The Baptizing of the Eunuch, Sermon 1
THE FIRST SERMON.
IN this report heere made of the baptizing of the Eunuch,The diuiſion of the Tent. there are two things conſiderable; 1. The Eunuch his motion for baptiſme: 2. Philip his condeſcending to the motion. Touching the former, this is to be conceiued, that Philip among other things deliuered in the opening the doctrine of Chriſt Ieſus, out of Iſaiah, ſpake alſo concerning Baptiſme: by which thoſe that profeſſe Chriſt are admitted into the ſociety and fellowſhip of beleeuers, and hauehave alſo their owne perſonall intereſt into Chriſt ſealed vp vntounto their ſoules. Heereupon theſe two, Philip and the Eunuch trauelling together, and in their iourney comming to a riuer, the Eunuch made this motion, to a like effect as if he had thus ſaid,The meaning of the word … of the 1. part. Thou ſpeakeſt of Baptiſme as a neceſſary badge of Chriſtian profeſſion, ſee heere is a place conuenient, heere is matter for the purpoſe, let mee I pray thee receiue this ſacrament, for what ſhould hinder. Now the points of doctrine to be gathered out of this motion,The 1 Doct. are theſe. Firſt, That to an obedient and cheerefull hearer, the word of God is neuer preached without ſucceſſe. The generall purpoſe of this verſe is to ſhew to vsus how Philips doctrine wrought vponupon the Eunuchs heart, and we ſee heere how powerfull it was; For this one diſcourſe preuailed through Gods mercy, to the enlightning of his minde, making him to conceiue the hope of his calling, and the riches of that glorious inheritance which God hath in his Saints aEph. 1.18.; it wrought alſo vponupon his affections in ſuch a meaſure, that nothing was more deſired by him, then to ſhew himſelfe a Chriſtian, and to hauehave ſome pledge of the fauour of God in Chriſt gaged to his ſoule. An admirable iſſue of one ſermon, and a notable inſtance of the bleſſing of God, vponupon ſuch an hearer, as the Eunuch was one who came to heare with deſire, and ſubmitted himſelfe to the authority of the word with an obedient heart. The word neuer is vnprofitable where it meetes with ſuch an auditor. It is ſaid of thoſe three thouſand which were added to the Church by one Sermon of S. Peters (when the ſpirit of God beginneth to relate their obedience,) that they were ſuch as gladly heard the word bAct. 2.41.. This was an excellent preparatiue to obedience, when their hearts long for the word, when it was a ioy to them to be taught: Dauid ſaith his heart ſtood in awe of the Lord cPſal. 119.161.; ſo did theirs, for it is ſaid before they were pricked at their hearts. So I note, that as it is ſaid in one place of Antioch, that by reaſon of the number of beleeuers, the Diſciples there were firſt called Chriſtians dAct. 11.26., ſo in another place, the forwardneſſe to heare is reported in the inhabitants there, as, that they beſought Paul to preach the ſame words to them, and accordingly at the time, came almoſt all the whole city together to heare eAct. 13.42.44.: ſo againe in the ſame Chapter, it is ſaid, that when the Gentiles heard, they were glad fVer. 48.: and then ſtrait it followeth, Thus the word of the Lord was publiſhed throughout the whole country gVer. 49.. See what wings were giuen to the Goſpell, by the deſire and gladneſſe of thoſe to whom it was deliuered. The word of God by this meanes grew mightily and prevailed. The Apoſtle to the Hebrewes, inſiſtes vponupon the want of this readineſſe and yeeldingneſſe of the inward man, as the cauſe of the vnprofitable hearing of the ancient Iewes; The Goſpell was preached alſo vntounto them, but it profited not, becauſe it was not receiued with faith in thoſe that heard it hHeb. 4 2.. I may applie to this purpoſe as very fitting to it that of Solomon, He that reproueth the wiſe and the obedient eare, is as a golden earing and an ornament of fine gold iPro. 25.12.. His meaning is, that if a man hauehave to do with men of obedient and yeelding hearts, it will be a credit to his paines and labour in perſwading; the ſucceſſe with which his endeuours ſhall be crowned, will make his ſpeach as beautifull as an ornament of gold. Now beſides theſe proofes, it is eaſie to make it manifeſt, that ſucceſſe cannot be wanting, where there is ſuch a diſpoſition to heare, as the Eunuch had: For God hath promiſed to fulfill the deſires of thoſe that feare him kPſa. 145.19., and that the hearkening eare, which doth (as it were) thirſt for knowledge, ſhall lodge among the wiſe lPro. 15 31.. He will guide the meeke in iudgement mPſa. 25.9., He will reveale his ſecret vntounto ſuch nVer. 14., Euen that which is called, the hid wiſedome of God o1. Cor. 2.7., and the minde of Chriſt pVer. 16. The vſe. The vſe is, to ſhew vntounto vsus the true cauſe, why there is no ſuch profiting by the word preached, as there ſhould bee, and as there was of old in the firſt and purer times. Then one Sermon wonne many, now many Sermons ſcarſe preuaile with one. Surely the cauſe is, men want that ready, that cheerefull, that forward, that inclinable, that humble diſpoſition, which the good people in thoſe times had; then they ſued to bee taught, as the Eunuch heere, and thoſe (Act. 2.) and the Antiochians, and the Iaylor, now it is well, if we will heare when we be entreated; then they had learned to ſubmit themſelues to the power and authority of the word, now eueryevery man is wiſe and able enough to inſtruct himſelfe; then their hearts trembled at the maieſtie of God ſpeaking in his ordinance; now they hauehave a kinde of baſe eſtimation of the meanes, neither is it generally apprehended to be the arme and power of God vntounto ſaluation. Heere is the very cauſe, that ſo much is ſpoken to the men of this generation without ſucceſſe, and that ſo many Sermons, be (as the woman of Tekoah ſpeake in another caſe,) as water ſpilt vponupon the ground, which cannot be taken vp againe q2. Sam. 14.14., and that ſo many of the Lords Meſſengers may lament with the Prophet, and ſay, I hauehave laboured in vaine, I hauehave ſpent my ſtrength in vaine, and for nothing rIſ. 49.4.. It is a hard matter to meete with ſuch an one as this Eunuch in a Pariſh, that will intreat to be furthered: one