An Account of the Holy Baptism in the Eleventh Century

[In the beginning of the eleventh century, the celebrated Anselm is introduced, who declares that baptism is the "fulfilling of all righteousness;" that the baptism of Christ is a "washing of water in the word;" that everyone, in his day, was baptized in the name and the faith of God; that believers were then baptized upon, or in the name of, Christ; that the adults had first to be instructed in the Christian doctrine; that after baptism one must not again lay the foundation of repentance from dead works, Hebrews 6, verses 1 to 3; that believers are brought into the church of Christ (understand, through baptism); that the twelve Ephesian men (Acts 19) were rebaptized by Paul.

Algerus speaks of the power and operation of God in baptism; also, that the lasciviousness of the flesh is quenched or washed off in or through baptism.

Buchard of Worms gives an excellent explanation concerning baptism, saying that the examinations in the faith were meant to find out whether the holy words of the faith confessed were deeply rooted in the heart of the candidate, and whether he intended to continue steadfastly in the faith.

Lanfrancus opposed infant baptism.

The testimony of Bruno and Berengarius against infant baptism as well as against transubstantiation is presented and fully commented on; the time when they began their doctrine, and when they ended it; also their death.

A certain book of ceremonies by the ancient Beroldus is introduced; what we read in it concerning baptism; namely, of the first address made to the novices at baptism, the way of wisdom and faith being presented to them.

An account of Ado Trevirensis, and what he urged upon the candidates of his time; also, how he baptized the believing woman Syranna and her son, after previous instruction.

The last witness brought forward about baptism is Juo of Carnuto, who, besides various other matters, makes this wholesome and true declaration with regard to baptism: "That the novices would confess the creed before baptism; that they were then, while answering, washed from the old wickedness; that their baptism took place on the holy Easter Sabbath, and that they were first instructed; that those who desired baptism had to throw off, by prayers, the yoke of the devil; that they were asked: Do you believe on God," and so on. Then it is noted what those passages of Juo indicate. Finally it is shown that he also opposed monachism, and the distinction between foods. Conclusion.]

The thousandth year is finished; we have come to the years that follow it; and this time is called the eleventh century. We will wander through it in our thoughts, and look into how matters then stood with the true church of God, and whether the ordinances of Christ, especially in the matter of baptism and its requirements, were rightly observed. In order to begin and finish this properly, we will turn to some of the ancient authors who wrote about the condition of these matters at that time, or who at least afterwards mentioned what then took place with regard to religion.

About the year 1010, or, as Jacob Mehrning puts it, "In the beginning of the eleventh century," there showed himself, by various writings, the celebrated and almost universally known Anselm, who, having at one time, it seems, defended infant baptism with various forcible yet human arguments, now and afterwards also showed that the opposite belief had taken root in him; concerning which it is stated that several excellent things have remained even to the present day, which cannot well be reconciled with infant baptism, and which, indeed, when viewed with spiritual eyes, stand against it. Of these we will present a few as examples, confident that, if you judge impartially, you will agree with us, or at least assent to it.*

In Bapt. Hist., page 582, from Cent. Magd. 11, chapter 4, of baptism, Anselm teaches on Matthew 3 that baptism is necessary, and says: "Baptism is a fulfilling of all righteousness; a man may be ever so righteous, godly, kind, temperate, and chaste, yet it avails him nothing if he lacks the grace of holy baptism."

It is plain that Anselm has in view here what Jesus Christ our Savior said to John, when John refused to baptize Him with water. "Suffer it to be so now," the Lord said, "for thus it becomes us to fulfill all righteousness." Matthew 3, verse 15; which took place, according to Luke 3, verse 23, when Jesus began to be about thirty years of age, and the people, who came from Jerusalem, were baptized by John in the Jordan.

