is the sonne of God cannot saue I know who thou art said the euill spirit therein he spake as he thought and was perswaded euen the holy one of God m Luk. 4.34 And shall we thinke that this was all was intended in the Eunuchs acknowledgement that hee gaue credit vnto the Scripture touching Iesus Christ to be the son of God God forbid He might haue done so and yet neuer haue beene saued He had not beleeued with all his hart if he had done no more It was necessary there should bee also a relying a resting a casting himselfe vpon Christ a trusting to him an expecting saluation by his means a fitting of this general truth touching Christ to his owne particular for the discharge of his soule in the sight of God And indeed this is so necessary a part of Faith that as it cannot be without the former for a man cannot rely vpon Christ vnlesse he be certaine he is the person to be relyed vpon so the former is not rightly and truly apprehended vnlesse this latter be attained to or at the least endeuoured for For first generally it is true that the points and articles of Faith are so contriued that the failing in one ouerthroweth all Then secondly a man cannot properly bee sayd to beleeue the report of the Scripture touching Christ vnlesse he doe apply it to himselfe For how doth a man giue credit to this that Christ is the sonne of God and a Sauiour if he himselfe doe not rely and hang vpon him for his owne saluation So that indeed it is no full and compleate assent where there wants an application of that Truth which is assented vnto to a mans owne particular How can I beleeue Christ to be my Sauiour except I know him to be the promised Sauiour and how doe I beleeue him to be the promised Sauiour if I dare not trust him with my owne soule and am backeward to depend vpon him for my selfe And therefore in this truly saith the Apostle that he maketh God a Lyer that doth not proceed from the generall doctrine to the point of particular application that God hath giuen vs eternall life n 1 Iohn 5.10.11 If then we yeeld as we needs must that the Eunuch did more then assent to this generall truth as it is reuealed in the Scripture and did lay hold vpon it as a matter into which himselfe had interest it cannot but follow thence that the Faith required to saluation hath in it beside the acknowledgement of the Truth in the vnderstanding an embracing it also in the will and a dependance thereon for the personall good of him in whom it is And thus of this doctrine touching that matter and obiect of Faith Iesus Christ the sonne of God apprehended by the authority of the Scripture to be so and laid hold vpon as a Sauiour The vse The vse is principally to moue vs to a due and diligent enquiry whither we who speake of Faith and doe also make full account of being saued by Christ doe so beleeue as hath beene described and as out of all doubt this Eunuch did namely how we be grounded and setled in this by the teaching of the Scripture that Iesus Christ is the sonne of God in whom only god is pacified and then next how we doe depend vpon him in particular for our selues with what warrant and vpon what tearmes This is a matter that deserueth scanning in the closet of euery heart that would be saued Certainly it will appeare vpon inquiry made that if this be to beleeue surely then the number of beleeuers is exceeding small For first how raw how confused how vncertaine generally is mens knowledge in this fundamentall point touching the person and office of Christ Iesus How few are able to prooue vnto their owne hearts out of Gods word that this Iesus Christ whom we so often name is that very person in whom all Gods promises touching life and saluation are yea and Amen o 2. Cor. 1.20 hauing in him and by him their full accomplishment that it is he whom God the father hath sealed p Ioh. 6.27 to saue his people from their sinnes q Math. 1.21 If a man should come to many who are belieuers by profession and say Oh thou that makest thy boast of Christ and thinkest vnder his wings to be shrouded against the wrath of God how knowest thou that this is the person in whom God will be reconciled to thee what warrant hast thou in him to finde fauour and acceptance with the Lord How quickly would they be foyled and how easily graueled in this necessary particular without certainty wherein all a mans Faith is but meere presumption Verily I am perswaded that it is not the tenth of our ordinary hearers and professors thar can tell how to make this point good against sathans cauils with which he will vndermine and batter it in the euill day that Iesus Christ is that person vpon whom he that desires saluation must rely For shame let vs not be more remisse and carelesse for our soules then we would be for our outward state What wise man will take the word or