CHAPTER 1
Introduction. Origin of the treatise.
Happy is our sacrament of water, in that, by washing away the sins of
our early blindness, we are set free and admitted into eternal life! A
treatise on this matter will not be superfluous; instructing not only
such as are just becoming formed (in the faith), but them who, content
with having simply believed, without full examination of the grounds of
the traditions, carry (in mind), through ignorance, an untried though
probable faith. The consequence is, that a viper of the Cainite heresy,
lately conversant in this quarter, has carried away a great number with
her most venomous doctrine, making it her first aim to destroy baptism.
Which is quite in accordance with nature; for vipers and asps and
basilisks themselves generally do affect arid and waterless places. But
we, little fishes, after the example of our Saviour Jesus Christ, are
born in water, nor have we safety in any other way than by permanently
abiding in water; so that most monstrous creature, who had no right to
teach even sound doctrine, knew full well how to kill the little fishes,
by taking them away from the water!
CHAPTER 2
The very simplicity of God's means of working, a stumbling-block to the
carnal mind.
Well, but how great is the force of perversity for so shaking the
faith or entirely preventing its reception, that it impugns it on the
very principles of which the faith consists! There is absolutely nothing
which makes men's minds more obdurate than the simplicity of the divine
works which are visible in the act, when compared with the grandeur
which is promised thereto in the effect; so that from the very fact,
that with so great simplicity, without pomp, without any considerable
novelty of .preparation, finally, without expense, a man is dipped in
water, and amid the utterance of some few words, is sprinkled, and then
rises again, not much (or not at all) the cleaner, the consequent
attainment of eternity s is esteemed the more incredible. I am a
deceiver if, on the contrary, it is not from their circumstance, and
preparation, and expense, that idols' solemnities or mysteries get their
credit and authority built up. Oh, miserable incredulity, which quite
deniest to God His own properties, simplicity and power! What then? Is
it not wonderful, too, that death should be washed away by bathing? But
it is the more to be believed if the wonderfulness be the reason why it
is not believed. For what does it behove divine works to be in their
quality, except that they be above all wonder? We also ourselves wonder,
but it is because we believe. Incredulity, on the other hand, wonders,
but does not believe: for the simple acts it wonders at, as if they were
vain; the grand results, as if they were impossible. And grant that it
be just as you think? sufficient to meet each point is the divine
declaration which has fore-run: "The foolish things of the world
hath God elected to confound its wisdom;" and, "The things
very difficult with men are easy with God." For if God is wise and
powerful (which even they who pass Him by do not deny), it is with good
reason that He lays the material causes of His own operation in the
contraries of wisdom and of power, that is, in foolishness and
impossibility; since every virtue receives its cause from those things
by which it is called forth.
CHAPTER 3
Water chosen as a vehicle of divine operation and wherefore. Its
prominence first of all in creation.
Mindful of this declaration as of a conclusive prescript, we
nevertheless proceed to treat the question, "How foolish and
impossible it is to be formed anew by water. In what respect, pray, has
this material substance merited an office of so high dignity?" The
authority, I suppose, of the liquid element has to be examined. This
however, is found in abundance, and that from the very beginning. For
water is one of those things which, before all the furnishing of the
world, were quiescent with God in a yet unshapen state.
"In the first beginning," saith Scripture, "God made
the heaven and the earth. But the earth was invisible, and unorganized,
and darkness was over the abyss; and the Spirit of the Lord was hovering
over the waters." The first thing, O man, which you have to
venerate, is the age of the, waters in that their substance is ancient;
the second, their dignity, in that they were the seat of the Divine
Spirit, more pleasing to Him, no doubt, than all the other then existing
elements. For the darkness was total thus far, shapeless, without the
ornament of stars; and the abyss gloomy; and the earth unfurnished; and
the heaven unwrought: water alone--always a perfect, gladsome, simple
material substance, pure in itself--supplied a worthy vehicle to God.
What of the fact that waters were in some way the regulating powers by
which the disposition of the world thenceforward was constituted by God?
