THE
BAPTIZING
OF
THE
EVNVCH
.
ACTS
8.36
.
And
as
they
went
on
their
way
they
came
vnto
a
certaine
water
,
and
the
Eunuch
sayd
,
See
,
here
is
water
,
what
should
let
me
to
be
baptized
?
37.
And
Philip
sayd
vnto
him
,
If
thou
beleeuest
with
all
thy
heart
thou
mayst
.
Then
he
answered
,
I
beleeue
that
Iesus
Christ
is
the
son
of
God
.
38.
Then
he
commanded
the
chariot
to
stand
still
,
and
they
went
downe
into
the
water
,
both
Philip
and
the
Eunuch
,
and
he
baptized
him
.
THE
FIRST
SERMON
.
IN
this
report
heere
made
of
the
baptizing
of
the
Eunuch
,
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
,
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
vs
how
Philips
doctrine
wrought
vpon
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
[
a
](A03272-e10520-b)
a
Eph.
1.18
.
;
it
wrought
also
vpon
his
affections
in
such
a
measure
,
that
nothing
was
more
desired
by
him
,
then
to
shew
himselfe
a
Christian
,
and
to
haue
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
,
vpon
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
[
b
](A03272-e10540-b)
b
Act.
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
[
c
](A03272-e10560-b)
c
Psal.
119.161
.
;
so
did
theirs
,
for
it
is
said
before
they
were
pricked
at
their
hearts
.
So
I
note
,
that
as
it
is
said
in
one
place
of
Antioch
,
that
by
reason
of
the
number
of
beleeuers
,
the
Disciples
there
were
first
called
Christians
[
d
](A03272-e10590-b)
d
Act.
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
[
e
](A03272-e10620-b)
e
Act.
13.42.44
.
:
so
againe
in
the
same
Chapter
,
it
is
said
,
that
when
the
Gentiles
heard
,
they
were
glad
[
f
](A03272-e10640-b)
f
Ver.
48.
:
and
then
strait
it
followeth
,
Thus
the
word
of
the
Lord
was
published
throughout
the
whole
country
[
g
](A03272-e10660-b)
g
Ver.
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
vpon
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
vnto
them
,
but
it
profited
not
,
because
it
was
not
receiued
with
faith
in
those
that
heard
it
[
h
](A03272-e10680-b)
h
Heb.
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
[
i
](A03272-e10700-b)
i
Pro.
25.12
.
.
His
meaning
is
,
that
if
a
man
haue
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
[
k
](A03272-e10720-b)
k
Psa.
145.19
.
,
and
that
the
hearkening
eare
,
which
doth
(
as
it
were
)
thirst
for
knowledge
,
shall
lodge
among
the
wise
[
l
](A03272-e10750-b)
l
Pro.
15
31.
.
He
will
guide
the
meeke
in
iudgement
[
m
](A03272-e10770-b)
m
Psa.
25.9
.
,
He
will
reveale
his
secret
vnto
such
[
n
](A03272-e10790-b)
n
Ver.
14.
,
Euen
that
which
is
called
,
the
hid
wisedome
of
God
[
o
](A03272-e10810-b)
o
1.
Cor.
2.7
.
,
and
the
minde
of
Christ
[
p
](A03272-e10830-b)
p
Ver.
16.
The
vse
.
The
vse
is
,
to
shew
vnto
vs
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
euery
man
is
wise
and
able
enough
to
instruct
himselfe
;
then
their
hearts
trembled
at
the
maiestie
of
God
speaking
in
his
ordinance
;
now
they
haue
a
kinde
of
base
estimation
of
the
meanes
,
neither
is
it
generally
apprehended
to
be
the
arme
and
power
of
God
vnto
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
vpon
the
ground
,
which
cannot
be
taken
vp
againe
[
q
](A03272-e10870-b)
q
2.
Sam.
14.14
.
,
and
that
so
many
of
the
Lords
Messengers
may
lament
with
the
Prophet
,
and
say
,
I
haue
laboured
in
vaine
,
I
haue
spent
my
strength
in
vaine
,
and
for
nothing
[
r
](A03272-e10890-b)
r
Is.
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
haue
to
do
with
gainsaying
people
[
s
](A03272-e10910-b)
s
Rom.
10.21
.
,
with
men
of
vncircumcised
hearts
and
eares
[
t
](A03272-e10930-b)
t
Act.
7.51
.
,
such
whose
neckes
are
iron
sinewes
[
u
](A03272-e10950-b)
u
Is.
48.4
.
,
not
easily
bent
,
they
leane
to
much
to
their
owne
wisedome
[
x
](A03272-e10970-b)
x
Pro.
3.5
.
,
to
be
wise
in
God
:
If
then
our
desire
be
to
be
profitable
hearers
,
let
vs
labour
to
be
desirous
and
humble
hearers
,
such
as
account
it
no
disparagement
to
sitte
in
the
schoole
of
Christ
vpon
the
learners
forme
.
In
the
times
of
Popery
men
were
taught
to
be
too
servile
,
the
Priests
tooke
on
them
to
haue
dominion
ouer
the
peoples
faith
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
vpon
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
[
z
](A03272-e11030-b)
z
1
Pet.
3
4.
The
2.
Doct.
.
A
second
Doctrine
out
of
this
Motion
made
by
the
Eunuch
is
,
That
where
the
heart
is
truly
touched
,
and
the
soule
indeed
turned
vnto
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
haue
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
vpon
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
[
a
](A03272-e11090-b)
a
Math.
3.
,
and
Peter
,
Amend
your
liues
and
be
baptized
[
b
](A03272-e11110-b)
b
Act.
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
haue
despised
the
counsell
of
God
in
Iohns
ministry
:
and
how
doth
that
appeare
.
They
were
not
baptized
of
him
[
c
](A03272-e11140-b)
c
Luk.
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
[
d
](A03272-e11170-b)
d
Gen.
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
[
e
](A03272-e11190-b)
e
Rom.
4.11
.
,
assurances
of
society
with
Christ
,
for
which
cause
they
must
needes
be
sweete
vnto
his
soule
.
3.
Hee
apprehends
them
to
be
badges
of
his
profession
,
and
of
his
seruice
vnto
Christ
,
and
therefore
he
cannot
but
desire
them
.
4.
Hee
belieueth
them
to
bee
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
haue
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
,
A
third
doctrine
out
of
this
motion
is
,
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
onely
for
the
establishing
of
his
heart
,
and
the
confirming
of
his
faith
,
but
withall
that
hee
might
haue
vpon
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
euery
where
spoken
against
[
f
](A03272-e11320-b)
f
Act.
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
vnder
the
colours
of
the
Lord
Iesus
,
and
hath
renounced
all
other
wayes
of
saluation
to
rest
onely
vpon
him
.
So
euen
the
same
Nicodemus
,
albeit
in
the
beginning
,
when
he
was
but
a
beginner
hee
came
to
Iesus
by
night
[
g
](A03272-e11340-b)
g
Ioh
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
[
h
](A03272-e11350-b)
h
Ioh.
7.50
.
.
Yet
in
time
he
grew
to
more
opennesse
,
as
in
joyning
with
Ioseph
in
the
honourable
interring
of
our
Sauiour
[
i
](A03272-e11360-b)
i
Ioh.
19
39.
.
And
so
much
it
seemeth
to
haue
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
be
sayd
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
secret
disciple
[
k
](A03272-e11400-b)
k
ver
38.
.
but
then
(
saith
S.
Marke
)
he
went
in
boldly
vnto
Pilate
&c
[
l
](A03272-e11410-b)
l
Mark
.
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
haue
given
his
name
vnto
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
[
m
](A03272-e11430-b)
m
Act.
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
[
n
](A03272-e11450-b)
n
Act.
2.41
.
,
which
argueth
that
they
not
onely
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
[
o
](A03272-e11480-b)
o
Act.
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
vnto
the
Lord
[
p
](A03272-e11510-b)
p
Act.
11.24
.
;
so
it
is
sayd
of
the
conuerts
at
Ephesus
,
they
came
and
confessed
and
shewed
their
workes
[
q
](A03272-e11530-b)
q
Act.
19.18
.
.
when
Christ
commended
mutuall
loue
vnto
his
disciples
,
By
this
(
said
he
)
shall
all
men
know
you
are
disciples
[
r
](A03272-e11560-b)
r
Ioh.
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
haue
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
.
[
s
](A03272-e11600-b)
s
Math.
6.1
.
.
yet
it
is
necessary
that
we
should
make
it
to
appear
what
we
are
and
yet
we
be
not
ashamed
of
that
sincerity
&
godly
care
,
which
becommeth
those
that
would
be
saued
.
Will
some
man
say
vnto
me
;
this
a
needlesse
exhortation
vnto
vs
.
For
(
behold
)
we
haue
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
haue
we
beene
euery
one
,
and
therefore
you
may
spare
the
labour
of
perswading
that
which
wee
haue
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
vs
.
For
with
vs
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
vs
,
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
vpon
vs
;
this
will
testifie
,
that
wee
be
Christians
indeed
.
When
we
be
not
backward
in
those
things
,
which
are
like
to
bring
vs
vpon
the
stage
,
and
to
make
vs
a
matter
of
note
and
spectacle
vnto
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
vpon
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
giue
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
[
t
](A03272-e11620-b)
t
Luk.
18.9
.
.
and
being
as
Solomon
saith
,
pure
in
their
owne
conceipt
,
though
they
bee
not
washed
from
their
filthinesse
[
n
](A03272-e11640-b)
n
Pro.
30.12
.
,
I
say
my
purpose
is
not
to
giue
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
giue
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
,
[
1
](A03272-e11650-b)
1
Non
sequi
not
to
make
any
rash
pursuit
against
the
enimy
wherby
to
runne
into
needlesse
danger
.
[
2
](A03272-e11660-b)
2
non
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
loue
and
a
desire
to
the
Sacrament
,
and
a
care
to
giue
euidence
to
the
World
,
that
hee
hath
learned
better
things
then
he
sometimes
knew
.
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
.
[
x
](A03272-e11800-b)
x
Act.
20.46
.
.
2.
The
Minister
is
appointed
by
office
to
watch
for
the
peoples
soules
[
y
](A03272-e11830-b)
y
Heb.
13.17
.
,
and
such
a
watch
man
he
is
,
that
if
he
see
a
sword
comming
,
he
must
giue
notice
of
it
,
that
if
the
people
do
die
for
their
iniquity
,
yet
he
may
deliuer
his
owne
soule
[
z
](A03272-e11860-b)
z
Ezech.
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
giue
warning
of
the
danger
,
that
so
if
any
man
notwithstanding
will
giue
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
[
a
](A03272-e11890-b)
a
Ier.
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
vnto
dogs
[
b
](A03272-e11920-b)
b
Math.
7.6
.
4.
It
is
a
matter
of
charity
,
to
which
euery
man
is
bound
,
not
to
suffer
his
brother
to
sinne
[
c
](A03272-e11950-b)
c
Leu.
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
[
d
](A03272-e11980-b)
d
2
Chro.
35.6
.
Now
how
shall
they
,
prepare
their
brethren
but
by
teaching
them
with
all
diligence
,
what
things
are
necessary
to
the
right
vsing
of
Gods
ordinances
,
and
by
charging
them
as
from
the
Lord
,
not
to
dare
to
prouoke
him
to
anger
[
e
](A03272-e12000-b)
e
1.
