The Badges of Christianity, Book 2 · Chapter 2
Chap 2. That the parts of Baptisme are partly outward and partly inward,
Hitherto wee hauehave shewed how baptisme is taken and what it is. In baptism we are to consider 2 things, aIn batism 2 things are to be considered, his parts and his vses.his parts and his vses. For as in the former book, when we spake of the Sacraments in generall, hauing shewed what a Sacrament is, we discended to his parts and vses, wherein the perfect knowledge thereof consisteth: so wee wiil 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 2. b1 Pet. 3, 21 Mar, 1, 1 Act. 2, 38the outward and the inward parts. This appeareth, 1 Pet 3 Where of 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 A postle teacheth, that sinne cannot be washed awaye by that outwarde 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 Holyghost, where the baptise sheweth that hee baptized outwardly, but the force of it proceedeth from Christ who baptizeth inwardly. So Act, 2, Peter saide vntounto them, Amend your liues and be baptized euerie one of you in the name of Iesus Christ for the remission of sinnes, and ye shall receiue the gift of the Holy-ghost: Where the A postle declareth, that in such as repent and beleeue, the vertue of the Holy-ghost is ioyned with outwarde baptisme. The outwarde partes therefore are one thinge, and the inwarde partes are another: that which is seene is one thing, and that which is vnderstood is another thing.
This diuision of the partes of Baptisme, affoordeth Vse. 1.diuers good vses, and putteth vsus in minde of sundrye holy duties. And first of all, are there outwarde and inwarde partes of baptisme? then we learne hereby, that the outwarde partes are no vaine ceremonies, no fruitlesse rites, no vnprofitable actions that may be neglected or contemned, but auaileable signes, and effectuall seales of the sprinkling of Christs blood for the forgiuenes of all our sinnes.
Againe, seeing there is such an vnion of the partes betweene themselues, we must not contemue, or dispise, or deferre baptisme. Wherefore the faithfull, all delaies, reasons, and pretences set aparte, hauehave speedily prepared themselues to do that which God commaundeth. Wee hauehave a worthy example in Abraham, cGen. 17, 23 …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 commaunded it. Of this duty likewise we see Paule was dact. 22. 16 & 18. 8admonished by Ananias immediately after his conuersion Act. 22. saying, Why tariest thou? Arise and be baptized, and wash away thy sinnes in calling on the name of the Lord. Whereby he sheweth, that this tarying and delay in the matters of God maketh vsus culpable in his sight. True it is, it is not eBernard. epist. 77the want of Baptisme simply that is demnable (as is shewed afterward) but the contempt of the Sacraments is dangerous, and without repentance damnable, fLuk. 7, 30as it appeareth. The Pharisies and expounders of the law despised the counsell of God against themselues, and were not baptized of him. We know all neglect and contempt in heauenly duties g… 48. 10,is euill, and bringeth with it a certain curse as the prophet saith, Cursed is he that doth the worke of the Lord negligently. We see in humaine and wordly thinges, 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 breede vnrecouerable danger) as wee see by the example of Ieremy, when he had h…. 32. 9. 10 Gen. 23. 16. 17. 18bought a field of his vncles sonne, presently he weighed him the siluer, & enrolled it in a booke of remembrance, hee signed it, he tooke witnesses, and left it written in roles or records, hauing an instrument or euidence fairely drawne and sealed with the common seale, if any thing should be called in question in time to come. … he like we see in Abraham long before, when he had bought a possession of the Hittites for the buriall of his dead, he weighed out and paied … money among Marchants: so the field and the caue that was … withal the trees and appurteuances that were therin, 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 Sabboath to Saboath, from meeting to meeting, ought to be fhunned of vsus: otherwise, thogh we should be free from contempt, we cannot excuse ourselues