beguile vsus with a ſhadow of Faith, and there is a faith, which is very like to true Faith, but yet will deceiue vsus; what then can be more behoofull then to proue our faith that we may be ſure it will not faile vsus moſt when we ſhall need it moſt. This is the ſumme. And to the end wee may bee the better prepared for this duty of Triall, I come now to the next doctrine, as the Text giueth occaſion, to ſhew what kinde of Faith it is which is auailable to life eternall, and which is therefore called, the Faith of Gods elect rrTit. 1.1.Titus 1:1. becauſe it ſtreameth from Election and is a pledge thereof.

The 2. Doct.The next doctrine then is, That onelyonly that Faith maketh a man capable of ſaluation and giueth him an interest into life eternall which is with all thy heart: This is direct out of the words, If thou beleeuest with all thy heart thou mayst: that is, If thy beleeuing be ſincere, and thy faith vnfained, thou mayſt finde comfort in this Sacrament, otherwiſe it will be to thee but an idle ſigne. In all matters betwixt God and vsus, this is a chiefe thing which he requireth, that we giuegive him our hart ſſProu. 23.26.Prov 23:26, & that, that which we profes to do, be done in ſinglenes. He himſelfe is a God of truth ttPſal. 31.5.Ps 31:5. and therefore can delight in none but ſuch in whoſe ſpirit there is no guile uuPſal. 32.2.Ps 32:2. His choſen are called the Iſrael of God xxGal. 6.16.Gal 6:16. and it is the badge of a true p. 29Iſraelite to bee without Deceit yy1. Ioh. 1.47.1 John 1:47: A double heart is the marke of the vngodly zzPſal. 12 2.Ps 12:2. and God commands vsus to purge out this leauen if we would draw neere vntounto his Maieſty aaIam. 4.8.Jas 4:8. The true worſhippers ſhall worſhip him in Truth, for the father requireth euen ſuch bbIoh 4 23.John 4:23. It remaineth as a blemiſh in the name of the old Iſraelites that albeit they made a ſhew of ſeeking God, yet their Heart was not vpright with him, neither were they faithfull in his Couenant ccPſal. 78.37Ps 78:37. Thus much to ſhew the neceſſity of vnfainednes, and of doing that with the Heart, which we doe in all things which concerne God, and ſo by conſequence in the matter of Faith. God is Truth, Chriſt is Truth, the holy Ghoſt is the ſpirit of truth. How can Faith make vnion betwixt God and vsus vnleſſe it be Faith of truth dd2. Theſ. 2.132 Thess 2:13. This point will not bee ſo profitable in the application, vnleſſe, we looke a little more neerely into it, to finde out, what that ſpeciall point is, in reſpect whereof Faith is ſaid to be with all the heart. The heart is the ſeat and fountaine of all the affections. A man therefore belieueth with all the heart, when that which is belieued is become (as it were) the center of all his affections, the maine marke and matter of his louelove, delight, ioy, &c. ſo that whatſoeuer els is loued or delighted in, is ſo reſpected only for the ſake of that principall ſcope, and ſo far forth as it leadeth and draweth towards it. As for example: The maine obiect of Faith is Chriſt: now then to belieue in Chriſt with all the heart, is to faſten a mans whole affiance, his whole ioy, his whole contentment only vponupon him; So that Chriſt beareth the whole ſway and principality in his affections and the maine end, why his Faith worketh and ſtriueth towards him, and why he deſireth to be vnited to him, is not ſo much the good and ſaluation of his owne ſoule, as the enioying of him, in whom all fulneſſe dwelleth eeCol. 