Having noted, then, that Anselm has in view the baptism of Christ, and that Christ calls it the fulfilling of all righteousness, it is clear that he does not speak of infant baptism here, since in infant baptism no righteousness at all, much less all righteousness, can be fulfilled; which is the more obvious when he says, in the same place, that however righteous, godly, kind, temperate and chaste one might be, it would avail him nothing if he lacked the grace of holy baptism: for righteousness, godliness, and so on, are not exercises or works of infants, but only of intelligent, indeed, of devout persons.

On the same page, Anselm, on Ephesians 5, says: "The baptism of Christ is a washing of water in the word; if you take away the water, it is no baptism; if you take away the word, it is likewise no baptism."

What else is shown by this than that the Word of God cannot be separated from baptism? And this Word of God, in baptism, does not consist simply in this, that a few words of holy Scripture are spoken in or over baptism, or over those who are baptized; but that the word of faith is preached to the candidates, before and at baptism. Mark 16, verses 15 and 16; Romans 10, verse 8.

On page 583, number 6, Anselm (Enarrat. in Evang.) says: "That the Father was heard in a voice; that the Holy Ghost descended in the form of a dove; and that the Son, in His humanity, was baptized; this clearly shows the Holy Trinity, in whose name and in the belief of which every one of us is baptized."

Here he again refers to the baptism of Christ, concerning which the holy evangelists state that, when He, being about thirty years of age, was baptized, the heavens were opened above Him; that the Holy Ghost descended like a dove upon Him; and that a voice came from heaven (or, from God, His heavenly Father) saying: [n369-1] "This is my beloved Son, in whom I am well pleased." Matthew 3, verses 16 and 17; Mark 1, verses 10 and 11; Luke 3, verse 22.

All this, as has been stated above, can serve only as a type of the baptism of the adult, intelligent, and believing followers of Christ; which Anselm plainly shows when he says: "In whose name and in the belief of which every one of us is baptized." Notice, when he says, "Every one of us," and so on, he means each one separately and all in general, namely, all who belonged as members to the church of Christ; so that, according to the language he uses, each and all among them were baptized, not only in the name of the Holy Trinity, but also in or upon the belief of the same.

On page 585, Anselm, on Romans 6, says: "We are baptized into the death of Christ, so that we, believing in His death and following it, may live as those who are dead; but since we, through baptism, are dead to sin, we must not live to sin again, so that it would be necessary to die to it once more; for we are baptized into the death, that is, into the likeness of the death, of Christ; so that, as He once died and lives forever, even so we, having once died to evil, should live forever to the good; and, as a dead person can sin no more, so also we, if we have died with Christ, shall not let ourselves be entangled again in mortal sins.

The sense of Anselm's words is this: that we must be careful not to live in sin again after baptism, since the former sins in which we lived have died through baptism, and have been laid in the grave, as it were, through the death of Christ. Hence these words can only be applied to the baptism of the believing and penitent, but in no way to the baptism of infants; because it is certain that the things named as necessary for baptism cannot exist in infants. For how can baptism be, in infants, a dying of their former sins, when they have never lived in sin? How can they have their sins buried, through baptism, into the death of Christ, when they never could nor needed to die to sin?

Thus Anselm, in the passage mentioned above, speaks only of the baptism of the adult, intelligent, and penitent Christians, who, having died to their former sins, had them buried through baptism into the death of Christ, to rise to a new life.

Page 588, number 6, Anselm writes on Matthew 3: "The adults had first to be instructed in the Christian doctrine." Saint Clement and others laid upon those who had lived in wickedness and, becoming converted, desired to be baptized, a fast of seven days, and sometimes more, as a preparation; moreover, a considerable time before baptism was also prescribed for the catechumens who were to be baptized."

NOTE. "Thus," says the writer who has noted this, "the light of the testimony of the truth shines out brightly in the midst of the darkness of popery."

We will not enlarge on what the writer has added here, but will turn to words of Anselm which we cannot look at without plainly seeing that he treats of the baptism of the believing and penitent; for when he speaks of the adults; of those who were first instructed in the Christian doctrine; of those who, having lived in wickedness, became converted; of those who desired to be baptized; of the seven days' fast laid upon them; of the considerable time prescribed for the catechumens who were to be baptized, and so on, it is clearly expressed by this that the baptism of which he here speaks is far different from the baptism of infants, since these things can in no way be said of them.

