The Institutes of the Christian Religion, Book 4 · Chapter 15
¶The .xv. Chapter. Of Baptisme.
BAptisme is a signe of the entring wherwith we ar receiued into the felowship of ye Chirch, that being graffed into Christ we may be reckned among the childrē of God. Now, it was geuen vsus of God to this ende. (which I hauehave taught to be common to al the mysteries) first, that it should serue to our Fayth with hym, and to our confession before men. We wil orderly declare the maner of both purposes. Baptisme bringeth three thinges to our Fayth, which also must be seuerally entreated of. This is the first which the Lord setteth out vntounto vsus, that it should be a token and profe of our cleansing: or (to expresse my mynde better) it is lyke to a certaine sealed charter, wherby he confirmeth vntounto vsus, that al our synnes are so defased, cancelled, and blotted out, that they may neuer come in his sight, not be rehearsed, not be imputed. For he willeth yt al they yt beleue should be Baptised into forgeuenesse of synnes. Therfore they which thought that Baptisme is nothing ells but a marke and token, wherby we professe our religion before men, as soldiars beare the conufance of their capitaine for a marke of their profession, wey not that which was the chefe thing in Baptisme. That is this, yt we shoulde receiue it with this promise,Mar. xvi.xvi. that whosoeuer beleue and are Baptised, shalbe saued.
In this sense is that to be vnderstode which Paule writeth, that the Chirch is sanctified of Christ her spouse,Ephe. v.xxvi. Tit. iii.v. i. Pet. jij.xxii. and cleansed with washing of water in the worde of lyfe. And in an other place, that we are saued according to his mercy by the washing of regeneration and of the renewing of the Holy ghost. And that which Peter writeth, that Baptisme saueth vsus. For Paules will was not to signifie, that our washing and saluation is perfectly made by water, or that water conteyneth in it self the power of cleanse, regenerate, and renew. Neither did Peter meane the cause of saluation, but only ye knowlege & certaintie of such giftes to be receiued in this Sacrament: which is euidently enough expressed in the wordes themselues. For Paul knitteth together the word of lyfe, & Baptisme of water: as if he had sayd, yt by ye Gospel the message of washing & sanctifieng is brought vsus, yt by Baptisme such message is sealed. And Peter immediatly adioyneth, yt that Baptisme is not the putting away of ye filthinesse of the flesh, but a good cōscience before God, which is of Fayth. Yea Baptisme promiseth vsus no other cleansing, but by the sprinkling of the blood of Christ: which is figured by water, for ye lykenesse of cleansing & washing, Who therefore can say yt we be cleansed by thys water, which certainly testifieth that the blood of Christ is oure true & onelyonly washing? So that frō no where ells can be fetched a surer reason to confute their blinde error which referr al thinges to ye power of the water, thā from the signification of Baptisme it selfe: which doth withdraw vsus as wel from that visible element which is set before oure eies, as from all other meanes, that it may bynde our mindes to Christ alone.
Neither is it to be thought that Baptisme is applied only to the time past, that for new fallinges, into whiche we fall backe after Baptisme, we must seke new remedies of clensing in I wote not what other Sacramentes, as thoughe the force of Baptisme were worne out of vse. By this error it came to passe in old time, that some would not be Baptised but in the vttermost peril of life, and at their laste gaspinges, that so they might obteine pardon of their whole life. Against whiche waywarde suttle prouision the olde Bishops so oft inuey in their writinges. But thus we ought to thinke, that at what time soeuer we be Baptised, we are at ones washed and cleansed for al our life. Therfore so ofte as we fal we must goe backe to the remembrance of Baptisme, and therewith we must arme our minde, that it may be alway certaine and assured of ye forgeuenesse of sinnes. For though when it is ones ministred, it semeth to be past, yet by later sinnes it is not abolished. For ye cleannesse of Christ is therin offred vsus: that alway florisheth, is oppressed with no spottes, but ouerwhelmeth & wypeth away al our filthinesse: yet oughte we not to take therof a libertie to sinne in tyme to come (as verily we be not hereby armed to such boldnesse) but this doctrine is geuen onelyonly to them, which when they hauehave sinned, doe grone weryed and oppressed vnderunder their sinnes, that they may hauehave wherwith thei may raise vp and comfort themselues, least they should fal into confusion and desperatiō. So Paule sayth,Rom. iii.xxv. that Christ was made to vsus a propitiator, vntounto ye forgeuenesse of faultes going before. Wherin he denieth not that therin is obteined perpetual & continual forgeuenesse of sinnes euē vntounto death: but he meaneth that it was geuē of the Father, onelyonly to poore synners. which wounded with the searing iron of conscience, to sighe to the Phisitian. To these the mercy of God is offred. They whiche by escaping of punishment do hunt for mater and libertie to sinne, dooe nothing but prouoke to themselues the wrath and iugement of God.
