From the above it is evident, first, that baptism was administered after previous examination, because it is said: “Being present among those who were baptized, and hearing the questions put to them, and their replies;” which agrees with the manner in which Philip proceeded with the Ethiopian, before he baptized him: the one asked, the other answered, and then followed baptism. Acts 8:36–38.
Moreover, since Eusebius states, that Dionysius notes many such questions of re-baptizing throughout his books, it follows incontrovertibly, that re-baptizing, or, at least, baptizing aright, those who had not been rightly baptized, must have been practiced, or at least advocated by some at that time; else it would not have been necessary to note any questions in regard to it; whereas much was written in that day, concerning it, as Eusebius has shown from Dionysius.
_About the year 140._--Justinus, who was surnamed Philosophus, because, before his conversion, he was instructed in philosophy, comes next in order after Dionysius Alexandrinus. In his second defense of the Christians, to the Emperors Titus, Aelius, Adrianus, Antonius, Pius, etc. (according to the annotation of _H. Montanus Nietighz., p. 5_), he writes thus: “We shall also relate to you, how we, being renewed through Christ, have offered ourselves up to God, lest, this being omitted, it might seem, that in some parts of this statement we have not been faithful. As many, then, as are convinced, and believe that what we teach and say is true, and promise to live accordingly, to the best of their ability, are admonished to pray, and to ask God, with fasting, for the forgiveness of past sins, we ourselves praying and fasting with them. After that, we lead them to the water, and they are then born again in the same manner of regeneration in which we ourselves were born again; for then they are washed with water, in the name of God, who is the Father and Lord of us all, and of Jesus Christ, who is the Savior of us all, and of the Holy Ghost; for Christ says: ‘Except ye be born again, ye cannot enter into the kingdom of heaven.’”
These are certainly clear arguments, which confirm the institution of Christ as regards baptism upon faith; for, when Justinus writes: “As many then, as are convinced, and believe,” and adds: “are admonished to pray,” and finally says: “After that, we lead them to the water, and they are then born again in the same manner of regeneration,” that is to say (speaking by way of metonymy), baptized; he certainly gives to understand with this, that the candidates for baptism, in his day, had to be convinced, namely through the preached word, and had to believe, and, also, that they had to be admonished to pray, before they were led to the water, to be baptized, or, as he calls it, regenerated.
A little further on in the same apology or defense, he writes thus: “This, concerning this matter, we have learned from the apostles; for, since we are ignorant by our first birth, and have been brought up in evil practices and wicked habits; therefore, in order that we may not remain children of ignorance, but become children of free volition and of knowledge, and may obtain the remission of sins committed, there is invoked over those who voluntarily desire to be born again, and who repent of their past sins, the name of God, the Father and Lord of all men; and, invoking him alone, we lead the one to be baptized to the washing of water; and this washing of water is called an enlightenment, because the understanding of those who learn these things, becomes enlightened. But those who become enlightened, are also washed, that is, baptized, in the name of Jesus Christ, who was crucified under Pontius Pilate, and in the name of the Holy Spirit, who, through the prophets, has foretold all concerning Christ.” _H. Mont. Nietighz., page 6, ex Justino._