Part 37

Moreover, every intelligent person knows that books that are written in the form of dialogues, do not always express the author’s individual views, but that frequently the views and debates of others are handled in them, either to censure them, expose their errors, or correct them.

Finally, how could it be possible, that any one endowed with reason and sound judgment should do such contrary things at one and the same time? We have shown how clearly and correctly he speaks of the baptism of adults, yea, recommends it, and not only this, but how he, though he was born of Christian parents, remained unbaptized until he was in his thirtieth year--how then could he admit infant baptism, seeing he decisively opposed it by doctrine and example? unless it be shown that Jerome wrote this article on infant baptism before his conversion, or that he subsequently apostatized from his adopted views, to infant baptism; but as I can find no account of either we will hold to our previous declaration.

JEROME’S VIEWS TOUCHING SEVERAL OTHER MATTERS OF FAITH, ACCORDING TO P. J. TWISCK’S CHRONIJK, ETC., PAGE 129, COL. 1, 2.

“Jerome, born of Christian parents, and brought up and instructed in the Christian doctrine, was baptized at Rome, in the thirtieth year of his age.” _Erasmus, Grondig Bewijs, letter A., Mart. Ball., fol. 102._

“Again, Jerome plainly says, respecting the words of the Supper, that with this bread Christ intended to prefigure, represent, and show the truth of his body, and in many places he calls the cup a figure of the blood.

“Again, he teaches, on Matt. 16, that the priests have no more, or just as little, power, to bind or to loose, than the priests of the Old Testament had, to pronounce the lepers clean or unclean. The words of the priest made them neither clean nor unclean, but simply indicated who, according to the law of Moses, was leprous or not leprous; so now the bishop, according to the law of Christ, pronounces, whose sins are retained, and whose are forgiven.

“Again, he also maintains that all days should be esteemed alike, and that men should constantly keep Easter and Sabbath.

“He would likewise have that men should fast daily, ‘for, what avails it,’ says he, ‘if you carry around an empty stomach, for two or three days, and then overload it? Daily you must hunger, and daily you must eat; you must fast so as not to injure the body, but to subdue and break the desires.’

“Again: ‘The Roman church is not to be esteemed more highly than the church of the whole world, whether of France, or of Britannia, etc. But to worship one Christ, and to have one Ruler, or teacher, of the truth, this constitutes a church.’ _Chron. Fra., fol. 65, 86._

“Again, of Antichrist he says: ‘And do we not know that the coming of antichrist is nigh at hand? He shall sit in the temple of God, that is to say, in Jerusalem, or in the church, as I apprehend with more truth. Antichrist shall war against the heathen and overcome them.’

“Again: ‘While man lives here, he may be justified, but after death he has no more opportunity to do good works, though some controvert this, saying that men may increase or decrease even after they have died. While we are in this present life, we may help one another by prayer or deeds; but when we come before the judgment seat of God, neither Job, nor Daniel, nor Noah, can pray for any one; then every one must bear his own burden.’ _Valent. Vanius, fol. 112._

“Again, Jerome says: ‘He that is spiritual never persecutes him that is carnal. I have learned from the command of the apostles, to avoid a heretic, but not to burn him. Christ came not to smite, but to be smitten. He that is smitten, follows Christ; but he that smites, follows antichrist.’

“‘Again, the Lord commanded his apostles that they should first instruct and teach all nations, and then baptize those instructed, in the sacrament of faith; for it is not possible for the body to receive the sacrament of baptism, unless the soul have previously received the true faith.’” _P. J. Twisck, Chron., 4th book, page 129._

That also in Thessalia infant baptism was not much practiced at this time, A. D. 390, is shown by Socrates, _Bapt. Hist., p. 363, book 5, chap. 21_, with these words: “Besides, I also know of another custom in Thessalia, namely, that there they baptize only on Easter days; hence nearly all, few excepted, die without baptism.” See also, _H. Montan. Nietigheyd, page 71_.

