The commentaries of M. John Calvin upon the Acts of the Apostles, faithfully translated…The commentaries of M. Iohn Caluin vpon the Actes of the Apostles, faithfully translated…

Othersome deny that Baptism was repeated: because they were baptized amiss by some foolish enemy of John. But because their conjecture ⟨p. 458⟩hath no colour, yea the words of Paul do rather import that they were the true and natural disciples of John, and Luke doth honourably call them disciples of Christ: I do not subscribe to this opinion: and yet I deny that the baptism of water was repeated, because the words of Luke import no other thing save only that they were baptized with the Spirit. First it is no new thing for the name of Baptism to be translated unto the Gifts of the Spirit, as we saw in the first and in the eleventh Chapters,¹ where Luke said, that when Christ promised to his Apostles to send the Spirit visibly, he called it Baptism.

Othersome denie that Baptisme was repeated: because they were baptized amisse by some foolish enimie of Iohn. But because their coniecture ⟨p. 458⟩hath no colour, yea the wordes of Paul doe rather import that they were the true and naturall disciples of Iohn, and Luke doth honourablie call them disciples of Christ: I doe not subscribe to this opinion: and yet I denie that the baptisme of water was repeated, because the wordes of Luke import no other thing saue onely that they were baptized with the Spirit. First it is no newe thing for the name of Baptisme to be translated vnto the Giftes of the Spirit, as we saw in the first and in the eleuenth Chapters,¹ where Luke said, that when Christ promised to his Apostles to sende the Spirite visiblie, he called it Baptisme.

1. 1Chap. 1.5. and 11.6.

Also that when the Spirit came down upon Cornelius, Peter remembered the words of the Lord, ye shall be baptized with the holy Ghost. Again we see that those visible gifts are spoken off by name in this place, and that the same are given with baptism. And whereas it followeth immediately, that when he had laid his hands upon them, the Spirit came, I take it to be added by way of interpretation: for it is a kind of speaking much used in the scripture, first to set down a thing briefly, and afterward to make it more plain. Therefore that which by reason of brevity was somewhat obscure, doth Luke better express, and lay more open, saying, that by laying on of hands the Spirit was given them. If any man object, that when Baptism is put for the gifts of the Spirit, it is not taken simply, but having somewhat added to it: I answer that Luke his meaning doth sufficiently appear by the text: and again, that Luke doth allude unto the Baptism whereof he spake. And surely if you understand it of the external sign, it shall be an absurd thing that it was given them, without using any better doctrine. But and if you take it metaphorically for institution, the speech shall be as yet harsh: and the narration should not agree, that After they were taught the holy Ghost came down upon them. Furthermore as I confess that this laying on of hands was a sacrament: so I say that those fell through ignorance, who did continually imitate the same. For seeing that all men agree in this, that it was a grace which was to last only for a time, which was showed by that sign: it is a perverse and ridiculous thing to retain the sign sithence the trueth is taken away. There is another respect of Baptism and the Supper, wherein the Lord doeth testify that those gifts are laid open for us, which the Church shall enjoy even until the end of the world. Wherefore we must diligently and wisely distinguish perpetual sacraments from those which last only for a time, least vain and frivolous visors have a place among the Sacraments. Whereas the men of old time did use laying on of hands, that they might confirm the profession of faith in those who were grown up, I do not mislike it: so that no man think that the grace of the Spirit is annexed to such a ceremony, as doeth Jerome against the Luciferians.