The Ethiopian Eunuchs Conversion, Commentary on Acts 8 · Verse 38
VERSE 38. And he commanded the Chariot to to ſtand ſtill, And they went downe both into the water, both Philip and the Eunuch, and he baptiſed him.
PHilip hauing ſhewed the neceſſitie of ſauing faith to the due participation of the Sacraments of the Church; and hauing receiued good ſatisfaction by the Eunuch his confeſſion, that hee was rightly qualified for the ſame; Now he comes to the celebration of this holy ordinance it ſelfe: He commanded the Chariot to ſtand ſtill, &c.
Doct. Men rightly qualified muſt not be denied the Sacrament.Note we hence firſt of all; That the Seale doth of right belong to ſuch as hauehave the Euidence. Where men are rightly qualified for this holy ordinance, they may not be denyed to participate of the ſame. The Miniſter is not to neglect it. When Peter had preached to Cornelius and his company, whereby they were brought to beleeue. Can any man forbid water (ſaith hee) that theſe ſhould not bee Baptiſed, Act 10.47that hauehave receiued the holy Ghost aſwell as we, meaning, that it ſhold be an iniury vntounto ſuch, to whom God had giuen grace to beleeue, not to hauehave the Sacrament, which is the Seale, for the Confirmation of the ſame.
Vſe 1 This teacheth Miniſters not to bee too ſparing in the adminiſtration of this ordinance of God. what though we hauehave Dogs, and Swine amongſt vsus, to whom holy things are not to bee giuen, as our Sauiour ſaith, giuegive not that which is holy vntounto Dogs, neither caſt ye your pearles before Swine, &c doth this hinder, but that the children ſhould hauehave their portion? For their ſakes only wee muſt often adminiſter this Sacrament. Though wicked men abuſe it as they doe all things elſe to their perdition, yet God will hauehave his children regarded, for whoſe ſakes he hath betruſted his Church with this neereſt and deareſt pledge of his louelove.
Vſe 2 And this ſerues likewiſe for ſingular comfort and conſolation vntounto the godly, that hauehave grace to repent and beleeue. The ſeales of Gods couenant are not to bee denied vntounto ſuch. Neither is this all, to hauehave an intereſt into the priuiledges of the Church, but ſuch ſhall not miſſe to hauehave the ſame ratified vntounto them by the inward worke of Gods owne Spirit
(And they went both downe.) But had not the Eunuch men enough to fetch the water vp to him? No doubt he had, yet heerein is his humilitie and obedience ſeene, that hee can ſo readily and willingly ſtoupe to Gods ordinance, to leaue his chariot, and to goe downe with Philip into the water. Our leſſon is,
That there is no degree or calling whatſoeuer, but muſt yeeld obedience to Gods ordinance. Doct. All, muſt ſtoup to Gods ordinance,This Noble man muſt out of his chariot, and he muſt into the water. How baſe and ſimple ſoeuer the ordinances of God may ſeeme vntounto men, the greateſt amongſt the ſons of men muſt ſtoupe vntounto them. We may ſee this in Abraham a great Prince, yet was Circumciſed hee and all his houſe. And in thoſe noble and Religious Kings of Iuda and Iſrael, whoſe greateſt honour was, that they ſtood for religion, were zelous for Gods glory, and were frequent in the exerciſe of holy duties, but of this before.
And this ſhewes indeed by what ſpirit his holineſſe of Rome, Vſe. is led by, that profeſſeth himſelfe to be the Succeſſor of Peter, but is better acquainted with the Sword, then the word, preaching is too meane and baſe a thing for his greatneſſe to bee exerciſed in, Peters kayes hauehave vnlockt vntounto him ſuch treaſures that hee hath left off the feeding of Chriſts flock. Wher are thoſe Gregories, Damaſens and other faithfull Biſhops of that Sea? whoſe paines in preaching and writing proued them Faithfull in Gods houſe. Surely their pride and pompe in theſe later dayes, hath deuoted them wholy to their pleaſures and eaſe, and made them forget the ſeruice of the Church:
(And they went downe into the water.)