1.19.Col 1:19, and in whom the Treaſures of all godneſſe are laid vp. There may be a relying and a belieuing vponupon Chriſt, which may bee ſaid to be true, and vndiſſembled, in this reſpect, becauſe the party in whom it p. 30is, doth indeed doe that which he profeſſeth to doe, neither doth ſpeake contrary to his ſecret thoughts, when he ſaith he beleeueth in Chriſt, and yet is not this the Faith with all the heart here ſpoken of: As for example: I doubt not but a Papiſt ſpeaketh truly and as hee meaneth when he ſaith he beleeueth to be ſaued by Ieſus Chriſt, yet notwithſtanding, there wanteth in him this quality of belieuing with all his heart, becauſe he hath alſo a ſecret dependance vponupon the helpe of Saints, vponupon the interceſſion of the virgin Mary, vponupon the merit of ſome worke, or action of his owne. Here Chriſt hath not all his heart, becauſe he hath diuided it betwixt him and ſome other obiects. So againe among our ſelues, I doubt not but many profeſſe ſoothly, and without fraude in auouching that they hauehave caſt all their hope of ſaluation only vponupon Ieſus Chriſt, and yet there is a defect in there Faith, and that in this particular, that it is not with all the heart, becauſe their Heart draweth not towards Chriſt, ſeeketh not to be knit to Chriſt only for Chriſts ſake, and becauſe of that worth and excellency which is conceiued to bee in him, but for ſome other by-reſpect, and for their owne ſakes. For let mee make this knowne vntounto you, (which is not generally conſidered;) it is poſſible for a reprobate to goe thus far; namely, to acknowledge there is no ſaluation in any other but in Chriſt, to diſclaime all hope ſaue only by him, to deſire truly and with his ſoule to hauehave a part in him and to account himſelfe happy if hee might hauehave fauour with God through him; thus far he may come, and yet ſtill Chriſt hath not all his Heart, becauſe the principall drift and aime of his reſpecting Chriſt, is, his owne ſaluation by Chriſt: why (will ſome man ſay), what ſhall a man els aime at in beleeuing vponupon Chriſt, but only ſaluation by Chriſt. Anſwere: I deny not but that it is lawfull to louelove Chriſt, and to reſt vponupon Chriſt for ſaluations ſake, but I ſay withall, that he which eſteemeth Chriſt for nothing els but to be ſaued by him, ſhall neuer be ſaued by p. 31him. My Heart is to my ſelfe, it is not to Chriſt if I make account of him and ſeeke to him only for my benefit. So then, Chriſt is belieued with all the heart, when the enioying of Chriſt is the ſcope of our belieuing. I deſire not to enioy Chriſt ſo much becauſe I would be ſaued, as thus, I deſire to be ſaued that I might enioy Chriſt. My Heart is to Chriſt as to the maine, to mine owne ſaluation as to the inferior, and as to a matter therefore only worthy the deſiring becauſe it leadeth vntounto Chriſt. Thus I hope we now ſee, 1. that that Faith which is effectuall to ſaluation is only that which is a belieuing with all the heart, and then 2. that that is a beleeuing with all the Heart, when Chriſt who is the obiect of Faith, and is acknowledged to bee a ſole and complete ſauior, is laboured after principally for himſelfe, my heart is towards him for his owne ſake, more then for mine owne ſaluation ſake. I know I can not depend vponupon him, and be made one with him, but it will bee for my profit, yet I looke not ſo much vponupon that, as I doe vponupon him; yea and I ſtriue to be affected as Iob, to continue my Faith, and my truſting to him, though he ſhould ſlay mee ffIob. 13.15.Job 13:15, though I ſhould not only not get good by him, but receiue ſome ſharpenes from him.