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
.
kick
against
the
offring
of
the
Lord
[
f
](A03272-e12050-b)
f
1.
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
[
g
](A03272-e12070-b)
g
1.
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
giue
vs
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
vpon
vs
,
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
,
what
neede
he
trouble
himselfe
about
vs
,
let
him
looke
to
himselfe
,
he
shall
not
answere
for
vs
,
I
hope
we
are
of
age
to
consider
what
we
haue
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
)
vpon
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
[
h
](A03272-e12130-b)
h
Isa.
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.
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
vnto
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
,
[
i
](A03272-e12210-b)
i
Rom.
14.23
.
,
and
,
without
faith
it
is
impossible
to
please
God
[
k
](A03272-e12230-b)
k
Heb.
11.6
.
:
But
the
maine
reason
is
this
,
the
Sacraments
are
in
their
nature
seales
of
righteousnesse
[
l
](A03272-e12250-b)
l
Rom.
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
haue
a
seal
,
set
as
it
were
to
a
blanke
,
to
come
to
haue
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
giue
euidence
and
testimony
of
their
faith
,
and
of
their
purpose
to
walke
with
God
in
newnesse
of
life
.
So
Iohn
Baptist
began
[
m
](A03272-e12260-b)
m
Math.
3.
,
so
the
rest
followed
:
and
the
order
of
asking
questions
of
the
Baptized
,
Doest
thou
belieue
,
dost
thou
renounce
:
is
very
probable
to
haue
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
[
u
](A03272-e12290-b)
u
1.
Pet.
3
,
21.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
,
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
[
o
](A03272-e12370-b)
o
1.
Cor.
11.28
.
,
and
seeing
all
search
and
examination
aimeth
at
the
finding
out
of
some
thing
,
what
should
a
Christian
intending
to
partake
that
holy
Mysterie
examine
himselfe
about
rather
,
then
about
this
,
whither
,
hee
be
in
the
faith
or
no
[
p
](A03272-e12390-b)
p
2.
Cor.
11.5
.
.
How
is
it
possible
hee
should
bee
a
meet
and
a
worthy
receiuer
if
he
want
this
Grace
.
And
thus
I
haue
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
giue
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
giue
testimony
of
their
Faith
:
because
euen
the
Infants
of
belieuing
parents
haue
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
vs
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
giue
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
haue
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
haue
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
[
q
](A03272-e12400-b)
q
1
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
vnder
a
pretence
that
they
doe
not
worke
.
And
why
?
because
euery
man
conceiueth
that
the
law
belongeth
onely
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
onely
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
vnder
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
[
s
](A03272-e12440-b)
s
Act.
16.18
.
,
the
Iaylor
with
all
that
belonged
to
him
[
t
](A03272-e12460-b)
t
Ds
.
33.
.
Crispus
with
all
his
houshold
[
u
](A03272-e12480-b)
u
Act.
18
8
,
the
houshold
of
Stephanas
[
x
](A03272-e12500-b)
x
1
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
vnder
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
[
y
](A03272-e12530-b)
y
Act.
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
vnto
infants
also
ought
to
be
giuen
the
Sacrament
of
the
Lords
Supper
:
They
haue
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
giue
this
other
Sacrament
euen
to
infants
,
as
Cyprian
[
z
](A03272-e12540-b)
z
Serm.
5.
de
lapsis
.
.
and
Augustine
[
a
](A03272-e12550-b)
a
De
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
haue
no
life
in
you
[
b
](A03272-e12570-b)
b
Ioh.
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
haue
a
right
into
Baptisme
,
is
not
of
like
force
,
to
prooue
them
to
haue
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
[
c
](A03272-e12590-b)
c
1
Cor.
21.
.
there
must
bee
a
discerning
the
Lords
body
[
d
](A03272-e12610-b)
d
ver.
29.
.
there
must
be
a
Remembrance
[
e
](A03272-e12630-b)
e
Vs
.
25.
of
Christ
,
which
be
things
whieh
infants
cannot
reach
to
.
Thus
haue
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
vnto
their
parents
,
God
being
pleased
hereby
to
giue
euidence
,
of
the
truth
of
his
promise
that
he
is
not
ashamed
[
f
](A03272-e12650-b)
f
Heb.
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
vs
,
the
washing
of
the
flesh
doth
not
saue
[
g
](A03272-e12690-b)
g
1
Pet.
3.2
.
.
Simon
Magus
was
baptized
and
yet
after
that
remained
in
the
gall
of
bitternesse
and
bond
of
Iniquity
[
h
](A03272-e12710-b)
h
Act.
13.23
.
.
and
many
of
the
old
Israelites
were
baptized
vnder
Moses
,
with
whom
God
was
not
pleased
[
i
](A03272-e12730-b)
i
1
Cor.
10.2.5
.
.
Paul
saith
,
Christ
sanctified
his
Church
,
by
the
washing
of
water
,
through
the
word
[
k
](A03272-e12750-b)
k
Eph.
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
haue
Faith
.
If
thou
who
hast
beene
baptized
,
shall
say
vnto
me
in
some
such
maner
as
the
Eunuch
spake
to
Philip
,
See
I
haue
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
vs
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
haue
it
,
will
appeare
by
this
,
It
worketh
by
loue
[
l
](A03272-e12800-b)
l
Gal.
5.6
.
.
and
what
loue
,
a
loue
to
three
things
:
To
the
author
of
Faith
,
and
that
will
appeare
by
obedience
[
m
](A03272-e12810-b)
m
Ioh.
14.15
.
.
2
To
the
word
of
Faith
[
n
](A03272-e12830-b)
n
Rom.
10.8
.
.
For
he
which
is
of
God
heareth
Gods
word
[
o
](A03272-e12850-b)
o
Ioh.
8.47
.
,
and
faith
cannot
but
loue
that
whereby
it
is
begotten
and
built
vp
further
.
3
To
the
houshold
of
Faith
[
p
](A03272-e12870-b)
p
Gal.
6.10
.
,
He
that
loueth
him
which
begat
,
loueth
him
also
which
is
begotten
of
him
[
q
](A03272-e12890-b)
q
1.
Ioh.
51.
,
such
an
one
,
will
loue
euen
the
name
of
a
disciple
[
r
](A03272-e12910-b)
r
Math.
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
,
THE
SECOND
SERMON
.
NExt
to
the
requisitenes
of
Faith
to
the
well
pertaking
of
the
Sacrament
,
followeth
the
quality
of
that
Faith
which
is
required
:
If
thou
belieuest
with
all
thy
heart
&c.
Thou
desirest
to
bee
baptized
,
if
thou
doest
belieue
and
that
not
formally
alone
and
in
shew
,
but
in
sincerity
and
in
truth
of
thy
heart
thou
maiest
,
this
Sacrament
shall
returne
to
thy
comfort
,
and
bee
a
pledge
of
grace
vnto
thy
soule
.
This
thus
opened
doth
afford
two
doctrines
.
This
is
the
first
,
That
there
is
a
kind
of
Faith
out
of
which
there
commeth
no
good
vnto
the
soule
of
him
that
hath
it
.
This
is
insinuated
in
Philips
speach
,
For
so
much
manifestly
is
intended
,
that
it
was
possible
for
the
Eunuch
to
belieue
after
a
sort
,
and
yet
to
remaine
vncapable
of
the
comfort
,
and
sweetnsse
of
the
Sacrament
;
Suppose
thou
belieuest
,
yet
if
it
be
not
with
all
thy
heart
,
by
such
a
Faith
thou
art
not
one
haires
bredth
neerer
to
saluation
,
so
that
the
very
nature
of
the
speach
presupposeth
an
vnprofitable
Faith
,
a
Faith
which
is
of
no
vse
,
vnlesse
it
bee
to
the
encreasing
of
his
damnation
that
professeth
it
.
This
is
also
easily
prooued
by
the
Scripture
.
Our
Sauior
in
the
parable
of
the
Seed
speaketh
of
a
Faith
,
and
the
same
gotten
by
hearing
which
is
also
accompanied
with
a
kind
of
flashing
,
sodaine
ioy
,
but
yet
is
but
like
seed
among
stones
,
withering
away
for
lacke
of
moisture
[
a
](A03272-e13070-b)
a
Luk.
8.6.13
.
.
This
is
that
Faith
which
is
called
a
temporall
Faith
,
or
a
Faith
whose
continuance
is
only
for
some
little
time
.
Some
such
Faith
may
seeme
to
haue
beene
in
those
,
of
whom
it
is
said
,
Many
belieued
&c.
when
they
saw
his
miracles
,
But
Iesus
did
not
commit
himselfe
vnto
them
.
[
b
](A03272-e13140-b)
b
Ioh.
2.23.24
.
.
There
was
a
certaine
yeelding
wrought
in
their
hearts
by
the
power
of
Christs
miracles
,
that
surely
he
was
that
Messias
,
yet
Christ
did
not
hold
them
worth
the
trusting
to
.
In
this
present
Chapter
it
is
said
,
Simon
Magus
belieued
[
c
](A03272-e13160-b)
c
Act.
8.13
.
.
We
cannot
thinke
his
Faith
was
that
which
for
distinctions
sake
we
terme
a
Sauing
Faith
:
He
had
as
a
learned
man
saith
of
him
,
[
d
](A03272-e13210-b)
d
1.
Cor.
13.2
.
.
Iames
giueth
a
kind
of
Faith
euen
to
Diuells
[
e
](A03272-e13240-b)
e
Iam.
2.19
.
,
and
speaketh
of
a
Faith
,
which
he
calleth
a
dead
Faith
[
f
](A03272-e13260-b)
f
Ver.
26.
.
These
few
testimonies
are
very
pregnant
.
Sathan
knoweth
how
to
transforme
himselfe
into
an
Angell
of
light
[
g
](A03272-e13280-b)
g
2.
Cor.
11.14
,
so
that
there
is
no
good
thing
but
he
can
counterfeit
it
and
doth
,
and
by
that
meanes
maketh
many
hypocrites
to
make
a
wonderfull
shew
.
Seeming
to
be
as
sincere
and
forward
in
religion
as
the
best
.
There
is
no
grace
which
accompanieth
saluation
,
wherewith
God
is
pleased
to
enrich
and
furnish
his
elect
,
but
he
can
frame
some
one
or
other
of
his
limmes
to
a
shadow
of
it
,
yea
and
teach
them
to
come
so
neere
it
as
that
for
the
present
it
shall
be
a
very
hard
matter
to
discerne
it
.
There
may
be
somewhat
like
praier
,
which
yet
is
not
praier
,
but
lip-deuotion
;
Something
like
repentance
,
which
yet
is
not
repentance
,
but
worldly
sorrow
causing
death
[
r
](A03272-e13300-b)
r
2.
Cor.
7.10
,
something
like
obedience
,
which
yet
is
not
obedience
but
grosse
hypocrisie
,
and
so
in
other
particulars
.
Felix
trembled
[
t
](A03272-e13320-b)
t
Act
24.26
.
,
Ahab
was
humbled
[
u
](A03272-e13340-b)
u
1.
Kin.
21.27
.
,
Saul
confessed
his
fault
[
x
](A03272-e13350-b)
x
1.
Sam.
26.11
,
Esau
wept
[
y
](A03272-e13370-b)
y
Heb.
12
17.
,
Iudas
had
a
kinde
of
repenting
[
z
](A03272-e13390-b)
z
Math
27.3
.
,
Herod
heard
gladly
[
a
](A03272-e13410-b)
a
Mar.
