First Part. (continued 7)

Thereupon he was again led to the rack and dreadfully tormented in the same manner as before. But he suffered it patiently, and called upon the Lord, saying: “I thank thee, O Christ! help me, O Christ! for thy sake I suffer all this, O Christ!”

In short, the Proconsul, still more enraged by this, went into the tribunal, and gave the sentence of death to the clerk of the criminal court, that he might write it out against this good man. Then, coming out again from the tribunal, and bringing with him the tablet containing the death sentence, he read the latter aloud, as follows: “I command that Euplius, the Christian, be slain with the sword, because he despises the gods of the Emperors, blasphemes the other gods, and does not repent.” He further said: “Lead him away.”

This sentence having been read, the Gospel book which he had with him when he was apprehended, was forthwith suspended to his neck, and the crier went before him, crying thus: “Euplius, the enemy of the gods and the Emperors, is led to death.” Euplius went joyfully to the place where he was to be put to death, continually thanking Christ for his grace. Having arrived at the place of execution, he with great reverence bowed his knees, and prayed to the Lord his God. As soon as he had finished, he offered his neck to the sword, and poured out his blood as a drink offering unto the Lord. His dead body was afterwards removed by the Christians and buried. This happened at Catana, in Sicily, A. D. 303, after the twelfth day of the month of August had passed. Acta M. S. Proconsular. Baron., edit. in Annal 1, 2, A. D. 303. Alia per Metaphrastem, compared with A. Mell., 1st book, fol. 117, col. 2–4.

PANCRATIUS, A YOUTH OF FOURTEEN YEARS, BEHEADED FOR THE TESTIMONY OF JESUS CHRIST, WITHOUT THE CITY OF ROME, A. D. 303.

There was at that time a Christian youth of fourteen years, called Pancratius, who, when he was brought before the Emperor Diocletian found such special favor in the eyes of the latter, that he promised to adopt him as his son, if he would abandon Christ, and show honor to the gods of the Romans. But this youth, who was old in the knowledge and love of his Savior, showed such steadfastness in defending his faith and despising the gods, that the Emperor, filled with rage, commanded that he should be decapitated, on the Aurelian way, just out of the city of Rome. Thus this youth loved the honor of his Savior more than his own life, and hence he is justly reckoned among the number of the pious martyrs. Acta per Sicrium, bona fide edita, secundum Mellinum, in Tract super, fol. 139, col. 4.

JUSTUS, A PIOUS AND GODFEARING YOUTH OF AUXERRE, IN BURGUNDY, DECAPITATED FOR THE FAITH IN JESUS CHRIST, NEAR LUPERAM, A. D. 303.

When the soldiers of the Emperor Diocletian were engaged in apprehending the Christians, a certain father, called Mattheus, and his two sons, Justinian and Justus, were journeying toward Auxerre, in Burgundy, their place of residence. But having been denounced, in the meantime, by some evil informers, they were pursued by the aforesaid soldiers and four horsemen sent by the Emperor’s Proconsul. The younger son, Justus, perceiving this, communicated it to his father and his brother, who hid themselves in a cave, but Justus kept watch without. When he saw the horsemen, he went to meet them. Being asked by them, who he was, and where his companions were, he replied: “I am called Justus, and I freely confess that I am also a Christian; but since I regard you as persecutors of the Christians, it is not lawful for me to betray my companions.”

When they drew their swords, and threatened him with them, he answered: “Truly, I shall consider myself happy, if I may be permitted to suffer all manner of punishment, nay, death itself, for the name of Christ; for I am ready to lose my soul in this world, that I may keep it unto life eternal.”

Thereupon one of the soldiers drew his sword, and struck off his head. His father and his brother buried his dead body at Luperam, which place was near by. This occurred A. D. 303. Abr. Mell., ex Acta per Surium edita, ut apparet ex Bede Acris Rit. Micis de Sumpta.

FELIX, BISHOP OF THE CHURCH AT THIBARIS, IN AFRICA, PUT TO DEATH WITH THE SWORD, IN THAT CITY, FOR DEFENDING THE EVANGELICAL TRUTH, A. D. 303.

When Constantinus Chlorus and Galerius Maximianus were Cæsars for the fourth time, the Emperors Diocletian and Maximian issued an edict to the whole world, which was transmitted to the authorities of all the colonies or free cities of the Romans, and read to this effect: that they should demand the divine books and laws of the Christians at the hands of their bishops and teachers. A copy of this edict, among others, was posted up in the city of Thibaris, in Africa, on the fifth day of the month of June.

Now when it came to pass that the fiscal Procurator of that place demanded of Felix the divine and Christian books, in order to burn them, Felix answered: “It were better, that I should be burned, than the divine Scriptures, because we must obey God rather than men.”

The Procurator said: “Nevertheless, the command of the Emperors must have the precedence to thy word.”

Felix replied: “God’s command comes before the commands of men.”

The Procurator said: “Consider well, what thou doest.”

NOTE.—Here we might produce the whole of the court proceedings as believed to have been recorded by the clerk of the criminal court; but in order to avoid prolixity, we shall present to the kind reader, word for word, only the last and principal part of those proceedings.

Having arrived there, the Proconsul or General commanded them to loose Felix, and asked him, saying: “O Felix, why wilt thou not deliver up the books of the Lord thy God? Or perhaps, thou dost not have any?”

Felix answered: “Indeed, I have them, but I do not wish to give them to you.”

The Proconsul said: “Put Felix to death with the sword.”

When Felix had received the sentence of death, he said with a loud voice: “I thank thee, O Lord, that thou hast redeemed me!” He was immediately led to the place where he was to die; at which time the moon was changed as into blood. This happened on the 30th of August.

Having arrived at the place of execution, Felix lifted up his eyes toward heaven, and said with a loud voice: “O Lord God, I thank thee, that I have lived to be fifty-six years old. I have kept myself pure; have kept the Gospels or evangelical books; and have preached the faith and truth in their purity. O Lord God of heaven and earth, Jesus Christ! I bow my neck to the sword, as an offering unto thee, who abidest in eternity, with whom there is and abideth glory and majesty forever and ever, Amen.”

Thus far the account of the martyrdom of Felix has been translated word for word from the Acta Proconsularia, that is, the records of the proceedings which were approved by the heathen judges and proconsuls. Compare Abr. Mell., 1st book, fol. 117, col. 1, 2, with Act. Proconsul. extant sur tom 5, Octob. 24.

PRIMUS AND FELICIAN, TWO BROTHERS, AFTER MANY TORMENTS, THROWN BEFORE LIONS AND BEARS, TO BE TORN BY THEM, BUT FINALLY BEHEADED, AT NUMENTA, IN ITALY, A. D. 303.

In the year 303 two brothers, Primus and Felician, were brought prisoners before the criminal Judge of the city of Numenta, in Italy. He first examined Felician, and asked him, whether he would rather sacrifice to the gods, and live in honors, and see good days, or be tortured unto death with all manner of torments?

Felician answered: “How canst thou speak to me of pleasant days? I am now eighty years old, and have been enlightened with the saving knowledge of Christ for about thirty years; yea, I am still finding the greatest joy of my heart in his service. And thou wouldst persuade me to forsake my Savior, and accept instead of him the vain lusts of this world! Far be it from me; for I have resolved to cleave to Christ, my Lord and my God, to the very last breath of my life.”

Thereupon this good old man was put in prison, and his brother Primus brought forth, whom the Judge endeavored to persuade that Felician, his dear old brother, had apostatized. But Primus was confident that the contrary was true; therefore he said that it was a lie. Upon this, he was beaten with sticks, and burned on his loins with lamps. But he sang with the prophet David: “O Lord, thou has proved us with fire, as silver is tried.”

Then both were tormented, in different ways. Molten lead was poured down Primus’ throat, while Felician was beaten with leaded scourges, nailed with his hands and feet to a stake, and inhumanly tortured. Both were cast before the lions and bears; but as these would not harm them the Judge caused the martyrs to be beheaded and their dead bodies laid on the ground for the dogs and the birds of the air. However, they were buried by the Christians. Acta per eundem. Also, A. Mell., 1st book, fol. 114, col. 2.

THE THIRD YEAR OF THE PERSECUTION, COMMENCED A. D. 304.

In the third year of the persecution, the obdurate heart of the bloodthirsty Emperor Diocletian had not yet softened, seeing he and his associate Maximian steadily went on putting to death the poor Christian believers, as appears from the death of the following persons.

APPHIAN, A GODFEARING YOUTH, DROWNED IN THE SEA, AT CESAREA, IN PALESTINE, BECAUSE HE DEFENDED THE HONOR OF JESUS CHRIST, AND REPROVED IDOLATRY, A. D. 304.

When the third year of the aforementioned persecution had begun, the second oppression of the Christians arose in Palestine, through letters which had been sent in the Emperor’s name to Urbanus, the Proconsul; whereby the magistrates of every city were commanded: to exert the utmost diligence, that all Christians, men and women, old and young, would sacrifice to the gods; and that the criers should call together in the city of Cesarea, men, women, and children, to assemble in the temples of the idols; and also that the chief men of every quarter of the city should read off from their lists, the name of every citizen, so as to make it impossible for any one to conceal himself. This caused great misery and distress throughout the whole city.

When it came to pass, on the feast-day of the goddess Hecate, that the Proconsul of Palestine was engaged in offering his sacrifice, Apphian, who was not yet twenty years old, went undauntedly to the Proconsul, and reproved him for his wicked idolatry, admonishing him to desist from it. Instantly the youth was frightfully torn as by wild beasts by the body-guards of the Proconsul, suffering stripes without number from them, which he endured with great steadfastness. Thereupon he was imprisoned for a while, but was then brought forth again, and dreadfully tormented. He was beaten so inhumanly in his face and on his neck, that owing to the wounds and the swelling of his face he was so disfigured, that those who formerly knew him well, now no longer recognized him. At the command of the Proconsul they also took linen cloths, which they had saturated with oil, wound them around his bare legs, and then set them on fire, so that the flames leaped up high, consuming not only the flesh off the bones, but even melting the marrow within them, causing it to trickle down; which must have caused a pain beyond all comparison. But in all this he remained steadfast. Three days after this he was again brought before the Judge, and received sentence of death, namely, that he should be drowned in the sea; which sentence was executed on the second of April, A. D. 304. Compare Abr. Mell., 1st book, fol. 123, col. 1, 2, with Eus., lib. 8, cap. 14.