Some queſtion may hence ariſe both concerning the time, and the place, of the Baptiſing of the Eunuch. It might ſeeme ſtrange that Philip giues way thus to the Eunuch, that he muſt thus ſuddenly be Baptiſed by the way ſide; was it ſo dangerous to hauehave put it off any longer, as that the Eunuch might hauehave hazarded his own ſaluation? I anſwere no, it is not the want of Baptiſme, when it cannot conueniently be had, that is ſo dangerous or damnable, but it is the contempt of it.
Which may bee noted againſt that vaine and vncharitable opinion of thoſe, that thinke if an Infant dye vnbaptiſed, it cannot bee ſaued, and ſo conceiue that there is an abſolute neceſſity of Baptiſme to ſaluation. Whereas Circumciſion in the time of the law was to bee done on the eight day. Now it is like that many Infants dyed before, which to imagine muſt therefore needs be damned, were an opinion moſt vncharitable & moſt abſurd. And hence came in that practiſe of Baptizing of Infants by Midwiues, becauſe they heeld an abſolute neceſſity of the ſame to ſaluation. An opinion that firſt came from Rome, who hold this Sacrament ſo neceſſary, that they hauehave Baptiſed an Infant euen in the Mothers wombe, as my ſelfe hauehave heard a deuout Papiſt affirme.
But now for the Eunuch, it was expedient that hee ſhould at this time be Baptiſed.
Firſt, in regard he had now the miniſtery of Philip, which he was ſhortly to part withall, and to ſee no more, And none more fit for the adminiſtration of this ſacred rite, then he that by his miniſtery had ſo prepared the man therevnto.
Secondly, in regard of his cuntry whereto he went, which was Idolatrous, and no whit acquainted with the ſeruice of the true God, where hee could not expect the celebration of the ſame with the like frute and comfort, as at this time.
And as for the place, this might ſeem ſtrange likewiſe, that it ſhold be done by the way ſide, had it not beene better that they had both repaired to ſome Synagogue or Temple, or to ſome other conſecrated place, where the ſeruice and worſhip of God was now erected? it might ſeem ſtrange that Philip ſhould thus giuegive way to his deſire, conſidering they were now on their iourney, and had not a place that was appointed for the celebration of this ſo ſacred an ordinance.
But this may likewiſe bee anſwerd thus. That it was not the place that could either adde to, or detract from, the validitie of this Sacrament, or make the ſame the more or leſſe effectuall. In regard that all Religious difference of places is taken away, ſince the Death of our bleſſed Sauiour; So as no one place is more holy then another. So that the Inſtruction will bee this,
Doct. No place ſince the death of Chriſt more holy then another.That howſoeuer before Chriſts death, ſome places were more holy then others, yet now all Religious difference is taken away. It is true, the time was, when Ieruſalem was the place of Gods worſhip and ſeruice, whereof it was ſaid, My eyes ſhall bee open, and my eares ſhall bee attentiue to the prayer made in this place. 2 Cro. 7.15And againe, I hauehave choſen and Sanctified this place, Verſe 16 that my name may be there for euer, and mine eyes & my hart ſhall bee there perpetually. And was therefore called the holy City, Mat. 4.and the holy Temple. Pſal. 5.8.Principally in regard of the Law and Teſtimonies that were there. But now ſince the Death of Chriſt eueryevery Citie is Ieruſalem, eueryevery Church is the Temple, yea the Lord is neere vntounto all that call vponupon him in Spirit and truth.