bond of another vnlesse he be sure of his sufficiency to make that good for which he offereth himselfe either by word or writing to be engaged wherein is a man the neerer to haue his bond for many pounds who it may be is not worth so many groates Heere therefore let vs first begin in the matter of faith let vs labour to see this point well prooued out of the testimony of Gods word that Iesus Christ is the chiefe stone elect and precious put in Sion vpon whom who so beleeueth shall not be ashamed r 1. Pet. 2.6 that he is the way the truth and the life and that as no man can come to the Father but by him Å¿ Ioh. 14.6 so hee which commeth by him cannot be repelled If we would be sound in the Faith t Tit. 1.13 and rooted in Christ let vs looke to this It is abundantly cleared in the Scripture Search the Scriptures they are they that testifie of Christ u Iohn 5.39 Well now as I haue discouered the scarsity of Faith by the common defect in this maine ground of Christianity so may I as easily doe it in vrging the other part touching the particular application of the generall doctrine of Christ Iesus For in it there is as great an errour as in the other I know there is an ordinary making account to be saued by Iesus Christ but yet though therein there is a kinde of fitting the doctrine of Christ to particulars yet it is not that application which is the life of faith and which out of all doubt this Eunuch had attained to For to the Application of Christ there is more belongs then this to say Christ died for sinners and I hope by him to escape damnation Many shall goe into Hell with as much as that
but to preach z 1. Cor. 1.17 we must not take it as spoken simply as if Paul had no commission at all to baptize for how then did he baptize Crispus and Gaius and the houshold of Stephanus a Ver. 14.16 but it is spoken comparatiuely namely that his maine errand on which he was sent was to preach and thereupon he was chiefly to attend leauing the administration of Baptisme vnto others Such a kinde of speakeing we shall finde in the Prophet I spake not vnto your fathers nor commanded c. concerning sacrifices b Ier. 7.22 did not God speake at all touching those things yes but that was not all he spake or the chiefe thing he gaue charge off So is this place of Paul to be expounded Let vs a little consider why this sacrament and ceremony of Baptisme was ordained by Christ to accompany the preaching of his word There are two maine ends of it 1. To strengthen faith 2. To be a testimony of profession Baptisme serueth to strengthen faith two waies 1. By representation 2. By assurance First the thing it representeth and the thing it assureth are all one namely a washing away of the guilt of sinne by the bloud of Christ Baptisme shadoweth out this faith Water well resembleth the purging power of Christs bloud It clenseth from all vnrighteousnesse c 1. Ioh. 1.7 Againe the outward washing of the body representeth the inward purging of the soule by the spirit which standeth in iustification before God and sanctification before men Hence the scripture speaking of those things vseth the tearme of Washing d 1. Cor. 6.11 and Regeneration is called the Washing of the new birth e Tit. 3.5 Further that manner of Baptizing which was in vse in hotter countries and in baptizing men of yeares and which was heere vsed in baptizing the Eunuch was a rite of worthy signification The going downe into the water signified mortification or fellowship with Christs death the staying vnder the water the buriall of sinne the comming out the rising from sinne to newnesse of life These were excellent significations and to these Paul hath reference in those words Know ye not that all we which haue beene baptized into Iesus Christ haue beene baptized into his death We are buried then with him by baptisme into his Death that like as Christ was raised vp from the dead by the glory of the father so wee also should walke in newnesse of life f Rom. 6.3.4 And we may conceiue a Resemblance of these three in our ordinary baptizings in the putting on of the water in the letting it to remaine a time and in the wiping it off Thus Baptisme setteth before our eies the benefit by the bloud of Christ and the good that commeth by being ingraffed into him Now as Baptisme represents so it assureth For the sacraments are not naked signes bare shadowes of spirituall things but they are appointed of God to be pledges vnto vs of heauenly grace and so is Baptisme a pledge to a beleeuing sinner that as he doth see the washing of water to purifie the body so certainly is his soule clensed from the guilt of sin by the bloud of Christ Thus is the first end of Baptisme to strengthen faith It is also a witnesse of profession First the common nature of a Sacrament is to be as a solemne