But some one may ask: With what words is it expressed in the passage cited, that also in Thessalia infant baptism was not much practiced in A. D. 390, which the writer so confidently asserts. I answer: He expresses two reasons whereby he proves it; in the first place, because, as he says, It was the custom there, to baptize only on Easter days, which indicates that said baptism was not, as Cyprian and his followers had commanded, administered to newborn infants, for these were not born just on Easter days, and, hence, could not be baptized on Easter days, from which it follows that the custom of baptizing on Easter days, was not instituted for newborn infants, but for adult persons, who could prepare themselves for that time. In the second place, when he says, That therefore nearly all, few excepted, died without baptism, it is certainly obvious from this, that all who died without baptism, had not been baptized in their infancy, and that, consequently, many persons were found at this time, who allowed their children to remain unbaptized.

_A. D. 391._--It is stated that Augustine (notwithstanding he afterwards became infected with the doctrine of infant baptism), though born of a Christian mother, and the descendant of Christian ancestors, was not baptized before he was in his thirtieth year, (_Nauclerus, book 14, Generat._, says, in his thirty-third year, by bishop Ambrose, at Milan, on Easter.)

Jacob Mehrning and H. Montanus thus relate this, namely, that Monica, Augustine’s mother, who, though born of Christian parents, was not baptized until she had reached adult years, likewise did not have her son Augustine baptized in his infancy; but that he was baptized when he was already thirty-three, others say, thirty, years old. It is true, we read, say they, that, having become a youth, and fallen very sick, he desired to be baptized; and also, that his mother was engaged then in preparing him for baptism. But when he suddenly recovered from his sickness, his baptism was deferred. Augustine was at that time of such an age, that if he had been baptized, it would really not have been infant baptism, but a baptism which might have been counted with the baptism of adults, had it sprung from a voluntary resolution, for it should have been connected, as Augustine himself declares with his faith and the confession of the name of Christ, which cannot be the case in the baptism of infants.

Augustine there also relates why his mother at that time deferred his baptism, namely, because she, foreseeing the many and great billows of temptation which would roll over his head in his youthful years, feared that the guilt of his sins, after the washing of baptism, would be the greater and more dangerous, which he himself and the whole family, with the exception of his father, then believed. He also tells us, that there were others, too, at that time, who put off or omitted the baptism of their children, from such considerations. _Bapt. Hist., pages_ 363, 364. _H. Montan. Nietigh., pages 71, 72._

It appears, moreover, that on that occasion not only Augustine was baptized upon the confession of his faith, but also his son Adeodatus, and his friend Alipius, concerning which we find this notice. _Bapt. Hist., page 444_, Augustine, bishop of Hippon, in Africa, when he was thirty-three years old, was baptized at Milan, by bishop Ambrose, together with Alipius, and Adeodatus, his natural son, who was fifteen years old at the time. Of this, _Augustine_, in the _9th book, 6th chap._, of his _Confessions_, says: “When the time had come, that I was to have my name entered on the register of the candidates for baptism, I left the country, and again journeyed to Milan. My dear friend Alipius desired to be baptized with me. Alipius, who was qualified for it, on account of his humility, and the dominion he had over his body, so that in case of emergency, he would have traveled barefoot in winter through the snow in Italy, accompanied me. We took with us the child (that is, the youth) Adeodatus, begotten by me in sin. Thou, O Lord, didst form him well, according to both soul and body. He was now about fifteen years old, and excelled many worthy and learned men.” A little further on, he says: “We have made him our equal, O Lord, in the reception of thy grace, in order to be further trained up in thy law and school; _we are baptized_, and the care of our old life has been taken away from us. I could not be satisfied in those days, with the wonderful sweetness which I experienced in the contemplation of the mysteriousness of thy counsel, O Lord, with regard to the salvation of the human race. O how I wept, amidst songs of praise. The tears ran down my cheeks.” Thus far, Augustine.

NOTE. _A. D. 392._--The Apollinarians, who derived their origin from Apollinaris, denied that Christ adopted his humanity from the virgin Mary, saying that the word became flesh. _P. J. Twisck, Chron., 4th book, page 130_, from _Tripart., lib. 9. Vincent. Hist., cap. 44. Zeg., fol. 189._

_A. D. 393._--Valentinian, or Valens, the son of Christian parents (Valentinian and Justina), was induced to journey to Milan, to be baptized by Ambrose, but was treacherously murdered on the way by one Arbogastes. _H. Montan., page 70_, from _Socrat., lib. 4, cap. 9, 26_. H. Montanus, however, erroneously, fixes the date of this occurrence about A. D. 380.

