John's baptism had already raised the question, which our Lord himself posed for the Pharisees, whether it was something heavenly or just from earth. They, clearly not understanding because of their unbelief, could not come to a definite answer. We, however, having only a slight understanding that accords with our slight faith, can still judge that John's baptism was, on the one hand, divine in that God commanded it, but on the other, it was not divine in its power. We read that John had been sent by the Lord for this purpose, which was still human in nature, for he, established as a preacher of repentance, which is a question of a person's will, was offering nothing heavenly but was making way for the heavenly. Therefore, the scribes and the Pharisees who were unwilling to believe were also unwilling to undergo repentance. But if repentance is something human, then it must be that the baptism was of the very same nature, for had it been heavenly it would have given both the Holy Spirit and remission from sins. But no one forgives sins or grants the Holy Spirit but God alone. Besides, the Lord himself said that the Spirit would otherwise not descend unless he first should ascend to the Father. And so what the master would not yet give, the slave would surely not be able to offer. And again, later, in the Acts of the Apostles we find that those who had received John's baptism had not received the Holy Spirit of whom they had never even been told. Therefoe, it was not of heaven because it offered nothing heavenly.

Who then is so profane and lacking in faith, who so insane by the fury of discord as either to believe that the unity of God, the garment of the Lord, the church of Christ can be torn asunder or to dare to do so? He warns us in the Gospel, and teaches, saying, "And there shall be one flock and one shepherd." And does anyone think that there can be either many shepherds or many flocks in one place? Likewise the apostle Paul introducing this same unity to us beseeches and urges us in these words: "I beseech you, brothers," he says, "by the name of our Lord Jesus Christ, that you all say the same thing, and that there be no dissensions among you but that you be perfectly united in the same mind and in the same judgment." And again he says, "Bearing with one another in love, careful to preserve the unity of the Spirit, in the bond of peace." Do you think that you can stand and live, withdrawing from the church and building for yourself other abodes and different dwellings, when it was said to Rahab, in whom the church was prefigured: "You shall gather your father and your mother and your brethren and the entire house of your father to your own self in your house, and it will be that everyone who goes out of the door of your house shall be his own accuser";14 likewise, when the sacrament of the Passover contains nothing else in the law of the exodus than that the lamb that is slain in the figure of Christ be eaten in one house? God speaks, saying, "In one house it shall be eaten; you shall not carry the flesh outside of the house." The flesh of Christ and what is holy to the Lord cannot be carried outside, and there is no other house for believers except the one church. This house, this hospice of unanimity, the Holy Spirit designates and proclaims, when he says, "God who makes those of one mind to dwell in his house." In the house of God, in the church of Christ, those of one mind dwell; they persevere in concord and simplicity.

(vi. de Trin. c. 34) They believe that He came forth from God, because He does the works of God. For whereas our Lord had said both, I came forth from the Father, and, I am come into the world from the Father, they testified no wonder at the latter words, I am come into the world, which they had often heard before. But their reply shews a belief in and appreciation of the former, I came forth from the Father. And they notice this in their reply: By this we believe that Thou camest forth from God; not adding, and art come into the world, for they knew already that He was sent from God, but had not yet received the doctrine of His eternal generation. That unutterable doctrine they now began to see for the first time in consequence of these words, and therefore reply that He spoke no longer in parables. For God is not born from God after the manner of human birth: His is a coming forth from, rather than a birth from, God. He is one from one; not a portion, not a defection, not a diminution, not a derivation, not a pretension, not a passion, but the birth of living nature from living nature. He is God coming forth from God, not a creature appointed to the name of God; He did not begin to be from nothing, but came forth from an abiding (manente) nature. To come forth, hath the signification of birth, not of beginning.