was held before the first Nicene Synod For we read the name of Basil Bishop of Amasia subscribed to the Neocaesarean Synod who suffered Martyrdom under Licinius as Eusebius writes in his Chronicle Gregory Nazianzen in his 40th Oration which is upon Holy Baptism treating of those who die without Baptism gives us an instance in those to whom Baptism was not administred by reason of Infancy And the self same Nazianzen though he was a Bishops Son being a long time bred up under his Fathers care was not Baptitized till he came to Man's age as he doth teach us in his life In like manner Basil the great that was born of very devout Parents and instructed unto Godliness from his Childhood was not Baptized until he was a Man if any Credit be to be given to his life that goes about under the name of Amphilochius John of Antioch called afterward Chrysostom was born of Christian Parents as the truer opinion is Tutored by the famous Bishop Meletius was yet not Baptized till he was one and twenty years of age Hierom also Ambrose Austin who were born of Christian Parents and consecrated to Christian Discipline even from their Childhood were not Baptized before they were thirty years of age Hence it doth manifestly appear That the wisest of our Fathers in Christ did not come unto Baptism until they were come to a strong and confirmed wit and age as Jeremy Taylor Bishop of Down observeth in the 12th Sect. of the life of Christ in the Sermon on Repentance n. 20. Tertullian in his Book of Baptism chap. 18. gives advice to Infants to come unto Christ to be instructed not to be Baptized before they have understood the force of Baptism Therefore says he For the condition and disposition also age of every Person the delaying of Baptism is more profitable yet chiefly about little ones What need is there of Sureties to be brought in danger who even themselves may break their promises through mortality and be deceived by the increase of an evil disposition Indeed the Lord saith Do not ye hinder them to come unto me Let them come therefore while they grow to years let them come while they learn while they come let them be taught Let them become Christians when they are inabled to know Christ Why doth innocent age hasten to the remission of sins Men will deal more warily in worldly affairs so that they who are not trusted with an Earthly Inheritance are trusted with an Heavenly let them know to ask for Salvation that thou mayest appear to have given it to him that desireth Ludovicus Vives affirms None In Aug. 1. Civ 27. except grown to Man or Womans estate were wont to be Baptized The famous Bishop of Meaux J. B. Bossuet in his French Treatise of the Holy Supper under both kinds pa. 127. As touching Infants the pretended Reformed so the Papists in France do call the Protestants who follow Calvins Opinions say that their Baptism is grounded on the Authority of the Scripture but they bring us no place out of it expresly affirming it and what consequences they draw out of the same they are very far fetched not to say very doubtful and too deceitful One nameless Person a very learned Man answering to the Treatise of this learned Bishop saith p. 92. As for the Custom of Baptizing Infants I confess we no where read any thing expresly and particularly written in the Gospel from whence the necessity of Paedobaptism can be shewed and that those places of the Gospel by which it uses to be proved at the most do prove that that custom of Baptizing of Infants is lawful and permitted or rather not impermitted or unlawful If all the Anabaptists rested in that Opinion neither condemned that custom of wickedness and sacriledge reason would be on their side neither would they say any thing which should not be founded on the common Principles of all Protestants The Primitive Churches did not Baptize Infants the learned Grotius hath made plain and proved that in his Notes on the Gospel That doth most plainly appear by the very Rite of Baptizing used in the Roman Church For Baptism is to be asked before the Person to be Baptized enter into the Church which the Surety does in the Infants name a clear and distinct Confession of Faith is required which the same Surety rehearseth in the Infants Name a renouncing of the World its Pomps the Flesh and the Devil is to be promised which the Surety or as they call it the Godfather promiseth for the Infant Is not this a clear argument that of old the Persons who were to be Baptized asked themselves Baptism in their own Name of their own Choice and profess their Faith and were wont to renounce their former life to consecrate the remainder of their life in this present mortal flesh to Jesus Christ Curcellaeus says in his dissertation