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Giselbert teaches, that baptism must be connected with regeneration and a good will.

Then follows Ansbert, who declares that Christ, through preaching and baptism, is still daily bringing unto Himself heirs; that we must be baptized upon the confession of the holy Trinity; and that after baptism we may sin no more.

Smaragdus follows next and says that it is impossible for the body to receive the mystery of baptism aright, if the soul has not previously accepted the truth of the faith; that the excellent ordinance o f the baptism of Christ commands the apostles first to teach all nations, and then to incorporate them by the baptism of faith.

Then appears Theophilact, who produces very excellent testimonies concerning baptism; as, among others, that the baptized have put on Christ, Gal. 3:27; that the candidates are like the prodigal son when he was converted; that he is not baptized aright, who has not believed;, that in baptism all believers are enlightened by the Holy Ghost; that no one may be recognized as a believer, who is unregenerated or lives after the flesh; that the truly baptized may not drive away the Holy Spirit by wicked works, but must preserve the image of God unspotted; that the good profession of which we read, I Tim. 6:12, must take place at the instruction of those that are to be baptized; that those baptized by John, were delivered by repentance from the bonds of the soul; that the novices repented before baptism; that the Supper was administered to the baptized, etc.

Thereupon it is stated, from D. Vicecomes, that the papists, when infant baptism was introduced among them, abolished the practice of administering the Supper to the baptized. It is furthermore demonstrated, that the Romanists ought to have abolished infant baptism just as well as the infant Supper.