that will yeelde himſelfe as a Diſciple to him who watcheth for his ſoule. We hauehave to do with gainsaying people ſRom. 10.21., with men of vncircumciſed hearts and eares tAct. 7.51., ſuch whoſe neckes are iron ſinewes uIſ. 48.4., not eaſily bent, they leane to much to their owne wiſedome xPro. 3.5., to be wiſe in God: If then our deſire be to be profitable hearers, let vsus labour to be deſirous and humble hearers, ſuch as account it no diſparagement to ſitte in the ſchoole of Chriſt vponupon the learners forme. In the times of Popery men were taught to be too ſervile, the Prieſts tooke on them to hauehave dominion ouer the peoples faith 2. Cor. 1.24., there might bee no asking why ſo? if they deliuered it. Now, on the other ſide, our people are as much on the other hand, too much out of rule, and it is not knowne what it is to depend vponupon the ordinance of God, and to ſubmit to the meanes, with that meeke and quiet ſpirit, which is a thing in the ſight of God much ſet by z1 Pet. 3 4. The 2. Doct..
A ſecond Doctrine out of this Motion made by the Eunuch is, That where the heart is truly touched, and the ſoule indeed turned vntounto God, there is a deſire to bee partaker of the Sacraments. This Eunuch being now through Philips preaching ſeaſoned with the ſauing knowledge of Chriſt Ieſus, doth even long to bee partaker of the Sacrament, which might be a pledge of his new birth, and an earneſt of his ingraffing into the myſticall body of his Sauiour Oh Philip, as thou haſt taught mee, ſo I pray thee alſo to baptize mee, let mee not want the comfort of the Sacrament, now that I hauehave receiued benefit by thy doctrine. This very thing may be gathered out of this, that the Apoſtles ſtile vrged the vſe of the Sacrament preſently vponupon the peoples yeelding to receiue the Doctrine, as though that ſhould bee a triall of them, whether they heard in ſincerity or no. If they had refuſed the Sacrament, their Hypocriſie had beene eftſoones diſcouered, if they embraced it in ſuch maner as became them, it was an euidence that their hearts were ſeaſoned as was meete. Thus Iohn Baptiſt bound his heares to the Sacrament aMath. 3., and Peter, Amend your liues and be baptized bAct. 2.38., and after that order did the reſt proceede. I remember how the neglect of the Sacrament is made to be a marke of a diſpiſer. The Phariſes are ſaid to hauehave deſpiſed the counſell of God in Iohns miniſtry: and how doth that appeare. They were not baptized of him cLuk. 7.30.. In the old law, he who profeſſed himſelfe to be one of Gods people, and made a ſhew of religion, and yet neglected the Sacrament, was called, a breaker of the Couenant, and was threanep to be cut of dGen. 17.14. There be juſt cauſes of deſiring the Sacrament, in him that is enlightened: 1. He knoweth the vſe of the Sacraments to be Gods ordinance, and therefore in obedience to his will hee will make conſcience thereof, 2. He conceiueth them to be ſeales of the righteounes which is by faith eRom. 4.11., aſſurances of ſociety with Chriſt, for which cauſe they muſt needes be ſweete vntounto his ſoule. 3. Hee apprehends them to be badges of his profeſſion, and of his ſeruice vntounto Chriſt, and therefore he cannot but deſire them. 4. Hee belieueth them to bee duplicate page duplicate page bands of the communion of Saints, and in that reſpect he muſt needs affect them.
This is a very behoofull point to be ſpoken of in theſe daies. becauſe among men profeſſing godlineſſe, there is not that reſpect to the Sacraments, that there ſhould bee. The Sacrament of Baptiſme, the truth is we hauehave receiued it in our childhood, but what man of many, laboureth, to make the right vſe of his Baptiſme, or ſeeketh to know, what it meanes, and why it was. It ſeemeth men are led with an ignorant conceipt, that the good of Baptiſme is limited to the time of receiuing it, and was only then as a doore of entrance into the outward ſociety of Gods people, whereas indeede there is good vſe to bee made of that Sacrament, at a mans laſt breathing, and not at the firſt inſtant of partaking it only. So that I ſay ſtill, men giuing good hopes of ſome religion to be in them, are exceeding careleſſe in this point of ioyning the vſe of the ſacraments to their cuſtomary hearing, and ſo by that meanes they depriue themſelues of an vnknowne and vnthought of help, both to provoke to obedience, and to ſtrengthen faith, and to increaſe the comfort of the inward man. And as for the Sacrament of the Lords ſupper, generally it is made no more reckning of, then ſome three-halfepeny ordinary, ſaue only at ſome ſeaſon of the yeere or at ſome (ſuppoſed) good times, as though ſeaſons and moones and the influences of the sky, gaue vertue to Gods ordinances. Certainely this is an argument of ſcanmes of grace amongſt men. There cannot but be a ſtomacke to the Sacrament, where there is felt ſweetneſſe in the word. And it is well knowne that in thoſe prime daies, when zeale was feruent, the belieuers mette not together to heare, but withall they did communicate; and this vſe continued many yeeres. It was Popery that firſt brought in the ſeldomnes of this ſeruice, and at laſt drew it to once a yeere, making the people belieue, that in reſpect of the difficultie to be well prepared, it was better for them to communicate in heart with the Prieſt, then to do it in act. Theſe dregs yet remaine among men and it is an vniuſtifiable error that they committe, to paſſe ouer the Sacrament of the ſupper, to ſome old people or women with child, who muſt take it (as was ſaid in the daies of ſuperſtition) for their viands,Pro viatico being neerer (in opinion and poſſibility) to their laſt paſſage, and themſelues either to turne their backes, or to ſit by, proclayming to the world their want of appetite to ſuch an heauenly banquet. I ſay the ſame reaſon is in both the Sacraments, in regard of deſiring comfort. And therefore the doctrine is good hence, that where grace is, there is a deſire of the Sacraments, and a willingneſſe to vſe them according to the order of him that ordained them, and where there is little reſpect to the ſeales, ſurely there the couenant it ſelfe is not much eſteemed.
