The Ethiopian Eunuchs Conversion, Commentary on Acts 8 · Verse 37
VERSE 37. And Philip ſayd if thou beleeveſt with all they heart, thou maiſt. And he anſwered & ſayd, I beleeue that Ieſus Chriſt is the Sonne of God.
THis verſe containes in it the anſwere of Philip, vntounto the former queſtion made by the Eunuch. Wherein we hauehave,
1. The condition propounded, If thou beleeueſt.
2. The Eunuchs Conceſſion, or allowance of the condition: I beleeue that Ieſus Chriſt is the Sonne of God.
And Philip ſaid, If thou beleeueſt.
Howſoeuer the Eunuch deſired greatly this Sacrament of Baptiſme as a ſeale of the couenant, and badge of his profeſſion; and howſoeuer here is water ready and at hand for the ſame purpoſe, Philip notwithſtanding doth not preſently deſcend into the water, but firſt of all doth tech and inſtruct him in the neceſſity of faith to the due participation of this ſacred ordinance. And herein will commend vntounto eueryevery faithfull Miniſter of Chriſt a moſt neceſſarie duty.
Doct. Miniſters muſt firſt inſtruct their people before they adminiſter the Sacraments.Namely, that they muſt firſt teach and inſtruct their people in the nature of the Sacrament, and the neceſſitie of ſauing faith to the due participation thereof, before they adminiſter the ſame vntounto them. EueryEvery one muſt throughly be inſtructed in the Sacraments, before he come to participate of the ſame. This was the charge the Lord gaue vntounto the Leuites in the time of the Law, before they came to the Paſſeouer: Ye ſhall ſanctifie your ſelues, 2. Chron. 35.6.and prepare your brethren, that they may do according to the word of the Lord. And thus doth Philip here inſtruct this Eunuch in the neceſſitie of ſauing faith, before he receiue this Sacrament of Baptiſme. Neither doth Paul preſently baptiſe the Iaylor, before ſuch time that hee had preached the word vntounto him, and thereby made him fit to partake of the ſame.
This was that holy order that Chriſt himſelfe commends vntounto his Diſciples:Mat 28.19 Go teach all nations, baptiſing them in the name of the Father, &c. And againe, He that beleeueth and is baptiſed, ſhall be ſaued. Wherein we ſee that faith is moſt neceſſarie to precede Baptiſme: Men are firſt of all to be taught to beleeue, before they receiue the Sacraments; which are indeed The ſeales of the righteouſneſſe of faith. And there is reaſon for it.
Reaſ. 1 Firſt, in regard of their function and calling, they are to watch for the peoples ſouls,Heb. 13.17 as they that muſt giuegive vp an account thereof vntounto God. And therefore muſt warne them of the danger of vnworthy receiuing, leſt the people ruſh vponupon holy things vnworthily, and vnpreparedly, and ſo incur Gods wrath, and they themſelues hereby become guiltie of their ſinnes.
Reaſ. 2 Secondly, holy things are not to be giuen to dogges,Mat. 7.6. nor pearles caſt before ſwine; it is requiſite then that the Paſtour ſhould take away the precious from the vile, and as much as in him lyeth,Ier. 15.19. put the difference betwixt the one and the other.
Reaſ. 3 Thirdly, the doctrine that concerneth the right vſe of the Sacraments, is one part of the counſell of God, which a Miniſter is to reueale vntounto the people; otherwiſe he cannot bee free from the peoples ſinne.
This ſerues then for the iuſt reproofe of ſuch Miniſters as make no conſcience at all of their duties in this kinde, Vſe. to fit and prepare their people to the due participation of the Sacraments, but promiſcuouſly hand ouer head ſuffer all to partake of the ſame, and ſo to defile theſe holy ordinances.
This was Eli's ſinne, for the which the Lord threatened to plague his houſe for euer, That his ſonnes made themſelues vile, 1. Sam. 3.13.and he reſtrained them not. Surely it is not the leaſt ſinne whereof the Tribe of Leui ſtands guiltie of at this day, that men are no more reſtrained, and that herein wee deale not ſo faithfully with mens ſoules are we ſhould.
And withall, let this ſerue to admoniſh you that are our hearers, that you ſuffer the word of exhortation, and not to runne vponupon the pikes of Gods diſpleaſure, where you may be taught your duties. The Sacraments are the ſeales of Gods couenant. Wherefore ſhould wee require theſe things at Gods hands, when our conditions are not obſerued? It is lamentable to ſee the generall neglect of this holy preparation amongſt the moſt ſort of men; men almoſt diſdaine to be admoniſhed and inſtructed in their duties herein.
If thou beleeueſt with all thy heart, thou mayeſt.
Though the Eunuch deſired neuer ſo much to be baptiſed, yet Philip doth not by and by ſatisfie his deſire therein, but ſhewes him firſt the condition that is required on our part, namely, Doct. Faith neceſſarie to the due receiuing of the Sacraments.that he muſt beleeue. The Doctrine is,
That to the participation of the Sacraments of the Church, faith is neceſſary. The words are plaine, If thou beleeueſt, thou mayeſt.
Q. d. there is more in it then ſo, preſently to be baptiſed, now here is water ready. This may be done, and thou no whit the better; nay it may be done to thy further condemnation. If then thou wouldſt hauehave true comfort by this Sacrament, this is required of thee, that thou beleeue.
The point is cleared by that of our Sauiour vntounto his Diſciples, immediately before his aſcention vp into heauen.Mat. 16.15, 16. And he ſaid vntounto them, Go ye vntounto all the world, and preach the word to eueryevery Nation, he that beleeueth and is baptiſed, ſhall be ſaued.
