Notice Concerning the Book "Quaestionum Et Responsionum," that Is

In the fifty-sixth question and answer of this book some words are used from which pedobaptists sometimes conclude that infant baptism was practiced in the days of Justinus. But various excellent and learned men replied to this long ago, namely, that this book was never written by Justinus; and to prove it different reasons are brought forward, as for instance: that in the answer to the 115th question mention is made of Irenius, who lived twenty-five years after Justinus, but is nevertheless cited by the latter in his writings as his predecessor. Moreover, that in the answer to the twelfth, and also in that to the eighty-sixth question, Origen is mentioned, who lived a whole century after Justinus. To this must be added that neither Eusebius nor Jerome, both of whom compiled a complete catalogue of all the authentic writings of Justinus, lists this book Quaestionum; whereas they do mention the Second Defence of the Christians, and the Disputation with Tryphon, from which we have quoted in full several passages concerning baptism. Hence the book named above is justly rejected as not being the work of Justinus. See concerning this, De Centuriator. Magdeub., Century 2, chapter 10, in the account of the life of Justinus. Also, Bellarm. in Tract van de Scribenten der Kerke. Also, Jacob Mehrn., Baptism. [n131-3] Histor., 2nd Part, pages 170, 171. Also, A. Montan. Nietighz. van den Kinderdoop, second edition, in the year 1648, pages 8, 9. [n131-4]

NOTE. In 152, Valentinus Romanus was censured as a heretic because he believed that the Son of God, Christus Jesus, took neither a human nature, nor flesh and blood, from the substance of the virgin Mary. P. J. Twisck, Chron. for the year 152, 2nd Book, page 42, column 1, from Herm. Med., folio 330, Chron. Seb. Fr., 106., Jan. Cresp., folio 34.

About the year 160. Gratianus quotes the words of the Lord: "When they persecute you in this city, flee into another;" and then says: "Here Jesus Christ teaches that Christians shall not repel weapon with weapon, but must flee before weapons." P. J. Twisck, Chron., 2nd Book, for the year 160, page 43, columns 1, 2, from Seb. Fra. in den Krieg des Fredes, folio 63. [n131-5]

From this explanation of Gratianus it appears how wholesomely and rightly he believed and taught with regard to the words of Jesus Christ about giving up revenge; from which we may infer that his views were correct concerning other matters of Holy Scripture and the Christian faith; but since, either through the neglect of the ancient writers or for some other reason, nothing else has come down to us from him, we shall be content with what we have mentioned, and take our leave of him.*

About the year 200. About this time Clemens Alexandrinus flourished, who, though he wrote at length on baptism, nowhere mentions infant baptism, but uses language throughout that plainly implies he knew nothing of infant baptism, but held solely to the ordinance of Christ and the practice of His apostles, which is a baptism that is accompanied with faith and repentance.

In Paedagog., book 1, chapter 6, he writes as follows: [n131-1] "This is also done with us, whose example the Lord Christ has become. Being baptized, we become enlightened; being enlightened, we are made children; having been made children, we are brought to perfection; having been brought to perfection, we are made immortal." A little after that he says: "Thus also, when we are baptized, we obtain a free, unobstructed, and clear eye of the Holy Ghost, as an avengement of blindness; having trodden underfoot the sins which until then obscured the divine Spirit." Also: "That which was grievously bound by ignorance is unbound by knowledge, and these bands are loosed through the faith of man and the grace of God, the manifold sins being forgiven through reasonable** baptism as a perfect remedy; thus we are washed from all sins, and from then on are evil no more; this is the grace of enlightenment, that the manner of life is no longer the same that it was before we were baptized.

" Further: " Teaching or instruction precedes faith, but faith together with baptism is led and directed by the Holy Ghost." And

"Even so we who repent of our former sins separate ourselves from them and are being cleansed through baptism, let us run to the eternal light, as children to their father." See further, concerning these citations, Jac. Mehrn., Bapt. Hist., 2nd Part, pages 213, 214. Also, H. Montan. Nietighz. van den Kinderdoop, pages 26, 27.

What is there in this testimony of Clemens Alexandrinus that can apply to infant baptism? Indeed, on the contrary, what is there that does not argue against it? He certainly says expressly: "These bands (namely, of sin) are loosed through the faith of man, and the grace of God, the manifold sins being forgiven through reasonable baptism." This certainly is a clear and plain joining together of faith and baptism, as things which, through the providence of God, belong together for the remission of sins. When he further says: "Teaching, or instruction, precedes faith, but faith together with baptism is led and directed by the Holy Ghost," there is expressed, beyond dispute, the same thing that we have said just now; since here not only is faith joined together with baptism, but also instruction, which precedes faith, and the Holy Ghost, who follows and confirms faith.

It is true, he says soon after this, that those who are baptized are children, or at least ought to be. But what kind of children? Not children in understanding, not infants in the cradle, but, as he further says, children in wickedness, yet perfect in understanding. Children who, as children of God, have put off the old man and the garment of wickedness, and have put on the incorruptibility of Christ, so that, being regenerated, they may become a new and holy people, and keep the new man unspotted. See the treatise cited above.

If at that time it was at all customary in Alexandria to baptize infants, would it not have been fitting for him here to speak of irrational infants, or at least to mention in a word or two that they, too, were entitled to baptism, although, because of their youth, they could not understand the purpose of it? Truly, in our opinion he could hardly have left it unmentioned; but since he does not refer to it with a single word, it is good proof that at that time this abuse was not known there, or at least not regarded.

Jacob Mehrning says (Baptism. Hist. concerning the second century, page 213): "Of Clemens Alexandrinus we read that at Alexandria he presided over the school in which the catechumens, that is, those who received instruction preparatory to baptism, were taught the principles of the Christian faith." Vicecomes, book 2, chapter 7.

From this Paedag., Clementis Alexandrini, book 1, chapter 6, Vicecomes would prove that those who were baptized were given milk and honey to eat, and milk mixed with wine to drink; likewise, that after baptism preaching took place and peace was imparted to those baptized.

As regards the statement that the baptized were given, as a sign of God's blessing, milk and honey to eat, and milk mixed with wine to drink, we leave it on its own merits, it being a matter of small importance which, if done without superstition, could either be observed or omitted. But the preceding statement, that Clemens Alexandrinus presided over the school in which the catechumens were taught the principles of the Christian faith, certainly implies that the candidates for baptism were first instructed in the school in the principles of the Christian faith before they were baptized; and also the closing remark, that after baptism preaching took place and peace was imparted to the baptized, certainly indicates as well that those who were baptized were not infants, for then they could not have understood the preaching, much less would they have been able to receive with attention, and according to the requirements of Holy Scripture, the peace which was imparted to them.

NOTE. Baudartius writes of Clemens Alexandrinus that he proclaimed the true religion with his mouth as well as with his pen, saying among other things: "A pious and honorable man is well content with little." Apophth., edition 1640, book 2, page 49.