of Original sin num 56. that the custom of Baptizing Infants was brought in without the Commandment of Christ and did not begin before the third Age after Christ was born in the two former Ages no sign of it doth appear This Custom being brought in was much more frequent in Africa then in Asia and other parts of the world and with a certain greater opinion of necessity unto which they did fall who did expound of Baptism that of Christ John 3. v. 5. Except a man be born of water and of the Spirit he cannot enter into the Kingdom of God as if it did also include Infants whereas notwithstanding our Lord Jesus speaketh unto those that were come to age only in the Person of Nicodemus and doth declare how greatly they stand in need to be born again of the spirit of water that is of the Spirit purifying their Hearts Christ indeed by this metaphor alludeth unto the Baptism of Water that was sometime to be commanded by him but did think only of the Baptism of Persons grown to years of understanding seeing he commanded Mat. 28. v. 19. that those that were to be Baptized should first be instructed in the Faith For it cannot be that the Body receive the Sacrament of Baptism except the Soul receive the verity of Faith before hand as Hierom hath observed on that place of Matthew See what we have noted above upon ch 2. v. 41. With all thy heart That is With an earnest desire of thy Heart and an unfeigned Faith The Scripture says Calvin oftentimes taketh the whole Heart for the sincere and unfeigned Heart unto which is opposed a double Heart So there is no need that we should imagine them to believe perfectly who believe with their whole Heart when there may be a weak and samll Faith in him who notwithstanding shall have an upright Heart and free from dissimulation So it is fit to take that which David glorieth of that he doth love the Lord with all his Heart Philip truly did first Baptize the Samaritans whom as yet he knew
5. This is the strength of the Argument but it is no Superfluous repetition For he first sets forth Johns intire Ministry in general which consists in the Baptism of Repentance which Phrase includes both the administration of the Sacrament it self and the Preaching of Repentance Compare Mark 1. v. 4. Afterward he more particularly expresseth the order of his Ministry that first he inculcated Faith in Christ and then his auditors being informed of Christ he Baptised them in the name of Jesus Baptised with the Baptism of Repentance That is when he stirred up the People to Repentance to them who confessed their Sins and sincere Conversion and amendment of Life he was the first that administred Baptism which is the Symbol of Repentance See Mat. 3.2 5 6. seq Saying c. As much as to say When he admonished them to imbrace by Faith Jesus who soon after him was happily to enter upon his Office of Preaching the Gospel as the Messias or Christ promised in the Law and in the Prophets 5. When they heard The Greek hath it but they who heard that is they who believed the Doctrine which John Preached They were baptized in the name of the Lord Jesus That is them John initiating by Baptism did dedicate unto Christ Among others Famous Drusius observed that this verse is taken Lib. 1 Quaest Ebraic q. 8.3 as if they were Lukes words which they are not The Apostle Paul saith he speaks of Johns Baptism which he proves to be the same with Christs Baptism partly by his doings partly by his sayings as being one that Preached Christ to come and Baptized such as believed in him And this is it which he saith They were Baptized in the name of Jesus Such as to wit while John Preached imbraced the Faith of Christ of which number those Disciples were But because those believers had not as yet received the gifts of the Holy Ghost therefore the Apostle asks them by whose Baptism they were initiated and when he knew the matter laid his hands upon them and immediately the Spirit coming down upon them they began to speak with tongues and to prophesie even as Luke mentions in the Context of this History Moreover that John used to Baptize in the name of Jesus Christ that most ancient writer Gregory Bishop of Neocaesarea in Pontus surnamed Tharmaturgus who flourished in the year of our Lord two hundred thirtieth and third doth witness In Serm. in S. Theophania He expounding these words of John to the Lord Jesus I have need to be Baptized of thee Mat. 3.14 and comest thou to me he brings in John speaking thus While I Baptize others I Baptize them in thy name that they may believe in thee coming with Glory but when I Baptize thee whom shall I mention In whose name shall I Baptize thee Shall I in the name of the Father but thou hast the whole Father in