BLOODY THEATRE,

OR

MARTYRS MIRROR

OF THE

DEFENSELESS CHRISTIANS,

who baptized only upon Confession of Faith, and who suffered and died for the testimony of Jesus, their Savior, from the time of Christ to the year A.D. 1660.

COMPILED FROM VARIOUS AUTHENTIC CHRONICLES, MEMORIALS, AND TESTIMONIES,

BY

THIELEM J. van BRAGHT.

Translated from the original Dutch or Holland language from the Edition of 1660,

BY JOSEPH F. SOHM.

ILLUSTRATED.

FIRST PART

Covering from the time of Christ to the year A.D. 1500

ELKHART, INDIANA.

MENNONITE PUBLISHING COMPANY.

1886.

 

 

Entered according to Act of Congress, in the year 1886,

by Mennonite Publishing Company,

In the office of the Librarian of Congress, at Washington.

As the English language, year by year, becomes more prevalent among our Mennonite people, the necessity of presenting to them in that language the doctrines, teachings and practices, as well as the story of the sufferings, the faithful endurance and the final triumphant deaths, of those of like faith with us who lived in the earlier ages of Christianity, becomes apparent to every reflecting mind.

These doctrines, teachings and practices together with the examples of faithful devotion to Christ and his word, and the unfaltering endurance under the severest persecution, are powerful incentives to Christians to-day, to inspire many sincere souls to live a more consecrated life, to practice greater self-denial, to live more separated from the world, and show a greater zeal in the work of the Lord and the salvation of souls; and they are especially precious to us, as Mennonites, because through these people it pleased God to hand down to us the living exemplification of the peculiar tenets and doctrines which we hold and practice at the present day.

The reading of books of this kind will also help us to appreciate more highly the privileges with which God has blessed us above our forefathers.  While they oftentimes were not permitted to have permanent places of abode, and were driven about and hunted down like wild beasts, compelled to dwell in caves and mountains, and other secluded places, hold their meetings in secret, and suffer every imaginable form of injustice and persecution, because to be a true follower of Christ in those days was considered the very worst of crimes, we enjoy all the privileges of citizenship and are protected in the fullest enjoyment of our religion and forms of worship.

It is the duty of the Church to maintain and teach the pure gospel of Jesus Christ and to transmit the same to coming generations, and as we contemplate these facts, what a glorious treasure of pure Christian devotion shines forth in these pages of the Story of the Martyrs, and how much this grand record of their sufferings has done, and may yet do to perpetuate the pure doctrines of the gospel, eternity alone will reveal.

For these reasons and many others that might be referred to, the publishers of this edition, have, in the fear of God, for the promotion of his glory, undertaken the publication of “The Bloody Theatre or Martyrs Mirror” and with this give it to the public, in the hope that it may be the means of promoting the glory of God and of doing much good among the children of men.

Note.—The translation of this work was made from the Dutch Edition of 1660, and where questions of doubt occurred, the edition of 1685 as well as the German editions were consulted.

The Publishers.

Digital Versions

Restored, Corrected and Reset

by

Central Highlands Congregation of God

Released 4th November, 2023

Revised 30 March, 2024

Published by

Central Highlands Christian Publications

PO Box 236 Creswick Vic 3363  Australia

info@chcpublications.net

The principal object in writing this preface is to point out the chief difficulties I had to contend with while engaged in this truly laborious and exhaustive task.  I do this not for the purpose of exciting sympathy on my behalf, but to convey to the reader an appropriate idea of the perplexing nature of the work that has engrossed my closest attention, and absorbed so much of my energy and care for nearly three years.  The reader will by it be prepared to view with greater leniency the unavoidable inconsistencies and other imperfections his critical eye may discover.

First of all, I will state that the original is written in a language that has now been obsolete for many years; which proved a very great obstacle, since no dictionary obtainable could at all times give the desired information; therefore the meaning of many words and phrases had to be ascertained by long and laborious research and comparison, which necessarily did not always preclude the possibility of an error, though I have taken great pains to give as correct a rendition as possible.

Another feature of the original that frequently proved very trying is that it consists in great part of letters written by comparatively illiterate persons, in consequence of which the language used is very often ambiguous or obscure, necessitating an incalculable amount of weighing and comparing, without affording certainty of having apprehended the writer’s true meaning.

Still another perplexing obstacle was the fact that, many proper names occurring in the work, and foreign to the language of the original, having apparently been incorrectly transcribed, it was not always possible to determine the exact spelling of such names; which, though desirable, is, however, not of any material consequence.

But the greatest and most harassing difficulty of all was the circumstance that the version of the Bible used by the various authors of the work differed in many, and, sometimes, in very essential points from our English translation, making it an utter impossibility, to adopt an inflexible rule, without involving one’s self in countless errors and misconstructions.  The course I generally pursued was that when the rendering of the passage, or passages, given or used in the original, almost coincided with, or at least did not materially differ from that of our English Bible, I would take the quotation in question verbatim from the latter; while, when the discrepancy was too considerable, or an argument depended on the exact rendition, I translated the phrase or passage to be quoted literally from the original.  Therefore the reader will perceive that this made it an absolute impossibility to adhere to one, invariable rule; and if he but knew the amount of careful thought, and anxiety, expended in drawing the line, when to quote from the English version, and when to translate literally, he could not but heartily sympathize with the translator, and kindly overlook any shortcomings he may discover.

With regard to the marginal notes or remarks, I would state that I have invariably translated them when they contained anything necessary for the complete understanding of the subject under consideration; but frequently they are simply a resume of a paragraph, or side remarks of the compiler, without any information or value for the reader; in this case I have omitted them.

These are the chief points I would have the reader consider, for by bearing them in mind he will be enabled to judge understandingly, and also, charitably, of the manner in which the translator has performed his task.  To claim that this translation contains no errors would be simply preposterous, when all circumstances are taken into consideration; but I can truthfully say that I have conscientiously striven to furnish the reader with as correct a translation as it was in my power to give.  How I have succeeded I leave to the reader to judge.  Trusting that the contemplation of the faith, the self-sacrificing zeal, and the religious fervor of these martyrs of former ages will leave its imprint for good upon the hearts of those who shall read this book, I now consign it to the hands of the printer.

Joseph F. Sohm.

 

 

To God, my Lord, the Creator, Preserver and Redeemer of my soul, be praise, honor and majesty, forever and ever.

Pardon me, O my Lord and my God!  that I, who am but dust and ashes, approach You.  Gen. 18:27.  I fear to come to You, because You are a consuming fire, while I am wood, hay and stubble, subject to be burned; yet I must not remain away from You, because I have that which is your, yes, which is Your most precious treasure, even the blood and offering of the saints; I must needs come and offer it to You.

Next to God we are joined to our fellow-believers who have received the same faith with us; and we shall therefore address ourselves to them.

But most beloved, do not expect that we shall bring you into Grecian theatres, to gaze on merry comedies or gay performances.  Here shall not be opened unto you the pleasant arbors and pleasure gardens of Atlas, Adonis or Semiramis, which are said to have been built in the air, and of which the ancients used to sing their merry lays; yet far be it from us to conduct you to places of sadness, surely not to such as can, in verity, be called places of sadness.

True enough, we shall lead you into dark valleys, even into the valleys of death (Psm. 23:4), where nothing will be seen but dry bones, skulls, and frightful skeletons of those who have been slain; these beheaded, those drowned, others strangled at the stake, some burnt, others broken on the wheel, many torn by wild beasts, half devoured, and put to death in manifold cruel ways; besides, a great multitude who having escaped death, bear the marks of Jesus, their Savior, on their bodies, wandering about over mountains and valleys, through forests and wildernesses, forsaken of friends and kindred, robbed and stripped of all their temporal possessions, and living in extreme poverty.

Yet to look upon all this will not cause real sadness, for though the aspect is dismal according to the body, the soul will nevertheless rejoice in it, seeing that not one of all those who were slain preferred life to death, since life often was proffered them on condition that they depart from the constancy of their faith.  But this they did not desire; on the contrary, many of them went boldly onward to meet death; some even hastened to outstrip others, that they might be the first, who did not shrink from suffering anything the tyrants could devise, no more than could be thought possible for a mortal man to endure.

Good friends and fellow citizens:

We have already spoken of the great honor which custom conferred upon the brave and triumphant warriors; yet not one of all these, however great, mighty, valiant and victorious he may have been, or how great the honor and glory with which he may have been hailed, could in any way be compared with the least martyr who suffered for the testimony of Jesus Christ.

Even aged and feeble persons, youths and maidens, and such as were not noticed, yes whom the world did not esteem at all, did infinitely more through the power of their faith, their ardent love to God, and, especially, their steadfastness unto death, by which they were enabled to forsake, yes, despise, all visible things, and to put entirely out of their thoughts, forget, and bid, as it were, eternal adieu to, until the consummation of all things, money, property, houses, farms, brothers, sisters, parents, children, dear friends and relatives, yes their own bodies and lives, and everything pleasing and delightful according to the flesh; whereas others, if possible, gladly enjoyed and retained all this, and would willingly have retained it always, or still retain it.

Besides, persons of every age may enter this school of practice in virtue; the young, the middle-aged and the old, all shall be led to true godliness by the living examples of those who went before them.

The young people who live after their lusts, and have not come to the light, will see here, that many of their equals, yes, who were only fourteen, fifteen, eighteen, twenty years old, or even younger, had at that age already forsaken the vanities of the world and the lusts of youth; no, some so early that they had not yet come to know them, much less to practice, them; but that, on the contrary, as soon as they reached their understanding, they remembered their Creator and Savior, bowed their youthful members under his yoke, accepted his commandments, obeyed him with all their heart, and surrendered themselves willingly to him, so that they, for his sake, did not spare their lives unto death.  Ecc. 12:1; Prov. 23:26.

This work comprises two books, each of them containing a different and independent topic.  The first is a treatise of the holy baptism and of that which pertains to it.  The second is a historical account of the holy martyrs who suffered on account of baptism, or, generally, for the testimony of Jesus Christ.

These two topics have been briefly, yet not less clearly, treated throughout, in every century, from the days of Christ up to our present time; and this order has been followed: through every century first an account is given, through faithful and authentic authors, of the subject of holy baptism, and the proper administration of the same during that time; to which we have each time added our own comments, explanations, refutations of objections, etc., then every century is again taken up, and an account given of the holy martyrs who suffered during that time.  So that each century treating of holy baptism is followed by a century treating of the holy martyrs; and thus from beginning to end.

This, then, is a summary and the order of the following work; which we shall directly explain more fully, and give our reason for doing so.

───────────

The first part of the title, consisting of the words, The Bloody Theatre, will, we think, not be subjected to any serious criticism, since no one can dispute that all that is treated here, so far as the martyrs are concerned, is a representation or exhibition of the blood, suffering, and death of those who, for the testimony of Jesus Christ, and for their conscience’ sake, shed their blood, exchanging their life for a cruel death.

But the second part, consisting of the words, “Of the Anabaptists,” may easily meet with some opposition, because some will not admit that the Anabaptists, or those who maintain such a confession as they do, have existed through every century, from the days of Christ up to the present time; and, what is still more, that they have had their martyrs.  But in order to treat the matter systematically and in the best manner, we shall first speak of the name, and then of the thing itself.

───────────

We have chosen holy baptism in preference to any other article of the Christian and evangelical religion:

The reason which has induced us is two-fold:

1.  Because, as we have shown clearly, there have been persons in every century, from the beginning of the Gospel all along, who have believed and taught the article of holy baptism, with other articles noted in the margin—on account of which the Anabaptists have received this name—in the very same manner as the Anabaptists, and have, each in his time, instructed, engrafted, and confirmed their contemporaries in this, as may be seen in the whole history, especially in the first fifteen centuries.

2.  Because we have not found mentioned in the writings of authentic authors anything concerning those persons whom we have noted as true witnesses, which conflicts with the above mentioned doctrines of the Anabaptists.  And whenever something has been laid to their charge, which is not in harmony with the uprightness of the faith professed by them, we have shown that the witnesses to such charge were not authentic or acceptable; or that the things brought against them, were committed by them not after, but before their conversion; or that, if they at any time have fallen into them, they truly forsook them before their death, and from which all this appears.

But whenever we have found that any, as regards the faith professed, were actually guilty of serious errors, offensive misconceptions, or bad actions, for which the above excuses could not be brought forward; we have dropped such entirely, and not mentioned them; that the pious and most holy witnesses of Jesus Christ might not be defiled with their unclean and unholy leaven.

───────────

Concerning this we say that a distinction must be made between the first and last martyrs;—not that they have differed in the faith, for this we have not found; but because they were not all examined in regard to the same articles of faith; and consequently did not reply in one and the same manner; and this from the fact, that some suffered among the pagans, some among the Jews and the Mohammedans, and some among the false Christians, that is, the Romanists.

Those who suffered among the pagans were, for the most part, examined concerning the first article of the Christian faith, in which we confess: “I believe in one God, the Father, the Almighty Creator of heaven and earth,” etc.; and if the apprehended Christians confessed only this, viz., that they believed in one God, they were condemned to death: for the pagans recognized many gods.

Those who suffered among the Jews or the Mohammedans were examined concerning the second article, in which we confess: I believe “in Jesus Christ, the only-begotten Son of God, our Lord, who was conceived by the Holy Spirit,” etc.  When they had confessed this, they had also forfeited their lives; for the Jews and the Mohammedans do not acknowledge Christ as the Son of God, much less as his only-begotten (or own) Son, and that he was conceived by the Holy Spirit.

It was our intention to leave the second book, that is, the history of the martyrs from the year 1524 to 1614, unaltered, just as it was published before to the service of our fellow-brethren in the faith; except that we proposed to add a few more martyrs of the same faith, inserting them where it might be suitable.  But our original design in this matter has been far transcended, since we, besides the writing of the whole first book, have added not only a few, but many martyrs to the second book; and as many of the death sentences of the martyred persons, which we have recently obtained, did not agree in date and other circumstances with the respective accounts contained in the old book, some of them differing very greatly from each other; which came from the fact that, when the martyrs were put to death, the rest of the believers of the place were frequently scattered on account of the existing danger, in consequence of which neither the time nor the manner of their death could be recorded.  Therefore we have, whenever we discovered such discrepancies, rewritten the original accounts and ordered them according to the time and manner indicated in the death sentences recorded by the papal and other clerks of the criminal court; in order that even the adversaries, if possible, might become convinced by their own testimony of the shedding of the blood of the saints.

This was no small task and burden for us; yet we have labored through and finished it (thanks be to the Lord for his grace).  But how [well] this was accomplished, we let the impartial and intelligent judge.

[As in the following work a survey is given, to some degree, of the succession and establishment of the church, we find it expedient in order that the same may not be misinterpreted, and because some of our good friends have requested and besought us (though we had intended to leave it as it was), to precede, by way of introduction, that which follows, by our exposition of the true and the false church, and of their respective good and evil succession and progress; also, to state the views we hold in regard to the right of succession.  We will, therefore, begin here, and, so as not to be tedious, endeavor to be as brief as possible.]