And hence is it that Philip doth inſtruct this Eunuch in the great neceſſitie of ſauing faith, to the due participation of this Sacrament. So Paul, Act. 16.the Iaylor, before the would baptiſe him, ſhews him the neceſſitie of faith. And hence is it that the Sacraments are called The ſeales of the righteouſneſſe of faith. Rom 4.11.Now it were abſurde to ſet a ſeale to a thing that is not, as to a blanke. For a man to come to the Sacrament for a confirmation of his faith, when he in the meane time vnderſtandeth not what faith meaneth; what an abſurd thing were this?
And therefore the practiſe of the Primitiue Church herein was moſt commendable, who had their Catechumeni, a certaine ſort of people that were well inſtructed in the principles of Religion, and then were admitted to the Sacraments of Baptiſme, and the Euchariſt, being drawne to the Church from Heatheniſme and Paganiſme.
If faith bee ſo neceſſarie to the Queſt. due participation of the Sacraments of the Church. How comes it then to paſſe that Infants are baptiſed, that are not of yeares actually to beleeue?
This may be anſwered diuers wayes. Anſw.
Firſt, the common anſwer herein is good: That the children of beleeuing parents hauehave a right to the Sacrament, in regard of the couenant that God made with them and their ſeed. And the faith of eueryevery true beleeuer is ſo farre the Infants, that it giues it an intereſt into the Sacrament; for the beleeuing parent laies hold on the couenant, not onelyonly for himſelfe, but alſo for his ſeed. As in the title of Lands at this day, a man doth purchaſe lands to him and his heires after him. And this is warranted by that of the Apoſtle,1. Cor. 7.14. If the root be holy, ſo be the branches. And in this ſenſe may the children of beleeuers, be ſaid to be beleeuers.
Secondly, it may be anſwered thus, that Chriſt himſelfe reckoneth Infants amongſt the number of beleeuers, Whoſoeuer ſhall offend one of theſe little ones that beleeue in me, &c. Howſoeuer their faith be ſecret,In infantibus qui adhuc per aetatem credere non poſſunt Spiritus ſanctus in …o…um cordibus fidei vices agit. Pet. Mar. in Rom. 6. as their life it ſelfe is: Though they know not that they do liue, yet there is life in them. So may the Lord in a maruellous manner giuegive them the ſeed and ſpirit of faith, as he dealt with Iacob, Ieremy, the Baptiſt, &c. That were ſanctified from the wombe. Howſoeuer we are not able to deſcribe the Lords manner of ſecret working by his ſpirit herein.
Thirdly, God forbid that we ſhould imagine that Adams corruption ſhould do more to the pollution of Infants, then Chriſts bloud ſhould do to their ſanctification and clenſing: who neuer wanteth meanes to effect what is the purpoſe of his owne will, euen from the wombe to ſanctifie them and make them his owne, though wee be not able to fathome the depth thereof. Thus much for the baptiſing of Infants.
But now of men of riper yeares the point is cleare for both the Sacraments of the Church. If a Iew, Turke, or Pagan were a mongſt vsus, and ſhould deſire baptiſme, it is requiſite ſuch a one ſhould firſt be inſtructed in ſome good meaſure to giuegive an account of his faith, before he were admitted to be baptiſed.
And as for the Sacrament of the Lords Supper, the place is cleare,1. Cor. 11.28. Let a man examine himſelfe, and ſo let him eate of that bread, and drinke of that cup. For he that eateth and drinketh vnworthily, Mar. 16.&c. He that beleeueth and is baptiſed (ſaith our Sauiour) ſhall be ſaued. And,Rom. 10. Whatſoeuer is not of faith, is ſinne.
Vſe. 1 Here the Anabaptiſts ground their doctrine, That ſince that faith precedeth Baptiſme, therefore Infants are not to be baptiſed till they come of yeares of diſcretion: for, ſay they, where there is no capableneſſe of faith, there ought to bee no baptiſme. They may as well reaſon from the words of the Apoſtle,1. Theſ. 3.10. That hee that will not worke, ſhould not eate. That therefore Infants ought not to be nouriſhed, becauſe they cannot labour.
But, ſay they, it is not found in all the Scriptures that any one Infant was baptiſed by the Apoſtles. Neither is there mention made that they were excluded. If this Argument were good, then might we ſay as well that women ought not to be permitted to the Sacrament of Chriſts Supper, becauſe we finde not in the Scripture that the Apoſtles adminiſtred the ſame to any ſuch. Yet the Scriptures ſhew that Criſpus beleeued on the Lord and all his houſe and were Baptiſed, and the ſame is ſaid of Lydia and Stephanus, and their houſholds, who were all Baptiſed, and it is not vnlike, but that there might bee ſome Infants amongſt them.
For the further clearing of this truth, we are to know, that Baptiſme ſerues to the ſame end to vsus, that Circumciſion did to the Iewes in the time of the lawe. Namely to be a ſeale of Gods covenant. Now it is apparent that their children muſt bee Circumciſed when they were eight days old. Are Infants of Beleeuers now vnderunder ſtraighter conditions in the time of the Goſpel, then the Infants of the Iewes in that time of the Law? God forbid. Doth not Chriſt ſay, Suffer little children to come vntounto mee and forbid them not; and againe,Mat. 19.14 To you is the promiſe made, and to your children.Act. 2.39. Obiect.