For the suspension of the celestial firmament in the midst He caused by
"dividing the waters;" the suspension of "the dry
land" He accomplished by "separating the waters." After
the world had been hereupon set in order through its elements, when
inhabitants were given it, "the waters" were the first to
receive the precept "to bring forth living creatures." Water
was the first to produce that which had life, that it might be no wonder
in baptism if waters know how to give life. For was not the work of
fashioning man himself also achieved with the aid of waters? Suitable
material is found in the earth, yet not apt for the purpose unless it be
moist and juicy; which (earth) "the waters," separated the
fourth day before into their own place, temper with their remaining
moisture to a clayey consistency. If, from that time onward, I go
forward in recounting universally, or at more length, the evidences of
the "authority" of this element which I can adduce to show how
great is its power or its grace; how many ingenious devices, how many
functions, how useful an instrumentality, it affords the world, I fear I
may seem to have collected rather the praises of water than the reasons
of baptism; although I should thereby teach all the more fully, that it
is not to be doubted that God has made the material substance which He
has disposed throughout all His products and works, obey Him also in His
own peculiar sacraments; that the material substance which governs
terrestrial life acts as agent likewise in the celestial.
CHAPTER 4
The primeval hovering of the spirit of God over the waters typical of
baptism. The universal element of water thus made a channel of
sanctification. Resemblance between the outward sign and the inward
grace.
But it will suffice to have this called at the outset those points in
which withal is recognised that primary principle of baptism,--which was
even then fore-noted by the very attitude assumed for a type of
baptism,--that the Spirit of God, who hovered over (the waters) from the
beginning, would continue to linger over the waters of the baptized. But
a holy thing, of course, hovered over a holy; or else, from that which
hovered over that which was hovered over borrowed a holiness, since it
is necessary that in every case an underlying material substance should
catch the quality of that which overhangs it, most of all a corporeal of
a spiritual, adapted (as the spiritual is) through the subtleness of its
substance, both for penetrating and insinuating. Thus the nature of the
waters, sanctified by the Holy One, itself conceived withal the power of
sanctifying. Let no one say, "Why then, are we, pray, baptized with
the very waters which then existed in the first beginning?" Not
with those waters, of course, except in so far as the genus indeed is
one, but the species very many. But what is an attribute to the genus
reappears likewise in the species. And accordingly it makes no
difference whether a man be washed in a sea or a pool, a stream or a
fount, a lake or a trough; nor is there any distinction between those
whom John baptized in the Jordan and those whom Peter baptized in the
Tiber, unless withal the eunuch whom Philip baptized in the midst of his
journeys with chance water, derived (therefrom) more or less of
salvation than others.
All waters, therefore, in virtue of the pristine privilege of their
origin, do, after invocation of God, attain the sacramental power of
sanctification; for the Spirit immediately supervenes from the heavens,
and rests over the waters, sanctifying them from Himself; and being thus
sanctified, they imbibe at the same time the power of sanctifying.
Albeit the similitude may be admitted to be suitable to the simple act;
that, since we are defiled by sins, as it were by dirt, we should be
washed from those stains in waters. But as sins do not 'show themselves
in our flesh (inasmuch as no one carries on his skin the spot of
idolatry, or fornication, or fraud), so persons of that kind are foul in
the spirit, which is the author of the sin; for the spirit is lord, the
flesh servant. Yet they each mutually share the guilt: the spirit, on
the ground of command; the flesh, of subservience. Therefore, after the
waters have been in a manner endued with medicinal virtue through the
intervention of the angel, the spirit is corporeally washed in the
waters, and the flesh is in the same spiritually cleansed.
CHAPTER 5
Use made of water by the heathen. Type of the angel at the pool of
Bethsaida.
"Well, but the nations, who are strangers to all understanding
of spiritual powers, ascribe to their idols the imbuing of waters with
the self-same efficacy." (So they do) but they cheat themselves
with waters which are widowed. For washing is the channel through which
they are initiated into some sacred rites--of some notorious Isis or
Mithras. The gods themselves likewise they honour by washings. Moreover,
by carrying water around, and sprinkling it, they everywhere expiate
country-seats, houses, temples, and whole cities: at all events, at the
Apollinarian and Eleusinian games they are baptized; and they presume
that the effect of their doing that is their regeneration and the
remission of the penalties due to their perjuries. Among the ancients,
again, whoever had defiled himself with murder, was wont to go in quest
of purifying waters. Therefore, if the mere nature of water, in that it
is the appropriate material for washing away, leads men to flatter
themselves with a belief in omens of purification, how much more truly
will waters render that service through the authority of God, by whom
all their nature has been constituted! If men think that water is endued
with a medicinal virtue by religion, what religion is more effectual
than that of the living God? Which fact being acknowledged, we recognise
here also the zeal of the devil rivalling the things of God, while we
find him, too, practising baptism in his subjects. What similarity is
there? The unclean cleanses! the ruiner sets free! the damned absolves!