The state and divine service of this church have varied from the beginning according to the different periods in which it existed and flourished.

From Adam to Noah, from Noah to Abraham, from Abraham to Moses, from Moses to Christ, from Christ to the end of the world, God ordained, for each of these periods, different customs, as regards the external divine service of this church; also different signs, seals, and appurtenances; though it is, was and shall be, the same church, the same people, and also the same God whom they served, still serve, and shall serve unto the end.

God has always ordained teachers in his church, and, therefore, always caused his will to be proclaimed to the people; which commenced principally in the days of Enos, the grandson of Adam; for then began men to call upon the name of Jehovah.  Gen. 4:26.

Enoch, the seventh from Adam, preached of the judgment and the great day of vengeance of the Lord.  Jude vs. 14,15.

Abraham, the father of the faithful, called on the name of Jehovah, the everlasting God.  Gen. 21:33.

Moses preached of the faithfulness, goodness, and righteousness of God; so that his doctrine dropped as the rain, and his speech distilled as the dew.  Deut. 32:2–5.

David preached of the righteousness of Jehovah God in the great (God’s) congregation, and would not let his mouth be stopped, that is, he would not be overcome by his adversaries.  Psm. 40:10.

Afterwards, all the holy prophets: Isaiah, Jeremiah, Ezekiel, Daniel, Hosea, Joel, Amos, Obadiah, Jonah, Micah, Nahum, Habakkuk, Zephaniah, Haggai, Zechariah and Malachi, preached of the laws, punishments and promises of God, and prophesied of the blessed and felicitous coming of the Messiah whom God had promised.  Read the books containing their prophecies, throughout.

After the time of the Prophets, Christ himself preached of the fulfillment of the time, the coming of the kingdom of heaven, repentance, and faith in the Gospel.  Mark 1:15.

The apostles followed the example and the command of their Lord, in proclaiming the will of God; and not that alone, but when their departure was close at hand, they appointed others in their stead, as Timothy, Titus, the seven teachers in the seven churches in Asia, who also, especially Timothy, were charged to appoint faithful men, who would be able to teach others also.  2 Tim. 2:2.

In order, moreover, that the church of Jesus Christ might always know, according to what rule persons were to be chosen for the ministry, the Holy Spirit, through the hand of Paul, has written concerning this matter, and transmitted it to posterity.  1 Tim. 3:1–7; Tit. 1:5–9.

As the moon, notwithstanding her substance and body never perish, is not always seen in her full light by the human eye, either because she sinks beneath the horizon, or, being too close to the sun, is obscured by him, or, being far from the sun, is darkened by the shadow of the earth, which is called an eclipse; even so it is with the substance and appearance of the church of God on earth.  The latter, though never perishing entirely, does not always show herself in her full form, yes, at times she seems to have vanished altogether, yet not in all, but only in some places, either through the slothfulness of some people, who, from want of regard, or for some other reason, neglect the external, manifest commandments of God, or on account of some misconceptions or errors that have arisen, and by which sometimes many of the true believers have been perverted, and seduced from the true worship of God; or in consequence of persecution, violence and tyranny, exercised against the faith and the practice of it, on account of which the pious are compelled to hide and, as outcasts from mankind, seclude themselves in forests, wildernesses, and solitary places; so that its characteristics, light and virtue could not be seen, much less known, by the common world.

When the Church of God of the Old Testament was in Egypt, it could not observe its divine worship, but had to request permission “to go three days’ journey into the wilderness, and sacrifice to Jehovah our God.”  Exo. 8:26,27, compared with Exo. 10:26.

From the Latin word succedo, that is, to go under, or to take the place of one, is derived the word, succession, which we, though improperly, have mixed into our Dutch language.  The various branches proceeding from this root, that is, the numerous words taking their origin from it, together with their significations, we leave untouched; in general we understand by it, to follow any one in his place, right, or reign.

As a great building, house, or castle, can be considered, firstly, with regard to it as a whole, and, secondly, with respect to its different parts, so also the whole church of Christ can properly be considered: firstly, in the whole or in general, as comprising all the congregations in the whole world, which have in common the most holy faith, and the practice, which, according to God’s holy Word, must follow from it; secondly, in any particular part of the same, as, this or that church which is in accord with it, as for instance, the church at Amsterdam, Harlem, Dort, etc.

Likewise there is also (or, certainly can be) a twofold personal succession; 1. a general, 2. a particular one.  By the general is understood that succession, which has been, in general, throughout the whole world, through a succession of true teachers, whether few or many, according to the opportunity of the times; who have rightly taught the truth, and propagated it according to their ability; concerning which (touching their doctrine, especially in regard to holy baptism, etc.) we have shown, which the true succession is, which, together with the observance of all the other commandments of Jesus Christ, is recognized by us, according to the promise of the Lord given to the true teachers, Mat. 28:20.

Here the words of Tertullian are applicable.  He says: “The Christian church is called apostolic not just because of the succession of persons, but on account of the kinship of doctrine, since she holds the doctrine of the apostles.”  Lib. de praescript, etc.

1.  I believe in one God, the Father, the almighty Creator of heaven and earth.

2.  And in Jesus Christ, his only begotten Son, our Lord.

3.  Who was conceived by the Holy Spirit, and born of the virgin Mary.

4.  Who suffered under Pontius Pilate, was crucified, died, and was buried.

5.  Rose from the dead on the third day.

6.  Ascended into heaven, and sits at the right hand of God, the almighty Father.

7.  From where he will come to judge the living and the dead.

8.  I believe in the Holy Spirit.

9.  I believe in a holy general Christian church, the communion of saints.

10.  Forgiveness of sins.

11.  Resurrection of the flesh.

Drawn up at Amsterdam, the 27th of September, 1627, called “Scriptural Instruction,” concerning who the people are, on whom the peace of God rests, and how they are bound to peace and unity; given in answer to the following several questions, of which the first is:

What are the fundamental and unmistakable marks by which the children of God and members of Jesus Christ (being the church of God) can and must be known, according to the testimony of the word of the Lord?

In order to answer this question correctly, we must consider what the means are, by which men become children of God, members of Jesus Christ, and the church of God.  For although the blessed Lord Jesus Christ is the only meritorious cause of the justification of man, their adoption by God as his children, and the foundation of their eternal salvation (Rom. 3:24,25; 1 Cor. 1:30; Tit. 3:7; Heb. 5:12; Eph. 1:5; Col. 3:11; Acts 4:12); God, the heavenly Father, of whom all things are, 1 Cor. 8:6; and who is the true Father of the whole family in heaven and earth, Eph. 3:14,15, has nevertheless been pleased to impute the merits of his Son Jesus Christ to man, and make him partaker of the same, through the means of faith in his beloved, only, and only begotten Son (Rom. 3:25; Gal. 2:16; Eph. 2:8; John 3:15,36; 6:40); by which he owns them as children, and adopts them as heirs of everlasting life, according to the testimony of John, who says: “He” (that is, Christ) “came unto his own, and his own did not receive him.  But as many as received him, to them he gave power to become the sons of God, even to them that believe on his name; which were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God.”  John 1:11–13.  Paul confirms this with these words: “You are all the children of God by faith in Christ Jesus.”  Gal. 3:26.  Through this means—faith—apprehended from the word of God, and confirmed by the Holy Spirit, men are born of God; therefore, the appellation, children of God, truly belongs to them, since they have God for their father, and Christ for their brother.  God the Father acknowledges them as his sons and daughters; and Christ, for this reason, is not ashamed to call them his brethren.  (Rom. 10:17; 2 Cor. 4:13; Rom. 8:16; John 1:12; 1 John 5:1; James 2:18; 1 Peter 1:23; Mat. 5:45; John 1:12,13; 3:2; 20:17; Rom. 8:15; Gal. 4:6; Mat. 12:50; 2 Cor. 6:18; Heb. 2:11,12).  These children of God and brethren of Jesus Christ, are heirs of God, yes, joint heirs in the inheritance of their brother Jesus Christ, as has been promised to them by God the Father, through the means of faith, all the acquired benefits of our Savior Jesus Christ, which are, chiefly: forgiveness of sins, justification, and peace with God; and, because they are children of the resurrection, they shall not come into condemnation, but are passed from death unto life; they shall enjoy salvation, eternal life, and unspeakable happiness, yes, possess all things that the Lord Christ possesses.  Rom. 8:17; Eph. 1:11; John 7:3; Acts 10:43; Rom. 3:26; 4:5; 5:1; Gal. 2:16; Luke 20:26; John 5:24; Mat. 16:16,17; Mark 16:16; Rom. 10:9; 1 Peter 1:9; John 3:16; 6:47; 17:3; 20:31; 1 John 5:11; 1 Peter 1:8; Luke 22; Rev. 21:7.

Therefore, we reply, in conclusion to the question presented: That the fundamental, certain mark of the children of God and members of Jesus Christ, is that by virtue of which this appellation belongs to them in truth according to the promise of God, namely, the only saving faith which works by love; upon which God himself looks with gracious eyes, and which alone avails before him (Gal. 5:6; Jer. 5:3; Hos. 2:2; Jer. 5:1; Acts 8:37; 15:11; Isa. 26:2) therefore we, being one or unanimous with God, must have respect to it alone, seeing that the Lord Christ himself, promising Peter salvation upon his faith and confession, adds: “You are Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it.”  Mat. 16:18.

We shall now briefly show what faith in Christ is, what is to be believed, what its design is, and what are the internal and external operations of faith.

This faith in Christ, by which men become partakers of all the acquired benefits of Jesus Christ, is neither an uncertain opinion nor merely a bare confession of the mouth, but a firm and sure confidence of the heart, which does not doubt the things promised by God in Christ; but has a firm assurance that he who has promised them is able also to perform them.  Heb. 11:13; 3:6; Rom. 10:10; 4:20,21.  By this firm and sure confidence the believer in the promises of God is established in Jesus Christ his Savior, because he knows that all the promises of God are yes and amen in him; on which he lays firm hold, as on an anchor of his soul, both sure and steadfast.  Acts 10:43; 1 Peter 1:10,11; John 8:56; Heb. 11:26; 2 Cor. 1:20; Heb. 6:18,19.  He believes with his heart that God,—for the fulfilling of his gracious promises, willing to show his great love toward mankind who, through sin, had fallen into death and manifold corruptions, by redeeming them,—sent into this world for this purpose, when the time of all prophecies was fulfilled, his only, dear and beloved Son, who from eternity was with his Father in great glory and beloved by him before the foundation of the world, possessing great riches and being equal with God his Father, by whom all things were made, and without whom not anything was made of all that was made in heaven or upon earth, and in whom they all stand, since he upholds all things by the word of his power.  Gen. 22:18; Deut. 8:15; Isa. 7:15; 9:6; 11:1; 40:9; Micah 5:2; John 3:16; Rom. 5:8; 9:31; 1 John 4:9,10; Gen. 3:19; Wis. 2:24; 4 Esdr. 7:48; Rom. 4:5,12; 1 Cor. 15:21; Rom. 5:16; 4 Esdr. 3:7; Gen. 3:17; Rom. 1:2; 8:3; Col. 1:13; Eph. 1:7; Gal. 4:4; Mark 12:6; 1:11; Mat. 17:5; 3:17; Heb. 1:8; 7:3; 13:8; 1:3; John 16:28; 17:5,24; 2 Cor. 8:9; Phil. 2:6; Rev. 1:18.

Holy baptism is an external, visible ordinance, the rite of which consists in this: that all those who hear believe, and receive gladly with a penitent heart, the doctrine of the holy Gospel, are baptized, for a holy purpose, with water, in the name of the Father, and of the Son, and of the Holy Spirit, according to the institution of Christ, and the usage of his apostles.  Acts 2:41; Mat. 3:11; Acts 1:35–38; 10:48.

The benefit which the Lord God, on his part, declares through the sign of baptism, is: The washing away of the sinful corruptions of the soul, through the shedding of the blood of Christ; which signifies the forgiveness of sins, obtained through this blood, to the assurance of a good conscience with God, by which believers comfort themselves with the promise of eternal salvation.  Acts 22:16; Col. 1:14; 1 John 1:7; Heb. 1:3; Rev. 1:5.

The obligations which baptism lays upon those baptized, are: That they, burying their sins by it into the death of Christ, bind themselves to the newness of the life of Jesus, in order to employ, as members of the body of Christ (having put on Christ), each his several gift, for the maintenance and improvement of this body in spiritual and temporal things; and further, that they as the true household of God, and citizens of the heavenly Jerusalem, must obey the civil laws of their King by observing all his commandments.  Rom. 6:3,4; Col. 2:12; Gal. 3:27; 1 Cor. 12:25; Eph. 2:19; Mat. 28:20.

───────────

The holy Lord’s Supper is an ordinance instituted by Christ Jesus in remembrance of himself, to be observed until his coming, by all who are baptized on true faith in Christ to one body, in the church of the New Testament.  Mat. 26:26; 22:19; 1 Cor. 11:24,26.

This rite consists in this, that a minister of the Gospel, according to the institution of Christ, and the usage of his apostles, takes bread and wine for a holy purpose, breaks the bread, and pours in the wine, and, after preparation and giving of thanks, dispenses both to the believing members.  The broken bread is eaten, and the wine drank; Christ’s passion or bitter suffering and death, and the shedding of his precious blood; also the motives for this, together with the benefits of his death, through which man receives the remission of his sins, which is signified by this visible sign—all this is proclaimed by it, in order that the believing church may give thanks to God for this benefit, and, as behoves members of one body, live and walk together here, as one heart and soul, in peace and love and unity.  Luke 22:19,20; Acts 2:42; 20:11; 1 Cor. 10:16,17; 11:23–25; Acts 4:32.

The sum of all that has been said is; 1. that the Lord Christ is the foundation and only meritorious cause of eternal salvation; 2. that true faith in him is the means by which we become children of God and partakers of his merits; 3. that the children of God are to be known outwardly by the confession and fruits of their faith; 4. that God, through the external signs of Holy Baptism and the Supper, sets before the eyes of his children his gracious benefits, and binds them, as members of Jesus Christ, to one body, that is, to a church of God and Christ, by which they are also admonished to the obedience they owe.

Here the answer to the first question might be concluded, but, since the Lord God, for the welfare of his church, and the propagation of the truth, as being promotive of the honor of his name and the salvation of mankind, has instituted other ceremonies and laws, besides certain offices, which, according to the circumstances of the case, the true members of the church of God are bound to observe; we shall, as briefly as is possible and proper, subjoin these to what has preceded; and this the more, as our peace presentation to people of the same faith points partly to them; that it may appear the more clearly, whether they agree with us, and we with them, in the order of the Christian household, to live according to it, through Christian obedience, together in love, peace and unity, without thinking for any reason, ever again to separate one from another.

