The New Covenant, Book 2 · Chapter 2
CHAP. II. That the parts of Baptiſme are partly outward and partly inward.
HItherto wee hauehave ſhewed how baptiſme is taken and what it is. In baptiſme we are to conſider 2. things,aIn baptiſme two things are to be conſidered, his parts and his vſes. his parts and his vſes. For in the former booke, when we ſpake of the Sacraments in generall, hauing ſhewed what a Sacrament is, we deſcended to his parts and vſes, wherein the perfect knowledge thereof conſiſteth: ſo we wil obſerue the ſame in handling the doctrine of the Sacraments in particular. The parts of baptiſme are firſt to be opened: the vſes are to be reſerued to their proper place. The parts are two,b1 Pet. 3, 21. Mar. 1, 1 Act. 2, 38. the outward and the inward parts. This appeareth, 1 Pet. 3. Whereof the baptiſme that now is, anſwereth that figure, which is not a putting away of the filth of the fleſh, but a confident demanding which a good conſcience maketh to God, and ſaueth vsus by the reſurrection of Ieſus Chriſt. Where the Apoſtle teacheth, that ſinne cannot bee waſhed away by that outward water, but by Chriſts inward working, which the outward baptiſme doth ſhaddow. In like manner. Mar. 1. Truth it is, I hauehave baptized you with water, but hee will baptize you with the Holy-Ghoſt: where the Baptiſt ſheweth that hee baptized outwardly, but the force of it proceedeth from Chriſt who baptizeth inwardly. So Acts 2. Peter ſaid vntounto them, Amend your liues, and bee baptized eueryevery one of you in the name of Ieſus Chriſt for the remiſsion of ſinnes, and ye ſhall receiue the guift of the Holy-Ghoſt: Where the Apoſtle declareth, that in ſuch as repent and beleeue, the vertue of the Holy-Ghoſt is ioyned with outward baptiſme. Hence it is, that the Apoſtle writing to the Hebrewes Chap. 6.2, maketh mention of the doctrine of baptiſmes, ſpeaking in the plurall number, becauſe it hath two parts, the inward baptiſme of Chriſt, and the outward baptiſme of the Miniſter. The outward parts therefore are one thing, and the inward parts are another: that which is ſeene is one thing, and that which is vnderſtood is another thing.
This diuiſion of the parts of Baptiſme, affoordeth diuers Vſe 1 good vſes, and putteth vsus in minde of ſundry holy duties. And firſt of all, are there outward and inward parts of Baptiſme? Then we learne heereby, that the outwarde parts are no vaine ceremonies, no fruiteleſſe rites, no vnprofitable actions that may bee neglected or contemned, but auaileable ſignes, and effectuall ſeales of the ſprinkling of Chriſts bloud for the forgiueneſſe of all our ſins.
Againe, ſeeing there is ſuch an vnion of the parts betweene themſelues, we muſt not contemne, or deſpiſe, or deferre baptiſme. Wherefore the faithfull, all delaies, reaſons, and pretences ſet apart, hauehave ſpeedily prepared themſelues to do that which God commandeth. We hauehave a worthy example in Abraham, cGen. 17, 22.26.when God required him to circumciſe himſelfe, his ſonne, and all the males of his houſe, and thereby to vncouer all their ſhames: hee doth not inquire why God required this at his hands, hee doth not complaine or conſult with fleſh and blood: ouer all doubts faith got the victory, and ſubdued reaſon vnderunder her, and cauſed him with diligence, readines, and expedition to ſubmit himſelfe to fulfill the Lords will, and performe it the ſame day that he commanded it. Of this duty likewiſe we ſee Paul wasdAct 22.16. and 18, 8. admoniſhed by Ananias immediately after his conuerſion, Acts 22. ſaying, Why tarieſt thou? Ar…ſe and be baptized, and waſh away thy ſinnes in calling on the name of the Lord. Whereby he ſheweth, that this tarrying and delay in the matters of God maketh vsus culpable in his ſight. True it is, it is noteBernard. epiſt. 77. the want of Baptiſme ſimply that is dānable, (as is ſhewed afterward) but the contempt of the Sacraments is dangerous, & without repentance damnable,fLuke 7, 30. as appeareth: The Phariſies and expounders of the law deſpiſed the counſell of God againſt themſelues, and were not baptized of him. Wee know all neglect and contempt in heauenly dutiesgIer. 48.10. is euill, and bringeth with it a certaine curſe as the Prophet ſaith, Curſed is hee that doth the worke of the Lord negligently. We ſee in humane and worldly things, wiſe men will not deferre the ſealing of their writings and calling of witneſſes, when they hauehave giuen a promiſe to other or made a bargaine with other (knowing that vnneceſſary delay may breed vnrecouerable danger) as we ſee by the example of Ieremy, when hee hadhIer. 