On page 593, number 5, D. Vicecomes quotes, in book 2, chapter 4, the following words of Anselm on the words of Paul, Hebrews 6, verses 1 to 3: "We will not lay again the foundation of repentance from dead works, and of faith toward God, of baptism, of doctrine, and so on, that is, the doctrine which was delivered to you in the beginning."

He explains the words of the apostle (Hebrews 6, verses 1 to 3), which, as everyone knows, were written to the believing Hebrew brothers, who, having accepted Christ at the beginning of their faith, had had it sealed through baptism. They are here exhorted to steadfastness in the faith they had accepted, and told that they should not return to the principles of the Christian religion, upon which they had been baptized, but must go on to the perfection of it. This is what Anselm, from these words, sought to impress in his time upon his fellow believers in the faith, so that they might keep their baptism and the confession of it, to the honor of God, the building up of their neighbor, and the salvation of their own souls.

On the same page, Vicecomes, book 5, chapter 35, Anselm, on Luke 2, says: "Even as Jesus, after the purification, was brought into the Temple, so those who become believers are brought into the church of Christ."

When he speaks of those who, becoming believers, are brought into the church of Christ, he has in view such as, having been baptized upon faith, are by this means recognized and received as members in the Christian church; for this is the purpose for which this passage of Anselm is brought forward in Bapt. Hist.

As to the twelve Ephesian men, of whom we read in Acts 19, verses 1 to 5, who had been baptized with the baptism of John, he asserts in his explanation on Matthew 3 that they were rebaptized by Paul, giving as the reason for this that the baptism of John could not properly give remission of sins, because the blood of Christ, which blots out sin, had not then been shed; and again, because John, who was a forerunner of Christ's preaching, was also (according to his explanation) a forerunner of baptism.

About the year 1024, close to, or a little after, the time of Anselm, a place is given to one Algerus, who, though writing somewhat obscurely on baptism, gives so much light on the subject that an impartial Christian heart can readily decide from it that in this matter he followed the evangelical truth, according to the doctrine of Christ and the practice of His apostles; in proof of which we will present a few examples.

In Bapt. Hist., page 583, Algerus says (book 3, de Euchar., chapter 3): "Who can regenerate a child of the devil into a child of God, except God the Father? Who can justify sinners, except He who died for our sins? And since everything which is done in baptism is spiritual, who can perform it, except the Holy Ghost?"

He tells in the above place where baptism has its power, and where its operations chiefly come from; and certainly he does not seek, find, or show it in the water, as many do who at the present day baptize infants, especially the Romanists; but he seeks, finds, and shows it in the operation of God the Lord, whom he calls by the name of Father, Son, and Holy Ghost. To God the Father he ascribes this, that He regenerates the candidate from a child of the devil into a child of God. Of the Son he states that He, having died for our sins, justifies sinners when they are baptized. Of the Holy Ghost he says that, since all that is done in baptism is spiritual, so all that is brought about in baptism is spiritually performed by the Holy Ghost. Now let everyone judge, without prejudice, whether such operations can have place in infants, or in adults (when they are baptized); and we are confident that the immediate reply will be that not the former, but the latter, agrees with the truth.

Page 585, number 9. Of the power and benefit of baptism, Algerus says (book 3, de Euchar., chapter 4,)

"In order that the grace of God may abound over us, it has regard, in the sacramental form (namely, of baptism), not so much to worthiness and respectability as to their equal fitness; for, as water quenches, cleanses and purifies better than all other liquids, even so baptism quenches the lasciviousness of the flesh, and washes off the impurity of sin, of actual sins as well as," and so on.