───────────

As a body consists of different members, each of them having its own and special function, according to the effectual working in the measure of every part, making increase of the body unto the edifying of itself, even so it is with the church of God; for although each believer is a member of the body of Christ, yet not all are therefore pastors, teachers, elders, or deacons, for these are those who have been properly appointed to such offices.  For this reason, the administration of these offices, as: the public preaching of the word of God, the administering of the holy ordinances of baptism and supper, according to the institution of Christ, and the usage of his apostles, appertains to persons thus ordained, and elected for this—the pastors and teachers; just as it is the province of the deacons to provide for the necessities of the poor.  Rom. 12:4; 1 Cor. 12:12; Eph. 4:7; Acts 20:28; Tit. 1:1; Rom. 12:7; 2 Tim. 4:2; 1 Peter 5:2; Mat. 28; Mark 16; Acts 6; 1 Tim. 3:8; 5:9.

Concerning their calling and election to these offices, regard must be paid to the conditions required in those persons who will worthily fill said offices, according to the requirements of the apostle, 1 Tim. 3; Tit. 1. In order to obtain these, the church must prepare herself by a devout fear, by fasting and prayer, with constant invocation of the name of God, that as the discerner of all hearts he will show through the unanimous vote of the church, whom he counts worthy of such office; trusting that the Lord, who hears the prayers of those who are assembled in his name, and grants the petition of the godly, will, by his Holy Spirit, manifest his co-operation, and bring forth those whom he knows to be fit for this office; whereupon, after having been examined, they are confirmed to this office, before the church, by the teachers, with the laying on of the hands.  Acts 1:24; 6; Luke 6:8; Mat. 8; 1 Tim. 3:10; 4:14; 5:22; 2 Tim. 1:6.

───────────

Feet-washing we confess to be an ordinance of Christ, which he himself performed on his disciples, and, after his example, commended to true believers, that they should imitate it, saying: “If I then, your Lord and Master, have washed your feet; you also ought to wash one another’s feet.  For I have given you an example, that you should do as I have done to you.”  Again: “If you know these things, happy are you if you do them.”  John 13:14,15,17.

The purpose for which the Lord has instituted this ordinance is principally this: That we may remember in true humiliation, that by grace, we are washed from sin through the blood of Christ, and that he, our Lord and Master, by his lowly example, binds us to true humility towards one another.  John 13:8,10,14.  The apostle classes feet-washing among the good works.  1 Tim. 5:10.

───────────

Marriage we hold to be an ordinance of God, which was first instituted by God in paradise, and confirmed in our first parents, Adam and Eve, who were created after the image of God, male and female, while they both were yet in favor with God.  Gen. 2:22; 1:27.

In accordance with this first institution, and agreeably to Christ’s ordinance, Mat. 19:5, the marriage of children of God (who are not too nearly related by consanguinity) must be entered into, after prayer, and kept inviolable, so that each man shall have his own, only wife, and each wife her own husband; and nothing shall separate them, save adultery.  Lev. 18; 20; 1 Cor. 5:1; Mat. 19; Rom. 7:2; 1 Cor. 7:2; Mat. 5:32; 1 Cor. 9:5.

Thus, it is lawful for a brother, to take a sister [in Christ] to wife; a sister, also, may be married to whom she will, only in the Lord, that is, according to the ordinance and pleasure of the Lord, as mentioned before.  But we do not find that God has anywhere, through his word, ordained or instituted, that a believing member of the church should enter into matrimony with an unbelieving, worldly person; on the contrary, we find that Jehovah God was very angry with those who did so, and declared that they were flesh, who would not be led by his Spirit; therefore, we reprove all those who follow herein the lust of their flesh, in the same manner as we do other carnal sinners.  1 Cor. 7:39; Deut. 7:3; Neh. 10:30; 13:25–27; Gen. 6:6.

───────────

The secular power or magistracy is ordained by God in all countries, and bears the sword not in vain, for it is the minister of God, and a revenger, for the punishment of evil doers, and for the praise of the good.  Rom. 13:2,4; Sir. 17:18; 1 Peter 2:14.

Every one is commanded to be subject unto the higher powers.  Whosoever therefore resists the power, resists the ordinance of God: and they that resist shall receive to themselves damnation.  Rom. 13:1,2.

All true believers are therefore in duty bound by the word of God, to fear the magistracy, to render honor and obedience to the same, in all things not contrary to the commandments of the Lord, and to pay tribute, custom, and taxes to them, without gainsaying or murmuring, seeing that, according to the words of Peter, we must submit ourselves to every ordinance of man for the Lord’s sake, and pray to Almighty God for them; also to give our greatest thanks to the Lord for good and reasonable authorities.  Rom. 13:7; Acts 4:19; 5:29; 1 Peter 2:13; Jer. 29:7; Bar. 1:11; 1 Tim. 2:2.

Yet, we do not find that the Lord Jesus Christ has ordained this office of secular authority in his spiritual kingdom—the Church of the New Testament—or added it to the offices of his church; nor has he given them laws adapted for such office and government; but he said to his disciples: The kings and lords of the Gentiles, and they that exercise authority among them, are called gracious lords.  But it shall not be so among you.  Mat. 20:25,26; Luke 22:25,26.  Here we leave the matter, as we do not consider it necessary to enter into farther details.

───────────

For the confirmation of a cause which was just and true in itself, the Old Testament fathers were permitted to swear by the name of God.  Deut. 6:13; Mat. 5:33.

But the Son of the living God, the King and Lawgiver of the New Testament, whose command we are bound, through a voice from God out of heaven, to obey, has forbidden Christians all swearing, as does, likewise, the apostle James; therefore, the swearing of oaths is forbidden to the believers of the New Testament.  Mat. 3:17; 17:5; 5:34; James 5:12.

───────────

Separation, or the putting away from the church, is a decree or sentence of the same, by virtue and authority of the word of God, against a member, or members, of the church, who, through open sins, a scandalous life, heresy, or stubbornness, have separated themselves from God and the fellowship of Jesus Christ, and no longer belong into Christ’s kingdom, or to his church; therefore, their brotherhood, or sisterhood, is renounced, by virtue of the word of God, in the name of the whole church.  1 Cor. 5:3; Mat. 18:18; 1 Cor. 5:1; Rom. 16:17; Tit. 3; Mat. 18:17; Isa. 59; Tit. 1:16; 1 Cor. 6:9; Gal. 5:21; 1 Cor. 5:12; 2 Cor. 2:8.

The reasons for which this is done, and to which the church must have respect in the separation, are principally these: 1. To show that her doctrine does by no means permit such sins, but is wholly opposed to them: that, by so doing, the doctrine may be preserved pure, and the name of God glorified.  1 Tim. 1:20; Tit. 1:13; 2 Tim. 4:15,23; 2. Through separation to prove in fact that she is the enemy of sin, and will in no way tolerate it, in order that all causes for reproach to the church may be averted.  1 Cor. 5:1,2; Tit. 2:8; 3. That not, by constant intercourse and fellowship with the evil, the good become leavened or corrupted.  1 Cor. 5:7; 2 Tim. 2:17; 4. That the sinner, through excommunication and withdrawal may be convicted in his conscience, and moved to shame and reformation, that he may be saved.  2 Thes. 3; 1 Cor. 5:1-7.  That others, by hearing and seeing this, may be admonished, so that they will fear to follow such evil.

But when the separated sinner shows genuine fruits of repentance, we must at all times be ready to receive him again in peace to the Christian communion of the church, if he earnestly requests it.  2 Cor. 2.

───────────

Since daily intercourse and mingling with ungodly apostates, in common eating, drinking, buying, selling, and similar unnecessary temporal or worldly transactions, is not only dangerous for the pious, who, by it, may become contaminated, or be counted as companions of the apostate, but is also hurtful to the apostate himself, since he, through such mingling, may probably harden in sin, and esteem his offense of less consequence.  Therefore, we understand from the word of God, that—in order to avoid, according to the unction of the Spirit, the dangers of sin, and offenses, and to bring the apostate sinner to shame and repentance—the true members of Christ must withdraw from the daily intercourse and communion with impenitent apostates; must shun them, and have nothing to do with them; and this without respect to persons, as far as they are not bound to the apostate by any command of God; for as one may do anything in the matter of shunning, which is contrary to love, benevolence, Christian propriety and justice, which supreme virtues a Christian is in duty bound to show unto all men, even to his enemies, for which purpose God has given all laws, which may, for no reason, be diminished, much less broken or transgressed.  1 Cor. 5:5; 2 Tim. 2:21; 2 Thes. 3; Tit. 3; 2 Thes. 3:14; 2 Peter 1:6; Tit. 2:12; Rom. 13:8; Mat. 5:44; Rom. 13:9,10; 1 Tim. 1:5; Rev. 22:19; Mat. 5:19; James 2:1.

───────────

Finally, we believe that the Son of the living God, the Lord Jesus Christ, our only Prophet, Priest and King, will visibly, as he ascended, descend from heaven, in the clouds, and all the holy angels of God with him, with power and great glory, with a shout, with the voice of the archangel, and with the trump of God, which shall be heard everywhere.  Then all men who have lived upon earth, and have died, good and evil, just and unjust, shall rise from the dead, in incorruption, with their own body, in which they have lived; but those who still live on that day, and have not tasted death, shall be changed, in the twinkling of an eye, to incorruption, at the last sound of the last trumpet.  Acts 1:11; Rev. 1:7; 2 Thes. 1:7; 1 Thes. 4:16; Mat. 24:50; Zeph. 1:16; Mat. 25:7; 2 Cor. 5:10; Rom. 14:11; Jer. 5:29; Acts 24:15; 1 Cor. 15:42; Jer. 26:19; 1 Cor. 15:38,52.

Thus, the whole human family shall be placed before the judgment seat of Christ; that every one may receive in his body, according to that he has done, whether it be good or bad.  For the Lord Jesus Christ shall then, as a shepherd, separate the sheep from the goats.  Those who have done good, he shall set on his right hand, but those that have done evil, on the left; and he shall there pronounce the eternal, irrevocable sentence.  2 Cor. 5:10; Mat. 25:32,33,46; Jude 14.

To the true believers, who, through faith, have done works of love and mercy, he shall say: “Come, you blessed of my Father, inherit the kingdom prepared for you from the foundation of the world.”  These shall be caught up in the clouds, to meet the Lord, who shall take them away with him into life eternal, in the heavenly glory and splendor, where they shall forever be with the Lord, in the innumerable company of the holy angels, in the society of Abraham, Isaac, Jacob, and all the pious, with great, unspeakable joy and gladness.  2 Peter 1:5; Mat. 25:35; Luke 16:9; 2 Peter 1:11; 1 Thes. 4:17,14; John 14:3; 17:24; Dan. 12:12; 1 Peter 1:8,9.

But the unrighteous who have not known God, nor obeyed the Gospel of our Lord Jesus Christ, and have done no works of love or mercy, shall then be sentenced to everlasting fire, in these grievous and intolerable words: “Depart from me, you cursed, into everlasting fire, prepared for the devil and his angels;”  “there shall be weeping and gnashing of teeth.”  1 Cor. 6:9; 2 Thes. 1:8; Rom. 2:9; Mat. 25:41; 22:13.

These shall go, where their worm dies not, and their fire is not quenched.  There will come upon them tribulation and anguish, displeasure, wrath, and everlasting destruction from the presence of the Lord, and from the glory of his power.  Isa. 66:24; Mark 9:46; Mal. 4:1; Rom. 2:9; 2 Thes. 1:9; 4 Esdr. 9:10; Luke 16:24.

May the God of grace and mercy preserve us, through Jesus Christ, his dear and beloved Son, in the power of the Holy Spirit, from this dreadful punishment of the ungodly, and grant us his grace, that we may live holy here on earth, and die happy, to a glad resurrection and joyful appearance in the presence of his glory, Amen.

───────────

Also drawn up at Amsterdam, on the 7th of October, 1630, called: Confession of Faith, and the principal articles of the Christian doctrine.

[Not divided into separate articles, except the articles of belief in God, and the manner of life in the church.]

Drawn up at Dort, at a certain peace convention on the 21st of April, 1632, being a statement of the chief articles of our general Christian faith, as the same are taught and practiced throughout in our church.

Since we find it testified that without faith it is impossible to please God, and that he that would come to God must believe that there is a God, and that he is a rewarder of them that seek him: therefore, we confess with the mouth, and believe with the heart, with all the pious, according to the holy Scriptures, in one eternal, almighty, and unsearchable God, the Father, Son and Holy Spirit, and in none more, nor in any other; before whom no God was made or existed, nor shall there be any after him: for of him, and through him, and in him, are all things; to him be praise and honor forever and ever, Amen.  Heb. 11:6; Deut. 6:4; Gen. 17:1; Isa. 46:8; 1 John 5:7; Rom. 11:36.

Of this same one God, who works all in all, we believe and confess that he is the Creator of all things visible and invisible; that he, in six days, created, made, and prepared, heaven and earth, and the sea, and all that in them is; and that he still governs and upholds the same and all his works through his wisdom, might, and the word of his power.  1 Cor. 12:6; Gen. 1; Acts 14:15.

We believe and confess, according to the holy Scriptures, that these our first parents, Adam and Eve, did not continue long in this glorious state in which they were created, but that they, seduced by the subtlety and deceit of the serpent, and the envy of the devil, transgressed the high commandment of God and became disobedient to their Creator; through which disobedience sin has come into the world, and death by sin, which has thus passed upon all men, for that all have sinned, and, therefore, brought upon themselves the wrath of God, and condemnation; for which reason they were of God driven out of paradise, or the pleasure garden, to till the earth, in sorrow to eat of it, and to eat their bread in the sweat of their face, till they should return to the earth, from which they were taken; and that they, therefore, through this one sin, became so ruined, separated, and estranged from God, that they, neither through themselves, nor through any of their descendants, nor through angels, nor men, nor any other creature in heaven or on earth, could be raised up, redeemed, or reconciled to God, but would have had to be eternally lost, had not God, in compassion for his creatures, made provision for it, and interposed with his love and mercy.  Gen. 3:6; 4 Esdr. 3:7; Rom. 5:12,18; Gen. 3:23; Psm. 49:8; Rev. 5:9; John 3:16.

Concerning the restoration of the first man and his posterity we confess and believe that God, notwithstanding their fall, transgression, and sin, and their utter inability, was nevertheless not willing to cast them off entirely, or to let them be forever lost; but that he called them again to him, comforted them, and showed them that with him there was yet a means for their reconciliation, namely, the immaculate Lamb, the Son of God, who had been foreordained for this before the foundation of the world, and was promised them while they were yet in paradise, for consolation, redemption and salvation, for themselves as well as for their posterity; yes, who through faith, had, from that time on, been given them as their own; for whom all the pious patriarchs, unto whom this promise was frequently renewed, longed and inquired, and to whom, through faith, they looked forward from afar, waiting for the fulfillment, that he by his coming, would redeem, liberate, and raise the fallen race of man from their sin, guilt and unrighteousness.  John 1:29; 1 Peter 1:19; Gen. 3:15; 1 John 3:8; 2:1; Heb. 11:13,39; Gal. 4:4.

