# Brief Summary Of Baptism In This Century.

4th century (source section) · Historical source

Source: Martyrs’ Mirror. Original heading: BRIEF SUMMARY OF BAPTISM IN THIS CENTURY.

Century of containing source section; exact event date not assigned

At the close of the third century the eminent Arnobius
was introduced, and inasmuch as his life extended
from one century into the other we refer to
him again here in the beginning of the fourth century.
He speaks of the virtue and benefit of baptism,
as may be seen in the proper place.

Fusca and the handmaid Maura were baptized
after previous instruction.

At this time (in the time of Sylvester) there existed
such sects as were afterwards called Waldenses,
Anabaptists, etc.

One Donatus was called an Anabaptist, and his
followers, Anabaptists.

Athanasius, while yet a child, indicated, with
other children, that at Alexandria they baptized
upon confession of faith.

In Canon 12, 13, 15, of the Council of Nice several
good things are established with regard to
baptism.

Athanasius, having become a man, teaches wholesome
doctrine, not only with respect to baptism,
but also in regard to other matters of religion.

Soon after him comes Marius Victorinus, who
joins together faith, confession, and baptism.

Then appears Hilarius, who wrote very appropriately
on baptism, and also opposes antichrist, images,
and traditions.

Monica, the mother of Augustine, was baptized
in adult years, though she was born of Christian
parents.

In the Council of Neocesarea, the candidates for
baptism, the baptizing of pregnant women, Christ’s
baptism, etc., were discussed.

Again sects appear, who were like the Baptists.

St. Martin was instructed from his twelfth to his
eighteenth year, and then baptized. He strongly
opposed war.

Ambrose was baptized in adult years, at Milan,
though his parents were Christians. He advanced
sound views on baptism, against war, of the sacrament,
etc.

Ephrem, Gregory of Nyssa, the Councils of Laodicea
and Elibertum, and also Optatus Milevitanus,
give correct views on baptism.

Gregory of Nazianzus, born of Christian parents,
was already in his twentieth year when he was baptized.
Nectarius was baptized in adult years. Basil,
the son of a Christian, and Eubulus, consulted together,
and were baptized on their faith, at Jerusalem.
Posthumanius made a glorious confession at
his baptism. John Crysostom was suffered by his
parents, though they were Christians, to remain unbaptized,
not receiving baptism until he was twenty-one
years old. Also, his views respecting baptism;
his teaching against war, confession, etc.

Jerome, also born of Christian parents, was baptized
at Syridon, when he was thirty years old.

Augustine, Adeolatus, Alipius, Euodius, Epiphanius,
with his sister, all baptized upon faith. Conclusion
of baptism in the fourth century.

That the holy order of the baptism of Jesus Christ
was practiced also in the fourth century, appears
from various teachings and examples of the fathers,
from which, we shall present only a few, but such
as are certain and genuine testimonies.

A. D. 301.—At the close of the preceding century,
for A. D. 300, we introduced the eminent
Arnobius, and showed that, speaking of baptism, he
says: “That the candidates for baptism, when they
are baptized, state before the minister their perfect
willingness, and make their confession with their
own lips.”

This Arnobius follows us also in the beginning of
this century, namely through the years 301, 302,
303, 304; and having not abandoned his previous
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views regarding this matter, he confirms them with
the following testimonies.

Speaking against the tenets of the Romanists,
who ordain consecrated, or, properly speaking, exorcised
water for baptism, he writes thus (in Psalm
74): “It is written: Thou breakest the heads of the
dragons in the waters; that is,” says he, “the heads
of the dragons in baptism;” but by saying, in the
waters, he means to signify that the same baptism
can be administered in all kinds of waters, as, in
rivers, lakes, wells, baths, seas, etc. In these the
head of the dragon, that is Satan, is broken in all
waters. Jacob Mehrn. Bapt. Hist., page 323.

Of the virtue and benefit of baptism he teaches as
follows, Psalm 32, where the Psalmist says: “In the
floods of great waters they shall not come nigh unto
him,” upon which he remarks: “that men, by the
true water of baptism, draw nigh to God, who is a
refuge from the fear of Satan that encompasses us.”
Jacob Mehrn., page 324.

Again, Psalm 32, he says: “Man is redeemed;
no angel, nor any other creature, but man alone
praises his mercy, says the Lord, whose sins he forgives
in baptism.” Jacob Mehrn., page 325.