I knowe in dede that it is commonly thought otherwise, that by the benefite of repentance and of the keyes we do after Baptisme obteine forgeuenesse, which at our first regeneration is geuen vsus by only Baptisme. But they which deuise this do erre herin that they do not remember that the power of the keyes, wherof they speake, doth so hang vponupon Baptisme that it ought in no wise to be seuered. The sinner receiueth forgeuenesse by the ministerie of the Chirch, namely not without the preaching of the Gospell. But what maner of preaching is that? That we be cleansed from sinnes by the blood of Christ. But what signe and testimonie is there of that washing, but Baptisme? We se therfore how that absolution is referred to Baptisme. And this error hath bredde vsus the fayned Sacrament of Penance: of which I hauehave touched somwhat before, and the residue I wil make an ende of in place fit for it. But it is no maruell if men, which according to the grossenesse of their witt were immeasurably fast tyed to outwarde thynges, hauehave in this behalfe also bewrayed that faulte, that not contented with the pure institution of God, they did thrust in newe helpes fayned of themselues. As thoughe Baptisme it selfe were not a Sacrament of repentance. But if repentance be commended to vsus for our whole life, the force also of Baptisme ought to be extended to the same boundes. Wherfore it is also no doute but that all the godly throughout all their life long, so oft as they be vexed with knowlege in conscience of their owne sinnes, dare calle backe themselues to the remēbrance of Baptisme, yt therby they may confirme themselues in the affiance of that onelyonly and continuall washing which we hauehave in the blood of Christ.
It bringeth also an other fruit, because it sheweth vsus our mortificatiō in Christ,Rom. vi.iii. and new life in hym. For (as the Apostle saith) we are baptised into his death, beyng buried together with hym into death, that we may walke in newnesse of life. By whiche wordes he doth not only exhort vsus to the folowyng of hym (as though he did saye, that we are by Baptisme put in mynde, that after a certaine example of the deathe of Christ, we should die to our lustes: and after the example of his resurrection, we shold be raised vp to righteousnesse) but he fetcheth the mater muche deper: that is to say, that by Baptisme Christ hath made vsus partakers of his death, that we may be graffed into it. And as the graffe receiueth substāce and nourishmēt of the roote into which it is graffed: so they that receiue Baptisme with such faith as thei ought, do truly fele the effectualnesse of the death of Christ in the mortifiyng of their flesh: and therwithall also they fele the effect of his resurrection in the quicknyng of the Spirite. Herupon he gathereth mater of exhortation: that if we be Christians, we ought to be dead to sinne, and to lyue to righteousnesse. This selfe same argument he vseth in an other place:Coloss. ii.xii. Tit. iii.v. that we be circumcised, and hauehave put of the olde man, sins that we bee buried in Christ by Baptisme. And in this sense, in the same place which we hauehave before alleged, he called it the washyng of regeneration & of renewing. Therfore first free forgeuenesse of sinnes and imputation of righteousnesse is promised vsus, and then the grace of the Holy ghoste, whiche may reforme vsus into newnesse of life.
Last of all our Faith receiueth also this profite of Baptisme, that it certainly testifieth vntounto vsus, that we are not only graffed into the death and life of Christ,Math. iii.xiii. but that we are so vnited to Christ hymselfe that we are partakers of all his good thynges. For therfore he hath dedicated and halowed Baptisme in his owne body, that he might hauehave it cōmon with vsus,Gala. iii.xvii. as a most strong bonde of the vnitie and felowshyp which he vouchsaued to entre into with vsus: so that Paul proueth therby that we be the children of God, because we hauehave put on Christ in Baptisme. So we see that the fulfillyng of Baptisme is in Christ,Acts. viii.xvi. &. xix.v. whome also for this reason we call the propre obiect of Baptisme. Therfore it is no meruaile if it be reported that the Apostles baptised into his name, which yet wer commaunded to baptise into the name of the Father also and of the Holy ghost. For whatsoeuer giftes of God are set foorth in Baptisme, are founde in Christ alone. And yet it can not be, but that he whiche baptiseth into Christ,Mathe. xxviii.xix. do therwithall call vppon the name of the Father and of the Holy ghost. For we are therfore cleansed with his blood, because the merciful Father, accordyng to his incomparable kyndnesse, willing to receiue vsus into fauor, hath set him a mediator in the middest, to procure to vsus fauor with him. But regeneration we so only obteyne by his death and resurrection, if beyng sanctified by the Spirite we be endued with a new and spirituall nature. Wherfore both of our cleansyng & regeneration: we obteine & after a certaine maner distinctly perceiue the cause in the Father,Math. iii.vi. Luc. iii.xvi. Iohn. iii.xxiii. &. iiii i. the mater in the Sonne, and the effect in the Holy ghost. So Iohn first baptised, so afterwarde the Apostles, with the baptisme of repentance into the forgeuenesse of sinnes: meanyng by this worde repentance, suche regeneration: and by forgeuenesse of sinnes washyng.