ULPIAN, A PIOUS YOUNG MAN, CAST INTO THE SEA, AND DROWNED, NEAR THE CITY OF TYRE, FOR THE TESTIMONY OF JESUS CHRIST, A. D. 304.

About that time, almost in those very days, another youth, named Ulpian, was brought forth in the city of Tyre, who, after having been long and very severely tormented, was finally sentenced to an unusual death, for the testimony of Jesus Christ, namely: to be wrapped stark naked, together with a dog and an adder, in the fresh hide of an ox or cow and thus thrown into the sea. This sentence was executed near the city of Tyre; but the sea shall give up its dead, and then shall this pious witness of Jesus Christ, and his fellow-brethren be rewarded and crowned by the Lord with the crown of immortality. Vide supra Mellin., ex Euseb. Hist., lib. 8, cap. 15.

AEDESIUS, BROTHER OF THE AFOREMENTIONED APPHIAN, FIRST BANISHED TO THE MINES OF PALESTINE, AND AFTERWARDS DROWNED IN THE SEA, AT ALEXANDRIA, FOR THE TESTIMONY OF THE LORD, A. D. 304.

Shortly after the death of the martyrs Apphian and Ulpian, the enemies of the divine and Christian truth laid their hands on Aedesius, the brother of Apphian. After making many excellent confessions for the name of the Lord, he was sentenced to be sent as a slave to the mines of Palestine.

Finally, when he happened to see, in the city of Alexandria, how the Proconsul pronounced sentence of death upon the Christians, and sometimes caused manifold indignities to be heaped upon aged persons, together with other wickednesses practiced by him, he boldly went into the court to the Judge, and openly reproved him on account of the unjust and wicked sentences he pronounced upon the innocent Christians. For this he was most unmercifully tormented, which pains he meekly and not less steadfastly endured. He was then thrown into the sea, and drowned, even as had been done with his brother. See the above cited books.

AGATHOPUS, A DEACON, AND THEODULUS, A LECTOR, OF THE THESSALONIAN CHURCH, DROWNED NEAR THESSALONICA, FOR THE TESTIMONY OF JESUS CHRIST, A. D. 304.

In that same year, two pious Christians of Thessalonica, Agathopus, a deacon, and Theodulus, a lector, of the Thessalonian church, were apprehended for the testimony of Jesus Christ, and brought before Faustin, the Governor of the city. He first took up Theodulus, the younger, to torment him, causing him to be stripped and bound. While Theodulus was being tormented, the crier called to him: “Sacrifice, and thou shalt be released.” Theodulus answered: “You may strip my body, but you shall never turn my heart and mind from the faith in God.”

As they both went to hear their sentence of death, their friends cried and wailed most bitterly, so that the sound of it seemed to ascend to heaven; but Theodulus said to them, with a happy countenance: “If you weep for our old friendship’s sake, I tell you, that you ought rather to rejoice, because we are tried in so honorable a conflict; but if you envy us this happiness, and are sad because you are not partakers of it, the door of blessedness stands open for you, too, and the proclamation of faith calls: Come ye all to Christ; but it gives the crown of eternal life only to those who are drawn back neither by riches, nor by voluptuousness, nor by the honor of this world.”

Finally, the Judge gave sentence, that their hands should be tied behind their backs, and heavy stones be fastened to their necks, and that they should thus be drowned; which they steadfastly endured, and are therefore reckoned among the number of the holy martyrs. A. M., fol. 140, col. 1, ex Act. per Metaph.

JULITTA OF ICONIA, AN HONORABLE WIDOW, AFTER MUCH FLEEING FINALLY BEHEADED FOR THE NAME OF THE LORD, AT TARSUS, IN CILICIA, A. D. 304.

When Diocletian’s persecution was at its highest, a certain widow of Iconia tried to flee from it; wherefore she went with her child, which was three years old, from Lyconia to Seleucia, and from there to Tarsus, in Cilicia. But she could not remain concealed there from the heat of that persecution; for Alexander, the Proconsul who had jurisdiction there, apprehended her. After many vain efforts to persuade her to renounce the Christian faith, he caused her to be scourged with tough cowhides.

In the meantime he endeavored to quiet the frightened child, called Quiricus, by many pleasant and coaxing words; but the child resisted with hands and feet, refusing to be caressed by the tyrant, and finally ran to his mother. However, the tyrant caught him up again; but this did not turn out very peacefully or pleasantly, for the child scratched his face, and kicked his sides, so that the pain quite enraged him. He therefore took the child by his legs and pitched him head foremost down the stone stairs. The mother, seeing this, thus addressed the tyrant: “Thou needst not think that I am so timid as to be conquered by thy cruelties; for the tearing of my body shall not intimidate me, nor the racking of my members move my spirit; neither shall the threats of the fire, nor death itself be able to separate me from the love of Christ. The greater the torments are with which you threaten me, the more acceptable they are to me; for I hope thereby the sooner to come to my dear son, and to receive with him the crown of righteousness at the hand of Christ.”

Upon this confession, the Proconsul had her suspended to the torture-stake, her flesh torn with iron combs, melted pitch poured over her naked body and fresh wounds, and finally caused her to be beheaded. Acta Fidelia, per Metaphrastem, compared with A. Mell., 1st book, fol. 140, col. 1, 2.

FORTY YOUTHS, WHO CONFESSED CHRIST THEIR SAVIOR, THROWN INTO A COLD POOL, AND BURNED ALIVE THE FOLLOWING DAY, AT ANTIOCH, A. D. 304.

When the east as well as the west was exceedingly disturbed on account of the violence of the persecution, there manifested themselves in the east, namely at Antioch, forty pious youths, as valiant champions of Jesus Christ, inasmuch as they openly and boldly confessed the Son of God, Jesus Christ, as their Savior. Thereupon, the Governor of that place, after they had been apprehended, strenuously exerted himself to move them from the faith; but when all his efforts proved unsuccessful, he had them stripped naked, in the coldest part of the winter, and cast into a very cold pool. But as they were still alive the next day, he caused them to be burned to powder.

One of them, who in consideration of his extreme youthfulness had, through compassion, been restored to his mother, was placed by the latter with her own hands upon the wagon in which the others lay, and exhorted, to finish this blessed course with his fellow brethren. This happened in the third year of the persecution, A. D. 304. Joh. Gys., fol. 23, col. 3, ex Bas. de 40 Martyr.

FOURTH YEAR OF THE PERSECUTION, COMMENCED A. D. 305.

Galerius Maximian, continuing in the persecution which had been begun, and carried into execution, with great bitterness, by Diocletian and Maximian, exercised much cruelty, through Peucetius, Quintinian, Theotecnus, and other Proconsuls, against the poor Christians; burning them alive; throwing them before the wild beasts, to be torn by them; nailing them to crosses; drowning multitudes of them in the sea; starving them to death in the prisons; beheading them; cutting off their hands and feet, and then giving them their life; but when they would make use of the favor granted them, spoiling them of all their goods, and driving them away into misery.

Touching those who were slain there, the following, among others, are mentioned by name.

SYLVANUS, JANUARIUS, SOSIUS, PROCULUS, PELAGIA, THEONAS, CYRENIA, AND JULIANA, ALL OF WHOM LAID DOWN THEIR LIVES FOR THE EVANGELICAL TRUTH, A. D. 305.

Sylvanus, Bishop of the church of Emissa, a city of Apamea, in Syria, was, with many others, thrown before the wild beasts, to be devoured by them.

Januarius, Bishop of the church of Beneventum; Sosius, a deacon of the church of Misenum; Proculus, deacon, at Pussolis, and others, were beheaded together.

Pelagia was suffocated in a redhot ox.

Theonas, with his companions, Cyrenia and Juliana, were deprived of life by other methods. Joh. Gys., about the death of Januarius and Sosius. Abr. Mell., fol. 141, ex Act. per Johannem Januarii Diaconum conscripta per surium edita.

THE FIFTH YEAR OF THE PERSECUTION, COMMENCED A. D. 306.

In this year the persecution was not so severe as in some of the preceding ones; wherefore there were not many martyrs at this time. However, the ancients have recorded a few, whom we shall presently mention.

THEODOSIA, A GODFEARING MAIDEN OF THE CITY OF TYRE, WHO CAME TO COMFORT THE BOUND MARTYRS, DROWNED IN THE SEA AT CESAREA, A. D. 306.

When the fifth year of the tenth persecution had come, on the second day of the month of April, the Sunday of the resurrection of our Savior, Theodosia, a godfearing maiden of the city of Tyre, about eighteen years old, came to some bound martyrs at Cesarea, as they were standing before the tribunal, to receive their sentence of death. Her reason in doing so was affectionately to greet them, and to comfort them in their extremity.

Thereupon she was instantly seized by the soldiers, and brought before the Proconsul, who forthwith caused her to be maltreated as though he had been bereft of reason; for he did not have her tortured with all manner of dreadful torments, on her sides only, as was generally the custom, but he also caused her breasts to be torn open to the very bones, and then cut off. All this she suffered steadfastly and with a happy countenance; but when by reason of the intensity of the pain she could scarcely draw her breath any longer, so that it seemed that she would soon cease to live, the Proconsul had her thrown into the sea; and thus this faithful heroine of Jesus Christ was numbered among her slain fellow-brethren and sisters. See A. Mell., 1st book, fol. 124, col. 2, 3, from Euseb., lib. 8. Also, J. Gys. on the name Theodosia.

PAMPHILIUS, AN ELDER OF THE CHURCH AT CESAREA IN PALESTINE, MOST MISERABLY MARTYRED THERE, FOR THE NAME OF JESUS CHRIST, A. D. 306.

This Pamphilius was an elder of the church at Cesarea, and a very eloquent, learned and godly man. It is stated of him that after much suffering and tribulation he underwent the conflict of martyrdom, for the name of Christ, and was thus numbered among the heroes of the bloody banner of Jesus Christ. It appears that he was a special friend of Eusebius Pamphilius, so that some are of the opinion, that the latter took his surname Pamphilius from him. This much is certain, that he wrote the following concerning him, as ancient authors have informed us: “Among those who were variously afflicted and vexed, and kept in chains and bonds at Cesarea, by Urban, the Proconsul of Palestine, was also Pamphilius, my most faithful friend, who probably was the chiefest martyr of our time, and the most celebrated in all manner of virtue and godliness.” A. Mell., 1st book, fol. 124, col. 3, 4, from Eusebius and Jerome, compared with J. Gys., fol. 26, col. 4.