Although these words of Arnobius are somewhat
obscure, yet they contain light enough, to emit rays
of divine truth concerning the matter of baptism.
For when in the first place he says, that the head of
the dragon is broken in baptism (by dragon meaning
Satan), he certainly indicates thereby, that he
speaks of persons who, having attained maturer
years, become subject to the assaults of Satan, and
that these, in baptism, break the head of the
dragon, that is, Satan, by means of the true faith,
through Christ; hence he does not speak of children—who
are ignorant of the assaults of Satan—and,
consequently, not of infant baptism.

Secondly, when he says that men, by the true
water of baptism, draw nigh to God, he certainly
indicates that he speaks of men who have departed
from God through disobedience, consequently, of
persons who have arrived at the years of discretion;
and not of infants; for how can any one draw nigh
to God by baptism, who has not departed from
him? Infants have not departed from God through
disobedience; hence they cannot draw nigh to him
by baptism.

Thirdly, when he speaks of man, who praises the
mercy of the Lord, and whose sins the Lord forgives
in baptism, he certainly indicates that he
speaks of men who are capable of praising the
mercy of the Lord, namely, men possessing understanding,
and who have sinned; for only he that
has sinned can have his sins forgiven; but with infants,
who have never sinned, no forgiveness can
take place, and consequently, no baptism for the
remission of sins. By this the obscure words of Arnobius
became clear.

NOTE.—P. J. Twisck records, for the year 306,
that Constantine the Great, the son of the believing
Helena, was baptized in Jordan, in the sixty-fifth
year of his age, after having been instructed (Chron.
4th book, page 89, col. 1); from which it is apparent,
that at that time Christians left their children
unbaptized, in order that they themselves might
believe and be baptized.

A. D. 308.—Fusca, the pious maiden, conceived
a desire for the Christian faith when she was quite
young, and, having manifested this desire to the
servant-maid, Mauro, who also felt an inward drawing
towards Christ, they were thoroughly instructed
in the Christian faith at Ravenna, by the teacher
Hermola, and baptized. P. J. Twisck, Chron. 4th
book, page 90, col. 1, from Grond. Bew., letter B,
Leonh., lib. 2.

A. D. 315.—It is stated that already in the time
of Sylvester, there was taught and maintained the
same doctrine which was afterwards maintained by
countless numbers of the baptistic Waldenses, yea,
that those churches which in the 11th, 12th, 13th,
and in subsequent centuries were styled Waldenses
Albigenses, and lastly, Mennonites, or Anabaptists,
had existed already at that time, and indeed, long
before. Of this a certain celebrated author among
the Romanists bitterly complains, in a very old
book, saying: “These heretics (the people mentioned
above) have always had many sects among
them; but of all that ever existed, none was more
pernicious to the church of God (understand the
Roman church) than the Poor of Lyons (the Waldenses
or Anabaptists), and this for three reasons:
In the first place, because of their antiquity; some
asserting that they existed already in the days of
Sylvester, others referring them even to the time of
the apostles.” Jac. Mehrn., page 615.

In another place Jacob Mehrning writes thus
about the abovementioned people: “This is not a
new sect that originated only at that time (that is,
in the time of Waldus); for the papistic writers
themselves confess that they existed already in the
time of Pope Sylvester, nay, long before him, even
in the time of the apostles.” B. H., page 670.

In another place he writes that Flaccius has also
recorded the same, from an ancient papistic book,
namely, that they existed from the time of Sylvester,
yea, from the time of the apostles; and that Thuanus,
though he compares them to another people,
states that their doctrine has continued through
many centuries.” Page 682.

The time of the reign of Sylvester, who was the
first pope of this name, and on the register of the
Roman bishops the 34th, is fixed in the year 315.
See P. J. Twisck, Chron., 4th book, p. 93, col. 1,
from Platina, fol. 63. Fasc. Temp., fol. 99, Hist.
Georg., lib. 1, Fr. Ala., fol. 22, Chron. Seb. Fr.,
fol. 13.