Whereby also it is made moste certaine, that the ministerie of Iohn was altogether the same which was afterwarde committed to the Apostles.Acts. ii.xxviii. For the diuers handes wherewith it is ministred, make not the Baptisme diuers: but the same doctrine sheweth it to be the same Baptisme. Iohn and the Apostles agreed into one doctrine: bothe baptised into repentance, bothe into the forgeuenesse of sinnes, bothe into the name of Christe, from whome was bothe repentance and forgeuenesse of sinnes.Iohn. i.xxix. Iohn saied that he was the lambe of God, by whome the sinnes of the worlde shoulde be taken away: where he made him the Sacrifice acceptable to the Father, the propitiator of righteousnesse, the author of saluation. What coulde the Apostles adde to this confession? Wherfore let it trouble no man, that the olde writers labor to seuer the one from the other, whoes voice we oughte not so muche to esteme that it may shake the certaintie of the Scripture. For who will rather harkē to Chrysostome denyeng that forgeuenesse of sinnes was comprehended in the Baptisme of Iohn,Homil. in. Mathe. xiiii. Luke. iii.iii. Lib v de Baptis. cont. Do nat ca. x. Luke. iii xvi. Acts. xix.iiii. than to Luke contrarywyse affirming that Iohn preached the Baptisme of repentance into the forgeuenesse of sinnes? Neither is that suttletie of Augustine to be receyued, that in the Baptisme of Iohn, sinnes were forgeuen in hope, but in the Baptisme of Christ they are forgeuen in dede. For where as the Euangelist plainly testifieth, that Iohn in his Baptisme promised the forgeuenesse of sinnes: what nede we to abate this title of commendation, when no necessitie compelleth vsus vntounto it? But if any man seke for a difference out of the worde of God, he shall fynd none other but this, that Iohn baptised into hym that was to come, the Apostles into hym that had already presented himselfe.
As for this that more abundant graces of the Spirite were poured out sins the resurrection of Christ, it maketh nothyng to stablishe a diuersitie of Baptismes. For the Baptisme which the Apostles ministred while he was yet conuersant in earth, was called his: yet it had no larger plentifulnesse of the Spirite, than the Baptisme of Iohn. Yea euē after his ascēsion,Act. viii.xiiii. the Spirit was not geuen to the Samaritans aboue the common measure of the Faithfull before the ascension, althoughe they were baptised into the name of Iesus, till Peter & Iohn wer sent vntounto them to lay theyr hands vponupon them. This only thyng, as I think, deceiued the old writers, that they said that the Baptisme of Iohn was but a preparation to the baptisme of Christ, because they red, that they were baptised againe of Paul, which had ones receiued the baptisme of Iohn. But howe muche they were herein deceiued, shall ells where be plainely declared in place fitte for it.Math. iii.xi. What is it therfore that Iohn said, that he baptised in dede with water, but that Christ should come whiche should baptise with the Holy ghoste, and with fyre? This maye in fewe wordes be assoiled. For he meant not to put difference betwene the one Baptisme and the other, but he compared his own person with the person of Christ, saiyng that himselfe was a minister of water, but that Christ was the geuer of the Holy ghost, and should declare this power by visible miracle the same day that he should sende the Holy ghost,Act. ii.iii. to the Apostles vnderunder fyry tonges. What coulde the Apostles boast of more than this? What more could they also that baptise at this day? For they be onelyonly ministers of the outwarde signe, and Christ is the author of the inward grace: as the same olde writers thēselues do eueryevery where teach, and specially Augustine, whose principal stay agaynst the Donatistes is this, that what a one soeuer he be, that baptizeth, yet only Christ is ruler of it.
These thynges which we hauehave spoken bothe of mortification and of washyng,i. Cori. x.ii. Exo. xiiii xxi. are shadowed out in the people of Israell, whom for the same cause the Apostle sayth to hauehave ben baptised in the cloude and in the sea. Mortifiyng was figured, when the Lorde deliueryng them oute of the hande of Pharao and from cruell bondage, made for them a waye thorough the redde sea, and drowned Pharao hymselfe, and the Egyptiās their enemies, that folowed them hard at their backes, and were euen in their neckes to ouertake them. For after the same maner also he promiseth to vsus in Baptisme, and by a signe geuen sheweth vsus, that we are by his power brought foorth and deliuered out of the thraldome of Egypt, yt is to say, out of the bondage of sinne: that our Pharao is drowned, that is to saye the deuell, although euen so also he ceasseth not to exercise and weary vsus. But as that Egyptian was not throwen downe into the bottome of the sea, but beyng ouerthrowen on the shore, did yet with terrible syght make the Israelites afrayde, but coulde not hurte them: so this our enemie yet in dede threateneth, sheweth his weapons, is felt, but can not ouercome. In the Cloude was a signe of cleansyng. For as then the Lorde couered them with a cloude cast ouer them, and gaue them refreshyng colde,Num. ix▪ xiiii. least they should faint and pine away with to cruell burning of the sunne: so in Baptisme we acknowlege our selues couered and defended with the blood of Christ, least the seueritie of God, which is in dede an intollerable flame, shoulde lie vponupon vsus. But although this mysterie was then darke and knowen to few: yet because there is none other way to obteyne saluation, but in those two graces, God wold not take away the signe of them both from the old Fathers, whom he had adopted to be heires.
