# Hilarius On Baptism And Several Other Articles Of His Faith, According To The Account Of P. J. Twisck.

4th century (source section) · Historical source

Source: Martyrs’ Mirror. Original heading: HILARIUS ON BAPTISM AND SEVERAL OTHER ARTICLES OF HIS FAITH, ACCORDING TO THE ACCOUNT OF P. J. TWISCK.

Century of containing source section; exact event date not assigned

Hilarius, originally a heathen, who subsequently
became a Christian, and was baptized at Rome,
A. D. 350, was a very learned and eloquent man.
He writes (lib. 2): “The Lord has commanded to
baptize on, or in, the name of the Father, of the
Son, and of the Holy Ghost, that is,” etc.

He also defended the truth against the Arians,
on account of which he was exiled; and he likewise
vigorously opposed the arrogance of the see of
Rome, and its dominion over other churches, and
said that antichrist would devastate the earth through
wars and murder.

To those who concerned themselves more in
wondering at the building of the temple, than in
the consideration of the doctrine he says: “You
are indeed unwise, to look with wonder upon these
things; for, you must know that antichrist shall
once set his throne there.

“The nature of the name antichrist is opposition
to Christ, which he effects under a specious semblance
of the Gospel. He transforms himself into
an angel of light, that he may alienate the Christian
mind. He has already, to some extent, commenced
his progress, pretending to be Christ, though he is
departed very far from Christ.

“They (that is, the Antichristians) ambitiously
desire the aid of the secular power, which they draw
to themselves in order to advance their name and
honor, and to protect their church; thus working
with a worldly ambition, notwithstanding it is folly
to employ secular power in defense of the Christian
church.

“Let me ask you, ye bishops, what aid did the
apostles employ in proclaiming the Gospel? by the
assistance of what magistracy did they preach Christ,
and convert the heathen from idolatry to God?

“Now the church courts the favor of the world,
and boasts that the world loves her, who could at
no time have been the church of Christ, without
being hated by the world.”

Again, on the 68th Psalm, he says: “God is now
preached, honored, and worshiped in stone, wood,
and metal, and the Master-builder of the world, the
Father of us all, is fashioned in perishable matter,
to which they have been brought by the enticing
words of philosophy. With these and like words
he greatly censures the abuse practiced by the
church of Rome.” P. J. Twisck, Chron., 4th book,
page 104, col. 1, 2, from Socrat., lib. 3. Casp.
Swinc., epist. 1, fol. 877. Seb. Fr.

Since the above passages from Hilarius are not
only excellent, but also plain, so that they require
no explanation, we leave them and proceed to
others who confessed the same faith.

NOTE.—At this time, Hilarius taught that all
human traditions, on account of which God’s commandments
are transgressed, must be rooted out.
On Matt. 15, Canon 14. Sam. Veltius, Geslacht-register,
page 122. He also writes: “The Father
revealed to Peter, who said: ‘Thou art the Son of
God,’ that the church should be built upon this
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rock of confession.” “This faith,” he says, “is the
foundation of the church; this faith has the keys of
heaven.” In the same place, as well as in the 6th
book on the Trinity.

A. D. 350.—In the meantime we find that the
parents of Augustine’s mother, though they were
Christians, did not have their daughter Monica
baptized in her infancy; inasmuch as she was not
baptized until she had reached the years of understanding,
and this at the time when the followers of
Cyprian practiced infant baptism to a very great
extent. With regard to this, I find the following
account: “Moreover, even in Africa, where Cyprian
had held the aforesaid council—to determine on the
precise time for baptizing infants—and resolved that
baptism should be administered to infants as soon
as they were born, it was, about the year 350, not
observed by all Christian believers. Of this, we
have an example in Monica, Augustine’s mother,
a very pious woman, born of Christian parents, who
also was baptized when she had reached the years
of understanding, as Augustine himself testifies.”
H. Montan. Nietigh., page 71, from Augustine,
lib. 2. Confess., cap. 3, and lib. 9, cap. 8 and 13.