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

We hauehave here three things to note. 1 That the Eunuch was able to giuegive an account of his Faith: 2 That hee was ready ſo to doe. 3 What the account was: The firſt of theſe is very apparent: for what is this ſpeech but an account giuen by the Eunuch what hee beleeued, and it was ſo ſufficient, that vponupon it he was admitted to the Sacrament. So that the doctrine hence is,The 3 doct. That it is neceſſary for eueryevery good Christian to be able to expreſſe for himſelfe what he beleeues. This ſufficiency of the Eunuch to returne an anſwer to the inquiry made into his faith, is not to bee paſſed ouer without noting; out of all queſtion it was written for our learning, that we might labour not to be to ſeeke in the things which doe concerne our ſoules. This is that which Peter caleth, a giuing a reaſon of that hope which a man hath gg1. Pet. 3.15.1 Pet 3:15: Paul termeth it a confeſſion with the Mouth hhRom. 10.9.Rom 10:9, and maketh it a neceſſary companion of that Faith which brings to ſaluation; and Let eueryevery man be fully perſwaded in his owne minde iiRom. 14 5.Rom 14:5, that is, let him that is a beleeuer, labour to conceiue diſtinctly what that is, whereupon it is neceſſary for him to reſt, that he may be ſaued let him not ſatisfie himſelfe with a kinde of reſerment to the faith of others, but let him ſee that hee himſelfe doe apprehend that which is neceſſary: The iust must liue by his Faith kkHeb. 2.4.Heb 2:4, by that which hee conceiueth in his owne heart, not by ſubiecting himſelfe to the opinion of p. 34another. This is life euerlasting to know thee, the onelyonly God llIoh. 17.3.John 17:3: It is not imagination, or ſuppoſall, or ſome looſe, and vncertaine fancy, ſome rauing coniecture, that can guide a man to life; it is vnderſtanding, it is knowledge, ſuch which the hauer, is both able (if need be) to ſet downe determinately what it is, and to giuegive a reaſon alſo thereof to: Thus is it written, and this I beleeue; this is my Faith, and this is the foundation thereof; Why elſe is it, that the Scripture teacheth grounds of the Chriſtian Faith ſo exactly? Why is it, that there is any ſuch neceſſity laid vponupon vsus, which are called to the ſeruice of the Church, to lay open the myſtery of Chriſt? Why (I ſay) ſhould this be, if it were not the duty of beleeuers, to be able in heart to comprehend, and with mouth alſo (if occaſion bee) to declare, whereupon they reſt, for the ſaluation of their ſoules. Indeed what comfort can there be, or what ſweetneſſe in vncertainty, or what poſſibility to put Sathan to flight, with ſome confuſed motion, which a man hath catched vp he knoweth not how. It is the glory of Chriſtians to be fulfilled with Knowledge and ſpirituall vnderſtanding mmCol. 1.9.Col 1:9, to hauehave the Spirit of wiſedome and reuelation, and to know what is the hope of their calling &c. nnEph. 1.17.18Eph 1:17Eph 1:18. A ſhame to them to be children in vnderſtanding oo1 Cor. 14.20.1 Cor 14:20, to be dull of hearing ppHeb. 5.11.Heb 5:11, to be euer learning and yet neuer able to come to the knowledge of the truth qq2 Tim. 3.7.2 Tim 3:7. Theſe things may ſerue to prooue this doctrine.

The vſeIn the vſe it giueth ful occaſion to accuſe the ignorance of the times, in which ſo many of all ſorts, and of all degrees, are vtterly vnable to giuegive a comfortable account of that which is neceſſary to be knowen vntounto ſaluation. EueryEvery pariſh, eueryevery aſſembly, eueryevery congregation ſwarmes with ſuch. There is no Miniſter that laboureth to know the ſtate of his flocke, but can be a witneſſe with me touching this. Men ſpeake of I know not what, hoping well, and of being of that which they call Gods beliefe, but (alas) how far be they from that which Peter calleth a Reaſon of their Hope? The Apoſtle calleth Faith an euidence rrHeb. 