We believe and confess further, that when the time of the promise, for which all the pious forefathers had so much longed and waited, had come and was fulfilled, this previously promised Messiah, Redeemer, and Savior, proceeded from God, was sent, and, according to the prediction of the prophets, and the testimony of the evangelists, came into the world, yes into the flesh, was made manifest, and the Word himself became flesh and man; that he was conceived in the virgin Mary, who was espoused to a man named Joseph, of the house of David; and that she brought him forth as her firstborn son, at Bethlehem, wrapped him in swaddling clothes, and laid him in a manger.  John 4:25; 16:28; 1 Tim. 3:16; John 1:14; Mat. 1:23; Luke 2:7.

We confess and believe also, that this is the same whose goings forth have been from of old, from everlasting, without beginning of days, or end of life; of whom it is testified that he himself is the Alpha and Omega, the beginning and the ending, the first and the last; that he is the same, and no other, who was foreordained, promised, sent, and came into the world; who is God’s only, first and own Son; who was before John the Baptist, before Abraham, before the world; yes, who was David’s Lord, and the God of the whole world, the firstborn of every creature; who was brought into the world, and to whom a body was prepared, which he yielded up as a sacrifice and offering, for a sweet savor unto God, yes, for the consolation, redemption, and salvation of all mankind.  John 3:16; Heb. 1:6; Rom. 8:32; John 1:30; Mat. 22:43; Col. 1:15; Heb. 10:5.

But as to how and in what manner this precious body was prepared, and how the Word became flesh, and he himself man, in regard to this we content ourselves with the statement pertaining to this matter which the worthy evangelists have left us in their accounts, according to which we confess with all the saints, that he is the Son of the living God, in whom alone consist all our hope, consolation, redemption, and salvation, which we neither may nor must seek in any other.  Luke 1:31,32; John 20:31; Mat. 16:16.

We furthermore believe and confess with the Scriptures that, when he had finished his course, and accomplished the work for which he was sent and came into the world, he was, according to the providence of God, delivered into the hands of the unrighteous; suffered under the judge, Pontius Pilate; was crucified, died, was buried, and, on the third day, rose from the dead, and ascended to heaven; and that he sits on the right hand of God the Majesty on high, from where he will come again to judge the living and the dead.  Luke 22:53; 23:1; 24:6,7,51.

And that thus the Son of God died, and tasted death and shed his precious blood for all men; and that he by it bruised the serpent’s head, destroyed the works of the devil, annulled the handwriting and obtained forgiveness of sins for all mankind; thus becoming the cause of eternal salvation for all those who, from Adam unto the end of the world, each in his time, believe in, and obey him.  Gen. 3:15; 1 John 3:8; Col. 2:14; Rom. 5:18.

We also believe and confess that before his ascension he instituted his New Testament, and, since it was to be and remain an eternal Testament, that he confirmed and sealed the same with his precious blood, and gave and left it to his disciples, yes, charged them so highly with it, that neither angel nor man may alter it, nor add to it nor take away from it; and that he has caused the same, as containing the whole counsel and will of his heavenly Father, as far as is necessary for salvation to be proclaimed in his name by his beloved apostles, messengers, and ministers—whom he called, chose, and sent into all the world for that purpose—among all peoples, nations, and tongues; and repentance and remission of sins to be preached and testified of; and that he accordingly has in this declared all men without distinction, who through faith, as obedient children, heed, follow, and practice what the same contains, to be his children and lawful heirs; thus excluding no one from the precious inheritance of eternal salvation, except the unbelieving and disobedient, the stiffnecked and obdurate, who despise it, and incur this through their own sins, thus making themselves unworthy of eternal life.  Jer. 31:31; Heb. 9:15–17; Mat. 26:28; Gal. 1:8; 1 Tim. 6:3; John 15:15; Mat. 28:19; Mark 16:15; Luke 24:47; Rom. 8:17; Acts 13:46.

We believe and confess that, since the imagination of man’s heart is evil from his youth, and, therefore, prone to all unrighteousness, sin, and wickedness, the first lesson of the precious New Testament of the Son of God is repentance and reformation of life, and that, therefore, those who have ears to hear, and hearts to understand, must bring forth genuine fruits of repentance, reform their lives, believe the Gospel, eschew evil and do good, desist from unrighteousness, forsake sin, put off the old man with his deeds, and put on the new man, which after God is created in righteousness and true holiness: for, neither baptism, supper, church, nor any other outward ceremony, can without faith, regeneration, change or renewing of life, avail anything to please God or to obtain of him any consolation or promise of salvation; but we must go to God with an upright heart, and in perfect faith, and believe in Jesus Christ, as the Scripture says, and testifies of him; through which faith we obtain forgiveness of sins, are sanctified, justified, and made children of God, yes partake of his mind, nature and image, as being born again of God from above, through incorruptible seed.  Gen. 8:21; Mark 1:15; Ezek. 12:2; Col. 3:9,10; Eph. 4:22,24; Heb. 10:22,23; John 7:38.

Concerning baptism we confess that all penitent believers, who, through faith, regeneration, and the renewing of the Holy Spirit, are made one with God, and are written in heaven, must, upon such scriptural confession of faith, and renewing of life, be baptized with water, in the most worthy name of the Father, and of the Son, and of the Holy Spirit, according to the command of Christ, and the teaching, example, and practice of the apostles, to the burying of their sins, and thus be incorporated into the communion of the saints; henceforth to learn to observe all things which the Son of God has taught, left, and commanded his disciples.  Acts 2:38; Mat. 28:19,20; Rom. 6:4; Mark 16:16; Mat. 3:15; Acts 8:16; 9:18; 10:47; 16:33; Col. 2:11,12.

We believe in, and confess a visible church of God, namely, those who, as has been said before, truly repent and believe, and are rightly baptized; who are one with God in heaven, and rightly incorporated into the communion of the saints here on earth.  These we confess to be the chosen generation, the royal priesthood, the holy nation, who are declared to be the bride and wife of Christ, yes, children and heirs of everlasting life, a tent, tabernacle and habitation of God in the Spirit, built upon the foundation of the apostles and prophets, of which Jesus Christ himself is declared to be the corner stone (upon which his church is built).  This church of the living God, which he has acquired, purchased, and redeemed with his own precious blood; with which, according to his promise, he will be and remain always, even unto the end of the world, for consolation and protection, yes, will dwell and walk among them, and preserve them, so that no floods or tempests, no, not even the gates of hell, shall move or prevail against them—this church we say, may be known by her scriptural faith, doctrine, love, and godly conduct, as, also, by the fruitful observance, practice, and maintenance of the true ordinances of Christ, which he so highly enjoined upon his disciples.  1 Cor. 12; 1 Peter 2:9; John 3:29; Rev. 19:7; Tit. 3:6,7; Eph. 2:19–21; Mat. 16:18; 1 Peter 1:18,19; Mat. 28:20; 2 Cor. 6:16; Mat. 7:25.

Concerning the offices and elections in the church, we believe and confess that, since without offices and ordinances the church cannot subsist in her growth, nor continue in building, therefore the Lord Jesus Christ himself, as a husbandman in his house, has instituted, ordained, enjoined and commanded his offices and ordinances, how every one is to walk in this, and give heed to and perform his work and calling, as is fit, even as he himself, as the faithful, great, chief Shepherd and Bishop of our souls, was sent, and came into the world, not to bruise, break, or destroy the souls of men, but to heal and restore them, to seek the lost, to break down the middle wall of partition, to make of twain one, and thus to gather of Jews, gentiles, and all nations, one flock, for a church in his name, for which—that no one should err or be lost—he himself laid down his life, thus ministering to their salvation, and liberating and redeeming them, (mark) in which no one else could help or assist them.  Eph. 4:10–12; 1 Peter 2:25; Mat. 12:19; 18:11; Eph. 2:14; Gal. 3:28; John 10:9,11,15; Psm. 49:8.

And that he, moreover, before his departure, left his church supplied with faithful ministers, apostles, evangelists, pastors and teachers, whom he before, through the Holy Spirit, had chosen with prayer and supplication; that they might govern the church, feed his flock, and watch over, protect, and provide for it, yes, do in all things, as he had gone before them, had taught, by example shown, and charged them, to teach to observe all things whatsoever he had commanded them.  Luke 10:1; 6:12,13; John 2:15.

That the apostles, likewise, as faithful followers of Christ, and leaders of the church, were diligent in this respect, with prayer and supplication to God, through the election of brethren, to provide every city, place, or church, with bishops, pastors and leaders, and to ordain such persons for this, who would take heed unto themselves, and unto the doctrine and flock, who were sound in faith, pious in life and conduct, and of good report without as well as in the church; that they might be an example, light, and pattern in all godliness and good works, worthily administering the Lord’s ordinances—baptism and supper;—and that they might everywhere (where such could be found) appoint faithful men who would be able to teach others also, as elders, ordaining them by the laying on of hands in the name of the Lord, and provide for all the wants of the church according to their ability; so that, as faithful servants, they might husband well their Lord’s talent, get gain with it, and, consequently, save themselves and those who hear them.  1 Tim. 3:1; Acts 23:24; Tit. 1:5; 1 Tim. 4:16; Tit. 2:1,2; 1 Tim. 3:7; 2 Tim. 2:2; 1 Tim. 4:14; 5:2; Luke 19:13.

That they should also see diligently to it, particularly each among his own over whom he has the oversight, that all places be well provided with deacons (to look after and care for the poor), who may receive the contributions and alms, in order to dispense them faithfully and with all propriety to the poor and needy saints.  Acts 6:3–6.

And that also honorable aged widows should be chosen and ordained deaconesses, that they with the deacons may visit, comfort, and care for, the poor, feeble, sick, sorrowing and needy, as also the widows and orphans, and assist in attending to other wants and necessities of the church to the best of their ability.  1 Tim. 5:9; Rom. 16:1; James 1:27.

Furthermore, concerning deacons, that they, especially when they are fit, and chosen and ordained for this by the church, for the assistance and relief of the elders, may exhort the church (since they, as has been said, are chosen for this), and labor also in the word and in teaching; that each may minister unto the other with the gift he has received from the Lord, so that through mutual service and the assistance of every member, each in his measure, the body of Christ may be improved, and the vine and church of the Lord continue to grow, increase, and be built up, according as it is proper.

We also confess and observe the breaking of bread, or Supper, as the Lord Christ Jesus before his suffering instituted it with bread and wine, and observed and ate it with his apostles, commanding them to observe it in remembrance of him; which they accordingly taught and practiced in the church, and commanded that it should be kept in remembrance of the suffering and death of the Lord; and that his precious body was broken, and his blood shed, for us and all mankind, as also the fruits hereof, namely, redemption and eternal salvation, which he purchased by it, showing such great love towards us sinful men; by which we are admonished to the utmost, to love and forgive one another and our neighbor, as he has done unto us, and to be mindful to maintain and live up to the unity and fellowship which we have with God and one another, which is signified to us by this breaking of bread.  Mat. 26:26; Mark 14:22; Acts 2:42; 1 Cor. 10:16; 11:23.

We confess that there is in the church of God an honorable state of matrimony, of two free, believing persons, in accordance with the manner after which God originally ordained the same in paradise, and instituted it himself with Adam and Eve, and that the Lord Christ did away and set aside all the abuses of marriage which had meanwhile crept in, and referred all to the original order, and thus left it.  Gen. 1:27; Mark 10:4.

In this manner the apostle Paul also taught and permitted matrimony in the church, and left it free for every one to be married, according to the original order, in the Lord, to whomsoever one may get to consent.  By these words, in the Lord, there is to be understood, we think that even as the patriarchs had to marry among their kindred or generation, so the believers of the New Testament have likewise no other liberty than to marry among the chosen generation and spiritual kindred of Christ, namely such, and no others, who have previously become united with the church as one heart and soul, have received one baptism, and stand in one communion, faith, doctrine and practice, before they may unite with one another by marriage.  Such are then joined by God in his church according to the original order; and this is called, marrying in the Lord.  2 Cor. 7:2; 1 Cor. 9:5; Gen. 24:4; 28:2; 1 Cor. 7:39.

We believe and confess that God has ordained power and authority, and set them to punish the evil, and protect the good, to govern the world, and maintain countries and cities, with their subjects, in good order and regulation; and that we, therefore, may not despise, revile or resist the same, but must acknowledge and honor them as the ministers of God, and be subject and obedient unto them, yes, ready for all good works, especially in that which is not contrary to the law, will, and commandment of God; also faithfully pay custom, tribute and taxes, and to render unto them their dues, even also as the Son of God taught and practiced, and commanded his disciples to do; that we, moreover, must constantly and earnestly pray to the Lord for them and their welfare, and for the prosperity of the country, that we may dwell under its protection, earn our livelihood, and lead a quiet, peaceable life, with all godliness and honesty; and, furthermore, that the Lord would recompense unto them, here, and afterwards in eternity, all benefits, liberty and favor which we enjoy here under their praiseworthy administration.  Rom. 13:1–7; Tit. 3:1; 1 Peter 2:17; Mat. 22:21; 17:27; 1 Tim. 2:1.

As regards revenge, that is, to oppose an enemy with the sword, we believe and confess that the Lord Christ has forbidden and set aside to his disciples and followers all revenge and retaliation, and commanded them to render to no one evil for evil, or cursing for cursing, but to put the sword into the sheath, or, as the prophets have predicted, to beat the swords into ploughshares.  Mat. 5:39,44; Rom. 12:14; 1 Peter 3:9; Isa. 2:14; Micah 4:3; Zech. 9:8,9.

From this we understand that therefore, and according to his example, we must not inflict pain, harm or sorrow upon any one, but seek the highest welfare and salvation of all men, and even, if necessity require it, flee for the Lord’s sake from one city or country into another, and suffer the spoiling of our goods; that we must not harm any one, and, when we are smitten, rather turn the other cheek also, than take revenge or retaliate.  Mat. 5:39.

And, moreover, that we must pray for our enemies, feed and refresh them whenever they are hungry or thirsty, and thus convince them by well-doing, and overcome all ignorance.  Rom. 12:19,20.

Finally, that we must do good and commend ourselves to every man’s conscience; and, according to the law of Christ, do unto no one that which we would not have done to us.  2 Cor. 4:2; Mat. 7:12.

Concerning the Swearing of Oaths we believe and confess that the Lord Christ has set aside and forbidden, the same to his disciples, that they should not swear at all, but that yes should be yes, and no, no; from which we understand that all oaths, high and low, are forbidden, and that instead of them we are to confirm all our promises and obligations, yes, all our declarations and testimonies of any matter, only with our word yes, in that which is yes, and with no, in that which is no; yet, that we must always, in all matters, and with every one, adhere to, keep, follow, and fulfill the same, as though we had confirmed it with a solemn oath.  And if we do this, we trust that no one, not even the Magistracy itself, will have just reason, to lay a greater burden on our mind and conscience.  Mat. 5:34,35; James 5:12; 2 Cor. 1:17.