If Infants then hauehave an intereſt into the couenant, and ſo vntounto the Seales of the Couenant, the Sacraments, why then are not Infants permitted to the Sacrament of Chriſts Supper.Reſp. Some of the Antients, as Cyprian and Auguſtine, miſtaking the words of our Sauiour,Ioh. 6.53. Except ye eate the fleſh of the Son of Man, and drink his blood, ye hauehave no life in you; Vnderſtod theſe words to bee ment of the Sacrament of his laſt Supper, and hence conceiued the vſe thereof abſolute neceſſary to Salvation, and would hauehave little Infants to participate therof. Wheras indeed the Reaſons that doe intereſt the infant into the Sacrament of Baptiſme, doe not proue a neceſſity of the vſe of this Sacrament likewiſe. The one giues men an admittance into the Church, and ſo belongs to Infants; the other of proceeding & grouth in Chriſtianity, and ſo belongs to men of riper yeares. Beſides to this Sacrament of the Lords Supper heare is required of all that would receiue the ſame worthily, that hee examine himſelfe, and that he bee able to Diſcerne the Lords body, which Infants are not able to doe, & therefore vntill they come to yeares of diſcretion, are not to be admitted to that Sacrament.
Vſe. 2 The ſecond vſe concernes parents, who by this occaſion of their children being Baptiſed, hauehave good cauſe to examine thē ſelues, whether they bee within couenant with God, yea or no. What greater comfort to a man, then to hauehave his Seede within the Couenant of grace, Iuſtified, Sanctified, waſhed with the blood of Ieſus, made a Member of the Church? this comfort maiſt thou hauehave if thou beeſt a beleeuer, yea thou maiſt boldly chalenge the ſame at Gods hands in regard of the couenant made to thee and thy Seede. But if thou beeſt an vnbeleeuer that lyeſt in thy ſinnes without repentance, thy Circumciſion will bee counted for vncircumciſion, and thy baptiſme will not profit thee at all.
O that Parents did duely conſider this for themſelues and for their children, It is not Baptiſme that will auaile, as if it did confer grace, as the Church of Rome doth teach, without the inward Baptiſme of the Spirit. Thou maiſt goe to Hell for all thy Baptiſme, if thou beeſt not a beleeuer. Reſt not then in this, thou that art a Parent, that thy child hath beene Baptiſed, but labour to bring him to be a beleeuer, that he may likewiſe receiue the inward grace of Baptiſme, without which the outward cannot ſaue.
Faith is the tenure by the which we all hold heauen, Baptiſme is but the ſeale to confirme it, what is the Seale, if wee hauehave not an intereſt into the couenant it ſelfe?
Vſe. 3 Thirdly ſeeing that Faith is ſo neceſſary to the due participation of the Sacraments, this ſhewes that Doctrine of the Church of Rome to bee moſt ridiculous and abſurd, that teach that Baptiſme doth ex opere operato conferre grace. This is to lifte vp the Sacrament aboue it ſelfe. Was not Simon Magus baptiſed?Act. 8.23. and yet remained in the gal of bitterneſſe, and bond of iniquity. Were not many of the people of the Iewes Baptiſed vnderunder Moſes, and vnderunder the cloud, and had not God in many of them no delight? So that the Sacraments are effectuall vntounto men, ſo far as they beleeue. To the vnbeleeuer they profit not at all.
Vſe. 4 And laſt of all this may ſerue to admoniſh men, to labour to make a right vſe of their Baptiſme; nam… ly by getting the comfort of the Spirit, by getting a beleeuing hart, that ſo he may bee Baptiſed with the holy Ghoſt; it is Faith that is all in all. Thy Faith makes the Sacrament effectuall, if thou wanteſt Faith, thou waſt neuer yet Baptiſed with the Spirit, and that which the holy Ghoſt ſpeaketh of the word preached; The word thy heard profited them not, Heb 4.2.becauſe it was not mixed with faith in them that heard it, may as truely bee ſaid of the Sacraments, they profit not, being not mixed with Faith in them that receiue them.
If thou beleeuest with al thy heart.
Heereby is not ment the perfection of Faith, but the ſinceritie of Faith, that our harts may be blamleſſe in holineſſe,1 Theſ. 3.13. that the hid man of the heart bee vncorrupt; According to that of the Apoſtle, Singing to the Lord in your hearts, that is ſincerely. Againſt this is oppoſed a heart, and a heart which Saint Iames calleth a wauering minded man.
Such a ſingle & ſincere heart, ſuch a Faith that is thus vnfained, is here permitted to this Sacrament, as one qualified for the ſame, and ſo the Sacraments become excellent meanes for the confirmation and building vp of the ſame Faith. Our Inſtruction is,
That the Faith of a Chriſtian in this life is not ſo perfect, Doct. No perfection of Faith herebut it ſtandeth in neede of increaſe and helpe. Our knowledge, ſaith the Apoſtle, is but in part; 1 Cor. 13.9and therefore our Faith it ſelfe muſt needs bee imperfect, and hence it is that we are often vrged & preſſed in the Scripture to grow in grace, 2 Pet. 3.18. 1 Theſ. 4.1and to increaſe more and more.
The grace of Gods Spirit by the Prophet Ezechiel are figured by waters, Eze. 47.iſſuing out of the Sanctuary, which came firſt to the ancles, then to the knees, and at laſt to the loynes.
The Pſalmiſt compareth the godly to trees: which bring forth much fruite in their age. And hence it is that the ſpirituall life of the godly in the Scripture is compared to ſeuerall ages of men, ſome are babes, ſome are men of perfect ſtrength. Now it were a wonder in Nature, not to ſee an Infant grow, but to ſtand at a ſtay,1. Pet. 2.2. As new borne babes deſire ye the ſincere milke of the word: To what end? that ye may grow thereby Grace is likewiſe compared to light which ſhineth brighter and brighter.Iſa.58.8. Then ſhall thy light breake forth as the morning, and thy health ſhall ſpring forth ſpeedily. The Doctrine is cleare and plain, and the grounds hereof may be theſe.