11.1.Heb 11:1. Now, p. 35ſuppoſe a man ſhould be called before a iudge in a matter betwixt party & party, & could there be able to ſpeake as little to the point in queſtion, as the moſt are able to ſay in the caſe of Faith; would the Iudge account their anſwere a competent euidence, or would hee not thinke himſelfe wronged to hauehave his eares troubled with ſuch heed-leſſe tales. Surely he that had no better to ſhew for his outward eſtate, then many hauehave for their future inheritance into the kingdome of glory, would and well might feare eueryevery houre to be diſplaced. This is wofull in the cleere light of the Goſpell, and it is one of the ſinnes for which the Lord hath a ſpeciall controuerſie ſſHoſ. 4.1.Hos 4:1with the times. And it is a ſinne ſo much the more dangerous, becauſe it is ſcarſely taken notice of to be a ſinne. To be a ſwearer, a whoremaſter, a drunkard, an oppreſſor, a greedy worldling, a lyer, a curſed ſpeaker, theſe and the like, partly by the light of nature, partly by ſome generall rules gotten by continuall hearing, are of the moſt, yeelded vntounto to bee ſinnes. But ignorance in religion, yea euen in theſe points, which are (as it were) the very life and ſoule of religion, is hardly taken to be a ſinne. Who thinketh himſelfe euer the leſſe honeſt becauſe he is ignorant. Thus (I ſay) is this euill, the more dangerous, becauſe it paſſeth away vnobſerued, vntaxed, vnblamed, and yet it is a principal ſin againſt which the Lord will proceed at his iudging day tt2. Theſſ. 1.8.2 Thess 1:8and the people that doe not vnderstand ſhall fall uuHoſ. 4.14.Hos 4:14. It is true there is much dulneſſe, much hardneſſe of conceit, much weakeneſſe of apprehenſion euen in the very beſt, but yet certainly if that be not in vsus, which in one place is called a Minde to know xx1. Ioh. 5.20.1 John 5:20, in another an endouour to know yyHoſ. 6 3.Hos 6:3, we can neuer be ſaued. Remember we how the Eunuch profited by one Sermon, and conſider how many we hauehave heard, who yet (many of vsus) cannot giuegive ſo good an account as the Eunuch did. For let no man thinke, that this was all, namely that the Eunuch was able to deliuer thus many words, as are heere, and no more; it were an iniury to the memory p. 36of that holy man, if wee ſhould ſo imagine, and it were a wrong to the wiſedome of Philip if wee ſhould thinke hee would let him paſſe with a kind of verball acknowledgement of a matter which he did not vnderſtand. Can wee thinke with any probability, that either the Eunuch ſaid no more then is heere deliuered, or that Philip did not feele him againe and againe, to ſee how he was ſetled? yes vndoubtedly: The Eunuch knew the perſon of Chriſt, the office of Chriſt, knew how the ancient prophecies of the old Teſtament were fulfilled in Chriſt, and was able to ſhew cauſe why he for his particular part ſhould thinke to bee ſaued by Chriſt, knew how Faith coupleth vntounto Chriſt, how it doth procure to a man an intereſt into the obedience and righteouſneſſe of Chriſt. Theſe and the like materiall points out of all doubt the Eunuch knew. Philip would neuer hauehave admitted him to the Sacrament of Baptiſme, vponupon the vttering only of a few words, or hauehave left him in ſuch a raw meaſure of knowledge, before hee had brought him to conceiue aright the grounds of godlineſſe, and that doctrine which is called the doctrine of the beginning of Chriſt zzHeb. 6.1.Heb 6:1. I adde this leſt any man ſhould beguile his owne ſoule, becauſe of his ableneſſe to ſay ſo much as is heer reported to hauehave beene ſpoken by the Eunuch. I wiſh the words in eueryevery mans heart and mouth, but take heed we make not a charme of the Scripture, to imagine a vertue in words of which we know not what to make. Let vsus labour to ſpeake the Eunuchs wordes, with the like knowledge that the Eunuch had; otherwiſe to ſay we belieue that Ieſus Chriſt &c. ſhall not auaile vsus. So much of this, that the Eunuch was able to expreſſe his Faith, and to ſhew for himſelfe what he belieued.

