Albinus (_lib. 3, de Trin., cap. 17, page 512_) says: “We are not to believe that he (Christ) then received the gifts of the Holy Ghost; he who from his birth was always full of the Holy Ghost; but that the mystery of the Holy Trinity might be declared unto us in baptism, the Son of God was baptized, being a man; the Holy Spirit descended as a dove; God the Father was heard in a voice, without the invocation of which, no baptism can avail anything. Therefore, the Son of God wished to signify by his own baptism, that the whole Trinity was present; who commanded the stewards of his mysteries (the apostles): “Go, teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost.”
Again: Why did the Lord have himself baptized? Namely, that no one, though he might possess great gifts and power, should despise to be baptized.
He makes use here of three modes of speaking which are incompatible with infant baptism. First, when he says that without the invocation of the holy Trinity no baptism can avail anything; for, who knows not that infants cannot invoke the Holy Trinity? Secondly, when he adduces, as a foundation of baptism, the command of Christ: “Teach all nations, baptizing them,” etc.; for there teaching and baptizing are joined together, which, as even some pedobaptists declare, is inapplicable to infants. Thirdly, when he shows why the Lord had himself baptized? Namely, that no one, though he might possess great gifts and power, should despise to be baptized. For, that this also cannot be understood of infants, even nature teaches; since they have no great gifts or power, and, consequently, can neither rely upon them nor despise baptism.
D. Vicecomes (_lib. 1, cap. 32, page 535_) quotes the following from Albinus Flaccus: “At baptism, on holy Easter-day, the catechumens (the novices who have been instructed in the faith), if they desire baptism, recite the Lord’s Prayer and the creed from memory.”
This is certainly clear testimony of the custom of the believers of that age, from which it is evident, that their children and novices had to know the Lord’s Prayer and the creed, yea, had to recite it from memory, and must themselves desire baptism, before they were baptized. Who would say that new-born infants can do this? Moreover, it was not only required, to recite the Lord’s Prayer and the creed from memory, but also to give reason for it, and this not only once, but several times, on different days appointed for this purpose, in the weeks before Easter and Whitsuntide, as shown above, to which we refer the reader. See also, _G. Durand., lib. 6. Ration. Div. Offic. de 4. Feria Hebel. 4. Quadrag, etc._
_Page 536_. Vicecomes (_lib. 3, cap. 21_), says: “He (Albinus) also makes mention of the examinations (in the faith) of the elect, that is, those chosen to be baptized, tracing them down from the times of the apostles.” _Cap. 22_, he says: “Then took place the examinations (in the faith), in order that it might be ascertained with greater certainty, whether, after the renunciation of Satan, the word of God and the faith promised to it, had taken deep root in the heart.” _Cap. 26_: “Albinus Flaccus, in the chapter on baptism, writes: ‘For the baptism of the elect, who are examined (in the faith), according to the rule of the apostles, consecrated by fasting, and instructed by diligent preaching, two seasons are set apart, Easter and Whitsuntide.’”
To this, D. Vicecomes adds this comment: “If these examinations were held according to the rules of the apostles, they must needs have been observed by all; but subsequently, when infant baptism came into vogue, this necessary practice was abolished (or discontinued) by the church, A. D. 860, in the reign of the Emperors Louis the Pious and Lothaire; of which abundant proof exists.”