We also believe in, and confess, a ban, Separation, and Christian correction in the church, for amendment, and not for destruction, in order to distinguish that which is pure from the impure: namely, when any one, after he is enlightened, has accepted the knowledge of the truth, and been incorporated into the communion of the saints, sins again unto death, either through willfulness, or through presumption against God, or through some other cause, and falls into the unfruitful works of darkness, by it becoming separated from God, and forfeiting the kingdom of God, that such a one, after the deed is manifest and sufficiently known to the church, may not remain in the congregation of the righteous, but, as an offensive member and open sinner, shall and must be separated, put away, reproved before all, and purged out as leaven; and this for his amendment, as an example, that others may fear, and to keep the church pure, by cleansing her from such spots, lest, in default of this, the name of the Lord be blasphemed, the church dishonored, and offense given to them that are without; and finally, that the sinner may not be condemned with the world, but become convinced in his mind, and be moved to sorrow, repentance and reformation.  Jer. 59:2; 1 Cor. 5:5,13; 1 Tim. 5:20; 1 Cor. 5:6; 2 Cor. 10:8; 13:10.

Further, concerning brotherly reproof or admonition, as also the instruction of the erring, it is necessary to exercise all diligence and care, to watch over them and to admonish them with all meekness, that they may be bettered, and to reprove, according as is proper, the stubborn who remain obdurate; in short, the church must put away from her the wicked (either in doctrine or life), and no other.  James 5:19; Tit. 3:10; 1 Cor. 5:13.

Concerning the withdrawing from, or shunning the separated, we believe and confess that if any one, either through his wicked life or perverted doctrine, has so far fallen that he is separated from God, and, consequently, also separated and punished by the church, the same must, according to the doctrine of Christ and his apostles, be shunned, without distinction, by all the fellow members of the church, especially those to whom it is known, in eating, drinking, and other similar intercourse, and no company be had with him; that they may not become contaminated by intercourse with him, nor made partakers of his sins; but that the sinner may be made ashamed, pricked in his heart, and convicted in his conscience, unto his reformation.  1 Cor. 5:9–11; 2 Thes. 3:14.

Yet, in shunning as well as in reproving, such moderation and Christian discretion must be used, that it may conduce, not to the destruction, but to the reformation of the sinner.  For, if he is needy, hungry, thirsty, naked, sick, or in any other distress, we are in duty bound, necessity requiring it, according to love and the doctrine of Christ and his apostles, to render him aid and assistance; otherwise, shunning would in this case tend more to destruction than to reformation.

Therefore, we must not count them as enemies, but admonish them as brethren, that by it they may be brought to a knowledge of and to repentance and sorrow for their sins, so that they may become reconciled to God, and, consequently be received again into the church; and that love may continue with them, according as is proper.  2 Thes. 3:15.

Finally, concerning the resurrection of the dead, we confess with the mouth, and believe with the heart, according to Scripture, that in the last day all men who shall then have died, and fallen asleep, shall be awaked and quickened, and shall rise again, through the unsearchable power of God; and that they, together with those who then will still be alive, and who shall be changed in the twinkling of an eye, at the sound of the last trump, shall be placed before the judgment seat of Christ, and the good be separated from the wicked; that then every one shall receive in his own body according to that he has done, whether it be good or evil; and that the good or pious, as the blessed, shall be taken up with Christ, and shall enter into life eternal, and obtain that joy, which eye has not seen, nor ear heard, neither has entered into the heart of man, to reign and triumph with Christ forever and ever.  Mat. 22:30,31; Dan. 12:12; Job 19:26,27; Mat. 25:31; John 5:28; 2 Cor. 5:10; 1 Cor. 15; Rev. 20:12; 1 Thes. 4:15; 1 Cor. 2:9.

Where God builds a temple, says the old proverb, there the devil builds another in opposition.  This has been apparent ever since the beginning of the world.  For at the same time that Abel became a martyr of God, and, therefore, a good leader of the children of God, Cain made himself a murderer, and became a leader of the children of Satan, who belong to the ungodly and false church, as members of one body.  Gen. 4:8.

He was followed by Lamech, one of Cain’s descendants, who slew a young man, and afterwards spoke of it to his wives Addah and Zillah, in a boasting and presumptuous manner.  Gen. 4:23.

The people of the first world universally, with the exception of eight, followed in the footsteps of Lamech in wickedness; they exercised tyranny, violence, and oppression, and would not be governed by the Spirit of God.  Gen. 6:3,4.

The Sodomites followed in the same course, vexing with their unbecoming walk the righteous soul of Lot from day to day.  Gen. 19; 2 Peter 2:8.

These were succeeded by the Egyptians, who imposed grievous and insupportable burdens upon the people of God, and finally sought their lives, yes pursued them even into the sea.  Compare Exo. 1:11 with Exo. 14:9,10,23.

After these were the seven nations, or inhabitants, of the land of Palestine, who were greater and mightier than the children of Israel, but were banished by God on account of their wickedness; namely the Canaanites, Hittites, Girgashites, Amorites, Perizzites, Hivites, Jebusites, etc.  Deut. 7:1,2.

After these manifested themselves the Amorites, Moabites, Midianites, Philistines, and many others, who disturbed, oppressed, and harassed in manifold ways the people of God, which was dwelling in quiet.  See throughout in the book of the Judges, the books of Samuel, the Kings, and Chronicles.

The Chaldeans, Assyrians, and the inhabitants of the land of Babylon, followed those already mentioned; they carried the church of God away into foreign lands, burned the house of God, and laid waste the city of Jerusalem, which God had chosen above all the cities of the whole earth.  2 Kings 1–17; Jer. 52:1–20; Lam. 1:1–5.

The mighty cities, Tyre and Sidon, in Phoenicia, and afterwards, Chorazin, Bethsaida, Capernaum, which defied the world itself with their greatness, and cast the threatenings of God to the wind, lifted up their heads after the last mentioned, but to their own destruction.  Compare Isa. 23:4,5; Ezek. 27 and 28 throughout, with Mat. 11:20–23.

All these who have been mentioned, from Cain on, succeeded one another in regular order, and may be considered as members of the church of Satan; since they have neither in generation, nor in faith, nor in worship, nor in manner of life, agreed with the church of God, but opposed it in every respect.

After the coming of Christ, many who had adopted the Christian religion and worship, apostatized, denying the faith, and thus becoming fellow-members in the last mentioned, ungodly, and wicked congregation; as, for instance: Simon Magnus, who by confession of faith, and baptism had joined himself to the visible church of God, but fell from it, desiring to purchase the gift of the Holy Spirit with money, which, according to the apostle Peter, tended to his destruction, although he afterwards, as it appears, was again converted.  Acts 8:13,18–22.

Hymeneus and Alexander, who concerning faith made shipwreck, and were full of blasphemies, therefore they were put away from the church by Paul, and delivered unto Satan.  1 Tim. 1:19,20.

Phygellus and Hermogenes, who with the greater number of those in Asia, were turned away from Paul, and, consequently, also from the doctrine of the Gospel which they had received.  2 Tim. 1:15.

Hymeneus (the second) and Philetus, who, having erred concerning the truth, pretended that the resurrection of the dead was past already; by which they overthrew the faith of some.  2 Tim. 2:17,18.

Demas, who forsook Paul, having loved the world.  2 Tim. 4:10.

Alexander, the coppersmith, who did the apostle much evil, on account of which the church of Christ is admonished to beware of him.  2 Tim. 4:14,15.

Many others, who, though they bore the name of members of the Christian church, did not stand by but forsook the oft mentioned servant of God, when he was to answer before the Emperor Nero in regard to the Evangelical doctrine; for which reason their names did no longer belong among the pious.  See last mentioned chapter verse 16.

After these followed many who in the days of John went out from the Church of Jesus Christ, and did the works of antichrist; therefore they were called antichrists, being forerunners of the great antichrist who was to follow afterwards.  See 1 John 2:18,19.  Besides these who arose already in the time of the apostles, and went out from the holy congregation of God, many others, who can not all be mentioned, followed in all ages and will follow to the last days.

Of this the apostles prophesied when their departure was near at hand, and warned the believers of their coming.

When Paul knew and was fully assured through the revelation of the Holy Spirit that all those among whom he had traveled preaching the Gospel would see his face no more, he thus addressed, on the island of Miletus, the elders of the church of Ephesus, who had come to him: I know, beloved brethren, that after my departing shall grievous wolves enter in among you, not sparing the flock.  Also of your own selves shall men arise, speaking perverse things, to draw away disciples after them.  Therefore watch, and remember that by the space of three years I ceased not to warn every one night and day with tears.  Acts 20:29–31.

Afterwards when he was in the city of Laodicea, in Phrygia Pacatiana, he wrote in a certain letter to his beloved friend Timothy, concerning the apostasy which should be through some in the latter times, thus: “Now the Spirit speaks expressly, that in the latter times some shall depart from the faith, giving heed to seducing spirits, and doctrines of devils; speaking lies in hypocrisy; having their conscience seared with a hot iron; forbidding to marry, and commanding to abstain from meats.”  1 Tim. 4:1–3.

Who these apostates were that, in many instances, have forbidden marriage and meats it is unnecessary to point out, since the truth of the matter is clear and manifest to almost every one.

But at the close of his life, when he was imprisoned at Rome the second time, and had already received his sentence of death, namely, to be executed with the sword, for the name of the Lord, he once more renewed the foregoing to his friend and spiritual son Timothy, in order that he might never forget it, but also put the church, where he was a teacher, in remembrance of it with these words: “This know also that in the last days perilous times shall come.  For men shall be lovers of their own selves, covetous, boasters, proud, . . . having a form of godliness, but denying the power of it.”  2 Tim. 3:1–5.

Continually, he adds this declaration for further instruction: “The time will come when they” (namely, certain members of the Christian church) “will not endure sound doctrine; but after their own lusts shall they heap to themselves teachers, having itching ears; and they shall turn away their ears from the truth, and shall be turned unto fables.  2 Tim. 4:3,4.

In like manner, Peter also, as his departure drew close, expressly prophesied to the chosen strangers scattered abroad: That, as there were, in times past, false prophets among the people (Israel), there should also be false teachers among (or out of) them, who should privily bring in pernicious heresies, even denying the Lord that bought them.  2 Peter 2:1.

It would require too much time to recount what also John says on this subject, not only in his epistles, but especially in his revelation; since he gives a description of the condition of both the church of Christ and of antichrist, from his time to the end of the world.

───────────

But, in order to maintain the aforementioned succession, the Papists are accustomed to say that they do not reckon the same from the antiquity of some erring spirits who were before, in, or after the time of the apostles; but from the church of Christ itself, and from Peter, whom they styled the prince of the apostles, upon whom Christ himself, as they asserted, wished to build his church.  Bell. lib. 1. de pont Rom. cap. 10.  Quansuys ex.

To this they add as a second argument, that to him, and no other, were given, by Christ, the keys of heaven, to open or to close the same according to his pleasure.

And, thirdly, that the Lord thrice commanded him—more than the other apostles—to feed his flock, that is, his church.

Moreover, that he occupied the Roman throne, and that the popes succeeded him in this.

To prove this supremacy of Peter, and, consequently, the succession of the popes in his place, they have, for a long time already, misused three passages of holy Scripture, namely Mat. 16:18,19; and John 21:15–17; to which we will reply in the following.

Matt. 16:18, the Lord says: “Upon this rock I will build my church.”

The error of the Romanists consists in this, that they misinterpret the word petra, as though by it was meant the apostle Peter; but this is a great and palpable error.  For the Lord there plainly distinguishes between the name Petros (Peter) and the word petra (rock); saying immediately before: “You are Peter,” but afterwards: “and upon this rock;” upon which follows: “I will build my church;” so that the Lord does not promise there, to build his church upon Peter, but upon the rock; which he plainly mentions.

The second passage is taken from Mat. 16:19: “And I will give unto you the keys of the kingdom of heaven: and whatsoever you shall bind on earth shall be bound in heaven; and whatsoever you shall loose on earth shall be loosed in heaven.”

But this does not in the least tend to prove that church discipline or the power of expelling from, and re-admitting unto the church, was given, among the apostles, to Peter alone, and to no other of the twelve; for in verse 13 it is written: “When Jesus came into the coasts of Cesarea Philippi, he asked his disciples, saying, Whom do men say that I, the Son of man, am?” Whereupon it is related, that Peter (in the name of all) answered: “You are the Christ, the Son of the living God.”

Then follows, verse 19: “I will give unto you the keys,” etc., which promise, though addressed specially to Peter, extended to all the apostles in general, since the Lord did not ask Peter alone, but the whole of them collectively; upon which, when he (Peter) had answered in the name of all, followed the above mentioned promise.

This is explained still further by the holy evangelist John, who says, chap. 20:19,22,23, that Christ, after his resurrection, standing in the midst of his disciples, breathed on them all, and said: “Receive you the Holy Spirit,” adding: “Whosesoever sins you remit, they are remitted unto them; and whosesoever sins you retain, they are retained;” which words are of equal importance with those just quoted from Matthew, concerning the giving of the keys.

Moreover, that the church also has received this power, is expressed in words not obscure at all in Mat. 18:17,18: If he (the sinner) neglect to hear the church, let him be unto you as a heathen man and a tax collector.  Truly I say unto you, whatsoever you (understand, according to the sentence of the church, which is here spoken of) shall bind on earth shall be bound in heaven; and whatsoever you shall loose on earth shall be loosed in heaven.”

Who doubts that these are the express words which were previously addressed to Peter, but, of course, are intended for all the apostles, and here for the whole church?

We see that the Corinthian church, at the time of Paul, possessed the right of expelling and readmitting, called binding and loosing; for, touching the expulsion of the sinner, it was said to them: “Purge out therefore the old leaven” (namely, the obstinate sinner), etc.  1 Cor. 5:7.  Again: “Put away from among yourselves that wicked person.”  Verse 13.

Concerning the readmittance of the one who manifested penitence, they are commanded: “Sufficient to such a man (namely, who repents of his sins) is this punishment (that is, the expulsion from the church) which was inflicted of many.  So that contrariwise you ought rather to forgive him, and comfort him, lest perhaps such a one should be swallowed up with overmuch sorrow.”  2 Cor. 2:6,7.

Besides, that this power of binding and loosing was not given to Peter alone, but to all the apostles, and also to the church, it is entirely different in its nature from that of which the pope of Rome as the imaginary successor of Peter boasts.  For the power of which Christ spoke, must be limited by the rule of his word, Mat. 7:24,26; Gal. 1:6–8; while on the contrary the power of which the pope boasts is unlimited, has no rule, and extends as far as his pleasure.  Bald. in cap. Eccles.  Also, dist. 40. cap. S. Papae, etc.

It follows then, that to the pope is attributed wrongfully a power which was not given to Peter himself; moreover, that the power which was given him, was common to all the apostles, and also to the church.

The third passage (or argument) is taken from John 21:15–17, where the Lord asked Peter three times, whether he loved him, and Peter answered each time: “Yes, Lord, I love you;” to which the Lord replied, three times: “Feed my lambs;”  “Watch my sheep,” etc.

