companions, as described by Augustine, and quoted in the History of
Holy Baptism; from which it may be seen that also at that time but one
baptism was recognized, which must be administered in the true church,
by blameless teachers, and upon true faith, as stated elsewhere.
Leaving this, we proceed to others, who at that time, and afterwards,
confessed the same faith, or, at least, as far as we know, did not
oppose it.
_A. D. 429._--It is recorded that at this time there flourished Cyril,
bishop of Alexandria, who, writing, among other things, on baptism, has
left some sound testimony concerning it.
In _Bapt. Hist., page 443_, the _Centuriatores Magdeburgenses_ have
made some extracts from Cyril of Alexandria, _page 613_, where they say
that he taught as follows, _book 6_, on John 14: “Through the water
of the flood, the sins of the whole world were reconciled (or brought
to an end), and those who were concealed in the ark, were preserved
through the water (of the flood). This was a type of baptism, by which
the impurity of all sin is put off, and the old life taken away.”
Again: “A catechumen is anointed (that is, instructed with the word of
God), that he may be taught; for the Greek word _catechumenos_ means,
in Latin, one that is being instructed; and he is baptized, that he may
know the true light, and receive the remission of all sins; therefore,
the virtue or significance of baptism ought not to be esteemed lightly,
since it dispels the darkness of the soul, and imparts the light of
heaven.”
_Page 463_, Vicecomes, _lib. 2, cap. 24_, Cyril of Alexandria (_lib.
7, Contra Julianum_) writes: “When we have put off the darkness of our
mind, repelled the legions of Satan, and wisely cast off all their pomp
and service, we confess the faith in God the Father, Son, and Holy
Ghost, and are baptized thereupon.”
This finishes the testimonies respecting baptism which I have been able
to find from Cyril of Alexandria. There is certainly nothing contained
in them, which in the least resembles infant baptism, nay, everything
he says concerning baptism, opposes it. For, when, in the first place,
he says that the impurity of all sin is put off, and the old life taken
away, it is certainly obvious that he does not speak of the baptism of
infants, since they, having no previous impurity of sin, cannot put it
off by baptism, and, having never walked in the old life, they cannot
forsake it or put it away. When he, secondly, says of the catechumens,
that they are baptized, it is certainly also obvious from it, that it
does not concern infants, since these have not the qualification of
being instructed. The third passage is so clearly opposed to infant
baptism, that it requires no explanation, inasmuch as it expressly
speaks of confessing the faith on God the Father, Son, and Holy Ghost,
and of being baptized thereupon; for this can never be done by infants
in the cradle.
TOUCHING SOME OTHER POINTS OF CYRIL’S FAITH, ACCORDING TO THE ACCOUNT
OF P. J. TWISCK, CHRON., 5TH BOOK, PAGE 152, COL. 1.
“Cyril, a celebrated teacher, strenuously opposed the heresy of
Nestorius.”
Again: “Cyril says: ‘Antichrist shall come when the time of the Roman
Empire shall be fulfilled.’”
“The mysteries of the faith ought not to be taught inconsiderately,
without the holy Scriptures. If I shall merely tell you these things,
without bringing any proof, do not believe me, unless you receive from
me proof from holy Scripture; for the salvation of our faith proceeds
not from an eloquent recital, but from the demonstration of the divine
Scriptures.” _Joh. Polii, fol. 93._
“It is necessary that we follow the holy Scriptures, departing in no
wise from their precepts.” _Joh. Polii, fol. 93. Valent. Vanni., fol.
41._
Cyril, in the 7th book against Valentinian, says also, in regard to
spiritual eating, “That at the holy table we must not simply gaze on
the bread and wine placed there, or be deceived thereby, but that, with
uplifted hearts, we must apprehend by faith, that on this holy table
there is also the Lamb which taketh away the sins of the world. This
must be apprehended and eaten spiritually, by faith, and not with the
hands.” _Chron., Seb. Franck, fol. 65, idem, Chron. Rom. Kett., fol.
77, col. 2._
Thus Cyril wrote soundly, not only on the matter of baptism, but also
respecting the authority of the divine Scriptures, as well as, that the
substance of the Supper is not the body and blood of Christ, but bread
and wine; and that we must not become deluded thereby, that is, esteem
it for more than it is; yet that we must eat the Lamb of God, that is,
Christ, by faith, or spiritually.