Fitſt, in regard that the greateſt meaſure of grace that any man in this life can poſſibly attaine vntounto, is no more then needfull to ſaluation, as the leaſt meaſure of the true ſanctified graces of Gods Spirit ſhall ſuffice, ſo no man hath ought to ſpare, when Death commeth.
Secondly, the Lord to this end hath planted vsus, hedged, dreſſed, digged, and watered vsus, and all to make vsus more and more fruitfull; now vnleſſe this coſt ſhould be in vaine vntounto vsus, and wee ſhould proue our ſelues barren and vnfruitfull vines, we muſt bring forth fruit daily more and more.
Ʋſe. 1 This may ſerue to admoniſh eueryevery man in the feare of God, not to reſt in the beginning, of any grace receiued, but to be led forward daily more and more towards perfection. It is a common fault in the world at this day and that amongſt many that make profeſſion of Religion, that if they hauehave beene diligent in the vſe of the meanes a time, ſo as they hauehave duplicate page duplicate page duplicate page duplicate page duplicate page duplicate page got a good meaſure of knowledge, and are able to diſcourſe of Religion, preſently conceiue that they need not to be at that paines as in times paſt, and ſo begin to ſlugge in their Chriſtian race. I would ſay to ſuch, as our Sauiour ſometimes to the Church of Sardis, Be awake, Reu. 3.2.and ſtrengthen the things that remaine, that are ready to die. Our nature is wonderfull prone to be filled with theſe things, as the Iſraelites were glutted with Manna, howſoeuer in other things wee are inſatiable. Surely it is a ſure note of a gratious heart, when men can ſee and bewaile their owne emptineſſe in heauenly graces, complaine ſtill of their owne deadneſſe of heart, backwardnes in holy duties, and their want of zeale in Gods ſeruice. Whereas that man that conceits himſelfe to hauehave knowledge enough, and grace enough, and ſo growes more and more negligent in the vſe of holy meanes, for the perfecting of Gods graces begun; this man neuer yet had true grace. For if he had, he would labour more and more for the confirmation and increaſe of the ſame grace, with this Eunuch here, and ſo be led forward daily towards perfection.
Ʋſe. 2 Secondly, this may ſerue for matter of triall vntounto vsus; would we know whether wee hauehave learned Chriſt indeed to life and ſaluation, and hauehave truly put on Chriſt with all the graces of his ſpirit; Hereby wee ſhall know it, by our daily growth and increaſe in grace and godlineſſe. True grace will certainly increaſe. If it do not grow and increaſe, wee neuer had but the ſemblance of grace, like vntounto Demos, Hymeneus, and Philetus, counterfeit grace will not abide long, it will not increaſe.
If then wee would not deceiue our ſelues, we muſt not reſt in the beginnings of grace, but ſtirre vp the gifts of God within vsus.
Meanes for the increaſe of grace.Now the means for the growth and increaſe of grace, are,
1. Meditation on the word preached and taught.
2. Earneſt prayer vntounto God for grace to beleeue and obey.
3. Thankſgiuing for grace already receiued.
4. Daily conference with thoſe that are of eminent grace.
5. The well improuing of any gift or grace receiued; theſe and the like are excellent meanes for the further building of vsus vp in the wayes of godlineſſe.
(With all thy heart.)
Hauing before ſhewed the neceſſitie of ſauing faith to the due participation of the Sacraments of the Church: as alſo that oy the vſe of the meanes, ſuch as ar… the Word, Sacraments, Prayer, and the like, we ought daily to grow and increaſe in the ſame. Now he comes to ſhew the nature and qualitie of that faith that is ſo precious, it muſt bee pure, ſincere, heartie, and vnfained. If thou beleeueſt with all thy heart: The Doctrine is,
That true faith makes the heart of that man ſincere and pure that hath it. Faith purifieth the heart, Doct. A beleeuing heart is a ſincere heart. Act. 15.9. Act. 26.18. Deut. 6.5.a beleeuing heart is a ſincere heart, and ſanctifieth him that hath it. This is that the Lord requireth of his people, Thou ſhalt louelove the Lord thy God, with all thy heart, &c. the Lord cannot abide that men ſhould hauehave a heart and an heart; a heart for God, and a heart for the deuill; a heart for Chriſt, and a heart for Antichriſt. Such double mindedneſſe, as Saint Iames ſpeaketh,Iam. 4.8. is abhomination vntounto him.Mat. 23. The Phariſes could waſh the outſide of the cup, and of the platter, but inwardly were full of all hypocriſie. Pilate waſhed his hands indeed, but not his heart. An hypocrite will ſometimes ſtumble into a Church, and pray to be ſeene of men; But the honeſt and good heart will enter into it chamber.Mat. 6.6. Theſe are they that are pronounced bleſſed of God:Pſal. 32.1. Bleſſed is he to whom the Lord imputeth no ſinne, and in whoſe ſpirit there is no guile. Bee glad oh ye righteous, and reioyce in the Lord. But who are righteous? And be ioyfull ye that are true of heart. Ver. 10.Heare we Dauids prayer for ſuch,Pſal. 125.4 Do good to thoſe that bee good; and vpright in heart. Whereas that man that wants this ſoundneſſe of heart in doing of good duties, he doth but looſe his labour, they are but abhomination vntounto the Lord: As it is ſaid of Amazia, 2. Chron. 25.2.He did that which was right in the ſight of the Lord, but not with a ſound heart. Now the grounds of this are,
Reaſ. 1 God hath commanded it,Gen. 17.1. Walke before me, and bee thou perfect, or ſincere.