Now it is clere, how false that is which some hauehave lately taught, and wherin some yet continue, that by Baptisme we be loosed and deliuered from originall sinne, and from the corruption which was from Adam spread abrode into his whole posteritie, and that we be restored into the same righteousnesse and purenesse of nature, which Adam should hauehave obteined, if he had stand fast in the same vprightnesse wherein he was first created. For suche kynde of teachers neuer vnderstode what was originall sinne, nor what was originall righteousnesse, nor what was the grace of Baptisme. But we hauehave alredy proued, that original sinne is the peruersenesse and corruption of our nature, whiche firste maketh vsus giltie of the wrath of God,Galat. ii.xix. and then also bryngeth forth workes in vsus, whiche the Scripture calleth the woorkes of the fleshe. Therefore these two poyntes are seuerally to be marked, namely that we being in all partes of our nature defiled and corrupted are already for suche corruption only, holdē worthily condemned and conuicted before God, to whom nothyng is acceptable but righteousnesse, innocence and clennesse. Yea and very infantes themselues bryng their owne damnation with them from their mothers wombe. Who, although they hauehave not yet brought foorth the fruites of their iniquitie, yet hauehave the sede therof enclosed within them. Yea their whole nature is a certaine sede of sinne, therfore it can not but be hatefull & abhominable to God. The faithfull are certified by Baptisme that this damnation is taken away, and driuen from them: forasmuch (as we hauehave allready said) the Lord doth by this signe promise vsus that ful and perfect forgeuenesse is graū ted bothe of the fault whiche should hauehave ben imputed to vsus, and of the peine whiche we should hauehave suffred for the faulte: they take holde also of righteousnesse, but suche as the people of God may obteyne in this life, that is to say by imputation onelyonly: because the Lorde of his owne mercy taketh them for righteous and innocent.
The other poynte is, that this peruersnesse neuer ceasseth in vsus, but continually bryngeth foorth newe fruites, namely those workes of the fleshe which we hauehave before described: none otherwise than a burning fornace continually bloweth out flame and sparcles, or as a spring infinitely casteth out water. For lust neuer vtterly dieth and is quenched in men, vntill being by death deliuered out of the body of death, they hauehave vtterly put of themselues. Baptisme in dede promiseth vsus that our Pharao is drowned, and the mortification of sinne: yet not so that it is no more, or may no more trouble vsus, but only that it may not ouercome vsus. For so long as we lyue enclosed within this pryson of our bodye, the remnantes of synne shall dwell in vsus: but if we holde fast by faith the promyse geuen vsus of God in Baptisme, they shal not beare rule nor reigne. But let no man deceiue himselfe: Let no man flatter hymselfe in his owne euell, when he heareth that synne alwaye dwelleth in vsus. These thynges are not spoken to this ende, that they shoulde carelesly slepe vponupon their sinnes, which are otherwise to much enclined to sinne: but onelyonly, that they should not faint and be discouraged, which are tickled and pricked of their fleshe. Let them rather thynke that they ar yet in the way, and let them beleue that they hauehave much profited, when they feele that there is dayely somewhat minished of theyr luste, tyll they hauehave atteined thether whether they trauayle, namely to the last deathe of their fleshe, which shalbe ended in the dyeng of this mortall lyfe. In the meane tyme let them not cesse both to striue valiantly, and to encourage them to goe forwarde, and to stirre them vp to full victorie. For this also oughte more to whett on their endeuors, that they see that after that they hauehave long trauailed, they hauehave yet no small businesse remainyng. This we ought to hold: we are baptised into the mortifying of our fleshe, which is begon by baptisme in vsus, which we daily folowe: but it shalbe made perfect whē we shal remoue out of this life to ye lord.
Here we saye no other thyng, than the Apostle Paule in the seuenth Chapter to the Romaines moste clerely setteth oute. For after that he had disputed of free righteousnesse, because some wicked menne dydde thereof gather, that we myght lyue after our owne luste, because we should not be acceptable to God by the deseruynges of workes: he addeth, that all they that are clothed with the righteousnesse of Christ, are therwith regenerate in Spirite, and that of this regeneration we hauehave an earnest in baptisme.Rom. vi.xiii. Hereuppon he exhorteth the faithfull, that they suffer not sinne to hauehave dominion in their membres. Now because he knewe that there is alway some weakenesse in the faithfull: that they should not therfore be discouraged, he adioyneth a comforte, that they are not vnderunder the lawe. Because againe it might seme, that Christians might growe insolent, because they are not vnderunder the yoke of the law, he entreateth what maner of abrogating that is, and therwithal what is the vse of the lawe: which question he had now the seconde tyme differred: The summe is, that we be deliuered from the rigor of the lawe, that we should cleaue to Christ: but that the office of the lawe is, that we being conuinced of our peruersnesse, shold confesse our owne weaknesse and miserie. Now forasmuche as that peruersnesse of nature doth not so easely appeare in a prophane man, which foloweth his owne lustes without feare of God: he setteth an example in a man regenerate, namely in him self. He saith therfore that he hath a continual wrastlyng with the remnantes of his fleshe, and that he is holden bounde with miserable bondage, that he can not consecrate himself wholly to the obedience of the lawe of God. Therfore he is compelled with gronyng to crie out: Unhappie am I. Who shall delyuer me out of this body subiect to death?Rom. vii.xxiiii. If the children of God be holden captiue in prison so long as they lyue, they must nede be muche carefully greued with thinkyng vponupon their owne perill, vnlesse this feare be mette withall. Therefore he adioyneth to this vse a comfort, that there is no more damnation to them that are in Christ Iesu. Where he teacheth, that they whome the Lorde hath ones receiued into fauor,Rom. viii. engraffed into the communion of his Christ, hath by Baptisme admitted into the felowship of his Chirch, while they continue in the faith of Christ, although they be besieged of sinne, yea and carry sinne about within them, yet are acquited from giltinesse and condemnation. If this be the simple and natural exposition of Paule, there is no cause why we should seme to teache any▪ new vnwonted thyng.
