and some others catechised; and, according to the custom of the church,
when they had held a fast, he baptized all who believed. _P. J. Twisck,
Chron. 3d book, p. 57, col. 1_; word for word.
NOTE.--In the tract, _Grondig Bewijs, en onder-rechting van den
Doop_, printed A. D. 1581, _letter B., ij.; ex Codice Mariano_, the
name Nemesius is not put in the nominative, but in the accusative
(objective) case; so that in this place it seems that Nemesius was not
the one who baptized, but one of those who were baptized.
_About A. D. 290._--The above cited examples of those who were baptized
on their faith, after having been instructed, are confirmed by various
teachings of Cyril of Jerusalem, who then showed how those who were
baptized should conduct themselves before as well as after baptism.
Jacob Mehrning introduces him about the end of this century, or about
A. D. 290, and adduces from his writings various passages which apply
in no wise to infant baptism, but very appropriately to the baptism
which is administered upon faith and repentance.
In _Baptism Hist., pages 317_ and _318_, he has this annotation (_cap.
8, ibid._): “Cyril himself exhorts some catechumens who before had
spent several years in sensuality and lewdness, that they should not
think it grievous to do penance for forty days, saying: ‘Beloved,
forsake that which is present, and believe in the things to come. So
many years you have spent, and served the world in vain; will you not,
then, begin, and for the sake of your souls, abstain for forty days?”’
“In _Baptism Hist., page 318_, we read (_Cyril in Catech. 2,
Mijstag._): ‘Repent, O man, and the grace of baptism shall not be with
held from thee.’”
“Again: Cyril strenuously exhorts such newly planted ones unto
godliness, so that when they go to receive baptism, they will not be
rejected, like the guest spoken of in the gospel, who did not have on
a wedding garment. Therefore he says: ‘Far be it, that any of those
who have given in their names for baptism, and have been entered on
the lists, should hear: Friend, how camest thou in hither not having a
wedding garment?’” From _Vicecom., lib. 2, cap. 12, on Cyril_.
“Again he says (_Cyril in Catech. 3, Mijstag_): ‘Begin to wash your
garments by repentance, that, being called to the marriage of the Lamb,
you may be found worthy.’”
“Again (_Baptism. Hist., page 319, Cyril Catech. 1, Mijstag_): ‘Say to
those who are to be baptized: Hear the voice of the prophet that saith:
Wash ye, make you clean; put away from your souls the evils of your
doings before mine eyes; that the assembly of the angels may call unto
you: Blessed are they whose transgressions are forgiven, whose sins are
covered.’”
“Again _cap. 6_ (_Vicec._), Cyril admonishes the newly baptized: ‘As
you have put off the old garments, and put on those that are according
to the Spirit, you shall henceforth always walk in white garments.’
By this we do not mean to say that it is necessary for you always to
have on white garments, but that you are to clothe yourselves in such
garments as are white, bright, and spiritual before God. And in _cap.
10_, he says: ‘Would to God, that we could all of a truth say: My soul
is joyful in the Lord; for he hath clothed me with the garments of
salvation, and with the robe of gladness.’”
Then he shows how holy, divine, and blessed a thing it is, to have
joined one’s self by baptism to the nobility of Christ, that is, to
his church. It is truly wonderful, how affectionately, sweetly, and
comfortingly he addresses them, saying: “You have now given in your
names to the nobility of Christ, and have received the bridal torches,
the desire for the kingdom of heaven, the good purpose, hope, etc.”
And, _cap. 38_, he thus addresses the baptized: “Now the odor of
salvation is on you, O ye enlightened! Gather you heavenly flowers, to
make heavenly crowns of them. Now, now! the odor of the Holy Spirit
smells sweetly on you. You have been at the gate of the King’s palace.
Would to God, that you were already led before the King himself. The
blossoms have now appeared on the trees; but, oh! that the fruit also
were conceived!” _Jac. Mehrn. Baptism. Hist. on the third century, page
320._
How could it be possible that Cyril of Jerusalem should have taught
differently concerning baptism, than the Anabaptists to-day teach,
namely, that it must be accompanied by faith and repentance; seeing he,
as has been shown, employs throughout such manner of speech as cannot
be applied otherwise than to this baptism, and by no means to infant
baptism.
For instance, in the first passage he admonishes the catechumens who
had spent several years in voluptuousness, not to think it grievous, to
do penance before baptism for forty days; which well accords with what
was said to those who were not prepared for baptism. Matt. 3:7,8.