thy self and thou art wholly in the Father Shall I in the name of the Son but there is no other Sâ—n of God by nature besides thee Shall I in the name of the Holy Ghost but he is always together with thee as Con-substantial to thee and of the same Will and judgment and of equal Power and alike Honour and with thee he receiveâ— Worship from all Men. 6. And when Paul had laid his hands upon them As both approving the Doctrine Preached â—y John which they received by Faith and also the Baptism conferred upon them upon their confessing that Doctrine The Holy Ghost came on them That is the Illustrious Gifts of the Holy Ghost came down from Heaven upon them Laying on of hands saith famous Heiddegger in his Historico-Theological Anatomy of the Council of Trent upon the Canons of the Seventh Session about that one question concerning confirmation was freely used by the Apostles that the Baptized might receive the extraordinary Gifts of the Holy Ghost and that thereby the Gospel might be confirmed Heb. 2.3 4. until it were so fortified and confirmed in the publick knowledge of all that none but an obstinate and impudent Man could call its Divinity in question But it sufficeth us that by Faith we have received the Spirit of Sonship Gal. 3.14 4.6 See what we have noted concerning the laying of hands above Chap. 8.17 And they spake with Tongues To wit strange Tongues which they did not learn as the Apostles above Ch. 2.4 And Cornelius and his fellows Ch. 10.44 46. And prophesied Declaring at length and with Praises celebrating the great and wonderful works of the Lord as above Ch. 2.11 10.46 and perhaps foretelling things to come which is the most proper signification of Prophesie See Luke 1.67 7. And all the Men c. Who were before Baptized by John were at that time by the laying on of Pauls hands at Ephesus gifted with those extraordinary Gifts of the Holy Ghost which are frequently called Holy Ghost 8. And he went into the Synagogue As much as to say But Paul himself that he might gain the Jews who lived at Ephesus to Christ went into their Synagogue And spake boldly for the space of three Moneths That is he published the Doctrine of the Gospel to the Jews without fear openly and without turning and winding about for the space of three Months Disputing and perswading the things concerning the Kingdom of God That is by solid reasons proving that this eminent and happy Kingdom is now raised up by Jesus which God had appointed that the Messias should erect of which Isaias Ch. 52.7 Dan. 2.44 Ch. 7.27 even as is said above Ch. 3.21 all the Prophets Prophesied By the Kingdom of God We know saith Calvin here is often meant that restoring which was promised to our Fathers and which was to be fulfilled by the coming of Christ. For seeing that without Christ there is a deformed and confused scattering of all things the Prophets did attribute this not in vain to the Messias who was to come that it should come to pass that he should establish the Kingdom of God in the World And now because this Kingdom doth reduce us from our backsliding to the obedience of God and of Enemies maketh us Sons it consisteth first in the free forgiveness of Sins whereby God doth reconcile us to himself and adopteth us to be his People then in newness of Life whereby he conformeth us to his own Image 9. But when divers were hardened Of the Jews to wit being by a wilful obstinacy disobedient to the voice of the Lord inviting them to Repentance And believed not That is contumaciously despised the Gospel Preached to them by Paul Speaking evil of that way That is with railing words inveighing against the Will of God revealed to Men by Christ See above Ch. 18.25 26. Thus also above Ch. 13.45 the obstinate Jews did with Blasphemies against Christ and the Christian Religion oppose and resist the Truth Preached by Paul Before the Multitude That they
By his Magick bewitchings Had bewitched That is Had driven them unto madness Satan can work so much by his Instruments upon the minds of Men when God permits him 12. But when they believed To wit The Samaritans being delivered from their madness Preaching the things c. That is To him Preaching that most Blessed Heavenly State which by the Grace of God through the Merits of Jesus Christ they were about to obtain who did most stedfastly believe the promises of the same Christ and did most constantly obey his Precepts Luke above v. 5. did more briefly express the sum of the Gospel by the Preaching of Christ here more fully by the Preaching of the Kingdom of God and of the name of Jesus Christ but the sense in both places is the same for Christ brings us back reconciles restores us into favour with God afterwards regenerates us by his Spirit that Satan being overthrown God may reign in us and we renewed unto Spiritual Righteousness and dead unto the world may live a heavenly life in the Earth and at length may obtain eternal blessedness in the Heavens They were baptized That is they were dipt in the water according to Christs Command Mat. 16.16 Both Men and Women Who viz. did profess themselves to have imbraced the Christian Religion but not Infants who seeing they do not at all understand the Gospel Preached they cannot consent unto it that is They cannot believe See what we have said above chap. 2. v. 38. 