My dear friends, is it not a sad thing, that this man, namely Augustine, who thus defended baptism upon faith, yea confirmed it with his own example, and the example of his son Adeodatus, and his friend Alipius, whom he had admonished thereto, should ultimately fall so far as to admit, yea to become a defender of infant baptism! Surely, it is a lamentable matter. For, no one can deny, that in the beginning right after his baptism, he was exceedingly zealous in defense of the true baptism, which is received with a penitent heart; but, that in the course of time he apostatized to infant baptism, can likewise not be denied by any lover of truth. Still, the example of Augustine, his son Adeodatus, and his friend Alipius, serves to confirm our faith, inasmuch as we see that in Augustine’s time the principal Christians allowed their children to remain unbaptized, until they were grown up and, of their own accord desired baptism; for, thus did Monica with her son Augustine, and Augustine with his son Adeodatus, and his friend Alipius, which is a clear proof of the matter in question, namely, that not infant baptism, but baptism upon faith, was practiced among the chief Christians.

THE CONVERSION OF EUVODIUS, WHO FROM A WORLDLY WARRIOR BECAME A SOLDIER OF CHRIST, IN THE TIME OF AUGUSTINE.

In the _8th chapter_ of the _9th book_ of his _Confessions_, Augustine, after speaking of his own baptism, makes the following confession to the Lord, in regard to the baptism of Euvodius: “Thou, O Lord, who causest those that are of the same mind, to dwell in one house, hast joined to us a companion, a young nobleman, called Euvodius, a native of our city. He, who, when following war, commanded the legions of the Empire, was, before us, converted unto thee, and baptized, and, having abandoned secular war, has betaken himself to thy war. We were together; together we had one will to serve thee, and considered in what place we might best do this.” These are his own words, which we read at the place indicated above, and from them we may see how the church increased at that time--not through the addition of infants, but through the conversion and baptism of adult and rational persons. With this we leave Augustine, and the baptism of his companion Euvodius.

_About A. D. 397._--About A. D. 397, it is stated that Epiphanius,[111] who subsequently became bishop of Cyprus, was baptized, together with his sister, as it appears, in the presence of his friend and spiritual father Lucian. Of this, D. Vicecomes gives the following account, from Simon Metaphrastes, _Bapt. Hist., page 578. Vicecom., lib. 1, cap. 30_: “When the Gospel had been read, the bishop, after the baptism, went and commanded Epiphanius and his sister to go in, and with them also Lucian, who became Epiphanius’ spiritual father in holy baptism.

[111] P. J. Twisck places this Epiphanius in the year 377, but this may be a typographical error; the figure 7 having been substituted for the figure 9.

In _Bapt. Hist., page 580, lib. 5, cap. 34_, Metaphrastes writes of Epiphanius, that immediately upon receiving the doctrine and baptism, the latter, together with an hundred and eight other persons, received the holy Supper, from Bishop Stephen.

NOTE.--In the time of Arcadius and Honorius, about A. D. 397, it was resolved, at Toledo, among other things: “That if any one, after baptism, engages in war, though he have committed nothing special in the war, he shall never be ordained a deacon. _Seb. Franck, Chron. Rom. Concil., fol. 73, col. 1_.

As to the person who baptized Epiphanius and his sister, as well as administered the Supper to them, we pass by; it suffices us, that this mode of baptism still obtained at that time and in the church where this took place; and that persons were found who administered it, as well as such who were willing to have it administered unto them. Notwithstanding infant baptism had already made great inroads at that time into many places, this baptism was nevertheless administered to persons born of Christian parents, as has been sufficiently shown previously.

_A. D. 400._--About this time there flourished, as a writer, the aforementioned Epiphanius, who, by his writings, has shed much light on the subject of baptism, it being sufficiently apparent from all the circumstances relating to him, that he held sound views with regard to the same. Of this, Jacob Mehrning and H. Montanus have given the following account: “Epiphanius, Bishop of Salamina, in Cyprus, A. D. 400, or thereabouts, in speaking of baptism, which he frequently does in his writings, always speak of it in such a manner that it does not include infants; and although occasion often presents itself to him, to speak of infant baptism, yet he never does so; from which we may readily conclude that he did not esteem it much, or that in his time, it was not yet customary in that island.” In Auchoratus he says: “You must not admit every one who is instructed in the faith and desires to come to holy baptism, to this ordinance, simply because he has told your children, that he believes in the Lord; but he must also, with express words, even as the church, our common mother, ours as well as yours, has received it, learn and say: ‘I believe in one God, the Father, the Almighty,’ etc.”

