On Baptism.
Chapter 17. Of the Power of Conferring Baptism
For concluding our brief subject, it remains to put you in mind also of the due observance of giving and receiving baptism. Of giving it, the chief priest (who is the bishop) has the right: in the next place, the presbyters and deacons, yet not without the bishop’s authority, on account of the honour of the Church, which being preserved, peace is preserved. Beside these, even laymen have the right; for what is equally received can be equally given. Unless bishops, or priests, or deacons, be on the spot, other disciples are called i.e. to the work. The word of the Lord ought not to be hidden by any: in like manner, too, baptism, which is equally God’s property, can be administered by all. But how much more is the rule of reverence and modesty incumbent on laymen—seeing that these powers belong to their superiors—lest they assume to themselves the specific function of the bishop! Emulation of the episcopal office is the mother of schisms. The most holy apostle has said, that “all things are lawful, but not all expedient.” Let it suffice assuredly, in cases of necessity , to avail yourself (of that rule, if at any time circumstance either of place, or of time, or of person compels you (so to do); for then the stedfast courage of the succourer, when the situation of the endangered one is urgent, is exceptionally admissible; inasmuch as he will be guilty of a human creature’s loss if he shall refrain from bestowing what he had free liberty to bestow.
But the woman of pertness, who has usurped the power to teach, will of course not give birth for herself likewise to a right of baptizing, unless some new beast shall arise like the former; so that, just as the one abolished baptism, so some other should in her own right confer it! But if the writings which wrongly go under Paul’s name, claim Thecla’s example as a licence for women’s teaching and baptizing, let them know that, in Asia, the presbyter who composed that writing, as if he were augmenting Paul’s fame from his own store, after being convicted, and confessing that he had done it from love of Paul, was removed from his office. For how credible would it seem, that he who has not permitted a woman even to learn with over-boldness, should give a female the power of teaching and of baptizing ! “Let them be silent,” he says, “and at home consult their own husbands.”
Chapter XVIII.—Of the Persons to Whom, and the Time When, Baptism is to Be Administered.
But they whose office it is, know that baptism is not rashly to be administered. “Give to every one who beggeth thee,” has a reference of its own, appertaining especially to almsgiving. On the contrary, this precept is rather to be looked at carefully: “Give not the holy thing to the dogs, nor cast your pearls before swine;” and, “Lay not hands easily on any; share not other men’s sins.” If Philip so “easily” baptized the chamberlain, let us reflect that a manifest and conspicuous evidence that the Lord deemed him worthy had been interposed. The Spirit had enjoined Philip to proceed to that road: the eunuch himself, too, was not found idle, nor as one who was suddenly seized with an eager desire to be baptized; but, after going up to the temple for prayer’s sake, being intently engaged on the divine Scripture, was thus suitably discovered—to whom God had, unasked, sent an apostle, which one, again, the Spirit bade adjoin himself to the chamberlain’s chariot. The Scripture which he was reading falls in opportunely with his faith: Philip, being requested, is taken to sit beside him; the Lord is pointed out; faith lingers not; water needs no waiting for; the work is completed, and the apostle snatched away.
“But Paul too was, in fact, ‘speedily’ baptized:” for Simon, his host, speedily recognized him to be “an appointed vessel of election.” God’s approbation sends sure premonitory tokens before it; every “petition” may both deceive and be deceived. And so, according to the circumstances and disposition, and even age, of each individual, the delay of baptism is preferable; principally, however, in the case of little children. For why is it necessary—if (baptism itself) is not so necessary —that the sponsors likewise should be thrust into danger? Who both themselves, by reason of mortality, may fail to fulfil their promises, and may be disappointed by the development of an evil disposition, in those for whom they stood? The Lord does indeed say, “Forbid them not to come unto me.” Let them “come,” then, while they are growing up; let them “come” while they are learning, while they are learning whither to come; let them become Christians when they have become able to know Christ. Why does the innocent period of life hasten to the “remission of sins?” More caution will be exercised in worldly matters: so that one who is not trusted with earthly substance is trusted with divine! Let them know how to “ask” for salvation, that you may seem (at least) to have given “to him that asketh.” For no less cause must the unwedded also be deferred—in whom the ground of temptation is prepared, alike in such as never were wedded by means of their maturity, and in the widowed by means of their freedom—until they either marry, or else be more fully strengthened for continence. If any understand the weighty import of baptism, they will fear its reception more than its delay: sound faith is secure of salvation.