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"John Chrysostom," he writes,"a celebrated, zealous, and eloquent teacher or bishop at Constantinople, was expelled from his bishopric, and relegated into misery; much ignominy and suffering were inflicted on him, and he died in banishment., "His adherents and people were greatly persecuted by imperial edicts commanding them also to attend church and hear their enemies (namely, those of the Roman church), which they would not do, but held their own meetings in the farthest outskirts of the city. When this was reported to the Emperor by the bishop, a squad of soldiers was immediately sent to the place, who with sticks and stones dispersed the meeting, robbed those who had assembled of their goods, and apprehended such as could not make their escape. Finding it impossible to meet in public, they chose voluntary banishment, and forthwith departed, each his own way. Besides this, the adherents of Chrysostom were unjustly accused of having caused a conflagration, which the common people, out of spite towards Chrysostom, had kindled in the temple in which he had taught; on account of which they had to suffer much; the cruelty practiced being as great as that of the first persecutions., "Again, the aforesaid John Chrysostom, also called, John Goldenmouth,* on account of his golden or excellent teachings, and his eloquent tongue taught from Matt. 5, that we ought not to

* Although the Papists sometimes have this Goldenmouth in their mouth, they nevertheless regard his teachings as heresies.

swear at all, neither rightly nor falsely, and concludes very forcibly, with many words from the passage, Matt. 5:34: 'Swear. not at all,' that it is not lawful for a Christian to swear. He conclusively refutes all objections, and maintains that now we ought not to swear. Read yourselves his full exposition of said passages."

Prior to him, likewise Haimus, on Rev. 10, writes, saying, That all swearing is now prohibited unto men, it being lawful only for God and the angels, who neither deceive, nor can be deceived.

Seb. Franck notes the following concerning this Haimus, "Haimus, the teacher also wrote a great deal against the pope and the Roman church; among other things, that swearing is lawful only for God and the angels, but to men all swearing is forbidden. On Rev. 10, Chron., Roman. Kett., letter H.

NOTE.-This view (that we ought not to swear), is also ascribed to Isiodorus. Tract. Loop der Werelt, page 99.

We return to the account of P. J. Twisck, concerning Chrysostom, page 136, col. 2. He writes, "This GOldenmouth, John Chrysostom, taught also mightily against cruelty, tyranny, war, and bloodshed, maintaining that it is altogether improper for Christians to wage war, and that peace and quiet are to be taught in the kingdom of Christ. Christ," he says,"compels not, drives not away, oppresses not, but accords to each His free will, saying: 'If any man will."'

Read also, on Matt. 13, how he explains that the tares (to which the heretics are compared) are not to be rooted out, which, he says, Christ spoke for the purpose of preventing and forbidding war and bloodshed. No violence is to be employed in heavenly things; the wicked teachings which have proceeded from heretics, are to be reprehended and anathematized; but the men we must spare

Again, he is also greatly opposed to the worshiping of the saints, saying that God is not like the tyrants, with whom intercession is necessary; and that we are not to confess our sins to any one except to God alone."Thou must confess thy sins," he says,"that thou mayest eradicate them. If thou art ashamed to confess to any one, confess them daily in thy soul. I say not, that thou shalt confess them to thy fellow servant, that he may curse them and upbraid thee; but tell them to God, who alone can heal thee from them, and follow herein the prophet, who says: 'Commit thy way unto the Lord . . . and he shall bring it to pass"' (Ps. 37:5).

And on Matt. 23, he says with many excellent words: That with human doctrines, we serve God in vain, and that there is no other testimony of the truth, no other certain test of heresy, than the Holy Scriptures, and no other way by which we may know which is the Christian church.

Again, Chrysostom says, "When the Roman Empire shall be put down, then shall antichrist come." On Matt. 24, he says, "He speaks not un

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reasonably, who by the abomination of desolation understands antichrist, who, it is thought, will shortly afterwards rise, and will occupy the holy place of the church, under the name of Christ." Also, on II Thess. 2, "When the Empire shall be waste and vacant, then antichrist shall occupy it, and endeavor to draw to him the kingdom of God and men."