But baptisme so serueth our confession before men. For it is a marke, whereby we openly professe that we wold be accompted among the people of God: wherby we testifie that we agree with all Christians into the worshippyng of one God and into one religion: finally wherby we openly affirme our faith: that not onelyonly our hartes shoulde breathe out the praise of God, but also our tong, and all the membres of our bodye should sound it out with suche vtterances as they be able. For so, as we ought, all our thyngs are emploied to the seruice of the glorie of God, wherof nothyng ought to be voyde, and other may by our example be stirred vp to the same endeuors. Hereunto Paule had respect, when he asked the Corinthians,i. Cor. i.ii whether they had not ben baptized into ye name of Christ: meaning verily, that euen in this yt they wer baptised into his name, they auowed themselues vntounto hym, swore to his name, and boūd their faith to him before men, that they coulde no more confesse any other, but Christ alone, vnlesse they would forsake the confession whiche they had made in Baptisme.
Now sithe it is declared what our Lord had regard vntounto in the institution of Baptisme: it is plaine to iudge what is the waye for vsus to vse and receiue it. For so farr as it is geuen to the raisyng, nourishyng and confirmyng of our faith, it is to be takē as from the hande of the author himselfe: we ought to holde it certaine and fully persuaded, that it is he which speaketh to vsus by the signe, that it is he which clēseth vsus, washeth vsus, and putteth away the remēbrance of our sinnes, that it is he whiche maketh vsus partakers of his death, which taketh away from Satan his kingdome, which febleth the forces of our lust, yea which groweth into one with vsus, yt being clothed with him we may be reckened the children of God: that these thynges, I say, he doth inwardly so truely and certainly performe to our soule, as we certainly see our body outwardly to be washed, dipped, and clothed. For this either relation, or similitude, is the most sure rule of Sacramentes: that in bodily thynges we should beholde spirituall thynges, as if they were presently set before our eies, forasmuch as it hath pleased the Lord to represēt them by such figures: not for that suche graces are bounde and enclosed in the Sacramente, that they should be geuen vsus by the force therof: but onelyonly because the Lorde dothe by this token testifie his will vntounto vsus, that is, that he will geue vsus all these thynges. Neyther dothe he onelyonly fede our eyes with a naked syght, but he bryngeth vsus to the thyng present, and together fulfilleth that which it figureth.
Hereof let Cornelius the capitayne be an example, which was baptised▪ hauyng before receiued forgeuenesse of sinnes and visible graces of the Holy ghost:Actes. x.xlviii. seking not by baptisme a larger forgeuenesse, but a more certaine exercising of Faith, yea an encreasce of confidence by a pledge. Paraduenture some man will obiect: why therfore did Ananias say to Paule,Act. ix.xvii. that he shoulde washe away his sinnes by Baptisme, if sinnes be not washed away by the power of Baptisme it selfe? I answere: We are sayd to receiue, to obteyne, to gette that whiche so farre as concerneth the felyng of our faith, is geuen vsus of the Lorde, whether he doo then fyrst testifie it, or beyng testified dothe more and certainlier confirme it. This therfore onelyonly was the meanyng of Ananias: that thou mayest be assured, Paule that thy sinnes are forgeuen thee, be baptised. For the Lorde dothe in Baptisme promise forgeuenesse of synnes: receiue this, and be out of care. Howbeit I mean not to diminishe the force of baptisme, but that the thyng and the truthe is present with the signe, so farre as God worketh by outwarde meanes. But of this sacrament, as of all other, we obteyne nothyng but so muche as we receiue by Faith. If we want faith, it shalbe for a witnesse of our vnthākfulnesse, wherby we may be declared giltie before God, because we hauehave not beleued the promise there geuen. But so farre as it is a sygne of our confession, we ought by it to testifie that our affiance is in the mercy of God, and our cleannesse is in the forgeuenesse of sinnes, which is gotten vsus by Iesus Christe:i. Cor. xii.xiii. and that by it we entre into the Chirche of Christe, that we may with one consent of Faith and charitie liue of one mynde with all the faithfull. This laste poynte dydde Paule meane, when he sayeth that we are all baptised in one Spirite, that we may be one bodye.
