Part 27

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.

At this time, Origen, though but eighteen years old, was a teacher of the faith, at Alexandria, in Egypt, where he taught with such excellence, not only to begin with Christ, but also to die with him, that many of his disciples laid down their lives for the truth of Christ. Among these are mentioned by name, Plutarch, Heraclides, Hero, and two other men, both called Serenus. Their suffering and death happened in this manner: Origen, the teacher of these pious people, was in the habit of going into the prison to the martyrs who suffered for the name of Jesus Christ, to strengthen them in the faith. Yea, even when they had already received their sentence of death, and were making their last defense, he stood by them, and, at parting, gave them the kiss of peace, as a token of his sincere love.

When Plutarch, his beloved disciple, was led forth to death, he, according to his custom, comforted him, for which the raging multitude would have killed him, had not divine Providence protected him. This having happened, Plutarch was put to death for the name of Jesus Christ, and died as a martyr.

After the death of Plutarch, the first of the two men named Serenus, was brought forth and burned. His faith, as is stated, was tried with fire, notwithstanding he was still a catechumen, that is, one who, though he had been instructed, had not yet received baptism.

The third of these martyrs is called Heraclides, and of him the same is stated that is recorded of Serenus, concerning his faith, namely, that he too was still under instruction, and had not yet been baptized, but was preparing for it. And thus he sealed his faith not with water, but with his blood. He was beheaded with the ax.

The fourth that was put to death for the same faith, was Hero, who is called a novice in the faith, that is one who had only lately accepted the faith with baptism. Having commended his soul into the hands of God, he was likewise beheaded with the ax.

Besides these four martyrs, there is mentioned a fifth, who was the second of the aforementioned men named Serenus. Refusing to apostatize, he, after many severe torments, was beheaded, like the lastmentioned two; and thus attained to a blessed end, together with his slain fellow-brethren. Compare _Euseb., lib. 6, cap. 4_, with _Abr. Mell., 1st book, fol. 57, col. 2, 3_. Also, _Joh. Gys. Hist., fol. 18, col. 3_, after Leonides, the father of Origen. Also, _Introduction, fol. 39, col. 1, from Eusebius_.

TWO FEMALE DISCIPLES OF ORIGEN, NAMELY, RHAIS AND MARCELLA, BURNED ALIVE AT ALEXANDRIA, FOR THE FAITH IN JESUS CHRIST, ABOUT THE YEAR 204.

Among the disciples of Origen, who became martyrs, there are also mentioned several women as faithful martyrs. However, we shall only refer to two of these, one called Rhais, the other Marcella, who suffered their faith and lives to be tried with fire, like gold that is refined.

Rhais was a catechumen, that is, one that was receiving instruction preparatory to baptism, and hence, had not yet sealed her faith with water; however, as Origen himself declares, she was baptized with fire, that is, burned alive.