signification, and more excellent in efficacy." It is right, also, just to apprize the readers, that all the jargon of the sophists respecting the work wrought (opus operatum) is not only false, but repugnant to the nature of the sacraments; which God has instituted, in order that believers, being poor and destitute of every good, may come to them simply confessing their wants, and imploring him to supply them. Consequently, in receiving the sacraments, they perform nothing at all meritorious, and the action itself being, as far as they are concerned, merely passive, no work can be attributed to them in it. CHAPTER XV. BAPTISM. BAPTISM is a sign of initiation, by which we are admitted into the society of the Church, in order that, being incorporated into Christ, we may be numbered among the children of God. Now, it has been given to us by God for these ends, which I have shown to be common to all sacraments: first, to promote our faith towards him; secondly, to testify our confession before men. We shall treat of both these ends of its institution in order. To begin with the first: from baptism our faith derives three advantages, which require to be distinctly considered. The first is, that it is proposed to us by the Lord, as a symbol and token of our purification; or, to express my meaning more fully, it resembles a legal instrument properly attested, by which he assures us that all our sins are cancelled, effaced, and obliterated, so that they will never appear in his sight, or come into his remembrance, or be imputed to us. For he commands all who believe to be baptized for the remission of their sins. Therefore those who have imagined that baptism is nothing more than a mark or sign by which we profess our religion before men, as soldiers wear the insignia of their sovereign as a mark of their profession, have not considered that which was the principal thing in baptism; which is, that we ought to receive it with this promise, "He that believeth and is baptized shall be saved." (t) II. In this sense we are to understand what is said by Paul, that Christ sanctifies and cleanses the Church "with the washing of water by the word;" (u) and in another place, that (t) Mark xvi. 16. (u) Eph. v. 26. "according to his mercy he saved us, by the washing of regeneration, and renewing of the Holy Ghost; " (v) and by Peter, that "baptism doth save us." (w) For it was not the intention of Paul to signify that our ablution and salvation are completed by the water, or that water contains in itself the virtue to purify, regenerate, and renew; nor did Peter mean that it was the cause of salvation, but only that the knowledge and assurance of it is received in this sacrament; which is sufficiently evident from the words they have used. For Paul connects together the "word of life" and "the baptism of water;" as if he had said that our ablution and sanctification are announced to us by the gospel, and by baptism this message is confirmed. And Peter, after having said that "baptism doth save us," immediately adds that it is "not the putting away of the filth of the flesh, but the answer of a good conscience towards God," which proceeds from faith. But, on the contrary, baptism promises us no other purification than by the sprinkling of the blood of Christ; which is emblematically represented by water, on account of its resemblance to washing and cleansing. Who, then, can pretend that we are cleansed by that water, which clearly testifies the blood of Christ to be our true and only ablution? So that, to refute the error of those who refer all to the virtue of the water, no better argument could be found, than in the signification of baptism itself, which abstracts us, as well from that visible element which is placed before our eyes, as from all other means of salvation, that it may fix our minds on Christ alone. III. Nor must it be supposed that baptism is administered only for the time past, so that for sins into which we fall after baptism it would be necessary to seek other new remedies of expiation in I know not what other sacraments, as if the virtue of baptism were become obsolete. In consequence of this error, it happened, in former ages, that some persons would not be baptized except at the close of their life, and almost in the moment of their death, that so they might obtain pardon for their whole life a preposterous caution, which is frequently censured in the writings of the ancient bishops. But we ought to conclude, that at whatever time we are baptized, we are washed and purified for the whole of life. Whenever we have fallen, therefore, we must recur to the remembrance of baptism, and arm our minds with the consideration of it, that we may be always certified and assured of the remission of our sins. For though, when it has been once administered, it appears to be past, yet it is not abolished by subsequent sins. For the purity of Christ is offered to us in it; and that always retains its virtue, (v) Titus iii. 5. (w) 1 Peter iii. 21. is never overcome by any blemishes, but purifies and obliterates all our defilements. Now, from this doctrine we ought not to take a license for the commission of future sins; for it is very far from inculcating such presumption; it is only delivered to those who, when they have sinned, groan under the fatigue and oppression of their transgressions; in order to afford them some relief and consolation, and to preserve them from sinking into confusion and despair. Thus Paul says, that Christ was "set forth to be a propitiation for the remission of sins that are past."(x) He does not deny that we have a constant and perpetual remission of sins in Christ, but signifies that he has been given by the Father only to miserable sinners, who sigh for the physician to heal the wounds of a guilty conscience. To such the mercy of God is offered; while those who, from a remission of punishment, seek to derive an occasion and license for sinning, do nothing but draw down upon themselves the wrath and vengeance of God. IV. I know the common opinion is, that remission of sins, which at our first regeneration we receive by baptism alone, is afterwards obtained by repentance and the benefit of the keys. But the advocates of this opinion have fallen into an error, for want of considering that the power of the keys, of which they speak, is so dependent on baptism that it cannot by any means be separated from it. It is true, that the sinner receives remission by the ministry of the Church; but not without the preaching of the gospel. Now, what is the nature of