Reaſ. 2 Secondly, it is onelyonly comfort a Chriſtian hath in all that we do, that the ſame is performed of vsus in ſingleneſſe of heart. In the world we ſee the beſt duties of a Chriſtian traduced, and oftentimes they are called Hypocrites for their paines, and mocked and derided as Dauid was, when he danced before the Arke. But this was Iobs comfort, when his friends layed ſuch an imputation vponupon him,Iob 27.5. I will not part with my innocency (ſaith he) vntill I dye. And this was Hezechias his comfort at ſuch time as hee was ſummoned to death,Iſa. 38.3. Remember Lord that I hauehave walked before thee in truth, and with an vpright heart.
Reaſ. 3 Thirdly, it is that which diſtinguiſheth a true Chriſtian from an hypocrite, who may go as far in the worke done as the beſt Chriſtian in outward performances. The thorny ground and the ſtony ground went wondrous farre; our Sauiour ſheweth that theſe receiue the word with ioy, and beleeue for a time: Matth. 13.onelyonly the good ground are they, which with honeſt and good hearts heare the word and keepe.
Reaſ. 4 And laſt of all, God hath appointed a day in the which all our actions ſhall be iudged and ſcanned; not as they hauehave ſeemed to men, but as they hauehave beene indeed and in truth before God. We muſt al appear before the iudgment ſeat of Chriſt, 2. Co. 5.10.that eueryevery one may receiue the things done in his body, according to that hee hath done, whether it be good or bad.
Ʋſe 1 It may ſerue to admoniſh eueryevery one in the feare of God, that we labour after this ſinceritie and puritie of heart, without which no dutie that we can performe, can finde acceptation with God.
But how ſhall I know in the performance of holy duties, Queſt. that my heart is thus qualified?
There are many markes and tokens of this integritie of heart, Anſw. whereby it may bee diſcerned, amongſt the reſt theſe.
Marks of a ſincere heart.Firſt, it is diſcerned by the manner of performance of any dutie, it doth the ſame humbly, keeping an eye ſtill vponupon it's owne wants in doing of them: fearing ſtill that ſomething may be amiſſe that may hinder the Lords gracious acceptation of them: a ſincere heart is ſtill ready to complaine of its beſt actions, and dare not preſent any ſeruice it doth vntounto God, further then it hath the righteouſneſſe of Ieſus Chriſt to couer all the imperfections of the ſame.
Secondly, it is diſcerned by the ready and chearfull performance of holy duties: God loueth a chearfull giuer. This was the great commendation of the Church of the Romans, Ye hauehave obeyed from the heart the forme of doctrine that hath beene deliuered vntounto you.
Thirdly, with much affection and louelove:Pſal. 119. So Dauid, O that my wayes were ſo direct, that I might keepe thy ſtatutes, &c.
Fourthly, it is the propertie of a good heart, to hauehave an eye vntounto all the commandements of God, to the duties of the ſecond Table, as the firſt. This was the great commendations of Cornelius, when he could ſay,Act. 10. Wee are all here before God, to heare whatſoeeuer is commanded vsus of God. So Dauid, I ſhall not be confounded whileſt I hauehave reſpect vntounto all thy commandements.
And laſtly, it wil do them conſtantly not by fits, when he is in a good mood, but at all times, in proſperitie as in aduerſitie, in ſickneſſe, as in health, which an Hypocrite doth not; for ſo ſaith Iob, Doth an hypocrite pray alwayes? Iob 21.The meaning is, he doth not.
Secondly, this may ſerue for matter of ſingular conſolation vntounto the godly, that can approue themſelues vntounto God, that whatſoeuer they do in his ſeruice and worſhip, they do the ſame in ſingleneſſe of heart; ſuch need not to doubt but they ſhall meet with the Lord in his owne ordinance. And albeit they may hauehave in them many wants and infirmities, yet this ſingleneſſe and integritie that is in the heart, makes amends for all, and cauſeth the Lord to paſſe by them all. An husband beares with many infirmities of his wife, ſo long as ſhe keepeth her faith to him in the maine duties of Matrimoniall louelove. So dealeth the Lord with his ſeruants, ſo long as they keepe their hearts vpright with him. See we this in King Aſa, a catalogue of whoſe infirmities the Scriptures affoord vntounto vsus, as, namely, that he tooke not away the high places, that in his diſpleaſure hee caſt the Lords Prophet into priſon; that hee oppreſſed his people; that in the time of his ſickneſſe, he ſought to the Phyſitian, and not to the Lord. And yet for all this, ſee the account the Lord made of this man, the Text ſaith,1 Kin. 15.14. Aſas heart was vpright with the Lord all his dayes. The Lord ſo regarded that, as that he paſſed by all the reſt.
(And he ſaid, I beleeue that Ieſus Chriſt is the Sonne of God.)
Philip hath no ſooner put the queſtion, Doct. A Chriſtian muſt be readie to giuegive an account of his faith. 1. Pet 3.15.but the Eunuch makes the anſwer readily and willingly.
It is a commendable duty in a Chriſtian to giuegive an account of his faith, whenſoeuer he ſhall be demanded: it is an Apoſtolicall iniunction; Sanctifie the Lord in your hearts, and be ready alwayes to giuegive an anſwer to eueryevery man that asketh you a reaſon of the hope that is in you. And hence is it that Chriſtians are exhorted To keepe the profeſsion of our faith without wauering. Heb. 10.23See this in Paul, in his boldneſſe before Felix, I confeſſe vntounto thee, Act. 24.14.that after the way which they call Hereſie, ſo worſhip I the God of my Fathers.