THE SIXTH YEAR OF THE PERSECUTION, COMMENCED A. D. 307.

From among those who were put to death in the sixth year of Diocletian’s persecution, we have selected the following.

ENNATHAS, A CHRISTIAN MAIDEN FROM THE CITY OF SCYTHOPOLIS, BURNED ALIVE IN PALESTINE, FOR THE CONFESSION OF THE CHRISTIAN FAITH, A. D. 307.

When some Christians, in their zeal for the truth, had reproved Firmilian, the Proconsul of Palestine, for his great idolatry, and were put to death on this account, on the thirteenth of November, A. D. 307, a certain young maiden, named Ennathas, a native of the city of Scythopolis, came there on the same day, not of her own accord, however, but through compulsion, and, together with the others, boldly laid down her life for the name of Jesus Christ. She was at first most unmercifully treated, nay, in a manner too shameful and horrible for description. Finally, when she remained steadfast nevertheless, in the confession of her faith, the Judge pronounced sentence of death upon her, namely, that she should be burnt alive; and thus this pious martyr pressed through the strait gate, leaving her flesh on the posts; which the Lord shall afterwards crown and reward with glory and majesty. See, A. Mell., 1st book, fol. 125, col. 4, from Euseb., J. Gys., fol. 26, col. 4.

CATHARINA, AN HONORABLE MAIDEN OF ALEXANDRIA, BEHEADED AFTER MANY TORMENTS, FOR THE FAITH IN JESUS CHRIST, A. D. 307.

It is stated that on the 25th of November of the same year, Catharina, an honorable maiden of Alexandria, was beheaded, for the faith in Jesus Christ, after having suffered many torments. J. Gys., fol. 26, col. 4.

THE SEVENTH YEAR OF THE PERSECUTION, COMMENCED A. D. 308.

It is stated that in the seventh year of the persecution the following persons were slain for the confession of the evangelical truth.

SOME PIOUS CHRISTIANS WHO WENT TO VISIT THEIR CONFINED FELLOW-BRETHREN, APPREHENDED AT CESAREA, AND BANISHED TO THE MINES; BUT THREE OF THEM, NAMELY, ARES, PROMUS, AND ELIAS, PUT TO DEATH AT ASKALON, A. D. 308.

About the beginning of the year 308, some godfearing Christians left Egypt, with the intention of journeying to Cilicia, to supply those, who for the confession of the faith had been banished to the mines there, with some needful things in their misery and poverty. They were apprehended at Cesarea by the guard at the gate of the city. Some of them were sent into misery and slavery through the same sentence, which consisted in this, that the right eye was to be put out, and the left knee-pan cut away, and the wound seared; and thus with one eye and one leg they were compelled to labor in this hard slavery.

Three of their number were apprehended at Askalon, in Palestine, and were tormented in various ways, because they steadfastly confessed their faith. One of them, named Ares, was burnt alive; the other two, Promus and Elias, were beheaded, and thus departed this life in a godly manner. A. Mell., 1st book, fol. 126, col. 1, from Euseb.

PETER APSELAMUS, A YOUNG MAN, BURNED ALIVE AT CESAREA FOR THE NAME OF JESUS CHRIST, A. D. 308.

Shortly afterwards (on the 11th of January), a pious man, called Peter, and surnamed Apselamus, was apprehended. He was a native of Amea, a village in the neighborhood of Elentheropolis. For some time he had led the life of a recluse, having retired into solitude to give himself over to divine meditations.

Though the Judge and the other members of the tribunal had begged him again and again, to have compassion upon himself and his youth (for he was yet in the bloom of life), he disregarded it all, putting his entire confidence in the living and true God, whom he loved more than all this world contains, yea, than his own life. Finally he suffered his confidence in Christ, his Savior, to be tried, as precious gold, by fire, and was burned alive at Cesarea, for the name of Jesus Christ, having commended his soul into the hands of God. Idem, Ibidem, ex Euseb., lib. 8.

BIBLIS, AQUILINA, AND FORTUNATA, THREE GODFEARING CHRISTIAN WOMEN, PUT TO DEATH FOR THE DIVINE TRUTH, IN PALESTINE, A. D. 308.

Among various other martyrs who suffered for the testimony of Jesus Christ in the seventh year of Diocletian’s persecution, we have noticed that there were also several honorable Christian women who, from love to their Savior, did not hesitate to give their lives for the truth. They were called Biblis, Aquilina, a girl of twelve years, and Fortunata, a maiden of Cesarea; who together laid down their lives for the truth, in Palestine. J. Gys., fol. 26, col. 3, compared with A. M., fol. 131, col. 3, ex Mart. Rom. Menol. Grec. Metaphrast. 13 Junii.

THE EIGHTH YEAR OF THE PERSECUTION, COMMENCED A. D. 309.

It is related that at this time the modes of torture and of putting to death were various. Some were beheaded with the axe, as was mostly done with the martyrs in Arabia. Some had their legs broken on the wheel, as was the case with those who confessed the name of Christ in Cappadocia. Others were hung up by their heels, with the head close to the ground, and then suffocated by a small fire, as was the case in Mesopotamia. Some had their noses, ears, hands, feet, and other members, cut off, as was done to those at Alexandria. At Antioch some were roasted on frying-pans, not unto death, but to intensify the pain. But the sufferings inflicted upon the poor martyrs in Pontus are horrible to relate; for some had sharp splints of reed thrust between the nails and the flesh of their fingers; others had melted lead poured over their naked bodies; some had their secret parts singed and seared, in the invention of which tortures the judges and proconsuls vied with one another, even as though they wished thereby to manifest their great ingenuity, and their tyranny against the Christians. See concerning, this, A. Mell., fol. 128, col. 1, 2.

TWO SISTERS AT ANTIOCH DROWNED IN THE SEA, BECAUSE THEY WOULD NOT RENOUNCE CHRIST THEIR SAVIOR, A. D. 309.

In the eighth year of Diocletian’s persecution, that is, A. D. 309, there were at Antioch two sisters, young maidens, of modest manners and pious life, intelligent and well-informed in the way of godliness; so that the world was not worthy, to contain them any longer. They were apprehended and examined, and, clinging steadfastly to Christ, cast into the depths of the sea, and drowned, by the servants of Satan. See the above named author, in the same book, fol. 129, col. 1, from Euseb.

IRENE AND HER TWO SISTERS, BURNED ALIVE FOR THE TESTIMONY OF JESUS CHRIST, A. D. 309.

In the records written, through the clerk of the criminal court, by the Proconsul Dulcetius, concerning some pious martyrs, there is pronounced, at the close, a certain sentence of death over three sisters, who steadfastly continued in the truth of Christ. The last part of the aforementioned records contain, in regard to this, the following words: “And when he (Dulcetius) had demanded paper, he wrote this sentence of death: ‘Whereas Irene would not obey the decree of the Emperors, and sacrifice to the gods, and does still remain a Christian, therefore I command that she be burned alive, as her two sisters were.’ ”

When the criminal Judge had pronounced this sentence upon Irene, the soldiers took her and brought her upon an elevated place, where her sisters had died; and when they had built a great fire of wood, they made her climb upon it, and there, after singing sweet psalms and hymns of praise to the honor of God, she was consumed by the flames. A. Mell., fol. 130 and 131, col. 1, ex Act. Ver. Proconsular. apud Metaph. Also, Acta cognitionis novissime diei.

PETER, NILUS, AND P. MYTHIUS, BURNED IN EGYPT; FORTY BEHEADED; MARTIONILLA, EUPHRATESIA, SEVEN BROTHERS, AND OTHERS, PUT TO DEATH AT ANTIOCH, A. D. 309.

It is stated that besides the aforementioned martyrs there were put to death by fire in Egypt, for the name of the Lord, three pious Christians, named Peter, Nilus, and P. Mythius; forty others were beheaded; and for the same reason, Martionilla, Euphratesia, seven brothers, and various others, also laid down their lives for the truth. J. Gys., fol. 27, col. 1.

THE NINTH YEAR OF THE PERSECUTION, COMMENCED A. D. 310.

The ancients tell us that Maximinus Jovius instituted at this time a special persecution at Antioch, through the instrumentality of one Theotecnus; to which end he caused an image to be erected, in honor of Jupiter Philius (the god of friendship), by which—whether through Satan or through jugglery—certain oracles were uttered, to the effect, that God had commanded that the Christians, as his special enemies, should be driven out of every country, city, and field, and be exterminated, the sooner the better. A. Mell., fol. 134, from Euseb.

It is easy to judge that this false and blood-thirsty voice, having fallen as a true oracle into the hearts of the heathen, caused not a little shedding of blood, oppression, and burning among the innocent and defenseless lambs of Christ, as we shall presently in some measure show.

LUCIAN, AN ELDER OF THE CHURCH OF CHRIST AT ANTIOCH, AFTER HAVING CONFESSED THE FAITH, CAST INTO PRISON, AND PUT TO DEATH THERE, A. D. 310.

Among the many pious witnesses of Jesus Christ, who laid down their lives for the truth, Lucian, who was an elder of the church at Antioch, was not one of the least; for it is stated of him, that he was a very godly, wise, and eloquent man, well versed in the Scriptures, but above all, that he boldly sealed all this with his blood and death, to the honor of God.

The Judge asked him as he stood before his judgment seat, saying: “O Lucian, how does it come that thou, who art such a wise man, dost follow this sect, for which thou canst give no reason at all? Or, if thou hast any, let us hear it.”

Having obtained permission to speak, he made a very excellent and glorious profession of his faith; which would well deserve a place here, were we not, in order to avoid prolixity, compelled to omit it. As soon as he had ended his confession, and the people had, in some measure, been drawn over to his views, the Judge commanded them to lock him up again in prison, and to put him to death there; which, as the ancient writers relate, was accordingly done. But God shall reveal it all on the last day, and reward every one according to his works. Compare with A. M., fol. 135, col. 1–4, ex Eusebio and Ruffino, in Hist. Eccles. Hier. Catal. in Luciano.

NOTE.—Some place this Lucian in the tenth year of the persecution, namely, in A. D. 311.