Some among the Papists, in order to maintain the supremacy of Peter and, consequently, that of the popes of Rome, have so strained these words, that a certain celebrated author among them did not hesitate to write, that Peter is here appointed a ruler, watchman, and pastor, not only over the church, but over the apostles themselves.  Bell. lib. I. de Pont. Rom. cap. 14. & 15. 16.  Second. S. Velt. etc.

But herein they do violence to the text, since various arguments from the holy Scriptures overthrow this view.  For, in the first place, it is certain that at that time Peter had greatly and grievously gone astray, more than any of the other apostles; since he, contrary to warning and his own solemn promise, had so faithlessly denied, yes, entirely forsaken, the Lord; therefore, there is no probability that the Lord exalted him above all the others, and appointed him ruler over them; which would be altogether incompatible with the justice of Christ, and the nature of the case.

In the second place it would not accord with what the Lord had taught his apostles in general, on a previous occasion, when a strife had arisen among them, as to which of them, after his departure, should be the greatest; saying: “The kings of the Gentiles exercise lordship over them; and they that exercise authority upon them are called benefactors.  But you shall not be so: but he that is greatest among you, let him be as the younger; and he that is chief, as he that does serve.  Luke 22:25,26.  Again: “Neither be called masters: for one is your Master, even Christ.”  Mat. 23:8,10.

In the third place, if we examine the proposed argument, we shall find that neither the threefold question of the Lord: Do you love me?  Nor his threefold injunction: “Feed, or watch, my lambs, and sheep,” was directed to Peter any more than to the other apostles.

For, as regards the question, Do you love me?  What does it signify more than that Peter should examine himself, whether he did love Christ?  Very well.  What, then, had Peter more than any of the other apostles or than Paul afterwards had?  Who said: “For I am persuaded, that neither death nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature, shall be able to separate us from the love of God, which is in Christ Jesus our Lord.”  Rom. 8:38,39.  Again: “The love of Christ constrains us;” etc.  2 Cor. 5:14.  Yes, every Christian in particular, and all in general, are bound to this love, which is so necessary, that it is written: “If any man does not love the Lord Jesus Christ, let him be Anathema, Maranatha.”  1 Cor. 16:22.

Concerning the injunction, Watch, or feed, my lambs and sheep, this is also enjoined upon all true teachers.  “Take heed therefore,” says Paul to the elders of the church at Ephesus, “unto yourselves, and to all the flock, over which the Holy Spirit has made you overseers, to feed the church of God, which he has purchased with his own blood.”  Acts 20:28.

Peter, moreover, has, in this respect, not placed himself above, but beside his fellow ministers, when he, exhorting them, says: “The elders which are among you I exhort, which am also an elder, and a witness of the sufferings of Christ.  . . . Feed the flock of God which is among you,” etc.  1 Peter 5:1,2.

This is further confirmed by the fact, that the Lord did not command Peter only, but all the apostles in general, to go into all the world, to preach and baptize the believers.  Mat. 28:18–20; Mark 16:15,16.

Again, he said to them all: “You shall be witnesses unto me both in Jerusalem, and in all Judea, and in Samaria, and unto the uttermost parts of the earth.”  Acts 1:8.

It follows therefore, that in the matter of watching over, and feeding, the sheep of Christ, that is, in preaching the holy Gospel, and taking care of the church of Christ, Peter possessed no more authority, power, and distinction than the other apostles and apostolic teachers.

It now remains to give a solution, why the Lord thrice asked Peter alone, and none of the others, whether he loved him, and thrice commanded him to feed his sheep.

To this we reply: since Peter only a short time before had thrice forsaken the Lord, it was not more than right, that he should also confess thrice that he loved him whom he had forsaken; and that, therefore, this question should be put to him three times.

Besides, since Peter, by his denial had entirely abandoned, or, at least, had become totally unworthy of his office of teaching and feeding the church of Christ, none of the other apostles would, under any consideration, have recognized or received him in this; therefore it was necessary, that the Lord himself should earnestly, yes thrice, charge him with it, so that no one might come to doubt the worthiness of his person (since he was now converted), or the validity of his office.

Thence follows again the absurdity of those who make the matter in question say more than the Lord himself has done: namely, that Peter hereby was not reinstated into his office, which he had abandoned; but that he was appointed head of the whole church, yes, even over all the other apostles; as can be seen in lib. I. de pont. Rom. cap. 11. Bellorm.

Besides that the three proposed passages are of no use to the papists in proving the supremacy of Peter over the other apostles and the whole Christian church, there follow various reasons and circumstances which show clearly, that the succession of the popes, which they would deduce from Peter, cannot stand, but is unfounded and untrue.

For, to come to the point, it cannot be shown that Peter was ever at Rome, (where the seat of the pope is placed), except at the close of his life, and then he was not received as pope, but was put to death as a martyr, with Paul, his fellow apostle, for the testimony of Jesus Christ, as we have circumstantially shown in the History of the Holy Martyrs, of the year 69 A.D.  Also, Egesipp. Hist. van de verstoring Jerusalem, 3. Bock, 2 cap.  Also, W. Band. Apopth. Christian, lib. 1. ex Hieron. de vitis illustribus.  Johan. Strac. in festo Johan. Evang. etc.

Eusebius quotes from Dionysius, a teacher of the church at Corinth, concerning the coming of Paul and Peter to Rome, as also concerning their preaching, which was the cause of their death, these words: They (namely Paul and Peter) were both together in our congregation at Corinth, teaching (from) there (on) throughout all Italy; they taught also in this city (namely, Rome, of which he had first spoken); where they both were crowned martyrs at the same time.  Euseb. Pamph. Chron. Eccl. Edition of 1588 lib. 2. cap. 25.

He speaks of Peter’s coming to, and preaching at, Rome, even as if having taken place at the close of his life; and although he puts Paul’s coming and preaching in the same time, Paul’s coming to this city, nevertheless, happened much earlier than the coming of Peter, which took place shortly before their death; in which time both together preached the holy Gospel in that city.

That Paul was there much earlier and longer, appears from all the circumstances of the Acts of the apostles; for while Peter was preaching at Cesarea, Antioch, Jerusalem, and in other places, Paul was brought to Rome, and, having arrived there, “dwelt two whole years in his own hired house, and received all that came in unto him, preaching the kingdom of God, and teaching those things which concern the Lord Jesus Christ, with all confidence, no man forbidding him.”  Here the account of the Acts of the Apostles ends, without mentioning anything further of Peter.  See Acts 28:30,31.

In this demonstration we shall forego the method employed by Sebastian Frank, Gysius, and others, who have written syllogistically upon this subject, and shall confine ourselves solely to the express testimony of (or, at least, plain inferences from) Holy Scripture, upon which we propose to found our arguments.

The common tenet of the papists is that Peter sat as the chief bishop upon the Roman throne; yet the authors whom they adduce for this purpose greatly differ.  For, as respects his arrival in that city, some fix it in the year 41 after Christ; others in the beginning of the reign of the Emperor Claudius; others in the second year of this same Claudius; others in the fourth year; others in the beginning of the reign of Nero; others in the fourteenth year after Paul’s conversion, etc., as is noted in Ireneus, Orosius, Damasus, Hornantius, Th. Aquinus, The Lives of the Saints, etc.

Concerning the length of time he was bishop, there is not less disagreement; as also in regard to how long he was absent from his bishopric sojourning in other places.  Cortesius writes of eighteen years, Onuphrius of seven years; but the general opinion among them is, that he sat twenty-five years upon the chair governing their church; although some flatly oppose it.  See the last mentioned three authors.

Touching the person who succeeded him in his bishopric, there is much confusion and uncertainty in what is said concerning this subject.  Some write that Clemens succeeded Peter; as Septimus Florens Tert.; others, that Linus followed him; as Ireneus, Eusebius, Epiphan., etc., De Praes 32.  1. Contr. Jov.; others, that Linus discharged Peter’s office two years before the death of the latter; as Damasus, etc.; others, that Peter ordered that Clemens should succeed after the death of Linus; In Pontific. Petr. etc., Clem. in Epist. ad Jacobum, etc.; others, that the chair of Peter was vacant while Linus and Cletus lived, Clemens, who was ordained by Peter as his successor, not being willing, as they say, to occupy the chair in their lifetime; which is testified to by Bellarminus; others that Linus occupied the chair eleven years after Peter’s death; see Eusebius; others, that Linus died before Peter, and, consequently was not his successor in the bishopric; see Turrianus, Sophronius, etc.; others, that Anacletus succeeded Peter, and Clemens, Anacletus.  See Homil. de Agon.  Peter and Paul.  In Chron. in Anno Clem.; others, finally, that Peter and Linus were bishops simultaneously in the city of Rome; yet so, that Peter was the superior, and Linus, the inferior bishop.  See Ruffinus, Sabellicus, Turrianus, In vita Petri.

Besides, that in the first three centuries after the death of the apostles, nothing was known in the Roman church, as regards rulers of the same, but common bishops or overseers, until the time of Constantine the Great, and from that time on to the year 600, only archbishops and patriarchs, but no popes, till after the year 606, when, by the power of the Emperor Phocas, the Roman Bishop Boniface III. was declared and established the general head and supreme ruler of the whole church;—the succession also of the following popes was interrupted by many important occurrences, with respect to the manner of the papal election as well as to the doctrine and the life of the popes themselves, as also with regard to various circumstances pertaining to these matters.  Of this an account shall presently be given.

Note.—Besides what we have mentioned in our account of holy baptism, for the year 606, of the rise and establishment of the Roman pope, there is also found, concerning the cause of the same (in the Chronijk van den Ondergang der Tyrannen, edition of 1617, book VII., page 211, col. 2), this annotation: When the patriarch at Constantinople reproved the Emperor Phocas for the shameful murder he had committed, or would not consent to, or remit it, while the bishop of Rome winked at, or excused this wicked deed, the Emperor Phocas, in his displeasure, deprived the church of Constantinople of the title, Head of Christendom, and, at the request of Boniface III., conferred it upon the Roman church; which was done amidst great contentions, for the eastern churches could not well consent to it, that the see of Rome should be considered by everybody, and everywhere, as the head and the supreme (of the) church.  Compare this with Platinae Reg.  Pap. fol. 123; Fasc. Temp. fol. 122; Pol. Virgil, lib. 4. cap. 10; Hist. Georg. lib. 4; Conrad. Oclutar. fol. 15; Tract, called, Ouden en Nieuwen Godt. lib. 1; M. Zanchij Tract. Pap. fol. 41; Zeg. Chron. Rom. Pap. fol 132.

In the introduction to the Martyrs Mirror (edition of 1631, fol. 25, 26, 27) mention is made from Cardinal Baronius (we have looked into his history, and found it to be so at the place referred to), of various popes who ran of themselves, without lawful election or mission; and also of some who usurped the chair, without the consent of the church, merely by the power of princes and potentates.

Among the popes who, without lawful election or mission, ran of themselves, are numbered Stephen VII., Christopher, and Sergius III., with whom it was as follows:

Stephen VII. expelled Boniface VI. by force from the Roman see, after the death of Formosus; and afterwards committed an abominable deed on the dead body of said Formosus, who was counted a lawful and good pope; which deed the Cardinal C.  Baronius describes from Luytprandus and others as follows:

“In this same year was perpetrated the great wickedness which Luytprandus and others relate, but incorrectly by Sergius; since the acts of the aforementioned Synod under Pope John IX., to which doubtless more credence is to be given, impute it to the then existing pope, Stephen IX.

He caused the dead body of Formosus to be exhumed, and placed it on the pope’s throne, dressed in all his papal robes; whereupon he upbraided Formosus, as though he were alive, that he, through great ambition, had come from the chair of Porto into that of Rome; anathematized him on this account, had the dead body stripped of all the robes, as also the three fingers with which Formosus according to custom used to ordain, cut off from the same, and thus thrown into the Tiber.  Besides this he deposed all those who had been ordained by Formosus, and re-ordained them; all of which he did from pure madness.”  See C. Baron. Histor. Eccl. Anno 897. num. 1. 2.

After this the same Baronius relates of Christophorus, who also thrust himself into the papal chair, the following:

The oftmentioned cardinal Cæsar Baronius, proceeding in his account of the Register of the Popes, arrives at the year 901, the beginning of the tenth century, where he bursts out, as if with sorrow, calling this time hard, unfruitful, and productive of much evil; and comparing it to an iron and leaden century, full of wickedness and darkness, particularly in respect to the great irregularity practiced in the installing and deposing of the Roman popes; which was done partly by the Roman princes, partly by the princes of Tuscany, who, now this one, then that one, usurped the authority to elect the popes, and to dethrone them; which happened in such a manner that all the preceding abuses committed with reference to the Roman chair were mere child’s play in comparison with it.

For now, as Baronius writes, many monsters were thrust into this chair as popes; which continued throughout this whole century, yes, for a hundred and fifty years, namely from the year 900 to about the year 1049, when the German Ottoes, who occupied the imperial throne, interposed between both, although they, not less than their predecessors, retained as their prerogative the right of electing and rejecting the popes.  Baron. Ann. 901. num. 1.

The same cardinal relates that in these awful and terrible times some popes attained to the popedom not only by the power of princes and potentates, but through the foolish love of certain dishonorable and loose women, by whom Rome was ruled; which we could in no way believe, had not so eminent a man and rigid papist, as Baronius was, described it so plainly and circumstantially.  See in Baronius’ Church History, printed at Antwerp 1623, for the year 912. num. 1; also 928. num. 1; also 931. num. 1.

Our soul is amazed, and we are ashamed to relate all that is adduced there from various papistic writers, concerning the election of some of the popes.

O God!  open the eyes of these blind lovers of papacy, that they may see, what succession it is, of which they have so long boasted in vain; so that they may truly turn to you and your church, and be saved!

Note.—With respect to this matter, the writer of the Introduction to the Martyrs Mirror, of the year 1831, says: “After that arose a time far more horrible, etc., for the margraves of Tuscany, and after them the emperors, exercised so much violence with reference to the papal chair, that they thrust into it many monsters; among whom was John X., who was thrust into the chair by Theodora, mistress of Rome, while Lando was deposed.”  Introduction, fol. 26. col. 2. from Baron. Church History, Anno 912. num. 1.

After that he relates that John X. was deposed by Theodora’s daughter, who also reigned over Rome, and that John XI., a bastard child of Pope Sergius III., was put into it.  “And thus,” he writes, “have whores and rogues, according to the testimony of cardinal Baronius, ruled the papal chair, deposing and instituting whomsoever they would.”  Fol. 27. col. 1. from Baronius, Anno 931. num. 1. Continuing, the aforementioned author remarks: “In this iron century it also happened, that Stephen IX., having illegitimately attained to the chair, was marked in the face by some rogues, for which reason he stayed in his house.”  Same place, from Baronius Anno 940. num. 1.