41. and what we shall say below v. 37. 38. 13. Then Simon That man in times past so perverse and notoriously wicked Himself believed also The Doctrine of the Gospel Preached by Philip to wit with a temporary Faith if those things be true which the Fathers have written concerning the same Simon See Mark 4.17 Luke 8.13 And when he was baptized That is and when he had professed his Faith publickly by being dipt in the water according to Christs Commandment He joined himself to Philip. That is He departed not from Philips side and gave heed both continually and daily to his Preaching Beholding the Signs and Miracles which were done That is The Miracles which were wrought by Philip through the power of God for the confirmation of the Doctrine Preached by him Being amazed wondered Such truly is the force of the Spirit of God that it can move the hearts of the most wicked Men and draw them into amazement 14. When. As if he should have said But the Apostles who as is said above ver 1. tarried at Jerusalem when the rest of the Faithful were scattered abroad from thence being informed of the Conversion of the Samaritans unto the Faith of Christ sent Peter and John out of their Company unto Samaria by consent of them all to the end they might lay their hands on the Samaritans and so might give them the singular gifts of the Holy Spirit as appears by that which follows By the way hence we may see that Peter was not a Monarch of the Apostolical Colledge and of the whole Church for the Ambassadour uses not to be greater and higher then he that sends him I do reckon the Pope will not suffer himself to be sent in Embassy any where by his Cardinals and fellow Bishops 15. Who. Peter to wit And John When they were come Viz. Unto the City of Samaria in which Philip the Deacon had Preached the Gospel of Christ Prayed for them Samaritans Hence we may see that the power of bestowing the gifts of the Holy Spirit is not in the power of the Apostles but in the power of God and Christ for otherwise there was no need of Peter and Johns Prayers That they might receive the Holy Ghost That is those excellent gifts of the Holy Spirit with which every where then they who believed in Christ not only they who were to preach the Gospel and govern the Church were wonderfully gifted that having obtained the gift of Prophesying and speaking with divers Tongues they might confirm the Doctrine of Christ which then was new See above chap. 2. v. 38. and below chap. 10. v. 44 45 46. chap. 19.6 1 Cor. 12. v. 8 9 10. 16. For as yet he was not come upon any of them As if he should say None of these Samaritans as yet was gifted with those excellent gifts in which God did present or shew as it were the visible presence of his Spirit for a time to his Church that he might confirm the Authority of his Gospel for ever and that he might witness that his Spirit is to be alway the chief ruler and directer of Believers Were baptized c. As if he should say Although they had now believed in Christ and had professed publickly their Faith by being Baptized with Water according to the Commandment of Christ And hence we may see that those extraordinary gifts of the Holy Spirit are neither tied to the sincerity of Faith nor to Baptism of Water lawfully received so far are they from being conferred by any vertue of Faith or Baptism of Water 17. Then laid they their hands Many Nations had a Custom but chiefly the Jews to point out the most excellent things not only with words but also with visible signs hence ariseth laying on of hands when by Prayers the Divine Power was invocated for another See Gen. 44. v. 14 15. Matth. 