Proposition 11

All the Apostolic Fathers, as they are called; all pupils of the Apostles; and all the notable church writers of the first four Christian centuries, whose writings have come down to us; allude to, and speak of, Christian immersion, as the "regeneration" and "remission of sins" spoken of in the New Testament.

This proposition I will support by the testimony of those who have examined all Christian antiquity, and by citing the words of those usually called the Apostolic Fathers, and other distinguished writers of the first four hundred years. We will first call upon one whose name is familiar throughout Christendom. Whether the writing is genuine or spurious, it is universally admitted to be a fragment of the highest antiquity: —

Barnabas

In his catholic Epistle, chapter 11, he says, "Let us now inquire whether the Lord took care to reveal anything beforehand, concerning water and the cross. Now, regarding the former of these, it is written to the people of Israel, how they shall not receive that baptism which brings forgiveness of sins; but shall establish another for themselves that cannot. For thus says the Prophet, 'Be astonished, O Heavens! and let the earth tremble at it; because this people have done two great and wicked things: They have left me, the fountain of living waters, and have dug for themselves broken cisterns that can hold no water. Is my holy mountain Zion a desolate wilderness? For she shall be like a young bird when its nest is taken away.' — 'Consider how he has joined both the cross and the water together. For this he says, "Blessed are they who, putting their trust in the cross, descend into the water; for they shall have their reward in due time; then, he says, I will give it to them." But concerning the present time, he says, "Their leaves shall not fail." Meaning that every word that goes out of your mouth shall, through faith and charity, be for the conversion and hope of many. In a similar way another Prophet speaks: "And the land of Jacob was the praise of all the earth;" magnifying thereby the vessels of his Spirit. And what follows? "And there was a river running on the right hand, and beautiful trees grew up by it; and whoever eats of them shall live forever." The meaning of this is: — that we go down into the river full of sins and pollutions; but come up again bearing fruit; having in our hearts the fear and hope which are in Jesus by the Spirit: "And whoever eats of them shall live forever." That is, whoever listens to those who call them, and believes, shall live forever."

Clement and Hermas

The former gives no testimony on the subject. The latter testifies as follows.50

In speaking of a tower built upon the water by which he signified the building of Christ's church, he says: — "Hear, therefore, why the tower is built on the waters: — Because your life is saved, and shall be saved, by water." In answer to the question, "Why did the stones come up into this tower out of the deep?" he says it was necessary for them to come up by (or through) water, so that they might be at rest; "for they could not otherwise enter the kingdom of God; for before anyone receives the name of the Son of God, he is subject to death; but when he receives that seal, he is delivered from death and assigned to life. Now, that seal is water, into which people go down, subject to death, but come out of it assigned to life; for which reason this seal was preached to them; and they used it, so that they might enter the Kingdom of God."

Both Clement and Hermas wrote around the end of the first, or beginning of the second century.

Hermas, moreover, testifies as follows, in another work of his, called "The Commands of Hermas."51

"And I said to him, I have just now heard from certain teachers, and there is no other repentance besides that of baptism, when we go down into the water, and receive the forgiveness of sins, and after that we should sin no more, but live in purity. And he said to me, You have been rightly informed."

Having closely and repeatedly examined the Epistles of Clement; of Polycarp, to the Philippians; of Ignatius, to the Ephesians; that to the Magnesians; that to the Trallians, the Romans, the Philadelphians, the Smyrnians, and his Epistle to Polycarp; together with the Catholic Epistle of Barnabas, and the genuine works of Hermas, I can affirm that the preceding extracts are the only passages in all these writings that speak of immersion.

Having heard the Apostolic Fathers, as they are called, testify to the views of the pupils of the Apostles, down to A.D. 140; I will call upon a very learned Paidobaptist antiquarian, who can bring forward every writer and Father, down to the fifth century; and, before we hear any of his witnesses, we shall question him about his own convictions after he had spent many years searching all Christian antiquity: —

Testimony of Dr. W. Wall, Author of the History of ## aBaptism

Pray, Doctor, have you examined all primitive writers from the death of John down to the fifth century?

W. Wall. — I have.

And will you explicitly state what was the established and universal view of all Christians, public and private, for four hundred years from the birth of the Messiah, on the meaning of the saying, (John 3:5,) "Unless a man is born of water and the Spirit, he cannot enter the Kingdom of God?"