6
20.
,
Balaam
desired
to
die
the
death
of
the
righteous
[
b
](A03272-e13440-b)
b
Num.
23.10
.
.
The
Apostle
seemeth
to
acknowledge
a
taste
of
the
good
gift
of
God
&c.
in
some
revolters
,
that
yet
fall
away
beyond
all
possibility
of
repentance
[
e
](A03272-e13460-b)
e
Heb.
6.4.5
.
Thus
still
it
appeares
how
neere
a
man
may
come
to
true
religion
,
and
yet
still
be
in
the
snare
of
the
Diuell
,
caried
vp
and
downe
as
a
Captiue
at
his
will
[
d
](A03272-e13480-b)
d
2.
Tim.
2.26
.
.
He
may
carry
the
name
of
a
belieuer
,
and
yet
misse
the
end
of
Faith
,
the
saluation
of
his
soule
[
e
](A03272-e13500-b)
e
1.
Pet.
1.9
.
.
The
vse
is
,
to
exhort
vs
all
,
who
thinke
wee
haue
Faith
,
to
giue
all
deligence
[
f
](A03272-e13540-b)
f
2.
Pet.
1.5
.
,
and
to
prooue
our selues
with
our
best
endeuour
,
whether
the
faith
which
we
thinke
we
haue
be
such
as
will
not
deceiue
vs
in
the
end
.
Wee
see
by
that
which
hath
beene
said
,
that
there
is
a
thing
which
for
the
time
is
as
like
vnto
Faith
,
as
one
thing
can
bee
to
another
.
The
wit
of
man
for
the
present
can
discerne
no
difference
,
and
yet
the
hauers
of
it
shall
not
be
saued
.
How
behoofull
then
is
it
for
vs
to
follow
the
counsell
of
Paul
,
to
prooue
our selues
whether
we
are
in
the
Faith
or
no
[
g
](A03272-e13560-b)
g
2.
Cor.
13.5
.
The
life
of
a
Christian
is
a
continuall
warfare
,
we
haue
a
strong
and
a
dangerous
enemy
to
grapell
with
,
and
there
are
many
particulars
of
spirituall
armour
necessarie
for
our
defence
;
among
the
rest
,
there
is
a
shield
of
Faith
[
h
](A03272-e13580-b)
h
Eph.
6.16
.
.
A
carefull
souldier
will
try
his
buckler
whether
it
will
keepe
out
shot
,
or
otherwise
be
free
from
being
pierced
by
that
kind
of
weapon
,
against
which
it
must
be
vsed
.
Now
if
faith
be
a
shield
,
it
must
be
tried
that
it
may
be
a
shield
of
proofe
against
the
day
of
battell
.
Faith
is
(
as
I
before
said
)
the
Tenure
of
our
Free-hold
(
for
by
it
we
stand
[
i
](A03272-e13600-b)
i
●
.
Cor.
11.24
.
)
All
the
euidence
we
haue
to
shew
for
our
inheritance
in
the
kingdome
of
heauen
is
our
Faith
.
Now
we
know
the
care
that
men
haue
about
their
deeds
and
tenures
:
they
examine
them
,
to
see
whether
they
be
sound
,
they
aske
the
counsell
of
this
and
the
other
Lawyer
touching
them
:
Such
yea
and
far
greater
care
ought
we
to
haue
about
our
Faith
.
If
that
be
not
good
,
what
becometh
of
all
our
hope
for
life
eternall
.
And
thinke
what
a
wofull
thing
it
is
herein
to
bee
mistaken
.
I
said
Faith
is
the
Tenure
we
hold
heauen
by
.
Now
put
case
a
man
hath
continued
a
sute
at
law
,
a
great
while
trusting
to
a
certaine
piece
of
writing
which
he
hath
in
a
boxe
,
if
at
the
day
of
hearing
,
that
writing
proue
insufficient
,
what
becommeth
of
him
?
wee
know
hee
looseth
all
his
former
cost
,
he
is
cast
out
of
doores
,
and
misseth
that
which
hee
thought
he
should
haue
enioyed
all
his
daies
.
So
in
this
:
A
man
maketh
account
,
he
hath
Faith
sufficient
to
saluation
;
hereupon
he
goeth
on
,
without
feare
of
future
euill
,
at
the
day
of
reckning
his
faith
proueth
counterfet
;
thinke
then
in
what
a
wofull
case
is
that
man
.
Wee
may
guesse
somewhat
herein
by
a
speach
of
Christs
.
Many
shall
say
to
mee
,
in
that
day
,
Lord
,
haue
we
not
in
thy
name
prophecied
&c.
and
yet
it
shall
be
said
to
them
,
Depart
from
mee
,
&c.
[
k
](A03272-e13630-b)
k
Math.
7.22.23
.
.
It
seemeth
these
will
bee
very
confident
,
and
make
full
account
to
be
saued
:
But
now
when
for
all
this
,
it
shal
be
said
,
Depart
,
we
may
well
tremble
to
thinke
vpon
their
misery
.
For
the
more
sure
a
man
is
in
his
owne
opinion
,
the
greater
confusion
&
vexation
it
will
be
to
him
to
be
disappointed
of
his
hope
.
How
necessary
a
matter
is
this
to
be
vrged
in
these
secure
times
.
It
would
make
a
mans
heart
woe
to
thinke
how
exceeding
carefull
men
be
in
other
things
,
but
how
desperate
in
this
point
concerning
Faith
.
Is
this
lease
good
,
is
this
bond
good
,
is
this
cloth
for
my
garment
good
,
is
this
beast
good
,
is
this
ground
good
,
is
this
husbandry
good
,
is
this
corne
which
I
haue
chosen
for
my
seed
good
.
Wee
abound
in
these
inquiries
,
and
are
scarsely
euer
satisfied
,
wee
are
still
ielous
and
afraid
,
lest
it
should
not
bee
as
wee
desire
.
But
who
amongst
many
makes
a
question
touching
his
Faith
.
who
saith
to
himselfe
,
Here
is
much
speaking
of
Faith
,
and
it
is
taught
that
without
it
there
can
be
no
saluation
,
what
is
my
Faith
which
I
promise
myselfe
I
haue
,
such
as
it
ought
to
bee
,
sure
if
it
be
not
,
I
can
neuer
be
saued
.
Who
is
it
that
thus
communeth
with
his
owne
soule
.
Who
keepeth
this
priuy
audite
within
himselfe
.
I
hearkned
and
heard
and
no
man
spake
aright
said
Ieremy
of
old
[
l
](A03272-e13680-b)
l
Ier.
8.6
.
.
He
would
euen
deliuer
vp
the
like
verdit
of
the
men
of
this
generation
,
if
he
were
now
liuing
.
It
is
the
great
pollicy
of
the
Diuill
,
to
leade
men
on
,
and
to
lull
them
a
sleepe
in
their
carelessenes
,
it
filleth
his
barnes
,
and
helps
to
encrease
his
kingdome
.
A
debating
with
a
mans
selfe
touching
his
hope
of
a
better
life
,
is
a
very
first
step
towards
heauen
.
Sathan
knoweth
that
if
men
should
once
put
it
to
the
question
how
their
Faith
is
,
they
should
see
such
scantnes
in
themselues
that
way
,
that
the
very
sight
thereof
would
make
them
looke
about
and
begin
a
better
course
;
wheras
now
presuming
al
is
well
,
they
run
on
headlong
,
and
will
surely
be
in
the
pit
,
before
they
be
ware
.
When
thou
art
perswaded
and
called
vpon
to
examine
thy selfe
,
whether
thy
faith
be
right
and
sound
,
why
man
(
saith
the
diuell
by
and
by
vnto
thee
)
wherfore
shouldst
thou
doubt
it
,
Hast
not
thou
beleeued
in
God
euer
since
thou
couldst
remember
.
Hast
thou
done
thus
well
hitherto
,
and
shouldst
thou
now
beginne
to
make
question
of
thy
Faith
.
Feare
not
,
doe
not
doubt
,
but
thou
art
euen
as
good
a
beleeuer
as
the
best
.
Thus
with
these
and
the
like
charmes
,
this
subtile
enemy
rockes
men
asleepe
,
and
encourageth
them
to
feed
themselues
with
vaine
perswasions
,
and
to
trust
on
lying
words
which
cannot
profit
[
m
](A03272-e13720-b)
m
Iere.
7.8
.
.
Let
therefore
the
doctrine
taught
worke
to
the
reforming
of
this
common
euill
,
from
which
scarce
one
of
many
,
is
able
well
to
cleere
himselfe
.
We
hope
to
be
saued
,
we
say
we
haue
faith
,
we
would
take
it
for
a
wronge
,
if
any
man
should
call
vs
vnbeleeuers
:
Oh
let
vs
remember
that
there
is
a
faith
which
will
deceiue
,
a
kinde
of
beleeuing
which
is
but
counterfet
.
Let
vs
not
content
our selues
with
supposals
,
with
idle
imaginations
which
haue
no
ground
,
but
let
vs
bring
our
faith
to
the
touch-stone
,
and
let
it
be
tried
throughly
,
whither
it
will
hold
in
the
day
of
account
or
no.
There
is
nothing
more
contrary
to
Christianity
then
presumption
,
nor
any
in
worse
case
,
then
they
which
are
most
secure
,
and
make
themselues
beleeue
,
that
all
is
with
them
as
it
should
.
We
read
that
Iacob
in
his
dreamesaw
a
Ladder
vpon
the
earth
,
of
which
the
top
reached
to
Heauen
[
n
](A03272-e13740-b)
n
Gen
28.12
.
.
This
Ladder
betokened
Christ
,
as
Christ
himselfe
hath
reference
to
it
,
in
his
speech
to
Nathaniel
,
touching
Angels
ascending
and
descending
vpon
the
sonne
of
man
[
o
](A03272-e13760-b)
o
Ioh.
1.51
.
.
Now
(
to
apply
this
to
my
present
purpose
)
we
know
that
hee
which
climbeth
vp
a
ladder
,
is
especially
carefull
of
his
footing
and
hold
,
and
looketh
diligently
and
aduisedly
to
euery
step
.
So
doth
he
which
is
in
Christ
,
and
is
by
him
,
and
through
him
getting
vp
to
heauen
;
he
is
alwaies
trying
whither
his
standing
be
sure
,
and
whither
his
hold
that
he
hath
caught
,
be
such
as
will
not
deceiue
him
.
Thus
he
worketh
out
his
saluation
with
feare
and
trembling
[
p
](A03272-e13780-b)
p
Phil.
2.12
.
.
and
happy
is
he
who
is
so
busied
:
And
so
I
haue
laboured
to
presse
the
vse
of
this
necessary
point
.
In
the
matter
of
faith
it
is
a
dangerous
thing
to
be
deceiued
:
If
a
mans
faith
be
vnsound
,
all
his
hope
is
ouerthrowen
,
it
is
easie
to
be
mistaken
,
our
Heart
is
deceitfull
[
q
](A03272-e13800-b)
q
Ier.
17.9
.
,
and
in
our
owne
cases
wee
are
partiall
iudges
;
Sathan
is
cunning
and
will
beguile
vs
with
a
shadow
of
Faith
,
and
there
is
a
faith
,
which
is
very
like
to
true
Faith
,
but
yet
will
deceiue
vs
;
what
then
can
be
more
behoofull
then
to
proue
our
faith
that
we
may
be
sure
it
will
not
faile
vs
most
when
we
shall
need
it
most
.
