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SECTION III : AFRICAN CHURCHES CONTINUED.
"Wherefore come out from among them, and be ye separate, saith the Lord, and I will receive you." - 2 Cor. vi. 17.
* Mosh. EC. Hist. v. i. p. 193, c. 2.
…Christians over to sacrifice to the gods. Afflictions disgracefully sinful were inflicted, which cannot decently be explained. Africa is said by Eusebius* to have produced vast numbers of martyrs.
The diligence and zeal of the Roman magistrates, in executing these edicts, had like to have proved fatal to the 306 Christian interest. In 306 Constantine, borne in to Britain, was saluted emperor, and in 311, Galerius 311 published an edict, ordering all persecution to cease, which was confirmed by Constantine, who in 313 granted a toleration to all persons professing Christianity.
* EC. Hist. lib. 8. cap. 1-10.
† Claude's Def. of the Reform, v. ii. p. 3.C.4.
* EC. Hist. C. 4, c. 5, S 2.
† Rob. Hist. of Bap. p. 213.
‡ Camp. EC. Lect. p. 240.
S History of the Donatists, p. 60.
|| Dupin's Ch. Hist. C. 4, c. 3.
([ Ro. Hist. c. 21. ** Rob. Hist. of Bap. p. 215.
‡‡ Gibbon's Ro. Hist. c. 21.
† Id. v. i. 472.
‡ Danver's Treat, p. 272.
S Baronius' Ann. see above ch. 2, sect. 1st. S 5, note 9, references.
**Hist. of Bap. p. 216.
†† About this period Arius arose in Africa; the star called Wormwood fell and embittered the waters of the sanctuary to a great extent, nor are they fully sweetened yet.
* This conduct of these men is always represented to the disparagement of the Donatists, but later records of Protestants leave the Donatists with credit in this defensive war.
* Mosheim's EC. Hist. ubi supra.
† Ecc. Lect. v. i. p. 474.
* Rob. Hist. of Bap. p. 189.
† Dupin's Ch. Hist. C. 4. v. ii. pp. 87-96. Optatus.
* Mosh. Hist. C. 4, p. 2. c. S. S 6.
† There is an obscurity about Augustin's motives and conduct, which is at variance with Christianity; virtues and vices to the extreme have been attached to him. See Dupin's and Mosheim's Histories, with Bayle's Dictionary, and Robins. Hist. of Bap. ch. 23.
‡ The advocates of Pelagianism, say, that Augustin first discovered and propagated those sentiments since termed Calvinistic, but this is an error. The early writers expressed themselves equally decisive on election, predestination, &c., with Austin, though not so frequently; and it is equally evident, that the early churches held his views. The ministers of religion had, for about two centuries, been more engaged in adjusting the new philosophy and arranging ceremonies, than in discussing the doctrines of grace: but the views of Pelagius, when made known, awakened all the native energies of Austin's mind. Pelagius, in conference, found all the valuable learning and authority of previous ages against him, which no doubt regulated him in abjuring his error. See Dupin's Lives and Works of the Fathers. Cave's ditto. Daille's Use of the Fathers. Toplady's Hist. Proof. Gill's Cause of God and Truth.
* Mosh. Hist. C. 4. S 22.
† Baronius Ann. C. 4. c. 9, A. D. 399.
‡ Mosh. Hist. C. 4, S 7.
…adjutors, exerted every means for their suppression; but finding their preaching and writing effect very little 404 alteration; they, in 404, sent a deputation to the emperor Honorius, requesting him to enforce those edicts, made in previous reigns, against the Donatists. The emperor first imposed a fine on all those who refused 405 to return into the bosom of the church, banishing the pastors of the refractory. The year following, severe measures were adopted, but the magistrates were remiss in their execution. This occasioned a council at Carthage, which sent a deputation to the emperor, soliciting the appointment of special officers to execute his edicts with vigor. Though weakened by these severe measures, the Puritans were yet quite strong.
* Lardner's Cred. of the Gospel Hist., vol. iv. pt. 2, c. 67, p. 96.
* Mosheim's EC. Hist. C. 5, p. 2, ch. 5.
* Ro. Hist. Ch. 33.
† Robins. Hist. of Bap. c. 23, p. 215.
‡This question shows, that the Donatists required scriptural authority for their faith and practice in all the affairs of God's house.
S Innocent fell in with this practice and infant communion, and after Zosimus, Boniface, in 418, was bishop of Rome. This Boniface inquires of Augustin, "Suppose I set before you an infant, and ask you whether, when he grows up, he will be a chaste man or a thief? Your answer, doubtless will be, I cannot tell. And whether he, in that infant age, have any good or evil thoughts? you will say, I know not. Since you therefore dare not say any thing, either concerning his future behavior, or his present thoughts; what is the meaning, that when they are brought to baptism, their parents, as sponsors for them, make answer and say, to the inquiry. Does he believe in God? they answer, he does believe. I entreat you to give me a short answer to these questions, in such a manner, as that you do not urge to me the prescription of the customariness of the thing, but give me the reason of the thing." Augustin felt the difficulty of giving a reason for his own custom, and subjoined a silly reply, gets angry, and concludes by saying, "I have given such an answer to your questions as I suppose is to ignorant or contentious persons not enough, and to understanding and quiet people, perhaps more than enough." Again, "He that does not believe it [infant baptism], and thinks it cannot be done, is indeed an infidel." Wall's Hist. pt. 1, c. 15, p. 196. Note. - The questions and answers were the relics of believers' baptism, which when used about an infant, was a lie before God! If the church had always practised infant baptism, why so many inquiries from Donatists and Catholics in the fifth century? Augustin being required to answer so many questions, and explain its utility, proves how great a share he had in introducing the rite, and in his reply, he considers scripture and tradition on an equal footing in the church, while the catholic community is the only church.