This is cleare by that of our Sauiour vntounto the woman of Samaria, Woman beleeue me, Ioh. 4.21.the hour cometh when ye ſhall neither in this Mountaine, Verſ. 23 nor yet at Ieruſalem worſhip the Father. But the houre cometh and now is, when the true worſhippers ſhall worſhip the Father in Spirit and in truth. Prayer is now auailable in one place, as in another.1 Cor. 1 2. The Apoſtle deſcribes the Faithfull to be ſuch as in eueryevery place call vponupon the name of the Lord Ieſus; Euen ſo I will (ſaith the Apoſtle) That men pray eueryevery where, 1 Tim 2 8.lifting vp pure hands without wrath and doubting. Yea our Sauiour wills vsus, To enter into our Chamber, & to pray in ſecret, Ma…. 6.6.with this promiſe, That our Father which ſeeth in ſecret will reward vsus openly. And the promiſe is, where two or three bee gathered together in my Name, Mat. 18.20there am I in the middeſt of them. Now the reaſons will make it more cleare.
Reaſ. 1 Firſt, Since Chriſts death all difference of perſons is taken away, There is neither Iew nor Grecian, bond nor free, male nor female, for ye are all one in Chriſt: and therefore all difference of places muſt needs be taken away.
Reaſ. 2 Secondly, becauſe Ieruſalem which was the place of Gods worſhip is now defaced, the Temple deſtroyed, according to that prophecie that went before: I will make this place as Silo, and this City a curſe to all the Inhabitants of the earth. …er. 26.9.Which thing ſo came to paſſe about fourty yeares after the death of our bleſſed Sauiour; ſince which time, there is no one place, that hath had the ſame promiſes, or the ſame priuiledges.
Reaſ. 3 Thirdly, what was it that made Ieruſalem, the holy City, more then any other City, but the word and Oracles of God, which it is true they had amongſt them? theſe being for the ſinnes of that Nation and people remoued; the ſame word and inſtitution of Chriſt can make any other place as holy:…. T…m 4 3. A… things are ſanctified by the word and prayer.
Vſe. 1 This ſhewes then the groſſe ſuperſtition of the Church of Rome, that are wonderfull ſuperſtitious in this, in pl…eing holineſſe in ſome one place more then another. In ſome Churches by reaſon of ſome reliques of ſome Saints there, more then other, as our Ladies Church of Loretto, our Lady of Walſingam, &c. which to hold and to maintaine, is groſſe ſuperſtition: nay more, it is a flat deniall of Chriſt to be come in the fleſh, to hold one place to be more holy then another ſince his death.
Vſe. 2 Secondly, this may teach vsus to make a holy vſe of our priuiledge through Chriſt herein, by ſetting vp the ſeruice and worſhip of God in our particular familie, that ſo the ſame may bee ſo many Churches to God; We are not now, in the time of the Goſpell, to trauell a long and tedious iourney, as the Iewes to Ieruſalem, there to worſhip God; neither are our ſeruices ſo coſtly as their ſacrifices were in the time of the Law. What manner of perſons ought we then to be? and how conuerſant daily in holy duties, that are thus priuiledged aboue them? This was the great commendations of Nymphas, Col. 4.15. Phil. 2.and Philemon, that their ſeuerall houſes were ſeuerall Churches vntounto God. How did the Lord bleſſe the houſe of Obed-Edom, while the Arke of the Lord was in the ſame? whileſt ſuch houſes and families lye vnderunder Gods curſe, and are no better then cages of vncleane beaſts, that hauehave not the word nor prayer amongſt them.Ier. 10.25. Poure out thy fury, O Lord, vponupon the heathen that hauehave not knowne thee, and vponupon thoſe families that hauehave not called vponupon thy Name.
(And he baptiſed him.)
The manner was, as it ſeemeth, in thoſe dayes, to dip the whole body in the water, for ſo the word ſignifieth, to drowne, or to be put vnderunder the water.
Wherein indeed diuers excellent myſteries are ſet forth, and repreſented vntounto vsus.
Firſt of all,The diuers myſteries repreſented in baptiſme. our waſhing and clenſing by the bloud of Chriſt, according to that of the Apoſtle, Chriſt loued his Church, and gaue himſelfe for it, Eph … 2….that he might ſanctifie it and clenſe it, with the waſhing of water by the word. According to his mercy hee ſaued vsus by the waſhing of regeneration, and renewing of the holy Ghoſt. And againe, Such were ye, but ye are waſhed, ye are iuſtified, ye are ſanctified. Not ſimply by water, but by the holy Ghoſt, and the Spirit of our God.