Further, on Matt. 24, "Beloved, be not moved, when antichrist does the works of Christ, and in the sight of Christians, performs all the offices of Christ; for Satan himself can transform himself into an angel of light. What wonder then, that his servants assume the garb of servants of righteousness, and a semblance of Christianity., "The Jewish abomination is to be understood as having reference not only to the Jewish war, but, in a spiritual sense, also to antichrist, who in the last time, shall sit in the holy place, occupying the chief places of the church, and leading the souls of men away from God. This is very likely the one of whom Paul says that he shall oppose and exalt himself above all that is called God, or that is worshiped; so that he as God sitteth in the temple of God, shewing himself that he is God. He, standing in the holy place, has laid waste the church of God with multitudes of heresies."

Then he says, "Since the Lord Jesus knew what great destruction would come in the last days, He commanded that the Christians who are in Christendom, if they would always continue in the true faith, should resort only to the Holy Scriptures; for, if they would look to other things, they would be offended and corrupted, and not understand what the true church is, and, in that way, fall into this horrible abomination, which sitteth in the holy place of the church.", "Thus," writes. Twisck,"Chrysostom, Augustine, Gregory, Ambrose, Jerome,:and most of the ancient teachers, though the Papists esteem them greatly with their mouths, would be nothing better than Roman heretics, and if they were still alive, and would teach these doctrines, they would have to expect nothing but fire and sword.", "Finally, in the year 408 Chrysostom was released from his life of vexation and exile, in which he suffered much, and fell asleep in peace." P. J. Twisck, Chron., 5th book, pages 137 and 138, eol. 1, from Chron. Sebastian Franck, fol. 56, 92. Tob. Fari, fol. 73. Merula, fol. 338. Joan. Wales, fol. 166. Cornelius Hillenius, fol. 41.

- A. D. 390.-Jerome, born of Christian parents at Syridon, in Illyria, or Dalmatia, and instructed in the Christian doctrine from his youth, was baptized at Rome, yet not before he was in the thirtieth year of his age. Bdpt. Hist., pages 841, 365, 366, 373, 593. P. J. Twisek, Chron., 4th book, page 29, col. 1. Tract, van den loop der Werelt, page 47, from Erasmus and Wicelius, in the life of Jerome.

In Bapt. Hist., page 374, we read the following, "Jerome writes in the 78th epistle, that he received his baptism and white garment at Rome, though we know that he was born of Christian parents, at Syridon, in Dalmatia. Hence, says the author, the Christians of that age must not have hastened so much with infant baptism, as is the case in the present time." This Jerome, though some pedobaptists, yea, the Papists themselves, declare him a good and upright teacher, nevertheless wrote several things of such a nature, that at the present day they would be pronounced heresy by many of these same pedobaptists, especially by the Roman church; hence he is classed among the Roman heretics, that is, among those whose views are at this day pronounced heresy by the Roman church. Chron. Seb. Franck, letter H; P. J. Twisck, Chron., 5th book, page 138, col. 11.

Touching as to how it stood with baptism at the time of Jerome, I find, in substance, this annotation, Bapt. Hist., page 335, "It is certain, that in the time of Jerome adults were still baptized in the occidental churches, as may be seen in his epistle against the errors of John of Jerusalem.

He, in Epist. ad Pammach, and Ambrose, in Epistle 83, testify that those who desired baptism were called fellow desirers.

H. Montanus writes thus, "Jerome, who also lived about that time, and, as some say, was an elder at Rome, or, much earlier, as others suppose, at Jerusalem, also testifies that in his time it was a prevailing custom, to baptize adults who had been brought up in the Christian faith, when they desired baptism, for which reason they were called Competents, as Jerome states in his letter to Pammaehius." H. Montan. Nietigh., pages 74,75.

Having now shown how it stood with baptism at the time of Jerome, and that the same was administered in the occidental churches to adults, we shall proceed to Jerome's individual views and what he has written on this subject, according to ancient writers.

In Bapt. Hist., page 373, Jerome writes to Pammachius, "It is customary with us, publicly to instruct for forty days, those who are to be baptized, and enjoin them to pray to the Holy Trinity."

