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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 engrafted into it. And as the scion derives substance and nourishment from the root on which it is engrafted; 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 baptised in his name, (d) though they had also been commanded to baptise in the name of the Father and of the Spirit. (e) For all the gifts of God, which are pre

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sented in baptism, are found in Christ alone. Yet it cannot be but that he who baptises into Christ, equally invokes the name of the Father and of the Spirit. For we have purification in his blood, because our merciful Father, in his incomparable goodness, being pleased to receive us to his mercy, hath 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, baptised "with the baptism of repentance for the remission of sins;" (ƒ) by repentance, intending regeneration, and by remission of sins, absolution.

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 shews their baptism to have been the same. John and the apostles agreed in the same doctrine: both baptised to repentance, both to remission of sins; both baptised 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 Crysostom, 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 subtilty of Augustine, "that in the baptism of John sins were remitted in hope, but in the

(f) Matt. iii. 6, 11. Luke iii. 3. John iii. 23. iv. 1. Acts ii. 38, 41.
(g) John i. 29.
(h) Luke iii. 3.

baptism of Christ they were remitted in fact." For as the Evangelis clearly testifies, that John, in his baptism, preached 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 baptised 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 establish a diversity of baptisms. For the baptism administered by the apostles, during his life on earth, was called his; yet it was attended with no greater abundance of the Spirit than the baptism of John. And even after his ascension, the Samaritans, even though they had been baptised in the name of Jesus, received no other gifts of the Spirit than those which were common to all the faithful, till Peter and John were sent to lay their hands upon them. (¿) I suppose that the Fathers were misled into an opinion, that the baptism of John was merely a preparation for that of Christ, (k) entirely from an apprehension that some persons, who had previously received the baptism of John, were baptised again by Paul. But that they were mistaken in this point, shall be very clearly shewn in the proper place. What is the meaning, then, of the declaration of John, that he "baptised with water," but that Christ would come to "baptise with the Holy Ghost and with fire?" () This may be explained in few words. For he did not mean to distinguish between one baptism and the other, but was comparing himself with the person of Christ; that he was a minister of water, but that Christ was the giver of the Holy Spirit, and would display this power by a visible miracle, on that day when he would send down the Holy Spirit upon the Apostles in the form of fiery tongues. (m) What could the apostles boast beyond this? What more can they pretend to, who baptise in the present day? For they are merely ministers of the outward sign, and Christ is the author of the inward grace; as the same ancient writers invariably teach, and especially Augustine, whose principal argument

(i) Acts viii. 14-17.
() Matt. iii. 11.

(k) Acts xix. 3-5.
(m) Acts ii. 3.

against the Donatists is, that whatever be the character of the person who administers baptism, yet Christ alone presides in it.

IX. These things, which we have stated respecting mortification and ablution, were adumbrated in the people of Israel, whom, on this account, the apostle declares to have been "baptised in the cloud and in the sea." (n) Mortification was figuratively represented, when the Lord, delivering them from the power and cruel servitude of Pharaoh, made a way for them through the Red Sea, and drowned Pharaoh himself, and the Egyptians, their enemies, who pursued, and almost overtook them. For in this manner, in baptism, he promises, and gives us a sign to assure us, that we are extricated and delivered by his power from the captivity of Egypt, that is, from the servitude of sin; that our Pharaoh, that is, the devil, is drowned, though still he ceases not to harass and fatigue us. But as the Egyptians did not remain sunk to the bottom of the sea, but being cast upon the shore, still terrified the Israelites with the dreadful sight, though they were not able to injure them: so this enemy of ours still threatens, displays his arms, and makes himself felt, but cannot overcome. In the cloud there was an emblem of ablution. For as the Lord there covered them with a cloud, affording them refreshment, that they might not faint and be consumed by the overpowering heat of the sun; so, in baptism, we acknowledge ourselves to be covered and protected by the blood of Christ, that the severity of God, which is indeed an intolerable flame, may not fall upon us. Though this mystery was then obscured, and known only to few persons; yet as there was no other way of obtaining salvation but by those two blessings of grace, the Lord having adopted the ancient Fathers as his heirs, was pleased to bestow upon them tokens of both.

X. Now we may clearly perceive the falsehood of the notion which some have long ago disseminated, and which others persist in maintaining,-that by baptism we are delivered and exempted from original sin, and from the corruption which has decended from Adam to all his posterity, and are restored

(n) 1 Cor. x. 2.

to the same righteousness and purity of nature which Adam would have obtained if he had continued in the integrity in which he was first created. For teachers of this kind have never understood the nature of original sin, or original righte ousness, or the grace of baptism. Now we have already proved that original sin is the pravity and corruption of our nature, which first renders us obnoxious to the wrath of God, and then produces in us those works which the Scripture calls "works of the flesh." (0) Therefore these two things are to be distincly observed; first, that our nature being so entirely depraved and vitiated, we are, on account of this very corruption, considered as convicted and justly condemned in the sight of God, to whom nothing is acceptable but righteousness, innocence, and purity. And therefore even infants themselves bring their own condemnation into the world with them, who, though they have not yet produced the fruits of their iniquity, yet have the seed of it within them: even their whole nature is, as it were, a seed of sin; and therefore cannot but be odious and abominable to God. By baptism the faithful are certified that this condemnation is removed from them; since, as we said, the Lord promises us by this sign, that a full and entire remission is granted both of the guilt which is to be imputed to us, and of the punishment to be inflicted on account of that guilt: they also receive righteousness, such as the people of God may obtain in this life, that is, only by imputation, because the Lord in his mercy accepts them as righteous and innocent.

XI. The other thing to be remarked is, that this depravity never ceases in us, but is perpetually producing new fruits, those works of the flesh which we have already described, like the emission of flame and sparks from a heated furnace, or like the streams of water from an unfailing spring. For concupiscence never dies or is altogether extinguished in men, till by death they are delivered from the body of death, and entirely divested of themselves. Baptism, indeed, promises us the submersion of our Pharaoh, and the mortification of sin; yet not so that it no longer exists, or gives us no further trou

(v) Gal. v. 19.

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