This
is
the
summe
.
And
to
the
end
wee
may
bee
the
better
prepared
for
this
duty
of
Triall
,
I
come
now
to
the
next
doctrine
,
as
the
Text
giueth
occasion
,
to
shew
what
kinde
of
Faith
it
is
which
is
auailable
to
life
eternall
,
and
which
is
therefore
called
,
the
Faith
of
Gods
elect
[
r
](A03272-e13820-b)
r
Tit.
1.1
.
.
because
it
streameth
from
Election
and
is
a
pledge
thereof
.
That
onely
that
Faith
maketh
a
man
capable
of
saluation
and
giueth
him
an
interest
into
life
eternall
which
is
with
all
thy
heart
:
This
is
direct
out
of
the
words
,
If
thou
beleeuest
with
all
thy
heart
thou
mayst
:
that
is
,
If
thy
beleeuing
be
sincere
,
and
thy
faith
vnfained
,
thou
mayst
finde
comfort
in
this
Sacrament
,
otherwise
it
will
be
to
thee
but
an
idle
signe
.
In
all
matters
betwixt
God
and
vs
,
this
is
a
chiefe
thing
which
he
requireth
,
that
we
giue
him
our
hart
[
s
](A03272-e13900-b)
s
Prou.
23.26
.
,
&
that
,
that
which
we
profes
to
do
,
be
done
in
singlenes
.
He
himselfe
is
a
God
of
truth
[
t
](A03272-e13920-b)
t
Psal.
31.5
.
.
and
therefore
can
delight
in
none
but
such
in
whose
spirit
there
is
no
guile
[
u
](A03272-e13940-b)
u
Psal.
32.2
.
.
His
chosen
are
called
the
Israel
of
God
[
x
](A03272-e13960-b)
x
Gal.
6.16
.
.
and
it
is
the
badge
of
a
true
Israelite
to
bee
without
Deceit
[
y
](A03272-e13990-b)
y
1.
Ioh.
1.47
.
:
A
double
heart
is
the
marke
of
the
vngodly
[
z
](A03272-e14010-b)
z
Psal.
12
2.
.
and
God
commands
vs
to
purge
out
this
leauen
if
we
would
draw
neere
vnto
his
Maiesty
[
a
](A03272-e14030-b)
a
Iam.
4.8
.
.
The
true
worshippers
shall
worship
him
in
Truth
,
for
the
father
requireth
euen
such
[
b
](A03272-e14050-b)
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
](A03272-e14080-b)
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
](A03272-e14110-b)
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
](A03272-e14160-b)
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
](A03272-e14280-b)
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
,
beleeue
with
all
thy
Heart
,
that
is
,
in
our
beleeuing
to
let
Christ
haue
the
preeminence
,
the
full
and
the
very
all
of
our
affections
.
If
wee
can
bring
our
soules
once
to
this
,
to
value
Christ
more
for
his
owne
proper
worthes
sake
,
then
for
owne
saluations
sake
,
then
are
we
beleeuers
with
all
our
Heart
.
This
is
indeed
singlenes
&
sincerity
of
affection
this
is
vprightnes
of
mind
:
when
my
faith
reacheth
after
Christ
for
Christ
,
I
account
my
owne
saluation
but
the
Bay
,
the
fruition
of
Christ
the
Maine
.
These
be
two
things
I
know
which
cannot
bee
sundered
in
enioying
,
Christ
and
saluation
;
but
yet
it
is
possible
to
giue
the
one
the
precedence
aboue
the
other
in
desiring
.
Let
not
this
seeme
strange
vnto
vs
.
Who
amongst
vs
,
accounts
him
a
friend
worth
the
hauing
,
whose
chiefe
end
in
seeking
to
be
linked
in
with
him
in
society
,
is
more
his
owne
commodity
,
or
some
credit
like
to
accrew
to
him
,
then
the
fruition
of
him
to
whom
he
professeth
loue
.
When
we
can
say
of
a
man
professing
friendship
,
I
know
he
respecteth
mee
for
this
,
or
for
that
,
were
it
not
for
such
a
hope
,
or
the
expectation
of
such
a
benefit
,
I
am
sure
he
would
regard
me
as
little
as
another
man
,
will
we
iudge
such
an
one
an
vnfained
friend
?
How
then
shall
that
be
called
an
vnfained
Faith
,
which
aimeth
at
Christ
onely
for
this
because
there
is
hope
of
a
kingdome
by
beleeuing
.
This
is
a
mercenary
respect
,
neither
is
that
a
true
sauing
faith
which
hath
no
higher
scope
.
Would
I
not
draw
towards
Christ
in
my
desire
and
affection
,
if
there
were
no
saluation
by
his
meanes
,
is
it
onely
to
make
a
benefit
of
him
,
that
I
do
cast
my selfe
vpon
him
?
&
shal
this
be
called
faith
?
No
I
doubt
not
but
such
respects
as
these
may
be
found
in
many
which
yet
shall
bee
called
the
least
in
the
Kingdome
of
God
.
And
thus
we
may
see
how
one
thing
followeth
vpon
another
:
that
maine
matter
of
preaching
must
be
Christ
the
supreame
purpose
of
hearing
must
be
to
finde
Christ
[
*
](A03272-e14350-b)
*
This
was
taught
out
of
the
35
verse
.
;
and
so
the
principall
intendement
of
faith
must
be
to
enioy
Christ
.
To
be
saued
,
may
lawfully
be
an
inducement
,
but
sure
we
shall
misse
,
if
it
be
the
chiefest
motiue
.
If
we
will
beleeue
on
Christ
;
he
will
haue
all
the
Heart
or
nothing
.
And
so
much
touching
the
quality
of
Faith
which
I
commend
to
our
best
obseruation
,
&
wish
it
may
be
well
considered
,
that
we
may
not
beguile
our selues
with
an
opinion
of
faith
.
Let
it
bee
remembred
how
neere
counterfet
faith
commeth
vnto
true
faith
,
and
wherein
the
maine
difference
doth
consist
.
Christ
hath
but
halfe
the
heart
,
if
wee
respect
him
onely
for
this
,
that
vpon
his
shoulders
wee
may
bee
carried
vpwards
into
Heauen
.
If
we
could
thinke
Heauen
it selfe
not
worthy
the
hauing
but
onely
for
his
sake
,
that
were
excellent
.
So
far
of
the
condition
propounded
by
Philip
,
now
next
of
the
Eunuchs
vndertaking
it
:
Then
he
answered
,
I
beleeue
that
&c.
We
haue
here
three
things
to
note
.
1
That
the
Eunuch
was
able
to
giue
an
account
of
his
Faith
:
2
That
hee
was
ready
so
to
doe
.
3
What
the
account
was
:
The
first
of
these
is
very
apparent
:
for
what
is
this
speech
but
an
account
giuen
by
the
Eunuch
what
hee
beleeued
,
and
it
was
so
sufficient
,
that
vpon
it
he
was
admitted
to
the
Sacrament
.
So
that
the
doctrine
hence
is
,
That
it
is
necessary
for
euery
good
Christian
to
be
able
to
expresse
for
himselfe
what
he
beleeues
.
This
sufficiency
of
the
Eunuch
to
returne
an
answer
to
the
inquiry
made
into
his
faith
,
is
not
to
bee
passed
ouer
without
noting
;
out
of
all
question
it
was
written
for
our
learning
,
that
we
might
labour
not
to
be
to
seeke
in
the
things
which
doe
concerne
our
soules
.
This
is
that
which
Peter
caleth
,
a
giuing
a
reason
of
that
hope
which
a
man
hath
[
g
](A03272-e14450-b)
g
1.
Pet.
3.15
.
:
Paul
termeth
it
a
confession
with
the
Mouth
[
h
](A03272-e14470-b)
h
Rom.
10.9
.
,
and
maketh
it
a
necessary
companion
of
that
Faith
which
brings
to
saluation
;
and
Let
euery
man
be
fully
perswaded
in
his
owne
minde
[
i
](A03272-e14490-b)
i
Rom.
14
5.
,
that
is
,
let
him
that
is
a
beleeuer
,
labour
to
conceiue
distinctly
what
that
is
,
whereupon
it
is
necessary
for
him
to
rest
,
that
he
may
be
saued
let
him
not
satisfie
himselfe
with
a
kinde
of
reserment
to
the
faith
of
others
,
but
let
him
see
that
hee
himselfe
doe
apprehend
that
which
is
necessary
:
The
iust
must
liue
by
his
Faith
[
k
](A03272-e14510-b)
k
Heb.
2.4
.
,
by
that
which
hee
conceiueth
in
his
owne
heart
,
not
by
subiecting
himselfe
to
the
opinion
of
another
.
This
is
life
euerlasting
to
know
thee
,
the
onely
God
[
l
](A03272-e14530-b)
l
Ioh.
17.3
.
:
It
is
not
imagination
,
or
supposall
,
or
some
loose
,
and
vncertaine
fancy
,
some
rauing
coniecture
,
that
can
guide
a
man
to
life
;
it
is
vnderstanding
,
it
is
knowledge
,
such
which
the
hauer
,
is
both
able
(
if
need
be
)
to
set
downe
determinately
what
it
is
,
and
to
giue
a
reason
also
thereof
to
:
Thus
is
it
written
,
and
this
I
beleeue
;
this
is
my
Faith
,
and
this
is
the
foundation
thereof
;
Why
else
is
it
,
that
the
Scripture
teacheth
grounds
of
the
Christian
Faith
so
exactly
?
Why
is
it
,
that
there
is
any
such
necessity
laid
vpon
vs
,
which
are
called
to
the
seruice
of
the
Church
,
to
lay
open
the
mystery
of
Christ
?
Why
(
I
say
)
should
this
be
,
if
it
were
not
the
duty
of
beleeuers
,
to
be
able
in
heart
to
comprehend
,
and
with
mouth
also
(
if
occasion
bee
)
to
declare
,
whereupon
they
rest
,
for
the
saluation
of
their
soules
.
Indeed
what
comfort
can
there
be
,
or
what
sweetnesse
in
vncertainty
,
or
what
possibility
to
put
Sathan
to
flight
,
with
some
confused
motion
,
which
a
man
hath
catched
vp
he
knoweth
not
how
.
It
is
the
glory
of
Christians
to
be
fulfilled
with
Knowledge
and
spirituall
vnderstanding
[
m
](A03272-e14560-b)
m
Col.
1.9
.
,
to
haue
the
Spirit
of
wisedome
and
reuelation
,
and
to
know
what
is
the
hope
of
their
calling
&c.
[
n
](A03272-e14580-b)
n
Eph.
1.17.18
.
A
shame
to
them
to
be
children
in
vnderstanding
[
o
](A03272-e14600-b)
o
1
Cor.
14.20
.
,
to
be
dull
of
hearing
[
p
](A03272-e14620-b)
p
Heb.
5.11
.
,
to
be
euer
learning
and
yet
neuer
able
to
come
to
the
knowledge
of
the
truth
[
q
](A03272-e14640-b)
q
2
Tim.
3.7
.
.
These
things
may
serue
to
prooue
this
doctrine
.
Gods
beliefe
,
but
(
alas
)
how
far
be
they
from
that
which
Peter
calleth
a
Reason
of
their
Hope
?
The
Apostle
calleth
Faith
an
euidence
[
r
](A03272-e14700-b)
r
Heb.
11.1
.
.