Here, again, several things are mentioned which do not apply to infant baptism, but speak plainly enough against it. For, in the first place, when it is here said of the grace of God that it has regard, in the sacramental form (namely, of baptism), not so much to the worthiness or respectability, namely, of the persons to whom the sacramental form, or baptism, may be administered, as to their equal fitness; there is certainly shown, in the candidates, some fitness to which the grace of God has regard; but what fitness can there be in the candidates, to which the grace of God may have regard, if it is not faith in Jesus Christ, true repentance, obedience to God's commandments, and such other things as are required for baptism?

In the second place, when it is stated in that passage "that baptism quenches the lasciviousness of the flesh, and washes off the impurity of sin, of actual sin as well as," and so on, it is evident again that he treats of such a baptism and of such candidates in whom lasciviousness of the flesh, impurity of sin, indeed, actual sins, and so on, can be washed off; for otherwise he would contradict himself. But what kind of persons these are, in whom such sins can have place, and who need to be washed from them, whether infants or adult persons are meant by this, the intelligent may judge.

About the year 1042, or almost in the middle of the eleventh century, Buchard of Worms (in Germany) flourished, who mentions, among other things, the examinations in the faith to which it was customary, either in his time or before, to subject the candidates at baptism. Concerning this, D. Vicecomes (book 2, chapter 28), in his statements respecting baptism in the eleventh century, gives the following account, which is also found in Bapt. Hist., page 592, number 1: "Buchard of Worms (book 6, de Sacram. Eccles.) says: 'The examinations are for the purpose of finding out whether he (the candidate), after renouncing Satan, has the holy words of the faith confessed deeply rooted in his heart, and intends to continue steadfastly in the faith.'"

This is certainly plain language concerning baptism upon faith and the confession of it, according to the institution of Christ and the example of the apostles and of the first apostolic church; hence we need add not a word of explanation, and will therefore go on to others who, in or about that time, taught the same doctrine and, as far as lay in their power, confirmed it by their deeds.

In the year 1051. This is the year in which the learned Lanfrancus, who also showed himself opposed to infant baptism and advised against it, is brought forward by the writers. See P. J. Twisck, Chron., page 383, column 1, from Guitmundus, and Sebastian Franck, folio 58.

In the year 1060. Two eminent, learned, and well-meaning persons, who were greatly celebrated on account of their great learning and boldness, at this time put forth their greatest strength in rejecting infant baptism and other articles of the Roman church. One of these was Bruno, Bishop of Angiers in France; the other, Berengarius, his deacon. They had begun to teach this doctrine as early as the year 1035, and continued in it for many years; indeed, Berengarius, besides the article against transubstantiation, maintained it, as the chronicles show, until the year 1079.

But in order to sum up all this briefly, we will present what is recorded concerning this matter in the Introduction to the Martyrs' Mirror, page 48, column 2, where we read: "In the year 1035, Berengarius, archdeacon of Angiers, in France, together with Bruno, the Bishop of that city, began to teach against transubstantiation and infant baptism. Their doctrine immediately spread throughout all France and Germany. Against it, Pope Leo the Ninth held, in the year 1050, two synods, one at Rome, the other at Versailles (Baron., in the year 1050, number 1), in which the doctrine of these two men was condemned.

Afterwards, when Berengarius did not stop spreading his doctrine, another synod was held, in the year 1055, at Tours in France (Baron., in the year 1055, number 4), in which Berengarius pretended to repent; but as soon as Hildebrand, who afterwards became pope, had gone away, he again maintained his doctrine.

"Afterwards, Pope Nicholas the Second held a synod (Baron., in the year 1059, numbers 3 and 4), and summoned Berengarius before it, who, for the second time, either from fear or human weakness, pretended to recant, burning the writings of Johannes Scotus, from which he had taken his views respecting transubstantiation; but seeing an opportunity again at once, he returned to his old belief, and composed various writings concerning it, against which some others have written.

"Afterwards Hildebrand, who had now become pope and was called Gregory the Seventh, held a synod in Rome, in the year 1079, where, as Baronius, who judges as a Romanist and papist, says, Berengarius again renounced his doctrine. But how true this is, we leave to God.