* The first recorded inquiry respecting minor baptism was, "May youths be baptized so soon as they ask for the ordinance?" the second period of this rite stated, "Our opinion is that the grace of God should be withheld from no son of man," Augustin insinuates apostolic authority, though the bishop of Rome requested information on the propriety and utility of the infant rite.
† Wall's Hist. pt . l, p. 182-7.
…is presented, or offered to be consecrated, profits the child." But Austin does not say what advantage attends the child where the sponsors have no faith, as is so common in the present day. These inquiries from the dissidents of Africa, are similar to those often made by the Baptists of the present day, satisfactorily proving their denominational character. This assertion is further established by Mr. Long, who says, "though there were great feuds between the Donatists and others, yet they were professed Anabaptists."* "They did not only re-baptize the adults, that came over to them, but refused to baptize children, contrary to the practice of the catholic church."† Though Austin confines the church to the catholic body, yet it must not be forgotten, that there were churches more or less extensive throughout Africa, besides the Donatists, and known as Manicheans, Montanists, Novationists, and other, whose morals were far more excellent than even Saint Augustin's,‡ but all these were heretics in his view, and objects of his most virulent animosity.
* History of the Donatists, p. 60.
† Id. p. 103. Ecbertus and Emericus, two catholic writers, assert the same, Danver's Hist. Bapt. p. 272, &c.
‡ Bayle and some French historians say he was a hard drinker.
S Rules were made in every council at this period, to restrain the licentious clergy.
* Mag. Cent., in Danver's Hist. pp. 118-9.
† Danvers, ubi sup. This practice commenced as here, with a mistaken view as to children's condition. "Jesus himself did not baptize children, nor did he order his disciples to do it; nor would they have forbidden infants to be brought unto him, if they had known anything about infant baptism; if while he declared infants to be of his kingdom, if while he had such a fair opportunity of being explicit as to their baptism, and of setting an example of it, &c., we may learn, that infants may be acknowledged of Christ's kingdom, brought unto him, and obtain his blessing without being baptized." M'Lean on Christ's Commission, p. 123.
‡ Ivimey's Hist. of the Bapt. v. 1, p. 23. Note. "The necessity of paedobaptism was never asserted in any council, till about the year 418." Episcopius and Limborch, in Gibbs on Bap. p. 129.
* Consequently the extension of the pure church and kingdom of Jesus Christ, can be traced only where this rite and all human ceremonies are repudiated, and where the law of Zion alone regulates.
† Dupin's Ecc. Hist C. 5, v. iii pp. 195-8.
* Rob. Hist. of Bap. p. 281.
† We have suggested that pouring and sprinkling originated in Africa. Augustin says, a complete harmony of sentiment existed between him and a young man, his companion; the young man was taken ill, and became insensible; Augustin, fearing his death, baptized him (by pouring) while in an insensible state; on the young man's partial restoration, he was told what had been done during his stupor; he listened with honor, and treated Augustin as his greatest enemy, Facts, &c., p. 32. Had no undue importance been attached to the rite, or had the custom been familiar in such cases, no such excitement of horror would have been realized; but the novel view of its sanctity regulated the saint in giving, and the sinner as to the consequence of sinning after, the administration.
… ancient name of Goths, Gothmen, or Goodmen. The Vandals, like other German tribes, had no king, no priest, and consequently were the avowed friends of liberty.* The Donatists' situation and circumstances became ameliorated under this new dynasty, though they never regained their former extent, nor recovered their early popularity and vigor. For one hundred years, Africa was governed by people called barbarians, yet their conduct was milder towards the followers of the Lamb and the Christian interest, than the Catholics had ever been. During this period, the Vandals allowed the Donatists to enjoy the sweets of civil and religious freedom, which, probably, did not really conduce to their spiritual prosperity; but when the 534 empire of the Vandals was overturned, in 534, the privileges of religious freedom ceased to the Donatists, with the government of these barbarians.
* Robinson's Ecc. Research, ch. 7, p. 106.
* Idem, p. 112. In Abyssinia, and Africa, immersion is now practised.- Millar's Geo., v. i. pp. 356 and 367.
† Ro. Hist. ch. 51. See Dupin, Donatus and Optatus. Mosh. Ecc. Hist. Hist. of Donatists, by Mr. T. Long, Prebendary of St. Peter's, Exon. Claude's Defence of the Reform, v. i. part 8, ch. 4. Lardner's Works, v. iv. p. 2, c. 67, pp. 91-103. Mr. W. Jones's Lect. on Ecc. Hist. lect. 25.

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