32, 9, 10 Gen. 23, 16.17, 18. bought a field of his vncles ſon, preſently he weighed him the ſiluer, & enrolled it in a book of remembrance, he ſigned it, he tooke witneſſes, and left it written in roles or records, hauing an inſtrumēt or euidence fairely drawn and ſealed with the common ſeale, if any thing ſhould be called in queſtion in time to come. The like we ſee in Abraham long before, when hee had bought a poſſeſsion of the Hittites for the buriall of his dead, he weighed out & payed Current mony among Merchants: ſo the field and the caue that was therein with all the trees and appurtenances that were therein, was made ſure to him for a poſſeſsion. As theſe men, when they had made the purchaſe, would not delay the taking of aſſurance and ſecurity: the like delaying and vnneceſſary putting off the time from Sabboth to Sabboth, from meeting to meeting, ought to be ſhunned of vsus: otherwiſe, though we ſhould be free from cō tempt, wee cannot excuſe our ſelues of the neglect of an high and holy duty to God and our children. Indeede,iBaptiſme not preciſely tied to a certaine day. we are not preciſely tied to a certaine day in Baptiſme, as the Iewes were to the 8. day in their circumciſion: but that which the 8. day was to them, a conuenient and orderly time is to vsus. Now, what time can be more conuenient, more comely, more fit, then the Sabboth day following, when the Church is aſſembled? That ſo it may be adminiſtred rightly, reuerently, religiouſly, and conueniently in the publike meetings of the faithfull? Againe, the needleſſe and careleſſe deferring of this work hath a greeuous threatningkGen. 17, 14. annexed of aſſured puniſhment and iudgement, as it is ſet downe, The vncircumciſed male, in whoſe fleſh the foreskin is not circumciſed, euen that perſon ſhall be cut off from his people, becauſe he hath broken my couenant. Whereby we ſee, that whoſoeuer ſhall neglect circumciſion, and not ſuffer himſelfe to bee circumciſed, or ſhall approue the negligence committed by his parents, ſhall be none of the people of God, but ſhall be ſhut out from the ſociety & barred from the fellowſhip of the faithfull, both in this world, and in the world to come, vnleſſe he repent of this ſinne. And that thelExod. 4, 24. neglect of Gods ordināce draweth his wrath, appeareth in the example of Moyſes, The Lord met him and would hauehave killed him, becauſe his ſon was not circumciſed. He had dwelt in the land of Midian an Idolatrous country 40. yeares, he began to ſauour of the manners thereof: but hauing called him to bee a Gouernor of the people, would not be appeaſed toward him, vntill he had reformed his owne houſe. For if any cannotm1 Tim. 3, 5. rule his owne houſe, how ſhall he care for the Church of God? Now whereas he had two ſons borne vntounto him in Mid… the elder no doubt was circūciſed the eight day, according to the order and ordinance of God: why then did he deferre the circumciſing of the younger? No doubt he was ſcorned & derided among them for circumciſing his firſt borne, & his enemies were thoſe of his owne houſe, euen the wife that lay in his boſome: yea he being then weak in faith, loued the praiſe of men more then the praiſe of God, and therefore the Lord would hauehave ſlaine him. Albeit the ſigne of circumciſiō ſeemed baſe and contemptible in outward ſhew, and to ſauour of great cruelty toward little children: yet God would not ſuffer the deferring and neglecting thereof to goe without puniſhment. Although grace bee not tyed to the Sacraments, and that we may be ſaued without them: yet it is not left to the diſpoſition of men, whether they will come to them or not, God wil not hauehave the outward ſignes contemned of vsus: for if we will be in the couenant, we muſt not deſpiſe the ſeale of the couenant.
Furthermore, are the outward parts vnited to the inward? Vſe. 3 Then this ſerueth as a ſpeciall meanes to comfort the very loweſt eſtate of men and the pooreſt degree in the Church, that they doubt not of the fatherly fauor of God toward them, but bee aſſured of their acceptation with God, who will make them partakers of his eternal bleſsings in his kingdome, as well as other whoſe condition is greater and higher in the world. When God gaue circumciſion to Abraham, hee commanded him to circumciſenGen. 17.12.13.27. all his ſeruants bond or free, as well borne in his houſe as bought with his money: thereby ſignifiing that he adopted them for his children, and that albeit they were Abrahams bond-men,o1 Cor. 7.22. yet they were the Lords freemen. So vntounto baptiſme wee admit and receiue the poore as well as the rich, …he ſeruant as well as the maiſter, the low as well a… the high, without reſpect of perſons. When the Lord inſtituted the Paſſeouer,pExod. 12.3. the Lambe was eaten of all the congregation.
