NOTE. _A. D. 392._--The Apollinarians, who derived their origin from Apollinaris, denied that Christ adopted his humanity from the virgin Mary, saying that the word became flesh. _P. J. Twisck, Chron., 4th book, page 130_, from _Tripart., lib. 9. Vincent. Hist., cap. 44. Zeg., fol. 189._
_A. D. 393._--Valentinian, or Valens, the son of Christian parents (Valentinian and Justina), was induced to journey to Milan, to be baptized by Ambrose, but was treacherously murdered on the way by one Arbogastes. _H. Montan., page 70_, from _Socrat., lib. 4, cap. 9, 26_. H. Montanus, however, erroneously, fixes the date of this occurrence about A. D. 380.
My dear friends, is it not a sad thing, that this man, namely Augustine, who thus defended baptism upon faith, yea confirmed it with his own example, and the example of his son Adeodatus, and his friend Alipius, whom he had admonished thereto, should ultimately fall so far as to admit, yea to become a defender of infant baptism! Surely, it is a lamentable matter. For, no one can deny, that in the beginning right after his baptism, he was exceedingly zealous in defense of the true baptism, which is received with a penitent heart; but, that in the course of time he apostatized to infant baptism, can likewise not be denied by any lover of truth. Still, the example of Augustine, his son Adeodatus, and his friend Alipius, serves to confirm our faith, inasmuch as we see that in Augustine’s time the principal Christians allowed their children to remain unbaptized, until they were grown up and, of their own accord desired baptism; for, thus did Monica with her son Augustine, and Augustine with his son Adeodatus, and his friend Alipius, which is a clear proof of the matter in question, namely, that not infant baptism, but baptism upon faith, was practiced among the chief Christians.
THE CONVERSION OF EUVODIUS, WHO FROM A WORLDLY WARRIOR BECAME A SOLDIER OF CHRIST, IN THE TIME OF AUGUSTINE.
In the _8th chapter_ of the _9th book_ of his _Confessions_, Augustine, after speaking of his own baptism, makes the following confession to the Lord, in regard to the baptism of Euvodius: “Thou, O Lord, who causest those that are of the same mind, to dwell in one house, hast joined to us a companion, a young nobleman, called Euvodius, a native of our city. He, who, when following war, commanded the legions of the Empire, was, before us, converted unto thee, and baptized, and, having abandoned secular war, has betaken himself to thy war. We were together; together we had one will to serve thee, and considered in what place we might best do this.” These are his own words, which we read at the place indicated above, and from them we may see how the church increased at that time--not through the addition of infants, but through the conversion and baptism of adult and rational persons. With this we leave Augustine, and the baptism of his companion Euvodius.
_About A. D. 397._--About A. D. 397, it is stated that Epiphanius,[111] who subsequently became bishop of Cyprus, was baptized, together with his sister, as it appears, in the presence of his friend and spiritual father Lucian. Of this, D. Vicecomes gives the following account, from Simon Metaphrastes, _Bapt. Hist., page 578. Vicecom., lib. 1, cap. 30_: “When the Gospel had been read, the bishop, after the baptism, went and commanded Epiphanius and his sister to go in, and with them also Lucian, who became Epiphanius’ spiritual father in holy baptism.
[111] P. J. Twisck places this Epiphanius in the year 377, but this may be a typographical error; the figure 7 having been substituted for the figure 9.
In _Bapt. Hist., page 580, lib. 5, cap. 34_, Metaphrastes writes of Epiphanius, that immediately upon receiving the doctrine and baptism, the latter, together with an hundred and eight other persons, received the holy Supper, from Bishop Stephen.