16 The Ancient Writers on Infant Baptism

The Ancient Writers on Infant Baptism The historical record is clear enough that infant baptism did not exist in the earliest ages of the church. We already pointed out that this book will be more a collection of quotes from capable writers from the past, than it will be comments by me. These writers are far more capable than I am, and I am sure the space will be much better used by simply giving those brethren room, than it would be by providing too many comments of my own. Listen to some of these writers on the subject of infant baptism, keeping in mind that infant baptism has always been the mainstay of both Romanism and Calvinism.

“It is plain, says Dr. F.A. Cox, ‘from the writers of this [second] century, who will be allowed to have been the earliest next to the apostles, as Barnabas, Hermes, Clement of Rome, Ignatius, and Polycarp, and yet not one of these speaks of baptism being administered to infants’” (Orchard ppg 14,15).

“This evangelist [Luke] declares,Luke 1:3, that he had perfect understanding of all things, from the very first; and inActs 1:1, says, his gospel stated ‘all that Jesus began both to do and to teach, until the day in which he was taken up.’ Yet no allusion is made to the infant rite; we cannot, therefore, assert its existence in the church of his day, without impeaching Luke’s veracity” (Orchard pg 15).

“Clement, the schoolmaster and innovator, presided over a school at Alexandria, to whom we shall again refer. He observes, on the ordinance, ‘The baptized ought to be children in malice, but not in understanding; even such children who, as the children of God, have put off the old man with the garments of wickedness, and have put on the new man” (Orchard pg 26).

“The absence of infant baptism, during the first centuries, is fully acknowledged by so many of the most learned among the Pedobaptists, that it is quite unnecessary to copy their assertions. Justin Martyr, Athenagoras, Theophilus of Antioch, Tatian, Minucius Felix, Ireneus, and Clement of Alexandria, constitute the Christian writers of this second century; who so far from directly speaking of infant baptism, never once utter a syllable upon the subject” (Orchard pg 27).

“....that adults were the only proper subjects of baptism, because fasting, confession of sins, prayer, profession, renouncing the devil, and his works, are required of the baptized,” “The soul is sanctified, not by washing, but by the answer of a good conscience-baptism is the seal of faith; which faith is begun and adorned by the faith of repentance. We are not therefore washed that we may leave off sinning, but because we have already done it, and are already purified in our hearts....There is no distinction between the catechumens and believers, they all meet together, they all pray together, they all hear together” (Tertullian, quoted by Orchard pg 33).

“Dionysius of Alexandria, writing to Sextus, Bishop of Rome, testifies, that it was their custom to baptize upon a profession of faith” (Orchard pg 35)

“Arnobius, Professor of Rhetoric at Sicca, says, ‘Thou art not first baptized, and then beginnest to affect and embrace the faith; but when thou art to be baptized, thou signifiest unto the minister thy desire, and makest thy confession with thy mouth” (Orchard pg 35).

“Athanasius, Bishop of Alexandria, says, ‘Our Lord did not slightly command to baptize; for first of all he said, teach and then, baptize, that true faith might come by teaching, and baptism be perfected by faith” (Orchard pg 39).

“Jerom or Hierom, a presbyter in Dalmatia, observes onMatthew 28:19. ‘They first teach all nations, then, when they are taught, they baptize them with water; for it cannot be, that the body should receive the sacrament of baptism, unless the soul have before received the true faith.’ He declares, ‘that in the eastern churches, the adult only were baptized;’ also, ‘that they are to be admitted to baptism to whom it doth belong: viz., those only who have been instructed in the faith.’ He also appealed to his auditory, and remarked, ‘When you were baptized, did you not swear allegiance to Christ, and that you would spare neither father nor mother for her sake” (Orchard pg 378).

“Basil, bishop of Ceasarea, addresses his hearers with, ‘Do not demur, and loiter, and put off baptism, when you have been from a child catechized in the word-are you not acquainted with the truth?’ He declares, ‘One must believe first, and then be sealed with baptism.’ ‘Must the faithful be sealed with baptism? Faith must needs precede, and go before.’ Again, ‘None is to be baptized but the catechu-mens, and those who are duly instructed in the faith.’ He observes, ‘Faith and baptism are two means of salvation nearly allied, and inseparable; for faith is perfected by baptism, and baptism is founded on faith....and the confession which leads to salvation goes before, and baptism, which seals our covenant, follows after.’” (Orchard pg 40).

“Gregory, Bishop of Nazianzen, says, “There are three sorts who do not receive baptism;-the impious and vicious, who have no relish for it; others delay for liberty to sin; the last are those who cannot receive it,because of their infancy, or some accident,” and “None were baptized of old, but that did so confess their sins” (Orchard pg 43).

“Ambrose, Bishop of Milan, speaking of baptism, says, “There are three questions propounded, and three answers or confessions made, without which none can be baptized” (Orchard pg 44).