So touching the Lords Supper, it is an holy banket for all degrees and conditions whatſoeuer, and therforeq1. Cor. 11.21.22. the apoſtle checketh the Corinthians for this abuſe, that whereas the pooreſt ſoule eating of the bread & drinking of the cup, is as welcome to Chriſt the gouernor of the feaſt as the richeſt, they did deſpiſe the poore and ſhamed them that had not. All theſe things duely conſidered, ſerue to aſſure the very meaneſt, loweſt, & ſimpleſt in the Church, that they are made heires of eternal life as well as other, as they are partakers of the ſigne with other, if they beleeue with faithfull Abraham. This the ApoſtlerGal. 3.28. Col. 3.11. teacheth, There is neither Iew nor Graecian: there is neither bond nor free, there is neither male nor female, for ye are all one in Chriſt. And Col. 3. There is neither Graecian nor Iew, circumciſion nor vncircumciſion, Barbarian, Scythian, bond, free: but Chriſt is all and in all things. Vſe 4
Fourthly, are there outward rites, ſignes, and perſons as externall parts of baptiſme? And are there likewiſe inward parts whereby we are conſecrated to God, teaching that wee hauehave vowed to renounce the luſts of the world, and to forſake the workes of the Diuell? Then thisſThey are to be reproued that depart out of the Church before baptiſme be ſolemnized. condemneth thoſe that depart out of the Church before this holye and publike action bee taken in hand. Baptiſme belongeth not onelyonly to the witneſſes and parties that bring the child, but to all the members of the Church, that we may learne by our preſence thereat, to renew our faith and repentance vntounto God. Theſe men do too much diſgrace and deface the dignity of this Sacrament, not vouchſafing to remaine at the adminiſtration thereof, as if it were not worthy to bee ſolemnized before them: whereas they ſhould quicken their faith in the couenant of God, by beholding the works of the Miniſter, and ratifying them in their hearts,tLuke. 1.58. as we reade, Luke 1. where they are ſaid to circumciſe, becauſe they were all preſent at the worke, conſenting to prayers and thankſgiuings of the Church:u1 Cor. 11.5. as alſo the Apoſtle ſaith, Women pray and propheſie in the Church, when they ſit ſtill & are partakers of the prayers and preaching vſed in the publike aſſemblies. And as no member is cut off by excommunication,a1 Cor. 5.4. but in preſence of all, to be witneſſes thereof & to ratifie their griefe for the loſſe of a member of their body: ſo inbReaſons rendred why the aſſembly ſhould remaine altogither vntill Baptiſme be finſhed. Baptiſme it is required, to witneſſe and approue the publike worke by their preſence, and to aſſure themſelues therby with ioy & comfort, that a fellow-heir is made partaker with them in the communion of Saints. Moreouer, the excellency of this Sacrament, is as great as of the other: they are of like woorthineſſe in themſelues, and to bee had equally and indifferentlie in like price and eſtimation: they are both commanded and inſtituted by the ſame authority of Chriſt: there is the ſame matter and ſubſtance of both, to wit, Chriſt with al his benefits: there is this one and the ſame end of both, the encreaſe and ſtrengthning of our faith: therfore why ſhould one Sacrament bee ſo much extolled aboue the other, and preferred before the other? So that whereas many come to the Lords Supper, few remaine and abide in the Church, at the adminiſtration of Baptiſme. Seeing then, as louing Siſters they goe hand in hand together, and are the deare daughters of one Father, what reaſon is there that one ſhould bee magnified, and the other diſgraced? The whole aſſembly heareth the worde preached and deliuered by the Miniſter: the Sacraments are Inſtruments of our Iuſtification by Faith,cChriſt is after a ſort preached in baptiſme. as well as the word preached, ſauing that the worde worketh by Hearing onelyonly, the Sacraments ſerue by the ſenſes of Seeing, Handling, and Taſting as well as hearing; to ſtrengthen and encreaſe Faith in our hearts: and therefore it is requiſite that we ioyne in the one, as well as in the other.