The grounds of this we hauehave heard before.
The vſe ſerues to perſwade to this duty, Vſe. as a moſt neceſſarie fruit and conſequence of faith, Pſal. 116.10.I beleeued, and therefore did I ſpeake. What faith beleeueth, the mouth will ſpeake: Hee that is afraid to make an open confeſſion of Chriſt, hath not as yet by a liuely faith put on Chriſt.
But is a Chriſtian bound at all times to giuegive an account of his Queſt. Faith, and of his Religion he doth profeſſe, to whom ſoeuer ſhall require an accompt thereof?
No, Anſw. Indeede I confeſſe a Chriſtian is bound, eſpecially when he is called by authority, though it be before an Infidel, to make an Apologie of his Faith, and to defend the truth. And ſo likewiſe at all times when Gods glory is like to ſuffer, a Chriſtian muſt ſtand it out, whatſoeuer come of it.
But when a queſtion ſhall bee asked vsus to no other end but to deride the truth, or for ſome other euill end; Wee hauehave the example of our Sauiour himſelfe not to anſweare in ſuch a caſe. Ieſus held his peace, Mat. 26.63.at that time whē they went about to intrap him in his words. So that if a man bee queſtioned concerning his Faith or Religion, hee is wiſely to conſider whereto the queſtion tendeth, and accordingly returne his anſwere.
(I beleeue.)
This was the thing that Philip ſo much deſired, that this Eunuch might bee brought to beleeue in Chriſt, that ſo the Sacrament might be effectuall to the ſealing vp and confirmation of his Faith.
Here we hauehave the happy fruite and effect of his Miniſtery, hee is brought to be a beleeuer.
Philip hath not beate the aire in vaine, neither hath the word been caſt as the Seede on the high way ſide, on the ſtony or thorny ground, but it hath lighted now on a good heart, a heart prepared for the ſame. The happy fruit and effect whereof is heere ſet downe, he is made a beleeuer. (I beleeue.) It teacheth vsus
That there is a particular Faith Doct. required of all that looke to reape life and ſaluation through Chriſt.A part…cular Faith, neceſſary to Salua…i…n. If we looke to reape fruit and benefit by the Sacraments of the Church, we muſt eueryevery particular man hauehave a particular Faith of our owne, to qualifie vsus for the ſame: to this are we often exhorted. To ſtand fast in the Faith, 1 Cor. 16.13.to bee rooted and grounded in Faith, To make our calling and election ſure. 2 Cor. 13.5.And to worke out our ſaluation with feare and trembling.Phil 2.12 For the further clearing of this truth. Hear wee the ſpeech of Faith in thoſe whom God hath honoured with this grace in the ſcripture,Iob 19 25. Eſay 45.24 truely to beleeue. I am ſure my Redeemer liueth. Hee ſhall ſay, ſurely in the Lord hauehave I righteouſneſſe and ſtrength. Doubtleſſe thou art our Father, Eſay 63.16though Abraham bee ignorant of vsus. We may ſee heerein the maruelous affiāce the faithfull hauehave had through their owne particular Faith.Gal 2.20. They were ſure and certaine of their owne ſaluation after this life.Heb. 2 4. Wee know that we are tranſlated from darkneſſe to light, &c.
They were ſure of the grace of perſeuerance, they ſhould perſeuere in Gods louelove vntounto the end. Doubtleſſe kindneſſe and mercy ſhall follow mee all the dayes of my life. Pſal. 23.6.It is not preſumption but Faith (ſaith an Ancient,Non est arrogantia ſed fides predicare quod acceperis. Auguſt.) to ſay thou ſhalt bee accepted through Chriſt. The point is cleare and plaine, The grounds are,
Reaſ. 1 Firſt, in regard that all the promiſes of life and ſaluation run in generall tearmes, and therefore muſt bee applied in particular to eueryevery one, Chriſt hath loued vsus (ſaith the Apoſtle) and giuen himſelfe for vsus; wherevpon a learned Diuine ſaith, From the vniuerſall eueryevery one is to bring the benefit of Chriſts death to his owne particular,Ab Ʋniverſali quiſ que debet ad ſuum particulare hoc Chriſti bew ficium transferre Z…nch in Ephs 5. that hee may bee able, in ſome good meaſure of Faith, to ſay with the Apoſtle, Christ gaue himſelfe for me, and without this there can bee no ſound comfort, for what though wee hauehave by vsus neuer ſo precious a ſalue that will heale all ſoares, if this be not applied we are not the better for it, ſuch are the promiſes of the Goſpell to an vnbeleeuer, the man wanteth the hand of Faith to make the application.
Reaſ. 2 Secondly the very order of our Creed which wee are taught to beleeue, teacheth ſo much, where we ſay I beleeue, not wee beleeue, which is to bee referred to eueryevery Article, I beleeue in God the Father. I beleeue in Ieſus Chriſt, in the holy Ghoſt, &c. An euident proofe we muſt hauehave, this particular Faith of our owne.
Reaſ. 3 Thirdly, this is it which furniſheth a Chriſtian with a holy reſolution to goe on throughly in his Chriſtian courſe. What Souldier were he aſſured aforehand to win the field, and to hauehave the dividing of the ſpoiles, would not with Ieſus march furiouſly to meete his enemy in the face, this valour doth well become Chriſts Souldiers, who hath made vsus Kings and Conquerors, through Chriſt.
