A harmony upon the the three Evangelists, Matthew, Mark and Luke with the commentary…A harmonie vpon the the three Euangelists, Matthew, Mark and Luke with the commentarie…

2 Although Jesus himself did not baptise. That it called Christ his baptism, which he did by the hands of other: that we may know that baptism is not to be esteemed according to the person of the minister, but that the whole force thereof dependeth upon the author, in whose name, and at whose commandment it is bestowed. Whence we do gather singular consolation, whilst that we do know that our baptism is of no less force to wash and renew us, then if the son of God had given us it. And doubtless he did of set purpose abstain from the external administration of the sign, whilst that he was conversant in the world: that he might make it known unto all ages, that baptism doth loose no whit of his force, whilst that it is ministered by a mortal man. To be brief, Christ doth not only baptise us inwardly with his spirit, but we must make like account of the sign it self which we receive at the hands of mortal man, as if Christ himself reaching his hand out of heaven, did stretch the same out unto us. And if that be the baptism of Christ, which is given by mortal man, what manner person soever the minister be, it shall not cease to be Christs. And this is sufficient to refute the Anabaptists, who affirm that baptism is corrupted by the vice of the minister, and for this dotings sake do they trouble the Church. Like as Augustine used the same argument very fitly against the Donatists.

2 Although Iesus himselfe did not baptise. That it called Christ his baptisme, which he did by the handes of other: that wee may knowe that baptisme is not to be esteemed according to the person of the minister, but that the whole force thereof dependeth vpon the authour, in whose name, and at whose commandement it is bestowed. VVhence we do gather singuler consolation, whilest that we doe know that our baptisme is of no lesse force to wash and renue vs, then if the sonne of God had giuen vs it. And doubtlesse he did of set purpose abstaine from the externall administration of the signe, whilest that he was conuersant in the world: that he might make it knowen vnto al ages, that baptisme doth loose no whit of his force, whilest that it is ministred by a mortall man. To be briefe, Christ doth not only baptise vs inwardly with his spirite, but we must make like account of the signe it selfe which wee receiue at the handes of mortall man, as if Christe himselfe reaching his hande out of heauen, did stretch the same out vnto vs. And if that be the baptisme of Christe, which is giuen by mortall man, what manner person soeuer the minister be, it shall not cease to bee Christes. And this is sufficient to refute the Anabaptistes, who affirme that baptisme is corrupted by the vice of the minister, and for this dotings sake do they trouble the Church. Like as Augustine vsed the same argument very fitly against the Donatists.