Now
,
suppose
a
man
should
be
called
before
a
iudge
in
a
matter
betwixt
party
&
party
,
&
could
there
be
able
to
speake
as
little
to
the
point
in
question
,
as
the
most
are
able
to
say
in
the
case
of
Faith
;
would
the
Iudge
account
their
answere
a
competent
euidence
,
or
would
hee
not
thinke
himselfe
wronged
to
haue
his
eares
troubled
with
such
heed-lesse
tales
.
Surely
he
that
had
no
better
to
shew
for
his
outward
estate
,
then
many
haue
for
their
future
inheritance
into
the
kingdome
of
glory
,
would
and
well
might
feare
euery
houre
to
be
displaced
.
This
is
wofull
in
the
cleere
light
of
the
Gospell
,
and
it
is
one
of
the
sinnes
for
which
the
Lord
hath
a
speciall
controuersie
[
s
](A03272-e14720-b)
s
Hos.
4.1
.
with
the
times
.
And
it
is
a
sinne
so
much
the
more
dangerous
,
because
it
is
scarsely
taken
notice
of
to
be
a
sinne
.
To
be
a
swearer
,
a
whoremaster
,
a
drunkard
,
an
oppressor
,
a
greedy
worldling
,
a
lyer
,
a
cursed
speaker
,
these
and
the
like
,
partly
by
the
light
of
nature
,
partly
by
some
generall
rules
gotten
by
continuall
hearing
,
are
of
the
most
,
yeelded
vnto
to
bee
sinnes
.
But
ignorance
in
religion
,
yea
euen
in
these
points
,
which
are
(
as
it
were
)
the
very
life
and
soule
of
religion
,
is
hardly
taken
to
be
a
sinne
.
Who
thinketh
himselfe
euer
the
lesse
honest
because
he
is
ignorant
.
Thus
(
I
say
)
is
this
euill
,
the
more
dangerous
,
because
it
passeth
away
vnobserued
,
vntaxed
,
vnblamed
,
and
yet
it
is
a
principal
sin
against
which
the
Lord
will
proceed
at
his
iudging
day
[
t
](A03272-e14730-b)
t
2.
Thess.
1.8
.
and
the
people
that
doe
not
vnderstand
shall
fall
[
u
](A03272-e14750-b)
u
Hos.
4.14
.
.
It
is
true
there
is
much
dulnesse
,
much
hardnesse
of
conceit
,
much
weakenesse
of
apprehension
euen
in
the
very
best
,
but
yet
certainly
if
that
be
not
in
vs
,
which
in
one
place
is
called
a
Minde
to
know
[
x
](A03272-e14770-b)
x
1.
Ioh.
5.20
.
,
in
another
an
endouour
to
know
[
y
](A03272-e14790-b)
y
Hos.
6
3.
,
we
can
neuer
be
saued
.
Remember
we
how
the
Eunuch
profited
by
one
Sermon
,
and
consider
how
many
we
haue
heard
,
who
yet
(
many
of
vs
)
cannot
giue
so
good
an
account
as
the
Eunuch
did
.
For
let
no
man
thinke
,
that
this
was
all
,
namely
that
the
Eunuch
was
able
to
deliuer
thus
many
words
,
as
are
heere
,
and
no
more
;
it
were
an
iniury
to
the
memory
of
that
holy
man
,
if
wee
should
so
imagine
,
and
it
were
a
wrong
to
the
wisedome
of
Philip
if
wee
should
thinke
hee
would
let
him
passe
with
a
kind
of
verball
acknowledgement
of
a
matter
which
he
did
not
vnderstand
.
Can
wee
thinke
with
any
probability
,
that
either
the
Eunuch
said
no
more
then
is
heere
deliuered
,
or
that
Philip
did
not
feele
him
againe
and
againe
,
to
see
how
he
was
setled
?
yes
vndoubtedly
:
The
Eunuch
knew
the
person
of
Christ
,
the
office
of
Christ
,
knew
how
the
ancient
prophecies
of
the
old
Testament
were
fulfilled
in
Christ
,
and
was
able
to
shew
cause
why
he
for
his
particular
part
should
thinke
to
bee
saued
by
Christ
,
knew
how
Faith
coupleth
vnto
Christ
,
how
it
doth
procure
to
a
man
an
interest
into
the
obedience
and
righteousnesse
of
Christ
.
These
and
the
like
materiall
points
out
of
all
doubt
the
Eunuch
knew
.
Philip
would
neuer
haue
admitted
him
to
the
Sacrament
of
Baptisme
,
vpon
the
vttering
only
of
a
few
words
,
or
haue
left
him
in
such
a
raw
measure
of
knowledge
,
before
hee
had
brought
him
to
conceiue
aright
the
grounds
of
godlinesse
,
and
that
doctrine
which
is
called
the
doctrine
of
the
beginning
of
Christ
[
z
](A03272-e14810-b)
z
Heb.
6.1
.
.
I
adde
this
lest
any
man
should
beguile
his
owne
soule
,
because
of
his
ablenesse
to
say
so
much
as
is
heer
reported
to
haue
beene
spoken
by
the
Eunuch
.
I
wish
the
words
in
euery
mans
heart
and
mouth
,
but
take
heed
we
make
not
a
charme
of
the
Scripture
,
to
imagine
a
vertue
in
words
of
which
we
know
not
what
to
make
.
Let
vs
labour
to
speake
the
Eunuchs
wordes
,
with
the
like
knowledge
that
the
Eunuch
had
;
otherwise
to
say
we
belieue
that
Iesus
Christ
&c.
shall
not
auaile
vs
.
So
much
of
this
,
that
the
Eunuch
was
able
to
expresse
his
Faith
,
and
to
shew
for
himselfe
what
he
belieued
.
That
where
the
power
of
Godlines
beareth
any
sway
,
there
is
no
frowardnes
of
disposition
,
when
one
is
dealt
with
in
the
matter
of
Faith
.
This
I
obserue
out
of
the
modest
and
yeelding
disposition
of
this
Eunuch
,
who
was
thus
content
(
as
it
were
)
to
be
catechized
by
Philip
,
and
to
submit
himselfe
to
giue
an
account
of
his
beleeuing
.
No
doubt
he
held
it
meet
,
that
he
which
now
tooke
care
of
his
soule
,
should
by
him
be
made
acquainted
with
the
state
of
his
soule
.
If
a
man
speake
in
the
eares
of
a
foole
he
will
despise
the
wisedome
of
his
words
[
a
](A03272-e14880-b)
a
Pro.
23.9
.
,
and
such
an
one
being
questioned
with
about
religion
,
answereth
roughly
[
b
](A03272-e14900-b)
b
Pro.
14.23
.
,
but
Gentlenes
,
Goodnes
,
meekenes
,
are
the
fruites
of
the
spirit
[
c
](A03272-e14920-b)
c
Gal.
5.22.23
.
:
It
was
the
humor
of
the
Pharises
,
in
pride
of
heart
to
disdaine
to
submit
themselues
to
Iohns
Ministry
,
they
despised
the
counsell
of
God
[
d
](A03272-e14940-b)
d
Luk.
7.30
.
,
and
they
tooke
it
in
soule
scorne
when
the
blind
man
asked
them
,
whether
they
would
be
Christs
disciples
[
e
](A03272-e14960-b)
e
Ioh.
9.29
.
,
their
stomackes
could
not
frame
to
be
treated
with
as
men
ignorant
in
ought
or
as
liable
to
an
account
to
any
what
they
beleeued
.
It
is
the
commandement
of
God
that
euery
man
in
such
a
case
as
this
betwixt
Philip
and
the
Eunuch
,
should
be
ready
to
giue
an
answer
[
f
](A03272-e14980-b)
f
1.
Pet.
3.15
.
:
&
religion
where
it
is
doth
teach
men
so
to
be
.
For
as
it
abateth
these
high
spirits
which
are
in
man
by
nature
,
so
it
maketh
a
man
to
consider
the
good
that
may
ensue
,
by
submitting
himselfe
with
meekenes
,
to
be
communed
with
by
him
that
is
able
to
instruct
him
;
If
his
knowledge
be
right
,
this
is
a
meanes
to
confirme
it
,
if
it
be
mistaken
,
this
is
the
way
to
better
it
.
This
reprooueth
that
sturdy
and
contemptuous
humor
which
is
in
many
now
,
wounde
putrisie
,
because
of
their
owne
foolishnesse
[
g
](A03272-e15020-b)
g
Psal.
38.5
.
.
They
〈…〉
in
their
Imagination
.
[
h
](A03272-e15040-b)
h
Rom.
1.22
.
,
They
will
not
be
knowen
of
their
secret
ignorance
,
and
by
that
meane
they
do
depriue
them selues
of
many
an
opportunity
by
which
they
might
bee
blinded
vp
in
the
sauing
knowledge
of
Gods
truth
.
A
froward
Heart
neuer
findeth
good
[
i
](A03272-e15060-b)
i
Pro.
17.20
.
.
This
then
let
vs
learne
hence
;
Thou
whom
God
hath
blessed
with
a
faithfull
pastor
,
furnished
with
the
Tongue
of
the
Learned
[
k
](A03272-e15080-b)
k
Isa.
50.4
.
,
and
able
to
minister
a
word
in
time
to
him
that
is
weary
,
be
not
vnwilling
to
lay
open
to
him
the
state
of
thy
soule
,
nor
thinke
it
a
wrong
to
be
so
communed
with
,
as
may
make
way
to
thy
further
edifying
in
the
mystery
of
Christ
.
Our
dayes
are
in
as
bad
an
extremity
as
were
the
dayes
of
popery
.
Then
the
Priests
had
gotten
such
a
tie
vpon
men
,
by
the
(
so
called
)
Sacrament
of
confession
,
that
they
diued
further
into
mens
secrets
then
was
fit
.
But
now
men
are
grown
to
as
much
strangenes
and
standing
aloofe
from
their
spirituall
ouerseers
,
so
that
he
which
attempts
though
in
neuer
so
humble
and
respectiue
maner
to
mooue
a
question
to
them
,
or
to
feele
their
knowledge
,
shall
be
requited
as
Lot
,
when
he
gaue
good
counsell
to
the
Sodomites
,
Away
hence
[
l
](A03272-e15110-b)
l
Gen.
19.9
.
,
or
taken
vp
as
Moses
,
Who
made
thee
a
man
of
authority
[
m
](A03272-e15130-b)
m
Exod.
2.14
?
This
is
the
currish
disposition
of
vnregenerate
men
.
They
are
as
thornes
,
that
cannot
be
taken
with
hands
the
man
that
would
touch
them
,
must
be
defenced
with
yron
,
or
with
the
shaft
of
a
speare
[
n
](A03272-e15150-b)
n
2
Sam.
23.6.7
.
.
This
maketh
religion
,
to
grow
so
slowly
as
it
doth
,
either
Philip
doth
not
aske
,
or
the
Eunuch
will
not
answer
.
Thus
farre
of
the
Eunuchs
readinesse
to
giue
account
;
here
was
no
disdaine
,
no
haughtinesse
,
no
stomacking
of
the
matter
to
bee
thus
inquired
into
,
no
shaking
of
the
Demander
with
a
crosse
reply
;
heere
is
meekenesse
and
calmenesse
of
spirit
,
heere
is
a
plaine
and
direct
acknowledgement
of
what
hee
conceiues
.
Happy
was
Philip
to
haue
such
a
tractable
scholar
,
and
happy
the
Aethiopian
to
haue
such
a
searching
Teacher
.