PETER, FAUSTUS, DIDIUS, AND AMMONIUS, WHO MINISTERED TO THE CHURCH OF JESUS CHRIST AT ALEXANDRIA, PUT TO DEATH FOR THE FAITH IN THE SON OF GOD, A. D. 310.

At this time there were persecuted, by virtue of the bloody decree of Maximian, a number of godfearing and learned men, who adhered to Christ by a true confession; of whom we shall briefly present a few, mentioning also the place and time of their death. Peter, bishop of the church of Christ at Alexandria, and Faustus, Didius, and Ammonius, all three elders, were put to death for the faith in Jesus Christ, on the 28th day of November, A. D. 310. There were also several other bishops in Egypt, who laid down their lives for the same reason. Compare J. Gys., fol. 27, col. 1, with A. Mell., 1st book, fol. 136, col. 4, from Eusebius, Epiphanius, Athanasius.

ANYSIA, A YOUNG GIRL OF THESSALONICA, SLAIN IN THE TEMPLE, AT ALEXANDRIA, BECAUSE OF HER CHRISTIAN FAITH, A. D. 310.

Anysia, a girl of Thessalonica, born of wealthy Christian parents, was slain in the temple at Alexandria, because of her Christian faith, at the time when Maximian had issued a decree authorizing every one to kill the Christians wherever they might be found. J. Gys., fol. 27, col. 2.

DEMETRIUS, A CHRISTIAN TEACHER, PUT TO DEATH FOR THE TRUE CHRISTIAN TRUTH, AT ALEXANDRIA, A. D. 310.

At the same time and place, also Demetrius, a remarkably virtuous and zealous teacher, sealed the genuine, divine and Christian truth with his blood. Idem, Ibidem.

THEODORUS, PHILEMON, AND CYRILLA, PUT TO DEATH FOR THEIR LOVE TO THEIR SAVIOR, A. D. 310.

Besides the preceding ones, we find that there were put to death, for the name of the Lord, and their love to their Savior, Theodorus, a bishop of the church of Christ, Philemon, and Cyrilla. See the abovementioned author, in the same book, fol. 27, col. 3, ex Vinc., lib. 12, cap. 149.

THE TENTH OR LAST YEAR OF THIS PERSECUTION, COMMENCED A. D. 311.

We shall speak but briefly of the last year of this persecution, since ancient writers have left us little information in regard to it. Nevertheless, there were some at that time, who laid down their lives for the truth; among whom the following are mentioned.

EUGENIUS, AUXENTIUS, MAODATIUS, AND MANY OTHERS, AFTER MANY TORMENTS PUT TO DEATH IN VARIOUS WAYS, FOR THE TESTIMONY OF JESUS CHRIST, A. D. 311.

Eugenius, because he confessed Christ, and had reproved the wickedness of the heathen, had his tongue cut out, and his arms and legs broken, and thus departed this life, steadfastly continuing in the Lord.

Auxentius, a deacon of the Christian church at Auracea, in Asia, was beheaded for the same reason—for the faith in Christ.

Maodatius was hung up by his toes, and, having been pierced with red-hot awls, and burned with torches, was deprived of life, for the testimony of Jesus.

Besides these, many others were put to death for the faith, whose names cannot be given; hence we shall content ourselves with those already mentioned. See J. Gys., fol. 27, col. 4, at the foot, and fol. 28, col. 1.

In the Introduction to the Martyrs Mirror, fol. 44 and 45, there are mentioned, besides the ten general persecutions, which we have described, two others, there called the eleventh and the twelfth persecutions; of which the former is said to have begun, A. D. 316, under Lucinius, who, together with Constantine the Great, reigned in the east; and the second, A. D. 362, under Julian the Apostate. But since other eminent writers do not pronounce these persecutions as general ones, we shall give no special account of them; however, if any true martyrs were put to death at that time, we hope to mention each in his proper place. Under Lucinius, there laid down their lives for the faith in the Son of God, according to the testimony of the ancients, the following persons.

BASILEUS, BISHOP AT PONTUS; AMMON, A DEACON; ABOUT FORTY WOMEN; AND OTHERS, PUT TO DEATH BY FIRE, WATER, AND ICE, A. D. 316.

When it was thought that the previous persecutions, especially that under Diocletian and Maximian, should have quenched the blood-thirstiness of the great, Lucinius, who occupied the imperial throne in the east, was still not content therewith. For when the winds of blood, fanned on by Satan, blew through his head, he caused to be put to death without mercy, various pious Christians, namely: Basileus, bishop of the church of Christ at Amasen, in Pontus; Ammon, a deacon; and about forty women, whom he had killed, some by fire, and some by water; as well as various other pious martyrs, whom he had put in the cold ice, thus causing their death. This happened about the tenth year of the reign of Lucianius, which agrees with A. D. 316. Introd., fol. 44, col. 1, 2.

TWO BROTHERS, DONOTIAN AND ROGATIAN, BEHEADED FOR THE TESTIMONY OF JESUS CHRIST, A. D. 360.

There were two brothers, Donotian and Rogatian, natives of Italy; one of whom, Donotian, had accepted the true Christian faith, and been baptized upon it; but the other, Rogatian, had not yet received baptism, was however a neophyte or catechumen, having been brought to the knowledge of the Christian truth through the instrumentality of his brother. Both were apprehended. Then Rogatian wished greatly that he had been baptized, for he knew that he would have to die; but that could not be, as there was no opportunity. His brother, Donotian, therefore prayed to God, that his blood might be accounted to him for the sacrament of baptism. The next day both were beheaded, A. D. 360. P. J. Twisck, Chron., 4th book, fol. 106, col. 2, from the tract, Grondig Bewijs van den Heyligen Doop, letter B. Also, Leonh., in tract., lib. 2. These authors must be compared with each other.

The persecution which took place under Julian, the Apostate, did not destroy the bodies as much as the souls. For since he was a very crafty man, and had an eloquent, yet deceitful, tongue, he did more harm to the church of God by his flattery, than by tyranny. Nevertheless, several of the true Christians were martyred under his reign; who would rather through the way of death enter life eternal, than through the way of temporal life, by flattery, fall into eternal death and damnation; as shall presently be shown.

JOHN AND PAUL, WHO OPPOSED WAR, PUT TO DEATH AS HERETICS, UNDER JULIAN THE APOSTATE, ABOUT A. D. 363.

There were two special friends, John and Paul, who opposed war and bloodshed. They were called to war, and urged to engage in it, but as they would not consent to it, they were therefore, as well as because of their true Christian confession, put to death as heretics. Concerning this, different authors write thus: “John and Paul had to die, because they would not engage in warfare, but replied to the Apostate: ‘We are Christians; it is not lawful for us to engage in war.’ ” In Grondelijke Verklaringe Danielis, en Johannis Openbaringe, printed at Harlem, A. D. 1635, page 56, from various other authors.

SOME PIOUS PEOPLE, WHO, IN ACCORDANCE WITH THE DOCTRINE OF CHRIST, REFUSED TO ENGAGE IN WARFARE, VERY CRUELLY PUT TO DEATH BY THE EMPEROR VALENS, A. D. 368.

After the death of the Emperor Julian, Jovian reigned, and after the death of the latter, the empire devolved on Valentinian, who is commonly called Valens. He, too, stained his hands with the blood of the Christians, yet not so excessively as some of his predecessors. Nevertheless, he cannot be excused, seeing he caused some pious people who observed the doctrine of Christ to be put to a very cruel death, because they, like the abovementioned John and Paul, refused to perform military service. Compare P. J. Twisck, Chron., 4th book, p. 114, col. 1, with Jan. Crespin, in his tract, treating of the oppressions, fol. 114.

We might have adduced more martyrs for this century, but since that which the ancients have written with respect to their lives, as well as their faith and religion is doubtful, we have not deemed it well to proceed further, and shall, therefore, content ourselves with the true martyrs of whom we have already given an account, and those of whom we hope to give an account in the following centuries.

AN ACCOUNT OF THE HOLY BAPTISM OF THE MARTYRS IN THE FIFTH CENTURY.

SUMMARY OF BAPTISM IN THE FIFTH CENTURY.

[We have begun this century with the fifth chapter of the Centuriæ Magdeburgenses, the contents of which may be examined.

Vincent Victor opposes Augustine in the matter of infant baptism.

Synesius Syrenus, baptized on his faith, by Theophilus.

The fourth council of Carthage establishes, that those who desire to be baptized, must first be examined, and sounded relative to their faith.

Sedulius maintains that baptism is a regeneration, and, moreover, exhorts the young to baptism.

Hilarius of Syracuse asserts the salvation of children that die unbaptized.

The edict of Honorius and Theodosius against the Anabaptists.

The council held at Carthage, under Aurelius, against those who denied original sin, infant baptism, and predestination, adopts resolutions entirely different from the decree of the aforementioned fourth council of Carthage.

The edicts of Honorius and Theodosius, in support of said council.

Maximus teaches the baptism of Christ; Cresconius and his adherents are pronounced Anabaptists; Cyril of Alexandria speaks soundly on baptism, and opposes the errors of the Nastorians and Valentinians.

An account, from Socrates, of many persons at Alexandria, who hastened to baptism, and were baptized on confession of their sins; as also, of a sick Jew, who was baptized, and of one who received baptism after much fasting.

Faustus Regiensis teaches that for baptism the will [consent] of him that is baptized is necessary.

Evragius makes mention of the baptism of the candidates, that is, of those who had previously been instructed.

Eucherius maintains that that believer who dies unto sin is rightly baptized.

Carthaginian women who waited for baptism.

In the Council of Arausica rules are made respecting the baptism of the dumb, the weak, and catechumens.

Nazarius, the son of Perpetua, a Christian woman, is baptized after previous instruction.

In the margin mention is made of one Montluck, who adduces the resolutions of various councils, against the killing of heretics; as also, the views of Gelasius concerning the holy Supper.

Salvian of Marseilles, on renouncing Satan, confessing the faith in God, which it was customary to do at baptism.

Authymius, Sisinnius, and Sociorus, baptized after having been instructed for seven days.

Nolanus mentions the hymns which it was customary to sing at baptism.

Anabaptism condemned in the fourth council of Rome.

An account of many who separated from the church of Rome, and, though baptized in their infancy, were baptized upon faith; as also, what the Pope (or Bishop of Rome) decreed against this.

