CHRYSOSTOM’S VIEWS RESPECTING SEVERAL OTHER ARTICLES OF FAITH, ACCORDING TO THE ACCOUNT OF P. J. TWISCK, IN HIS CHRONIJK VAN DEN ONDERGANK DER TYRANNEN, 5th BOOK, PP. 136 AND 137.

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, col. 1, from Chron. Sebastian Franck, fol. 56, 92. Tob. Færi, 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. Bapt. Hist., pages 841, 365, 366, 373, 593. P. J. Twisck, 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 162 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. 1.

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 Competentes, as Jerome states in his letter to Pammachius.” 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.”