Finally, having declared, with what heart and purpose we must go to baptism, namely not with a doubting heart, he says: “You who thus receive baptism that you may serve God.” These are certainly plain words, which prove manifestly, that the baptism of which he speaks is far different from the baptism of infants, since these are incapable, not only of going to baptism with an undoubting or assured heart, but also of going there at all; not less incapable are they of receiving baptism with the purpose of serving God. Compare this with the words of Chrysostom, and you will find that they are as different from infant baptism as heaven is from the earth.
_Bapt. Hist., page 461._ Palladius, in the _Life of Chrysostom_, speaks of an uproar which the Emperor Theophilus[107] raised against bishop Chrysostom, persecuting him; which occurred shortly before Easter. There was no other alternative for those who sided with the bishop, and fasted with him, than to go to the Emperor and the Empress, in the week of confession, and to entreat them with tears, that they would spare the church of Christ, especially on account of the feast, and for the sake of those who were to be baptized, having received sufficient instruction for this purpose; therefore, they should release their bishop.
[107] It is evident here that either the author is mistaken in the name, or that a typographical error occurred. Theophilus was the name of the Patriarch of Alexandria, through whose instigation, with that of the Empress Eudoxia, the Emperor in question, whose name was Arcadius, was induced to persecute Chrysostom.--_Translator._
Here again are several items from which we may perceive that in the church of which Chrysostom was bishop or teacher, baptism was administered after previous instruction, and upon faith. For, in the first place, mention is made of the time in which this took place, namely, shortly before Easter, in the week of confession. Any one who has but a little experience, will find that that was the time and week in which it was customary to instruct the candidates before baptism, hear the confession of their faith, and properly examine them, in order to baptize them on the following Easter days. In the second place, mention is made of those who were to be baptized, and had received sufficient instruction for it; which so plainly illustrates what we have aimed to show, namely, that baptism at that time was administered after previous instruction, that we deem it unnecessary to add anything further with regard to it, and, hence, let it suffice.