God
encrease
the
number
of
such
Philips
,
and
make
vs
all
such
as
the
Eunuch
was
in
this
particular
.
THE
THIRD
SERMON
.
WE
are
now
come
to
the
Account
it selfe
,
and
to
the
matter
of
the
Eunuchs
confession
.
I
beleeue
that
Iesus
Christ
is
the
sonne
of
God
.
The
plaine
doctrine
here
is
,
That
the
beleeuing
of
Iesus
Christ
be
the
sonne
of
God
,
is
the
very
substance
of
that
Faith
which
is
required
to
saluation
.
This
is
plainly
to
be
gathered
hence
.
The
Eunuch
desired
Baptisme
,
(
the
badge
of
a
Christian
:
)
Philip
enquireth
of
him
,
whether
hee
haue
that
Faith
,
which
maketh
a
Christian
,
he
answereth
,
I
beleeue
so
:
This
answer
is
approoued
and
taken
for
sufficient
;
so
that
to
beleeue
that
which
this
Eunuch
heere
acknowledgeth
is
the
very
life
of
sauing
Faith
,
it
is
the
summe
of
all
that
is
required
to
saluation
,
and
without
it
there
is
no
saluation
.
And
this
collection
is
iustifiable
from
hence
so
much
the
rather
,
because
the
chiefe
confessions
and
abridgements
of
the
Christian
faith
,
which
are
in
the
new
Testament
,
consist
vpon
this
point
chiefly
:
as
,
that
memorable
one
made
by
Peter
in
the
name
of
the
rest
of
the
Apostles
[
a
](A03272-e15230-b)
a
Mat.
16.16
.
Thou
art
the
Christ
the
sonne
of
the
liuing
God
:
then
that
in
Iohn
,
(
which
it
may
be
is
the
same
with
the
former
,
in
effect
I
am
sure
it
differeth
not
)
We
belieue
and
know
that
you
are
the
Christ
,
the
sonne
of
the
liuing
God
[
b
](A03272-e15260-b)
b
Ioh.
6.69
.
:
thirdly
that
of
the
blind-man
,
Doest
thou
beleeue
in
the
sonne
of
God!
Lord
I
beleeue
[
c
](A03272-e15280-b)
c
Ioh.
9.35.38
.
:
fourthly
,
that
of
Martha
,
I
beleeue
that
you
are
the
Christ
the
sonne
of
God
,
that
should
come
into
the
world
[
d
](A03272-e15300-b)
d
Ioh.
11.27
.
.
These
solemne
declarations
of
the
Faith
required
to
saluation
doe
all
concurre
in
this
one
generall
point
,
Iesus
Christ
is
the
sonne
of
God
.
The
doctrine
of
the
Scripture
is
called
,
the
word
of
Faith
[
e
](A03272-e15330-b)
e
Rom.
10.8
.
;
it
is
therefore
committed
to
record
that
men
might
beleeue
[
f
](A03272-e15350-b)
f
Ioh.
20.31
.
.
Now
the
pith
of
the
whole
Scripture
is
,
Iesus
Christ
;
He
is
the
end
of
the
Law
[
g
](A03272-e15380-b)
g
Rom.
10.4
.
,
to
him
giue
all
the
Prophets
witnesse
[
h
](A03272-e15400-b)
h
Act.
10.43
.
,
and
the
summe
of
the
Gospell
is
,
that
whosoeuer
beleeueth
in
him
should
not
perish
but
haue
life
euerlasting
[
i
](A03272-e15420-b)
i
Ioh.
3.16
.
.
If
then
Christ
be
the
substance
of
the
Scripture
,
needes
must
the
building
vpon
him
be
the
summe
of
Faith
.
Faith
goeth
no
further
then
the
word
,
and
the
word
hath
no
more
to
teach
but
this
,
that
God
hath
giuen
vnto
vs
eternal
life
,
and
this
life
is
in
his
sonne
[
k
](A03272-e15460-b)
k
1.
Ioh.
5.11
.
.
Thus
for
a
generall
opening
of
this
doctrine
.
To
the
end
it
may
be
the
more
profitable
,
we
must
consider
somewhat
more
exactly
,
what
it
is
,
to
beleeue
that
Iesus
Christ
is
the
son
of
God
:
First
in
general
to
beleeue
,
betokeneth
two
things
.
1.
To
hold
a
matter
to
be
a
truth
,
and
so
it
is
an
action
of
the
vnderstanding
power
.
2.
To
trust
to
a
thing
,
or
to
relie
vpon
it
,
and
so
it
is
an
act
of
the
will
,
and
issueth
out
of
the
former
.
Secondly
(
according
to
this
)
to
beleeue
that
Iesus
Christ
is
the
sonne
of
God
,
comprehendeth
two
things
.
1.
To
apprehend
this
as
a
sound
and
vndeniable
truth
,
that
Iesus
Christ
is
the
sonne
of
God
.
2.
To
conceiue
it
as
a
doctrine
into
which
a
mans
selfe
hath
some
interest
,
and
so
to
relie
and
rest
thereupon
for
a
future
benefit
.
First
that
this
proposition
,
Iesus
is
the
sonne
of
God
,
is
an
absolute
and
vndeniable
Truth
,
it
must
be
resolued
:
It
is
the
ground
worke
of
Faith
,
and
the
foundation
without
which
it
cannot
stand
.
It
was
the
errand
vpon
which
Iohn
Baptist
sent
his
disciples
vnto
Christ
,
that
they
from
his
owne
mouth
might
bee
made
sure
,
that
it
was
He
that
should
come
,
and
no
other
to
be
looked
for
[
l
](A03272-e15520-b)
l
Math.
11.3
.
.
The
certainty
herein
is
gotten
by
the
Scripture
:
and
indeed
(
to
beleeue
)
as
it
is
an
act
of
the
vnderstanding
,
Iesus
Christ
,
is
the
very
son
of
God
,
whom
God
of
old
promised
to
send
being
made
of
a
woman
,
to
be
the
Prince
of
our
saluation
,
and
to
make
peace
betwixt
God
and
man
by
his
blood
.
This
is
one
necessary
principle
to
be
appehended
vnto
saluation
,
neither
can
any
report
settle
a
mans
knowledge
in
this
,
but
onely
the
report
of
God
himselfe
speaking
to
vs
in
his
word
.
Secondly
,
this
must
also
be
laid
hold
on
,
as
a
matter
more
particularly
concerning
the
beleeuer
.
For
a
bare
assent
vnto
this
proposition
,
(
Iesus
Christ
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
](A03272-e15590-b)
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
](A03272-e15650-b)
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
.
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
](A03272-e15730-b)
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
](A03272-e15750-b)
p
Ioh.
6.27
.
to
saue
his
people
from
their
sinnes
.
[
q
](A03272-e15770-b)
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
that
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
](A03272-e15810-b)
r
1.
Pet.
2.6
.
,
that
he
is
the
way
,
the
truth
,
and
the
life
,
and
that
as
no
man
can
come
to
the
Father
but
by
him
[
s
](A03272-e15840-b)
s
Ioh.
14.6
.
,
so
hee
which
commeth
by
him
cannot
be
repelled
.
If
we
would
be
sound
in
the
Faith
[
t
](A03272-e15860-b)
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
](A03272-e15880-b)
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
commeth
to
,
in
their
mouthes
.
Application
of
Christ
is
a
matter
of
greater
consequence
,
and
hath
more
going
to
it
then
so
.
There
must
be
first
a
particular
conceiuing
of
a
mans
owne
neede
of
Christ
:
secondly
an
vnderstanding
how
that
fulnesse
which
is
in
Christ
may
supply
the
particular
wants
of
him
that
desireth
to
apply
him
that
so
the
soule
may
see
how
the
turne
thereof
may
abundantly
be
serued
by
resting
vpon
him
:
thirdly
a
diligent
noting
how
the
preaching
of
the
word
fitteth
the
particulars
of
Christs
fulnesse
,
to
the
soules
particular
wants
,
that
so
a
man
may
not
be
(
as
it
were
)
his
owne
caruer
heerein
,
but
may
feele
how
the
hand
of
the
Lord
worketh
in
the
busines
:
fourth
,
a
carefull
working
how
the
soule
is
acheered
and
inwardly
refreshed
,
by
that
warmth
,
which
it
feeleth
itselfe
to
receiue
by
cumming
still
neerer
vnto
Christ
,
how
it
hath
more
boldnesse
to
come
to
the
Throne
of
grace
,
how
it
findes
more
sweetnesse
in
the
doctrine
of
saluation
,
how
it
hath
more
life
in
holy
seruices
,
how
it
is
furnished
with
more
alacrity
and
greater
desire
to
walke
with
God
in
new
obedience
?
Thus
the
application
of
Christ
is
another
maner
of
thing
then
a
sudden
conceit
,
that
if
I
and
I
,
shall
be
saued
by
his
death
:
so
much
is
common
,
but
to
apply
Christ
is
a
thing
which
few
attaine
vnto
.
Thou
saiest
thou
art
persuaded
that
Christ
Iesus
the
sonne
of
God
is
thy
sauiour
,
I
demand
of
thee
:
who
did
tell
thee
so
?
what
is
thy
warrant
so
to
thinke
?
Art
thou
come
to
this
perswasion
by
due
course
,
by
being
first
nurtured
in
the
schoole
of
humiliation
,
to
bring
thee
to
see
what
neede
thy
soule
hath
of
the
least
drop
of
the
bloud
of
Iesus
Christ
?
hath
this
apprehension
beene
begotten
in
thee
by
the
preaching
of
that
word
,
in
which
thou
hast
been
taught
to
whom
only
saluation
doth
belong
?
hath
it
been
long
in
getting
,
and
hast
thou
had
much
adoe
to
attaine
to
this
measure
?
or
is
it
some
suddaine
and
rash
conceit
vpon
which
thou
hast
aduentured
?
Take
heed
and
be
well
aduised
;
To
apply
Christ
,
is
excellent
,
but
it
is
not
ordinary
,
neither
is
it
easie
,
and
he
that
neuer
tasted
the
difficulty
that
is
in
it
neuer
yet
knew
what
it
ment
?
Thus
I
must
deale
with
thee
,
thus
I
must
aduise
thee
,
that
professest
an
application
of
Christ
vnto
thy selfe
.
And
now
(
for
a
further
opening
of
the
matter
)
methinkes
that
title
of
a
Rocke
giuen
vnto
Christ
[
x
](A03272-e15930-b)
x
Isa.
28.16
.
Math.
16.18
.
,
is
worthy
the
considering
,
to
make
this
plaine
.
Christ
his
being
a
Rocke
of
safety
,
argueth
,
that
man
in
himselfe
is
plunged
into
a
Sea
of
Hazard
with
which
he
is
euer
ready
to
be
swallowed
vp
.
Now
,
suppose
we
a
man
suffering
ship-wracke
vpon
our
Coast
,
and
at
the
last
after
much
driuing
too
and
fro
,
espying
a
rocke
,
which
if
he
could
recouer
there
were
some
hope
of
escape
.