9. v. 18.19 v. 13 14. Maâ—k 20. v. 16. but God was wont to give this Honour to his Prophets as to bestow his gifts upon others at the prayers of the Prophets of which prayers imposition of hands was a Symbol So Moses was commanded to lay his hands on Joshua that he by that means might receive the larger gifts of the Spirit at the Prayers of Moses Numb 27. v. 18 20. Naaman the Syrian Prince conjoyneth calling on Gods Name with laying on of hands 2 Kings 5.11 Even so God being called upon by his Apostles did bestow those singular gifts at the laying on of their hands with which he gifted the most part of the faithful at the beginning of the Preaching of the Gospel that they might be a most sure sign of the Faith of those that were converted to Christ and an undoubted token of the verity of the Doctrine of Christ Let us remember excellently says Calvin That the laying on of hands was the instrument of God at which time he did give the visible graces of his Spirit to his own But since the Church hath been deprived of such Riches to wit the visible graces of his Spirit laying on of hands would be but an unprofitable Image And they received the Holy Ghost As if he should have said God did give unto the Samaritans converted unto Christ and dipt into the Water according to his Precept at the Prayers of the Apostles and their laying on of hands the graces of his Spirit wherewith they being gifted could Prophesy and do Wonders such as are mentioned 1 Cor.
other place of Moses in which Joseph is compared unto a firstling Bullock and which they do attribute unto the Messiah Son of Joseph is applied unto the Messiah Son of David in the Midrash Thehillim The Jews say that Jacob did Prophesy these words concerning the Messiah Son of David Gen. 49. v. 10. Till he come who is to be sent and he shall be the expectation of the Nations And these words Psal 71. v. 17. And all the Tribes of the Earth shall be blessed in him all Nations shall magnify him but in the Book of the Talmud intituled Sanhedrin the same Testimonies are referred unto that Messiah of whom Isaiah spake chap. 53. v. 4. Surely he hath born our griefs and carried our sorrows R. Selomon Jarchi in his Expositions upon the Gamara of Sanhedrin and R. Moses Alschech say that the 53d Chapter of Isaiah belongs unto the Messiah Son 〈◊〉 David in which are told the griefs reproaches death of the Messiah the which opinion Ra. Isaac Abrabaniel retains in some places This indeed doth teach that the Messiah Son of David is signified in those words which are Isai 11. v. 3. 4. He shall not judge after the sight of his Eyes neither reprove after the hearing of his Ears but with Righteousness shall he judge the poor But the same Book of Sanhedrin teacheth that the Messiah whom Isaiah foretelleth there shall be punished by God The Messiah that is sprung of Ruth is the self same that was the Nephew of David notwithstanding we read in Ruth Rabbathi that a Kingdom and Calamities are portended unto this Messias in these words which are in Ruth 2. v. 14. Come hither and eat of the Bread and dip thy morsel into the Vinegar Therefore some Rabbins of no small Note do agree that there is one only Messiah to come twice 34. Answering That is Beginning to speak or having begun See our Literal Explication Mat. 11. v. 25. Of himself These things in some manner in a Typical sense may not badly be understood of Isaias himself who suffered many evils in Manasses's time But they are understood of another in a full and perfect sense to wit of Christ that suffered griefs reproaches and a bitter death that he might give us eternal Salvation 35. And opening c. As if he should say But Philip having begun a long Oration from this place of Isaiah which was before his hands he took an occasion to instruct the Eunuch about Jesus in which this and other predictions of the Prophets are fulfilled in an excellent manner He told him that that Jesus who was born of the Family of David born of a Virgin at Bethlehem and suffered a bitter death for our Offences was raised from the dead to sit at the right Hand of God the Father whose only begotten Son he is and that none is to obtain eternal Salvation but those who earnestly repenting of their sinful condition believe in Jesus himself obey his precepts And that those that do profess his Faith and Repentance ought to be dipt into the Water according to Christs appointment that the remission of sins may be sealed unto them by this holy dipping which remission is freely granted to every repenting sinner when he does believe in Christ 36. And as they went on their way That is while they went forward in the Eunuchs Journey to Gaza from Jerusalem They came unto a certain water Eusebius in his Book of Hebrew places which Hierom did translate and augment saith Bethsur in the Tribe of Juda or Benjamin and at this day is called Bethsoron a Village to us in the twentieth mile as we Travel from Aelia to Hebron near which there is a Fountain that springeth at the foot of the Hill is suckt up by the same ground in which it ariseth And the Acts of the Apostles do tell us that the Eunuch of Candace the Queen was Baptized in this Fountain by Philip. And there is also