A third doctrine out of this motion is,The 3 doct. That in whom there is any truth of Christianity, in him there is alſo a deſire to diſcover and to make it knowen to the world that he is a Chriſtian. I gather this out of the Eunuch his requeſt to bee baptized, which Sacrament his deſire was to be partaker of, not onelyonly for the eſtabliſhing of his heart, and the confirming of his faith, but withall that hee might hauehave vponupon him the badge and cognizance of his new profeſſion, and might ſhew himſelfe not to be aſhamed of the name and title of a Chriſtian. And indeed it was an evidence of great reſolution in this conuert, that whereas it would not but breed him ſome queſtion and trouble at his returne into his owne country, to be fallen from the religion wherein he was borne and brought vp, & to be become one of that new Sect which was eueryevery where ſpoken againſt fAct. 28 22.. yet he, fearing no hazard of his honour, no loſſe of his office and dignity, no incurring the hatred and cenſure of his country-men, would needs be baptized, and as it were enrouled and booked among Chriſtians. This is the nature of true conuerſion, albeit it may ſtirre but weakely at the firſt and ſeeme almoſt not to dare to ſhew it ſelfe (as wee ſee in the caſe of Nicodemus and ſome other in our Sauiours time, whom the oppoſition of the world made ſomewhat ſlow in the diſcovery of themſelves) yet when it is come to a fuller grouth, ſo that a man is more then in the way to converſion, and is indeed renued in the inner man, then there will be a deſire to make it knowen, that he marcheth vnderunder the colours of the Lord Ieſus, and hath renounced all other wayes of ſaluation to reſt onelyonly vponupon him. So euen the ſame Nicodemus, albeit in the beginning, when he was but a beginner hee came to Ieſus by night gIoh 3.2.. And after ſpake on his ſide at a Conuocation of the Phariſies, but covertly and a farre-oft, ſo that it could ſcarcely be ſmelt, which way he did encline hIoh. 7.50.. Yet in time he grew to more openneſſe, as in joyning with Ioſeph in the honourable interring of our Sauiour iIoh. 19 39.. And ſo much it ſeemeth to hauehave beene the purpoſe of the Holy Ghoſt to inſinuate, in the manner of reporting it. Then came Nicodemus alſo; which firſt came to Ieſus by night &c. As if he had ſayd, howſoeuer he was ſomething timorous at the firſt, yet now the fire was kindled, and the light thereof brake forth more apparantly. The ſame may beſayd of Ioſeph of Arimathea himſelfe, there is no ſpeech of him at all during our Sauiours life, and the text ſaith too, he was a ſecert diſciple kver 38.. but then (ſaith S. Marke) he went in boldly vntounto Pilate &c lMark. 15.43.. So yet although there bee much weakeneſſe and faintneſſe at the firſt taſting of religion, whiles a man is but yet (as it were) in the throwes of his new birth, yet when the worke is accompliſht; and one is become a Chriſtian indeed, there is a willingneſſe to make it to appeare, and a kinde of neglect of all other things, in reſpect of this one, that a man may be knowen to hauehave given his name vntounto Chriſt. Not that the children of God doe ſeeke applauſe, but that it may be ſeene they are not aſhamed, and doe therefore ſhew themſelues in their kinde, yea though ſome outward inconuenience do befal them. It is ſaid of Paul, that aſſoon as he had receiued direction from Ananias, he ſtraight way preached Chriſt in the ſinagogues &c mAct. 9 20.. As who would ſay he did euen long, vntill he had giuen ſome euidence to the World what he was, and what change God had wrought in his heart. Thus in the firſt times of the Apoſtles preachings notwithſtanding the ſharpe perſecutions raiſed vp aginſt the Truth, yet the beleeuers trouped togethet, and drew themſelues into ſocieties, and ioyned themſelues to the aſſemblies, and had fellowſhippe with thoſe which were in Chriſt before them, in thoſe things by which it could not but be deſcryed what they were. The text ſpeaking of the conuerſion of theſe three thouſand, ſaith, they were added to the Church nAct. 2.41., which argueth that they not onelyonly in heart embraced the Truth, but withall diſpoſed of themſelues ſo, that it was manifeſt to all, to what number they belonged. And the number of them that beleeued (ſaith Luke) grew more and more oAct. 5.14.. which ſheweth a viſible adhering to the fellowſhip of profeſſors. The like is intended in that ſpeaking, Barnabas was a good man &c. and much people ioyned themſelues vntounto the Lord pAct. 11.24.; ſo it is ſayd of the conuerts at Epheſus, they came and confeſſed and ſhewed their workes qAct. 19.18.. when Chriſt commended mutuall louelove vntounto his diſciples, By this (ſaid he) ſhall all men know you are diſciples rIoh. 13.35., as if he had ſaid, If you be ſuch as you ſhould be, you wilde fire to manifoſt your ſelues to be my diſciples, you wil be willing to hauehave it knowen what you are: Now then behold a marke whereby the world ſhall diſcerne you. What ſhould I ſay more in this. It is certaine, he that rightly apprehends the good to be gotten by Chriſt, and is ſenſible of ſome intereſt in it, for his owne particular, will deſire nothing more then that he may ſhew himſelfe to be his, and to be reputed one of his followers and dependants, yea though it be with ſome preiudice in the world, yet he will acount it to be the greateſt honour, can befall him. To returne home with the badge of a Chriſtian, out of all doubt the Eunuch valued it more then his office of Treaſurer in the Kingdome, and he choſe rather to hazard both that and all other dignities, then to goe into his country as a ſecret Chriſtian.
