On Baptism — Historical footnotes

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 open 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 clave, 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.”

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 open 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 clave, 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.”

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.”

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.”