This he confirms in the five subsequent passages, using these
arguments: That they must not neglect to repent, so that the grace
of baptism may not be withheld from them. Again, that they would not
have to hear it said to them, as the unprepared guest in the Gospel:
‘Friend, how camest thou in hither?’ Again, that they, being called to
the marriage of the Lamb, might be found worthy. Again, that to this
end they should hear the voice of the prophet, that saith: “Wash ye,
make you clean; put away the evil of your doings.”
In the sixth passage he admonishes the newly baptized: As you have put
off the old garments (that is, forsaken the old life) and put on those
that are according to the Spirit (that is, put on a new life), you
shall henceforth always walk in white garments, that is, henceforth you
shall live a holy life and pay unto God your vows made unto him when
you were baptized. This is certainly a scriptural exposition, and is
not obscurely expressed in Cyril’s words.
We now come to the seventh or last passage, of which we shall say
but little, as it contains not a single word which does not clearly
indicate that he speaks of the baptism of the believers and penitent;
for he there says to the baptized, that being enlightened they now had
on them the odor of salvation, and admonishes them, to gather heavenly
flowers with which to make heavenly crowns, adding this wish: “The
blossoms have now appeared on the trees; but oh! that also the fruit
were conceived!”
Any one with only a little understanding can easily see that these
words of Cyril do not pertain to infants, and that he therefore
does not speak to infants or of infant baptism, but is speaking to
reasonable persons, and of the baptism that is administered to such.
Moreover, from his having previously mentioned the catechumens, it
is evident that it was customary at that time in the church where he
was teacher, first to instruct the youth in the faith, and then, when
they had accepted it, to baptize them upon confession of it. Without
contradiction, it was a scriptural and holy custom, which proceeded not
from human reason, like infant baptism, but from the mind of Christ and
the understanding of the holy apostles. With this we take our leave
from Cyril.
_A. D. 300._--Arnobius, an old teacher says (in _Psalms 146_): “You
are not first baptized, and then apprehend the faith, and rejoice
in it; but when you are about to be baptized, you state before the
teacher your perfect willingness, and make your confession with your
own mouth.” _P. J. Twisck, Chron., 3d book, page 82, col. 1, 2_, from
_Grond. Bew., letter B_.
These words of Arnobius are very excellent, and show that at his time
they did not first baptize, and then apprehend faith; but that the one
to be baptized had to state his willingness before baptism, and then to
make confession of faith with his own mouth. However, we shall speak
more fully of Arnobius in the succeeding century.
_Same year as above._--It is recorded that at this time there were
several persons who had separated from the catholic[99] (Roman) church,
namely: Dadoes, Sabas, Adelphius, Hermas and Simeones, who were accused
of heresy by the Roman church, and, among other things, were charged
with holding erroneous views concerning the divine meat (that is,
the sacrament of the Lord’s Supper), and of baptism (that is, infant
baptism). As regards the divine meat they were charged with holding
the opinion, that it neither profited nor injured; that is, that the
sacrament of the Lord’s Supper had no intrinsic virtue or value; and
of baptism it was said that they maintained, that those baptized were
not benefited by baptism, but that fervent prayer alone must expel the
indwelling Satan.
[99] Used in the sense of general.
Concerning these and other matters with which they were charged,
whether justly or unjustly, see _Hist. Eccles. Tripart., lib. 7, cap.
11. S. Fr., Chron. Rom. Kett._, printed A. D. 1563, _fol. 96, letter
E, under the name Eraclit. Epulius_.
Hence, when they said that those baptized were not benefited by
baptism, they thereby sufficiently rejected infant-baptism, since the
Roman church in general recognized no other than infant baptism. That
this rejection of baptism, or deeming it useless, has respect to infant
baptism, is clearly evident from what is added, namely, that they held
that not baptism, but fervent prayer must expel the indwelling Satan;
for those of the Roman church entertained the contrary view, namely,
that Satan must certainly be expelled from the infants by baptism.
However, we let every one judge for himself in this matter.
Jacob Mehrning in concluding the third century, says: “All these are
beautiful reminders, which were administered to the catechumens before
as well as after baptism, and which can certainly not have place
with infants. And thus it has been shown in this, the third chapter,
that in these three centuries infant baptism cannot be proven by a
single consistent and authentic testimony from the fathers and church
historians.” _Baptism. Hist., pp. 320 and 321._
But this is further elucidated by the remark of P. J. Twisck, who,
quite at the close of the third century, says: “Although infant baptism
had been originated by some individuals, or by the church (that is,
the Roman), as they themselves state, there were, nevertheless, many
who devoutly received baptism upon faith and with a penitent life.”
