Answer. Here in a manner it is incredible to be spoken, how great confusion was brought into the Churches under the show of order, and specially into the Greek Churches. For it is certain, by the Acts of the Apostles, that at the beginning, baptism was ministered as occasion was offered: they for the most part which came unto Baptism being rather endued with Faith in Christ by miracle, then by any order of the institution. Afterwards as it specially appeareth by the second Defensory oration of Justinus, the holy Ghost beginning to work by little and little by ordinary means, when the congregations were gathered together, baptism was ministered. Afterwards that all things might be done in order, instructors being ordained, two days were at the first by a certain custom, then by law, and at length as it were by a certain superstition appointed for the baptizing of those that were so instructed. Now at the length, it was brought to this pass, that it was in a manner counted ⟨image 106⟩a great trespass to baptize at any other time then at Easter and at Whitsuntide. Further under the colour of this order appointed, to the end that they that were catechized (such as were in the beginning all those that were to be baptised as well of the Jews as of the Gentiles) should not be called every day, nor before a lawful profession: it is in a manner incredible to think what confusions were pulled into the church especially, for that cause because that whereas baptism in those same that were of the years of discretion, was the first entrance into the congregation of the Church, they could not precisely wait for the set time of Easter and Whitsuntide, but they must think themselves after a sort condemned, who in the mean season fell into the danger of death. And hereupon that, also ensued that they were bound too discharge an infinite number from those Laws, who also pretended other things. So crept in that same error to the absolute necessity of baptism, which opinion when it seemed ⟨image 107⟩to thrust down all men headlong into hell, a wise treacle was given of some, devising a certain place, in which they should be placed which were dead without baptism through no fault of their own, neither should they feel indeed those everlasting pains, neither be partakers of that heavenly blessedness, which also Nazianzen hath taught.
Answeare. Here in a maner it is incredible to be spoken, howe great confusion was brought into the Churches vnder the shewe of order, and specially into the Greeke Churches. For it is certayne, by the Acts of the Apostles, that at the beginning, baptisme was ministred as occasion was offred: they for the moste parte which came vnto Baptisme beeing rather endued with Faith in Christ by miracle, then by any order of the institution. Afterwardes as it specially appeareth by the seconde Defensory oration of Iustinus, the holy Ghost beginning to woorke by litle and litle by ordinary means, when the congregations were gathered together, baptisme was ministred. Afterwardes that all things might be done in order, instructers being ordeyned, two dayes were at the first by a certayne custome, then by lawe, and at length as it were by a certaine superstition appointed for the baptizing of those that were so instructed. Nowe at the length, it was brought to this passe, that it was in a maner compted ⟨image 106⟩a great trespasse to baptize at any other time then at Easter and at Whitsontide. Further vnder the cullour of this order appointed, to the end that they that were catechized (suche as were in the beginning all those that were to be baptised as well of the Iewes as of the Gentiles) should not be called euery day, nor before a lawful profession: it is in a manner incredible to thinke what confusions were pulled intoo the church especially, for that cause because that whereas baptisme in those same that were of the yeeres of discretion, was the first entrance intoo the congregation of the Church, they coulde not precisely wayte for the sett time of Easter and Whitsontide, but they must thinke themselues after a sort condemned, who in the meane season fell into the daunger of death. And heerevpon that, also ensued that they were bounde too discharge an infinite number from those Lawes, who also pretended other thinges. So crept in that same errour to the absolute necessitie of baptisme, which opinion when it seemed ⟨image 107⟩to thrust downe all men headlong into hell, a wise treacle was giuen of some, diuising a certaine place, in which they shoulde bee placed which were deade without baptisme through no faulte of their owne, neyther shoulde they feele indeede those euerlasting paynes, neyther be pertakers of that heauenly blessednesse, which also Nazianzen hath taught.