The 4. Doct.The next thing is his readines to giuegive an account, which affordeth vsus this doctrine, That where the power of Godlines beareth any ſway, there is no frowardnes of diſpoſition, when one is dealt with in the matter of Faith. This I obſerue out of the modeſt and yeelding diſpoſition of this Eunuch, who was p. 37thus content (as it were) to be catechized by Philip, and to ſubmit himſelfe to giuegive an account of his beleeuing. No doubt he held it meet, that he which now tooke care of his ſoule, ſhould by him be made acquainted with the ſtate of his ſoule. If a man ſpeake in the eares of a foole he will deſpiſe the wiſedome of his words aaPro. 23.9.Prov 23:9, and ſuch an one being queſtioned with about religion, anſwereth roughly bbPro. 14.23.Prov 14:23, but Gentlenes, Goodnes, meekenes, are the fruites of the ſpirit ccGal. 5.22.23.Gal 5:22Gal 5:23: It was the humor of the Phariſes, in pride of heart to diſdaine to ſubmit themſelues to Iohns Miniſtry, they deſpiſed the counſell of God ddLuk. 7.30.Luke 7:30, and they tooke it in ſoule ſcorne when the blind man asked them, whether they would be Chriſts diſciples eeIoh. 9.29.John 9:29, their ſtomackes could not frame to be treated with as men ignorant in ought or as liable to an account to any what they beleeued. It is the commandement of God that eueryevery man in ſuch a caſe as this betwixt Philip and the Eunuch, ſhould be ready to giuegive an anſwer ff1. Pet. 3.15.1 Pet 3:15: & religion where it is doth teach men ſo to be. For as it abateth theſe high ſpirits which are in man by nature, ſo it maketh a man to conſider the good that may enſue, by ſubmitting himſelfe with meekenes, to be communed with by him that is able to inſtruct him; If his knowledge be right, this is a meanes to confirme it, if it be miſtaken, this is the way to better it.

This reprooueth that ſturdy and contemptuous humor which is in many now,The vſe. who hold it for a very great diſparagement, to bee vrged to tell how they beleeue. It is thought to be a courſe not vnfit to be practized vponupon children, but to vrge thoſe to it, that are elder yea though they neuer ſo much need inſtruction, in deemed inſolency in him that vndertaketh it, and ſimplicity and baſeneſſe of diſpoſition in thoſe that ſubmit to it: The greateſt part therefore, are ſo affected, that if they ſhould ſo bee dealt with, they would hauehave much a doe with themſelues to beare it well, or not to returne the crooked anſwere of a froward mouth: By this meanes their ſpirituall wounde putriſie, becauſe of their owne fooliſhneſſe ggPſal. 38.5.Ps 38:5. They … p. 38in their Imagination. hhRom. 1.22.Rom 1:22, They will not be knowen of their ſecret ignorance, and by that meane they do depriue them ſelues of many an opportunity by which they might bee blinded vp in the ſauing knowledge of Gods truth. A froward Heart neuer findeth good iiPro. 17.20.Prov 17:20. This then let vsus learne hence; Thou whom God hath bleſſed with a faithfull paſtor, furniſhed with the Tongue of the Learned kkIſa. 50.4.Isa 50:4, and able to miniſter a word in time to him that is weary, be not vnwilling to lay open to him the ſtate of thy ſoule, nor thinke it a wrong to be ſo communed with, as may make way to thy further edifying in the myſtery of Chriſt. Our dayes are in as bad an extremity as were the dayes of popery. Then the Prieſts had gotten ſuch a tie vponupon men, by the (ſo called) Sacrament of confeſſion, that they diued further into mens ſecrets then was fit. But now men are grown to as much ſtrangenes and ſtanding aloofe from their ſpirituall ouerſeers, ſo that he which attempts though in neuer ſo humble and reſpectiue maner to mooue a queſtion to them, or to feele their knowledge, ſhall be requited as Lot, when he gaue good counſell to the Sodomites, Away hence llGen. 19.9.Gen 19:9, or taken vp as Moſes, Who made thee a man of authority mmExod. 2.14Exod 2:14? This is the curriſh diſpoſition of vnregenerate men. They are as thornes, that cannot be taken with hands the man that would touch them, must be defenced with yron, or with the ſhaft of a ſpeare nn2 Sam. 23.6.7.2 Sam 23:62 Sam 23:7. This maketh religion, to grow ſo ſlowly as it doth, either Philip doth not aske, or the Eunuch will not anſwer. Thus farre of the Eunuchs readineſſe to giuegive account; here was no diſdaine, no haughtineſſe, no ſtomacking of the matter to bee thus inquired into, no ſhaking of the Demander with a croſſe reply; heere is meekeneſſe and calmeneſſe of ſpirit, heere is a plaine and direct acknowledgement of what hee conceiues. Happy was Philip to hauehave ſuch a tractable ſcholar, and happy the Aethiopian to hauehave ſuch a ſearching Teacher. God encreaſe the number of ſuch Philips, and make vsus all ſuch as the Eunuch was in this particular.