To
this
he
beginneth
to
direct
his
course
,
thither
he
beares
with
the
vtmost
of
his
might
:
the
waues
hinder
him
,
the
wind
and
weather
are
against
him
,
yea
oft
times
when
he
is
come
euen
close
to
,
and
is
ready
to
touch
it
and
to
lay
hold
vpon
it
,
a
gust
commeth
,
or
some
stronger
waue
,
and
carieth
him
into
the
maine
in
despight
:
Nay
,
it
may
be
when
againe
he
is
come
yet
neerer
,
and
is
euen
in
a
manner
gotten
vp
,
yet
there
is
such
an
heauinesse
in
his
garments
oppressed
with
water
,
such
benummednesse
and
weaknesse
in
his
ioynts
through
the
extremity
of
colde
,
that
he
cannot
keepe
that
which
hee
hath
gotten
,
but
againe
looseth
his
hold
,
and
is
euen
about
to
giue
ouer
his
hope
,
and
to
resolue
with
himselfe
that
there
is
no
remedy
but
he
must
needes
perish
in
the
sea
.
Well
,
yet
at
the
last
hee
renueth
his
courage
,
purposing
now
to
make
his
last
attempt
,
he
recouereth
the
Rocke
,
to
the
top
he
is
gotten
,
where
he
may
looke
about
and
see
where
hee
was
tossed
:
But
behold
,
before
he
can
throughly
collect
his
thoughts
,
heere
beginneth
a
new
feare
:
the
water
swelleth
,
and
threatneth
to
couer
euen
the
highest
part
of
the
rocke
,
the
wind
helpeth
it
forward
,
and
aduanceth
the
pride
thereof
,
and
it
beginneth
to
encounter
as
with
an
open
mouth
ready
to
destroy
:
What
is
now
to
be
done
?
Surely
nothing
but
this
:
He
resolues
to
keepe
his
standing
with
his
vtmost
might
his
hold
he
determines
not
to
forsake
,
here
(
thinketh
he
)
'
I
will
abide
,
and
if
I
perish
I
perish
.
Heere
is
that
true
estate
of
a
man
labouring
in
this
painfull
businesse
of
applying
Christ
.
First
he
is
tossed
long
on
the
waues
of
much
inward
perplexity
,
and
crieth
out
with
Dauid
,
I
sticke
fast
in
the
deepe
mire
where
no
stay
is
,
I
am
come
into
deepe
waters
and
the
streames
run
ouer
mee
[
y
](A03272-e15950-b)
y
Psal.
69.2
.
.
O
God
,
all
thy
waues
and
thy
flouds
are
vpon
mee
[
z
](A03272-e15970-b)
z
Psal.
42.7
.
.
The
snares
of
death
compasse
mee
,
and
the
griefes
of
the
graue
haue
caught
mee
[
a
](A03272-e15990-b)
a
Psal.
116.3
.
:
At
the
last
by
the
pointing
of
the
finger
of
the
Gospell
preached
,
the
Rocke
is
espied
:
Iesus
Christ
the
righteous
[
b
](A03272-e16010-b)
b
1.
Ioh.
2.1
.
,
that
Rocke
,
which
Dauid
calleth
,
The
Rocke
that
is
higher
then
I
[
c
](A03272-e16030-b)
c
Psal.
61.2
.
,
that
rocke
which
was
resembled
by
that
,
into
the
cleft
whereof
Moses
was
put
,
that
he
might
see
the
Lord
as
he
passed
by
[
d
](A03272-e16040-b)
d
Exod.
33.22
.
.
For
as
Moses
could
not
haue
seen
the
Lord
without
death
vnlesse
he
had
beene
hidden
in
that
Rocke
:
so
can
no
man
see
the
face
of
God
and
liue
,
vnlesse
he
be
put
into
the
cleft
of
this
rocke
that
vnder
the
shelter
thereof
he
may
behold
him
.
Well
,
this
rocke
being
once
descried
,
the
soule
longeth
greatly
after
it
[
e
](A03272-e16060-b)
e
Psal.
63.1
.
,
and
thinkes
it selfe
should
be
most
happy
,
if
it
might
arriue
at
the
smalest
Hole
[
f
](A03272-e16080-b)
f
Can.
2.14
.
thereof
.
To
this
therfore
it
aymeth
and
laboureth
with
the
vtmost
endeuours
:
(
I
endeuour
myselfe
,
and
follow
hard
[
g
](A03272-e16100-b)
g
Phil.
3.13.14
.
.
But
(
alas
)
much
a
doe
there
is
to
get
neere
it
,
there
be
many
swelling
surges
of
much
doubting
,
many
blustering
stormes
of
great
discouragements
.
Ofttimes
is
the
soule
ready
euen
to
claspe
vpon
the
Rocke
,
but
something
or
other
puts
it
backe
,
and
then
there
followeth
euen
a
wofull
drooping
,
and
a
kind
of
despaire
,
euer
againe
to
be
in
so
faire
a
possibility
:
Oh
,
then
commeth
in
,
I
am
cast
out
of
thy
sight
[
h
](A03272-e16120-b)
h
Psal.
31.22
.
,
those
that
told
me
of
saluation
by
Christ
,
and
of
his
redinesse
to
receiue
those
that
seeke
him
are
all
Lyers
[
i
](A03272-e16140-b)
i
Psal.
116.11
.
:
yet
at
the
last
,
this
agony
is
ouercome
,
and
the
sinner
beginneth
to
rebuke
his
soule
for
this
faintnesse
.
Why
art
thou
cast
downe
my
soule
and
vnquiet
within
me
[
k
](A03272-e16160-b)
k
Psal.
42.5
.
,
trie
yet
againe
,
surely
there
is
an
end
and
thy
hope
shall
not
be
cut
off
[
l
](A03272-e16180-b)
l
Pro.
23.18
.
.
So
with
much
striuing
,
euen
(
as
it
were
)
to
the
losse
of
breath
(
I
opened
my
mouth
and
panted
[
m
](A03272-e16200-b)
m
Ps.
119
131.
,
the
former
feeling
is
regained
and
the
soule
is
come
once
more
vnder
the
shadow
of
this
Great
Rocke
[
n
](A03272-e16220-b)
n
Is.
32.2
.
,
yea
and
the
feet
are
set
vpon
it
[
o
](A03272-e16240-b)
o
Psal.
42.2
.
,
and
the
soule
beginneth
to
triumph
in
safty
,
(
Returne
vnto
thy
rest
ô
my
soule
[
p
](A03272-e16260-b)
p
Psal.
116.7
.
,
I
know
nothing
shall
be
able
to
separate
from
the
loue
of
God
which
is
in
Christ
Iesus
[
q
](A03272-e16280-b)
q
Rom.
8.39
.
,
yea
it
falleth
to
a
discoursing
vpon
the
strange
manner
of
her
escape
,
Come
I
will
tell
you
what
God
hath
done
for
me
[
r
](A03272-e16300-b)
r
Psal.
66.16
.
.
But
(
behold
)
suddenly
a
new
feare
interrupteth
all
,
I
said
I
shall
neuer
be
mooued
,
but
thou
hidst
thy
face
and
I
was
troubled
[
s
](A03272-e16320-b)
s
Psal.
30.6.7
.
.
My
well
beloued
was
gone
and
past
,
I
sought
him
,
but
I
could
not
finde
him
[
t
](A03272-e16340-b)
t
Can.
5.6
.
.
What
is
now
left
,
but
to
resolue
to
sticke
fast
,
whotsoeuer
shall
betide
.
My
soule
cleaueth
vnto
thee
[
u
](A03272-e16360-b)
u
Psal
63.8
.
;
my
flesh
fayleth
and
mine
heart
,
but
it
is
good
for
me
to
keepe
me
close
[
x
](A03272-e16380-b)
x
Ps.
73.26.28
.
;
either
heere
I
must
be
safe
,
or
no
where
.
Thus
haue
I
giuen
you
a
taste
of
the
trauill
of
the
soule
in
the
application
of
Christ
.
Christ
being
(
as
he
is
called
)
a
Rocke
of
safely
,
there
is
no
fitter
thing
to
describe
it
then
this
case
that
I
haue
named
.
Hee
that
hath
not
had
some
experience
of
this
in
himselfe
,
or
at
the
least
shall
not
now
vpon
the
hearing
thereof
make
conscience
to
finde
it
true
by
his
owne
particular
,
name
faith
he
may
,
but
haue
faith
he
cannot
,
presume
he
may
,
but
beleeue
he
cannot
.
Hee
that
thinketh
it
an
easie
thing
to
rest
vpon
Christ
,
and
to
settle
vpon
him
and
to
apply
the
saluation
offered
in
him
to
a
mans
owne
particular
,
I
may
boldly
say
,
he
doth
vtterly
deceiue
his
owne
soule
,
he
is
yet
farre
from
the
Kingdome
of
God
.
Thou
art
vpon
the
Rocke
,
before
euer
thou
knowest
what
it
is
,
to
be
tossed
on
the
maine
,
thou
art
in
the
hauen
,
before
euer
thou
wast
in
hazard
in
the
deepe
;
verily
thou
art
mistaken
in
the
coast
,
beare
out
againe
with
speed
,
this
Rocke
will
cast
thee
away
into
a
gulfe
of
security
,
this
is
not
the
Cape
of
Good-hope
,
Gods
good
spirit
neuer
lead
any
man
this
way
into
the
land
of
Righteousnesse
[
y
](A03272-e16400-b)
y
Ps.
143.10
.
.
I
wish
all
you
that
heare
this
,
the
sweet
and
comfort
of
this
point
.
An
assent
to
the
report
of
the
Scripture
touching
Christ
,
is
necessary
to
saluation
,
but
not
sufficient
;
neither
was
it
all
that
the
Eunuch
had
.
Application
of
Christ
is
necessary
,
My
well
beloued
is
mine
and
I
am
his
[
z
](A03272-e16420-b)
z
Cant.
2.16
.
,
that
is
the
life
of
all
:
But
in
this
the
Diuell
counterfeiteth
as
well
as
in
other
things
,
and
he
can
be
content
men
should
apply
,
yea
he
himselfe
will
helpe
so
to
doe
;
but
his
application
is
a
little
to
quicke
like
the
Heritage
that
is
hastily
gotten
,
but
the
end
not
blessed
[
a
](A03272-e16450-b)
a
Pro.
20.21
.
When
Christ
is
much
valued
,
but
not
by
and
by
feelingly
enioyed
,
when
he
is
much
desired
but
very
hardly
reached
vnto
,
where
the
soule
longeth
for
him
,
and
sometimes
cometh
to
see
him
,
and
againe
looseth
the
sight
of
him
and
is
oft-times
,
almost
out
of
all
hope
of
recouering
him
,
there
is
application
of
Christ
.
This
is
not
the
worke
of
a
day
or
two
[
b
](A03272-e16470-b)
b
Ez.
10.13
.
,
When
I
tell
thee
of
labouring
to
belieue
that
Iesus
Christ
is
thy
saluation
,
if
thou
say
vnto
me
as
Peter
said
to
Christ
about
forgiuing
his
brother
.
How
oft
,
shall
I
set
about
it
,
vntill
seauen
times
:
I
must
answer
thee
as
there
,
yea
vntill
seauenty
times
seuen
times
[
c
](A03272-e16510-b)
c
Math.
18.21.22
.
,
Why
should
I
beguile
thee
or
my selfe
?
If
thou
be
not
euen
euery
day
more
or
lesse
at
this
businesse
,
that
thou
mightest
win
Christ
[
d
](A03272-e16530-b)
d
Phil.
3.8
.
,
still
considering
how
thou
art
fastened
on
him
,
and
what
hold
thou
hast
,
still
labouring
that
thou
maiest
not
loose
him
,
still
looking
for
a
new
storme
that
may
put
thee
from
him
,
still
grasping
closer
about
him
,
still
crying
with
Peter
Master
saue
me
[
e
](A03272-e16550-b)
e
Mat.