NOTE.--At this time Cyril taught that those who have died, can add
nothing to what they have done; but that they must remain what they
are, and await the day of judgment. _Lib. 3_, on Isaiah. In the
_Geslacht-register, page 123_.
_A. D. 430._--In _Bapt. Hist., page 392_, quoted from Socrates by
Vicecomes, _lib. 1, cap. 27_, Socrates writes, in the _7th book_ of
the _Church History_: “A Jew, who was very sick, lying almost at the
point of death, desired to be baptized. To this end, he was carried
into the church, where the teacher instructed him in the articles of
faith, and expounded to him the hope on Christ. And having thus been
brought to baptism on his bed, he was baptized.”
_Page 393_, from Vicecomes, _lib. 3, cap. 5_, he (Socrates) writes
(_lib. 9, cap. 29, Tripart_): “In the city of Alexandria many hastened
to holy baptism, and were baptized upon the confession of their sins”.
Again (_Vicecom., cap. 6_, from _Socrates, lib. 7, cap. 17_): “A Jew
came to Paul, the bishop, and desired to be baptized by him. The latter
commended him for his desire, but refused to baptize him until he
should be instructed in the doctrine of the faith, and have fasted many
days. But the Jew, compelled to fast contrary to the sentiment of his
heart, importuned the more eagerly, and begged to be baptized, which
request was finally complied with.”
As regards that which, page 393, is related according to the account of
Vicecomes, _lib. 5, cap. 5_, from _Socrates, lib. 7, cap. 30_, how the
Burgundians, having journeyed to a certain city in France, prayed the
Bishop of that city, to make them Christians by baptism; and how they,
after seven days of fasting, and having been instructed in the faith,
were baptized on the eighth day, and dismissed in peace; about this we
will not say more at present, because these Burgundians in a certain
article in which they should have been taught, were not yet rightly
instructed; we notice, simply, that they were baptized upon their
faith, and that baptism upon faith was customary at that place.
Touching the above account from Socrates, respecting the Jew, who was
brought to church on his sick-bed, and was baptized upon his faith, we
would not praise or recommend the baptizing of the sick, when there
is more danger of death than hope of life. O no! for baptism should
and must be received at a time when one can voluntarily forsake the
old man, put on the new, and walk thenceforth in newness of life (Rom.
6:4); which no sick person, much less one that is at the point of
death, can accomplish. Still, it is commendable in this case, that,
according to the doctrine of Christ, faith was required before baptism,
as is also stated of the other Jew, who was baptized in health; for he
asked for baptism, which, after previous instruction and many days of
fasting, was administered to him. We will say nothing about those of
Alexandria, who hastened to baptism, and were baptized upon confession
of their sins; for the matter speaks so clearly for the views of the
Anabaptists, that an explanation of it is wholly unnecessary.
_A. D. 434._--Faustus Regiensus, a Bishop in France, taught that
baptism required willingness on the part of him who comes to it. _Lib.
2, de lib. Arb., cap. 8. Jacob Mehrning, Bapt. Hist., page 425._
About the same time Evagrius is mentioned, who, in writing on baptism,
(_lib. 2_), says “that after the water was blessed, the candidates,
that is, those who had previously been instructed by the word of God,
in the catechism, and were found enlightened, were baptized.” _Bapt.
Hist., page 421._
These testimonies of Faustus and Evagrius prove that the baptism of
which they speak, is entirely different from infant baptism; for, when
Faustus says that baptism requires willingness on the part of him who
comes to it; and Evagrius declares that those who had previously been
instructed by the word of God, in the catechism, were baptized, it
is certainly very evident that this does not apply to infants, since
these cannot come to baptism with a will of their own, or voluntarily;
neither can they, before baptism, be instructed by the word of God, in
the catechism, much less become enlightened.
NOTE.--It is recorded that in the time of Honorius A. D. 436, even
those of Carthage passed this resolution: “Those who wish to receive
baptism, shall previously be tried and examined for a long time.” _Seb.
Fr., Chron. Rom. Conc., fol. 71, col. 4._
_A. D. 438._--Eucherius (in _lib. 3, Reg._), says: “We are all baptized
upon confession of the Father, the Son, and the Holy Ghost.” _Bapt.
Hist., page 403._
Again (in _lib. 3, Com. in lib. Reg._), Eucherius, in speaking of the
imposition of hands, says: “The sacrifice is washed, when the water of
baptism is poured upon a believer.”
