THE BAPTIZING of the Eunuch In three Sermons vpon Act. 8.36.37.38 BY SAMVEL HIERON MARKE 16.16 He that shall beleeue and be baptized shall be saued M B LONDON Printed by MELCH BRADVVOOD for SAMVEL MACHAM and are to be solde at his shop in Pauls church-yard at the signe of the Bull-head 1613. TO MY VERIE worshipfull good friend GEORGE CHVDLEIGH of Strachley in Deuon Esquire SIR I haue much desired to present you with some testimony of my loue Being therefore mooued to the publication of these Sermons touching the initiating of the Eunuch by Baptisme into the number of professed Christians I thought fit to commend them by this more speciall inscription to your reading I preached vpon the whole History touching what passed betwixt Philip and this noble Conuert but least I should be thought to oppresse the times with so many of my publishings in one kind therefore I selected that which God gaue me to deliuer out of this passage and that principally for the furtherance of their vnderstanding into whose hands this shall come in the point of sauing faith and in the manner of applying Christ vnto the soule My hope is through Gods mercy it may doe some good that way Your selfe are one to whose soule I wish the best as an vndissembled argument whereof I beseech you to accept these sheetes Your respect to me in my Ministery out of which what am I doth I confesse deserue more but where power is defectiue I must pray you that syncerity of affection may make the supply The truth is I am paid before hand for this and for more then I now make offer off but yet I will craue this recompence of you that if either by this or any other my endeuour you receiue comfort you would desire God to make me faithfull and profitable in my function to the end In assured hope that you will doe so my selfe doe heere promise vnder my hand to remaine Modbury this 27. of Ianuary Your worships remembrancer to the throne of grace SAM HIERON 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 The diuision of the Tent. there are two things considerable 1. The Eunuch his motion for baptisme 2. Philip his condescending to the motion Touching the former this is to be conceiued that Philip among other things deliuered in the opening the doctrine of Christ Iesus out of Isaiah spake also concerning Baptisme by which those that professe Christ are admitted into the society and fellowship of beleeuers and haue also their owne personall interest into Christ sealed vp vnto their soules Heereupon these two Philip and the Eunuch trauelling together and in their iourney comming to a riuer the Eunuch made this motion to a like effect as if he had thus said The meaning of the word â— of the 1. part 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 The 1 Doct. are these First 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 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 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 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 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 Act. 13.42.44 so againe in the same Chapter it is said that when the Gentiles heard they were glad f Ver. 48. and then strait it followeth Thus the word of the Lord was published throughout the whole country 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 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 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
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 Å¿ Act. 16.18 the Iaylor with all that belonged to him t Ds 33. Crispus with all his houshold u Act. 18 8 the houshold of Stephanas 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 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 Serm. 5. de lapsis and Augustine 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 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 1 Cor. 21. there must bee a discerning the Lords body d ver 29. there must be a Remembrance 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 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 vse how we may learne to make the right vse of that Sacrament of Baptisme which in our infancy we receiued The best vse of Baptisme is to vse it as a store-house of comfort as indeed it is being applied a right Now as no man not baptized till he is of yeares can bee comfortably and effectually baptized vnlesse hee beleeue so no man baptized in his infancy can when he commeth to yeares comfortably make vse of his Baptisme vnlesse he beleeue There is an old popish opinion which is firmely held by ignorant men women and it is this that Baptisme doth confer grace of and by it selfe howsoeuer the party bee disposed that receiue it And so people generally hold a conceipt that there is a kinde of vertue and Christendome as they call it infused into them by the hauing of this Sacrament howsoeuer they be affected But this is a meere fiction and fancy without truth It is a kinde of lifting vp the Sacrament aboue the naturall condition thereof and ministers of the Sacrament are thereby made workers of miracles as if their Arte did regenerate of it selfe Peter saith that the washing of the flesh doth not saue g 1 Pet. 3.2 Simon Magus was baptized and yet after that remained in the gall of bitternesse and bond of Iniquity h Act. 13.23 and many of the old Israelites were baptized vnder Moses with whom God was not pleased i 1 Cor. 10.2.5 Paul saith Christ sanctified his Church by the washing of water through the word 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 Gal. 5.6 and what loue a loue to three things To the author of Faith and that will appeare by obedience m Ioh. 14.15 2 To the word of Faith n Rom. 10.8 For he which is of God heareth Gods word 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 Gal. 6.10 He that loueth him which begat loueth him also which is begotten of him q 1. Ioh. 51. such an one will loue euen the name of a disciple r Math. 10.42 Try then your Baptisme by
But Christ being manifested in the flesh who was the body of all former shadowes 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 Ioh. 4.21 but now in euery place incense shall be offered to my Name saith the Lord k Mala. 1.11 Therefore Christs fore-runner exercised his ministery openly in the Wildernesse and baptized in the Riuer of Iorden l Math. 3.16 and our sauiour preached in Mountaines m Math. 5.1 by the Seaside and out of Boates 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 Mat. 18.20 there is no exception of place so that in other things the due forme be obserued The Vse This might be vrged against the superstition of Popery which is much deuoted to hallowed places as if some worth were added thereby to the seruices there performed and besides that simplicity which in the first administration of Baptisme they haue adulterated and corrupted with intermixing salt oyle spittle creame c with the sacramentall water and then forsooth the people must imagine there is more in this confection and in this compounded stuffe for the benefit of the baptized then if the matter were performed with the naked element as it commeth from the brooke This superstition is not yet throughly purged out of many hearts It is well known what a vertue many thinke to be in places and in vessels c. The Diuell knowing that it is a thing which cannot be rooted or razed out of mans minde that when he hath to doe with God there must be somewhat done to grace and sanctifie the action leadeth him away with false surmises and by perswading him that places and times and such like complements and circumstances doe giue worth to the businesse maketh him to neglect that which indeed should make it acceptable As for example if a child be brought to the Church and baptized in a Font all is well in opinion and there is Christendome inough but the maine thing as to learne what that Sacrament is and wherefore it serueth and vpon what tearmes it may be a meanes of comfort to the soule the people generally desire not to know it is a trouble to them to be taught and to instruct children when they come to be of yeares wherefore they were baptized and what the receiuing of that sacrament bindeth them to who almost maketh any conscience Thus we are all for forme and loose the substance we esteeme the gift as Christ said of the blinde Pharisees but set at naught the altar which must sanctifie the guift 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 In vitium ducit culpae fugasi careâ—arte Horet a man may soone become either schismaticall or profane Well are they that can finde and keepe the meane I will not imagine any infusion of vertue into my praiers or vpon my other deuotions by the frame and building where the yeare performed because I will not be superstitious and yet I wil repaire to the places deputed to such sacred actions I will not run to Riuers to baptize I will not flie into corners to communicate because I must not forsake the fellowship which wee ought to haue among our selues q Heb. 10.25 and all things must be done in order r 1. Cor. 14. neither is God the author of Confusion Å¿ 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 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 Mat. 28.89 and the Apostles kept that order 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 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