"It is evident," says the author of the Introduction, "that he maintained this doctrine for forty-four years, and filled Germany and France with it; from which it can be gathered that it, even as it had itself come out of writings already in existence, in its turn left many disciples behind." Introduction, page 48, column 2, and 49, column 1.

But though the doctrine of Bruno and Berengarius began in the year 1035 and ended about the year 1079, as far as these two persons are concerned (for otherwise it is a doctrine that began with Christ and will end only at the end of the world), yet this doctrine showed its greatest power, through these two persons, and met with the most opposition, about the year 1060, as appears from the account of Jac. Mehrning and H. Montanus, who agree in stating the following:

"In the year 1060, Bruno, Bishop of Angiers, and Berengarius, his deacon, rejected infant baptism." See Guitmundus, Bishop of Avers, and Durandus, Bishop of Luyck. These are their words: "Bruno, Bishop of Angiers, and Berengarius of Tours, annul the baptism of infants as much as is in their power; so that they, casting aside infant baptism, advise men to plunge themselves without fear into the deep abyss of all manner of wickedness; saying that they are not to be baptized until they come to years of understanding." Jac. Mehrn., Bapt. Hist., pages 591, 592. H. Montan. Nietighd., pages 82, 83, from Guitm. in Principio Dialogi de Veritate Eucharistiae. Durand, in Epist. contra Brunonem and Berengarium; also, Baron., in the year 1035, number 1; also, Alan., book 1, contra Haeretic. sui Temporis, pages 103, 104, 105. [n369-2]

It seems that the matter of the accusation of these two men, Bruno and Berengarius, rose to such a pitch that they were subjected to an examination, in order to find out the grounds of their faith, and to judge them accordingly.

The author of an anonymous manuscript found in the library of Baron Caraw. de Clepton. writes of the examination of this Bruno, saying that he himself was present when Bruno, the defender of Berengarius, was questioned in regard to his faith; and that they both, Bruno and Berengarius, said that infant baptism was not necessary to salvation. See also J. Mehrn., Bapt. Hist., page 685.

About the year 1068. D. Vicecomes quotes from a manuscript book of ceremonies by Beroldus, which, treating of certain religious ceremonies of that time, mentions baptism also, and how it was administered then among those of whom he writes. But, to come to the matter: noting from this book the first address made to novices (whom he calls children, after the manner of Christ, who also called His disciples children, John 21, verse 5), he says that, the door having been opened, they were addressed in this way: "Enter, you children, into the house of God; hear your father (the teacher) teach you the way of wisdom." Bapt. Hist., page 592, number 3, Vicecom., book 2, chapter 43.

He then relates what took place when the doors were closed and the novices were in the assembly; how the bishop or teacher then delivered to them the symbol, that is, the creed; and how he set before them, or repeated to them, the faith according to the language of the gospels, and then said: "Hear the faith: I believe on God the Father." Above page, Vicecom., book 3, chapter 14.

The other circumstances related there we pass by; it is enough for us to have seen that then the novices (before they were baptized) were taught the way of wisdom; that the faith was set before them, and that they were instructed in it, which are things that cannot be done with infants, and hence prove that in the church where this practice was observed infant baptism was unknown, or at least was not practiced there.

About the year 1076, or right after Beroldus, one Ado, surnamed Trevirensis, a teacher of that time, is brought forward; of whom it is stated that, in administering baptism, he admonished the candidates not only in the knowledge of the faith, but also to the practice of it, that is, to fast, to humble themselves. Of these matters an instance is given, which is related as follows in Bapt. Hist., page 593, number 4: "When a certain woman, called Syranna, became a believer, he (Ado) thanked God for her, laid a fast upon her, and told her how she should humble herself, and having thus instructed her, together with her son, he baptized them." Vicecom., book 3, chapter 12.

In the year 1090. At this time, it is stated, lived and wrote the teacher and historian Juo, surnamed Carnotensis, from the place Carnuto, where he lived. According to the testimony of ancient writers, he opposed common popery in various points of doctrine, teaching in such a way concerning the only Mediator, Christ Jesus, church service, against monachism, against the difference of meats, and of the Supper, that the papists took offense at it, and considered him a rebellious and schismatic person.