W. Wall. — "There is not a single Christian writer, of any antiquity in any language, who does not understand it to mean baptism; and, if it is not so understood, it is difficult to explain how a person is born of water, any more than born of wood."52

Did all the Christians, public and private, and all the Christian writers from Barnabas to the time of Pelagius, (419,) as far as you know, continue to use the term regenerate as only applicable to immersion?

W. Wall. — "The Christians did, in all ancient times, continue to use the name 'regeneration,' for baptism; so that they never use the word 'regenerate,' or 'born again,' except to mean, or denote, baptism. And almost all the quotations which I will bring in this book will be examples of this."53

Did they also substitute for "baptism" and "baptize," the words renewed, sanctified, sealed, enlightened, initiated, as well as regenerated?

W. Wall. — "For baptize, they used the following words: — Most commonly, anagennao, to regenerate; sometimes, kainopoieo, or anakainiozo, to renew; frequently, agiazo, to sanctify. Sometimes they call it the seal; and frequently, illumination, as it is also called, Heb. 6:4, and sometimes, teliosis, initiation."54 "St. Augustine, not less than a hundred times, expresses baptized by the word *sanctified.*55

We will now see some of Mr. Wall's witnesses; and I prefer to introduce them from his own pen, as he cannot be supposed partial to the views I have presented in this essay: —

Justin Martyr

Justin Martyr wrote about forty years after John the Apostle died, and stands most prominently among the early Fathers. He addressed an apology to Emperor Antoninus Pius. In this apology he describes the practices of the Christians, and the reasons for them. Concerning those who are persuaded and believe the things that are taught, and who promise to live according to them, he writes —

"Then we bring them to some place where there is water, and they are regenerated by the same way of regeneration by which we were regenerated: for they are washed in water (en to udati) in the name of God the Father and Lord of all things, and of our Savior Jesus Christ, and of the Holy Spirit; for Christ says, Unless you are regenerated you cannot enter into the Kingdom of Heaven; and everyone knows it is impossible for those who are once born to enter again into their mother's womb."

"It was foretold by Isaiah, as I said, by what means those who should repent of their sins might escape them; and it was written in these words, 'Wash yourselves, make yourselves clean, put away the evil,' etc."

"And we have been taught by the Apostles this reason for this. Because we, being ignorant of our first birth, were born by necessity (or course of nature) and have been brought up in all customs and conversation; that we should not continue children of that necessity and ignorance, but of will (or choice) and knowledge, and should obtain forgiveness of sins in which we have lived, by water (or in water). Then the name of God the Father, etc., is invoked over the one who has a mind to be regenerated. And this washing is called the enlightening."

As you trace the history of infant baptism, Mr. Wall, as near the apostolic times as possible, why do you quote Justin Martyr, who never mentions it?

W. Wall. — "Because his is the most ancient account of the way of baptizing, next to Scripture; and shows the plain and simple manner of administering it. Because it shows that the Christians of those times (many of whom lived in the days of the Apostles) used the word, 'regeneration' (or 'being born again') for baptism; and that they were taught to do so by the Apostles. And because we see by it that they understood John 3:5 to mean water baptism; and so did all the writers of these 400 years, not one man excepted." — p. 54.

Did any of the ancients use the word matheteueo (to disciple) as it is used in the commission; or did they call the baptized discipled?

W. Wall. — "Justin Martyr, in his second apology to Antoninus, uses it. His words are: — 'Several persons among us, of sixty and seventy years old, of both sexes, who were discipled (matheteuio) to Christ, in or from their childhood, continue uncorrupted.'" — p. 54. So soon as they began to mysticize, they began to teach that immersion without faith would obtain remission of sins, and that immersion without faith was regeneration. Then came the debates about original sin: and as soon as original sin was proven, then came the necessity of infant immersion for the remission of original sin. And so undisputed was the meaning of baptism for remission, that when the Pelagians denied original sin, pressed with difficulty, "why immerse those who have no sins?" they were pushed to invent actual sins for infants; such as their crying, peevishness, restlessness, etc. on account of which sins they supposed that infants might properly be immersed, though they had no original sin.

Tertullian

Tertullian, the first who mentions infant baptism, flourished about A.D. 216. He writes against the practice: and among his most conclusive arguments against infant immersion, (for then, there was no sprinkling,) he assumes, as a fundamental principle not to be questioned, that immersion was for the remission of sins; and, this being universally conceded, he argues as follows: —

"Our Lord says, indeed, 'Do not forbid them to come to me;' therefore, let them come when they are grown up — let them come when they understand — when they are instructed where it is that they come. Let them be made Christians when they can know Christ. What need does their guiltless age have to make such haste to the forgiveness of sins? People will proceed more cautiously in worldly goods; and he who should not have earthly goods committed to him, yet shall have heavenly! Let them know how to desire this salvation, so that you may appear to have given to one who asks." p. 74.