Primasius’ explanation of 1 Tim. 6:12; its application to adult candidates for baptism.

Fulgentius calls baptism a sacrament of faith and repentance.

In the margin it is stated how vehemently Leo inveighed against the bishops of Campania, etc., who, according to his judgment, did not administer baptism aright.

The conclusion is from P. J. Twisck, who says that ancient church history, other writers excepted, makes no mention of infant baptism before A. D. 500.]

We shall begin the fifth century, concerning baptism, with the fifth chapter of Jacob Mehrn. History of Baptism, who commences his account of baptism at that time thus: “Henceforth we shall not dwell upon quite so many testimonies taken from the ancient fathers and church historians, as had necessarily to be the case in the preceding centuries, in order to prove that during the first four centuries after the birth of Christ, infant baptism had neither in the holy Scriptures nor in the authentic books of the teachers of the church, a firm foundation; that is, that it had been ordained by Christ, or that it was an apostolic institution or tradition. But we shall in future content ourselves with such testimonies and historical records as best agree with the truth of the ordinance of the baptism of Jesus Christ, in order that we may thereby strengthen ourselves in that truth and in the true faith.” Bapt. Hist., page 394.

A. D. 401.—About the beginning of this century, opposition was made against infant baptism and its advocates, among which advocates in favor of infant baptism Augustine showed himself none of the least, although he himself had been baptized upon faith, as has previously been mentioned. He was opposed by a certain bishop, by the name of Vincent Victor, who, notwithstanding Augustine’s authority, attacked infant baptism, and, as it appears, withstood it with conclusive arguments from holy Scripture. But how it finally ended between the two parties, of this I find no account; mention is made, however, of the matter itself, by Vicecomes (lib. 2, cap. 1), who says that Augustine (lib. 3, de anima, et ijus orig., cap. 14), mentions a bishop called Vincent Victor, who contended with him about infant baptism. Bapt. Hist., page 448.

NOTE.—Vincent taught that in the Supper the figures of the body and the blood of Christ are administered. Also, that the bread and the wine continue in their own substance. Book of the two natures. Also, Samuel Veltius, in Geslacht-register, page 124.

A. D. 402.—About this time, the very old and excellent orator Victorinus was baptized on confession of his faith; of which we find the following in the 2d chapter of the 8th book of Augustine’s Confessions: “O Lord God, who hast bowed the heavens under thy feet; thou hast come down and touched the mountains, and smoke has issued from them; how wonderfully hast thou long since come into the heart of this Victorinus!”

“He read the holy Scriptures, as Simplician told me, and most diligently examined and investigated whatever he found written concerning the Christian religion. He then said to Simplician, not openly, but secretly, as friend speaks to friend: ‘Know that I am now a Christian.’ Simplician answered: ‘I shall not believe it, I shall not count thee among the Christians, unless I see thee in the Christian church.’ (A little further on:) But suddenly and quite unexpectedly he said to Simplician, as the latter told me: ‘Come, let us go to the church; I will become a Christian.’ Simplician, not knowing where he was, for joy, accompanied him there.

“Having been instructed in the principles of the faith, Victorinus soon after had his name registered, that he might be regenerated through the sacrament of baptism.

“Finally, when the hour had come for him to make his confession (for which confession, at Rome, a customary formula was learned, and then delivered from an elevated place, in the presence of all the Christians, by those who prepared themselves for baptism), the overseers, as Simplician told me, offered to let him make it privately, as was the custom to propose to those who it was feared might, through diffidence, be unable to proceed. But he said that he would rather profess his salvation in the hearing of all the Christians, than otherwise.

“When he had ascended the elevated place to make his confession, all who knew him pronounced his name with secret joy. But who was there that did not know him? For, from the mouths of all that were assembled, in mutual rejoicing with him, there arose the glad shout: Victorinus! Victorinus!”

A brief account of this is also given in Bapt. Hist., page 461.

From the above words quoted by us from Augustine, it certainly appears that at the time when said Vistorinus was baptized, there existed even in Rome, where this baptism took place, churches which, notwithstanding Antichrist began to lift up his head there in some measure, endeavored with all diligence to observe the true baptism of Jesus Christ, which is administered upon faith. For, the statement, that in Rome, that is, in the church which is spoken of here, was the custom, that those who prepared themselves for baptism, learned, for their confession, a customary formula, and then delivered it from an elevated place in the presence of all the Christians, incontrovertibly indicates that there the pure doctrine of Jesus Christ was still observed in this respect.

Matt. 10:32: “Whosoever therefore,” says Christ, “shall confess me before men, him will I confess also before my Father which is in heaven.” Again, Rom. 10:10: “For with the heart man believeth unto righteousness; and with the mouth confession is made unto salvation.” This faith and this confession are necessary to baptism. Acts 8:37; 22:16.

Bapt. Hist., page 459; Vicecom., lib. 3, cap. 24. At the time of Augustine, that is, at the time of the aforementioned Victorinus, when virtue and Christian simplicity were still reigning, the examinations of the catechumens were conducted with much strictness, and great frequency, in the night-watches of the believers, as is shown by his words. Lib. 2, de Symbola ad Catechum., cap. 1.

A. D. 402.—Synesius Syrenus, an upright, pious man, became, from a heathen, a Christian; was baptized by Theophilus, and afterwards appointed by him bishop of Ptolemais. P. J. Twisck, Chron., 5th book, page 138, col. 1, from Evagrius, lib. 1, cap. 15. Mer., fol. 334.

It is true, that it is stated of Synesius Syrenus, that his faith was not perfect with regard to all the parts of the Christian religion, concerning which historians specially mention one particular point; but it is also stated that Bishop Theophilus, who baptized him, was in hopes, that, in the course of time, he would judge better on this point, which, it seems was also the case, since, as it is stated, Theophilus afterwards appointed him bishop of Ptolemais.

However, we would not commend this part of the matter, namely, to baptize any one without perfect faith or confession, especially if an essential point is wanting; but this we commend, that not children, but adult persons, who are commended as pious are baptized, and, from heathen, desire to become Christians, as is stated to have been the case here.

A. D. 406.—At this time it was resolved at Carthage, “That the candidates shall give in their names, and after they shall have been examined long, and diligently tried, with the imposition of hands, they shall be baptized.” Also: “That a bishop, before he be allowed to minister, shall be well examined in doctrine and life.” Also: “That fellowship with the excommunicated shall be avoided, and the penitent received back again.” P. J. Twisck, Chron., 5th book, page 139, col. 2, from Grond. Bew., letter B. B. Valent. Beyer, fol. 603. Also, Bapt. Hist., page 447. ex Conc. Carth. 4, cap. 88.

Here applies the annotation of P. J. Twisck, in Chron., 5th book, page 153, col. 1: “In the fourth council of Carthage,” he writes, “it was decreed, That applicants for baptism shall first be examined for a long time, shall abstain for a time from wine and meat, and, having been diligently tried with imposition of hands, shall be baptized.” From Chron., Seb. Franck, of the Latin councils held in Africa and Europe, letter C. The time of this council is fixed by P. J. Twisck (from Seb. Fr.) A. D. 436; but he has previously given A. D. 406 as the date, and hence we leave it thus; others, however, give A. D. 416 as the date.

Beloved reader, this is a very different decree from an earlier one, also one made at Carthage, in the time of Cyprian, about A. D. 250, by sixty-six bishops, in which it was established, Contra Fidum, that infants should be baptized immediately. This is certainly, we say, a very different decree, since infant baptism is not confirmed, but, much more, annulled by it; and thus we see that in the course of time some had grown wiser. Not, that it is our purpose to prove by councils, our view touching the true baptism, which must be administered upon faith; not at all, for we find in nothing less pleasure, than in the decrees of councils, in so far as they come short of the word of God. Besides, this point needs not to be proved by councils, as it is expressed in the holy Scriptures; we simply mean to show thereby that also at that time there were persons who, even in the very place where infant baptism had been ratified, confirmed the true baptism of Jesus Christ, which must be administered upon previous examination, and has its foundation in the holy Scriptures. As to this, that the candidates were commanded, first to abstain for a time from wine and meat, we leave that as it is, neither commending nor condemning it, as being a thing which, without sin, may be observed or omitted, provided no superstition is connected therewith.

A. D. 410.—Bapt. Hist., page 408. Sedulius writes, on Rom. 5: “No man suffers condemnation, except through Adam; from which men are redeemed through the washing of regeneration.”

But what else is the washing of regeneration, than the death of the old man, and the putting on of a new life, which is signified by baptism? See Rom. 6:3,4; Eph. 5:26,27; Tit. 3:5; 1 Pet. 3:21.

Again, Sedulius, on Rom. 6, says: “Paul would have baptism so sure and perfect as to make it impossible for the recipient to sin any more. When the grace of God came upon us through Christ, and the spiritual washing reigned in us through faith, we began to live unto God, being dead unto sin, that is, the devil. And thus, baptism is an earnest and figure of the resurrection; and hence it is administered with water, that, as water washes away impurities, and even so we through baptism, we believe, are spiritually cleansed and purified from all sin.”

Further: “Know that through baptism you, who have become a member of his body are crucified with Christ. He hung on the cross with an innocent body, that you might hang on the cross the guilty one.”

Again, on 1 Cor. 5: “O that you may be a new leaven; that you may be mixed with the grace of holy baptism, as flour is mixed with water.” This he seems to speak to those, who, though they had reached adult years, yet did not make any preparations, but deferred both their baptism and their regeneration.

Again, on 2 Cor. 5: “If any man be in Christ, he is a new creature:” that is, he that is renewed through the sacrament of baptism.

We will not detain you, dear reader, with explanations on the above passages of Sedulius, since they, without explanation, are so clear, that even he that has but little understanding in divine things, can manifestly see, yea feel, that the baptism described by Sedulius savors not in the least of infant baptism, since the conditions he mentions in connection with it, as faith, regeneration, crucifying the old man, can not be comprehended, much less fulfilled by infants.

A. D. 411.—Bapt. Hist., page 444, ex Centuria 5. Magdeburgensis, fol. 664. Augustine writes that Hilarius, a teacher at Syracuse, wrote: “When an unbaptized child dies, it can not justly be damned, since it was born without sin.”

