If at that time it was at all customary in Alexandria to baptize infants, would it not have been appropriate here for him, to speak of irrational infants, or at least to mention with a word or two, that they, too, were entitled to baptism, although, on account of their youth, they could not understand the object of it? Truly, according to our opinion he could not well have omitted mentioning it; but, inasmuch as he does not refer to it with a single word, it is good proof, that at that time this abuse was not known there, or, at least, not regarded.
Jacob Mehrning says (Baptism. Hist. concerning the second century, page 213): “Of Clemens Alexandrinus we read that at Alexandria he presided over the school in which the catechumens, that is those who received instruction preparatory to baptism, were taught the principles of the Christian faith.” Vicecomes, lib. 2, cap. 7.
From this Pædag., Clementis Alexandrini, lib. 1, cap. 6, Vicecomes would prove that there was given to those who were baptized, milk and honey to eat, and milk mixed with wine, to drink; likewise, that after baptism, preaching took place and peace was imparted to those baptized.
As regards the statement, that there was given to the baptized, as a sign of God’s blessing, milk and honey to eat, and milk mixed with wine, to drink, we leave it to its own merits, it being a matter of small importance, which, if done without superstition, could either be observed or omitted. But the preceding statement, that Clemens Alexandrinus presided over the school in which the catechumens were taught the principles of the Christian faith, certainly implies that the candidates for baptism were first instructed in the school, in the principles of the Christian faith, before they were baptized; and also, the final remark, that after baptism preaching took place, and peace was imparted to the baptized, certainly also indicates that those who were baptized were not infants, for then they could not have understood the preaching, much less would they have been qualified to receive with attention and according to the requirements of Holy Scripture the peace which was imparted to them.
Note.—Baudartius writes of Clemens Alexandrinus, that he proclaimed the true religion with his mouth as well as with his pen, saying among other things: “A pious and honorable man is well content with little.” Apophth., edit. 1640, lib. 2, page 49.
FURTHER REMARKS CONCERNING BAPTISM IN THIS CENTURY.
From the writings of Walafridus Strabonus we may clearly infer what manner of baptism was practiced at this time, in the first as well as in the second century, and also long afterwards, namely, that no infants, but adult, reasonable, and believing persons were baptized, and this, according to the example of Christ and his holy apostles. Jac. Mehrn., Bapt. Hist., p. 524, D. I. Vicecomes, lib. I, cap. 4. Walafridus Strabo (in lib. de Rebus Eccles., cap. 26) writes: “We must know that originally believers were very simply baptized in streams and springs; for our Lord Jesus Christ himself, in order to sanctify such washing for us, was baptized of John in Jordan; even we read elsewhere: ‘John was baptizing in Enon near to Salim, because there was much water there.’ ”
Page 525, from D. Vicecomes, lib. 1, cap. 30; also, cap. 26, Strabo speaks thus concerning baptism: “We must know that in those first times baptism was administered only to those who, in body as well as in soul, were washed clean and white, so that they could both know and understand, what benefit there was to be obtained in baptism, what was to be confessed and believed, and, finally, what was necessary to be observed by the regenerated in Christ.
He then relates of Augustine, that he was instructed in the faith before he was baptized (of which we shall speak in the proper place); but that subsequently, for the sake of improvement, as it is called, the church, that is, the Roman church, practiced infant baptism, with a view of freeing infants by this means from the punishment of God for original sin. Then the followers of the true faith (thus he wrongly calls the Romanists), in order that the children might not be lost, if they should die without the means of regeneration, that is, baptism, resolved that they should be baptized for the remission of sins. Hence originated, he writes, the custom of having godfathers and godmothers, who stand for the child at (literally, lift the child from) baptism, and answer for them all that they themselves, on account of the weakness of their infancy, are not able to confess.” Thus for Strabo.
N. B.—Concerning these words, D. Vicecomes writes thus: “Since Walafridus Strabo removes the custom of infant baptism from the primitive church, he also recognizes no older origin of the godfather’s than which dates from a period subsequent to the times of Augustine.” Bapt. Hist., pp. 525, 526.