_Chron., 3d book, conclusion, pages 83 and 84._
With this we close our account of baptism as practiced in the third
century, and proceed to the martyrs who suffered during this same time
for the truth and their upright faith.
AN ACCOUNT OF THE PIOUS MARTYRS AND WITNESSES OF JESUS CHRIST WHO
SUFFERED IN THE THIRD CENTURY.
SUMMARY OF THE MARTYRS OF THE THIRD CENTURY.
[There never was a time in the church of Jesus Christ, in which so many
and great tyrants arose to destroy and extirpate the people of God,
as in this century; for scarcely had one ceased, when another began;
excepting a short cessation under the Emperors Caracalla and Geta.
The principal ones of those who tyrannized over, and put to death, the
believers, were Severus, Maximinus, Decius, Valerianus, Gallienus, and
Aurelianus, who, though the world hailed them as “Gracious Emperors,”
were in deed nothing less than unmerciful, cruel, and bloodthirsty
tyrants.
Under Severus suffered: Rutulius, Manilius, Perpetua, Felicitas,
Leonides, five godfearing disciples of Origen, and two of his female
disciples, also Origen himself, and Basilides.
Under Maximinus suffered, in different meeting-places, several thousand
Christians, besides about seventy others.
Under Decius suffered: Cointha, Apollonia, an old man called Julianus,
with his companion Eunus, Amonaria, Mercuria, Dionysia, Heron, Ater,
Isidoris, a youth of fifteen years, Nemesius, Babylas, the three
youths, Urbanus, Philidianus, and Epilonius, also Maximus, Origenes.
Under Valerianus and Gallienus suffered: Dionysius, Fructuosus,
Augurius, Eulogius, Marinus, the three peasants who sought heavenly
crowns, namely, Priscus, Malchus, and Alexander, and also, Philippus,
Privatus, Florentinus and Pontius.
Under Aurelian suffered, and were put to death: Privatus of Gevauldan,
Mamas, a shepherd and Symphorianus.
Under Diocletian (in the preparatory period of his persecutions) were
miserably put to death: The three brothers, Claudius, Asterius, and
Neon; also Donuina, and Theonilla, Zenobius with his sister Zenobia,
the three dear friends Tharacus, Probus and Andronicus. That all
these suffered, and shed their blood for the name of Jesus Christ, is
abundantly testified in the following account.]
The third century began with the fifth persecution of the Christians,
hence we shall also begin with the same and show in what a distressing
condition the church of God was during those times.
OF THE FIFTH PERSECUTION OF THE CHRISTIANS, UNDER THE EMPEROR L.
SEPTIMUS SEVERUS, COMMENCED ABOUT THE YEAR 201.
Touching the cause which induced Severus to persecute and put to death
the Christians, ancient authors differ. Some write that Severus was
instigated to kill and persecute the Christians, in the tenth year of
his reign, by Philip, the Governor of Egypt. Others think that in the
time of Severus there were many cruel and bloodthirsty governors in the
provinces of the Romans; as Lethus and Aquila, at Alexandria, in Egypt;
Saturninus and Scapula, at Carthage, in Africa; Claudius Herminianus,
in Cappadocia; Cecilius Capella, at Byzanthium; who, at Rome, as well
as elsewhere, were most pernicious firebrands in these persecutions,
inasmuch as they instigated the Emperor and the Roman Senate against
the Christians, in order that through this means they might seize on
the possessions of the Christians.
It is stated, that to this persecution and slaying of the Christians,
contributed at that time, not a little, some jurists, who, through
false interpretations of the Roman laws, or at least through their
self-devised decrees, ruled nearly the whole Empire; as Emelius,
Papinianus, Ulpianus, Paulus, Messius, Martianus, Ruftinus,
Mauritianus, Tryphonius, Menander, Macer, Callistratus, Florentinus,
Hermogenes, Saturminus, Modestinus, Furius and Anthianus.
It was one of these jurists, namely Ulpianus, one of the chief
senators, next to Papianus, who hunted up and collected the bloody
edicts of the former tyrants, in order that the Emperors, incited
thereby, might institute new persecutions against the Christians. See
concerning this, _A. Mell. Hist., fol. 52, col. 4_, from _Euseb., lib.
6, cap. 1, 2_, and _Chron. Hieron. Catal. in Origen_. Also, _Oros.,
lib. 7, cap. 11, 18_. Also, _Baron._, A. D. 204. Also, _Dio. Hist.