The vſe.This deſerues to be commended to the care of all that feare God, that how ſoeuer the vaine applauſe of men, be not to be hunted after, and it be hipocriticall and phariſaicall to practiſe the duties of godlineſſe to be ſeene ſMath. 6.1.. yet it is neceſſary that we ſhould make it to appear what we are and yet we be not aſhamed of that ſincerity & godly care, which becommeth thoſe that would be ſaued. Will ſome man ſay vntounto me; this a needleſſe exhortation vntounto vsus. For (behold) we hauehave done as much for the ſhewing of our ſelues to be Chriſtians, as this Eunuch did. He was baptized in the name of the Lord Ieſus, ſo hauehave we beene eueryevery one, and therefore you may ſpare the labour of perſwading that which wee hauehave already done. I anſwere; To receiue the Sacrament of Baptiſme was to this man ſufficient for the declaring of himſelfe a Chriſtian in his owne country, where the name of Chriſt was either not heard of or not liked of, and where the Sacrament of Baptiſme was a thing ſtrange and vtterly vnknowen, but the caſe is not ſo with vsus. For with vsus neither the bearing the name of a Chriſtian nor an admittance by the Sacrament of Baptiſme, into the ſociety of Gods people, is enough to prooue a man to be a Chriſtian indeed; becauſe theſe things are common to many hypocrites with the beſt profeſſours. So that albeit Baptiſme might be a witneſſe of this mans Chriſtianity, among a people either hating it, or not eſteeming it: yet it cannot be ſo with vsus, but ſome further thing is neceſſary to the end our ſincerity of religion and Chriſtianity may appeare. There be ſome things as hatefull, among the men of this generation, as the name of a Chriſtian, was or could be among the Ethiopians, as namely for a man, to make conſcience of his wayes, to binde himſelfe to a kinde of circumſpect walking, to ſhew himſelfe fearefull to offend, and loth to doe any thing diſpleaſing to the maieſty of God, to follow after holineſſe with a kinde of ſtriuing, to be ſtrait in thoſe things, wherin men generally take a kinde of liberty to themſelues, and to ſeeme not to dare to doe diuers things, which the world makes no queſtion of: theſe and the like (I ſay) are as ſtrange, as harſh, as diſpleaſing, as much ſubiect to cenſure and hate, in theſe our dayes, as euer was the name of Chriſtianity among the heathen which knew not God. And therefore if we that profeſſe godlineſſe can frame our ſelues hereunto, not regarding what we may loſe in credit, in eſtimation, in riſing to preferment in the world thereby, not reckoning of the reproaches, and euill ſpeeches, and ſcorne, that may be caſt vponupon vsus; this will teſtifie, that wee be Chriſtians indeed. When we be not backward in thoſe things, which are like to bring vsus vponupon the ſtage, and to make vsus a matter of note and ſpectacle vntounto others. It was a notable euidence of the Eunuch his faith and piety, that albeit he knew well, that after his returne, the kingdome would be filled with the newes, of his conuerſion, and he was like to come to an account to his Queene, and the reſt of the ſtate, for his religion: yet baptized he would needs be, it ſhould be his glory to be knowen to be a dependant vponupon Chriſt crucified. It vtterly condemneth that ſpirit of cowardize which poſſeſſeth many, who are loth to doe ought appertaining to religion, that might ſingle them out from the multitude, or make them to bee noted amongſt men. Thinke not, I would giuegive countenance, to that vaine ſingularity which leadeth ſome, who take a kind of pride if they can once bring themſelues to be talked of, and ſo runne themſelues out of breath, in a kinde of violent and head-ſtronge zeale, hauing too much of that phariſaical diſeaſe of deſpiſing others tLuk. 18.9.. and being as Solomon ſaith, pure in their owne conceipt, though they bee not waſhed from their filthineſſe nPro. 30.12., I ſay my purpoſe is not to giuegive allowance to any of any ſuch ſpirit, but I labour againſt that faint heartedneſſe of men, reaſonably well affected (it may be) and yet loth to be too forward for feare of eſpying and forbearing to doe thoſe things which are meete to be done, leſt they ſhould incurre ſome diſgrace, or hazard ſomewhat which they are loth to loſe. For a man to caſt himſelfe into perill is raſhneſſe and folly, and more then there is any warrant for: ſo, for a man to deſire to bee noted, and to affect a name of ſomewhat more then ordinary that is vanity: but, for a man to conſider, what his profeſſion binds him to, and to giuegive euidence to the world, that he reſpects the doing thereof, more, then any worldly circumſtance, and would faine ſhew himſelfe not to bee aſhamed of his Sauiour and of his words before men, that is true Chriſtianity, and the thing which I labor out of the Eunuch his practize here in this place. The Law of gouerning the antient Roman army was drawen to two heades, 1Non ſequinot to make any raſh purſuit againſt the enimy wherby to runne into needleſſe danger. 2non fugere.not to flie before the enemy, whereby to betray the common cauſe into his hands. So it muſt be in this: Neither is trouble to be ſought, neither yet to be declined when it commeth. The Eunuch was willing the world might know he had renounced Idolatry and had giuen his name to Chriſt, as the Prince of his ſaluation. He thought it not fit, though it might bee for the ſafety of his outward honor, to ſmother his profeſſion, and to frame to the times, keeping his beliefe in ſecret to himſelfe. So far, of the Eunuch his motion. A true conuert hath euer a louelove and a deſire to the Sacrament, and a care to giuegive euidence to the World, that hee hath learned better things then he ſometimes knew.