that preaching? That we are cleansed from our sins by the blood of Christ. What sign and testimony of that ablution is there, except baptism? We see, then, how this absolution is referred to baptism. This error has produced the imaginary sacrament of penance; on which I have touched a little already, and shall finish what remains in its proper place. Now, it is no wonder if men, whose groveling minds were inordinately attached to external things, have betrayed that corrupt propensity, by a discontent with the pure institution of God, and an introduction of new expedients invented by themselves; as if baptism itself were not a sacrament of repentance; but if repentance be enjoined upon us as long as we live, the virtue of baptism ought to be extended to the same period. Wherefore it is evident that the pious, whenever, in any part of their lives, they are distressed with a consciousness of their sins, may justly have recourse to the remembrance of baptism, in order to confirm themselves in the confidence of their interest in that one perpetual ablution which is enjoyed in the blood of Christ. V. Baptism is also attended with another advantage: it (x) Rom. iii. 25. shows us our mortification in Christ, and our new life in him. For, as the apostle says, "So many of us as were baptized into Jesus Christ, were baptized into his death: therefore we are buried with him by baptism into death, that we should walk in newness of life." (y) In this passage he does not merely exhort us to an imitation of Christ, as if he had said, that we are admonished by baptism, that after the example of his death we should die to sin, and that after the example of his resurrection we should rise to righteousness; but he goes considerably further, and teaches us, that by baptism Christ has made us partakers of his death, in order that we may be ingrafted into it. And as the scion derives substance and nourishment from the root on which it is ingrafted, so they, who receive baptism with the faith with which they ought to receive it, truly experience the efficacy of Christ's death in the mortification of the flesh, and also the energy of his resurrection in the vivification of the spirit. Hence he deduces matter of exhortation, that, if we are Christians, we ought to be "dead unto sin, but alive unto God." (z) He uses the same argument in another place; that we "are circumcised, putting off the body of the sins of the flesh," after we have been "buried with" Christ "in baptism." (a) And in this sense, in the passage already quoted, he calls it "the washing of regeneration and renewing." (b) Thus we are promised, first, the gratuitous remission of sins, and imputation of righteousness; and, secondly, the grace of the Holy Spirit to reform us to newness of life. VI. The last advantage which our faith receives from baptism, is the certain testimony it affords us, that we are not only ingrafted into the life and death of Christ, but are so united as to be partakers of all his benefits. For this reason he dedicated and sanctified baptism in his own body, that he might have it in common with us, as a most firm bond of the union and society which he has condescended to form with us; so that Paul proves from it, that we are the children of God, because we have put on Christ in baptism. (c) Thus we see that the accomplishment of baptism is in Christ; whom, on this account, we call the proper object of baptism. Therefore it is no wonder if the apostles baptized in his name, (d) though they had also been commanded to baptize in the name of the Father and of the Spirit. (e) For all the gifts of God, which are presented in baptism, are found in Christ alone. Yet it cannot be but that he who baptizes into Christ, equally invokes the name of the Father and of the Spirit. For we have purification in his (b) Titus iii. 6. (y) Rom. vi. 3, 4. (z) Rom. vi. 11. (a) Col. ii. 11, 12. blood, because our merciful Father, in his incomparable goodness, being pleased to receive us to his mercy, has appointed this Mediator between us, to conciliate his favour to us. But we receive regeneration from his death and resurrection, when we are endued with a new and spiritual nature by the sanctification of the Spirit. Of our purification and regeneration, therefore, we obtain, and distinctly perceive, the cause in the Father, the matter in the Son, and the efficacy in the Spirit. Thus John first, and the apostles afterwards, baptized "with the baptism of repentance for the remission of sins; " (f) by repentance, intending regeneration, and by remission of sins, ablution. VII. Hence also it is very certain that the ministry of John was precisely the same as that which was afterwards committed to the apostles. For their baptism was not different, though it was administered by different hands; but the sameness of their doctrine shows their baptism to have been the same. John and the apostles agreed in the same doctrine; both baptized to repentance, both to remission of sins; both baptized in the name of Christ, from whom repentance and remission of sins proceed. John said of Christ, "Behold the Lamb of God, which taketh away the sin of the world; "(g) thus acknowledging and declaring him to be the sacrifice acceptable to the Father, the procurer of righteousness, and the author of salvation. What could the apostles add to this confession? Wherefore let no one be disturbed by the attempts of the ancient writers to distinguish and separate one baptism from the other; for their authority ought not to have weight enough to shake our confidence in the Scripture. For who will attend to Chrysostom, who denies that remission of sins was included in the baptism of John, rather than to Luke, who, on the contrary, affirms that "John came preaching the baptism of repentance, for the remission of sins?" (h) Nor must we admit that subtlety of Augustine, "that in the baptism of John sins were remitted in hope, but in the baptism of Christ they were remitted in fact." For as the evangelist clearly testifies that John, in his baptism, promised the remission of sins, why should we diminish this commendation, when no necessity constrains us to it? But if any difference be sought for in the word of God, the only difference that will be found is, that John baptized in the name of him who was to come, the apostles in the name of him who had already manifested himself. VIII. The more abundant effusion of the graces of the Spirit, after the resurrection of Christ, contributes nothing to (f) Matt. iii. 6, 11. Luke iii. 3. John iii. 23; iv. 1. Acts ii. 38, 41. |