A. D. 317.—Donatus, an over-learned bishop
at Carthage,101 who had many adherents in Africa,
taught among other things: “That the preaching
of the divine word and the administration of the
150
sacraments by an ungodly minister, were of no
avail. They (his followers) held that the church of
Christ existed only among them, and hence, they
rebaptized all who wished to adopt their religion,
saying that the heretics, or the Pope, had no Christian
church, and consequently, no baptism, inasmuch
as there was only one God, one faith, one
Gospel, one church, and one baptism. ‘They, like
the Anabaptists, also held,’ says Franck, ‘that no
children, even in the extremity of death, should be
baptized, but only believing adults who desired it.’ ”

When he was imprisoned he upbraided Augustine,
saying that no one ought to be imprisoned on
account of his faith, God had given man his free
will, to believe as he chose. Concerning all this,
see, P. J. Twisck Chron., 4th book, p. 93, col. 2,
and page 94, col. 1, from Merula, fol. 255. Zeg.,
fol. 79. Seb. Franck, Chron. van de Roomsche
Ketters, letter D., fol. 76, printed A. D. 1563.

As regards Donatus, if it be true that he erred in
some things, or failed in some matter of faith, we
will not defend him therein; however, this much is
certain, that owing to the absence of his writings,
we have no other information concerning him, than
that which comes to us through the mouth and
hand of his adversaries.

Concerning this, P. J. Twisck, in a certain place,
expresses his regret, saying, that in his Chronijk,
for the year 410, he wrote something derogatory to
his followers, before he had been properly informed
regarding it; which he afterwards, for the year 417,
refutes and explains more clearly by quoting from
Bullinger: “That the followers of Donatus were
similar to the Anabaptists (whom he calls Baptists);
that they taught, that no one ought to be compelled
to do good or to accept the faith.” Again:
“that every heretic should be left to follow his
particular faith without restraint or compulsion.”

On this account, P. J. Twisck, in the same place,
relates from another author, that it is quite probable
that these people were burdened with many unjust
accusations. “It would be desirable,” writes he, “to
have in our possession their writings, teachings, and
deeds; for if it be the case, that they were in all
respects like the Anabaptists, and would compel
no one in matters of faith, then it is sufficiently
apparent, that they are unjustly charged by other
writers, with tyranny. I have given this a place
here, because the year 410 was already arranged
when this reached me.” Thus far, P. J. Twisck,
Chron., 5th book, page 147, col. 2, from H. Bulling.
Contra Anbapt., lib. 5, fol. 216, 222.

NOTE.—We accept of the writings of Donatus
only that which is good and true; for the rest we
assume no responsibility.

About A. D. 318.—It appears that when Athanasius
was yet a boy, at Alexandria also, baptism
was not administered otherwise than upon confession
of faith; at least, that it was not customary
to baptize infants, is evident from the following
circumstances of a certain occurrence related by
Ruffinus and Zozomenus: “When the day of the
martyr Peter was celebrated at Alexandria, by the
Bishop Alexander, and he, after the solemn service
was over, was awaiting his assistants, or pupils to
dine with him, he observed in the distance some
children playing on the sea shore, who, very probably,
not for the first time were imitating the bishop
and those things which are generally done in church.
But when he observed the children more attentively,
he noticed that they were performing some mysterious
things. Astonished at this, he summoned his
assistants to him, and showed them what he had
seen from a distance. Then he commanded them
to seize the children and bring them to him. When
they came, he asked them, what they had been
playing, and what and how they had been doing?
They, as was natural for their years, at first were
frightened, and denied the matter, but afterwards
related it just as it had taken place, and confessed
that they, through Athanasius, who in this game
had imitated the Bishop, had baptized some catechumens,
that is, boys who had not been baptized.
Alexander then inquired of those who they said had
been baptized, what questions had been put to them,
and what they had answered; likewise interrogating
him who had put the questions; and found that all
was in accordance with the manner of our religion.
Jac. Mehrn., 2d part, pp. 356, 357, from Nicephor.,
lib. 8, cap. 44. Also, H. Montan. Nietigh., pp. 64,
65, from Ruffin. Eccl. Hist. 1, cap. 14. Zozom.
Eccl. Hist., lib. 3, cap. 16.

From these circumstances it is evident that infant
baptism was not customary there. First, when we
take into consideration the conduct of these boys,
we see that in the Christian church at Alexandria
the usual mode of baptizing at that time was this,
namely: that the Bishop, or whoever administered
baptism, first interrogated the candidates for baptism,
and then, after they had answered him, they
were baptized.

Secondly, if we consider the boys themselves,
who apparently were ten or twelve years old, which
probability is increased by the fact that Ruffinus (as
H. Montanus shows), calls them catechumens, that
is, such as were being instructed in the faith, which
is plainly indicated by their performance, since they
were able to imitate in every particular such important
services. These boys are nevertheless called
unbaptized, wherefore Athanasius, though by way
of play, baptized them.