The 2 part of the whole text.Now followeth Philips condeſcending to the Eunuchs motion: where we hauehave three things to treate of. 1 A condition propounded by Philip to the Eunuch vponupon which it might be lawfull for him to receiue Baptiſme.The particulars of it. If thou beleeueſt with all thy heart &c. 2 The Eunuchs entertaining the condition: I beleeue &c. 3 The Baptiſme it ſelfe with the circumſtances. Then he commanded the charet &c. In the firſt of theſe two particulars deſerue note. 1. Philips care to informe the Eunuch to the Sacrament: 2. The thing propounded as a neceſſary condition to the partaking of the Sacrament. Out of Philips care, this doctrine ſprings.
That he that adminiſtreth the Sacrament ought to be carefull to inſtruct the people in things neceſſarie to the comfortable partaking of the Sacrament. The 4. Doct.Philips courſe heere is exemplare: By his cariage heerin. EueryEvery one that is entruſted with the diſpenſing of the Sacrament may ſee what hee is bound vntounto, namely, to acquaint the people carefully vppon what conditions only, they may receiue the Sacraments to their comfort. Philip (no doubt) had taught the Eunuch, that Baptiſme is a neceſſary badge to be put on, by eueryevery one, that would be taken for a Chriſtian, and now, that the Eunuch ſheweth a willingnes to receiue that badge, he ſeeketh to bind him, to a due enquiry into himſelfe, whether he hauehave that in him, without which he can receiue no benefit by the Sacrament. And that thus much ought to be done by eueryevery one that medleth with the giuing of the Sacrament, it is eaſie to prooue. 1. The doctrine appertaining to the right vſe of the Sacrament is a part of the counſell of God, and therefore not to be ſecreted by him, that deſireth to be pure from the peoples bloud xAct. 20.46.. 2. The Miniſter is appointed by office to watch for the peoples ſoules yHeb. 13.17., and ſuch a watch man he is, that if he ſee a ſword comming, he muſt giuegive notice of it, that if the people do die for their iniquity, yet he may deliuer his owne ſoule zEzech. 33.9. Sith then it is a matter of ſuch hazard, and hath ſuch a penalty annexed to it, to preſſe into the vſe of holy things not being ſo fitted and ſo furniſhed as is neceſſary, it is the Miniſters part to giuegive warning of the danger, that ſo if any man notwithſtanding will giuegive the aduenture, it may appeare that he is a wilfull treſpaſſer, and his owne heart may be able to teſtifie, that he was aduiſed otherwiſe. 3. It is one part of the Paſtors duty, to take away (as much as in him lieth) the precious from the vile aIer. 15.19., and to put a difference betwixt the one and the other, the prepared and the vnworthy, that (as far as it poſſibly may be) Holy things may not be giuen vntounto dogs bMath. 7.6. 4. It is a matter of charity, to which eueryevery man is bound, not to ſuffer his brother to ſinne cLeu. 19.7., but by all the meanes he can to ſtoppe him from it. It is a Miniſters duty much more, as much as he may, to taxe the people from committing ſo great an euill, as is the entermedling with the ſeales of Gods Couenant, the due conditions not obſerued. 5. There is a particular iniunction, by which thoſe that ſerue the Lord in the adminiſtration of holy things, are commanded together with the ſanctifying of them ſelues to prepare their brethren d2 Chro. 35.6. Now how ſhall they, prepare their brethren but by teaching them with all diligence, what things are neceſſary to the right vſing of Gods ordinances, and by charging them as from the Lord, not to dare to prouoke him to anger e1. Cor. 10.22, by their irreuerence, and by careles and profane dealing with thoſe things which are of ſo high and holy nature as the Sacraments.
The 1. vſeThis muſt firſt needs make againſt thoſe who want either ableneſſe or conſcience or both, in this particular, that is, which either know not how to direct the people depending on them, to the right vſe of the Sacrament, or els, knowing ſomewhat appertaining to it, want compaſſion ouer the peoples ſoules, and ſo ſuffer them to defile Gods ordinances, by comming to them, after a kinde of preſumtuous maner, and euen to kick againſt the offring of the Lord f1. Sam. 2. The matter which God laid to Elies charge about his ſons was, His ſonnes ran into a ſlander, and he ſtated them not g1. Sam. 3.13. The ſame is our ſinne, if we labour not with the vtmoſt of our might to ſtop the raſhnes and rudeneſſe of the people, in thruſting themſelues into the vſe of thoſe viſible pledges of his grace, without due prouiſion. God giuegive vsus all, that we may conſider it, becauſe as the irreuerent and profane dealing with the Sacraments, is none of the leaſt ſinnes of this generation, ſo much of the guilt thereof, it is to be feared will fall vponupon vsus, who doe not deale herein ſo faithfully as we ſhould, in vrging (as it is fit) the conditions neceſſary, and in inquiring into our people how they be furniſhed.