Rom., lib. 51_. Also, _Tert. ad. Scap., cap. 1–3_, _Tertul. de Fuga,
cap. 5, ex Libris Jurist._ Also, _Spart. Caracal. and Sever._ Also,
_Lactant., lib. 5. Just., cap. 11, 12, 19._
Very credibly, however, is the cause of this persecution accounted
for in the _Introduction to the Martyrs Mirror, Ed. 1631, fol. 38,
col. 2, from Baronius_. The words are as follows: “In the year 201
was commenced the fifth persecution of the Christians, under the
Emperor Severus, in the seventh year of his reign. It originated thus:
The emperor having come forth victorious from a civil war, and the
Christians having remained passive with regard to this, not manifesting
any signs of joy by way of celebrating, hanging out of garlands, and
other tokens of triumph, according to the manner of the heathen; the
latter, out of envy, accused the Christians of despising and hating
the Emperor; and the more so, because they would not swear by the
Emperor’s fortune. Besides this, they reported of the Christians,
that in their evening assemblies they extinguished the lights, and
then allowed themselves improper intercourse with each other, and in
this manner it came that every one hated the Christians.” _See in the
above citations._ Others spread the report that the Christians were
child-murderers and eaters of human flesh, that is, people who slew
their children and ate them; also, that they honored the head of an ass
as their god; worshiped the sun, and other like palpable and wicked
falsehoods. Compare _J. Gys. Hist., fol. 18, col. 2, for the year 201,
ex Tertullian ad Scapulam_ and in _Apol. Cypr. de Bono Pascient._ Also,
_P. J. Twisck, Chron. 2d book, for the year 124, page 51, col. 2_.
However, though these false accusations were brought against the
Christians, their death was nevertheless owing entirely to the
testimony and confession of Jesus Christ--that he was the Son of God,
and the Savior of the human family.
The most violent persecution of this time, according to Eusebius and
Tertullian, was in Egypt and Africa. From Egypt the Christians were
brought in great multitudes to Alexandria, where they were put to death
in manifold ways, for the name of Christ. Among the principal martyrs
of this time were the following:
RUTILIUS, AFTER MANY ESCAPES, TORN ASUNDER, AND THEN BURNT, FOR THE
TESTIMONY OF JESUS CHRIST, ABOUT THE YEAR 210.
“Rutilius, the holy martyr,” says Tertullian, “after having so often
escaped persecution by fleeing from one place to another, and having
purchased his freedom, as he supposed, from the danger of death, and
after having provided himself with all safe-conduct, and, feeling easy,
and free from anxiety, was nevertheless unexpectedly apprehended, and
brought before the President, yea, torn asunder with manifold torments,
and then committed to the fire; and thus, thanking the mercy of God
for it, he endured the suffering which he had sought to escape.” “This
Rutilius was martyred somewhere in Africa,” writes _A. Mellinus, 1st
book of the Hist., fol. 55, col. 1_, from _Tertullian. de Fuga, in
Persecutione, cap. 5_, at the end.
MAVILUS, A PIOUS CHRISTIAN OF ADRUMELEN, TORN BY THE WILD BEASTS, AT
CARTHAGE, ABOUT THE YEAR 201.
Tertullian writes a very candid admonition and warning concerning the
impending wrath of God over all the persecutors of the Christians,
to Scapula, the Governor of Carthage, who, having succeeded in the
place of Vigellius Saturninus (who, on account of the persecution he
had exercised against the Christians, had been struck with blindness,
through the righteous judgment of God), also followed in his footsteps
as regards cruelty. For at his accession to the Governorship, he
immediately very cruelly sentenced Mavilus, a very pious Christian of
Adrumelen, a city in Africa, to be torn by the beasts; who, though
through a severe death, attained to a blessed end. Immediately after
his death great plagues were sent by the Lord over the city of
Carthage, where the Governor resided; as, great rains, high floods,
terrible thunders, fiery signs in the air, etc. _Idem Ibidem, col. 3,
ex Tertullian. ad Scapulam, cap. 3._
PERPETUA AND FELICITAS, OF TUBURBI IN MAURITANIA, AND OTHERS, VIOLENTLY
PUT TO DEATH, FOR THE FAITH OF THE SON OF GOD, ABOUT THE YEAR 201.
Perpetua and Felicitas were two very pious and honorable Christian
women, at Tuburbi, a city in Mauritania, a province of Africa. Both
were very untimely apprehended, to suffer for the name of Christ, as
Felicitas was very far advanced in pregnancy, and Perpetua had recently
given birth to a child, which she was nursing. But this did not make
them faint-hearted, nor so surprise them that they forsook Christ, nor
did it prevent them from going on in the way of godliness; but they
remained equally faithful disciples of Christ, and became steadfast
martyrs.