Secondly, our Mortification, for ſo ſaith the Apoſtle,Rom. 6 3. Know ye not that ſo many of vsus as are baptiſed into Ieſus Chriſt, were baptiſed into his death. And againe, Being buried with him in Baptiſme, Col. 2 ….wherein alſo you are riſen with him, through the faith of the operation of God, who hath raiſed him from the dead. That euen as the body being once dead, hath in it no motion at all euer after to ſin; euen ſo ſuch as are baptiſed into Chriſts death, become as dead men in reſpect of ſinne.
Thirdly, herein is repreſented vntounto vsus, our ſpirituall reſurrection to newneſſe of life.…ol. 2.1… We are riſen with him. And againe,Rom. 6.4 We are bu… ried with him by Baptiſme into his death, that like as Chriſt was raiſed vp from the dead by the glory of the Father, euen ſo we alſo ſhould walke in newneſſe of li…. For as Chriſts death is powerfull in all his members to their mortification of ſinne; So is his reſurrection no leſſe effectuall to their viuification, and quickening to righteouſneſſe.
Fourthly, herein and hereby our repentance is ſet forth, for Baptiſme is a Symbole of our regeneration for ſinne, and newneſſe of life. He came into all the countrey about Iordane,Luk. ….3. preaching the baptiſme of repentance for remiſſion of ſinnes; they were baptiſed of him in Iordane,Mat. 3.6. confeſſing their ſinnes. And it is the counſell of the Apoſtle Peter, that hee gaue vntounto the Iewes,Act. 2.38. Repent (ſaith he) and be baptiſed eueryevery one of you, in the Name of the Lord Ieſus, for the remiſsion of ſi…nes.
And laſt of all, through our Baptiſme our vnion and communion is …erein ſignified and repreſented vntounto vsus;1 Cor. 12 13. For by one Spirit we are all baptiſed into one body. So that we muſt now grow vp together with Chriſt in holineſſe. So Peter, 1. Pet. 3.21The like figure whereunto euen Baptiſme doth alſo now ſaue vsus, not the putting away the filth of the fleſh, but the anſwer of a good conſcience towards God by the reſurrection of Ieſus Chriſt: Not with water, but our conſciences being ſprinkled with the bloud of Chriſt: So that in Baptiſme is repreſented,
1. Our ſanctification.
2. Our mortification.
3. Our firſt reſurrection.
4. Our repentance from ſinne.
5. Our vnion and communion with Chriſt.
Which manifold fruits and benefits which accrue vntounto eueryevery true beleeuer, through the reuerent vſe of this ſacred ordinance, ſhould teach vsus to deſire it, and to priſe the ſame at a high rate, as the deareſt pledge of Gods louelove vntounto his Church.
But doth Baptiſme of it ſelfe conferre all theſe excellent gifts and graces to ſuch as are baptiſed? Queſt.
No corporall thing properly can worke vponupon a ſpirituall: Anſw. The water in baptiſme cleanſeth not the pollution of ſinne without the Spirit of Chriſt, which in baptiſme regenerateth the true beleeuer. So that indeed all the worke of inward grace in and through this Sacrament of Baptiſme comes properly from the holy Ghoſt. For ſo ſaith the Apoſtle: According to his mercy he ſaued vsus by the waſhing of regeneration, and the renewing of the holy Ghoſt. So that vnleſſe the Spirit of God cooperate and worke together with the outward waſhing in water in Baptiſme, the ſoule remaines ſtill polluted, and the conſcience defiled, and the Sacrament profiteth not at all.…. Cor. 12▪ 1 By one ſpirit (ſaith the Apoſtle) we are all baptiſed into one body. So that it is not water alone, but the Spirit accompanying the outward waſhing, that ſets vsus into the body of Chriſt by Baptiſme. The true materiall cauſe of all our good, is the bloud of Chriſt; the holy Ghoſt applying the ſame to the ſoule and conſcience of eueryevery true beleeuer.