Furthermore, the excellency and worthineſſe of Baptiſme appeareth herein, in that it was inſtituted of God ſealing vp his gracious couenant, in that it was ſanctified by Chriſt, being baptized of Iohn, and in that it was beutified by the heauenly reuelation of the bleſſed Trinitie appearing thereat: ſo great honour, ſo great dignity & preheminence was neuer giuen to any Ceremonie? Did God inſtitute it, and ſhall wee contemne it. Did Ieſus Chriſt come to Iohns baptiſme, and ſhall we diſdaine to be at the Baptiſme of Chriſt? Was the holie Trinitie preſent, and will we be abſent? True it is, ſome of the ſacrifices and burnt offerings weredGen. 4, 5. cōpared with Heb. 11.4. miraculouſly conſumed by fire from heauen: but what is this to the glorious preſence of the Maieſty of God, the bleſſed Trinity? declaring to vsus thereby, that God the Father,Iudg. 13, 20. 1 King. 18.38 2 Chron, 7, 1. God the Son, and God the holy Ghoſt, are alwaies preſent at the adminiſtration of Baptiſme, and truely performe that which is outwardly figured and repreſented. Here heauen was open, which for our ſinnes was ſhut againſt vsus: here the Spirit deſcended in the viſible forme of a doue vponupon Chriſt, to ſignifie vntounto vsus, that beeing deliuered from the terrors of ſinne and iudgement, we are at peace with God:eMa. 3, 16, 17 The voice of the Father is heard from heauen, ſaying, This is my ſonne in whom I am well pleaſed. All theſe things note out the ſpeciall force and dignitie of this Sacrament. It is not therefore to bee adminiſtred in a corner of the Church, with three or foure perſons preſent to witneſſe the Baptiſme, the reſt of the bodye of the Congregation beeing departed, but in the face and open view thereof: foraſmuch as God to deliuer it from contempt, hath giuen it viſible markes of greater honour. The Apoſtlef1 Cor. 12, 23 ſaith, 1 Cor. 12. Our vncomelie parts hauehave more comelineſſe on: for our comely parts neede it not, but God hath tempered the body togither, and hath giuen more honour to that part wh…ch lacked. As God hath dealt with our bodies, ſo hath hee done in this Sacrament. That which is moſt ſubiect to contempt, diſhonour and diſgrace, God hath lifted vp with ſundry excellent preheminences & prerogatiues, as we hauehave ſeene in Chriſts baptiſme. And albeit there may be a differēce in the perſon baptized, one high, another low; one noble, another vnnoble, one rich, another poor: yet there is none in the ſubſtance of the baptiſme. Seeing then God ſo highly eſteemeth of this ordinance: it ſerueth to conuince, to accuſe, and to condemne their careleſneſſe and negligence that refuſe to be preſent at baptiſme, or if they vouchſafe to bee preſent for a while, yet they are talking and attend not vntounto it, and depart before the ende of the whole action, and ruſh out of the Church before the name of God be praiſed, and the whole worke finiſhedgLuk. 3, 21. Act. 22.16. and concluded with prayer, as it was Luke 3. It came to paſſe as all the people were baptized, and that Ieſus was baptized, and did pray, the heauen was opened. And Act. 22. Ariſe and be baptized, and waſh away thy ſinnes in calling on the name of the Lord. Wherefore we are not to depart before God hath beene prayed vntounto, and praiſed for his benefits. The Apoſtle chargeth, thath1 Cor. 14, 26 40. all things in the Church be done in order and comlineſſe. Now what can bee more comely and conuenient,iEzek 46, 10. then that the Churches begin the exerciſes of their holy religion together, and end them together? Foraſmuch as nothing is done in the aſſembly, which tendeth not to the edification of the whole body.
