But though the doctrine of Bruno and Berengarius commenced in the year 1035 and ended about A. D. 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, said doctrine displayed its greatest power, through these two persons, and encountered the most opposition, about the year 1060, as appears from the account of Jac. Mehrning and H. Montanus, who unanimously state the following:
“A. D. 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, discarding infant baptism, counsel 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 attain to years of understanding.” _Jac. Mehrn., Bapt. Hist., pp. 591, 592. H. Montan. Nietighd., pages 82, 83_, from _Guitm. in Principio Dialogi de Veritate Eucharistiae. Durand, in Epist. contra Brunon and Berengarium_; also, _Baron., A. D. 1035, num. 1_; also, _Alan., lib. 1, contra Hæretic. sui Temporis, pages 103, 104, 105_.
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 ascertain 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 said Bruno, saying, that he himself was present when Bruno, the defender of Berengarius, was interrogated 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 A. D. 1068._--D. Vicecomes quotes from a manuscript book of ceremonies, by Beroldus, which, treating of certain religious ceremonies of that time, makes mention also of baptism, and how it was administered then among those of whom he writes. But, to come to the matter; when, noting from this book, the first address made to novices (whom he terms children, according to the manner of Christ, who also called his disciples children, John 21:5), he says, that, the door having been opened, they were thus addressed: “Enter, ye children, into the house of God; hear your father (the teacher) teach you the way of wisdom.” _Bapt. Hist., page 592, num. 3, Vicecom., lib. 2, cap. 43._
He then relates what occurred 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 presented 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., lib. 3, cap. 14._
The other circumstances related there we pass by; it suffices us to have seen that then the novices (before they were baptized), were taught the way of wisdom; that the faith was presented to 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 A. D. 1076_, or right after Beroldus, one Ado, surnamed Trevirensis, a teacher of that time, is introduced; 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, num. 4_: “When a certain woman, called Syranna, became a believer, he (Ado) thanked God for her, imposed 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., lib. 3, cap. 12._