This is ſecondly to be vrged againſt theſe of the people,The 2. vſe who are apt (as the moſt are) to ſet at naught the care of their Miniſter, ſeeking to further them in this buſines. It is a common ſaying, what neede he trouble himſelfe about vsus, let him looke to himſelfe, he ſhall not anſwere for vsus, I hope we are of age to conſider what we hauehave to doe, neither are we ſo ſimple, as not to know, what belongs to theſe matters &c. Thus it is ordinary with men to ſet light by that care which is taken in duty to God and to their ſoules, to ſtay them from running in (as it were) vponupon the pikes of Gods diſpleaſure: Men ought to account it a bleſſing to be ſo watched for, and be it that they were neuer ſo cunning in reſpect of knowledg in the nature of thoſe holy ſeruices, yet who is there, that doth not need an admoniſher. But the truth is, whatſoeuer our knowledge is, which yet (among the greateſt number is but raw) yet certainly our care in thoſe buſineſſes is but ſlender, and happy is he (if he know his owne happines) that hath a faithfull admoniſher, to make him heare a word behind him hIſa. 30.21., when he is reaching out his hand to the vſe of holy things.
The next is, the thing propounded as a condition &c.The 5. Doct. wherein we hauehave two things, to handle. 1. The requiſiteneſſe of faith to the partaking of the Sacrament. 2. The quality of that faith which is requiſite. Touching the former this is the doctrine, That there is a neceſſity of Faith to the end a man may be ſuch a partaker of the Sacrament as is meete. The words are plaine, If thou belieueſt &c. as if he had ſaid, Thou deſireſt Baptiſme, but doeſt thou belieue, if thou doeſt thou maieſt with comfort, if not, it will but encreaſe vntounto greater iudgement. In the opening of this doctrine, I will thus proceed. 1. I will ſhew the generall truth of it. 2. I will teach with what limitation and reſtraint it muſt be vnderſtood. The generall truth I will declare touching both Sacraments. For of both in regard of generall circumſtances there is the ſame reaſon: Neither can there be any cauſe aleaged why there ſhould be a neceſſity of faith, in the right vſe of Baptiſme, and not alſo in the right vſe of the Lords ſupper. Heere for proofe, I might produce thoſe generall ſpeaches, Whatſoeuer is not of faith is ſinne, iRom. 14.23., and, without faith it is impoſſible to pleaſe God kHeb. 11.6.: But the maine reaſon is this, the Sacraments are in their nature ſeales of righteouſneſſe lRom. 4.11., and therefore it is abſurd for a man to offer himſelfe to receiue a confirmation of that thing which he hath not, to hauehave a ſeal, ſet as it were to a blanke, to come to hauehave faith ſtrengthened, when (perhaps) there is ſcarce a right vnderſtanding either of what is to be belieued, or of what it is to belieue. And then, the ancient order of the Church heerin is not to be neglected. For, as touching the Sacrament of Baptiſme, the courſe taken with theſe whom the Apoſtles and their aſſociates drew out of Iudaiſme and Gentiliſme into Chriſtianity is apparant. They vrged them to giuegive euidence and teſtimony of their faith, and of their purpoſe to walke with God in newneſſe of life. So Iohn Baptiſt began mMath. 3., ſo the reſt followed: and the order of asking queſtions of the Baptized, Doeſt thou belieue, doſt thou renounce: is very probable to hauehave beene in vſe euen in the Apoſtles time, whereunto that ſaying of S, Peter giueth a very good colour, where ſpeaking of Baptiſme, he mentioneth, the Anſwer of a good conſcience u1. Pet. 3, 21. foreign., the ſtipulation or engagement of the conſcience; the baptized giuing his word, that thus and thus he beliueth, and this and this he vndertaketh. And in the primitiue Church ther was in the congregation a certaine forme or ranke, called Catechumeni, which were firſt trained vp in the knowledge of the grounds of Faith, before they were baptized, (they being conuerts out of gentiliſme) which grounds what the chiefe of them were, the Apoſtle relates (Heb. 6.) which points are there termed, The doctrine of Baptiſmes, becauſe they were the particulars in which they which deſired to bee numbered amongſt Chriſtians were inſtructed before they were baptized. To this alſo agreeth that which is generally held, that the Creed was digeſted into ſuch a forme, as ſeemeth to bee an Anſwer to a queſtion. The baptized was demanded, what doeſt thou belieue? his Anſwer was, I belieue in God the father &c. Thus for the Sacrament of Baptiſme. Now for the other Sacrament, the rule of the Apoſtle is perpetuall, and alwaies binds, that who ſo commeth to it, muſt examine himſelfe o1. Cor. 11.28., and ſeeing all ſearch and examination aimeth at the finding out of ſome thing, what ſhould a Chriſtian intending to partake that holy Myſterie examine himſelfe about rather, then about this, whither, hee be in the faith or no p2. Cor. 11.5.. How is it poſſible hee ſhould bee a meet and a worthy receiuer if he want this Grace. And thus I hauehave cleered the generall ground of this Doctrine. Now I come to the limitation thereof. Touching which this I ſay, that in the Sacrament of the Lords ſupper it holds ſtill that none ought to be admitted to it, but ſuch as are able to giuegive euidence for themſelues, that they are belieuers, but in the Sacrament of Baptiſme the caſe is not like. For we muſt not hold that the ſacrament of Baptiſme can lawfully be