He will, forsooth, destroy his own work, by washing away the sins which
himself inspires! These (remarks) have been set down by way of testimony
against such as reject the faith; if they put no trust in the things of
God, the spurious imitations of which, in the case of God's rival, they
do trust in. Are there not other cases too, in which, without any
sacrament, unclean spirits brood on waters, in spurious imitation of
that brooding of the Divine Spirit in the very beginning? Witness all
shady founts, and all unfrequented brooks, and the ponds in the baths,
and the conduits in private houses, or the cisterns and wells which are
said to have the property of "spiriting away," through the
power, that is, of a hurtful spirit. Men whom waters have drowned or
affected with madness or with fear, they call nymph-caught, or
"lymphatic," or "hydro-phobic." Why have we adduced
these instances? Lest any think it too hard far belief that a holy angel
of God should grant his presence to waters, to temper them to man's
salvation; while the evil angel holds frequent profane commerce with the
selfsame element to man's ruin. If it seems a novelty for an angel to be
present in waters, an example of what was to come to pass has forerun.
An angel, by his intervention, was wont to stir the pool at Bethsaida.
They who were complaining of ill-health used to watch for him; for
whoever had been the first to descend into them, after his washing,
ceased to complain. This figure of corporeal healing sang of a spiritual
healing, according to the rule by which things carnal are always
antecedent as figurative of things spiritual. And thus, when the grace
of God advanced to higher degrees among men, an accession of efficacy
was granted to the waters and to the angel. They who were wont to remedy
bodily defects, now heal the spirit; they who used to work temporal
salvation? now renew eternal; they who did set free but once in the
year, now save peoples in a body daily, death being done away through
ablution of sins. The guilt being removed, of course the penalty is
removed too. Thus man will be restored for God to His
"likeness," who in days bygone had been conformed to "the
image" of God; (the "image" is counted (to be) in his
form: the "likeness" in his eternity:) for he receives again
that Spirit of God which he had then first received from His afflatus,
but had afterward lost through sin.
CHAPTER 6
The angel the forerunner of the Holy Spirit. Meaning contained in the
baptismal formula.
Not that in the waters we obtain the Holy Spirit; but in the water,
under (the witness of) the angel, we are cleansed, and prepared for the
Holy Spirit. In this case also a type has preceded; for thus was John
beforehand the Lord's forerunner, "preparing His ways." Thus,
too, does the angel, the witness of baptism, "make the paths
straight" for the Holy Spirit, who is about to come upon us, by the
washing away of sins, which faith, sealed in (the name of) the Father,
and the Son, and the Holy Spirit, obtains. For if "in the mouth of
three witnesses every word shall stand:"--while, through the
benediction, we have the same (three) as witnesses of our faith whom we
have as sureties' of our salvation too--how much more does the number of
the divine names suffice for the assurance of our hope likewise!
Moreover, after the pledging both of the attestation of faith and the
promise of salvation under "three witnesses," there is added,
of necessity, mention of the Church; inasmuch as, wherever there are
three, (that is, the Father, the Son, and the Holy Spirit,) there is the
Church, which is a body of three.
CHAPTER 7
Of the unction.
After this, when we have issued from the font, we are thoroughly
anointed with a blessed unction,-- (a practice derived) from the old
discipline, wherein on entering the priesthood, then were wont to be
anointed with oil from a horn, ever since Aaron was anointed by Moses.
Whence Aaron is called "Christ," from the "chrism,"
which is "the unction;" which, when made spiritual, furnished
an appropriate name to the Lord, because He was "anointed"
with the Spirit by God the Father; as written in the Acts: "For
truly they were gathered together in this city against Thy Holy Son whom
Thou hast anointed." Thus, too, in our case, the unction runs
cornally, (i.e. on the body,) but profits spiritually; in the same way
as the act of baptism itself too is carnal, in that we are plunged in
water, but the effect spiritual, in that we are freed from sins.
CHAPTER 8
Of the imposition of hands. Types of the deluge and the dove.