A. D. 351.—It is recorded that the Christians at
Neocesarea declared themselves openly against infant
baptism, in a convention or assembly of the
ministers, called the council of Neocesarea; so that
infant baptism, which then began to prevail in different
places, could gain no support there, as appears
from the various rules adopted by this body.

In Canon 5, we read: “If a catechumen who is
not yet baptized, and has his place among the catechumens
in the church, has been seen in a sin, he
shall hear the preaching on his bended knees; that
he may refrain from the sin he committed; but if he
persists in it, he shall be expelled.”

In Canon 6, we read: “Pregnant women may be
baptized, whenever they desire it; for in this sacrament
there is no communication between the mother
and the child which is born of her; but every one
must in this confession himself declare his free will
and good intention.

Canon 11, after some other words declares:
“The Lord was not baptized until he was thirty
years old, and thereupon he preached.” Jacob
Mehrn., Bapt. Hist., 2d part, pages 351, 352.

First, when in Canon 5 mention is made of the
catechumens, it certainly indicates that it was customary
to instruct the young before baptism, in the
articles of the faith, upon which followed the confession
of the same, and baptism. This cannot be
contradicted.

Secondly, when in Canon 6 it is established that
pregnant women may be baptized whenever they
desire it, because there is no communication between
the mother and the child which is born of her, it
clearly confirms that infant baptism had no place
whatever among them, but, that they were indeed
inimical to it. It appears that a difficulty was raised
at that time, as to whether pregnant women might
be baptized or not; for it was thought or feared that
the fruit had such communion with the mother, that
the child, too, would become a partaker of the baptism
received by the mother; which would have
been contrary to the views held by the church, that
no one should be baptized except upon his own
confession of faith, and consequently, no infants,
much less unborn children. But this apprehension
or difficulty was removed, when it was declared
that in the reception of baptism there is no communication
between the mother and the child, and that
for this reason the child does not participate in the
baptism received by the mother. This is too clear
to be refuted.

Thirdly, when in Canon 11, mention is made of
Christ being baptized when he was thirty years old,
notwithstanding that preaching is here spoken of,
and that the same ought not to be undertaken by
one before he is thirty years old, the baptism which
is administered upon faith or in adult years, is nevertheless
also recommended and deemed necessary.
For, as Christ was baptized in adult years, and
forthwith began to preach, so that the time of his
baptism was also the time of his preaching, even so
(the Canon apparently means to say), baptizing,
like preaching, may only take place in adult years;
for as the one requires understanding, so does the
other, according to the example of Christ.

A. D. 360.—P. J. Twisck writes: “Notwithstanding
that at this time, much bloody cruelty was
practiced against the bishop who sided with Arius,
so that this party was almost wholly crushed, still,
according to history, there remained sects like the
Anabaptists, etc. If their books were extant, we
might give an account of what they taught concerning
all these matters; but as it is, we let it suffice
with what others have written.” P. J. Twisck,
Chron., 4th book, page 106, col. 2, from Jac. P.
Verm. Onsch., lib. 4, fol. 131.

It is exceedingly to be regretted that so few of the
writings of the Anabaptists who lived at that time, are
extant; for thereby we are compelled to receive information
concerning them from the mouths of their
enemies; which information, as we may readily
judge, was not dictated by love, but by animosity.
However, we owe thanks to God, that even this
much has come down to us respecting their history;
since Satan, through the instrumentality of his adherents,
has always aimed to exterminate, not only
their books, but also their lives, yea, their bodies
and souls, if this were possible.

A. D. 362.—Saint Martin, born of heathen parents,
when he was ten years old, went, contrary to
the will of his parents, to the meetings of the Christians,
embraced Christianity and was baptized when
he was eighteen years old. Being now a Christian,
he desired to be discharged from the military profession
into which he had been brought by his parents;
hence he said to the apostate Emperor, Julian,
that it was not lawful for him to fight, because he
was a Christian.

