A little before, in his exposition of Rom. 6 (_page 540_), he makes mention of four different baptisms: 1. In the water only, as was John’s baptism. 2. In fire and the Spirit, with which the apostles were baptized on the day of Pentecost. 3. In water and the Spirit, which baptism then obtained in the church. 4. In the shedding of the blood with which the Lord himself and all the holy martyrs were baptized.
These four different baptisms can pertain to none but the intelligent and believing; for, as regards the first, namely, John’s baptism, it is expressly stated that those to whom it was administered, confessed their sins and repented. Matth. 3:6,8,11. As to the second, namely, the baptism of fire and the Holy Ghost, which was administered to the apostles by God himself from heaven, this did not at all relate to infants, seeing that all who were thus baptized, spake with tongues and magnified God. Acts 2:3,4. Concerning the third, namely, the baptism in water and the Spirit, which then obtained in the church, this likewise could not be peculiar to infants, since the fruits of the Holy Ghost, without which the Holy Ghost cannot be, do in no wise appear in them. See Gal. 5:22. Respecting the fourth, namely, the baptism by the shedding of blood, this, according to his statement, is peculiar only to Christ and the martyrs; consequently it cannot be regarded as applying to infants, for these do not even know of _confessing Christ_, much less of suffering one’s blood to be shed for his name’s sake, and of dying in constancy.
Continuing, he shows in the same place (Rom. 6) that in him that is to be baptized, there must be three invisible things: 1. Faith. 2. The soul, which is washed from sin. 3. The Holy Ghost, by whose cooperation the forgiveness of sins is imparted. We would explain these things more fully; but since this is a passage expressed in almost the very words which Albinus, in the preceding century, for the year 792, wrote (on John 15), of which we gave an explanation, we will, to avoid repetition, take leave therefrom, referring the reader to said explanation.
Haimo teaches, on Canticles 4 (_page 544_), that all who desire to become brethren must be baptized, saying: “Without the washing of baptism, no one can be a true believer.”
What else is this than what the holy Scripture teaches, namely, that in baptism we put on Christ? and that by faith (which is professed in baptism) we become the children of God? Paul says: “Ye are all the children of God by faith in Christ Jesus. For as many of you as have been baptized have put on Christ.” Gal. 3:26,27.
But some one may think: Haimo speaks of becoming brethren by baptism; whereas Paul speaks of becoming children of God, of putting on Christ, etc. True, beloved reader; but who, with only a little experience in the holy Scriptures, knows not that to be a child of God, or to be a brother of the church of Christ, is one and the same thing? Certainly, it is the same; for the same Spirit that makes us children of God, also makes us brethren of Christ, yea, joint heirs with him. Rom. 8:15–17. For this reason, Christ calls them both his brethren and his children, saying: “I will declare thy name unto my brethren, in the midst of the church will I sing praise unto thee.” And again: “Behold, here am I and the children which God hath given me.” Hebr. 2:12,13. Who now shall say that Haimo, who calls the baptized, brethren, and Paul, who terms them children of God, contradict each other? Their accordance is sufficiently proven, and at this we will let it rest.