NOTE. Juo Carnotensis makes some mention also of the origin of infant baptism, how it arose in the Roman church. "The church," he says, "having now been sufficiently spread and gathered among the Gentiles, in order that her children, who departed this life before they had come to the years of understanding, might not remain strangers to the communion of Christ, it was desired to provide them with this medicine of salvation (with baptism); and thus they were baptized with the sacrament of faith." Bapt. Hist., pages 587, 588, from Cent. Magd. 11, chapter 6.

However, it is not our purpose to write here of all these things; partly because this, for want of the authors, cannot be done in detail; and partly because we intended only to write something of baptism, with regard to which we will also bring forward the testimony of Juo. What he may have written concerning this subject in other respects, while he was still unenlightened, we pass by, and will speak only of what he, when he had become enlightened and had come to knowledge, wrote wholesomely and correctly on this article.

Bapt. Hist., page 588, number 6, Juo writes: "To the hearers of the new life the apostolic creed is delivered, which they publicly confess before baptism." Ex Meginh. de Fide.

Page 590, number 14, the following is quoted from Juo: "During the answers to the threefold question, the catechumen (that is, the novice who has learned the faith) is washed from the filth of the old wickedness (namely, through baptism), and puts on the new man."

Page 594, number 7. D. Vicecomes (book 1, chapter 25) quotes the following account from Juo: "Then those who were to be baptized on the holy Easter Sabbath were led, in the fourth week of the forty days' fast, and on the fourth day of that week, to the church (or, to the assembly), to be taught and examined in the catechism (that is, in the instruction of the faith), and further instructed how they should fight against spiritual wickedness; yet their baptism was put off till the holy Easter Sabbath." Serm. de Sacram. Initiat.

Same page as above. "On that day, those who desire baptism come to the church (or, to the assembly), that they may be received into the order (or number) of the catechumens, and may throw off, by holy prayers, the yoke of the devil." D. Vicecom., book 2, chapter 30.

Page 595. Juo (from Augustine) brings forward these words: "At the water of baptism, before we baptized you, we asked: Do you believe on God the Almighty?" D. Vicecom., book 4, chapter 7.

From these five passages of Juo it is evident, both in substance and from the circumstances, that he treats of no other baptism than that which is accompanied with instruction, faith, confession of the faith, and the keeping of it; in short, that he speaks of a baptism which, as appears from his own words, cannot well, indeed, cannot at all, be reconciled with infant baptism. For in the first passage he mentions a creed, which the candidates had to confess publicly before baptism. In the second passage he speaks of the answers which the catechumens gave to the threefold question put to them before baptism; and that they were then washed from the filth of the old wickedness, and put on the new man. In the third passage he relates how those who were to be baptized on the holy Easter Sabbath were first examined in the faith, and further instructed, in the fourth week of the forty days' fast. In the fourth passage he says that on that day those who desired baptism came to the church or assembly, to be received into the order or number of the catechumens, and to pray. In the fifth passage he mentions what the candidates were asked at the water of baptism, namely, whether they believed on God, the Almighty.

All these are things that belong only to the adult and intelligent, and cannot be understood, much less practiced, by infants.

We will conclude this with the account of P. J. Twisck, who, besides what he has mentioned concerning baptism, briefly notices several other articles which Juo taught contrary to the common belief of the Roman church. He writes: "Juo, Bishop of Carnuto, zealously taught of Christ, the only Mediator, of church service, against monachism, against the difference of meats, and of the Supper." Chron., page 416, column 2, from Catal. Test., volume 2, folio 346.

It is very probable, since we have never heard of his having recanted, that this Juo, who began his doctrine, or at least maintained it most vigorously, in the year 1090, continued in it to the end, and so closed the eleventh century with it. Hence we will close here, and see which godly witnesses of Jesus Christ suffered at this time.