A person unacquainted with the condition of things at that time, may perhaps think that with these words Hilarius of Syracuse, contributed but little to the abolishment of infant baptism; but he that is familiar with it, will instantly see that thereby he utterly denied infant baptism, and stripped it of its virtues. It deserves mention, that in those times infant baptism was based upon original sin, so that it was thought that infants, for the removal of said original sin, must necessarily be baptized; from which the conclusion was derived, that infants that were not baptized, and, consequently (in their opinion), not cleansed from original sin, must necessarily be damned, as is still taught at the present day by the Papists.

Whenever then, any one denied original sin, the foundation of infant baptism, he denied infant baptism itself, yea utterly annihilated it. This did Hilarius of Syracuse, who denied original sin in newborn infants, and, consequently, infant baptism; wherefore he, according to Augustine, frankly said: “When an unbaptized child dies, it cannot justly be damned, since it was born without sin.”

A. D. 412.—Bapt. Hist., page 407. Theodoretus, in chap. 10, says: “In the law they used sprinklings, and frequently washed the body; but they who order their life according to the New Testament, purify the soul by holy baptism, and free the conscience from previous stains.”

Again, in Epist. Divin. Decret.: “But instead of those sprinklings, the gift of holy baptism is sufficient for those who believe; for it grants not only remission of old or previous sins, but it also implants (that is, into those who are thus baptized), the hope of promised good things; it makes us partakers of the death and resurrection of the Lord; it imparts the communion and gifts of the Holy Ghost; it makes us children of God, and not only children, but also heirs of God, and joint heirs with Christ.”

Again, quaest. 19 on Levit.: “He that believes in Christ the Savior, when he is sanctified by the water of holy baptism, is also cleansed from the stains of sin.”

Again, quaest. 1 on Jos.: “As the priests who bore the ark, went first into Jordan, whereupon all the people, with Joshua, the princes, and the prophets, passed through; even so, when John began to baptize, Jesus the Savior hallowed, as it were the nature of the water; and the believing people entered through holy baptism into the kingdom of God.”

Who does not see that Theodoretus who wrote A. D. 412, and afterwards, indicates with all the circumstances, that he recognized no baptism, than that which is accompanied with faith and repentance; for when, in the first place, he says: “Those who order their lives according to the New Testament, purify the soul by holy baptism,” and then says: “Instead of those sprinklings, the gift of holy baptism is sufficient for those who believe,” and finally adds: “The believing people entered, through baptism, into the kingdom of God,” he certainly indicates that he does not in any wise speak of the baptism of infants, since they have neither the knowledge nor the ability, to order their lives in accordance with the New Testament, or to believe, which are here put down as absolute conditions in the candidates for baptism.

NOTE.—Theodoretus taught that the figures of the Supper, namely, the bread and the wine, in no wise change their nature, but remain as they are, after consecration. Dialog. 2, Sam. Velt., in Geslaght-register, pages 123, 124.

A. D. 413.—As those Christians greatly increased, who valued only the baptism which is administered upon faith, and, consequently rebaptized (as not having been baptized aright) those who had been baptized by unbelievers or in infancy, when they attained to the true faith, the Emperor Theodosius, A. D. 413, issued an edict, against the Anabaptists, commanding that they should be put to death. Introduction, page 47, col. 2, from Chron. Baron., num. 6.

But lest any one should think that the people who, under the name of Anabaptists, were threatened with death by the Emperor Theodosius, held, with regard to this point, views different from those maintained by the Baptists of the present day, who are likewise called Anabaptists, it is expedient to mention what was said about their views by the inquisitor of Leeuwærden, in opposition to one of our latest martyrs, namely, Jagues d’Auchi. When Jagues wanted the inquisitor, who appealed to the Emperor’s edict, to prove that said edict was just or founded on holy Scripture, the inquisitor made this reply to him: “I believe you think that all our fathers were deceived, and that your sect is saved: what do you say? It is now 1200 or 1300 years since the Emperor Theodosius issued an edict, that the heretics should be put to death, namely, those who were rebaptized like your sect.” See the year 1558, and, in the index, the name Jagues d’Auchi.

When, therefore, the inquisitor says that they “were rebaptized like your sect,” he certainly indicates thereby, that they were people like Jagues d’Auchi was, and, consequently, like the Anabaptists who at that time, namely, A. D. 1558, gave their lives for the truth.

A. D. 415.—Bapt. Hist., page 407, Prosperus, Resp. 2, ad Object. Gallorum, says: “Every one who, believing on the Father, the Son, and the Holy Ghost, is regenerated in baptism, is freed from his own, voluntary and actual, sins, as well as from original sin.”

Page 413. Prosperus, in his Epigrams, puts the martyrs and the candidates for baptism on an equal footing, when he says:

In the first passage of Prosperus we see that faith, regeneration, baptism, forsaking of voluntary sins, etc., are all joined together, even as this is done in the holy Scriptures of the New Testament. Compare Mark, 16:16; Eph. 5:26,27; Tit. 3:5; 1 Pet. 3:21, with Matt. 3:6; Mark 1:5; Luke 3:3; Acts 2:37,38; Rom. 6:4. Hence it is a scriptural confession; and there we will let it rest.

In the second passage the martyrs and the candidates for baptism are compared to one another; but who does not know that infants cannot be martyrs, seeing they can neither believe nor confess, much less can they voluntarily confirm said confessed faith with death, which, nevertheless, is the own work of all the orthodox and faithful martyrs. Now then, if infants are not qualified for martyrdom, they are not fit for baptism. Therefore judge whether this is not comprised in the words of Prosperus which we have just mentioned.

A. D. 418.—The doctrine of infant baptism having been openly controverted ever since the beginning of this century, its foundation, namely, original sin, being denied and refuted, it occurred, A. D. 418, that those of the Roman church in Africa, through the urgent request of Augustine and his fellow-bishops, obtained the convocation of a council or synod under Aurelius, bishop of Carthage, composed of two hundred and fourteen bishops; which council, in the name of the See of Rome, absolutely anathematized or condemned the views of those who did not admit infant baptism or recognize original sin in infants, as well as of those who, opposing predestination, held that the will of man was free. The 112th Canon contains the following resolution respecting original sin and baptism: “It is likewise thought proper, that every one who denies that infants who are baptized from their birth, are baptized for the remission of sins, and that they derive from the sin of the first father, Adam, that from which they must be cleansed through the washing of regeneration, be anathema, that is, accursed.”

It is true, this anathema was aimed particularly at Pelagius and Celestius, as being the ones who had shown themselves the principal rejecters of infant baptism, since they positively said (according to Seb. Franck, Chron., letter P.): “There is no original sin; hence, baptism is not needful for children, yea, is useless to them.” Again, article 7: “Children are born without original sin; baptism avails them nothing.” Again, article 13: “Though children be not baptized, they nevertheless have eternal life.”

But nevertheless this council, Canon 112, also anathematized or cursed all those who assented to these views (the rejection of infant baptism and original sin), for this is specially expressed with these words: “Every one who denies that infants who are baptized from their birth, are baptized for the remission of sins, be Anathema.” For, we know that the words every one do not mean any particular person, but many persons.

It appears therefore, that at that time many people separated from the Roman church, on account of this view respecting original sin and infant baptism. However, we would not defend the views of Pelagius and Celestius, concerning some other points; it suffices us, that there were people in those times, who, notwithstanding the excommunication of the pope, and the persecution of the councils, still opposed the Roman church, especially through the rejection of infant baptism, and even, some of them, sacrificed their lives.

A. D. 419–421.—As the Anabaptists were not yet deterred by the above council, from maintaining their doctrine that baptism ought only to be administered upon true faith, therefore, in order to quench their doctrine, the authority of said council was confirmed A. D. 419, by the edicts of the Emperors Honorius and Theodosius, and A. D. 421, by the additional edict of Constantius; whereby said council forcibly prevailed throughout the entire Roman empire. See concerning this, H. Montan. Nietigh., page 79.

From this it appears that this doctrine of baptizing only upon true faith, was accepted by very many at that time; for otherwise it would not have been necessary for the Emperors to threaten its defenders with the great power of their edicts, and, as it appears, to persecute them even unto death.

A. D. 425.—Bapt. Hist., page 411, Maximus (Homil. 71, de Baptism. Christi) says: “Jesus was baptized, not for himself, but for us; not that he might be purified with the water, but that he (so to speak), might sanctify the water. The new man was baptized, that he might confirm the mystery of the new baptism.”

When, therefore, Maximus introduces here the baptism of Christ, which took place when the latter was about thirty years old, and says that it was not done for himself, but for us, that is, for an example to be followed, and that he thereby confirmed the mystery of the new baptism, he certainly indicates thereby, that he is not speaking of the baptism of infants, since Christ, who, through his baptism, confirmed baptism, was not a child when he was baptized, but an adult person. Moreover, as no other, contrary testimony concerning him is found in the history of holy baptism, it seems probable, that he was not acquainted with any other baptism, and, consequently, not with infant baptism, or, at least, did not observe it.

A. D. 428.—There were many persons accused, through the writings of Augustine, of being Anabaptists, or at least, of defending Anabaptism, inasmuch as they maintained that baptism administered by heretics or unbelievers was not to be regarded as true baptism, and that, therefore, those who had been baptized by such persons, ought to be rebaptized; in short, that there was no true baptism except that administered in the true church, and upon true faith. Among those thus accused Cresconius was not one of the least; in Augustine’s writings the following things are laid to his charge:

Bapt. Hist., page 416: “That there is but one true baptism; for it is written: One God, one faith, one baptism, one undefiled, true church: those who are not in it, the same cannot have any baptism.”

Again: “In baptism, regard is had to the certainty that he who administers it is such a one that does it in a holy manner; but this certainty respecting the one who baptizes, is not judged by the uprightness of his heart, which cannot be seen, but according to his good reputation, and the respect in which he is held.”

Again: “It is written: ‘The oil of the sinner shall not anoint my head’: hence it follows it is not the will of God, that an open sinner shall baptize.”

Again: “In view of this passage, can anything more absurd be said, than that one polluted person should purify another? that one impure person should wash another? that one unclean person should cleanse another? or that a blasphemer should make any one innocent?”

Again: “You, our gainsayers, do not distinguish between a believer and an unbeliever.”

Again: “If it were wrong [what we confess], and baptism may not be annulled [or re-administered], no matter who has administered it, then the apostles would not have baptized those who had been baptized by John; but the contrary is seen,” Acts 19:5.

