Footnotes:

90 The words, “reasonable baptism,” indicate that he speaks of such a baptism as belongs to reasonable or intelligent persons.

91 Although P. J. Twisck has placed the fourth persecution, together with the beginning of the reign of M. Aurelius, in the year 162, he, nevertheless, gives to understand in the sequel of his account, that this persecution reached its climax in the year 168. Compare this with the time which the writers of the aforementioned Introduction, and Joh. Gysius have recorded.

92 J. Gysius fixes the beginning of this persecution of the Christians, at Lyons and Vienne, on the river Rhone, in the year 179; but other authentic writers commence it with the year 172.

93 The leader, or minister or bishop.—Publishers.

94 The above quotations from Tertullian, are given by Van Braght to show that he in no wise sanctioned infant baptism and from the remark at the close of the paragraph, “which answers (says) more than the Lord has laid down in the Gospel,” it appears that even Tertullian himself, though, as it appears, he practiced it, does not claim gospel authority for it.—The Publishers.

95 Tertullian here speaks of repentance and regeneration, showing how that the heart must be changed and cleansed with the “washing of water by the word,” and then says: “for this is the first immersion (indoopinge) of him that hears,” by which he evidently means to show that this spiritual change of the heart is first in importance. Karl Tauchnitz in his Dutch—German Dictionary gives the definition of Indoopen: Einweihen, to consecrate or initiate, of which baptism is also a signification. In this sense we might say: This is the first baptism, or the first consecration, or the most important work of him that hears, or of him that would be saved.—The Publishers.

96 The foregoing quotation from Tertullian is ambiguous in the Holland language and appears to have been so also in the original. Dr. Karl Ad. Heinrich Kellner, Prof, of Theol. at Heidelsheim, in his German translation of the “Complete Works of Tertullian” renders this passage as follows, which he says he holds as the correct rendering: “What wonder then that it (patience) also unites itself with repentance and is, aside from separation in the marriage relation, the usual means of relief for the apostate—this, however, only for the reason that we, whether it be for the man, or whether it be for the wife, in widowhood may hope for constancy. It is patience that waits for salvation with those who in their own time would seek repentance, that longs for it and prays for it. How great a benefit it works for both! The one it preserves from adultery, the other it purifies.”—The Publishers.

97 At this time Origen taught that we must appeal to the Holy Scriptures; for without these no credence can be given to what we say. On Jeremiah, Homil. 1. See, Samuel Veltius, in Geslacht-register der, etc., page 115.

98 The author employs the word priest; but priest is derived from the word presbyter, that is, elder. We say teacher.

99 Used in the sense of general.

100 The number of holes reached indicated the degree of torture to which the prisoner was subjected.—Translator.

101 Seb. Franck notes as the time of the propagation of the doctrine of Donatus the year 334, under the Emperor Constantine. “He taught,” says Franck, “that the Son is less than the Father, and the Holy Spirit less than the Son.” This is considered heresy by the Roman church, but when rightly expounded, it may be correct. For Christ himself with regard to his humanity says: “My Father is greater than I,” John 14:28. And of the Holy Ghost he says: “If I depart, I will send him unto you,” John 16:7; as though the Holy Ghost were less than himself. Franck further says, that Donatus was an over-learned bishop of Carthage, who had come there from Numidia, and maintained that the true and only baptism existed exclusively in his church and faith. Chron. Rom. Kett., letter D.

102 In Canon 2, Concil. Nicen., we have the following: “No one who has recently been received from heathendom, and baptized, shall become an ecclesiastic (that is, a teacher or bishop), unless he have been very carefully examined previously.” Bapt. Histor., p. 352, from Ruffinus; which quite agrees with Paul’s words, 1 Tim. 3:6, that no novice shall be ordained to the office of a bishop.

103 Bullinger says that before the days of Ambrose (A. D. 363), Aurentius rejected infant baptism. See, P. J. Twisck, Chron., page 114, col. 2, in the annotation.

D. Vicecomes (lib. 2, cap. 6) records, from Nolanus, concerning Ambrose, that in his time, Frigitil, Queen of the Marcomans, having heard from a Christian man, what good things were said of Ambrose, believed in Christ, and recognized him (Ambrose) as his minister. To her, Ambrose wrote an excellent epistle. See, Bapt. Hist., page 462.