According to the Roman laws, they waited with the pregnant woman,
until she was delivered, before they sentenced her and put her to
death. When the pains of labor seized her in prison, and she cried
aloud for fear and anguish, the jailer said to her: “Thou art so much
afraid and distressed now, and criest aloud for pain; how then wilt
thou behave, when, to-morrow, or the day after, thou wilt be led to
death?” Felicitas replied thus: “Now I suffer as a poor woman the
punishment which God on account of sin has laid upon the female sex;
but to-morrow I shall suffer as a Christian woman for the faith and the
confession of Jesus Christ.” By these words she sufficiently indicated
that she had firmly and immovably founded her faith upon Christ, who
never forsakes his own, even though they be in the midst of the fire,
and are consumed, God also specially strengthened her, that she might
be able to endure her sufferings. With reference to this, Tertullian
says: “Perpetua, the very strong and steadfast martyr, had a revelation
or vision of the heavenly paradise, on the day of her suffering, in the
which she saw none but her fellow-martyrs. And why no others? Because
the fiery sword which guards the door of paradise gives way to none but
those who die for Christ.”
In the meantime these two pious heroines of Jesus Christ were martyred,
that is, they died a violent death, for the name of their Savior; for
which they will afterwards be crowned with the unfading wreath of
immortality, as a triumph over the foes they overcame, namely, the
cruelties and pains of death.
The names of their fellow-martyrs are: Revocatus, Satyrus, Saturninus,
and Serundulus. It is supposed that the last-mentioned one of these
died in prison from extreme hardship, but that the others were all
thrown before the wild beasts, such as, bulls, lions, bears, leopards,
etc., to be torn by them. Thus these exchanged their dear lives for
death, for Christ’s sake. _Idem., fol. 26, col. 3, 4, ex August. in
Psal. 74, and de Tempore Barbarico, cap. 5, Beda Usuard. Ado Martirol.
Rom. 7. Martii._ Also, _l. Pregnatis de Pen_. Also, _in Antiquo
Lectionario_. Also, _Tertull. de anima, cap. 5_. That the dead bodies
of the two aforementioned women were brought to Carthage, and were
buried there is testified to by _Victor Uticensis, Pers. Vandal., lib.
1_.
LEONIDES, THE FATHER OF ORIGEN, BEHEADED AT ALEXANDRIA, IN EGYPT, FOR
THE TESTIMONY OF JESUS CHRIST, ABOUT THE YEAR 202.
Leonides, the father of Origen, was, according to the testimony of
Suidas, a bishop of the church of Christ, and also became a martyr, at
Alexandria in Egypt. His imprisonment, suffering, and death occurred on
this wise: When from nearly all the cities and villages of Egypt and
Thebes, Christian champions, that is, martyrs, were brought, to fight
and suffer for the name of Jesus Christ, Leonides was also one of those
who were brought prisoners to Alexandria, the capital of Egypt.
When he had been imprisoned for some time, his son Origen, then but
seventeen years old, sent him a very comforting letter, in which he
exhorted him to constancy, writing, among other things: “Be strong in
the Lord, my father, and endure valiantly the suffering which awaits
thee. Let not regard for us induce thee to do otherwise.” He means to
say: O father! do not grieve too much for thy wife, our dear mother, or
for us, thy seven beloved children, of whom I am the oldest; or become
so wavering, that through desire to usward thou shouldest forsake thy
faithful God and Savior.” This was in brief the import of the letter
which Origen wrote to his father. It acted as a healing medicine in
the wounds of the sorrowful mind of his father, so that he resolved
to patiently suffer death for the honor of his Savior. He was finally
sentenced to be beheaded, and all his property was confiscated for the
treasury of the Roman Empire. This happened in the time of Emperor
Severus, about the year 201. Compare _Euseb., lib. 6, cap. 2_, with
_Abr. Mell., 1st book of the Hist., fol. 57, col. 1, ex Hieron. Catal.
in Orig._ Also, _P. J. Twisck, Chron., 2d book, for the year 195, page
51, col. 2_. Also, _Introduction to the Martyrs Mirror, edition 1631,
fol. 38, col. 2_. Also, _Joh. Gys. Hist. Mart., edition 1657, fol. 3_.
FIVE OF THE DISCIPLES OF ORIGEN, NAMELY, PLUTARCH, HERACLIDES, HERO,
AND TWO OTHER MEN, BOTH CALLED SERENUS, PUT TO DEATH FOR THE FAITH, AT
ALEXANDRIA IN EGYPT, ABOUT THE YEAR 203.