Moreover, that these boys were born of Christian
parents, appears in various ways, as, for instance,
in this, that they diligently attended the Christian
assemblies, for without this they could never have
represented so completely in all its particulars, the
baptism practiced in the church. Likewise, in the
fact that Alexander and his assistants (as the account
further sets forth), enjoined the parents of these
boys, who before were unbaptized, but had now
been thus baptized, to bring them up in that vocation,
namely, in the Christian religion, which
certainly would not have been done, had their
parents been heathen and not Christians. It is also
stated that this was done with invocation and confession
of God’s holy name, which certainly would
not have been the case with heathen, who worshiped
either no god, or many gods.

As to what Alexander held of this performance,
we leave it to its own merits; it suffices us to have
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shown that at that time the Christians at Alexandria
suffered their children to remain unbaptized; inasmuch
as they were first instructed, and then baptized
upon confession of their faith, which, as has
been shown, is clearly indicated by the course of
the aforementioned boys.

A. D. 333.—It is recorded that in the first great
council at Nice, held against Arius, and various
innovations in the church, it was resolved among
other things:

“Canon 21. The Paulianists and Photinians shall
be rebaptized.”

“Canon 12. If any apostatize under persecution,
without having been tormented, and sincerely repent,
they shall be put among the catechumens for
five years, and after two more years, shall be reinstated
among the faithful, with prayer.”

“Canon 13. But they who, for the sake of the
confession of the faith, have relinquished the military
profession and again return to it, shall do
penance for thirteen years, and then be received
again; however, if they truly repent, the bishop is
authorized to mitigate the term of penance, provided
he sees that their repentance is fruitful and
devout.”

“Canon 15. Concerning the catechumens who
have apostatized, it is decided, that they shall be
excluded from the prayers of the catechumens who
have not apostatized, for three years, and at the
end of that time be received back again.” Jac.
Mehrn., pages 352, 353, ex Concil. Nicen. Secund.
Ruffin.

This is the great Council which is extolled as
orthodox and Christian by nearly all so-called
Christians. Be this as it may, we see no reason to
praise it so highly, seeing that we must honor the
precepts of God’s holy word alone, whereas the
rules of that council were made by fallible men.
Yet, so far as these men have laid down precepts
that accord with the precepts of God’s holy word,
or, at least, do not militate against them, so far we
accept, or, at least, do not oppose them.102

When it is said, in Canon 21, that the Paulianists
and Photinians shall be rebaptized, it establishes,
that, according to the Holy Scriptures, not every
baptism is a genuine or true baptism, and that consequently
there is but one baptism which can in truth
be called genuine, namely, that baptism which is
administered by the true church, and upon the true
faith. This is also established at this day by the
Anabaptists, and regarded as a precept from the
holy word of God.

It is also said in the 15th Canon concerning the
catechumens, that if they have fallen, they shall be
excluded three years from the prayers of those
catechumens who have not fallen. This is an indication
of the carefulness exercised by that assembly,
to admit to baptism, according to the doctrine of
the holy Gospel, no unprepared catechumens before
they had truly repented after their fall.

The 12th Canon, speaking of the penance to be
performed by those who, under persecution, had
apostatized without having been tormented; and
the 13th Canon, treating of the very great and long
penance to be endured by those, who, after having
become Christians, had resumed the military profession,
and thus become apostates; these precepts
we say, militate neither against the holy Scriptures,
nor against the views of the Anabaptists, but sufficiently
confirm them both.

NOTE.—It is recorded that at this time pseudo-apostles
taught that the church of Rome was
rejected of God, and that it was not his church,
but Babylon, and the whore mentioned in the
Apocalypse, who rides the beast with the seven
heads; and that we therefore do not owe obedience
to the Pope; that under the New Testament we are
in no wise bound to give tithes to the priests; that
all manner of swearing is unlawful; that a consecrated
church is not better to pray in than a pigsty.
Seb. Fr. Chron., fol. 120, col. 3.

A. D. 335.—At this time, Athanasius vigorously
maintained the cause of such as had been baptized
according to order of Christ, against those who,
it seems, asserted that baptism might take place
without previous instruction, or confession of faith.
He says (Serm. 3., Contra Arian.): “Our Savior
did not simply command to baptize, but first said,
teach, and then, baptize; so that true faith may
proceed from the doctrine, and then baptism be
perfected with faith.” P. J. Twisck, Chron., 4th
book, page 99, col. 2; from Grond. Bew., letter A.
Jac. Mehrn., Bapt. Hist., 2d Part, page 370.