Vſe. 1 This ſerues firſt of all to condemne that Doctrine of the Church of Rome, who teach and hold that it is arrogancy and preſumption for any man to conclude the certainty of his owne ſaluation. By the Doctrine of the Councell of Trent, No man, ſay they, can attaine any aſſurance of his owne ſaluation other then coniecturall, vnleſſe by ſpeciall revelation. He that will bee a Papiſt, is bound by the renet of the Church, all the dayes of his life to liue in ſuſpence, a moſt vncomfortable Religion, a moſt vncomfortable Doctrine. Nay more, let him be accurſed, ſaith the ſame Councell, if he either think or indeuour any grounded certaintie or aſſurance. Miſerable comforters are they, and herein what doe they elſe but rob God of his glory, and depriue a Chriſtian ſoule of his cheefeſt comfort. Surely it muſt needs bee a Satanicall and Antichriſtian Spirit, that ſhall contradict the ſpirit of God in ſo plaine and euident a truth.
Reaſ. 2 Secondly, ſeeing ſuch a particular Faith is required to partake of Chriſt, and of all thoſe benefits that accrue vntounto eueryevery true beleeuer through him; Let this then admoniſh vsus to labour for this aſſurance, and to prouoke hereunto Conſider,
Motiues to get a particular faith.Firſt, that it is an excellent meanes to free the heart of man from ſlauiſh and ſeruile feares, and to worke an holy ſecuritie in the ſoule. So Dauid, Pſal. 46.1.2.God is our hope and ſtrength, therefore will we not feare though the earth he moued. Againe, Though I walke through the valley of the ſhadow of death, Pſal. 23.4.I will feare none euill, for thou art with me.
Secondly, it is this that will regulate and temper our affections in times of proſperitie, when we ſhall conſider that we are reſerued for better hopes, and kept for a better condition. How ready are we to poure out our hearts to our luſts and pleaſures, eſpecially in proſperous times. With the diſciples we are ready to ſay, It is good being here; But when wee ſhall conſider that wee are here but in the ſuburbs, and that whatſoeuer we hauehave and enioy, is but the earneſt of a more glorious inheritance; we ſhall then put the knife to the throat of our intemperate luſts, and prepare for thoſe more laſting pleaſures.
Thirdly, this giues boldneſſe when we come vntounto God, eſpecially in prayer, when a man can ſay with Dauid, I am thine, Seruus ſum exp…cto alimentum à Domino. Ambroſ.O ſaue me: this makes a man to come vntounto God, as a childe vntounto a father, and a ſeruant vntounto a maſter, with boldneſſe to expect and deſire things neceſſarie. Whereas that man that wants this aſſurance, wants therewith the principall royalties and priuiledges of Gods ſonnes.
But do not many wicked men perſwade themſelues that they Queſt. hauehave this faith and full aſſurance of Gods fauour in Chriſt, when indeed they hauehave it not, but rather preſume?
It is true, Anſw. Sathan is Gods Ape, and will, in an apiſh imitation, counterfeit the moſt excellent grace, like a cunning Cheater that will foyſt in ſlips for currant coine; and theſe are ſo like to each other, that many times the wiſeſt are deceiued. For the true faith of God, Sathan hath his preſumption, which doth carry many a man along with this perſwaſion, as if he had the faith of the elect. And therefore as wiſe men will firſt bring their gold to the touchſtone before it paſſe for currant; ſo ſhould a wiſe Chriſtian, bee carefull to try and to proue himſelfe whether hee be in the faith, leſt he build vponupon the ſand, and the ſame ſuffer a ruine in the end.
How faith may bee knowne from preſumption.Now true faith may be diſcerned from preſumption diuerſe wayes.
Firſt of all, by the ground of faith, which ordinarily doth follow true humiliation for ſinne. For God vſually doth firſt humble, whom he doth exalt: Humiliation in the order of working of grace, is the ground of exaltation, I meane in a mans owne apprehenſion. Otherwiſe, I confeſſe, there muſt be faith that muſt keep the ſoule in life, hold it cloſe vntounto God, that with Adam it flie not away from his preſence to deſpaire. Otherwiſe men would neuer repent and turne vntounto him. Well then, try thy faith thus: Didſt thou euer truly ſee thy ſinnes, and that miſerable condition of thine by reaſon of ſinne, ſo as thou haſt euen paſſed the ſentence of condemnation againſt thy own ſoule. If the Lord ſhould deale in iuſtice with thee, haſt thou gone mourning all the day long, and made it the cauſe of thy chiefeſt ſorrow, thy ſinnes done againſt ſo good a God, and gracious a Father in Ieſus Chriſt: ſo as thou haſt priſed the pardon of them aboue all the world; And to this end haſt ſought earneſtly at Gods hands for the pardon of the ſame, confeſſing thy ſinnes, bewailing thy offences, haſt ſought his fauour in the middeſt of his Sanctuarie, in the vſe of his ordinances, wherein he hath promiſed to be found of vsus. If after all this, I ſay, we come now to bee perſwaded of his fauour and louelove towards vsus; that he hath receiued vsus againe into fauour, in the pardon of our ſinnes in his owne Sonne; This is vndoubtedly the worke of faith, and not preſumption. But if on the contrary, thou neuer yet ſaweſt thy ſelfe in what caſe thou ſtandeſt by reaſon of ſinne, neuer hadſt thy heart truly touched with ſorrow for ſinne, neuer yet cameſt to priſe the bloud of Chriſt at ſuch a rate, that thou wouldeſt giuegive all the world for the leaſt drop thereof, for the ſauing of thy ſoule; but haſt paſſed ouer thy time in ſecuritie, with the neglect of Gods ordinances, as finding no ſuch ſweetneſſe in them: This is preſumption, and not faith.