In the next place the hand is laid on us, invoking and inviting the
Holy Spirit through benediction. Shall it be granted possible for human
ingenuity to summon a spirit into water, and, by the application of
hands from above, to animate their union into one body with another
spirit of so clear sound; and shall it not be possible for God, in the
case of His own organ, to produce, by means of "holy hands," a
sublime spiritual modulation? But this, as well as the former, is
derived from the old sacramental rite in which Jacob blessed his
grandsons, born of Joseph, Ephrem and Manasses; with his hands laid on
them and interchanged, and indeed so transversely slanted one over the
other, that, by delineating Christ, they even portended the future
benediction into Christ. Then, over our cleansed and blessed bodies
willingly descends from the Father that Holiest Spirit. Over the waters
of baptism, recognising as it were His primeval seat, He reposes: (He
who) glided down on the Lord "in the shape of a dove," in
order that the nature of the Holy Spirit might be declared by means of
the creature (the emblem) of simplicity and innocence, because even in
her bodily structure the dove is without literal gall. And accordingly
He says, "Be ye simple as doves." Even this is not without the
supporting evidence of a preceding figure. For just as, after the waters
of the deluge, by which the old iniquity was purged--after the baptism,
so to say, of the world--a dove was the herald which announced to the
earth the assuagement of celestial wrath, when she had been sent her way
out of the ark, and had returned with the olive-branch, a sign which
even among the nations is the fore-token of peace; so by the self-same
law of heavenly effect, to earth--that is, to our flesh--as it emerges
from the font, after its old sins flies the dove of the Holy Spirit,
bringing us the peace of God, sent out from the heavens where is the
Church, the typified ark. But the world returned unto sin; in which
point baptism would ill be compared to the deluge. And so it is destined
to fire; just as the man too is, who after baptism renews his sins: so
that this also ought to be accepted as a sign for our admonition.
CHAPTER 9
Types of the Red Sea, and the water from the rock.
How many, therefore, are the pleas of nature, how many the privileges
of grace, how many the solemnities of discipline, the figures, the
preparations, the prayers, which have ordained the sanctity of water?
First, indeed, when the people, set unconditionally free, escaped the
violence of the Egyptian king by crossing over through water, it was
water that extinguished the king himself, with his entire forces. What
figure more manifestly fulfilled in the sacrament of baptism? The
nations are set free from the world by means of water, to wit: and the
devil, their old tyrant, they leave quite behind, overwhelmed in the
water. Again, water is restored from its defect of
"bitterness" to its native grace of "sweetness" by
the tree of Moses. That tree was Christ, restoring, to wit, of Himself,
the veins of sometime envenomed and bitter nature into the all-salutary
waters of baptism. This is the water which flowed continously down for
the people from the "accompanying rock;" for if Christ is
"the Rock," without doubt we see baptism blest by the water in
Christ. How mighty is the grace of water, in the sight of God and His
Christ, for the confirmation of baptism! Never is Christ without water:
if, that is, He is Himself baptized in water; inaugurates in water the
first rudimentary displays of His power, when invited to the nuptials;
invites the thirsty, when He makes a discourse, to His own sempiternal
water; approves,when teaching concerning love, among works of charity,
the cup of water offered to a poor (child); recruits His strength at a
well; walks over the water; willingly crosses the sea; ministers water
to His disciples. Onward even to the passion does the witness of baptism
last: while He is being surrendered to the cross, water intervenes;
witness Pilate's hands: when He is wounded, forth from His side bursts
water; witness the soldier's lance!
CHAPTER 10
Of John's baptism.
We have spoken, so far as our moderate ability permitted, of the
generals which form the groundwork of the sanctity of baptism. I will
now, equally to the best of my power, proceed to the rest of its
character, touching certain minor questions.
The baptism announced by John formed the subject, even at that time,
of a question, proposed by the Lord Himself indeed to the Pharisees,
whether that baptism were heavenly, or truly earthly: about which they
were unable to give a consistent answer, inasmuch as they understood
not, because they believed not. But we, with but as poor a measure of
understanding as of faith, are able to determine that that baptism was
devine indeed, (yet in respect of the command, not in respect of
efficacy too, in that we read that John was sent by the lord to perform
this duty,) but human in its nature: for it conveyed nothing celestial,
but it fore-ministered to things celestial; being, to wit, appointed
over repentance, which is in man's power. In fact, the doctors of the
law and the Pharisees, who were unwilling to "believe," did
not "repent" either. But if repentance is a thing human, its
baptism must necessarily be of the same nature: else, if it had been
celestial, it would have given both the Holy Spirit and remission of
sins. But none either pardons sins or freely grants the Spirit save God
only. Even the Lord Himself said that the Spirit would not descend on
any other condition, but that He should first ascend to the Father. What
the Lord was not yet conferring, of course the servant could not
furnish. Accordingly, in the Acts of the Apostles, we find that men who
had "John's baptism" had not received the Holy Spirit, whom
they knew not even by hearing. That, then, was no celestial thing which
furnished no celestial (endowments): whereas the very thing which was
celestial in John--the Spirit of prophecy--so completely failed, after
the transfer of the whole Spirit to the Lord, that he presently sent to
inquire whether He whom he had himself preached, whom he had pointed out
when coming to him, were "'HE." And so "the baptism of
repentance" was dealt with as if it were a candidate for the
remission and sanctification shortly about to follow in Christ: for in
that John used to preach "baptism for the remission of sins,"
the declaration was made with reference to future remission; if it be
true, (as it is,) that repentance is antecedent, remission subsequent;
and this is "preparing the way." But he who
"prepares" does not himself "perfect," but procures
for another to perfect. John himself professes that the celestial things
are not his, but Christ's, by saying, "He who is from the earth
speaketh concerning the earth; He who comes from the realms above is
above all;" and again, by saying that he "baptized in
repentance only, but that One would shortly come who would baptize in
the Spirit and fire;"--of course because true and stable faith is
baptized with water, unto salvation; pretended and weak faith is
baptized with fire, unto judgment.