Origen

Origen, though such a great visionary, is, nevertheless, a competent witness in any question of fact. And here I would again remind the reader, that it is as witnesses in a question of fact, and not of opinion, we summon these ancients. It is not to tell their own opinions, nor the reasons for them, but to testify what were the views of Christians on this institution in their times. There was no controversy on this subject for more than four hundred years, and therefore we expect only to find incidental allusions to it; but these are numerous, and of the most unquestionable character. Origen, in his homily upon Luke, says: —

"Infants are baptized for the forgiveness of their sins. Of what sins? Or when have they sinned? Or how can any reason of the law, in their case, hold good, but according to that sense that we mentioned even now? (that is) none is free from pollution, though his life be but the length of one day upon the earth."

And in another place he says, that —

"The baptism of the church is given for the forgiveness of sins." And again —

"If there were nothing in infants that needed forgiveness and mercy, the grace of baptism would be needless to them."

In another place he says —

"But in the regeneration, (or new birth,) by the laver (or baptism,) everyone who is born again of water and the Spirit is clear from pollution: clear (as I may venture to say) as by a glass darkly." — p. 82.

But now let me ask Dr. Wall, — Do Gregory Nazianzen, Basil, Ambrose, Chrysostom, and St. Augustine, agree with all their predecessors in those views of regeneration and remission?

W. Wall. — "Yes, exactly. I have observed, among the several names which the ancients give to baptism, they often, by this phrase, 'the forgiveness of sins,' do mean the sacrament of baptism." — p. 179. And as for Chrysostom, he expressly says, "In baptism, or the spiritual circumcision, there is no trouble to be undergone but to throw off the load of sins, and to receive pardon for all previous offenses." p. 182. And again; "There is no receiving or having the bequeathed inheritance before one is baptized; and none can be called a son until he is baptized." — p. 183.

The controversies about infant baptism and original sin were contemporaneous; and just as soon as they decided the nature and extent of original sin, baptism for the remission of sins was given to infants because of this pollution, and defended because of the necessity of regeneration and forgiveness to salvation; and because immersion was universally admitted to be the scriptural regeneration and remission. In this way, there is no reasonable doubt, but infant baptism began; and for convenience sake, as Dr. Wall contends, it was substituted by infant sprinkling.

Unless we were to transcribe all the testimonies of antiquity, one by one, no greater assurance can be given, that for more than four hundred years after Christ, all writers, orthodox and heterodox, Pelagius and Augustine not excepted, agreed in the preceding views. Were I to summon others — Eusebius, Dupin, Lightfoot, and Hammond, cum multis aliis — will testify the same.

This proposition we will dismiss with the testimony of the most renowned of the Bishops of Africa. I extract it from a work now generally read, called the "History of Martyrs." It is from the account Cyprian gives of his conversion. — p. 317.

Cyprian

"While (says he) I lay in darkness and uncertainty, I thought on what I had heard of a second birth, proposed by the divine goodness; but could not comprehend how a man could receive a new life from his being immersed in water, cease to be what he was before, and still remain the same body. How, said I, can such a change be possible? How can he who has grown old in a worldly way of living strip himself of his former inclinations and deep-rooted habits? Can he, who has spent his whole time in plenty, and indulged his appetite without restraint, ever be transformed into an example of frugality and sobriety? Or he who has always appeared in splendid apparel, stoop to the plain, simple, and unornamented dress of the common people? It is impossible for a man, who has held the most honorable posts, ever to submit to lead a private and obscure life: or that he who was never seen in public without a crowd of attendants, and people who tried to make their fortunes by attending him, should ever bear to be alone. This (continues he) was my way of reasoning: I thought it was impossible for me to leave my former course of life, and the habits I was then engaged in, and accustomed to: but no sooner did the life-giving water wash the spots off my soul, than my heart received the heavenly light of the Holy Spirit, which transformed me into a new creature; all my difficulties were cleared, my doubts dissolved, and my darkness dispelled. I was then able to do what before seemed impossible; could see that my former life was earthly and sinful, according to the impurity of my birth; but that my spiritual birth gave me new ideas and inclinations, and directed all my views to God."

Cyprian flourished A.D. 250.