D. Vicecomes finally shows, page 375, chap. 41 and 44, that Jerome wrote, that in his time they gave those who were baptized, milk and honey to eat, which, the annotator remarks, is no food for new-born infants. Moreover, he shows what is required for true baptism; namely, regeneration, consisting in the mortifying of the old, and resurrection of the new man. This he expresses in the following two passages

Jerome further writes, page 323, lib. 12, Comment. in Ezechiel.: "We need not only the first birth, but also the second, in order that we, who are born in the flesh, may be born again after the Spirit."

Again, page 328, Apol. Contr. Ruin.: "We say that the old man entirely dies in baptism, and that the new man is raised with Christ in baptism; that the earthly perishes, and the heavenly is born."

Then he admonishes the candidates for baptism,

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how they should conduct themselves before and at baptism; as well as how those who had already been baptized before many witnesses, and had made a good confession, ought to manifest themselves.

Again, page 374, Epist. 83, ad Ocean, he writes, "The catechumens who are learning the Christian faith must observe not to have carnal intercourse with women before baptism."

Again the words of Paul, I Tim. 6:12, he expounds as follows, "Thou hast professed a good profession before many witnesses; which was done through thy baptism, when thou didst renounce the world and its pomp, before the elders* or teachers, before the ministers, and before the heavenly hosts."

In the tract called, Klare en Grondige Bewijsing van den Doop, printed 1581, it is stated, letter A, Jerome on Matthew, "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."

Who could ever believe that this man at any time defended, or at least, not opposed but admitted infant baptism, seeing he opposes it in the places mentioned with such abundant clearness and explicitness. We note only the last-mentioned passage, where he certainly says, without the least dissimulation or exception, that it is not possible for the body to receive the sacrament of baptism, unless the soul have previously received the true faith. How can, may, or shall this be explained otherwise than that there cannot be or consist any other baptism than that which is received with true faith? for this is the very idea expressed by his words.

Nevertheless, there are men who ascribe to Jerome a certain dialogue against Pelagius, in which one Critobulus interrogates, and one Atticus answers, in this wise: Critobulus asks, "Why are children baptized?" Atticus replies, "That their sins may .be forgiven them in baptism.""Why, what sins have they committed?" asks Critobulus. Atticus answers, "Dost thou ask me this? let the evangelic trumpet answer thee."

But in order to prove that Jerome defended infant baptism, it would first have to be shown incontrovertibly, that this dialogue is Jerome's own production, which we have great reason to doubt, since the style as well as the matter of the same do not accord with his other writings, especially those in which he treats of baptism; moreover, there have of old been forgers, who, in order to gain greater renown for their own productions, have ascribed them to celebrated men, or have interpolated their own opinions into their writings; thus, it has been proved that the writings of Justin have been interpolated. Ba¢t. Hist., page 170. H. Montan.,pages 7, 8, 9. Also, the writings of Origen. Bapt. Hist., pages 283 and 291. H. Mont., pages 29-34, 42, 43.

* The translator says"priests," namely, such priests as John speaks of, Rev. 1:6: 'And hath made us kings and priests," etc.

Yea, in this manner, a whole book, also touching on infant baptism, has been falsely ascribed to Dionysius, the Areopagite, who, it is testified, lived in the time of the apostles; this the Magdeburg pedobaptists themselves show. Centur. 1, cap. 2. Also, Jac. Mehrning, Bapt. Hist., 177, 293, 341.

Again, even if it could be shown, which is by no means certain, that this dialogue is Jerome's own production, it could nevertheless not be proved thereby, that Jerome himself held the views maintained by one party in the dialogue, namely, that infants may be baptized. For, why should we not, with equal justice, ascribe to him the views of the other party, which demands reasons and proof why they may be baptized? For one would certainly be his work as much as the other.

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 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, 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

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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 man 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 cat; 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 apprehended 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 man 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.' halent. hanius, 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, Ba¢t. Hist., ¢. 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 someone 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 that 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 new-born 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 new-born 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 desires 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 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. Hut., 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

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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. Tzuisck, 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 I 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.


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 8uvodius, "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,* 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. hicecom., 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.

In Bdpt. 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

* 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.
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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 afore-mentioned 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 everyone 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 everyone 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 indictes 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, Citron., 4th book, page 119, eol. 2, and page 120, col. 1, from Socrat., 'lib. 6. Tripart., lib. 10. Leonh., lib. 2. Citron. 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 heltius, 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." Citron., 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 aduft 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.

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