another Village called Bethsur in the Tribe of Juda distant a thousand paces from Eleutheropolis See here is Water c. It doth manifestly appear that the Eunuch among other things was taught by Philip that Baptism of Water was of necessity to be taken by them who repenting of their sinful life do imbrace the Faith of Christ as a Holy Rite appointed and commanded by Christ himself that it might be in itself a figure of new life and a seal of the remission of sins obtained through Christ 37. If thou believest That the Eunuch is not permitted to be Baptized unless he had professed a sincere Faith in Christ it doth sufficiently enough declare how truly great Basil hath spoken in his Book on the Holy Spirit ch 12. Faith and Baptism are the two means of Salvation inseparably cleaving together for Faith is perfected by Baptism but Baptism is founded by Faith and by the same names both things are fulfilled For as we believe in the Father Son and Holy Spirit so also we are Baptized in the name of the Father Son Holy Spirit indeed there goeth before a Confession leading us unto Salvation but Baptism followeth sealing our Confession Covenant But the Covenant of God is his promise of giving us eternal life and our answer is our promise of Worshipping God according to his will revealed to us The same Churches Teacher in his third Book against Eunomius Baptism is the seal of Faith Faith is the confession of the God-head it is necessary we should first believe then be sealed with Baptism According to this Rule of Scripture and agreeing with reason itself the most part of the Greeks in all Ages even unto this day retain a Custom of delaying Infant Baptism till they themselves can give a Confession of their Faith as Grotius hath noted on Matth. 19. v. 13. But especially the sixth Canon of the Synod of Neocasarea is to be observed whose words are as follows Concerning a Woman with Child that she may be Baptized when she pleases for her Baptism concerns not her Child For every one is to give a demonstration of his own choice in a Confession For however the Interpreters draw it to another purpose it does appear that the question was made of Women big with Child because it did seem that the Child was Baptized together with the Mother which notwithstanding ought not nor used not to be Baptized except of its own proper Election and Profession And to this purpose are the words of Balsamo In Compen can tit 4. The unborn Babe cannot be Baptized because it is not come into light neither can it have a choice of making Confession which is required in Holy Baptism And Zonaras The Babe will then need Baptism when it can chuse But the Synod doth determine that Baptism of a Woman great with Child doth therefore rightly proceed because her Baptism concerns her alone who can Confess what she believeth and not the Child in her Womb. But that Synod of Neocaesarea
None except Wolves lurking under a Sheep-skin refuseth and turneth from it So far our most learned Anonymus which is most agreeable to his admonition unto the Papists barring the Lay-men from the Holy Cup in the Preface of his forecited answer to the Treatise of the Bishop of Meaux concerning the Communion under both kinds There is no place therefore for cogging in these things for those that pretend the specious Title of received custom for the days practice when Jesus Christ and his Gospel is not the Custom but the Truth From the beginning it was not so says the same Jesus unto them who did object unto him the worst and cursed Custom of their Ancestors when we shall be presented before the Judgment of Christ he will not judge his Disciples by Custom but by the lively and effectual Word of his Gospel Neither should any be taken with a vain hope of framing an excuse from the Authority of the Church because all the Authority of the Church is from Christ granted unto her for that intent and purpose that she might procure a Religious Obedience to his Laws and Heavenly Precepts but not that she might break repeal and cancel them Thus far the Anonymus our Countryman whose sound reasoning hath made the Booksellers generally suppose him to be Monsieur de la Roque the most famous Pastor of the Reformed Church which is at Rouan whom his Writings do shew to be inferior to none in Godliness and Learning Heidegger in his Historico-Theological Anatomy of the Council of Trent p. 2. upon the Canons of 21 Session saith There is in the Church no more power of changing the Rites of the Sacraments appointed by Christ than there is power of changing his Word and Law For as this his Word contains a sign audible so those Rites do contain a visible sign of his Divine Will Let us shut up all therefore with that most Holy