Acts 8:36

But it will suffice to have thus called at the outset those points in which withal is recognised that primary principle of baptism, which was even then fore-noted by the very attitude assumed for a type of baptism, that the Spirit of God, who hovered over (the waters) from the beginning, would continue to linger over the waters of the baptized. But a holy thing, of course, hovered over a holy; or else, from that which hovered over that which was hovered over borrowed a holiness, since it is necessary that in every case an underlying material substance should catch the quality of that which overhangs it, most of all a corporeal of a spiritual, adapted (as the spiritual is) through the subtleness of its substance, both for penetrating and insinuating. Thus the nature of the waters, sanctified by the Holy One, itself conceived withal the power of sanctifying. …

In the Acts of the Apostles: “Lo, here is water; what is there which hinders me from being baptized? Then said Philip, If thou believest with all thine heart, thou mayest.”

Chapter 33. 38. See now how Petilianus, to avoid answering this question, or to avoid being proved to be incapable of answering it, wanders off vainly into irrelevant matter in abuse of us, accusing us and proving nothing; and when he chances to make an endeavor to resist, with something like a show of fighting for his cause, he is everywhere overcome with the greatest ease. But yet he nowhere gives an answer of any kind to this one question which we ask: If the conscience of one that gives in holiness is what we look for to cleanse the conscience of the recipient, by what means is he to be cleansed who received baptism while the conscience of the giver was polluted, without the knowledge of him who was to receive it? for in these words, which he quoted from my epistle, he set me forth as asking a question, while he showed himself as giving no answer. …

And yet it is perhaps better to advance a few testimonies out of the Old Testament also, which ought to have a supplementary, or rather a cumulative value. The Lord Himself, speaking by the Psalmist, says: “As for my saints which are upon earth, He hath caused all my purposes to be admired in them.” Not their merits , but “ my purposes. ” For what is theirs except that which is afterwards mentioned, “their weaknesses are multiplied,”, above the weakness that they had? Moreover, the law also entered, that the offence might abound. But why does the Psalmist immediately add: “They hastened after?” When their sorrows and infirmities multiplied (that is, when their offence abounded), they then sought the Physician more eagerly, in order that, where sin abounded, grace might much more abound. …

It seems to me, this (Philip) was one of the seven; for from Jerusalem he would not have gone southwards, but to the north; but from Samaria it was “towards the south. The same is desert:” so that there is no fear of an attack from the Jews. And he did not ask, Wherefore? but “arose and went. And, behold,” it says, “a man of Ethiopia, an eunuch of great authority under Candace, queen of the Ethiopians, who had the charge of all her treasure, and had come to Jerusalem for to worship, was returning, and sitting in his chariot read Esaias the prophet.” ( v. 27, 28 .) High encomiums for the man, that he, residing in Ethiopia and beset with so much business, and when there was no festival going on, and living in that superstitious city, came “to Jerusalem for to worship.” Great also is his studiousness, that even “sitting in his chariot he read. …

“And the Angel of the Lord,” etc. (Recapitulation, v. 26 .) ( b ) See Angels assisting the preaching, and not themselves preaching, but calling these (to the work). But the wonderful nature of the occurrence is shown also by this: that what of old was rare, and hardly done, here takes place with ease, and see with what frequency! ( c ) “An eunuch,” it says, “a man of great authority, under Candace, queen of the Ethiopians.” ( v. 27 .) For there women bore rule of old, and this was the law among them. Philip did not yet know for whose sake he had come into the desert: ( d ) but what was there to hinder his learning all (these particulars) accurately, while in the chariot? “Was reading the prophet Esaias.” ( v. 28 .) For the road was desert, and there was no display in the matter. Observe also at what time: in the most violent heat (of the day). ( e ) “And the Spirit said unto him.” ( v. …

13. But what are we doing? Forgetting what is required of us, we are taken up with what we wish. Will the time never come when a breathless messenger shall bring the news that our dear Marcella has reached the shores of Palestine, and when every band of monks and every troop of virgins shall unite in a song of welcome? In our excitement we are already hurrying to meet you: without waiting for a vehicle, we hasten off at once on foot. We shall clasp you by the hand, we shall look upon your face; and when, after long waiting, we at last embrace you, we shall find it hard to tear ourselves away. Will the day never come when we shall together enter the Saviour’s cave, and together weep in the sepulchre of the Lord with His sister and with His mother? Then shall we touch with our lips the wood of the cross, and rise in prayer and resolve upon the Mount of Olives with the ascending Lord. …

6. Let me now fulfil the promise I made a little while ago and with all the skill of a rhetorician sing the praises of water and of baptism. In the beginning the earth was without form and void, there was no dazzling sun or pale moon, there were no glittering stars. There was nothing but matter inorganic and invisible, and even this was lost in abysmal depths and shrouded in a distorting gloom. The Spirit of God above moved, as a charioteer, over the face of the waters, and produced from them the infant world, a type of the Christian child that is drawn from the laver of baptism. A firmament is constructed between heaven and earth, and to this is allotted the name heaven, in the Hebrew Shamayim or ‘what comes out of the waters,’, and the waters which are above the heavens are parted from the others to the praise of God. …

11. Then immediately quickening her pace she began to move along the old road which leads to Gaza, that is to the ‘power’ or ‘wealth’ of God, silently meditating on that type of the Gentiles, the Ethiopian eunuch, who in spite of the prophet changed his skin and whilst he read the old testament found the fountain of the gospel. Next turning to the right she passed from Bethzur to Eshcol which means “a cluster of grapes.” It was hence that the spies brought back that marvellous cluster which was the proof of the fertility of the land and a type of Him who says of Himself: “I have trodden the wine press alone; and of the people there was none with me.” Shortly afterwards she entered the home of Sarah and beheld the birthplace of Isaac and the traces of Abraham’s oak under which he saw Christ’s day and was glad. …

XXVI. Let nothing hinder you from going on, nor draw you away from your readiness. While your desire is still vehement, seize upon that which you desire. While the iron is hot, let it be tempered by the cold water, lest anything should happen in the interval, and put an end to your desire. I am Philip; do you be Candace’s Eunuch. Do you also say, “See, here is water, what doth hinder me to be baptized?” Seize the opportunity; rejoice greatly in the blessing; and having spoken be baptized; and having been baptized be saved; and though you be an Ethiopian body, be made white in soul. …