Chapter XV.—Unity of Baptism. Remarks on Heretical And 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 gospel148    Oehler refers us to c. xii. above, “He who hath once bathed.” as according to the apostle’s letters,149    i.e. the Epistle to the Ephesians especially. inasmuch as he says, “One God, and one baptism, and one church in the heavens.”150    Eph. iv. 4, 5, 6, but very inexactly quoted. 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 us151    i.e. us Christians; of “Catholics,” as Oehler explains it. that that assertion152    i.e. touching the “one baptism.” refers. Heretics, however, have no fellowship in our discipline, whom the mere fact of their excommunication153    Ademptio communicationis. [See Bunsen, Hippol. III. p. 114, Canon 46.] 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.154    Comp. Eccles. i. 15. 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 font155    Lavacrum.once:  once are sins washed away, because they ought never to be repeated. But the Jewish Israel bathes daily,156    Compare de Orat. c. xiv. because he is daily being defiled: and, for fear that defilement should be practised among us also, therefore was the definition touching the one bathing157    In John xiii. 10, and Eph. iv. 5. 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!

CAPUT 15. Nescio si quid amplius ad controversiam baptismi ventilatur. sane retexam quod supra omisi, ne imminentes sensus videar interscindere. unus omnino baptismus est nobis tam ex domini evangelio quam et apostoli litteris, quoniam unus deus et unum baptisma et una ecclesia in caelis. sed circa haereticos sane quae custodiendum sit digne quis retractet. ad nos enim editum est: haeretici autem nullum consortium habent nostrae disciplinae, quos extraneos utique testatur ipsa ademptio communicationis. non debeo in illis cognoscere quod mihi est praeceptum, quia non idem deus est nobis et illis, nec unus Christus, id est idem: ergo nec baptismus unus, quia non idem. quem cum rite non habeant sine dubio non habent, nec capit numerare quod non habetur: ita nec possunt accipere, quia non habent. sed de isto plenius iam nobis in Graeco digestum est. semel ergo lavacrum inimus, semel delicta abluuntur, quia ea iterari non oportet. ceterum Israel Iudaeus quotidie lavat quia quotidie inquinatur. quod ne in nobis quoque factitaretur propterea de uno lavacro definitum est. felix aqua quae semel abluit, quae ludibrio peccatoribus non est, quae non adsiduitate sordium infecta rursus quos diluit inquinat.