Again, in another place (_Contra Haereses, lib. 1_, _Tom. 1, Haeresi 8_): “This great circumcision, baptism, circumcises us from sin, and seals us in the name of God.” _Bapt. Hist., page 366. Nietigh., page 74._

When, therefore, Epiphanius, in the first passage, says: “You must not admit every one who is instructed in the faith, and desires to come to baptism, to this ordinance,” and then adds that he must also confess, saying: “I believe,” he plainly indicates that such baptism can certainly not be administered to infants, because they are not only unable to confess the faith, but have not even the capability or qualification to believe, upon which faith and confession alone he admits baptism.

When, in the second passage, he says: “This great circumcision, baptism, circumcises us from sin,” he does not mean to say thereby, as our opponents at this day assert, that baptism has come in the place of circumcision, so that, even as in the time of the Old Testament, the male infants were circumcised, so now, in the time of the New Testament, the infants must be baptized. O no! for this appears by no means. But he says that baptism is a great circumcision, which circumcises us from sin, which certainly does not apply to infants, that have never sinned, and, consequently, cannot be circumcised from their sins by baptism. With this we leave the views of Epiphanius on the subject of baptism, and proceed to what is related of his reproving image worship, according to the account of P. J. Twisck. “Epiphanius,” he says, “an ancient teacher, flourished in this time, who greatly opposed the worshiping of images, of Mary, or of any other creature. He said: ‘Beloved children, be mindful not to bring any images in the church, or to erect them over the graves of the saints; but bear God constantly in your hearts.’”

Once, when he went into a Christian church, and observed a painted curtain at the door, bearing the picture of Christ or of some saint, he tore it down, because it was contrary to Scripture, and advised the sexton to bury the corpse of some poor person in it; and when he had sent another curtain in its place, he commanded that they should no more hang up curtains like the former, in the church, “Which,” said he, “is contrary to our religion and faith.” _P. J. Twisck, Chron., 4th book, page 119, col. 2_, and _page 120, col. 1_, from _Socrat., lib. 6. Tripart., lib. 10. Leonh., lib. 2. Chron. Seb. Franck, 135. Tob. Fabr., fol. 66, 67. Fransch. Ala., fol. 22. Dani. Saut., lib. 1._

NOTE.--In regard to his teaching against image worship, see _Samuel Veltius_, in _Geslacht-register, page 120_. Epiphanius taught at this time that the Father, Son, and Holy Ghost are to be worshiped, but that no one should worship Mary, or any other woman, or human being, since this honor belongs to God alone, and must not be accorded even to angels. Again, that the women should not say: We honor the queen of heaven. _Tom. 2. Haeres., lib. 3. Haeres. 79_, in _Geslacht-register, page 29_.

Concluding the fourth century, as also we will do, P. J. Twisck says: “Baptism was administered twice a year, at Easter and at Pentecost, and this, to a great extent is still done to adult believers and catechumens.” _Chron., page 134._

NOTE.--Besides this, that the true order of the baptism of Jesus Christ was practiced in this century by the orthodox believers, many who belonged to the Roman church deferred (though erring in other matters) the baptism of their children till they came to adult years, as is evident, for instance, in the case of Constantine the Great, whom Helena, his Christian mother, kept from baptism, but afterwards admonished to it; of Theodosius, who, being born of Christian parents, was baptized at Milan, upon his faith; of Valens who was mentioned above. With regard to the baptism of Constantine, see _Rom. Adelaer_, edition 1642, _page 211_, from _Eusebius and Socrat_. Of the baptism of Theodosius, see tract _van den loop der Wereldt_, printed 1611, in the article on baptism; also _De gantsch Klare en Grondige Bewijsinge, nopende het doopsel_.

AN ACCOUNT OF THOSE WHO SUFFERED IN THE FOURTH CENTURY.

SUMMARY OF THE MARTYRS OF THE FOURTH CENTURY.

