John 3:5

Jesus answered, &c. Calvin, in order to detract from the effect of justification by baptism, and therefore from the necessity of baptism (for he maintains that the children of believers are justified in the womb simply because they are the children of believers), denies that baptism is here spoken of. He says that by water is to be understood, but the Holy Ghost, who, through faith, cleanses like water those who believe in Christ. He explains as follows, "unless any one be born again of water, and (that is, of) the Holy Ghost." Thus he says it is similarly spoken (S. Mat 3:11), He shall baptize you with the Holy Ghost and with fire, i.e., with the Holy Spirit, who, like fire, shall inflame you with the love of God. But all this is absurd and perverse, and condemned by the Church as heretical.

For, in the first place, why does Christ here make mention of water, if not men, but only fishes, are born again of water? Why did He not say briefly and simply to Nicodemus, who was ignorant of Christian doctrines (whom He here catechises and instructs like a child), except any one be born again of the Holy Ghost?

2. Because in a similar way S. Paul, alluding to this conversation, (Tit 3:5), calls baptism the laver of regeneration. There in this spiritual birth we are born again of water, and are made sons of God, who before were children of the devil and wrath (Eph 2:3).

3. If it be lawful with Calvin to wrest this passage, then we may do the same with every other passage, and so pervert the whole of Scripture. No commandment will survive, not even the institution of baptism itself.

4. Calvin and his followers cannot possibly prove against the Anabaptists that infants, who are devoid of the exercise of reason and faith, ought to be baptized, from any other passage of Holy Scripture but this. Therefore, since they do not allow of tradition, they must needs prove infant baptism from this passage, unless they are willing to confess themselves vanquished by the Anabaptists.

5. All the Fathers and orthodox interpreters explain the passage in the same way as the Council of Trent (Sess. 7, Can. 2). Nor are the words in S. Matthew, "He shall baptize you with the Holy Ghost and with fire," any contradiction. For there real fire is to be understood, as here true water. For there the day of Pentecost was referred to, when the Holy Ghost came down upon the apostles in the likeness of tongues of fire.

Very appropriately, moreover, was water ordained by Christ in baptism for this spiritual regeneration. 1. Because water excellently represents inward regeneration. For out of water at the beginning of the world were the whole heavens and all other things born and produced. 2. Because moisture, such as is in water, is a chief agent in the production of offspring, as physicists teach. Again, because justification is a cleansing of the soul from the filth of sin it is well figured by water. As S. Chrysostom says upon this passage, "Like as it were in a tomb our heads are submerged beneath the water: our old man being buried is hidden beneath the water, and then the new man ariseth in its stead." Lastly, the commonness and abundance of water makes it to be convenient matter for the necessity of this sacrament. For it is everywhere easily procurable.

You may ask why Christ says, except a man be born of water and the Holy Ghost, and did not rather say, of water and the form of baptism? For water is the matter of baptism, but the form is, I baptize thee in the Name of the Father and of the Son and of the Holy Ghost. For the sacrament of baptism consists of its matter and form, as its essential parts. I reply, because Christ wished to describe to Nicodemus, a prejudiced old man, the new teaching of spiritual life and generation, by means of the analogy and similitude of natural generation, in which a father and mother concur. So in like manner to spiritual regeneration, which takes place in baptism, water as it were the mother concurs, and the Holy Ghost as the Father. For He is the chief agent and producer of grace and holiness, by which the children of God are born again in baptism.

From this passage S. Augustine (lib. 1, de peccat. c. 10) proves, against Pelagius, that infants are born in original sin. For that is the reason why they must be born again in baptism, that they may be cleansed from that sin. And he exposes the folly of the Pelagians, who, in order to elude the force of this passage, said that infants dying without baptism would enter into the kingdom of heaven and eternal life, but not into the kingdom of God; as if the kingdom of God were something different from the kingdom of heaven.

Lastly, born of water ought here to be understood either in actual fact, or by desire. For he who repents of his sins, and desires to be baptized, but either from want of water, or lack of a minister, is not able to receive it, is born again through (ex) the desire and wish for baptism. So the Council of Trent fully explains this passage (Sess. 7, Can. 4).

Some are of opinion that the sacrament of baptism was at this time instituted by Christ. But it is not probable that Christ secretly, in the presence of only Nicodemus, instituted the universal sacrament of baptism. Rather, He publicly instituted it at His own baptism in the river Jordan. Baptism, however, although it had been publicly instituted by Christ, was not binding upon the Jews and other men until after Christ's death, at Pentecost. For then the promulgation of the Evangelical Law took place, whose beginning is baptism. Of this time Christ here speaks. As though He said, "The time for the obligation of the Law of the Gospel is close at hand. When that shall have come, the ancient Law, and circumcision, will cease, and in its place the new Law will succeed, and baptism, in which none save those who are born again of water and of the Holy Ghost will be able to enter into the kingdom of God." Wherefore this precept of Christ has rather reference to the time after Pentecost, than the present.

Moreover, the expression, unless any one shall have been born again, intimates that baptism had been already a short time previously instituted by Christ. For Christ spake these words to Nicodemus shortly after His own baptism. And He would not have told him that baptism was necessary for salvation, unless He had already instituted it.