But as the Minorite, Thomas van Heerentaals, in
his Mirror of the Ten Commandments and Seven
Sacraments, gives a somewhat fuller account concerning
St. Martin, and especially of baptism as
practiced at that time, we shall make a short extract
from it. He says: “In former times it was customary
to administer holy baptism but twice a year,
namely, on Easter eve and on Pentecost eve; except
154
in cases of necessity, which was fourfold: 1. In
a siege. 2. In danger of martyrdom. 3. In peril at
sea. 4. In dangerous sickness. In such cases they
baptized all, and at all times, that no one might die
without baptism. But when these four reasons did
not exist, baptism was administered only on the two
abovementioned days, and that with great solemnity
and dignity, and all who were admitted to
baptism, had attained the years of understanding;
even St. Martin, that holy man, was a catechumen
for six years—from the time he was twelve, until he
was eighteen years old—before he received baptism.
P. J. Twisck, Chron., 4th book, page 110, col. 1, 2.

A. D. 363 and 364.—In the time of Julian the
apostate there lived and shone as bright lights,
various excellent men, whose learning and piety it
is not necessary to extol, since it is sufficiently
known. They gave expression to their orthodox
convictions by word and by deed, especially with
regard to the matter of baptism, that it ought to be
administered after previous instruction, upon faith
and repentance.

At the same time, A. D. 363, there lived Ambrose,
who is stated to have been born of Christian
parents. His father’s name was also Ambrose,
while that of his mother was Marcellina. He, too,
was not baptized until the day on which he was
chosen bishop of Milan, after having been instructed
in the catechism, that is, in the doctrines of the
faith.103 See concerning this, Tract van den loop der
wereld, by F. H. H., printed 1611, page 47, 48,
from Paul, de vita Ambrosii. Naucler. Chron.
Generat. 13.

Such a procedure, namely, thus precipitately to
elect any one bishop or teacher, as is stated here
concerning Ambrose, we do not commend; but we
notice here, that Christians at that time had not
generally adopted infant baptism; nay, that some,
notwithstanding the papal power, purposely did not
have their children baptized; causing them, when
they had reached maturer years, to be instructed
first, and then baptized, upon their own confession.

Ambrose (Serm. 61) makes the statement: “It
was customary for all people to be baptized at
Easter.” In Lib. de Jejunio, cap. 10, he says:
“Now comes the day of the resurrection; now the
elect are baptized.” Yet on 1 Tim. 4, he says that
the sick were baptized on any day. Jac. Mehrn.,
Bapt. Hist., 2d part, page 334.

These words of Ambrose confirm our preceding
assertion; for when he says that at Easter it was
customary to baptize all people, he sufficiently declares
that at that time infant baptism was not a
custom. For not only at Easter, but throughout
the whole year, children are born, the baptism of
which, because of the danger that they might die,
could never have been postponed until Easter, had
infant baptism been deemed necessary for salvation.
But Ambrose removes all doubt when he says what
persons were baptized then, namely, all people;
for by the word people there are generally understood
adult or rational persons, and not infants in
the cradle.

Moreover, when he writes that the sick were
baptized on any day, he proves thereby, that infant
baptism was not practiced in the church of which he
speaks. For, if it had been customary there, to
baptize infants, it would not have been necessary to
baptize the sick on any day, since they would have
been baptized already in their infancy; or our opponents
must show that the sick, who were baptized
any day, were also baptized in their infancy; which
they dare not maintain, seeing these churches would
then have to be regarded anabaptistic. Nevertheless,
one of two things must follow: Either that the
sick who were baptized in their infancy were rebaptized,
or that the adults baptized had not been baptized
in their infancy. If the former is true, then the
Anabaptists, as they are called, flourished already
in those early times. But if the latter is true, then
there were at that time whole churches who rejected
infant baptism, or, at least, suffered their children
to remain unbaptized. This is so clear that it cannot
be refuted.





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