oath vndertaken for the performance of some important matter Secondly the being baptized in the name of the Father the Sonne and the holy Ghost signifieth an admittance into the houshold of Faith and the addicting of a mans selfe to the seruice of him whose name is called vpon ouer him in baptisme and so testifieth his couenanting with the Lord to deny vngodlinesse and fleshly lusts g Tit. 2.12 and to beware of returning after this washing to a wallowing againe in the mire of old vncleanesse h 2. Pet. 2.22 Therefore is it that Baptisme is called the Baptisme of Repentance i Luk. 3.3 because it remaineth as a witnesse of a promise of repentance with which the baptized hath bound himselfe to God This it is plaine Baptisme is of perpetuall vse in the Church of Christ and that for good ends namely to strengthen our faith and to be a continuall remembrancer vnto vs what wee professe The 1. vse Now for vse first this may further those that are ignorant in this matter how to behaue themselues in the vse of Baptisme as men of knowledge A generall vse there is of baptisme amongst vs but the warrant of vsing it is not so well knowne as the thing itselfe ordinarily is receiued and the most in offering their infants vnto baptisme are more led by custome and caried with the streame of common practize then guided by any certaine rule from him who is the law-maker of his church This maketh this sacrament to be vsed so ignorantly so superstitiously so vnprofitably It shall not be amisse therefore for those that be to seeke herein to learne hence whence it cometh that such a water is in vse That which is not done in obedience though it be done neuer so formally in he eie and outward appearance is of no account with God Secondly The 2. vse this may teach vs all or at least put vs all in minde what vse to make of our Baptisme 1. To euery one of vs so often as we thinke vpon our baptisme it ought to be a spurre to holinesse A seruant to a great man when he looketh vpon his liuery cannot for shame if he haue any common honesty be an enemy to him of whom he hath receiued it the sight of it is rather a continuall caller vpon him to be faithful to him into whose seruice he is entred So Baptisme is the cognizance of a Christian and by it we haue taken on vs to weare as it were the colours of our grand Captaine Iesus Christ the very thought thereof should restraine vs from doing the busines of Sathan and worke vs by all meanes to the willing obeying of the Lord to the studying learning and preaching of his will How excellent were it if in doing of many things which we rush vpon without any scruple we would say to our selues Is this according to promise is this agreeing to the vow of Baptisme 2. To those that thus make vse baptisme as a motiue to Obedience it is a store-house of much comfort When mens titles to land be in question they fall to perusing their sealed euidences and so a Christian must often looke to the will and deed of his heauenly father sealed vp in Baptisme and by it he shall haue comfort We seldome looke backe so far as baptisme and we limit it onely to the present vse conceiuing it as an entry into Christianity but as a spurre to walke worthy our profession and a meanes to build vs vp in Christ we doe not vse it and so we depriue ourselues of worthy comfort * ⎠*
which he requireth that we giue him our hart Å¿ Prou. 23.26 that that which we profes to do be done in singlenes He himselfe is a God of truth t Psal 31.5 and therefore can delight in none but such in whose spirit there is no guile u Psal 32.2 His chosen are called the Israel of God x Gal. 6.16 and it is the badge of a true Israelite to bee without Deceit y 1. Ioh. 1.47 A double heart is the marke of the vngodly z Psal 12 2. and God commands vs to purge out this leauen if we would draw neere vnto his Maiesty a Iam. 4.8 The true worshippers shall worship him in Truth for the father requireth euen such b Ioh 4 23. It remaineth as a blemish in the name of the old Israelites that albeit they made a shew of seeking God yet their Heart was not vpright with him neither were they faithfull in his Couenant c Psal 78.37 Thus much to shew the necessity of vnfainednes and of doing that with the Heart which we doe in all things which concerne God and so by consequence in the matter of Faith God is Truth Christ is Truth the holy Ghost is the spirit of truth How can Faith make vnion betwixt God and vs vnlesse it be Faith of truth d 2. Thes 2.13 This point will not bee so profitable in the application vnlesse we looke a little more neerely into it to finde out what that speciall point is in respect whereof Faith is said to be with all the heart The heart is the seat and fountaine of all the affections A man therefore belieueth with all the heart when that which is belieued