giuen to none, but to ſuch as are able (being vrged) to giuegive teſtimony of their Faith: becauſe euen the Infants of belieuing parents hauehave a right to that Sacrament, albeit as yet, becauſe of their preſent ſtate, they cannot (in ſtrait ſpeaking) bee ſaid to belieue, nor yet are able to anſwer a demand concerning Faith, ſo that the point touching faith neceſſary to the Sacrament of Baptiſme is to be vnderſtood only of thoſe, which are admitted to it being of yeares. As for example, if a Turke, or Iew or Pagan, ſhould come amongſt vsus and ſhould deſire Baptiſme, it were neceſſary he ſhould firſt be inſtructed, in the doctrine of faith, yea and examined and dealt with, and cauſed to giuegive publique Teſtimony of his beleeuing, but we muſt not ſtretch this rule ſo, as that we ſhould exclude from this Sacrament the children of Beleuers. Indeed the Anabaptiſts, who diſpute with the vtmoſt of their skill againſt the Baptiſme of Infants, doe much vrge the practiſe of the Apoſtles, and this our text among others, namely that they are not read to hauehave baptized any but ſuch who by age were able to bee countable for their faith, and from thence they would draw a generall concluſion, that where there is no capableneſſe of faith, there ought to be no Baptiſme. Heerevnto diuers things might be replyed but theſe briefly. That it is not ſimply an improper ſpeech to call the infant of belieuing parents, a beleeuer, becauſe although he do not now actually beleeue, yet partly, becauſe for his parents ſake, he is within the compaſſe of the couenant, partly becauſe of that which may well be hoped for hereafter, as it were hard to terme him an infidell, ſo it were not harſh to call him a beleeuer: And why not a beleeuer, as well as a reaſonable creature, though yet there is in him no vſe of reaſon, no nor any certainty of ability heereafter to enjoy it: And beſides by the antient and moſt receiued doctrine of the Church, the infants of beleeuers, are reputed to hauehave a kinde of intereſt into their parents faith, who by faith appprehend the promiſe of eternall life as appertaining to their children, as farre forth as to themſelues. And what more inconuenience to terme ſuch, beleeuers, in reſpect of their parents, then to terme them holy through them as Paul doth q1 Cor. 7.14.. 2 The argument is naught from the Apoſtles practize; for that courſe which they tooke with one certaine age of perſons, cannot be ſtretched out to all without exception. As, when the Apoſtle deliuereth a law, that he which doth not labour ſhould not eate r. were it not a notorious abſurdity yea and a wickedneſſe, to keepe meat from infants vnderunder a pretence that they doe not worke. And why? becauſe eueryevery man conceiueth that the law belongeth onelyonly to thoſe which are of age and ability to labour, and yet neglect it. The ſame may be ſayd, of he Apoſtles proceeding in baptizing; that it extendes onelyonly to thoſe that bee of yeares: to ſubiect infants to the ſame condition with them were vnreaſonable. In Abrahams perſon, the knowledge of the Nature of the Sacrament, and an yeelding himſelfe to liue vnderunder the Lords obedience, went before the receiuing of circumciſion: yet in Iſaac it was not ſo, he was circumciſed firſt, and inſtructed after. It was neceſſary in Abraham that a profeſſion of Faith ſhould goe before circumciſion, it was not neceſſary in Iſaac, the difference in their ages altered the caſe of the neceſſity. 3 As concerning the Apoſtles practize it ſelfe, there is no certainty for it, that they baptized none but ſuch as were able to make acknowledgement of their Faith. There is more probability on the contrary, that they baptized euen ſome infants, as (namely) when they baptized whole families, as Lydia and her houſhold ſAct. 16.18., the Iaylor with all that belonged to him tDſ. 33.. Criſpus with all his houſhold uAct. 18 8, the houſhold of Stephanas x1 Cor. 1.16.. Albeit a man cannot make a certaine demonſtration, that in theſe generall Baptiſmes adminiſtred to whole families there were ſome infants baptized with the reſt, yet it were very ſtrange if there ſhould be none, in none of theſe houſholds, and to ſay that there is in ſuch ſpeeches and figuratiue ſpeaking, all the family being put for the greateſt part of the family, and ſo vnderunder that colour to exclude infants, is but an indifferent euaſion, it being a rule, that we are not to account any thing as figuratiuely, where there is no neceſſity, for the auoyding of ſome manifeſt inconuenience like to follow, if the words of the ſentence ſhould bee taken properly. Be it that none of all theſe things wil ſerue to iuſtifie the Baptiſme of infants (yet vnable to make confeſſion of their faith) yet their intereſt into the promiſe of God is a ſufficient plea: that promiſe is made to them that beleeue, and to their children yAct. 2 39.. If then the promiſe belong to infants, why not alſo the ſeale of the promiſe. It may be, ſome may make doubt of this reaſon, becauſe it may ſeeme by the like argument, that vntounto infants alſo ought to be giuen the Sacrament of the Lords Supper: They hauehave a right to the promiſe, and why not alſo to the ſeale of the promiſe: ſo may ſome diſpute. Anſwere, Indeed this mooued ſome among the antients to giuegive this other Sacrament euen to infants, as Cyprian zSerm. 