Chapter 59 — On baptism

In accordance with what we have been saying, we shall be able to gather what are the peculiar effects and the appropriate matter of each sacrament. First, we will do this with regard to spiritual regeneration, which is the result of baptism. The generation of a living thing is the change of a lifeless into a living being. Now man is deprived of spiritual life in his origin by original sin, as we have already stated, (Ch. 50.) and whatever sins a man commits in addition to this deprive him of life. Hence it was necessary that baptism, which is spiritual birth, should have the power to remove original sin and all the actual sins a man has committed.

Now the sensible sign in a sacrament should be adapted to signify the spiritual effect of that sacrament, and water is the easiest and handiest means of removing dirt from the body. Therefore, baptism is fittingly conferred with water, hallowed by the Word of God.

Moreover, since the generation of one thing is the corruption of another, and since that which is generated loses its previous form and the properties resulting from it, it follows that baptism, which is spiritual generation, removes not only sins which are contrary to spiritual life, but also all guilt of sin. Thus it not only washes sin away, but removes all debt of punishment. Hence no satisfaction for sin is demanded in the sacrament of baptism.

Again. By generation a thing acquires its form, and thus it acquires the operation that results from that form and the place that is becoming to it at the same time; thus as soon as it is kindled, fire tends upwards as towards its proper place. Therefore, since baptism is spiritual generation, as soon as a man is baptized he is fit for spiritual action (such as the reception of other sacraments and things of that sort), and a place befitting the spiritual life—namely, eternal happiness—is due to him. For this reason, if a man dies immediately after being baptized, he is immediately admitted into heaven. Hence baptism is said to open the gates of heaven.

Again, we must observe that a thing can be born but once; thus since baptism is spiritual generation, a man is but once baptized.

It is also evident that the disorder which came into the world through Adam infects man but once. Hence baptism, which is chiefly a remedy for that disorder, may not be repeated. It is also a general rule that when a thing is once consecrated, so long as it remains intact it must not be reconsecrated, lest the consecration seem to have been invalid. Consequently, since baptism is a kind of consecration of the person baptized, it must not be repeated.

And thus the error of the Donatists or Rebaptizers (Known later under the name of Anabaptists.) is refuted.