Nowe if this be true which we determine, that a Sacrament is not to be weyed accordyng to his hande of whome it is ministred, but as of the very hands of God, from whome without dout it proceded: herupon we may gather, that nothing is added to it nor takē from it by the worthinesse of hym by whoes hande it is deliuered. And euen as among men, if a letter be sent, so that the hand and the seale be well knowen, it maketh no matter who or what maner of man be ye carrier: so it ought to suffice to acknowe the hande and seale of our Lord in his Sacramentes, by what carrier soeuer they be brought. Hereby the error of the Donatistes is very well confuted, whiche measured the force and value of the Sacrament by the worthinesse of the minister. Such at this day are our Catabaptistes, whiche deny that we be rightly baptised, because we were baptised by wicked men & idolatrers in the popishe kingdome: therfore they furiously cal vponupon vsus to be baptised again. Against whoes follies we shalbe armed with a reason strong enough, if we thinke that we were professed by baptisme not into the name of any man,Math. xxviii.xix. but into the name of the Father, the Sonne, and the Holy ghost, and that therfore it is not the Baptisme of man, but of God, of whomsoeuer it be ministred. Althoughe they were neuer so muche ignorant or despisers of God and all godlinesse, whiche baptised vsus: yet they dyd not baptise vsus into the felowshippe of their owne ignorance or sacrilege, but into the faith of Iesus Christe: because they called not vponupon their owne name, but the name of God, nor baptised vsus into any other name. Nowe if it were the Baptisme of God, it hath verily enclosed in it a promise of the forgeuenesse of sinnes, the mortifiyng of the fleshe, the spirituall quickning, and the partaking of Christ. So it nothing hindered the Iewes, to hauehave ben circumcised of vncleane prestes and apostataes: neither was the signe therfore voide, that it neded to be done of new: but it was sufficient to returne to the naturall beginnyng. Where they obiecte that Baptisme ought to be celebrate in the assemblie of the godly, that proueth not, that that whiche is faultie in parte, should destroy the whole force therof. For when we teache what oughte to bee doone that Baptisme may be pure, and voyde of all defilyng, we do not abolyshe the ordinance of God, although idolatrers corrupt it. For when in olde tyme Circumcision was corrupted with many superstitions, yet it ceassed not to be taken for a signe of grace: neither did Iosias and Ezechias, whē they gathered out of all Israel them that had departed from God, calle them to a seconde Circumcision.
Nowe where as they aske vsus, what faith of ours hath yet folowed Baptisme in certayne yeares paste, that they myghte thereby proue that the Baptisme is voyde, whyche is not sanctified vntounto vsus, but by the woorde of promyse receyued by faith: to this question we answer, that we in dede beyng blynde and vnbeleuyng, dyd in a long tyme not holde faste the promise geuen vsus in Baptisme: yet the promise it selfe, for as muche as it was of God, continued alway stayed, stedfast, and true. Although all menne bee lyers and faithbreakers, yet God cesseth not to bee true:Rom. iii.iii. although all menne be loste, yet Christe remayneth saluation. We confesse therefore that Baptisme, for that tyme profited vsus nothyng at all: forasmuche as in it the promyse offered vsus, without whiche Baptisme is nothyng, laye nothyng regarded. Nowe sithe by the grace of God, we hauehave begonne to waxe wyser, we accuse our owne blyndnesse and hardnesse of hart, which hauehave so long ben vnthankfull to his so great goodnesse. But we beleue that the promise it selfe is not vanished away: but rather thus we consider, God by Baptisme promiseth the forgeuenesse of sinnes, and sithe he hath promised it, will vndoutedly performe it to all that beleue it. That promise was offred vsus in Baptisme: by faith therfore lett vsus embrace it. It hath in dede long ben buried from vsus because of infidelitie: nowe therefore let vsus receiue it by faith. Wherfore where the Lord calleth the Iewishe people to repentance, he geueth them no commaundement of a seconde circumcision, whyche beyng (as we hauehave sayd) circumcised with a wicked and vngodly hande, lyued a certaine tyme entangled with the same wickednesse. But he earnestly calleth vppon the onelyonly turnyng of the harte. Because, howe soeuer the couenant was broken of them, yet the signe of the couenant, by the ordinance of the Lorde, remayned alway stedfast and inuiolable. Therefore with the onelyonly condition of repentance they were restored into the couenante whyche the Lord had ones made with them in Circumcision: whyche yet beeyng receyued by the hande of a leaguebreaker preste, so muche as in them laye, they had defiled agayne, and the effecte wherof they had quenched.