of the neglect of au high and holy duty to God and our children. Indeede, iBaptisme not pricisely tyed to a certaine day.we are not pricisely tyed 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 fitte, then the Sabboath 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 needelesse and carelesse deferring of this worke hath a grieuous threatning kGen. …. …annexed of assured punishment and iudgement, as it is set down, The vncircumcised male, in whose flesh the foreskin is not circumcised, euen that person snalbe cut off from his people, because he hath broken my couenant. Whereby we see, that whosoeuer shal neglect circumcision, & not fuffer himself be circumcised, or shal approue the negligence committed by his parents, shall bee none of the peop'e of God, but shall be shut out from the society and barred from the fellowship of the faithful, both in this world and in the world to come, vnlesse hee repent of this sin. And that the lExod 4. …neglect of Gods ordinance 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 inth: land of Midian an Idolatrous country 40. years, he began to sauour of the manners thereof: but hauing called him to be a gouernor of people, would not be appeased toward him, vntill he had reformed his owne house. For if any cannot m1 Tim. 3, 5rule … owne house, how shall he care for the church of God? Nowe whereas he had two sonnes borne vntounto him in Midian, the elder no doubt was circumcised 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 and derided among them for circumcising his first borne, and his enemies were those of his owne house, euen the wife that lay in his bosome: yea he being then weake 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 circumcision seemed base and contemptible in outward shew, and to sauour of great cruelty toward little children: yet God woulde not suffer the deferring and neglecting thereof to goe without punishment. Although grace be not tyed to the sacraments, and that we may bee saued without them: yet it is not left to the disposition of men, whether they will come to them or not, God will not hauehave the outward signes contemned of vsus: for if we will be in the couenant, we must not despise the seal of the couenāt.
Furthermore, are the outward parts vnited to the inward? then this serueth as a speciall meanes to comfort the verie Vse. 3.lowest estate of men and the poorest degree in the church, that they doubt not of the fatherly fauor of God towarde them, but bee assured of their acceptation with God, who will make them partakers of his eternall blessinges in his kingdome, as well as other whose condition is greater and higher in the world. When god gaue circumcision to Abraham, he commaunded him circumcise nGen. 17, 12 13, 27all his seruants bond or free, as well borne in his house as bought with his money: thereby signifying that he adopted them for his children, and that albert they were Abrahams bond-men, o1 Cor. 7, 22yet they were the Lords free men. So vntounto baptisme wee admit and receiue the poore as well as the rich, the seruant as well as the maister, the low as well as the high, without respect of persons. When the lord instituted the passeouer, pExod. 12, 3the lambe was eaten of all the congregation.
So touching the Lords supper, it is an holy banket for all degrees and conditions whatsoeuer, and therefore q…. 11. 21. 23.the Apostle checketh the Corinthians for this abuse, that wheras the poorest soule eating of the bread and drinking of the cup, is as welcome to christ the gouernor of the seast as the richest, they did despise the poore and shamed them that had not. All these things duly considered, serue to assure the very meanest, lowest, and simplest in the church, that they are made heires of eternall life as well as other, as they are partakers of the signe with other, if they beleeue with faithfull Abraham. This the Apostle rGal. 3. … Col. 3. 11teacheth, There is netther Iew nor Graecian, there is neither bond nor free there is neither male nor female: for ye are al one in Christ. And Col. 3. There is neither Graecian nor Iew, circumcision nor vncircumcision, Barbarian, Scithian, bond, free: but Christ is all and in all things.