Vſe 5 Laſtly, if in eueryevery true baptiſme, there be outward & inward parts vnited each to other: then the baptiſme of Iohn and of Chriſt are in nature and ſubſtance all one. Contrary to the doctrine of thekConcil. Trid. ſeſſ. 7, can. 1. Trent-coūcel that teacheth, If any ſhall ſay, that the baptiſme of Iohn hath the ſame force with Christs baptiſme, let him be accurſed. Although it be no matter of faith, nor greatly neceſſary in theſe dayes to diſpute of Iohns baptiſme, ſeeing no man or woman is now baptized by his hands: yet we will ſhew the truth of this point out of the ſcriptureslThe baptiſme of Iohn and of Chriſt are in ſubſtance one & the ſame. that they are all one in ſubſtance and effect, not of any other kind and nature. For firſt, Iohn preached the baptiſme of repentance to remiſsion of ſins, they hauehave therefore the ſame doctrine, the ſame word, the ſame promiſe,mMar 1, 4. the ſame repentance, the ſame forgiuenes of ſins as they had, the ſame outward element of water. And the Apoſtle teacheth, that there isnEph. 4, 5.6. One body, one ſpirit, one hope of the calling, one Lord, one Father, one faith, and one baptiſme. Secondly, the baptiſme of Iohn was conſecrated and ſanctified in the perſon of Chriſt, for Chriſt was baptized with the baptiſme of Iohn. Thirdly, it may appeare (as we will proue Chap. 4.) that Iohn baptized into the name of the bleſſed Trinity. Fourthly, neither Chriſt nor his Apoſtles rebaptized any that were baptized by the miniſtry of Iohn. Apollos did know onelyonly the baptiſme of Iohn, oActs 18, 25.26.he is taken and inſtructed further in the faith and wayes of the Lord, but we reade not that he was baptized againe. Fiftly, if Iohns baptiſme were not the ſame with our baptiſme, it would follow that Chriſt was baptized with another baptiſme then we are, and that our baptiſme was not ſanctified in the perſō of Chriſt: which taketh away our comfort & conſolation, that we which are the members of Chriſt hauehave one and the ſame baptiſme with our head. Sixtly, if the baptiſme of Iohn were not one with the baptiſme of Chriſt, hereby the error of the Anabaptiſts ſhould be confirmed; for ſuch as were baptized of Iohn, ſhould be rebaptized. Seauenthly, the Apoſtles themſelues ſhould not be truely baptized: for they (no doubt) were baptized of Iohn, ſome of them being firſt his Diſciples, otherwiſe they ſhould be vnbaptized. For Chriſt with his owne hands baptized none,pIoh 4, 1, 2. as appeareth Ioh. 4, 1, 2. and it is not likely that one of them baptized another: yea they ſhould baptize other into another baptiſme then themſelues had receiued. Laſt of all, Chriſt himſelfe teſtifieth,qMat. 3, 15. Luk. 7, 29. that the baptiſme miniſtred by Iohn, pertained to the fulfilling of righteouſneſſe, Mat. 3, 15. and Luke teſtifieth, that the Publicans and people being baptized of him, iuſtified God; but the Phariſies deſpiſed the counſell of God againſt themſelues and were not baptized. Wherefore ſeeing Iohn baptized with water in the name of the Trinity to remiſsion of ſins, and that the bleſſed Trinity was preſent thereat, wee conclude his baptiſme was the ſame with ours:rDifference betweene Iohns baptiſme and Chriſts wherein? onelyonly heerein lyeth the difference, in the circumſtance of time, Iohn baptized in Chriſt that ſhold ſuffer death and riſe againe, wee baptiſe in the name of Chriſt already dead and riſen againe to life. Againſt this euidentſObiections anſwered. truth directly confirmed, Bellarmine the Ieſuite taketh diuers except…ons, and maketh many obiections: al which ſtumbling blocks lying in the way (wherat many may ſtumble) are to be remooued, before wee conclude this Chapter. For he reaſoneth thus,tBel. lib. 1. de Bapt. cap 20. The baptiſme of Iohn was inſtituted by Iohn himſelfe, not by Chriſt: he was not the miniſter onelyonly, but the author thereof: therefore it was no Sacrament at all, especially of the new Teſtament, and conſequently not the ſame with the Baptiſme of Chriſt. I anſwer, wee muſt conſider in this reaſon, the baſe and vile account that the Ieſuites make of Iohns baptiſme, they make it an idle and vaine Ceremony without fruite or force, and no Sacrament or ſeale of heauenly grace. Againe, if Iohns Baptiſme were no Sacrament, then Chriſt which receiued no other outward Baptiſme, receiued no Sacrament: & we ſhould be baptiſed with another baptiſme then Chriſt was. Furthermore, ſhall we hear with patience, and hold our peace, when theſe Ieſuites, or rather Iebuſites ancient enimies of the people of god, belch out their blaſphemies, and blot Iohns baptiſme out of the number of Sacraments: and admit their fiue falſe and forged Sacraments of Confirmation, Pennance, Orders, Matrimony, and extreame Vnction? Laſtly, what intollerable boldneſſe or blindneſſe is there in theſe Bayards that make Iohn and not God, to bee the appointer, author, and ordainer of his Baptiſme, contrary to expreſſe euidence of holy Scripture? For ſeeing no manuHebru. 5, 4. taketh this honour vponupon him, but he that is called of God, as Aaron was, ſhall we thinke, he would vſurpe this office without Gods word and warrant? and doth not Chriſt himſelfe pr…pound the queſtion to the chiefe Prieſts & Elders of the people touching Iohns Baptiſme,aMat. 21, 25. & teach that he baptized and preached by the authority & commandement of God? Beſides, do not the Euangeliſts ſaybIohn 1, 6. he was ſent of God, and that the worde of God came to Iohn in the wilderneſſe, and he came into al the coaſts about Iordan preaching and baptizing? Luke 3, 2, 3. yea Iohn himſelfe teſtifieth that he was ſent to baptize, Ioh. 1, 33. I knew him not, but he that ſent me to baptize with water, ſaid vntounto me, vponupon whom thou ſhalt ſee that Spirite come downe, and tarry ſtill vponupon him, that is hee which baptizeth with the holy Ghoſt. Whereby appeareth, that Iohns Baptiſme was inſtituted of God, not of Iohn: and Iohn was not the author, but onelyonly the miniſter thereof.
