On same page, Vicecomes, lib. 5, cap. 35, Anselm, on Luke 2, says: “Even as Jesus, after the purification, was brought into the temple, so those who become believers, are brought into the church of Christ.”
When he speaks of those who, becoming believers, are brought into the church of Christ, he has respect to such as, having been baptized upon faith, are through this means, recognized and received as members in the Christian church; for this is the purpose for which this passage of Anselm is adduced in Bapt. Hist.
As to the twelve Ephesian men, of whom we read, Acts 19:1–5, who had been baptized with the baptism of John, he asserts in his explanation on Matt. 3, that they were re-baptized by Paul, assigning as a reason of this, that the baptism of John could not properly give remission of sins, because the blood of Christ which blots out sin, had not then been shed; again, because John, who was a forerunner of Christ’s preaching, was also (according to his explanation) a forerunner of baptism.
About A. D. 1024, close to, or a little after, the time of Anselm, a place is given to one Algerus, who, though writing somewhat obscurely on baptism, gives so much light on the subject, that an impartial Christian heart can readily decide from it, that, in said matter, he followed the evangelical truth, according to the doctrine of Christ and the practice of his apostles; in proof of which we will present a few examples.
In Bapt. Hist, page 583.—Algerus says (lib. 3, de Euchar. cap. 3): “Who can regenerate a child of the devil to a child of God, except God the Father? Who can justify sinners, except he who died for our sins? And, since every thing which is done in baptism, is spiritual, who can perform it, except the Holy Ghost?”
He tells in the above place, whence baptism has its power, and whence its operations chiefly proceed; and, certainly, he does not seek, find, or show it in the water, as is done by many who, at the present day, baptize infants, especially by the Romanists; but he seeks, finds, and shows it in the operation of God the Lord, whom he calls by the name of Father, Son, and Holy Ghost. To God the Father he ascribes, that he regenerates the candidate from a child of the devil to a child of God. Of the Son he states, that he, having died for our sins, justifies sinners when they are baptized. Of the Holy Ghost he says, that, since all that is done in baptism, is spiritual, so all that is effected in baptism, is spiritually performed by the Holy Ghost. Now, let every one judge, without prejudice, whether such operations can have place in infants, or in adults (when they are baptized); and we are confident that the instant reply will be, that not the former, but the latter, is conformable to the truth.
Page 585, num. 9. Of the power and benefit of baptism, Algerus says (lib. 3, de Euchar., cap. 4,): “In order that the grace of God may abound over us, it has reference, in the sacramental form (namely, of baptism) not so much to worthiness and respectability, as to their equal fitness; for, as water quenches, cleanses and purifies, better than all other liquids, even so baptism quenches the lasciviousness of the flesh, and washes off the impurity of sin, of actual sins as well as,” etc.
Here, again, several things are mentioned, which are not applicable to infant baptism, but speak sufficiently against it. For, in the first place, when it is here said of the grace of God, that it has reference, in the sacramental form (namely, of baptism) not so much to the worthiness or respectability, namely, of the persons to whom the sacramental form, or baptism, may be administered, as to their equal fitness; there is certainly indicated, in the candidates, some fitness to which the grace of God has regard; but what fitness can there be in the candidates, to which the grace of God may have regard, if it is not faith in Jesus Christ, true repentance, obedience to God’s commandments, and such like things as are requisite to baptism?
In the second place, when it is averred in said passage, “that baptism quenches the lasciviousness of the flesh, and washes off the impurity of sin, of actual sin as well as,” etc., it is evident, again, that he treats of such a baptism and of such candidates, wherein lasciviousness of the flesh, impurity of sin, yea, actual sins, etc., can be washed off; for, otherwise he would contradict himself. But what kind of persons these are, in whom such sins can have place, and who need to be washed from them, whether infants or adult persons are meant thereby, the intelligent may judge.
About A. D. 1042.—Or almost in the middle of the eleventh century, Buchard of Worms (in Germany) flourished, who makes mention, among other things, of the examinations in the faith, to which it was customary, either in his time or before, to subject the candidates, at baptism. Concerning this, D. Vicecomes (lib. 2, cap. 28), in his allegations respecting baptism in the eleventh century, gives the following account, which is also found in Bapt. Hist., page 592, num. 1: “Buchard of Worms (lib. 6, de Sacram. Eccles.) says: ‘The examinations are for the purpose of ascertaining whether he (the candidate), after renouncing Satan, has the holy words of the faith confessed, deeply rooted in his heart, and intends to continue steadfastly in the faith.’ ”