Fourthly, are there outward rites, signes, and persons as Vse. 4.externall parts of baptisme? And are their likewise inward parts whereby we are consecrated to God, teaching that we hauehave vowed to renounce the lusts of the world, and to forsake the workes of the deuill? Then this sThey are to be reproued that depart out of the church before baptisme be solemnized.condemneth those that depart out of the church before this holy and publike action be taken in hand. Baptisme belongeth not onelyonly to the wittnesses and parties that bring the child, but to all the members of the church, that we may learne by our presence therat, to renew our faith and repentance vntounto God. These men do too much disgrace and deface the dignity of this sacrament, not vouchsafing to remain at the administration therof, as if it were not worthy to be solemnized before thē: wheras they should quicken their faith in the couenant of god, by beholding the works of the minister, and ratifieng them in their harts, tLuk. 1. 58. 59.as we read. Luk. 1. wher they are said to circumcise, because they were al present at the work, consenting to prayers and thanks giuings, of the Church: u1 Cor. 11. …as also the Apostle saith, Women pray and prophesie in the church, when they sit stil and are partakers of the praiers and preaching vsed in the publike assemblies. And as no member is cut off by excommunication, a1 cor. 5. 4.but in presence of al, to be witnesses therof & to ratifie their grief for the losse of a member of their body: so in bReasons rendred why the … should remaine altogether, … Baptisme be ….Baptisme it is required, to witnesse and approoue the publike worke by their presence, and to … themselues thereby … … and comfort, hata fellow-heire is made partaker with them in the communion of Saintes. Moreouer, the excellency of this Sacrament is as great as of the other: they are of like worthynes in themselues, and to be had equal and indifferently in like price and estimation: they are both commaunded and instituted by the … authoritye of Christ: there is the same matter and substance of both, to wit, Christ with all his benifits: there is … one and the same end of both, the increase and strengthning of our faith: therfore why should one Sacrament be 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. The whole assembly heareth the word preached and deliuered by the minister: the Sacramentes are instruments of our iustification by faith cchrist is after a sort preached in ….as well as the worde preached, sauing that the word worketh by hearing only, 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 worthynesse of baptisme appeareth heerein, in that it was instituted of God sealing vp his gratious couenant, in that it was sanctified by Christ being baptized of Iohn, and in that it was beautified by the heauenly reuelation of the blessed Trinity appearing thereat: so great honour, so great dignity and preheminence was neuer giuen to any Ceremony? Did God institute it, and shall we contemne it? Did Iesus Christ come to Iohns baptisme, and shal we disdaine to be at the baptisme of Christ? Was the holy Trinity present, & will we be absent? True it is, som of the sacrifices and burnt offerings were dGen. 4, 5 compared with Heb. …. 4miraculously 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, God the son, and Iudg. 13, 20. 1 King. 18. … 2 chr. 7, …God the Holy-ghost are alwaies present at the administration of baptisme, and truely performe that which is out-wardly figured and represented. Heere heauen was open, which for our sinnes was shut against vsus: heere the spirit descended in the visible forme of a doue vponupon Christ, to signifie vntounto vsus that being deliuered from the terrors of sin and iudgement, we are at peace with God: emath. 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 dignity 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 body of the congregation being departed, but in the face and open view thereof: forasmuch as God, to deliuer it from contempt, hath giuen it visible markes of greater honor. The Apostle f1 cor. 12. 23saith 1 Cor. 12, Our vncomelie partes hauehave more comlinesse on: for our comely partes neede it not, but God hath tempered the body together, and hath giuen more honor to that part which lacked. As God hath delt with our bodies, so hath he done in this sacrament. That which is most subiect to contempt, dishonour, and disgrace, God hath lifted vp with sundry excelent preheminences and prerogatiues as we hauehave seene in Christs baptisme. And albeit there be a difference in the person baptized, 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, departe before the end of the whole action, and rushe out of the church before the name of God be praysed, and the whole worke finished gLuk. 3. …. Act. 22. 16and concluded with prayer, as it was Luk. 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 departe, before god hath be ene prayed vntounto, and praysed for his benefits. The Apostle chargeth, that h1 COI. 1426 40.all things in the church be done in order and comelinesse. Now, what can be more comely and conuenient, iEzek. 46. 10then 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.