CHAPTER 11
Answer to the objection that "the Lord did not baptize."
"But behold," say some, "the Lord came, and baptized
not; for we read, 'And yet He used not to baptize, but His disciples!'
" As if, in truth, John had preached that He would baptize with His
own hands! Of course, his words are not so to be understood, but as
simply spoken after an ordinary manner; just as, for instance, we say,
"The emperor set forth an edict," or, "The prefect
cudgelled him." Pray does the emperor in person set forth, or the
prefect in person cudgel? One whose ministers do a thing is always said
to do it. So "He will baptize you" will have to be understood
as standing for, "Through Him," or "Into Him,"
"you will be baptized." But let not (the fact) that "He
Himself baptized not" trouble any. For into whom should He baptize?
Into repentance? Of what use, then, do you make His forerunner? Into
remission of sins, which He used to give by a word? Into Himself, whom
by humility He was concealing? Into the Holy Spirit, who had not yet
descended from the Father? Into the Church, which His apostles had not
yet founded? And thus it was with the selfsame "baptism of
John" that His disciples used to baptize, as ministers, with which
John before had baptized as forerunner. Let none think it was with some
other, because no other exists, except that of Christ subsequently;
which at that time, of course, could not be given by His disciples,
inasmuch as the glory of the Lord had not yet been fully attained, nor
the efficacy of the font established through the passion and the
resurrection; because neither can our death see dissolution except by
the Lord's passion, nor our life be restored without His resurrection.
CHAPTER 12
Of the necessity of baptism to salvation.
When, however, the prescript is laid down that "without baptism,
salvation is attainable by none" (chiefly on the ground of that
declaration of the Lord, who says, "Unless one be born of water, he
hath not life"), there arise immediately scrupulous, nay rather
audacious, doubts on the part of some, "how, in accordance with
that prescript, salvation is attainable by the apostles, whom--Paul
excepted-we do not find baptized in the Lord? Nay, since Paul is the
only one of them who has put on the garment of Christ's baptism, either
the peril of all the others who lack the water of Christ is prejudged,
that the prescript may be maintained, or else the prescript is rescinded
if salvation has been ordained even for the unbaptized." I have
heard--the Lord is my witness--doubts of that kind: that none may
imagine me so abandoned as to ex-cogitate, unprovoked, in the licence of
my pen, ideas which would inspire others with scruple.
And now, as far as I shall be able, I will reply to them who affirm
"that the apostles were unbaptized." For if they had undergone
the human baptism of John, and were longing for that of the Lord, then
since the Lord Himself had defined baptism to be one; (saying to Peter,
who was desirous of being thoroughly bathed, "He who hath once
bathed hath no necessity to wash a second time;" which, of course,
He would not have said at all to one not baptized;) even here we have a
conspicuous proof against those who, in order to destroy the sacrament
of water, deprive the apostles even of John's baptism. Can it seem
credible that "the way of the Lord," that is, the baptism of
John, had not then been "prepared "in those persons who were
being destined to often the way of the Lord throughout the whole world?
The Lord Himself, though no "repentance" was due from Him, was
baptized: was baptism not necessary for sinners? As for the fact, then,
that "others were not baptized"--they, however, were not
companions of Christ, but enemies of the faith, doctors of the law and
Pharisees. From which fact is gathered an additional suggestion, that,
since the opposers of the Lord refused to be baptized, they who followed
the Lord were baptized, and were not like-minded with their own rivals:
especially when, if there were any one to whom they clare, the Lord had
exalted John above him (by the testimony) saying," Among them who
are born of women there is none greater than John the Baptist."