In _lib. 4_, he says: “In descending to baptism, he that believes on
Christ, dies unto original sin and all iniquity.” _Bapt. Hist., page
428._
Truly, these are excellent testimonies, which very closely approach
the form of the holy Scriptures; for here mention is made of a certain
confession of the candidates; as also, that the water of baptism is
poured upon the believer; and that he who descends to baptism, dies
unto original sin and all iniquity; which matters are so frequently
mentioned in the holy Scriptures of the New Testament, that it is
unnecessary to adduce any proof concerning them, since they are
sufficiently known. Compare, among others, Matt. 3:6; Mark 16:16, with
Rom. 6:3,4.
_A. D. 446._--Notwithstanding those of Carthage swayed to and fro, like
a shaking reed, in the matter of baptism, as may be seen by their many
councils, there were, nevertheless, as it appears, many pious people
there, who kept to the institution of Christ, and the practice of his
apostles, inasmuch as they baptized upon faith, of which, among others,
Augustine makes mention in the _22d book, 8th chapter_, of the _City of
God_, saying, “That when Easter was at hand, and the women (that is,
those who had made application for baptism), were waiting for baptism.”
But that which he relates in the same place, of the very pious woman
Innocentia, namely, that, being afflicted with an incurable cancer, she
went to the first woman that was baptized, to be marked by her with the
sign of Christ, in order that she might have her health restored, this
we leave as it is, it being sufficient for us, that even in Carthage,
where infant baptism had already been adopted, there were people who
administered baptism to adults, or, at least, to believers; and that
this was done at a stated time, namely, on Easter. This is also
mentioned in _Bapt. Hist., page 433_.
_A. D. 450._--It appears that about the middle of the fifth century,
a departure began to manifest itself even in the Roman church, among
those who did not favor infant baptism; inasmuch as many were found,
who had not been baptized in their youth. But as to whether these were
known, or whether they kept it secret, we have no information; however,
it is apparent that, in the course of time, they became manifest,
since, with reference to the matter, the Council of Arausica[114]
established certain canons or rules in regard to the manner in which
such persons should be treated. _Bapt. Hist., p. 440_, from _Centuriæ
Magdeburgenses, fol. 510, ex Concil. Arausic_.
[114] This council, also called _Concilium Arausione_, is stated to
have taken place, A. D. 441. In the same it was decreed, by command
of Antichrist, that the Gospel should not be read to the catechumens,
and that they should not be admitted to the place of baptism. See _P.
J. Twisck, Chron., 5th book, page 155, col. 1_.
_Canon 12._ “A person who has suddenly become dumb, shall have baptism,
or repentance, administered to him, if it be proved by his own
testimony, or by that of some one else, that he has previously wished
it; or if he indicate it by signs.”
_Canon 14._ “The unbaptized weak (members), who are concerned about
their purification, and commit themselves to spiritual guardians,
following their admonitions, may commune, in order that, through the
virtue of the sacrament received, they may be strengthened against the
assaults of the devil.”
_Canon 15._ “Weak catechumens shall be provided with baptism, according
as necessity and opportunity demand.”
There were still other canons or rules, established by said council,
from which it appears that at that time many people omitted to have
their children baptized, so that the latter, when they had reached
adult years, were still unbaptized; as Canons 18, 19, 20. But it
suffices us briefly to have shown this, since by our promise we are
not bound to prove anything further than that in all the centuries,
from the time of Christ, there were persons, few or many, who rejected
infant baptism, and observed the true baptism upon faith, according to
the institution of Christ and the example of his apostles.
_A. D. 454._--It is recorded for this year, that Nazarius, the son
of Perpetua, a Christian woman, followed the religion of his mother,
when he was still very young, and that he was baptized after previous
catechization or instruction. Tract, _Gantsch Grondig. Bewijs., 1581_.
Also, _Kort verhael van den loop der Werelt_, compared with _P. J.
Twisck, Chron., 5th book, page 160, col. 2_.
As to the teacher who baptized Nazarius, his name is differently given
by different writers; hence, we pass him by, simply noticing the
faith of Perpetua, and the baptism of her son; for it appears from
the circumstances, that Perpetua was a Christian woman, who herself
professed the Christian religion, but who nevertheless let her son
remain without baptism in his infancy, apparently regarding infant
baptism as unlawful, or at least without benefit; besides this it
appears that Nazarius, her son, regarded baptism upon faith as good and
necessary, notwithstanding he was born of a Christian mother, else he
would not have had himself baptized, upon having come to adult years.