But they thynke that they shake a fyery darte at vsus, when they allege that Paule rebaptised them whiche were ones baptised with the Baptisme of Iohn.Act. xix.iii. For if by our owne confession, the Baptisme of Iohn was alltogether the same that oures is nowe: euen as they hauyng been before peruersely instructed, when they were taughte the true Faith, they were agayne baptised into it: so that Baptisme, whiche was without true Doctrine, is to be taken for nothyng, and we ought to be newely baptised agayne into the true religion, wherewith we are nowe firste instructed. Some thynke, that there was somme wrongfully affectioned manne to Iohn, whyche hadde entred them with theyr firste Baptisme rather to a vayne superstition. Of whyche thyng they seeme to gather a coniecture hereupon, because they confessed themselues to be vtterly ignorant of the Holy ghost: wheras Iohn verily woulde neuer hauehave sente awaie from hymselfe scholars so vntaught. But neither is it lykely that the Iewes, althoughe they had not ben baptised at all, were destitute of all knowlege of the Holy ghost, whiche is famouslye spoken of by so many testimonies of the Scripture. Where as therefore they answere that they knowe not whether there be a Holy ghoste, it is to be vnderstanded as if they had sayde that they hauehave not yet hearde, whether the graces of the Spirite, of whiche Paule asked them, were geuen to the Disciples of Christe. But I graunt that that was the true Baptisme of Iohn, and all one and the selfe same with the Baptisme of Christ: but I deny that they wer baptised agayne. What then meane these woordes, they were baptised in the name of Iesus? Some doo expound it, that they were but instructed of Paule with true Doctrine. But I hadde rather vnderstande it more symply, to be the Baptisme of the Holy ghoste, that is to saye, that the visible graces of the Spirite were geuen them by the layeng on of handes: whyche to be expressed by the name of Baptisme, is no newe thyng.Act. i.v. As on the daye of Pentecoste it is sayde, that the Apostles remembred the wordes of the Lorde, concernyng the Baptisme of fyer and of the Spirite. And Peter sayth that the same came to his remembrance, when he saw those graces poured out vponupon Cornelius, and his household and kinred.Actes. xi.xvi. Neither is that cōtrarie which is after adioyned, When he had layd his handes on them, the Holy ghost came down vpō them. For Luke doth not tell of twoo diuerse thinges: but foloweth the maner of telling commonly vsed among the Hebrues, which doe fyrste propounde the summe of the mater, and then do set it out more at large. Whiche eueryevery man may perceiue by the very framing together of the woordes. For he sayth, When they had heard these thinges, they were Baptised in the name of Iesus. And when Paul had layed his handes vponupon them, the Holy ghoste came down vponupon them. In this later sentence is described, what maner of Baptisme that was. If ignorance do so corrupt a former Baptisme, that it must be amended with a seconde Baptisme: the Apostles should hauehave ben rebaptised first of al, whiche in whole three yeres after their Baptisme, had scarcely tasted any small parcel of purer doctrine. And now among vsus what riuers might suffice to renew so many washinges, as there be ignorances by the mercy of ye Lord daily amended in vsus?
The force, dignitie, profit, and ende of ye mysterie, if I be not deceiued ought by this tyme to be plaine enough. So much as concerneth ye outwarde signe, I would to God the natural institution of Christ had preuailed so much as was mete, to restraine the boldenesse of men. For, as though it were a contemptible thing to be Baptised with water according to the precept of Christ, there is inuēted blessing, or rather enchaū ting, to defile the true hallowing of the water. Afterwarde was added a taper with chresme: but the blowing semed to open the gate to Baptisme. But although I am not ignorante, how auncient is the beginning of this added packe: yet it is lawfull bothe for me and al the godly to refuse whatsoeuer thinges men hauehave presumed to adde to the ordinance of Christ. When Satan saw yt by the foolish light credit of the world at the very beginninges of the Gospel his deceites were easily receiued, he brake fourth into grosser mockeries. Hereupō spittle, and like trifles, were openly brought in with vnbridled libertie to the reproche of Baptisme. By which experiences let vsus learne yt nothing is either holier, or better, or safer, thā to be content wt the authoritie of Christ alone. How much better therfore was it, leauing stagelike pompes, which dasell the eyes of the simple, and dul their mindes, so oft as any was to be Baptised, that he should be presented to the assemblie of ye faithfull, and be offred to God, ye whole Chirch loking on as a witnesse: and praying ouer him: yt the confession of Faith should be rehearsed, wherewith he that is to be catechised should be instructed: that the promises shold be declared which are conteined in Baptisme: that the instructed should be Baptised in the name of the Father, and the Sonne, and the Holy ghost: at length that he be sente away with prayers and thankesgeuing. So is nothing omitted that might make to the mater, and that the only Ceremonie which proceded from God the author therof, should most clerely shine, being not ouerwhelmed wt any forein filthinesse. But whether he be wholy dipped which is Baptised, and yt thrise or ones, or whether he be but sprinkled wt water onelyonly poured vponupon him, it maketh very little mater: but that oughte to be at libertie to Chirches according to the diuersitie of contrees. Howbeit the very worde of Baptizing signifieth to dippe, and it is certaine that the maner of dipping was vsed of the old Chirch.
This also perteineth to the purpose, to knowe that it is done amisse if priuate men take vponupon themselues the administration of Baptisme. For as wel the distribution of this as of the Supper is a part of the ecclesiasticall ministerie. For Christ did not commaunde women, nor yet eueryevery sort of men, that they should Baptize: but whom he had ordeined hys Apostles, to them he gaue thys commaundement. And when he cō maunded his disciples to doe that in the ministration of the Supper whiche they had seen him doe, when he executed the office of a ryghte distributer: he would without dout, that they should therin followe hys example. As for thys that in many ages past, yea and in a maner at the very beginning of the Chirch, it hath ben receiued in vse, that lay men might Baptise in peril of death, if the minister were not presēt in time, I se not with how strong a reason it may be defended. The very olde Fathers themselues, whiche either helde or suffred thys manner, were not sure whether it were well done. For Augustine semeth to hauehave this dout,Lib. cō tra. epist parm. ii. Cap. xiii. Cap. c when he sayth: Although a lay man compelled by necessitie doe geue Baptisme, I can not tell whether a man may godlily saye that it ought to be iterate. For if it be done when no necessitie compelleth, it is the vsurping of an other mans office: but if necessitie enforceth, it is eyther none or a veniall sinne. Moreouer of women it was decreed without any exception in the Councel at Carthage, that they shoulde not presume to Baptise at all. But there is danger, least if he whiche is sicke shoulde die without Baptisme, he should be depriued of the grace of regeneration. Not so. God pronoūceth that he adopteth our infantes to be his owne, before they be borne, when he promiseth that he wil be a God to vsus and to our sede after vsus. In thys worde is conteyned their saluation. Neither shal any man dare to be so reprocheful against God, to deny that his promise is of it selfe sufficiēt to worke the effect therof. How much harme that doctrine being euill expounded, that Baptisme is of necessitie to saluation, hath brought in, fewe doe marke: & therfore they take lesse hede to themselfe. For where thys opinion is growen in force, that all are lost to whom it hath not happened to be washed wyth water, our state is worse than the state of the olde people, as thoughe the grace of God were nowe more narrowly streigthened than it was vnderunder the law. For Christ shalbe thought to be come, not to fulfill the promises, but to abolishe them: forasmuch as the promise whiche then was of it selfe effectual enough to geue health before ye eighth day, now should not be of force without helpe of the signe.