Hence it is that Gaudentius ſaith,Reſp. ad Paul diacon. That Chriſt came to Iohns Baptiſme, as a ſinner to waſh away our ſinnes in his body, which could not be if Iohns baptiſme did not waſh away ſinnes at all. Againe,cMath 3, 11. he obiecteth and alledgeth, Mat. 3, 11. where Iohn himſelfe ſaith, I baptize with water, but Chriſt ſhall baptize with the holy Ghoſt: Whence hedBel. lib. 1. de Bapt. cap. 21. gathereth, that Chriſts baptiſme gaue the holy Ghoſt, Iohns Baptiſme gaue not the holy Ghoſt: therefore their Baptiſmes are not all one. I anſwer, theſe words were ſpoken to informeeLuk 3, 15, 16 the people that he was not that Chriſt: ſo that they make a difference, not betweene the Baptiſme of Chriſt and of Iohn, but between the perſons of Chriſt and of Iohn, betweene the miniſter of the Sacrament, and the Inſtituter thereof. For this is true of all the Miniſters of Baptiſme, to the ende of the world, that baptize in the name of the holy Trinity: they poure on the water, they can do no more, they can goe no further, Chriſt muſt giuegive the grace of regeneration and ſanctification. Moreouer,fBel. lib. 1. de Bapt. cap. 22. another obiection hee taketh out of Act. 19, 4, 5. where Luke ſpeaketh of certaine Diſciples at Epheſus, to whom Paul ſaide, HaueHave yee receiued the holy Ghoſt ſince ye beleeued? And they ſayde vntounto him, we hauehave not ſo much as heard whether there bee an holye Ghoſt. gAct. 19, 2, 3, 4, 5, 6, 7.And he ſa…de vntounto them, vntounto what were yee then baptized? And they ſaide, vntounto Iohns Baptiſme. Then Paul ſaide, Iohn verily baptized with the Baptiſme of repentance, ſaying to the people that they ſhould beleeue in him which ſhal come after him, that is in Chriſt Ieſus. And when they heard …t they were baptized in the name of the Lord Ieſus. So Paul la…d his hands on them, and the holy Ghoſt came on them, and they spake the Tongues and Propheſied, and all the men were about twelue. In theſe wordes it ſhould ſeeme at the firſt ſight, that Paule Baptized the Diſciples of Epheſus, vvith the baptiſme of Chriſt, which had before receiued the baptiſme of Iohn. If then he baptized them againe in the name of Chriſt whom Iohn baptized, it followeth neceſſarily that the baptiſme of Iohn was one, and the baptiſme of Chriſt another, otherwiſe it ſhould bee a needleſſe and fruiteles repetition. Beſides this, the place ſeemeth to fauour rebaptization, & is alleadged by dangerous hereticks to that purpoſe. Wherefore, the place being difficult, the doubts diuers, and the errors many that are gathered and ſucked from hence, as poyſon frō wholeſome hearbs: let vsus aſſay by the aſsiſtance of God to open the true and naturall meaning thereof. If we ſhall weigh and conſider the words aright according to the true interpretation thereof,hAuguſt. de doct. Chriſt. agreeable to the drift of the place, to the circumſtances of the text, to the propriety of the words, to other teſtimonies of Scriptures and to the proportion of faith: we ſhall ſee they fauour and further neither rebaptization maintained by the Anabaptiſts, neither reall difference betweene Iohns baptiſme and Chriſts, defended by the Papiſts. True it is, there is in this Scripture a double Hiſtory and narration inſerted, intermingled, and infolded the one within the other, which cauſeth ſome doubt & obſcurity, but may eaſily be cleered and expounded. For firſt of all, the words ver. 5. And they which heard it were baptized: are are not the wordes of Luke the writer, but of Paul the ſpeaker, continuing his ſpeech of Iohns Diſciples & hearers, and are not to bee vnderſtood of the twelue Diſciples, as appeareth by the twoiforeign Greeke coniunctions, which are vſed by the maiſters of that tongue to ioyne and to diſioyne, hauing relation one to the other, and knitting together the parts of the ſentence anſwering fitly each to other,kMat. 3, 11. Mat. 1, 8, 9. Act 1, 5, 