Acts 19:5

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: about which they were unable to give a consistent 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 efficacy too, in that we read that John was sent by the Lord to perform this duty) 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. In fact, the doctors of the law and the Pharisees, who were unwilling to “believe,” did not “repent” either. …

47. But you will say, “The Apostle Paul baptized after John.” Did he then baptize after a heretic? If you do presume to call that friend of the Bridegroom a heretic, and to say that he was not in the unity of the Church, I beg that you will put this in writing. But if you believe that it would be the height of folly to think or to say so, it remains for your own wisdom to resolve the question why the Apostle Paul baptized after John. For if he baptized after one who was his equal, you ought all to baptize after one another. If after one who was greater than himself, you ought to baptize after Rogatus; if after one who was less than himself, Rogatus ought to have baptized after you those whom you, as a presbyter, had baptized. …

Chapter 26. 34. A few things still remain to be noticed in the epistle to Jubaianus; but since these will raise the question both of the past custom of the Church and of the baptism of John, which is wont to excite no small doubt in those who pay slight attention to a matter which is sufficiently obvious, seeing that those who had received the baptism of John were commanded by the apostle to be baptized again they are not to be treated in a hasty manner, and had better be reserved for another book, that the dimensions of this may not be inconveniently large.

Chapter 10. 12. I ask, therefore, if sins were remitted by the baptism of John, what more could the baptism of Christ confer on those whom the Apostle Paul desired to be baptized with the baptism of Christ after they had received the baptism of John? But if sins were not remitted by the baptism of John, were those men in the days of Cyprian better than John, of whom he says himself that they "used to seize on estates by treacherous frauds, and increase their gains by accumulated usuries," through whose, administration of baptism the remission of sins was yet conferred? Or was it because they were contained within the unity of the Church? What then? Was John not contained within that unity, the friend of the Bridegroom, the preparer of the way of the Lord, the baptizer of the Lord Himself? Who will be mad enough to assert this? Wherefore, although my belief is that John so baptized with t …

Chapter 37. 85. Petilianus said: "But that the truth of this may be made manifest from the apostles, we are taught by their actions, as it is written: ‘It came to pass that while Apollos was at Corinth, Paul, having passed through the upper coasts, came to Ephesus; and finding certain disciples, he said unto them, Have ye received the Holy Ghost since ye believed? And they said unto him, We have not so much as heard whether there be any Holy Ghost. And he said unto them, Unto what then were ye baptized? And they said, Unto John’s baptism. Then said Paul, John verily baptized with the baptism of repentance, saying unto the people, that they should believe on Him which should come after him, that is, on Christ Jesus. When they heard this, they were baptized in the name of the Lord Jesus. …

16. What, however, are they accustomed to say against us? “Behold, after John, baptism was given.” For before that question was properly treated in the Catholic Church, many erred in it, both great and good men; but because they were members of the dove, they did not cut themselves off, and in their case that happened which the apostle said, “If in any thing ye are otherwise minded, God shall reveal even this unto you.” Whence those who separated themselves became unteachable. What then are they wont to say? Behold, after John baptism was given; after heretical baptism is it not to be given? because certain who had the baptism of John were commanded by Paul to be baptized, for they had not the baptism of Christ. …

See how the Law was breaking up; see how they were bound by conscience. This, namely, was a Jewish custom, to shear their heads agreeably with a vow. But then there ought to be also a sacrifice ( ch. xxi. 26 ), which was not the case here. “Having yet tarried:” after the beating of Sosthenes. For it was necessary that he should yet tarry, and comfort them concerning these things. “He sailed for Syria.” Why does he desire again to come to Syria? It was there that “the disciples were ordered to be called Christians” ( ch. xi. 26 ): there, that he had been “commended to the grace of God” ( xiv. 26 ): there, that he had effected such things concerning the doctrine. “And with him Priscilla”, lo, a woman also, “and Aquila.” But these he left at Ephesus. With good reason, namely, that they should teach. …

6. Let me now fulfil the promise I made a little while ago and with all the skill of a rhetorician sing the praises of water and of baptism. In the beginning the earth was without form and void, there was no dazzling sun or pale moon, there were no glittering stars. There was nothing but matter inorganic and invisible, and even this was lost in abysmal depths and shrouded in a distorting gloom. The Spirit of God above moved, as a charioteer, over the face of the waters, and produced from them the infant world, a type of the Christian child that is drawn from the laver of baptism. A firmament is constructed between heaven and earth, and to this is allotted the name heaven, in the Hebrew Shamayim or ‘what comes out of the waters,’, and the waters which are above the heavens are parted from the others to the praise of God. …

30. And now, having proceeded thus far in my discourse, I ask indulgence from your love, or rather from the Spirit who dwelt in Paul, if I should not be able to rehearse everything, by reason of my own weakness, and your weariness who listen. For when shall I in terms worthy of Himself declare the marvellous deeds wrought by the operation of the Holy Ghost in the Name of Christ? Those wrought in Cyprus upon Elymas the sorcerer, and in Lystra at the healing of the cripple, and in Cilicia and Phrygia and Galatia and Mysia and Macedonia? or those at Philippi (the preaching, I mean, and the driving out of the spirit of divination in the Name of Christ; and the salvation by baptism of the jailer with his whole house at night after the earthquake); or the events at Thessalonica; and the address at Areopagus in the midst of the Athenians; or the instructions at Corinth, and in all Achaia? How s …

42. So they were baptized in the Name of Jesus Christ, and baptism was not repeated in their case, but administered differently, for there is but one baptism. But where there is not the complete sacrament of baptism, there is not considered to be a commencement nor any kind of baptism. But baptism is complete if one confess the Father, the Son, and the Holy Spirit. If you deny One you overthrow the whole. And just as if you mention in words One only, either the Father, or the Son, or the Holy Spirit, and in your belief do not deny either the Father, the Son, or the Holy Spirit, the mystery of the faith is complete, so, too, although you name the Father, Son, and Holy Spirit, and lessen the power of either the Father, the Son, or the Holy Spirit, the whole mystery is made empty. …