Secondly, preſumption commonly is accompanied with groſſe ignorance, they vſually accompanie each other. Now hee that thus perſwadeth himſelfe that he hath faith in Chriſt, and yet liueth in blindneſſe and ignorance, deceiueth his owne ſoule▪ for an ignorant heart is commonly a faithleſſe heart. A faithfull heart is euer a fruitfull heart, for ſo faith the Apoltle, As the body without the ſpirit is dead, ſo is faith without workes dead alſo: a preſumptuous heart and a fruitleſſe life go together.
And laſt of all, preſumption builds on the ſands, as the Papiſts vponupon traditions; but true faith hath euer an eye to Moſes and the Prophets. Faith commeth by hearing, Rom. 10.&c. True faith neuer ſeparateth the end from the means, but waiteth to ſee the face of God in the midſt of his Temple. Wheras preſumption would hauehave the end, though it regard not the meanes conducing thereunto.
(I beleeue that Ieſus Chriſt is the Sonne of God.
As the faith of the Eunuch was commendable for the nature of it, it was a particular faith of his owne: I belee…. So here the commendations of the ſame is further enlarged by the obiect of it, it was ſuch a faith as was fixed onelyonly vponupon Chriſt. And herein will teach vsus,
Doct. True faith hath Chriſt for the obiect of it.That true iuſtifying faith is bounded and ſet vponupon Chriſt onelyonly. Chriſt, and hee alone, is the obiect of true iuſtifying faith, it looketh vntounto Chriſt, and reſteth vponupon him alone for life and ſaluation. There is no one point more cleare in all the book of God then this. The Sacrifice in the time of the Law with the braſen Serpent, taught this vntounto the Iewes, that health and ſaluation is to be looked for onelyonly in Chriſt. As many as receiued him, Ioh. 1.12.to them gaue hee power to bee made the ſonnes of God, euen to as many as beleeued in his Name. Ioh. 3.6,God ſo loued the world, that all that beleeue in him ſhould not periſh, &c. This we may ſee in that prayer of our bleſſed Sauiour:Ioh. 17.20. I pray not for them alone, but for all that ſhall beleeue on my Name. Act. 16.30.Thus Paul, and Sylas, willed the Iaylor to beleeue in the Lord Ieſus, and he ſhould be ſaued. Againe,Gal. 2.16. A man is not iuſtified through the works of the Law, but through faith in Chriſt Ieſus. And hence is it that the faith of the elect is called, The faith of Ieſus. And in this regard we are ſaid to be iuſtified by faith, not in regard of any qualitie inherent in vsus, or in regard of any ſuch excellencie that faith hath in it ſelfe, but in regard of the obiect of faith which is Chriſt, in applying him, his righteouſneſſe and obedience vntounto a mans ſelfe, as the hand doth the gold that is giuen it. So that indeed to ſpeake properly, it is not faith that doth iuſtifie as of it ſelf, but Chriſt himſelfe, whom by faith wee apprehend. The Doctrine is cleare. The Reaſons are,
Reaſ. 1 Firſt, in regard that the whole worke of our ſaluation is attributed vntounto him. So Paul, 1. Cor. 1.30.He is made of God vntounto vsus wiſedome, righteouſneſſe, ſanctification, and redemption▪ Amongſt men there is no other name giuen whereby we ſhall be ſaued, Act. 4.12.but onelyonly in the Name of Ieſus Chriſt. Heb. 7.23.Hee is able perfectly to ſaue all that come to God by him.
Reaſ. 2 Secondly, it is cleare in the order of our faith, and Creed, nothing that is leſſe then God can be beleeued in; there muſt be a difference betweene the Creator and the creature. No creature is to be beleeued in, We beleeue in God, and in Ieſus Chriſt, &c. But when we come to the Church, wee ſay, We beleeue the Catholick Church, not in the Catholike. Church: The communion of Saints: not in the communion of Saints. For Chriſt is the proper obiect of true faith, it euer looks vntounto him.
Vſe 1 This ſerues firſt of all to condemne that dangerous and damnable Doctrine of the Church of Rome, that teach, That by faith we are iuſtified indeed: But how? Not in regard that Chriſt is the obiect thereof, but in regard of thoſe excellent motions it produceth in the heart; ſuch as are, The feare of hell, LoueLove of God, Deſire of ſaluation, &c. and ſo fitteth and prepareth vsus, that, Ex congruo, wee receiue grace and ſaluation. Then the which, what can bee more derogatory to the all-ſufficiencie that is in Chriſt? For faith and works in the matters of Iuſtification are oppoſite, and cannot ſtand together.
Vſe 2 Seeing then that ſauing faith hath Chriſt for the obiect of it; this then may ſerue to admoniſh thoſe that looke to be iuſtified in Gods ſight, that they learne to renounce all things in themſelues, and to reſt wholly vponupon Chriſt; for if all our actions ſhall finde acceptation with God, ſo farre forth as they are done in faith;Heb. 11.6. for without faith it is impoſsible to pleaſe God. And ſeeing againe that faith it ſelfe doth not iuſtifie any further then it hath Chriſt to be the obiect there; What then can our beſt actions do in the matter of Iuſtification? But indeed eueryevery man is a Papiſt naturally, which is no ſmall argument to ſhew that their Religion cannot bee good. Faine we would hauehave ſome thing in our ſelues to commend vntounto God, in liew of his mercy towards vsus. O the pride that is in mans heart by nature! Is not all fulneſſe in Chriſt?1. Cor. 1.30 Is not he made of God vntounto vsus wiſedome, righteouſneſſe, ſanctification, and redemption? We muſt then learne to go out of our ſelues, that we may be found in him, renouncing all confidence in our owne righteouſneſſe and merits, that wee may partake of Chriſts, who is our Righteouſneſſe.