NOTE.--_A. D. 455._--Montluck, Bishop of Valence said before the King
of France, it should be borne in mind, that there were 380 bishops in
the council of Nice, 150 in the council of Constantinople, 200 in the
council of Ephesus, and 300 in the council of Chalcedon, who would use
no other weapons than the word of God, against the Arians, Macedonians,
Nestorians, and others. _P. J. Twisck, Chron., 5th book, page 161, col.
1_, from _Den Stant der Religie, 200_.
_A. D. 456._--Gelasius taught at this time, that in the Supper there
are celebrated the figures of the body and blood of Christ, and that,
through the Holy Ghost we become partakers of divine things, though
the bread and wine continue what they are. In the _Book of the two
Natures_. See _Sam. Veltius, Geslacht-register, page 124_.
_A. D. 458._--Salvian of Massilia (Marseilles) _lib. 6, de Providentia_
(_Bapt. Hist., page 448_), says to the candidates: “You say: ‘I
renounce the devil, his pomp, his adherents, and his works.’ And what
else? You also say: ‘I believe on God the Father, and on Jesus Christ
his Son.’ Thus, one first forsakes the devil, that he may believe on
God; but whosoever does not forsake the devil, does not believe on God;
and whoever turns again to the devil, forsakes God.” These things, says
the annotator, can in no wise be said of infants.
From this formula, which the candidates at that time were obliged to
confess publicly, we certainly see without controversy, that it stood
altogether differently with the matter of baptism, than is now the
case among many so-called Christians; for then the candidates had to
make confession themselves of their faith, before they were baptized;
but now, in many places, when infants are baptized, no confession is
demanded, or, if demanded, is not made by the children themselves,
since they cannot do it, but by their parents, or godfathers and
godmothers, who bring them to baptism; however, if the confession is
demanded from the children themselves, they do not make it before
baptism (as is required by holy Scripture), but after baptism, so that
twenty, thirty, sixty, or even more years, elapse, yea, that their
baptism is forgotten by the time they make their confession; and some
who are baptized, never make their confession.
What is to be held of such a baptism, may easily be judged; but
as it is not our purpose to refute this error, we let this matter
rest; in the meantime it suffices us, that in the latter half of the
fifth century there were people, yea, distinguished persons, who,
notwithstanding the superstitions of popery, especially with regard to
infant baptism, kept to the ordinance of Christ, baptizing only upon
faith, or after previous instruction.
_A. D. 460._--About this time, according to the account of the
ancients, the godfearing and noted persons, Anthymius, Sisinnius, and
Sociorus, betook themselves, by baptism, under the peaceable banner of
Jesus Christ, to be champions and servants of his, having confessed the
faith and acknowledged him as their Lord; which took place after they
had been instructed for seven days. Reference is had to this, in _Bapt.
Hist., page 448_, from _Vicecom., lib. 2, cap. 8_, where it is related
that when they had been learning, for seven days, the mystery of Jesus
Christ, that is, the faith, they were baptized.
_A. D. 465._--_D. Vicecomes, lib. 5, cap. 48_, gives an account, from
Nolanus, of the hymns which the Christians at that time used to sing
over the newly baptized believers. “Nolanus,” he says, “also describes,
in a special hymn the extraordinary spiritual joy which the Christians
were (then) wont to have over the newly baptized.” _Bapt. Hist., p.
463._
What the contents of these joyful hymns were, is not stated, only that
with them extraordinary spiritual joy was expressed. It undoubtedly
was the endeavor, to praise God with them, to edify the church, and
to strengthen the newly baptized in the accepted faith, in order
that they might pay their vows unto God; always remember the day of
their enlightenment; walk in the Lord Jesus Christ, whom they had now
accepted, and if necessary, also lay down their life for him, and thus,
having testified to the faith with their blood, obtain the unfading
crown of honor.