Again: “In Acts 2:38, Peter commands every Jew to be baptized upon (or in) the name of Christ, though their forefathers had been baptized in the Red Sea (1 Cor. 10:2); hence, the previous baptism (that is, the one which has not been administered rightly), may justly be annulled or changed.”

These are the words, or, at least, the meaning, of Cresconius and his companions, as described by Augustine, and quoted in the History of Holy Baptism; from which it may be seen that also at that time but one baptism was recognized, which must be administered in the true church, by blameless teachers, and upon true faith, as stated elsewhere. Leaving this, we proceed to others, who at that time, and afterwards, confessed the same faith, or, at least, as far as we know, did not oppose it.

A. D. 429.—It is recorded that at this time there flourished Cyril, bishop of Alexandria, who, writing, among other things, on baptism, has left some sound testimony concerning it.

In Bapt. Hist., page 443, the Centuriatores Magdeburgenses have made some extracts from Cyril of Alexandria, page 613, where they say that he taught as follows, book 6, on John 14: “Through the water of the flood, the sins of the whole world were reconciled (or brought to an end), and those who were concealed in the ark, were preserved through the water (of the flood). This was a type of baptism, by which the impurity of all sin is put off, and the old life taken away.”

Again: “A catechumen is anointed (that is, instructed with the word of God), that he may be taught; for the Greek word catechumenos means, in Latin, one that is being instructed; and he is baptized, that he may know the true light, and receive the remission of all sins; therefore, the virtue or significance of baptism ought not to be esteemed lightly, since it dispels the darkness of the soul, and imparts the light of heaven.”

Page 463, Vicecomes, lib. 2, cap. 24, Cyril of Alexandria (lib. 7, Contra Julianum) writes: “When we have put off the darkness of our mind, repelled the legions of Satan, and wisely cast off all their pomp and service, we confess the faith in God the Father, Son, and Holy Ghost, and are baptized thereupon.”

This finishes the testimonies respecting baptism which I have been able to find from Cyril of Alexandria. There is certainly nothing contained in them, which in the least resembles infant baptism, nay, everything he says concerning baptism, opposes it. For, when, in the first place, he says that the impurity of all sin is put off, and the old life taken away, it is certainly obvious that he does not speak of the baptism of infants, since they, having no previous impurity of sin, cannot put it off by baptism, and, having never walked in the old life, they cannot forsake it or put it away. When he, secondly, says of the catechumens, that they are baptized, it is certainly also obvious from it, that it does not concern infants, since these have not the qualification of being instructed. The third passage is so clearly opposed to infant baptism, that it requires no explanation, inasmuch as it expressly speaks of confessing the faith on God the Father, Son, and Holy Ghost, and of being baptized thereupon; for this can never be done by infants in the cradle.

TOUCHING SOME OTHER POINTS OF CYRIL’S FAITH, ACCORDING TO THE ACCOUNT OF P. J. TWISCK, CHRON., 5TH BOOK, PAGE 152, COL. 1.

“Cyril, a celebrated teacher, strenuously opposed the heresy of Nestorius.”

Again: “Cyril says: ‘Antichrist shall come when the time of the Roman Empire shall be fulfilled.’ ”

“The mysteries of the faith ought not to be taught inconsiderately, without the holy Scriptures. If I shall merely tell you these things, without bringing any proof, do not believe me, unless you receive from me proof from holy Scripture; for the salvation of our faith proceeds not from an eloquent recital, but from the demonstration of the divine Scriptures.” Joh. Polii, fol. 93.

“It is necessary that we follow the holy Scriptures, departing in no wise from their precepts.” Joh. Polii, fol. 93. Valent. Vanni., fol. 41.

Cyril, in the 7th book against Valentinian, says also, in regard to spiritual eating, “That at the holy table we must not simply gaze on the bread and wine placed there, or be deceived thereby, but that, with uplifted hearts, we must apprehend by faith, that on this holy table there is also the Lamb which taketh away the sins of the world. This must be apprehended and eaten spiritually, by faith, and not with the hands.” Chron., Seb. Franck, fol. 65, idem, Chron. Rom. Kett., fol. 77, col. 2.

Thus Cyril wrote soundly, not only on the matter of baptism, but also respecting the authority of the divine Scriptures, as well as, that the substance of the Supper is not the body and blood of Christ, but bread and wine; and that we must not become deluded thereby, that is, esteem it for more than it is; yet that we must eat the Lamb of God, that is, Christ, by faith, or spiritually.

NOTE.—At this time Cyril taught that those who have died, can add nothing to what they have done; but that they must remain what they are, and await the day of judgment. Lib. 3, on Isaiah. In the Geslacht-register, page 123.

A. D. 430.—In Bapt. Hist., page 392, quoted from Socrates by Vicecomes, lib. 1, cap. 27, Socrates writes, in the 7th book of the Church History: “A Jew, who was very sick, lying almost at the point of death, desired to be baptized. To this end, he was carried into the church, where the teacher instructed him in the articles of faith, and expounded to him the hope on Christ. And having thus been brought to baptism on his bed, he was baptized.”

Page 393, from Vicecomes, lib. 3, cap. 5, he (Socrates) writes (lib. 9, cap. 29, Tripart): “In the city of Alexandria many hastened to holy baptism, and were baptized upon the confession of their sins”.

Again (Vicecom., cap. 6, from Socrates, lib. 7, cap. 17): “A Jew came to Paul, the bishop, and desired to be baptized by him. The latter commended him for his desire, but refused to baptize him until he should be instructed in the doctrine of the faith, and have fasted many days. But the Jew, compelled to fast contrary to the sentiment of his heart, importuned the more eagerly, and begged to be baptized, which request was finally complied with.”

As regards that which, page 393, is related according to the account of Vicecomes, lib. 5, cap. 5, from Socrates, lib. 7, cap. 30, how the Burgundians, having journeyed to a certain city in France, prayed the Bishop of that city, to make them Christians by baptism; and how they, after seven days of fasting, and having been instructed in the faith, were baptized on the eighth day, and dismissed in peace; about this we will not say more at present, because these Burgundians in a certain article in which they should have been taught, were not yet rightly instructed; we notice, simply, that they were baptized upon their faith, and that baptism upon faith was customary at that place.

Touching the above account from Socrates, respecting the Jew, who was brought to church on his sick-bed, and was baptized upon his faith, we would not praise or recommend the baptizing of the sick, when there is more danger of death than hope of life. O no! for baptism should and must be received at a time when one can voluntarily forsake the old man, put on the new, and walk thenceforth in newness of life (Rom. 6:4); which no sick person, much less one that is at the point of death, can accomplish. Still, it is commendable in this case, that, according to the doctrine of Christ, faith was required before baptism, as is also stated of the other Jew, who was baptized in health; for he asked for baptism, which, after previous instruction and many days of fasting, was administered to him. We will say nothing about those of Alexandria, who hastened to baptism, and were baptized upon confession of their sins; for the matter speaks so clearly for the views of the Anabaptists, that an explanation of it is wholly unnecessary.

A. D. 434.—Faustus Regiensus, a Bishop in France, taught that baptism required willingness on the part of him who comes to it. Lib. 2, de lib. Arb., cap. 8. Jacob Mehrning, Bapt. Hist., page 425.

About the same time Evagrius is mentioned, who, in writing on baptism, (lib. 2), says “that after the water was blessed, the candidates, that is, those who had previously been instructed by the word of God, in the catechism, and were found enlightened, were baptized.” Bapt. Hist., page 421.

These testimonies of Faustus and Evagrius prove that the baptism of which they speak, is entirely different from infant baptism; for, when Faustus says that baptism requires willingness on the part of him who comes to it; and Evagrius declares that those who had previously been instructed by the word of God, in the catechism, were baptized, it is certainly very evident that this does not apply to infants, since these cannot come to baptism with a will of their own, or voluntarily; neither can they, before baptism, be instructed by the word of God, in the catechism, much less become enlightened.

NOTE.—It is recorded that in the time of Honorius A. D. 436, even those of Carthage passed this resolution: “Those who wish to receive baptism, shall previously be tried and examined for a long time.” Seb. Fr., Chron. Rom. Conc., fol. 71, col. 4.

A. D. 438.—Eucherius (in lib. 3, Reg.), says: “We are all baptized upon confession of the Father, the Son, and the Holy Ghost.” Bapt. Hist., page 403.

Again (in lib. 3, Com. in lib. Reg.), Eucherius, in speaking of the imposition of hands, says: “The sacrifice is washed, when the water of baptism is poured upon a believer.”

In lib. 4, he says: “In descending to baptism, he that believes on Christ, dies unto original sin and all iniquity.” Bapt. Hist., page 428.

Truly, these are excellent testimonies, which very closely approach the form of the holy Scriptures; for here mention is made of a certain confession of the candidates; as also, that the water of baptism is poured upon the believer; and that he who descends to baptism, dies unto original sin and all iniquity; which matters are so frequently mentioned in the holy Scriptures of the New Testament, that it is unnecessary to adduce any proof concerning them, since they are sufficiently known. Compare, among others, Matt. 3:6; Mark 16:16, with Rom. 6:3,4.

A. D. 446.—Notwithstanding those of Carthage swayed to and fro, like a shaking reed, in the matter of baptism, as may be seen by their many councils, there were, nevertheless, as it appears, many pious people there, who kept to the institution of Christ, and the practice of his apostles, inasmuch as they baptized upon faith, of which, among others, Augustine makes mention in the 22d book, 8th chapter, of the City of God, saying, “That when Easter was at hand, and the women (that is, those who had made application for baptism), were waiting for baptism.”

But that which he relates in the same place, of the very pious woman Innocentia, namely, that, being afflicted with an incurable cancer, she went to the first woman that was baptized, to be marked by her with the sign of Christ, in order that she might have her health restored, this we leave as it is, it being sufficient for us, that even in Carthage, where infant baptism had already been adopted, there were people who administered baptism to adults, or, at least, to believers; and that this was done at a stated time, namely, on Easter. This is also mentioned in Bapt. Hist., page 433.