[This lamentable time commenced with the Tenth General Persecution, instituted by Diocletian, and prosecuted by Maximian, his associate; which caused a very severe and distressing state of affairs, with respect to the violence as well as the long duration of the persecution.

In order to proceed systematically, we have presented separately each year with its respective martyrs. In the first year of this persecution Anthimus and many others at Nicomedia; Phileas, Cassianus; Eulalia and Eucratis, aged virgins, laid down their lives for the evangelical truth.

In the second year, Euplius, Pancratius, a youth of fourteen years; Justus; Felix of Thibaris; the two brothers, Primus and Felicianus, suffered martyrdom.

In the third year: Apphianus, Ulpianus, Aedesius, Agathopius and Theodulus; Julitta of Iconia; forty youths, laid down their lives.

In the fourth year Sylvanus, Januarius, Sosius, Proculus, Pelagia, Theonas, Cyrenia, and Juliana, were martyred.

In the fifth year Theodosia, a virgin of Tyre, Pamphilius, a friend of Eusebius, at Cesarea, were put to death.

In the sixth year Ennathas, a virgin from the city of Scythopolis; Catharina of Alexandria, suffered death.

In the seventh year Ares, Promus, and Elias, at Askalon; Peter Abselamus; the three sisters, Biblis, Aquilina, and Fortunata, poured out their blood.

In the eighth year two sisters from Antioch; Irene, with her two sisters, Peter Nilus and P. Mythius; forty who were beheaded; Martionilla, Euphratesia, seven brothers, and others were compelled to die.

In the ninth year Lucian, elder at Antioch, Peter, Faustus, Didius, and Ammonius, Anysia, a girl of Thessalonica, and Demetrius, suffered death.

In the tenth year Eugenius Auxentius, Maodatius, and many others were put to death.

Then follow two other persecutions, one under Lucinius, the other under Julian, which are called the eleventh and the twelfth persecutions.

Under Lucinius suffered: Basileus, Ammon; the two brothers, Donatian and Rogatian, of whom the one was baptized, and the other not.

Under Julian were slain: John and Paul, who opposed war; and some were killed under the Emperor Valens.

After these details we conclude the account of this century.]

* * * * *

_A. D. 301._--“At this time,” writes P. J. Twisck, “the persecution was very severe; for when the Emperor, namely, Diocletian would divert himself in the theatre, the whole multitude of the people called to him ten times, that the Christians should not be tolerated, and twelve times, that they should be exterminated.” _Chron., 4th book, p. 85, col. 1_, from _Merul., fol. 237. Leonh. lib. 1_.

In the preceding century, in the year 284, we mentioned, in connection with the beginning of the reign of Diocletian, the first bloody edict, issued by this Emperor against the pious and steadfast Christians, upon which followed the death of some of them, as may be seen in the cases of Claudius, Asterius, Neon, Zenobius, and the pious Christian women, Nuina, Theonilla, Zenobia, sister of the aforementioned Zenobius, etc., most of whom died at Tarsus, in Cilicia, the birth-place of the apostle Paul, for the testimony of Jesus, their Savior. This continued from the aforesaid year until the close of that century, as we have related in the proper place.

But in the same place we have also made mention of a second edict by the same Emperor, which, about nineteen years afterwards, was followed by the most violent persecution of the Christians. Of this we promised to speak more fully, and now purpose to do so, having come to the very time in which commenced this, the severest and most grievous persecution, which is called the tenth.

OF THE TENTH GENERAL PERSECUTION OF THE CHRISTIANS, UNDER DIOCLETIAN, COMMENCED A. D. 302.

Various eminent writers have made mention of this awful and lamentable deed of the Emperor Diocletian, and they cannot sufficiently wonder at two things: In the first place, that any one who is at all a human being could commit such great cruelties on his fellow-men, as Diocletian inflicted upon the Christians. In the second place, that the Christians, frail men, as they were, could endure all this, and not only this, but that many of them, from love to Jesus Christ, and because of the certain hope of their reward, manifested great joy in their sufferings. We shall first speak of the former, and then of the latter as follows.

THE CAUSE AND SEVERITY OF THIS PERSECUTION, ACCORDING TO THE ACCOUNT OF P. J. TWISCK, FROM VARIOUS ANCIENT AND CELEBRATED AUTHORS.