Martyr Cyprian in his sixty and third Epistle to Caecilius Verily it becometh us to obey to do what Christ hath done and commanded to be done when he himself saith in the Gospel If ye do whatsoever I command you henceforth I will not call you Servants but Friends And that Christ alone ought to be heard the Father also beareth witness from Heaven saying This is my beloved Son in whom I am well pleased hear ye him Wherefore if Christ alone be to be heard we ought not to give ear to what another before us did think meet to be done but what Christ did first do who is before all for neither ought we to follow the Custom of Men but the Truth of God seeing God speaketh and sayeth by Isaiah the Prophet Without cause they do Worship me teaching the Commands and Doctrines of Men. And again our Lord in the Gospel repeateth the self same thing saying Ye reject the Commandment of God that ye may establish your own Tradition Julius the first Roman Bishop of this name in his Epistle to the Bishops through Aegypt and Paschal the second in his Epistle to Pontius Abbot of Cluny do check those who did give unto the people dipped bread for the perfecting of the Communion seeing that in the first celebration and institution of the Eucharist Christ did give Bread and Wine apart unto the Apostles and Paschal doth absolutely command that they should not depart from that Custom in any thing by a human and new Institution the which Custom Christ did keep and Commend We may see the words of Julius in Gratian De consec Dist 2. cap. cum omne God grant that in like manner all that are called Christians and either ignorantly or simply by a human and new Institution have changed Baptism or retained the change of Baptism dipping that is appointed by Christ into Rhantism that is sprinkling against the Apostolical and Evangelical Discipline observed by our Ancestors by the space of a thousand and three hundred years in all places now having seen the light of the verity clearly may return unto the Root and Original of our Lords Tradition neither may there be any other thing done by them henceforth than what our Lord did first for us and did Command to be done by us in his Gospel See what we have noted above chap. 2. v. 28. And he Baptized him To wit Philip immersed the Eunuch into the Water according to Christs Command 39. And when they were come up out of the Water As if he should say But as soon as the Eunuch had received of Philip Baptism or the Sacred Dipping The Spirit of the Lord caught away Philip. Some Copies have in this place The Holy Spirit came upon the Eunuch but the Angel of the Lord caught away Philip. As also Hierom hath cited in his Dialogue of the Orthodox and Luciferian and Grotius hath noted after Erasmus and Beza If we do follow that it will be needful to acknowledge that without any laying on of hands the Eunuch did receive that extraordinary gift of the Holy Spirit which Cornelius with his Houshold received also before Baptism below chap. 10. v. 44 47. Men did believe of Elias disappearing of old that he was caught away by the Holy Spirit and transported to some other place 1 Kings 18. v. 12. 2 Kin. 2. v. 16. But if this be understood of an Angle the same happened to Philip as the Writer of the last Addition unto Daniel chap. 14. v. 35 38. believed to have happened to Habakkuk the Prophet But Philip was carried by the Spirit or by an Angel of the Lord not out of the body but in the body as Paul speaks 2 Cor. 12. v. 2. The Eunuch seeing it that he might be confirmed in the faith in Jesus Christ by that miracle that was added unto the Doctrine And the Eunuch saw him no more The Christian Religion is said to have been sown in Aethiopia by this Eunuch when he returned thither which Religion is in some measure now retained by the Abyssines though mingled with Errours and Jewish Ceremonies See what I have observed above upon v. 27. and what I have spoken concerning Aethiopia upon Amos 9. v. 7. But he went Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for A reason is given why the Eunuch did see Philip no more to wit Because he travelled in his Journey he had entred upon unto Aethiopia rejoycing in the knowledge of the Gospel which he had attained unto by Philips means who was offered to him by a special Providence of God but now Philip was carried to another place where there was need of his Ministry 40. Was found That is did appear and was seen Esth 1. v. 5. Who were found That is were present Exod. 35.23 With whom were found That is were or did appear Mal. 2. v. 6. And iniquity was not found in his lips 1 Pet. 2. v. 22. Neither was guile found in his mouth that is it was not We have the Verb find for to see Gen. 4. v. 13 14. and