Others make the suggestion (forced enough, clearly "that the
apostles then served the turn of baptism whenin their little ship, were
sprinkled and covered with the waves: that Peter himself also was
immersed enough when he walked on the sea." It is, however, as I
think, one thing to be sprinkled or intercepted by the violence of the
sea; another thing to be baptized in obedience to the discipline of
religion. But that little ship did present a figure of the Church, in
that she is disquieted "in the sea," that is, in the world,
"by the waves," that is, by persecutions and temptations; the
Lord, through patience, sleeping as it were, until, roused in their last
extremities by the prayers of the saints, He checks the world, and
restores tranquillity to His own.
Now, whether they were baptized in any manner whatever, or whether
they continued unbathed to the end--so that even that saying of the Lord
touching the "one bath" does, under the person of Peter,
merely regard us--still, to determine concerning the salvation of the
apostles is audacious enough, because on them the prerogative even of
first choice, and thereafter of undivided intimacy, might be able to
confer the compendious grace of baptism, seeing they (I think) followed
Him who was wont to promise salvation to every believer. "Thy
faith," He would say, "hath saved thee;" and, "Thy
sins shall be remitted thee," on thy believing, of course, albeit
thou be not yet baptized. If that was wanting to the apostles, I know
not in the faith of what things it was, that, roused by one word of the
Lord, one left the toll-booth behind for ever; another deserted father
and ship, and the craft by which he gained his living; a third, who
disdained his father's obsequies, fulfilled, before he heard it, that
highest precept of the Lord, "He who prefers father or mother to
me, is not worthy of me."
CHAPTER 13
Another objection: Abraham pleased God without being baptized. Answer
thereto. Old things must give place to new, and baptism is now a law.
Here, then, those miscreants provoke questions. And so they say,
"Baptism is not necessary for them to whom faith is sufficient; for
withal, Abraham pleased God by a sacrament of no water, but of
faith." But in all cases it is the later things which have a
conclusive force, and the subsequent which prevail over the antecedent.
Grant that, in days gone by, there was salvation by means of bare faith,
before the passion and resurrection of the Lord. But now that faith has
been enlarged, and is become a faith which believes in His nativity,
passion, and resurrection, there has been an amplification added w the
sacrament, viz., the sealing act of baptism; the clothing, in some
sense, of the faith which before was bare, and which cannot exist now
without its proper law. For the law of baptizing has been imposed, and
the formula prescribed: "Go," He saith, "teach the
nations, baptizing them into the name of the Father, and of the Son, and
of the Holy Spirit." The comparison with this law of that
definition, "Unless a man have been reborn of water and Spirit, he
shall not enter into the kingdom of the heavens," has tied faith to
the necessity of baptism.
Accordingly, all thereafter who became believers used to be baptized.
Then it was, too, that Paul, when he believed, was baptized; and this is
the meaning of the precept which the Lord had given him when smitten
with the plague of loss of sight, saying, "Arise, and enter
Damascus; there shall be demonstrated to thee what thou oughtest to
do," to wit--be baptized, which was the only thing lacking to him.
That point excepted, he bad sufficiently learnt and believed "the
Nazarene" to be "the Lord, the Son of God."
CHAPTER 14
Of Paul's assertion, that he had not been sent to baptize.
But they roll back an objection from that apostle himself, in that he
said, "For Christ sent me not to baptize;", as if by this
argument baptism were done away! For if so, why did he baptize Gaius,
and Crispus, and the house of Stephanas? However, even if Christ had not
sent him to baptize, yet He had given other apostles the precept to
baptize. But these words were written to the Corinthians in regard of
the circumstances of that particular time; seeing that schisms and
dissensions were agitated among them, while one attributes everything to
Paul, another to Apollos. For which reason the "peace-making"
apostle, for fear he should seem to claim all gifts for himself, says
that he had been sent "not to baptize, but to preach." For
preaching is the prior thing, baptizing the posterior. Therefore the
preaching came first: but I think baptizing withal was lawful to him to
whom preaching was.
CHAPTER 15
Unity of baptism. Remarks on heretical any Jewish baptism.
I know not whether any further point is mooted to bring baptism into
controversy. Permit me to call to mind what I have omitted above, lest I
seem to break off the train of impending thoughts in the middle. There
is to us one, and but one, baptism; as well according to the Lord's
gospel as according to the apostle's letters, inasmuch as he says,
"One God, and one baptism, and one church in the heavens." But
it must be admitted that the question, "What rules are to be
observed with regard to heretics?" is worthy of being treated. For
it is to us that that assertion refers. Heretics, however, have no
fellowship in our discipline, whom the mere fact of their
excommunication testifies to be outsiders. I am not bound to recognize
in them a thing which is enjoined on me, because they and we have not
the same God, nor one--that is, the same--Christ. And therefore their
baptism is not one with ours either, because it is not the same; a
baptism which, since they have it not duly, doubtless they have not at
all; nor is that capable of being counted which is not had. Thus they
cannot receive it either, because they have it not. But this point has
already received a fuller discussion from us in Greek. We enter, then,
the font once are sins washed away, because they ought never to be
repeated. But the Jewish Israel bathes daily, because he is daily being
defiled: and, for fear that defilement should be practised among us
also, therefore was the definition touching the one bathing made. Happy
water, which once washes away; which does not mock sinners (with vain
hopes); which does not, by being infected with the repetition of
impurities, again defile them whom it has washed!
