Chapter X.—Of John’s Baptism.

We have spoken, so far as our moderate ability permitted, of the generals which form the groundwork of the sanctity95    Religionem. 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:96    Matt. xxi. 25; Mark xi. 30; Luke xx. 4. about which they were unable to give a consistent97    Constanter. 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 divine indeed, (yet in respect of the command, not in respect of efficacy98    Potestate. too, in that we read that John was sent by the Lord to perform this duty,)99    See John i. 33. 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.100    It is difficult to see how this statement is to be reconciled with Acts v. 31. [i.e. under the universal illumination, John i. 9.] In fact, the doctors of the law and the Pharisees, who were unwilling to “believe,” did not “repent” either.101    Matt. iii. 7–12; xxi. 23, 31, 32. 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.102    Mark ii. 8; 1 Thess. iv. 8; 2 Cor. i. 21, 22; v. 5. Even the Lord Himself said that the Spirit would not descend on any other condition, but that He should first ascend to the Father.103    John xvi. 6, 7. 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.104    Acts xix. 1–7. [John vii. 39.] 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,105    Matt. iii. 11, 12; John i. 6–36. whom he had pointed out when coming to him, were “HE.”106    Matt. xi. 2–6; Luke vii. 18–23. [He repeats this view.] And so “the baptism of repentance”107    Acts xix. 4. was dealt with108    Agebatur. 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,”109    Mark i. 4. 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.”110    Luke i. 76. 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;”111    John iii. 30, 31, briefly quoted. and again, by saying that he “baptized in repentance only, but that One would shortly come who would baptize in the Spirit and fire;”112    Matt. iii. 11, not quite exactly given.—of course because true and stable faith is baptized with water, unto salvation; pretended and weak faith is baptized with fire, unto judgment.

CAPUT 10. Diximus quantum mediocritati nostrae licuit de universis quae baptismi religionem instruunt. nunc ad reliquum statum eius aeque ut potero progrediar de quaestiunculis quibusdam. baptismus a Ioanne denuntiatus iam tunc habuit quaestionem ab ipso quidem domino propositam ad pharisaeos, caelestisne is baptismus esset an veto terrenus: de quo illi non valuerunt constanter respondere, utpote non intelligentes quia nec credentes. nos quidem quantula fide sumus tantulo et intellectu possumus aestimare divinum quidem eum baptismum fuisse, mandatu tamen non et potestate, quod et Ioannem a domino missum legimus in hoc munus, ceterum humanum condicione. nihil enim caeleste praestabat, sed caelestibus praeministrabat, paenitentiae scilicet praepositus quae est in hominis voluntate. denique legis doctores et pharisaei, qui credere noluerunt, nec paententiam inire voluerunt. quodsi paenitentia humanum est et baptismus ipsius eiusdem condicionis fuerit necesse est: aut daret et spiritum sanctum et remissionem peccatorum si caelestis fuisset. sed neque peccata dimittit neque spiritum indulget nisi solus deus. etiam ipse dominus nisi ipse prius ascenderet ad patrem aliter negavit spiritum descensurum. ita quod dominos nondum conferebat servus utique praestare non posset. adeo postea in Actin Apostolorum invenimus [quoniam] qui Ioannis baptismum habebant spiritum accepisse sanctum, quem ne auditu quidem noverant. ergo non erat caeleste quod caelestia non exhibebat, cum ipsum quod caeleste in Ioanne fuerat, spiritus prophetiae, post totius spiritus in dominum translationem usque adeo defecerit ut quem praedicaverat, quem advenientem designaverat, postmodum an ipse esset miserit sciscitatum. agebatur itaque baptismus paenitentiae quasi candidatus remissionis et sanctificarionis in Christo subsecuturae. nam quod legimus, Praedicabat baptismum paenitentiae in remissionem peccatorum, in futuram remissionem enuntiatum est, siquidem paenitentia antecedit, remissio sequitur, et hoc est viam praeparare: qui autem praeparat non idem ipse perficit sed alii perficiendum procurat. ipse profitetur sua non esse caelestia sed Christi dicendo, Qui de terra est terrena loquitur, qui de supernis venit super omnes est: item soli se paenitentiae tinguere, venturum mox qui tingueret in spiritu et igni: scilicet quia vera et stabilis fides spiritu tinguitur in salutem, simulata autem et infirma igni tinguitur in iudicium.