But, in order that no one need sorrow, who, having attained to regeneration, could not receive baptism, on account of serious obstacles or the want of a fitting opportunity, and, hence, might imagine that there was no grace or mercy of God for him, he adds this consolation, namely: “That it is in God’s power, if man cannot obtain the means (baptism), to accept graciously his good will.”
Whatever others, especially papistic writers, may have recorded of Giselbert’s belief, detrimental to, or, at least, against the point in view, we let them be responsible for it; this is certain, that we have not as yet been able to find anything to the contrary, in any authentic writer.
_About A. D. 925._--Shortly after, or very near the time of Giselbert, Ansbert is mentioned, who, writing on several matters of faith, or articles of religion, also makes mention of baptism, approaching herein very closely the language, or, at least, the sense of the holy apostles, which appears from the following testimonies:
_Bapt. Hist., page 568._ Ansbert (on Rev. 19), says, according to the words of Christ, John 1:13: “Which were born not of blood ... but of God.” “_Of God_, that is, through the preached word and the washing of regeneration, by which mysteries (namely, preaching and the washing of regeneration, that is, baptism) Christ still daily begets and brings forth unto himself heirs.”
He here connects the word of God, or preaching, with the washing of regeneration, or baptism, and says that by them Christ begets and brings forth unto himself heirs. How could anybody more plainly declare: 1. what true baptism is; 2. what belongs to it; and 3. what fruit proceeds from it. For, firstly, what true baptism is, he expresses by these words: _Washing of regeneration_, according to Tit. 3:5, indicating thereby, that true baptism is peculiar only to the regenerate; that is, to the penitent. Secondly, what belongs to baptism he expresses by these words: _The preached word_; for, as the apostle declares, “Faith cometh by hearing, and hearing by the word of God,” Rom. 10:17. The preached word is therefore the means by which to attain to the faith, and faith is the foundation upon which truly to receive baptism. As necessary, then, as faith is, in order to be truly baptized, upon it, so necessary also is the preached word, in order to truly believe; consequently, Ansbert has justly joined the preached word to baptism, as a proof that it belongs to it, according to the words of Christ (Mark 16:15,16): “Preach the Gospel ... he that believeth and is baptized.” Thirdly, what fruit proceeds from such baptism, when it is accompanied with regeneration and the preached word of God, he expresses with these words: “_By which mysteries Christ still daily begets and brings forth unto himself heirs_,” which well agrees with the words of Paul, Gal. 3:26,27: “Ye are all the children of God by faith in Christ Jesus. For as many of you as have been baptized into Christ have put on Christ.” These, then, who by this means become children of God, also become his heirs and joint heirs with Christ. Rom. 8:17. Hence, said words of Ansbert are conformable to the holy Scriptures, and speak of the baptism of the regenerate, but in no wise of infant baptism.
_Page 569._ Ansbert (on Rev. 21) teaches: “The trinity of the Godhead we dare not, and shall not pass by unnoticed, especially when we are baptized upon the confession of the holy Trinity, and are saved in the faith of the unity of the same.”
Here he again connects baptism with confession and faith, yea, he says that we are baptized upon confession, and saved in faith. Certainly, there is not a letter in the above passage, which savors of infant baptism, but every word denies, yea, opposes it, inasmuch as here such a baptism only is spoken of, as is received with faith and the confession of the same; but that this can be done by infants, militates not only against the holy Scriptures, but also against nature.