CHAPTER 16
Of the second baptism--with blood.
We have indeed, likewise, a second font, (itself withal one with the
former,) of blood, to wit; concerning which the Lord said, "I have
to be baptized with a baptism," when He had been baptized already.
For He had come "by means of water and blood," just as John
has written; that He might be baptized by the water, glorified by the
blood; to make us, in like manner, called by water, chosen by blood.
These two baptisms He sent out from the wound in His pierced side, in
order that they who believed in His blood might be bathed with the
water; they who had been bathed in the water might likewise drink the
blood. This is the baptism which both stands in lieu of the fontal
bathing when that has not been received, and restores it when lost.
CHAPTER 17
Of the power of conferring baptism.
For concluding our brief subject, it remains to put you in mind also
of the due observance of giving and receiving baptism. Of giving it, the
chief priest (who is the bishop) has the right: in the next place, the
presbyters and deacons, yet not without the bishop's authority, on
account of the honour of the Church, which being preserved, peace is
preserved. Beside these, even laymen have the right; for what is equally
received can be equally given. Unless bishops, or priests, or deacons,
be on the spot, ether disciples are called i.e. to the work. The word of
the Lord ought not to be hidden by any: in like manner, too, baptism,
which is equally God's property, can be administered by all. But how
much more is the rule of reverence and modesty incumbent on
laymen--seeing that these powers belong to their superiors--lest they
assume to themselves the specific function of the bishop! Emulation of
the episcopal office is the mother of schisms. The most holy apostle has
said, that "all things are lawful, but not all expedient." Let
it suffice assuredly, in cases of necessity, to avail yourself (of that
rule's), if at any time circumstance either of place, or of time, or of
person compels you (so to do); for then the stedfast courage of the
succourer, when the situation of the endangered one is urgent, is
exceptionally admissible; inasmuch as he will be guilty of a human
creature's loss if he shall refrain from bestowing what he had free
liberty to bestow.
But the woman of pertness, who has usurped the power to teach, will
of course not give birth for herself likewise to a right of baptizing,
unless some new beast shall arise like the former; so that, just as the
one abolished baptism, so some other should in her own right confer it!
But if the writings which wrongly go under Paul's name, claim Thecla's
example as a licence for women's teaching and baptizing, let them know
that, in Asia, the presbyter who composed that writing, as if he were
augmenting Paul's fame from his own store, after being convicted, and
confessing that he had done it from love of Paul, was removed from his
office. For how credible would it seem, that he who has not permitted a
woman even to learn with over-boldness, should give a female the power
of teaching and of baptizing! "Let them be silent," he says,
"and at home consult their own husbands."
CHAPTER 18
Of the persons to whom, and the time when, baptism is to be
administered.
But they whose office it is, know that baptism is not rashly to be
administered. "Give to every one who beggeth thee," has a
reference of its own, appertaining especially to almsgiving. On the
contrary, this precept is rather to be looked at carefully: "Give
not the holy thing to the dogs, nor cast your pearls before swine;"
and, "Lay not hands easily on any; share not other men's
sins." If Philip so "easily" baptized the chamberlain,
let us reflect that a manifest and conspicuous evidence that the Lord
deemed him worthy had been interposed. The Spirit had enjoined Philip to
proceed to that road: the eunuch himself, too, was not found idle, nor
as one who was suddenly seized with an eager desire to be baptized; but,
after going up to the temple for prayer's sake, being intently engaged
on the divine Scripture, was thus suitably discovered--to whom God had,
unasked, sent an apostle, which one, again, the Spirit bade adjoin
himself to the chamberlain's chariot. The Scripture which he was reading
falls in opportunely with his faith: Philip, being requested, is taken
to sit beside him; the Lord is pointed out; faith lingers not; water
needs no waiting for; the work is completed, and the apostle snatched
away. "But Paul too was, in fact, 'speedily' baptized:" for
Simon, his host, speedily recognized him to be "an appointed vessel
of election." God's approbation sends sure premonitory tokens
before it; every "petition " may both deceive and be deceived.