14.30
.
,
still
harkning
to
this
come
of
the
Lord
,
the
preaching
of
the
Gospell
,
by
which
he
pulleth
thee
to
him
,
neither
I
nor
any
Minister
of
God
will
dare
to
promise
thee
any
hope
of
saluation
.
If
we
take
a
lease
,
or
buy
a
purchase
,
we
will
haue
the
matter
first
drawne
vp
into
articles
,
then
digested
into
a
forme
,
then
perused
and
enterlined
,
and
aduised
vpon
with
the
best
counsell
we
can
get
,
euery
word
shall
be
waighed
,
as
in
a
paire
of
ballances
,
and
we
will
not
suddenly
engrosse
it
,
as
it
must
be
.
Why
will
we
that
be
so
prouident
for
our
earthly
things
,
be
so
simple
and
so
carelesse
about
heauenly
?
If
we
haue
got
but
a
kind
of
loose
and
generall
apprehension
of
Christ
that
he
is
ours
,
there
we
rest
.
Oh
let
vs
looke
vpon
it
againe
,
let
vs
beware
while
we
liue
of
a
false
title
,
aske
a
little
more
counsell
,
if
we
let
it
alone
vntill
the
Hearing-day
,
a
writ
of
error
will
not
helpe
it
.
Methinkes
,
I
cannot
speake
to
much
against
our
great
security
.
Euery
man
seemeth
to
be
sure
of
heauen
and
yet
few
men
euer
knew
,
what
it
was
to
be
in
hazard
of
heauen
.
Worke
out
your
saluation
with
feare
and
trembling
[
f
](A03272-e16570-b)
f
Phil.
2.12
.
.
Thus
much
of
the
Eunuchs
confession
.
Euery
man
must
be
able
(
as
he
)
to
giue
account
of
his
Faith
:
Euery
man
must
be
willing
(
as
he
)
to
giue
a
reason
of
his
hope
.
Euery
man
must
beleeue
(
as
he
)
that
Iesus
Christ
is
the
sonne
of
God
.
How
hee
belieued
this
,
and
how
wee
must
beleeue
it
,
hath
beene
shewed
:
God
make
it
profitable
.
Now
followeth
the
Baptisme
it
felfe
,
Then
commanded
he
the
Charet
to
stand
still
&c.
The
words
are
plaine
,
and
the
sense
is
euident
to
be
this
;
The
Eunuch
being
found
meere
for
the
sacrament
of
baptisme
,
there
was
a
commandement
for
the
staying
of
the
Chareot
,
in
which
the
Eunuch
rode
and
Philip
with
him
,
whereupon
they
both
went
into
the
Riuer
,
and
there
by
the
ministery
of
Philip
the
Eunuch
was
baptized
.
The
principall
things
considerable
heere
,
are
these
two
.
1.
The
place
where
this
Sacrament
was
administred
.
That
since
the
cumming
of
Christ
in
the
flesh
there
is
no
betternesse
or
precedence
of
one
place
aboue
another
for
the
administration
of
holy
things
.
Loe
see
heere
,
is
Baptisme
administred
by
the
high-way
side
,
and
that
in
an
ordinary
Riuer
:
the
sacrament
had
beene
no
whit
better
to
the
Eunuch
,
if
he
had
receiued
it
in
some
hollowed
place
,
or
in
some
consecrared
vessell
.
In
the
former
times
that
publike
worship
of
God
was
limited
to
a
certaine
place
,
There
shall
be
a
place
which
the
Lord
your
God
shall
chuse
,
thither
shall
you
bring
all
that
I
command
&c.
[
g
](A03272-e16650-b)
g
Deu.
12.11
.
,
neither
was
there
any
lawfulnesse
(
ordinarily
)
for
any
Altar
but
at
Ierusalem
.
There
was
the
Passeouer
only
to
be
solemnized
,
there
only
the
first
borne
to
be
presented
to
the
Lord
.
But
Christ
being
manifested
in
the
flesh
who
was
the
body
of
all
former
shadowes
[
h
](A03272-e16680-b)
h
Col.
2.17
.
,
the
distinction
of
places
is
abolished
,
and
neither
is
Gods
worship
tied
to
the
Iewes
Ierusalem
,
nor
to
the
Mount
Garizim
of
the
Samaritans
[
i
](A03272-e16690-b)
i
Ioh.
4.21
.
,
but
now
,
in
euery
place
incense
shall
be
offered
to
my
Name
saith
the
Lord
[
k
](A03272-e16710-b)
k
Mala.
1.11
.
,
Therefore
Christs
fore-runner
exercised
his
ministery
openly
in
the
Wildernesse
,
and
baptized
in
the
Riuer
of
Iorden
[
l
](A03272-e16740-b)
l
Math.
3.16
.
:
and
our
sauiour
preached
in
Mountaines
[
m
](A03272-e16760-b)
m
Math.
5.1
.
,
by
the
Seaside
,
and
out
of
Boates
[
n
](A03272-e16780-b)
n
Mat.
13.1.2
.
,
any
where
,
where
the
audience
was
according
.
So
the
Apostles
,
after
,
preached
in
houses
,
in
fields
,
and
baptized
in
any
vsual
riuer
which
came
next
to
hand
.
For
which
cause
by
all
of
any
sound
iudgement
,
that
of
Constantine
the
great
,
that
famous
Christian
Emperour
,
worthely
renowmed
for
many
things
,
is
notwithstanding
taxed
,
as
something
superstitious
,
that
after
he
was
conuerted
from
Paganisme
to
the
Christian
faith
,
yet
he
differred
his
Baptisme
,
looking
still
for
an
opportunity
to
goe
to
Iordan
it selfe
,
where
our
Sauiour
was
baptized
,
as
if
there
had
been
some
more
vertue
in
that
place
then
in
another
.
Wheresoeuer
two
or
three
are
gathered
together
in
my
name
&c
[
o
](A03272-e16800-b)
o
Mat.
18.20
,
there
is
no
exception
of
place
,
so
that
in
other
things
the
due
forme
be
obserued
.
the
gift
(
as
Christ
said
of
the
blinde
Pharisees
)
but
set
at
naught
the
altar
which
must
sanctifie
the
guift
[
p
](A03272-e16840-b)
p
Math.
23.19
.
.
This
is
not
spoken
to
draw
men
to
a
contempt
of
these
outward
conueniencies
:
For
albeit
I
know
,
that
the
place
it selfe
bettereth
not
the
businesse
,
neither
is
baptisme
(
simply
)
better
administred
out
of
a
Font
,
in
a
Church
,
then
out
of
a
Riuer
by
the
High
waies
side
,
yet
it
were
a
wickednesse
for
any
now
vnder
that
pretext
to
forsake
the
places
put
a
part
for
holy
vses
,
or
to
goe
out
(
in
a
humour
)
to
preach
and
to
pray
,
and
vse
the
sacraments
in
the
fields
,
that
were
,
to
auoid
one
extremity
by
running
into
another
as
bad
,
and
indeed
it
is
true
which
is
said
,
that
if
a
man
haue
not
good
discretion
in
running
from
a
mischiefe
he
may
fall
into
an
inconuenience
.
In
auoiding
superstition
,
forsake
the
fellowship
,
which
wee
ought
to
haue
among
our selues
[
q
](A03272-e16870-b)
q
Heb.
10.25
.
,
and
all
things
must
be
done
in
order
[
r
](A03272-e16890-b)
r
1.
Cor.
14.
,
neither
is
God
the
author
of
Confusion
[
s
](A03272-e16910-b)
s
V.
33.
.
So
much
touching
the
place
:
This
water
was
as
good
as
Iordan
,
or
as
if
it
had
been
one
of
the
riuers
,
which
issued
out
of
Paradise
,
and
as
well
,
here
vpon
the
way
as
in
the
Temple
at
Ierusalem
.
The
action
it selfe
is
in
these
words
,
He
baptized
him
:
that
is
,
he
washed
him
with
water
in
the
name
of
the
father
,
the
sonne
,
and
the
holy
Ghost
:
So
must
we
conceiue
it
,
although
so
much
be
not
heere
expresly
said
.
We
may
not
thinke
Philip
would
or
did
transgresse
the
order
set
downe
by
our
sauiour
to
be
obserued
in
the
administration
of
the
Sacrament
[
t
](A03272-e16950-b)
t
Math.
28.19
.
The
3.
doct.
.
Heere
this
Doctrine
:
That
in
the
Christian
church
the
Sacrament
of
Baptisme
must
accompany
that
preaching
of
the
word
.
Vnderstand
me
aright
.
I
meane
not
by
this
that
whensoeuer
the
word
is
preached
the
sacrament
of
baptisme
must
be
ministred
(
for
there
is
not
alwaies
occasion
of
both
at
the
same
instant
)
but
this
I
intend
,
that
in
the
Church
of
Christ
there
must
be
a
vsing
of
this
sacrament
,
as
well
as
a
deliuery
of
the
doctrine
of
saluation
.
And
so
much
I
gather
hence
:
For
we
may
not
thinke
this
an
arbitrary
seruice
,
that
Philip
baptized
the
Eunuch
when
hee
had
taught
him
,
but
we
must
thinke
it
a
matter
hee
was
bound
to
,
that
he
whom
he
had
by
teaching
conuerted
to
Christianity
,
should
from
him
also
receiue
the
badge
of
Christianity
.
This
is
confirmed
by
our
Sauiours
owne
edict
,
Goe
teach
and
baptize
&c.
[
u
](A03272-e17000-b)
u
Mat.
28.89
.
,
and
the
Apostles
kept
that
order
[
x
](A03272-e17010-b)
x
Act
2
38.41
.
Act.
8.12.9.18.10.48
.
.
Baptisme
was
still
an
attendant
vpon
the
doctrine
,
their
commission
was
equally
for
both
;
and
this
course
must
continue
so
long
as
God
hath
a
people
vpon
earth
;
so
much
is
proued
by
the
promise
,
Loe
I
am
with
you
alwaies
to
the
end
of
the
world
[
y
](A03272-e17030-b)
y
Mat.
28.20
.
,
which
as
it
argueth
a
blessing
to
be
bestowed
vpon
others
besides
the
Apostles
(
to
whom
the
words
were
personally
spoken
)
euen
to
such
as
should
be
emploied
in
that
seruice
to
the
end
,
so
it
declareth
what
course
is
to
be
held
to
the
end
,
Preaching
,
and
Baptizing
.
And
whereas
Paul
saith
hee
was
not
sent
to
baptize
but
to
preach
[
z
](A03272-e17070-b)
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
](A03272-e17090-b)
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
](A03272-e17110-b)
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
](A03272-e17130-b)
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
](A03272-e17150-b)
d
1.
Cor.
6.11
.
,
and
Regeneration
is
called
the
Washing
of
the
new
birth
[
e
](A03272-e17170-b)
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
](A03272-e17190-b)
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
](A03272-e17220-b)
g
Tit.
2.12
.
,
and
to
beware
of
returning
after
this
washing
to
a
wallowing
againe
in
the
mire
of
old
vncleanesse
[
h
](A03272-e17230-b)
h
2.
Pet.
2.22
.
.
Therefore
is
it
that
Baptisme
is
called
the
Baptisme
of
Repentance
[
i
](A03272-e17250-b)
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
.
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
.
*
⁎
*