A. D. 450.—It appears that about the middle of the fifth century, a departure began to manifest itself even in the Roman church, among those who did not favor infant baptism; inasmuch as many were found, who had not been baptized in their youth. But as to whether these were known, or whether they kept it secret, we have no information; however, it is apparent that, in the course of time, they became manifest, since, with reference to the matter, the Council of Arausica114 established certain canons or rules in regard to the manner in which such persons should be treated. Bapt. Hist., p. 440, from Centuriæ Magdeburgenses, fol. 510, ex Concil. Arausic.

Canon 12. “A person who has suddenly become dumb, shall have baptism, or repentance, administered to him, if it be proved by his own testimony, or by that of some one else, that he has previously wished it; or if he indicate it by signs.”

Canon 14. “The unbaptized weak (members), who are concerned about their purification, and commit themselves to spiritual guardians, following their admonitions, may commune, in order that, through the virtue of the sacrament received, they may be strengthened against the assaults of the devil.”

Canon 15. “Weak catechumens shall be provided with baptism, according as necessity and opportunity demand.”

There were still other canons or rules, established by said council, from which it appears that at that time many people omitted to have their children baptized, so that the latter, when they had reached adult years, were still unbaptized; as Canons 18, 19, 20. But it suffices us briefly to have shown this, since by our promise we are not bound to prove anything further than that in all the centuries, from the time of Christ, there were persons, few or many, who rejected infant baptism, and observed the true baptism upon faith, according to the institution of Christ and the example of his apostles.

A. D. 454.—It is recorded for this year, that Nazarius, the son of Perpetua, a Christian woman, followed the religion of his mother, when he was still very young, and that he was baptized after previous catechization or instruction. Tract, Gantsch Grondig. Bewijs., 1581. Also, Kort verhael van den loop der Werelt, compared with P. J. Twisck, Chron., 5th book, page 160, col. 2.

As to the teacher who baptized Nazarius, his name is differently given by different writers; hence, we pass him by, simply noticing the faith of Perpetua, and the baptism of her son; for it appears from the circumstances, that Perpetua was a Christian woman, who herself professed the Christian religion, but who nevertheless let her son remain without baptism in his infancy, apparently regarding infant baptism as unlawful, or at least without benefit; besides this it appears that Nazarius, her son, regarded baptism upon faith as good and necessary, notwithstanding he was born of a Christian mother, else he would not have had himself baptized, upon having come to adult years.

NOTE.—A. D. 455.—Montluck, Bishop of Valence said before the King of France, it should be borne in mind, that there were 380 bishops in the council of Nice, 150 in the council of Constantinople, 200 in the council of Ephesus, and 300 in the council of Chalcedon, who would use no other weapons than the word of God, against the Arians, Macedonians, Nestorians, and others. P. J. Twisck, Chron., 5th book, page 161, col. 1, from Den Stant der Religie, 200.

A. D. 456.—Gelasius taught at this time, that in the Supper there are celebrated the figures of the body and blood of Christ, and that, through the Holy Ghost we become partakers of divine things, though the bread and wine continue what they are. In the Book of the two Natures. See Sam. Veltius, Geslacht-register, page 124.

A. D. 458.—Salvian of Massilia (Marseilles) lib. 6, de Providentia (Bapt. Hist., page 448), says to the candidates: “You say: ‘I renounce the devil, his pomp, his adherents, and his works.’ And what else? You also say: ‘I believe on God the Father, and on Jesus Christ his Son.’ Thus, one first forsakes the devil, that he may believe on God; but whosoever does not forsake the devil, does not believe on God; and whoever turns again to the devil, forsakes God.” These things, says the annotator, can in no wise be said of infants.

From this formula, which the candidates at that time were obliged to confess publicly, we certainly see without controversy, that it stood altogether differently with the matter of baptism, than is now the case among many so-called Christians; for then the candidates had to make confession themselves of their faith, before they were baptized; but now, in many places, when infants are baptized, no confession is demanded, or, if demanded, is not made by the children themselves, since they cannot do it, but by their parents, or godfathers and godmothers, who bring them to baptism; however, if the confession is demanded from the children themselves, they do not make it before baptism (as is required by holy Scripture), but after baptism, so that twenty, thirty, sixty, or even more years, elapse, yea, that their baptism is forgotten by the time they make their confession; and some who are baptized, never make their confession.

What is to be held of such a baptism, may easily be judged; but as it is not our purpose to refute this error, we let this matter rest; in the meantime it suffices us, that in the latter half of the fifth century there were people, yea, distinguished persons, who, notwithstanding the superstitions of popery, especially with regard to infant baptism, kept to the ordinance of Christ, baptizing only upon faith, or after previous instruction.

A. D. 460.—About this time, according to the account of the ancients, the godfearing and noted persons, Anthymius, Sisinnius, and Sociorus, betook themselves, by baptism, under the peaceable banner of Jesus Christ, to be champions and servants of his, having confessed the faith and acknowledged him as their Lord; which took place after they had been instructed for seven days. Reference is had to this, in Bapt. Hist., page 448, from Vicecom., lib. 2, cap. 8, where it is related that when they had been learning, for seven days, the mystery of Jesus Christ, that is, the faith, they were baptized.

A. D. 465.—D. Vicecomes, lib. 5, cap. 48, gives an account, from Nolanus, of the hymns which the Christians at that time used to sing over the newly baptized believers. “Nolanus,” he says, “also describes, in a special hymn the extraordinary spiritual joy which the Christians were (then) wont to have over the newly baptized.” Bapt. Hist., p. 463.

What the contents of these joyful hymns were, is not stated, only that with them extraordinary spiritual joy was expressed. It undoubtedly was the endeavor, to praise God with them, to edify the church, and to strengthen the newly baptized in the accepted faith, in order that they might pay their vows unto God; always remember the day of their enlightenment; walk in the Lord Jesus Christ, whom they had now accepted, and if necessary, also lay down their life for him, and thus, having testified to the faith with their blood, obtain the unfading crown of honor.

NOTE.—In the meantime, those of the Roman church sought to abolish Christ’s true ordinance of baptism; to which tended the canon established in the council held A. D. 469, at Chalcedon, which read as follows: “Those who are not baptized, shall not be baptized by heretics.” Seb. Fr., Chron. der Rom. Kett., fol. 71, col. 1.

A. D. 470.—It appears that at this time, through the power of the Pope and the councils, they began to condemn Anabaptism, and, consequently, to excommunicate and treat as heretics, the so-called Anabaptists; which is stated to have been put into effect A. D. 470, in the fourth council of Rome. To this refers the annotation found in the 5th book of the Chronijk of P. J. Twisck, page 164, col. 1, from Valentinus Beyer, fol. 635: “In the fourth council of Rome Anabaptism was condemned.”

But it did not stop here; for, A. D. 487, seventeen years afterwards, Pope Felix III., the fiftieth in the register of the popes, by the aid of a council then held, established different other articles against Anabaptism and the Anabaptists, very evidently, with a view to their suppression.

A. D. 487.—Many now, from time to time, separated from the Roman church, rejecting her superstitions and invented ordinances of worship, and desiring to have no fellowship with the mystery of wickedness, which just then began greatly to rise among the Romanists, so that not only many of the common people, but also, it appears, some eminent clerical and learned persons, separated themselves from the Roman religion in such a manner, that they, in token of this, were baptized upon faith, by those who were called heretics or Anabaptists, notwithstanding they had been baptized in their youth by the Romanists. In order to prevent this, the Pope or Bishop of Rome, whose name was Felix, made the most strenuous efforts,115 convoking for this end, A. D. 487, a synod or council, in the city of Rome; concerning which the following account is given in Bapt. Hist., page 442, from Centuræ Magdeburgenses, fol. 538: “In a synod held at Rome, A. D. 487, by Pope Felix, who had learned that in Africa, some ecclesiastics, priests, and bishops had been rebaptized together with numbers of the common people, it was decreed:

“1. If those that have been rebaptized are grievously sorry, and desire to do penance, they shall be received kindly, and, as usual, by the priests.

“2. The priests and ecclesiastics that have fallen, and been baptized with the baptism of heretics, shall do penance to the end of their life.

“3. Other ecclesiastics, as monks, nuns, and seculars, who have fallen, and been rebaptized, shall remain three years among the catechumens, and seven years among the penitents; shall not offer for the space of two years, but pray among the seculars; however, if they be overtaken by death during this time, the bishop, or a priest shall absolve them.

“4. Those who have been baptized or rebaptized by heretics, shall not be permitted to receive any ecclesiastical office, but must be content (that is, if they return) with being received into the number of the Catholics.”

All these articles—the fourth one we have passed over as irrelevant—sufficiently indicate that those who were then called Anabaptists must have increased greatly and commanded no small respect, since not only the common people, but also (as the second and third article declare) priests, ecclesiastics, and other clerical persons, as monks, nuns, etc., though baptized in youth, were rebaptized, that is, baptized upon faith; which is the more evident from the fact that the Pope considered the matter of sufficient importance, to convoke, in order to weaken the so-called Anabaptists and maintain the Roman church, a public synod or council, and publish laws and rules against them. Also P. J. Twisck makes mention of this, in his Chron., 5th book, page 167, col. 2, fixing, however, the date of this occurrence on the year 483, which is four years earlier than in Bapt. History.

He says: “Felix III., the fiftieth Pope of Rome, ordained that the churches should be consecrated by the bishops, and that annual wakes or church-masses—real bacchanals—should be celebrated. In his time it was also decreed in a council, that persons baptized by heretics, or rebaptized, should not be received into any ecclesiastical order. Said council also had under consideration those who had been rebaptized in Africa, and desired to do penance; as well as, what should be done with the bishops, priests, monks, and nuns, who had been rebaptized.” From Platina, fol. 91. Fasc. Temp., fol. 112. Hist. Georg., lib. 3.

A. D. 494.—At this time flourished Primasius; he explains 1 Tim. 6:12, where the apostle says: “Thou hast professed a good profession before many witnesses,” as having reference to baptism. See Bapt. Hist., page 483, from Joseph Vicecomes, lib. 5, cap. 37.

But, beloved reader, how can this passage apply to baptism, or be interpreted with reference to it, unless we understand that the good profession of which the apostle speaks, is attributed to the candidates for baptism; so that, as Timothy (of whom he says this) professed a good profession before many witnesses, even so must yet at this day all who are to be baptized, profess a good profession before many witnesses. But new-born infants cannot do this; hence, the baptism of which Primasius here speaks, does not relate to infants.