# Summary Of Baptism In The Fifth Century. · Page 5 of 6

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“Sanctify, baptism will indeed;

But the martyr’s crown doth all complete.”

In the first passage of Prosperus we see that faith,
regeneration, baptism, forsaking of voluntary sins,
etc., are all joined together, even as this is done in
the holy Scriptures of the New Testament. Compare
Mark, 16:16; Eph. 5:26,27; Tit. 3:5; 1 Pet.
3:21, with Matt. 3:6; Mark 1:5; Luke 3:3; Acts
2:37,38; Rom. 6:4. Hence it is a scriptural confession;
and there we will let it rest.

In the second passage the martyrs and the candidates
for baptism are compared to one another;
but who does not know that infants cannot be
martyrs, seeing they can neither believe nor confess,
much less can they voluntarily confirm said
confessed faith with death, which, nevertheless, is
the own work of all the orthodox and faithful
martyrs. Now then, if infants are not qualified for
martyrdom, they are not fit for baptism. Therefore
judge whether this is not comprised in the words
of Prosperus which we have just mentioned.

A. D. 418.—The doctrine of infant baptism
having been openly controverted ever since the
beginning of this century, its foundation, namely,
original sin, being denied and refuted, it occurred,
A. D. 418, that those of the Roman church in
Africa, through the urgent request of Augustine
and his fellow-bishops, obtained the convocation
of a council or synod under Aurelius, bishop of
Carthage, composed of two hundred and fourteen
bishops; which council, in the name of the See of
Rome, absolutely anathematized or condemned the
views of those who did not admit infant baptism or
recognize original sin in infants, as well as of those
who, opposing predestination, held that the will
of man was free. The 112th Canon contains the
following resolution respecting original sin and
baptism: “It is likewise thought proper, that every
one who denies that infants who are baptized from
their birth, are baptized for the remission of sins,
and that they derive from the sin of the first father,
Adam, that from which they must be cleansed
through the washing of regeneration, be anathema,
that is, accursed.”

It is true, this anathema was aimed particularly
at Pelagius and Celestius, as being the ones who
had shown themselves the principal rejecters of
infant baptism, since they positively said (according
to Seb. Franck, Chron., letter P.): “There is no
original sin; hence, baptism is not needful for
children, yea, is useless to them.” Again, article 7:
“Children are born without original sin; baptism
avails them nothing.” Again, article 13: “Though
children be not baptized, they nevertheless have
eternal life.”

But nevertheless this council, Canon 112, also
anathematized or cursed all those who assented to
these views (the rejection of infant baptism and
original sin), for this is specially expressed with
these words: “Every one who denies that infants
who are baptized from their birth, are baptized for
the remission of sins, be Anathema.” For, we know
that the words every one do not mean any particular
person, but many persons.

It appears therefore, that at that time many
people separated from the Roman church, on account
of this view respecting original sin and infant
baptism. However, we would not defend the views
of Pelagius and Celestius, concerning some other
points; it suffices us, that there were people in those
times, who, notwithstanding the excommunication
of the pope, and the persecution of the councils,
still opposed the Roman church, especially through
185
the rejection of infant baptism, and even, some of
them, sacrificed their lives.

A. D. 419–421.—As the Anabaptists were not
yet deterred by the above council, from maintaining
their doctrine that baptism ought only to be administered
upon true faith, therefore, in order to
quench their doctrine, the authority of said council
was confirmed A. D. 419, by the edicts of the Emperors
Honorius and Theodosius, and A. D. 421,
by the additional edict of Constantius; whereby said
council forcibly prevailed throughout the entire
Roman empire. See concerning this, H. Montan.
Nietigh., page 79.

From this it appears that this doctrine of baptizing
only upon true faith, was accepted by very
many at that time; for otherwise it would not have
been necessary for the Emperors to threaten its defenders
with the great power of their edicts, and,
as it appears, to persecute them even unto death.

A. D. 425.—Bapt. Hist., page 411, Maximus
(Homil. 71, de Baptism. Christi) says: “Jesus
was baptized, not for himself, but for us; not that
he might be purified with the water, but that he
(so to speak), might sanctify the water. The new
man was baptized, that he might confirm the mystery
of the new baptism.”

When, therefore, Maximus introduces here the
baptism of Christ, which took place when the latter
was about thirty years old, and says that it was not
done for himself, but for us, that is, for an example
to be followed, and that he thereby confirmed the
mystery of the new baptism, he certainly indicates
thereby, that he is not speaking of the baptism of
infants, since Christ, who, through his baptism,
confirmed baptism, was not a child when he was
baptized, but an adult person. Moreover, as no
other, contrary testimony concerning him is found
in the history of holy baptism, it seems probable,
that he was not acquainted with any other baptism,
and, consequently, not with infant baptism, or, at
least, did not observe it.



## Original source

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