Lastly, if in eueryevery true baptisme, there be outward and inward parts vnited each to other: then the baptisme of lohn and of Christ are in nature and substance all one. Contrary to the doctrine of the kConcil. Trid. sess. 7. can. 1.Trent-councel that teacheth, If any shal 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 the…e daies to despute of Iohns baptisme; seeing no man or woman is now baptized the rewith: yet we will shew the truth of this point out of the Scriptures lThe baptisme of Iohn and of Christ are in substance one & the same.that they are al one in substance and effect, not of any other kind & nature. For first, Iohn preached the baptisme of repentance to remission of sins, they hauehave therfore the same doctrine, the same word, the same promise, mMar. 1, 4the same repentance, the same forgiuenesle of sinnes, as they had the same outward element of water. And the Apostle nEph, 4. 5. 6teacheth, that there is One body, one spirit, one hopeof the calling, one Lord, one father, one faith, and one baptisme. 2. The baptisme of Iohn was consecrated and sanctified in the person of christ, for christ was baptised with the baptisme of Iohn. 3. It may appeare (as we wil proue Ch. 4, that Iohn … in the name of the blessed trinity. Fourthly, neither Christ nor his Ap. rebaptized any that wer baptized by the ministry of Iohn. Apollos did know onelyonly the baptisme of Iohn, oAct, 18. 25, 16he is taken & instructed farder in the faith and waies of the Lord, but we read not that he was baptized again. 5 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 person of CHRIST: which taketh away our comfort and 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, heere by the errour of the Anabaptistes should be confirmed, for such as were baptized of Iohn, should be rebaptized. Seuenthly, 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, 1as ap peareth Ioh. 4, 1, 2, and it is not likely that one of them baptized another: yea they should baptize other into another baptisme then themselus had receiued. Last of all, Christ himselfe testi fieth, qMath. 3, 15 Luk. 7, 29that the baptisme ministred by Iohn, pertained to the fulfilling of righteousnesse Math. 3, 15, and Luke testifieth, that the publicans and people being baptized of him, iustified god; but the Pharises dispised the counsell of god against themselues & were not baptised. Wherfore seeing Iohn bpatised with water in the name of the Trinity to remission of sins and that the blessed Trinity was present thereat, we conclude his baptisme was the same with ours: rDifference betweene Iohns baptisme and christs wherin?onelyonly heerin lyeth the difference, in the circumstance of time, Iohn baptised in christ that should suffer death and rise againe, we baptise in the name of Christ already dead and risen againe to life. Against this euident sObiections answered.truth directly confirmed, Bellarmine the Iesuite taketh diuers, exceptions, and maketh many obiections: all which stumbling blocks lying in the way (wherat many stumble) are to be remoued, before we conclude this chapter. For he reasoneth thus, tBellar. lib. 1 de Bapt. cap. 20The 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, we 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: and we should be baptised with an other … then Christ was. Furthermore, shal we heare with patience and hold our peace, when these Iesuites or … Iebusites … enemies of the people of God, belch out their …, and blot Iohns baptisme out of the … of sacraments: and admit … … false and … Sacraments of …, Penance, Orders, Matrimony, and … …? Lastly, what intolerable boldnes or blindenesse is there in these bayards, that make Iohn and not God, to be the appointer, author, and ordainer of his baptisme: contrary to expresse euidence of holy …? For seeing no man uHeb, 5, 4taketh this honor vponupon him but he that is called of God as Aaron was: shall we thinke hee would vsurp this office without gods word & warrant? And doth not christ himfelfe propound the question to the … priests and elders of the people touching Iohns Baptisme, aMath. 21, 25and teach that he baptized and preached by the authority and commaundement of God? Besides, do not the Euangelists say, bIoh. 1, 6he was sent of god, Ioh. 1, 6, and that the word of God came to Iohn in the wildernesse, and he came into all the coastes about Iordan preaching and baptizing? Luk: 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 spirit come …, and tarry still vponupon him, that is he which baptizeth with the Holy-ghost, Where by appeareth, that Iohns baptisme was … of God no: of Iohn: and Iohn was not the author, but onelyonly the minister thereof.