And so, according to the circumstances and disposition, and even age, of
each individual, the delay of baptism is preferable; principally,
however, in the case of little children.
For why is it necessary--if (baptism itself) is not so
necessary--that the sponsors likewise should be thrust into danger? Who
both themselves, by reason of mortality, may fail to fulfil their
promises, and may be disappointed by the development of an evil
disposition, in those for whom they stood? The Lord does indeed say,
"Forbid them not to come unto me." Let them "come,"
then, while they are growing up; let them "come" while they
are learning, while they are learning whither to come; let them become
Christians when they have become able to know Christ. Why does the
innocent period of life hasten to the "remission of sins?"
More caution will be exercised in worldly matters: so that one who is
not trusted with earthly substance is trusted with divine!
Let them know how to "ask" for salvation, that you may seem
(at least) to have given "to him that asketh." For no less
cause must the unwedded also be deferred--in whom the ground of
temptation is prepared, alike in such as never were wedded by means of
their maturity, and in the widowed by means of their freedom--until they
either marry, or else be more fully strengthened for continence. If any
understand the weighty import of baptism, they will fear its reception
more than its delay: sound faith is secure of salvation.
CHAPTER 19
Of the times most suitable for baptism.
The Passover affords a more than usually solemn day for baptism;
when, withal, the Lord's passion, in which we are baptized, was
completed. Nor will it be incongruous to interpret figuratively the fact
that, when the Lord was about to celebrate the last Passover, He said to
the disciples who were sent to make preparation, "Ye will meet a
man bearing water." He points out the place for celebrating the
Passover by the sign of water. After that, Pentecost is a most joyous
space for conferring baptisms; wherein, too, the resurrection of the
Lord was repeatedly proved among the disciples, and the hope of the
advent of the Lord indirectly pointed to, in that, at that time, when He
had been received back into the heavens, the angels told the apostles
that "He would so come, as He had withal ascended into the
heavens;" at Pentecost, of course. But, moreover, when Jeremiah
says, "And I will gather them together from the extremities of the
land in the feast-day," he signifies the day of the Passover and of
Pentecost, which is properly a "feast-day." However, every day
is the Lord's; every hour, every time, is apt for baptism: if there is a
difference in the solemnity, distinction there is none in the grace.
CHAPTER 20
Of preparation for, and conduct after, the reception of baptism.
They who are about to enter baptism ought to pray with repeated
prayers, fasts, and bendings of the knee, and vigils all the night
through, and with the confession of all by gone sins, that they may
express the meaning even of the baptism of John: "They were
baptized," saith (the Scripture), "confessing their own
sins." To us it is matter for thankfulness if we do now publicly
confess our iniquities or our turpitudes: for we do at the same time
both make satisfaction for our former sins, by mortification of our
flesh and spirit, and lay beforehand the foundation of defences against
the temptations which will closely follow. "Watch and pray,"
saith (the Lord), "lest ye fall into temptation." And the
reason, I believe, why they were tempted was, that they fell asleep; so
that they deserted the Lord when apprehended, and he who continued to
stand by Him, and used the sword, even denied Him thrice: for withal the
word had gone before, that "no one untempted should attain the
celestial kingdoms." The Lord Himself forthwith after baptism
temptations surrounded, when in forty days He had kept fast.
"Then," some one will say," it becomes us, too, rather to
fast after baptism." Well, and who forbids you, unless it be the
necessity for joy, and the thanksgiving for salvation? But so far as I,
with my poor powers, understand, the Lord figuratively retorted upon
Israel the reproach they had east an the Lord. For the people, after
crossing the sea, and being carried about in the desert during forty
years, although they were there nourished with divine supplies,
nevertheless were more mindful of their belly and their gullet than of
God. Thereupon the Lord, driven apart into desert places after baptism,
showed, by maintaining a fast of forty days, that the man of God lives
"not by bread alone," but "by the word of God;" and
that temptations incident to fulness or immoderation of appetite are
shattered by abstinence. Therefore, blessed ones, whom the grace of God
awaits, when you ascend from that most sacred font of your new birth,
and spread your hands for the first time in the house of your mother,
together with your brethren, ask from the Father, ask from the Lord,
that His own specialties of grace and distributions of gifts may be
supplied you. "Ask," saith He, "and ye shall
receive." Well, you have asked, and have received; you have
knocked, and it has been opened to you. Only, I pray that, when you are
asking, you be mindful likewise of Tertullian the sinner.