But, in order to give an account of those particular ones only, who attained unlawfully to the papal chair, since we are treating of the succession and mission of the popes, we must also mention Pope John XII., who, being only eighteen years old, was forcibly put into the chair, and made pope by his father, the margrave of Tuscany.  Afterwards he was deposed by a council at Rome, on account of his wicked life; but he remained pope nevertheless, since nobody would excommunicate the pope, however wicked his life might be, as Baronius relates.  Compare Baron. Anno 955. num. 1. with Anno 963. num. 1. 2.

After that, Albericus, the count of Tusculum, made his son, who was but ten years old, pope, and by his authority put him into the chair under the name of Benedict IX.  After he had reigned about nine years, a certain faction of the Romans elected another pope.  When Gratianus, a priest at Rome, saw this, he bought out both of them with money, and called himself Gregory VI.

But the Emperor, not willing to tolerate this, deposed all three of them, and put Clemens II. in their stead; and then Damascus II.; after him Leo IX.; and, finally, Victor II.

Thus the imperial line of the popes continued, until the clergy itself became powerful enough to elect the popes without waiting for the imperial mission, which formerly had been deemed necessary; this afterwards gave rise to great schisms and divisions in the Roman Church.  Compare concerning all this Baron. Hist. Eccl. Anno 1033. num. 2. with Anno 1044. num. 2. 3; also, Anno 1046. num. 1; Anno 1048. num. 1; Anno 1049. num. 2; Anno 1055.

With regard to the aforesaid matters, the writer of the Introduction mentioned says (Fol. 27. col. 2): “This being taken into consideration, we say that it is not true that they, namely the Romanists, have an uninterrupted succession from the days of the apostles to the present time, as they would make the people believe, with their long register of popes, whom they have connected as the links of a chain, as though they, through lawful mission, had always maintained a continuous succession; but we have proved here that this chain of succession is, in many ways, broken.

“In the first place, by Stephen VII. and his successors, who have forcibly thrust themselves into the chair.  These certainly had no mission; and where the mission ceases, the succession ceases also.

“In the second place, by those who were thrust into the chair, without the order or sanction of the church, only by kings and princes, yes, even by whores, through lewd love; or who bought the same with money, as we have shown.  These also were certainly not sent; or, if they were sent, it must be proved, by whom: for two contrary things cannot consist together.  If they were sent, they did not thrust themselves into the chair, as Baronius says notwithstanding; but if they thrust themselves into it, or were thrust into it by others through unlawful means, then they were not sent, and consequently, had no succession from the apostles.”  Introduction, fol. 28. col. 1.

We will now take leave of the popes, and let them pass.  It is enough for us to know that their succession, of which the papists boast so much, is confused and vain, or, at least, without tenable grounds.  How we have proved this, is not for us to say; we let others judge.

THE HOLY MARTYRS OF THE NEW COVENANT.

To all charitably inclined Anabaptists and non-resistant Christians:

Rechtsinnige!  die Christum hebt beleden

Te volgen in een ware ootmoedigheydt;

En die ter noodt den kruys-bergh wilt betreden,

Die vol en dicht van scherpe doornen leydt;

Vertoeft, en siet nu, in dees jammer-blaren,

Wat ach, een wee, een weerloos Christen naeckt,

Wanneer sijn ziel met Christo soeckt te paren,

En, door’t geloof, na’t eeuwigh leven haeckt.

Al siet gy u geloofs-genooten swerven,

Om Christi naem, met kommer, angst en pijn,

Verlaten van haer huysgesin, en erven,

En dolen, in een woest landt, en woestijn,

En waer sy zijn, als vluchtelingen, woonen:

Dewijl men haer een vast verblijf ontseydt,

En vyer, en swaerdt, en galgh, en radt gaet toonen,

Met grimmigheydt tot hare doodt bereydt;

Laet daerom niet u vyer’ge liefd’ verkoelen,

THE BLOODY THEATRE

—OR—

MARTYRS MIRROR

—OF THE—

ANABAPTISTS OR DEFENSELESS CHRISTIANS, WHO SUFFERED AND WERE SLAIN FOR THE TESTIMONY OF JESUS CHRIST, THEIR SAVIOR, FROM THE TIME OF CHRIST UNTIL THE YEAR A.D. 1660.

That is, from the first year of the ministry of Jesus Christ to the year 100.

[We have begun with the baptism of John, who in Holy Scripture is properly called the Baptist, because he was the first and chief one who truly administered baptism with all that pertains to it; concerning which we have noted the time, place, persons, etc.  From there we proceeded to Christ and the command which he gave concerning baptism; thence to the apostles, and how they fulfilled Christ’s command.  But, since the apostles who wrote of baptism did not live to the close of this century, we, in order to accomplish our design, resorted to the fathers who lived shortly after the apostles, and wrote on baptism; and thus the first century is concluded with their testimony.]

We shall begin to give an account, from century to century, up to the present day, or at least, to the time of our fathers, how that the true baptism upon faith, with rejection of infant baptism, has always obtained, and been practiced, according as it was possible, by the true church of God, or at least, by some of the orthodox believers, according to the freedom, or the oppression prevailing at any particular time; and that this same faith, on account of which the world calls us Anabaptists, was begun by God, through John, was confirmed by Christ, and propagated and maintained by the apostles as well as by their successors, till the time of our fathers; together with an account of the persons who suffered for that faith.

Coming, then, to the article of baptism we shall thus begin and finish the subject: In the first century, embracing chiefly the time of Christ and his holy apostles, we shall place, not by inferences, but through express words, that which Holy Scripture has to say in regard to it, as being the foundation of the matter, and afterwards, that which is recorded by trustworthy authors.

The holy evangelists tell us the time, place and manner of the same.  Luke writes, chap. 3:1–3: “Now in the fifteenth year of the reign of Tiberius Caesar, Pontius Pilate being governor of Judea, and Herod being tetrarch of Galilee, and his brother Philip tetrarch of Iturea and the region of Trachonitis, and Lysanias the tetrarch of Abilene, Annas and Caiaphas being the high priests, the word of God came unto John the son of Zacharias in the wilderness.  And he came into all the country about Jordan, preaching the baptism of repentance for the remission of sins.”  Mat. 3:1,2: “In those days came John the Baptist, preaching in the wilderness of Judea, and saying, Repent: for the kingdom of heaven is at hand.”  Verse 11: “I indeed baptize you with water unto repentance.”  Acts 19:4, Paul said: “John truly baptized with the baptism of repentance, saying unto the people, that they should believe on him which should come after him, that is, on Christ Jesus.

Matt. 3:5–9: “Then went out to him Jerusalem, and all Judea, and all the region round about Jordan, and were baptized of him in Jordan, confessing their sins.  But when he saw many of the Pharisees and Sadducees come to his baptism, he said unto them, O generation of vipers, who has warned you to flee from the wrath to come?  Bring forth therefore fruits fit for repentance: and do not think to say within yourselves, We have Abraham to our father: for I say unto you, that God is able of these stones to raise up children unto Abraham.”  Luke 7:29,30: “And all the people that heard him, and the tax collectors, justified God, being baptized with the baptism of John.  But the Pharisees and lawyers rejected the counsel of God against themselves, being not baptized of him.”  John 3:23: “And John also was baptizing in Enon near to Salim, because there was much water there: and they came, and were baptized.”

Matt. 3:13–17: “Then comes Jesus from Galilee to Jordan unto John, to be baptized of him.  But John forbade him, saying, I have need to be baptized of you, and come you to me?  And Jesus answering said unto him, Suffer it to be so now: for thus it becomes us to fulfill all righteousness.  Then he suffered him.  And Jesus, when he was baptized, went up straightway out of the water: and, lo, the heavens were opened unto him, and he saw the Spirit of God descending like a dove, and lighting upon him: and lo a voice from heaven, saying, This is my beloved Son, in whom I am well pleased.”  See further, concerning this: Mark 1:9–11; Luke 3:21–23.

John 3:22: “After these things came Jesus and his disciples into the land of Judea; and there he tarried with them, and baptized.”  Chap. 4:1–3: “When therefore the Lord knew how the Pharisees had heard that Jesus made and baptized more disciples than John (though Jesus himself baptized not, but his disciples), he left Judea, and departed again into Galilee.”

Matt. 28:18–20: “And Jesus came and spoke unto them, saying, All power is given unto me in heaven and in earth.  Therefore go, and teach (or make disciples of) all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Spirit: teaching them to observe all things whatsoever I have commanded you: and, lo, I am with you alway, even unto the end of the world.  Amen.”  Mark 16:15,16: “And he said unto them, Go into all the world, and preach the gospel to every creature.  He that believes and is baptized shall be saved; but he that does not believe shall be damned.”

Acts 2:37,38: “Now when they heard this, they were pricked in their heart, and said unto Peter and to the rest of the apostles, Men and brethren, what shall we do?  Then Peter said unto them, Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins.”

Verses 41,42: “Then they that gladly received his word were baptized; and the same day there were added unto them about three thousand souls.  And they continued steadfastly in the apostles’ doctrine and fellowship, and in breaking of bread, and in prayers.

Acts 8:12,13: “But when they believed Philip preaching the things concerning the kingdom of God, and the name of Jesus Christ, they were baptized, both men and women.  Then Simon himself believed also: and when he was baptized, he continued with Philip.”

Verses 36–39: “And as they (namely Philip and the Ethiopian) went on their way, they came unto a certain water: and the eunuch said, See, here is water; what hinders me from being baptized?  And Philip said, “If you believe with all your heart, you may.”  And he answered and said, I believe that Jesus Christ is the Son of God.  And he commanded the chariot to stand still: and they went down both into the water, both Philip and the eunuch; and he baptized him.  And when they were come up out of the water, the Spirit of the Lord caught away Philip, that the eunuch saw him no more: and he went on his way rejoicing.”

Acts 9:17,18: “And Ananias went his way, and entered into the house; and putting his hands on him said, Brother Saul, the Lord, even Jesus, that appeared unto you in the way as you came, has sent me, that you might receive your sight, and be filled with the Holy Spirit.  And immediately there fell from his eyes as it had been scales: and he received sight forthwith, and arose, and was baptized.”

Acts 10:46–48: “For they heard them speak with tongues, and magnify God.  Then answered Peter, Can any man forbid water, that these should not be baptized, which have received the Holy Spirit as well as we?  And he commanded them to be baptized in the name of the Lord.”

Acts 16:13–15: “And on the sabbath we went out of the city by a river side, where prayer was wont to be made; and we sat down, and spoke unto the women which resorted thither.  And a certain woman named Lydia, a seller of purple, of the city of Thyatira, which worshiped God, heard us: whose heart the Lord opened, that she attended unto the things which were spoken of Paul.  And when she was baptized, and her household, she besought us, saying, If you have judged me to be faithful to the Lord, come into my house, and abide there.  And she constrained us.”

Verse 40: “And they went out of the prison, and entered into the house of Lydia: and when they had seen the brethren, they comforted them, and departed.”

Acts 16:29–34: “Then he (namely the keeper of the prison) called for a light, and sprang in (the prison), and came trembling, and fell down before Paul and Silas, and brought them out, and said, Sirs, what must I do to be saved?  And they said, Believe on the Lord Jesus Christ, and you shall be saved, and your house.  And they spoke unto him the word of the Lord, and to all that were in his house.  And he took them the same hour of the night, and washed their stripes; and was baptized, he and all his, straightway.  And he led them into his house, and seated them at the table, and rejoiced with all his house, that he believed in God, or (as the latest translators say), he rejoiced, that he and all his house believed in God.”

Acts 18:8: “Crispus, the chief ruler of the synagogue, believed on the Lord with all his house; and many of the Corinthians hearing believed, and were baptized.”

1 Cor. 1:14–16: “I thank God (says Paul) that I baptized none of you but Crispus and Gaius; lest any should say that I had baptized in my own name.  And I baptized also the household of Stephanas; besides, I do not know whether I baptized any other.”

Compare this with 1 Cor. 16:15,16: “I beseech you, brethren (you know the house of Stephanas, that it is the firstfruits of Achaia, and that they have dedicated themselves to the ministry of the saints), that you submit yourselves unto such, and to every one that helps with us, and labors.”

1.  That it signifies the burying of sins, and the resurrection into a new life.

In order to receive baptism in a worthy and true manner, there are required sorrow and repentance of sins, accompanied with a confession of the same.  Mat. 3:6, we read: “And were baptized of him in Jordan, confessing their sins.”

Besides this, it is required that we should bear good fruits.  “Bring forth therefore,” says John, to those who desired to be baptized, “fruits fit for repentance.”  Mat. 3:8; or, according to Biestken’s translation: “Do genuine fruits of repentance.”

Mark 16:16, it is also required that we believe, yes, that we believe with the heart.  Acts 8:37.

In short, repentance or conversion, and baptism are joined together, Mat. 3:6,11; as also, teaching, believing, and baptizing, Mark 16:15,16.  Confession and baptism went hand in hand with the Ethiopian, Acts 8:37.  Baptism is a burying of the old man, and a sign of resurrection into a new life, Rom. 6:3,4; a putting on of Christ, Gal. 3:27; and the answer of a good conscience toward God.  1 Peter 3:21.

These and other conditions required in baptism cannot exist in infants, who know neither good nor evil, cannot discern between the right hand and the left hand, and do as children do, Deut. 1:39; Jon. 4:11; 1 Cor. 13:11.

Here we might adduce much more, but since it is not our purpose to dispute about this point, but simply to show from the unadorned testimonies of the holy evangelists and apostles, that baptism was administered in the first century only to adult (that is, penitent and believing) persons, we shall leave this subject, and proceed to give an account of those who, according to history, have, either by word or by deed, maintained this doctrine.

Although we might entirely conclude this first century as touching baptism upon faith, with the testimony of Holy Scripture, we, so as not to appear deficient, nevertheless deem it expedient, to add the testimonies of the fathers, till the end of this century.

About the year 52.—Jac.  Mehrn. Bapt. hist. pag. 578.  from Simon Metaphrastes, D. Vicecomes records the following incident (lib. 1. cap. 4. in the life of St. Auxibius): When St. Mark, the apostle of Christ, saw that Auxibius had a desire for Christ, and that he was believing and instructed, he descended with him into a pool and baptized him.  This is the first example of which we read in history, outside of Holy Scripture, of those who were incorporated into the church of Christ, through baptism upon faith.

About the year 60.—In, or very near this time, it is recorded, even by several papistic writers that there were such people and such a sect as were afterwards designated by the name, The Poor of Lyons, Waldenses, Albigenses, who were also called Anabaptists, or Baptists, on account of the like faith which they had in common; as shall be shown hereafter.  Therefore the papists complain of their being considered of such high antiquity; for some say that they existed in the time of Sylvester, A.D. 315, and others assert, with more justness, too, in the time of the apostles.  Baptism, histor.  pag. 615, from a very old book.  Also, pag. 670 and pag. 682.  from Flaccius.  Also, D. Balthazar Lydius (though he misinterprets their doctrine) in the tract, “Where the church was before the year 1160,” printed at Dort, A. 1624.  pag. 2. col. 1. from Reynerius Priester.