Againe, cMath. 3, 11he obiecteth and allegeth Math. 3, 11, where Iohn himselfe saith, I baptize with water, but Christ shall baptize with the Holy-ghost. whence he dbellar. lib. 1 … bapt. cap. 21gathereth 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 inform eLuk, 3, 15. 16the people that he was not that christ, Luk. 3, 15, 16. 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 … thereof. For this is true of all the Ministers of Baptisme to the end of the world, that baptize in the name of the holy Trinity: they poure on the water, they can do no more, they can go no further, Christ must giuegive the grace of regeneration and sanctification.
Moreouer, fBellar. lib. 1. de bapt. c. 22.another obiection he taketh out of Act. 19, 4, 5. where Luke speaketh of certaine disciples at Ephesus, to whom Paule said, HaueHave ye receiued the Holy-ghost, since ye beleeued? And they saide vntounto him, we hauehave not so much as heard whether there be an holy ghost. gAct. 19, 2, 3, 4, 5, 6, 7And he said vntounto them, vntounto what were ye then baptized? And they said, vntounto Iohns Baptisme. Then Paule saide, Iohn verily baptized with the baptisme of repentance, saying vntounto the people, that they should beleeu in him, which shal come after him, that is, in Christ Iesus. And when they heard it, they were baptized in the name of the Lord Iesus. So Paule laid his hands on them, and the Holy-ghost came on him, and they spake the tongues and prophesied, and all the men were about twelue. In these words it should seeme at the first sight, that Paule baptized the Disciples of Ephesus with 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 needelesse and fruitelesse repetition. Besides this, the place seemeth to fauour rebaptization, and is alleaged by dangerous heretikes to that purpose. Wherefore, the place being difficult, the doubts diuers, and the errors many that are gathered and sucked from hence: let vsus assay by the assistance of God to open the true and naturall meaning thereof. If we shall weigh and consider the wordes 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 & to the proportion of faith: we shal see they fauour and further neither rebaptization maintained by the Anabaptistes, neither reall difference betweenee Iohns baptisme and Christs, defended by the Papists. True it is, ther is in this scripture a double History and narration inserted, duplicate page duplicate page intermingled, and … the one within the other, which causeth some doubt and …, but may easily be clcered and …. For first of all. the wordes verse 5, And they which heard it were baptized: are not the wordes of Luke the writer, but of Paule the speaker, continuing his speach of Iohns Disciples and hearers, and are not to be vnderstood of the 12, …, as appeareth by the two iMen, deGreeke coniunctions, which are vsed by the maiders 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, kMath. 3, 11 Mar. 1 8. 9 Act. 1. 5. 6as may be seene in many places, wherefore, Luke speaketh not heere of Paules baptisme, but Paule speaketh of Iohns baptisme. He setteth downe the office of Iohn verse 3, then he prose cuteth both the partes of it, mentioning his preaching verse 4. & his baptizing verse 5. Again, these 12. abiding at Ephesus dwelling far from the land of Iudea wher Iohn preached and baptized … liuing about 30. or 40, years after the death of Iohn, could not hear his doctrin from his own mouth, or receiue baptisme at his hands. Now, whereas they are said to be baptized to Iohns baptisme, the meaning is, lact 18, 25 Math. 21, 25 Mar. 1, 4they embraced & professed the same doctrin which Iohn preached by word, & sealed with his baptisme. Thirdly, we hauehave a like example, touching the Samaritans baptized by Phillip, mact. 8, 14, 15 16, 17The holyghost was yet come down vponupon none of them, but they were onelyonly baptized in the name of the Lord Iesus: then laid they their hands on them, and they receiued the holy hgost. Heer we are to obseiue 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 read, 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 wer the disciples at Samaria. Fourthly, if the 4 & 5, verses were to be sundred and dismembred contrary to the vse of the Greeke particles, which serue to comoyne the whole, and to … the partes of the sentence (as though the one were spoken of Paule, the other of Luke) why doth Luke afterward verse 6, repeate and assume the name of Paule? What neede was there to make mentiō of him again? Doth not this shew, that in the … speach before, he had spoken of Iohn and his hearers that heard him preaching in the wildernes? Furthermore, the