NOTE.—At this time Athanasius taught that it
is the duty of every Christian, to read the holy
Scriptures, on the 6th chap. Eph. Again, he prohibited
the practice of making a likeness of God
for the purpose of worshiping him thereby, etc.,
as being an unlawful thing. Contr. Gent. Sam.
Veltius, in the Geslacht-register, page 118.

Notice concerning several writings attributed to
Athanasius.—The pedobaptists, prone to bring forward
everything that seems in any wise to favor
their views, were wont to adduce the 114th and the
124th question of a certain book called, Various
Questions of Holy Scripture, attributed to Athanasius.
But in answer to this we say: that said book
is not the work of Athanasius, but of some other
author who wrote subsequently to him; as in his
23d question he cites Athanasius as one having
lived before him, saying: “This is the testimony of
the great Athanasius, a man who was mighty in the
divine Scriptures; but we, who are enlightened by
him.” Moreover, that book contains many opinions
foreign to Athanasius, as shown by the Centuriatores
Magdenburgenses, Cent. 4, cap. 10, p. 1032.
See also, H. Montan. Nietigh., p. 69, and J. M.,
Bapt. Hist., pages 360, 361.

NOTE.—A. D. 320. Lactantius Firmianus taught
at this time: 1. “That the sacrifices of the Christian
are, a good life, purity, and good works. 2. That
there is no religion in a place where there are
images. Lib. 2, of the Divine Instruction. Also,
Sam. Veltius, in the Geslacht-register,. pp. 116, 117.
3. He taught against compulsion of conscience, and
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revenge, as appears from the following. He writes
to the Emperor Constantine (5th book, chap. 20):
“The more the religion of God is suppressed, the
more it breaks forth and grows; hence they should
employ reasoning and admonition; it is not necessary
to proceed with violence. For religion admits
of no compulsion; persuasive words can do more
to promote the cause than blows.” Again (5th book,
chap. 21) he writes: “We Christians do not desire
that any one should serve God, the Creator of all,
against his will; neither are we angry if he does not
serve him; for we trust his Majesty, who can as
easily avenge himself against those who despise him,
as he does the vexations and injuries inflicted upon
his servants. Therefore, when we suffer such shameful
things, we say not one word against it, but commit
all vengeance to God; not doing as those who
would be regarded protectors of their gods, and
very cruelly assail those who do not worship them.”
Korte ontschuldiging, by P. V. K., edition of 1643,
page 47, from Religions Vryheydt, 2d part, p. 10.

About A. D. 340.—Marius Victorius writes in
the fifth book against Arius: “Every one that is
baptized, and says he believes, and accepts the faith,
receives the Spirit of truth, that is, the holy Ghost,
and is made holier by him.” J. Mehrn., Bapt.
Hist., page 325. I find in authentic writers, no
other account of baptism by this Marius, so that this
seems to be the only thing he has written about
baptism, and from this, too, it is obvious that he
must have been a stranger to infant baptism, seeing
he joins together confession, faith, and baptism, in
the one that is to be baptized.

A. D. 350.—About this time Hilarius attained to
the faith in Jesus Christ, and having been baptized
upon this faith, he proceeded to defend the truth
which he had received and accepted, and, for the
strengthening of the faith he had adopted, and that
he might live according to the same, he prayed to
God (lib. 12 de Trinit.) as follows: “Dear God,
preserve my faith and the testimony of my conscience,
that I may ever keep that which I confessed
in the sacrament of my regeneration, when I was
baptized in the name of the Father, the Son, and the
Holy Ghost; namely, that I worship thee, O God
our Father, and thy Son with thee, and that the
Holy Spirit, that proceeds from thee, may be
awakened.”

Again Vicecomes (lib. 2, cap. 27) quotes from
Hilarius, on the 15th chapter of Matt. the following:
“They that come to baptism confess first, that they
believe in the Son of God, and in his suffering and
resurrection; and this confession is made or pronounced
at the sacrament of baptism.”

Again, Hilarius writes (vol. 2, de Trinitate): “The
Lord has commanded to baptize in the name of the
Father, and of the Son, and of the Holy Ghost;
that is, upon the confession of the Author (that is,
him who in the beginning created all things), and
the First-born, and the Free Gift (that is, the Son
and the Holy Ghost).” Jac. Mehrn. Bapt., Histor.,
2d part, pages 371, 372.





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