5. de lapſis.. and Auguſtine aDe ecc. dog. c. 52.. the latter of which two, was the rather ſtrengthened therein by miſtaking Chriſts words, Except ye eat the fleſh of the ſonne of man, and drinke his blood, yee hauehave no life in you bIoh. 6.53., ſuppoſing thoſe words to bee ment of the Sacrament of the Lords Supper, he accounted the vſe therof of neceſſity to ſaluation. But the Truth is, that the reaſon fetched from the intereſt into Gods promiſe, which doth prooue infants to hauehave a right into Baptiſme, is not of like force, to prooue them to hauehave a right into this Sacrament. For beſides the difference betwixt the two Sacraments in reſpect that the one is the Sacrament of entrance into the Church, and therefore agreeing to infants; the other the Sacrament of proceeding, and therefore fit only for thoſe which are of grouth in Chriſt; beſides this, I ſay, there be certaine expreſſe reſtraints to be collected out of the rules ſet downe for the maner of receiuing the Lords Supper, as namely that in vſing it, there muſt be an examining of ones ſelfe c1 Cor. 21.. there muſt bee a diſcerning the Lords body dver. 29.. there muſt be a Remembrance eVſUs. 25.of Chriſt, which be things whieh infants cannot reach to. Thus hauehave I endeuoured to cleere this point, touching the limitation of this doctrine, of the neceſſity of faith to the right partaking of the Sacraments, proouing it to be vnderſtood only (in the point of Baptiſme) of theſe that are of yeares, and that this courſe taken by the Apoſtles in baptiſzing thoſe of yeares,, is no preiudice at all to the baptiſme of infants, but that ſtill it remaineth firme and ſure, that children borne in the Church ought to bee admitted to the Sacrament which may be a pleadge of their admiſſion into the Church, and whereby alſo much comfort may returne vntounto their parents, God being pleaſed hereby to giuegive euidence, of the truth of his promiſe that he is not aſhamed fHeb. 11.76.. to be called both our God, and the God of our ſeed alſo.
The maine and ſpeciall vſe of this doctrine is to be a direction to vsus,The vſe. how we may learne to make the right vſe of that Sacrament of Baptiſme, which in our infancy we receiued. The beſt vſe of Baptiſme is to vſe it as a ſtore-houſe of comfort, as indeed it is, being applied a right. Now as no man, not baptized till he is of yeares can bee comfortably and effectually baptized vnleſſe hee beleeue: ſo no man baptized in his infancy, can, when he commeth to yeares, comfortably make vſe of his Baptiſme vnleſſe he beleeue. There is an old popiſh opinion which is firmely held by ignorant men & women, and it is this, that Baptiſme doth confer grace of and by it ſelfe, howſoeuer the party bee diſpoſed that receiue it. And ſo people generally hold a conceipt, that there is a kinde of vertue and Chriſtendome (as they call it) infuſed into them, by the hauing of this Sacrament howſoeuer they be affected. But this is a meere fiction and fancy without truth. It is a kinde of lifting vp the Sacrament aboue the naturall condition thereof, and miniſters of the Sacrament, are thereby made workers of miracles, as if their Arte did regenerate of it ſelfe. Peter ſaith, that the waſhing of the fleſh doth not ſaue g1 Pet. 3.2.. Simon Magus was baptized and yet after that remained in the gall of bitterneſſe and bond of Iniquity hAct. 13.23.. and many of the old Iſraelites were baptized vnderunder Moſes, with whom God was not pleaſed i1 Cor. 10.2.5.. Paul ſaith, Chriſt ſanctified his Church, by the waſhing of water, through the word kEph. 5.26.. So that it is the beleeuing and receiuing of the word that maketh the Sacrament to be effectuall. Let no man therefore glory in his Baptiſme, vnleſſe he hauehave Faith. If thou who haſt beene baptized, ſhall ſay vntounto me in ſome ſuch maner as the Eunuch ſpake to Philip, See I hauehave beene baptized, what ſhould let me to aſſure my ſelfe that I am a Chriſtian. I cannot but anſwer thee as Philip did, If thou beleeueſt &c. thou maiſt. Let vsus looke to this one thing therefore, euen to our Faith. Faith is the tenure by which we hold heauen, Baptiſme is but the ſeale to confirme it. Faith, if we hauehave it, will appeare by this, It worketh by louelove lGal. 5.6.. and what louelove, a louelove to three things: To the author of Faith, and that will appeare by obedience mIoh. 14.15.. 2 To the word of Faith nRom. 10.8.. For he which is of God heareth Gods word oIoh. 8.47., and faith cannot but louelove that whereby it is begotten and built vp further. 3 To the houſhold of Faith pGal. 6.10., He that loueth him which begat, loueth him alſo which is begotten of him q1. Ioh. 51., ſuch an one, will louelove euen the name of a diſciple rMath. 10.42.. Try then your Baptiſme by your Faith, and your Faith by the fruits, otherwiſe the water of your Baptiſme ſhall not be able to quench the fire of that burning lake which is the ſecond death. The ſame muſt bee ſayd of the other Sacrament; thou ſaiſt to me againe. Lo heere are Bread and wine, what ſhould let me to communicate, I anſwer ſtill as I am taught heere, If thou beleeueſt with all thy heart thou maiſt: If thou come without Faith, thou art no welcome gueſt to this banquet; without it thou mayeſt eate the Lords bread,Panem domini non panem dominum: vt Auguſt. de Inda. but not that bread which is the Lord, and thy receiuing ſhall be but a pledge of iudgement and vengeance to thy ſoule. This point will be quickned by that which followeth touching the quality of Faith.