is become as it were the center of all his affections the maine marke and matter of his loue delight ioy c. so that whatsoeuer els is loued or delighted in is so respected only for the sake of that principall scope and so far forth as it leadeth and draweth towards it As for example The maine obiect of Faith is Christ now then to belieue in Christ with all the heart is to fasten a mans whole affiance his whole ioy his whole contentment only vpon him So that Christ beareth the whole sway and principality in his affections and the maine end why his Faith worketh and striueth towards him and why he desireth to be vnited to him is not so much the good and saluation of his owne soule as the enioying of him in whom all fulnesse dwelleth e Col. 1.19 and in whom the Treasures of all godnesse are laid vp There may be a relying and a belieuing vpon Christ which may bee said to be true and vndissembled in this respect because the party in whom it is doth indeed doe that which he professeth to doe neither doth speake contrary to his secret thoughts when he saith he beleeueth in Christ and yet is not this the Faith with all the heart here spoken of As for example I doubt not but a Papist speaketh truly and as hee meaneth when he saith he beleeueth to be saued by Iesus Christ yet notwithstanding there wanteth in him this quality of belieuing with all his heart because he hath also a secret dependance vpon the helpe of Saints vpon the intercession of the virgin Mary vpon the merit of some worke or action of his owne Here Christ hath not all his heart because he hath diuided it betwixt him and some other obiects So againe among our selues I doubt not but many professe soothly and without fraude in auouching that they haue cast all their hope of saluation only vpon Iesus Christ and yet there is a defect in there Faith and that in this particular that it is not with all the heart because their Heart draweth not towards Christ seeketh not to be knit to Christ only for Christs sake and because of that worth and excellency which is conceiued to bee in him but for some other by-respect and for their owne sakes For let mee make this knowne vnto you which is not generally considered it is possible for a reprobate to goe thus far namely to acknowledge there is no saluation in any other but in Christ to disclaime all hope saue only by him to desire truly and with his soule to haue a part in him and to account himselfe happy if hee might haue fauour with God through him thus far he may come and yet still Christ hath not all his Heart because the principall drift and aime of his respecting Christ is his owne saluation by Christ why will some man say what shall a man els aime at in beleeuing vpon Christ but only saluation by Christ Answere I deny not but that it is lawfull to loue Christ and to rest vpon Christ for saluations sake but I say withall that he which esteemeth Christ for nothing els but to be saued by him shall neuer be saued by him My Heart is to my selfe it is not to Christ if I make account of him and seeke to him only for my benefit So then Christ is belieued with all the heart when the enioying of Christ is the scope of our belieuing I desire not to enioy Christ so much because I would be saued as thus I desire to be saued that I might enioy Christ My Heart is to Christ as to the maine to mine owne saluation as to the inferior and as to a matter therefore only worthy the desiring because it leadeth vnto Christ Thus I hope we now see 1. that that Faith which is effectuall to saluation is only that which is a belieuing with all the heart and then 2. that that is a beleeuing with all the Heart when Christ who is the obiect of Faith and is acknowledged to bee a sole and complete sauior is laboured after principally for himselfe my heart is towards him for his owne sake more then for mine owne saluation sake I know I can not depend vpon him and be made one with him but it will bee for my profit yet I looke not so much vpon that as I doe vpon him yea and I striue to be affected as Iob to continue my Faith and my trusting to him though he should slay mee f Iob. 13.15 though I should not only not get good by him but receiue some sharpenes from him We must couple this point with the former The vse and I wish we may well digest it and that we could bee perswaded to bestow some part of our thoughts vpon it euery day Ardua ras est fides Hierony It is no easie thing rightly to beleeue Not euery one that taketh the name of Iesus into his mouth shall by and by bee saued no nor yet euery one which goeth further then a superficiall naming him It is possible to vnderstand the mystery of Christ to professe truly and vndissemblingly a dependance onely vpon Christ and as it were to set vp a mans rest on this that no man can come vnto God