6. as may bee ſeene in many places; wherefore, Luke ſpeaketh not heere of Pauls baptiſme, but Paul ſpeaketh of Iohns baptiſme. He ſetteth downe the office of Iohn, verſe 3. then he proſecuteth both the parts of it, mentioning his preaching, verſe 4. and his baptizing, verſe 5. Againe, theſe twelue abiding at Epheſus dwelling farre from the land of Iudea where Iohn preached & baptized, and liuing about 30. or 40. yeares after the death of Iohn, could not heare his doctrin from his owne mouth, or receiue baptiſme at his hands. Now, whereas they are ſaid to be baptized to Iohns Baptiſme, the meaning is,lAct. 18, 25. Mat. 21, 25. Mar. 1, 4. they imbraced and profeſſed the ſame doctrine which Iohn preached by word, and ſealed with his baptiſme. Thirdly, we hauehave a like example, touching the Samaritans baptized by Phillip, mAct. 8.14.15.16.17.The Holy-Ghoſt was yet come downe vponupon none of them, but they were onelyonly baptized in the name of the Lord Ieſus: then laide they their hands on them, and they receiued the Holy-Ghost. Heere we are to obſerue this order, Phillip preached, the people beleeued, and were baptized: afterward the Apoſtles hands were impoſed, and ſo the Holy-Ghoſt is receiued. They gaue the gifts of the Holy Ghoſt by laying on of hands without baptiſme, Act. 8.17. Neither do we reade, that laying on of hands was vſed in baptiſme, neither were theſe baptized againe, but onelyonly confirmed and ſtrengthened by impoſition of the Apoſtles hands. So in this place, the twelue Epheſian Diſciples had embraced and receiued the doctrine that Iohn preached, and were baptized in the name of Chriſt: then the Apoſtle layeth his hands vponupon them, and they receiue the Holy-Ghoſt, they are no more rebaptized then were the Diſciples at Samaria. Fourthly, if the 4. and 5. verſes were to be ſundred and diſmembred, contrary to the vſe of the Greeke particles, which ſerue to conioyne the whole, and to diſioyne the parts of the ſentence (as though the one were ſpoken of Paul, the other of Luke) why doth Luke afterward ver. 6. repeate and aſſume the name of Paul? What need was there to make mention of him againe? Doth not this ſhew, that in the whole ſpeech before, hee had ſpoken of Iohn and his hearers that heard him preaching in the wilderneſſe Furthermore, the Apoſtle neither accuſeth nor condemneth the Baptiſme of theſe Epheſians, neither enquireth whether they were Baptized or no, ſeeing they were in the number of the Profeſſors of the faith, and beleeuers of the Goſpell (for they are called Diſciples) but whether they had receiued the giftes of the holy Ghoſt? Sixtly, if ſuch as hauehave beene once baptized were to be rebaptized, becauſe they are ſomtimes groſſely ignorant, and know not ſome neceſſary fundamentall point of religion concerning the Trinity, concerning the offices or perſon of Chriſt, and ſuch like holy Principles: the apoſtles themſelues ſhould hauehave beene baptized againe, who conuerſing with Chriſt, hearing his Doctrine, ſeeing his Miracles, and knowing his behauiour, had yet taſted little of his ſpirituall & heauenly kingdome,nActes 1, 6. Math. 20, 21. Luke 22, 24. but dreamed that the Meſsiah ſhould hauehave a temporall and earthly kingdome. The Samaritanes alſo ſhould be baptized anew, becauſe being baptized, they did not immediately receiue the holy Ghoſt. Likewiſe, Apollos ſhoulde bee baptized againe, who was weake in knowledge, vnderſtanding onelyonly the baptiſme of Iohn, yet hee was not re-baptized, but Aquila and Priſcilla tooke him, and inſtructed him farther in the Fayth of Chriſt, and in the wayes of God: and if baptiſme were ſo often to be repeated, as God of his merciemercy ſheweth vsus the errours of our minde, and faultes of our life: howe often ſhould we bee baptized? Should not the faithfull manie times, not onelyonly in a yeare, but ſometimes in a day, require Baptiſme? Beſides, wee muſt conſider, that theſe twelue Diſciples were not ignorant of the holye Ghoſt, the third perſon in Trinity, but of the extraordinary and myraculous gifts of the holy Ghoſt, which appeared in clouen Tongues on the apoſtles,oAct. 8, 17, 18 19, & 10, 44, 45, 47, & 19, 6 as the words are taken. For it were vnreaſonable and abſurd to imagine, that ſuch as are ſayd to be Diſciples, ſchollers of Chriſt, Profeſſours of the Fayth, and Members of the Church, could bee ignorant whollie of the holie Ghoſt, which Iohn ſaw come downepIoh. 