NOTE.--In the meantime, those of the Roman church sought to abolish
Christ’s true ordinance of baptism; to which tended the canon
established in the council held A. D. 469, at Chalcedon, which read
as follows: “Those who are not baptized, shall not be baptized by
heretics.” _Seb. Fr., Chron. der Rom. Kett., fol. 71, col. 1._
_A. D. 470._--It appears that at this time, through the power of
the Pope and the councils, they began to condemn Anabaptism, and,
consequently, to excommunicate and treat as heretics, the so-called
Anabaptists; which is stated to have been put into effect A. D. 470, in
the fourth council of Rome. To this refers the annotation found in the
_5th book_ of the _Chronijk_ of _P. J. Twisck, page 164, col. 1_, from
_Valentinus Beyer, fol. 635_: “In the fourth council of Rome Anabaptism
was condemned.”
But it did not stop here; for, A. D. 487, seventeen years afterwards,
Pope Felix III., the fiftieth in the register of the popes, by the aid
of a council then held, established different other articles against
Anabaptism and the Anabaptists, very evidently, with a view to their
suppression.
_A. D. 487._--Many now, from time to time, separated from the Roman
church, rejecting her superstitions and invented ordinances of worship,
and desiring to have no fellowship with the mystery of wickedness,
which just then began greatly to rise among the Romanists, so that
not only many of the common people, but also, it appears, some
eminent clerical and learned persons, separated themselves from the
Roman religion in such a manner, that they, in token of this, were
baptized upon faith, by those who were called heretics or Anabaptists,
notwithstanding they had been baptized in their youth by the Romanists.
In order to prevent this, the Pope or Bishop of Rome, whose name was
Felix, made the most strenuous efforts,[115] convoking for this
end, A. D. 487, a synod or council, in the city of Rome; concerning
which the following account is given in _Bapt. Hist., page 442_, from
_Centuræ Magdeburgenses, fol. 538_: “In a synod held at Rome, A. D.
487, by Pope Felix, who had learned that in Africa, some ecclesiastics,
priests, and bishops had been rebaptized together with numbers of the
common people, it was decreed:
[115] The pope and the councils had commenced making such efforts, it
appears, already A. D. 470, seventeen years earlier; for at that time
Anabaptism was condemned at Rome, as has been shown.
“1. If those that have been rebaptized are grievously sorry, and desire
to do penance, they shall be received kindly, and, as usual, by the
priests.
“2. The priests and ecclesiastics that have fallen, and been baptized
with the baptism of heretics, shall do penance to the end of their life.
“3. Other ecclesiastics, as monks, nuns, and seculars, who have fallen,
and been rebaptized, shall remain three years among the catechumens,
and seven years among the penitents; shall not offer for the space of
two years, but pray among the seculars; however, if they be overtaken
by death during this time, the bishop, or a priest shall absolve them.
“4. Those who have been baptized or rebaptized by heretics, shall not
be permitted to receive any ecclesiastical office, but must be content
(that is, if they return) with being received into the number of the
Catholics.”
All these articles--the fourth one we have passed over as
irrelevant--sufficiently indicate that those who were then called
Anabaptists must have increased greatly and commanded no small respect,
since not only the common people, but also (as the second and third
article declare) priests, ecclesiastics, and other clerical persons,
as monks, nuns, etc., though baptized in youth, were rebaptized, that
is, baptized upon faith; which is the more evident from the fact that
the Pope considered the matter of sufficient importance, to convoke,
in order to weaken the so-called Anabaptists and maintain the Roman
church, a public synod or council, and publish laws and rules against
them. Also P. J. Twisck makes mention of this, in his _Chron., 5th
book, page 167, col. 2_, fixing, however, the date of this occurrence
on the year 483, which is four years earlier than in _Bapt. History_.
He says: “Felix III., the fiftieth Pope of Rome, ordained that the
churches should be consecrated by the bishops, and that annual wakes or
church-masses--real bacchanals--should be celebrated. In his time it
was also decreed in a council, that persons baptized by heretics, or
rebaptized, should not be received into any ecclesiastical order. Said
council also had under consideration those who had been rebaptized in
Africa, and desired to do penance; as well as, what should be done with
the bishops, priests, monks, and nuns, who had been rebaptized.” From
_Platina, fol. 91_. _Fasc. Temp., fol. 112. Hist. Georg., lib. 3._
_A. D. 494._--At this time flourished Primasius; he explains 1 Tim.
6:12, where the apostle says: “Thou hast professed a good profession
before many witnesses,” as having reference to baptism. See _Bapt.
Hist., page 483_, from _Joseph Vicecomes, lib. 5, cap. 37_.