Apostle neither accuseth nor condemneth the baptisme of these Ephesians, neither enquireth whether they were baptized or no, seing they wer in the number of the professors of the faith & beleeuers of the gospel (for they are called disciples) but whether they had receiued the gifts of the holy ghost? Sixily, if such as hauehave beene once baptized were to be repaptized, because they are somtimes grosly 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: he Apostles themselues should hauehave been baptized again, who conuersing with christ, hearing his doctrine, seeing his miracles, knowing his behauior, had yet tafled little of his spirituall and heauenly kingdome, nact. 1. 6 Math. 20, 28 Luk. 22, 24but dreamed that the Messiah should hauehave a temporal and earthly kingdome. The Samaritans also should be baptized anew, because being baptized they did not immediatly receiue the holy ghost. Likewise, Apollos should be baptized againe, who was weake in knowledge, vnderstanding only the baptisme of Iohn, yet he was not rebaptized, but Aquillia and Priscilla tooke him, and instructed him farther in the faith of Christ and in the waies of God. And if Baptisme were so often to be repeated, as GOD of his mercy sheweth vsus the errours of our minde and laultes of our life: howe often should wee bee baptized? Should not the faithfull many times, not onelye in a yeare but sometimes in a daye require Baptisme? Besides, we must consider, that these 12. Disciples were not ignorant of the Holy-ghost the third person in Trinity, but of the extraordinary and miraculous gifts of the Holy-ghost, which appeared in clouen tongues on the Apostles, aact 8, 17, 18 19, & 10, 44 45, 47, and 19 6.as the words are taken, Act. 8, 17, 18, 19, and Chap. 10 44, 45, 47, and chap. 19, 6. For it were vnreasonable and absurd to imagine, that such as are said to be disciples, schollers of Christ, professors of the faith, and members of the church, could be ignorant wholly of the Holyghost, which Iohn saw come downe bIoh 1. 32. 33.vponupon Christ in a visible shape, without the knowledge of which spirit, none can be said 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 Holy-ghost from his mothers wombe, that hee would euer hauehave receiued to his baptism such rude & grosse disciples as had neuer heard whether there were an Holyghost. Last of al, if Paul had baptized these 12. Disciples of Ephesus, why are they passed ouer in silence and not rehearsed, where, of set purpose he q1 cor. 1, 13. 14. 15reckoneth vp such as were baptized by him? he declareth how he baptized …, …, and the houshould of Stephanas, he maketh no mention at al of this History. Nay, if he baptized these, might not the Corinthians hauehave taken exception against him, and accused him of falshood and forgetfulnes? And albeit the speak properly and particularly of the corinthians, yet after warde hee extendeth his doctrin farther, and concludeth generally that he knew not whether he had baptised any other; which he wold neuer hauehave spoken, if he had baptised the xii. togither: especially seeing he addeth, Christ sent me not to baptize, but to preach the Gospell. And seeing the former … was written after this History, and as some suppose from Ephesus where these disciples dwelled, r1 cor. 16. 8.as it may in part be gatheredout of chap 16. when Paulesaith, I … tary at Ephesus vntill Pentecost: how can it be that the apostle baptising, these Ephesians and writing his Epistle from Ephesus shoulde not remember them among the rest, being many and also present with him before his face? Thus we hauehave opened the meaning of this place, which the vnlearned and vnstable hauehave wrested (as they doe also s2 Pet. 3, 16other scriptures) to their own destruction: and we hauehave proued the Baptism of Iohn to be one and 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 inwarde parts togither teacheth, tThe sum of this chapt. 18 set downe.that in baptisme the outwarde rites are no needles ceremonies: that it must be ministred with all conuenient speede, against those that deferre the same many weekes and monethes: that it requireth our presence to the end of the administration therof, that praiers may be offered vp by the church for infants to be baptized and our selues learne what we hauehave vowed to God. We 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 bene answerable …: then by our continuall ptesence when it is administred. Lastly, this diuision of the parts teacheth, that the baptisme of Iohn and of 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 afterwarde proceede in order to the inward.