1, 32, 33 vppon Chriſt in a very viſible ſhape, without the knowledge of which Spirite, none can be …aid to be a beleeuer, and to be faithfull: ſuch are ſo farre from being admitted into the Church, that they deſerue not to ſit in the Porch. Neither may we thinke without intollerable iniury done vntounto Iohn, who was filled with the holye Ghoſt from his Mothers Wombe, that he would euer hauehave receiued to his baptiſme ſuch rude and groſſe Diſciples, as had neuer heard whether there were an holy …hoſt. Laſt of all, if Paul had baptized theſe twelue Diſciples of Epheſus, why are they paſſed ouer in ſilence, and not rehearſed; where, of ſet purpoſe heq1 Cor. 1, 13.14, 15. reckoneth vppe ſuch as were baptized by him? He declareth how he baptized Crispus, Gaius, and the houſhold of Stephanas, he maketh no mention at all of this Hiſtory. Nay, if he baptized theſe, might not the Corinthians hauehave taken exception againſt him, & accuſed him of falſhood or forgetfulnes? and albeit he ſpeak properly and particularly of the Cor…nthians, yet afterward he extendeth his doctrine farther, & concludeth generally that hee knew not whether he had baptiſed any other, which he wold neuer hauehave ſpoke, if he had baptiſed the xii. togither, eſpecially ſeeing he addeth, Chriſt ſent me not to baptize, but to preach the goſpell. And ſeeing th… former Epiſtle was written after this hiſtory, & as ſome ſuppoſe from Epheſus where theſe diſciples dwelt,r1 Cor. 16, 8. as it may in part be gathered out of chap. 16. when Paul ſaith I will tarry at Epheſus vntill Pentecoſt: how can it be, that the Apoſtle baptiſing theſe Epheſians and writing his Epiſtle from Epheſus, ſhold not remember them among & aboue the reſt, beeing many and alſo preſent with him before his face? Thus wee hauehave opened the meaning of this place, which the vnlearned & vnſtable hauehave wreſted (as they do alſo otherſ2 Pet. 3, 16. Scriptures) to their own deſtruction, and we hauehave proued the baptiſm of Iohn to be one & the ſame in ſubſtance with the baptiſme of Chriſt, and therefore to be neither vnperfect nor vnprofitable.
Thus we ſee, that the vnion of the outward and inward parts togither, teacheth,tThe ſum of th… Chapter is …et downe. that in baptiſme the outward rites are no needleſſe ceremonies: that it muſt b… miniſtred with all conuenient ſpeede, againſt thoſe that defer the ſame many weekes and months: that it requireth our preſence to the end of the adminiſtration thereof, that prayers may bee offered vp by the Church for infants to be baptized, and our ſelues learne what we hauehave vowed to God. Wee hauehave alſo learned that God teſtifieth his louelove euen to the loweſt in the Church. Nothing is done in the Church but to the benefit of the whole: and if we deſire our Children ſhould be the children of God, why do we not ſtay to aske it of God? Or, how ſhall we better know, what our ſelues hauehave vowed and promiſed in our baptiſme to God, and how we hauehave beene anſwerable thereunto: then by our continuall preſence when it is adminiſtred? Laſtly, this diuiſion of the parts teacheth, that the baptiſme of Iohn & Chriſt differ not in the truth and ſubſtance thereof. Thus farre we hauehave ſhewed that the parts of baptiſme are partly outward and partly inward. Now let vsus ſee what theſe outward parts are: and afterward proceed in order to the inward.