But how the custome was before that Augustine was borne, first is gathered of Tertullian, that it is not permitted to a woman to speake in the Chirch, nor to teache, nor to Baptise, nor to offer, that she should not clayme to her selfe the execution of any mans office, muche lesse of ye Prestes. Of the same thing Epiphanius is a substātial witnesse, where he reprocheth Marcion, Lib. cō tra. He…es, i,that he gaue women libertie to Baptise. Neither am I ignorant of their answere whiche thynke otherwise, that is, that common vse muche differeth from extraordinarie remedie, when extreme necessitie enforceth: but when he pronouncing yt it is a mockerie to geue women libertie to Baptise, excepteth nothing, it sufficiently appeareth that he condemneth thys corruption, so that it is by no color excusable. Also in the thirde boke, where teaching that it was not permytted euen to the holy mother of Christ, he addeth no restraynte.
The example of Sephora is vnseasonably alleged.Exo. iiii.xxv. For wheras the Angell of God was appeased, after that she taking a stone, circumcised her sonne, thereupon it is wrongfully gathered that her doing was alowed of God. Otherwyse it ought to be sayd, yt the worshipping which the nations that were brought out of Assyria raysed vp, pleased God. But by other strong reasons it is proued, that that which a foolish woman dyd, is wrongfully drawen to an example of imitation. If I shold say yt it was a certaine singular case, which ought not to be made an example, & specially yt sithe it is no where red that in olde tyme there was geuen to the Prestes a speciall commaundemente to circumcise, the order of Circumcision and Baptisme is vnlyke: thys should be strong enough to confute them.Math. xxviii.xix. For the wordes of Christ are plaine: Goe ye, teache all nations, and Baptise. When he ordeined the selfe same men publishers of the Gospell, and ministers of Baptisme: and none (as the Apostle witnesseth) doth take honor vponupon himselfe in the Chirch,Heb. v.iiii. Ro. xiiii.xxiii. but he that is called as Aaron: whosoeuer without lawfull calling Baptiseth, he rusheth into an other mans office. Euen in the smallest thinges, as in meate and drinke, whatsoeuer we enterprise with a doutefull consience, Paule openly cryeth out to be synne. Therefore in womens Baptising is much more greuously synne, where it is euident yt they breake the rule appointed by Christ: forasmuche as we know that it is vnlawfull to plucke in sonder those thinges that God conioyneth. But al thys I passe ouer. Only I would hauehave the reders to note, that Sephoraes purpose was nothing lesse, than to doe any seruice to God. Seing her sonne to be in danger, she grudged, and murmured, and not withoute stomachyng threwe the foreskinne vppon the grounde, she so taunted her husbande, that she was also angrye with God. Fynally it is plaine that all this came of a furiousnesse of mynde, because she murmured against God and her husbande, for that she was compelled to shed the blood of her sonne. Moreouer if she had in all other thinges behaued her selfe well, yet herein is an vnexcusable rashe presumption that she circumcised her sonne, her husbande being presente, not any priuate manne, but Moses the principall Prophete of God, than whome there neuer rose any greater in Israell: which was no more lawfull for her to doe, than at thys day it is for women in the syghte of the Bishoppe. But this controuersie shal by and by be easily taken away by this principle, that infantes are not debarred from the kingdome of heauen, whome it happeneth to departe out of this present life before that it be graunted them to be dipped in water. But it is already proued, that no small wrong is done to the couenant of God, if we doe not rest in it, as though it were weake of it selfe: wheras ye effect therof hangeth neither vponupon Baptisme, nor vpō any additiōs. There is afterward added to it a Sacrament like a seale, not yt it bringeth effectualnesse to the promise of God as to a thing weake of it self, but only cōfirmeth it to vsus. Wherupon foloweth, that the children of the faithfull are not therefore Baptised, that they may then first be made the children of God, which before were strangers from the Chirch, but rather that they be therfore receiued by a solemne signe into the Chirch, because by the benefite of the promise they did already belong to the body of Christ. Therefore if in omitting the signe there be neither slouthfulnesse, nor contempte, nor negligence, we are free from all danger. It is therefore muche more holy, to geue this reuerence to the ordinance of God, that we seke Sacramentes from no where ells, than where the Lorde hath lefte them. When we may not hauehave them of the Chirch, the grace of God is not so bounde to them, but that we may obteine them by Faith out of the worde of the Lorde.