About the year 68.—It is stated that in the time of Nero, two daughters of Valentinian, a Christian at Aquileia, who had been brought up by their father in the Christian faith and the fear of God, were instructed by the priest or teacher Hermagoras, and baptized at a running water.  See De gantsch klare en grondige bewijsinge van den Doop, printed A.D. [15] 81.  letter Bv.

About the year 70.—In or about the time of the death of the apostle Peter is placed the bishop or teacher Linus, of whom it is testified that he baptized, after preceding instruction, the son of Perpetua, a Christian woman.  See the above.  Also, Kort verhael van den loop der werelt, by F. H. H., printed at Franeker, A. 1611.  pag. 47.

From the year 71 till the year 111.—It is stated that between these years there flourished Ignatius, who was the second bishop of Antioch after Peter, and, according to the chronicles, discharged the duties of his office in the time of the apostle John.  Writing of baptism, he employs no other manner of speech, than which clearly implies that baptism must be accompanied with faith, love and patience.

In his letter to Polycarp, bishop at Smyrna, he writes among other things these words: Let none of you be found an apostate: “Let your baptism be your weapon, your faith your helmet, love a lance, patience a full armor.”

In a letter to the Tralienses he writes likewise: “It appears to me, that you do not live after the flesh, but after Jesus Christ, who died for our sakes; so that you, believing in his death, may, through baptism, be partakers of his resurrection.”

Again, in the letter to those at Philadelphia he writes thus: “Seeing, then, that there is one only ungenerated God and Father; and one only begotten Son, Word, and Man; one Comforter, the Spirit of Truth; and one faith, one baptism, and one church, which the apostles have founded with their sweat and labor, in the blood of Christ from one end of the earth to the other; therefore, you, as a peculiar people and holy generation, must also do all things with a unanimous heart in Christ.”

Who does not see here, that Ignatius by joining together in this order of sequence, preaching, faith, baptism, and the church, intends to say that according to the ordinance of Christ, preaching has the first place, and, therefore, must precede; that after faith comes baptism, and that after baptism the one baptized is a member of the church?  And that then the members of the church, as a peculiar people and holy generation, must do all things with unanimous hearts in Christ?  For this is the import of the words of Ignatius.  See, concerning the aforementioned letters of Ignatius, H. Montanus in De nietigheyd van den Kinder-doop, printed the second time, pages 4 and 5.  Also, Jac.  du Bois (though he misinterprets these letters), Tegen Montanus, printed Anno 1648. page 16–22.

In the year 95.—It is here recorded that Clemens, the fourth bishop of the church at Rome, ordained: That the heretics’ baptism is neither to be supported nor accepted; therefore, he that has received baptism in conformity with the truth of the church, shall not be rebaptized; but he who does not rebaptize the unclean, that is, baptized by the ungodly or heretics, shall be deposed, as one who mocks the cross and death of Christ, and does not distinguish the false priests, or teachers, from the true ones (distinct.  30.  cap.).  Again, in his second epistle he speaks of baptizing on the feast, and that the candidate for baptism is to be examined three months previously.  P.J. Twisck, Chron. 1st Book, in the year 95. page 32.

It certainly appears clearly from these words of Clemens that at that time no other baptism obtained in the church, than that which was administered after preceding instruction: for when he speaks of baptizing on the feast, and that the candidate for baptism is to be examined three months previously, it is certainly expressed, that then no new-born children were baptized; for who does not know that children are born throughout the whole year, and not only on feast-days (namely, on Passover or Pentecost)?  Besides, infants cannot be examined in the faith three months previous to their baptism, as is required here of the candidates for baptism.

Moreover, in the third letter of Clemens, the following words, which still more clearly express the preceding meaning, are found: If any one desires to become a believer, and to be baptized, he must prepare himself to lay aside the former wickedness; so that he henceforth may obtain, by a good conduct, an inheritance of the heavenly riches, according to his own deeds.  Let him that desires this, go to his priest, or teacher, and hear from him the mysteries of the kingdom of heaven; let him exercise himself diligently with fasting, and examine himself well in everything, so that after three months he may be baptized.  Every one shall be baptized in running water, and the name of the blessed Trinity be invoked over him.  Jac.  Mehrn. Bapt. Histor. 2nd part, on the second century, page 209.  from Clem. Epist. 3.

From the Constitutionibus Apostolicis, lib. 7. cap. 23.  by the same Clemens, these words are taken: Concerning baptism we commanded you before, O bishop, and say this also: that you shall baptize as the Lord has commanded us, when he said: “Go, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Spirit: teaching them to observe all things whatsoever I have commanded you.”  Mat. 28:19,20.  Bapt. Histor. page 200. ex. Constit. Apostol.

The above words of Clemens speak so plainly of the true order of the baptism of Christ, that they need no explanation whatever.  We shall therefore pass on to the martyrs who suffered in or about this time.

That is, from the death of Christ to the year A.D. 100.

This first century did not pass without the shedding of much blood of the saints; for, since Jesus Christ himself, the Leader of all true believers, was subject to it, it was just, that his members should follow in the same path; yet John died before Christ.  But after the death of Christ, the fire of persecution raged exceedingly, consuming nearly all of the beloved apostles and friends of Christ, according to the flesh.  We have described those who followed Christ, their Captain, into suffering and death, according to the order of time; they are the following persons: Stephen, the deacon; the apostles, James, Philip, Barnabas, Mark the evangelist, Peter, Paul; some companions and friends of Paul, as Aristarchus, Epaphras, Silas, Onesiphorus, Prochorus, Nicanor, Parmenas, Olympas, Carpus, Trophimus, Materus, Egyetus, Hermagoras, Onesimus, Dionysius of Athens, and Timothy; but the latter was slain a few years after the others.  In the meantime the preceding ones are followed by the apostles, Andrew, Bartholomew, Thomas, Matthew, Simon Zelotes, Matthias, Luke the evangelist, Antipas, the faithful martyr of Jesus, John, whom Jesus loved, Urticinus, Vitalus, etc., all of whom obtained the martyrs’ crown, as may be seen from the following account.

To Jesus Christ, the Son of God, we have accorded the first place among the martyrs of the new covenant; not in the order of time, for herein John was before, and preceded with his death; but on account of the worthiness of the person, because he is the head of all the holy martyrs, through whom they all must be saved.

 

 

BEHEADING OF JOHN THE BAPTIST.

This John, surnamed the Baptist, because he was ordained by God to baptize the penitent, was the son of the priest Zacharias, and his wife Elisabeth; whose name was made known to his parents through the angel of God, before he was born.  Luke 1:5,13.

When he was about thirty years old (about six months before the Lord Jesus Christ began to preach), in the fifteenth year of the reign of Tiberias Caesar, Pontius Pilate being governor, and Annas and Caiaphas the high priests, he was called and sent by God, to preach the baptism of repentance for the remission of sins, to prepare the way for the Messiah, as an angel or messenger before the face of Christ, to turn the hearts of the fathers to the children.  Luke 3:1,2; Mark 1:2,3; Luke 1:17.

Of the dignity of this man the angel of the Lord had said that many would rejoice at his birth, that he would be great in the sight of the Lord, to make ready a people well-prepared (as not only the prophets, but also Zacharias had prophesied of him through the Spirit of the Most High), to give knowledge of salvation unto the people of the Lord for the remission of their sins.  Luke 1:14,15,77.

John, being thus sent by God, to bear witness of Christ, that he is the true light, came to the Jordan, at Salim, and other places, teaching and baptizing.  John 3:23.

In the meantime, while he was baptizing the penitent, Christ himself came to him (to confirm this holy work), and asked to be baptized by him.  But when John, from humility and good intention, declined, Christ instructed him that this was necessary, saying, “Suffer it to be so now: for thus it becomes us to fulfill all righteousness.”  Then he baptized the Lord.  Mat. 3:13–16.

He held the Lord Jesus in high estimation, calling him the Lamb of God, the Bridegroom of his church, the true Messiah, whose shoes he was not worthy to bear.  John 1:29; 3:29; Mat. 3:11.

He himself possessed such great influence, though in humility, that many were in doubt whether he was not himself the Messiah; therefore the Pharisees sent their messengers to him, to inquire of him his vocation, mission, authority, etc.  To all this he answered candidly and with a humble heart, saying, “I am not the Christ.”  John 1:19,20.

When the course of his pilgrimage drew near its close, a certain matter occurred, which was the cause of his death, and happened as follows: King Herod Antipas had committed a wicked deed; namely, he had taken his brother Philip’s wife, having put away his own wife, the daughter of Aretas, king of Arabia; which conduct John the Baptist, on account of his ministry, could not let go unreproved, but called Herod’s attention to it, according to the law, saying, “It is not lawful for you to have her.”  Mat. 14:4.

However, even as the ungodly will not be reproved, so it was with Herod; for he conceived a hatred for John, and sought opportunity to kill him.  But, since many had a very high opinion of this pious man, and great numbers, therefore, came to him, Herod, for the present, did not dare to lay hands on him, to kill him; however he did not let him go free, but imprisoned him in the castle of Machærus.  Euseb. Hist. Eccl. lib. 1 chap. 11.

In the meantime John did not relax in his calling, but even from prison sent some of his disciples to Christ, that they with the others might assure themselves through the doctrine and the miracles which they would there hear and see that Christ, and none other, was the true Messiah.  Mat. 11:2; Luke 7:18.

Thereupon, not only when these messengers came, but also on many other occasions, Christ testified of the greatness and worthiness of John the Baptist; namely, that he was the true spiritual Elias, a burning and shining light, the greatest prophet among all those born of women.  Mat. 11:14; John 5:35; Luke 7:28.

Time went on, meanwhile, and the hour of his departure was near at hand.  As regards the circumstances of his death, they are thus described by the holy evangelist Matthew, chap. 14:3–12: “For Herod had laid hold on John, and bound him, and put him in prison for Herodias’ sake, his brother Philip’s wife.  For John said unto him, It is not lawful for you to have her.  And when he would have put him to death, he feared the multitude, because they counted him as a prophet.  But when Herod’s birthday was kept, the daughter of Herodias danced before them, and pleased Herod.  Whereupon he promised with an oath to give her whatsoever she would ask.  And she, being before instructed of her mother, said, Give me here John Baptist’s head in a charger.  And the king was sorry: nevertheless for the oath’s sake, and them which sat with him at meat, he commanded it to be given her.  And he sent, and beheaded John in the prison.  And his head was brought in a charger, and given to the damsel: and she brought it to her mother.  And his disciples came, and took up the body, and buried it, and went and told Jesus.”

Josephus, the Jewish historian, also makes mention of the death of John the Baptist, in the 7th chapter of the 18th book of his history of the Jews, where he writes thus:

“There was a common report among the Jews, that Herod’s army was destroyed through the righteous judgment of God, on account of John, who is called the Baptist.  For Herod, the tetrarch, caused this pious man to be slain; who exhorted the Jews to all manner of virtue and righteousness, led them to baptism, and said that their baptism would only then be acceptable to God, if they would abstain, not merely from one or two sins, but would earnestly purify the heart, through righteousness, and afterwards also the body.

“Since great numbers flocked to him, and the people were very eager for his doctrine, Herod feared, lest he (John) might induce the people, with whom his influence was great, to sedition; for it seemed as if they would do everything according to his will and counsel.  He therefore thought it best to have him killed.  For that reason he caused him to be imprisoned in the aforesaid castle Machærus, and there put to death.”

This happened, according to our reckoning, in the year thirty-two after the birth of Christ, in the seventeenth year of Tiberias, the Roman emperor; and thus was this great light of the church of God extinguished in the midst of its brightness, to the sorrow of many pious hearts.

It is stated that his body rested at Sebasta, in Palestine, till the time of Julian, when his bones were burned by the enemies of truth, and his ashes scattered to the wind.  Histor. Tripart. lib. 1. cap. 15.  Theod. lib. 3. cap. 6.

 

 

STONING OF STEPHEN, THE FIRST CHRISTIAN MARTYR.

Stephen, which in Greek signifies a crown, was one of the seven deacons of the church at Jerusalem, a man full of faith and the wisdom of God.  Acts 6:5.

He was well versed in the holy Scriptures of the Old Testament, and very eloquent.  It happened that there arose certain of the sect of the Libertines, Cyrenians, Alexandrians, and of them of Cilicia and of Asia, and disputed with Stephen; and they were not able to resist the wisdom and the spirit by which he spoke.  Then they suborned a few men to say: We have heard him speak blasphemous words against Moses, and against God.  And they stirred up the people, and the elders, and the scribes, and came upon him, and caught him, and brought him to the council, and set up false witnesses, to say, This man ceases not to speak blasphemous words against this holy place, and the law: for we have heard him say that this Jesus of Nazareth shall destroy this place, and shall change the customs which Moses delivered us.  And all that sat in the council, looking steadfastly on him, saw his face, as it had been the face of an angel.  Acts 6:9–15.

Then said the high priest to him, Are these things so?  Thereupon, this god-fearing man explained himself and answered with many reasons; he, moreover, adduced, as if with a heavenly tongue, and with incontrovertible reasons, many scriptures of the Old Testament, to show that Christ is the true Messiah, and that the Gospel is true.  Acts 7:1–53.

But when he began to speak with great warmth, and to set before the eyes of his accusers their blood-thirstiness, their wrath was kindled the more against him, for these things cut them to the heart, and they gnashed on him with their teeth.  Verse 54.

But he, being full of the Holy Spirit, looked up into heaven, and saw the glory of God, and Jesus standing on the right hand of God, and said: Behold, I see the heavens opened, and the Son of man standing on the right hand of God.  Verses 55 and 56.

But they cried out with a loud voice, and stopped their ears, and ran upon him with one accord, and cast him out of the city, and stoned him; and the witnesses laid down their clothes at a young man’s feet, whose name was Saul.  Verses 57 and 58.

In the meantime he called and said, Lord Jesus, receive my spirit.  He kneeled down, and cried with a loud voice, Lord, do not lay this sin to their charge.  And when he had said this, he fell asleep.  Verses 59 and 60.

Such was the end of this upright man Stephen, to whom the honor of Jesus Christ was dearer than his own life.  It is stated to have taken place in the year thirty-four after the birth of Christ, in the nineteenth year of the reign of Tiberius, which was the thirty-eighth year of his age.  It happened in the seventh year after the baptism of Christ.  Nic. lib. 2. cap. 3.

This having occurred, some god-fearing men attended to the body, and carried it to the grave, greatly lamenting this pious martyr.—The stones were to him as rivers of sweetness.  August. cap. 22.  Solil.

 

 

BEHEADING OF JAMES, THE SON OF ZEBEDEE.

James, surnamed the Greater, was the son of Zebedee and Salome, and a fisherman by occupation; but, Christ having called him to be his disciple, he abandoned fishing, and followed Christ.  Mat. 4:21; Mark 1:19.

He was instructed for a considerable time together with the other disciples in the duties of the apostleship, until he was properly sent out in that capacity.  Mat. 10:2; Mark 6:17; Luke 6:13.

He was endowed with the gift of working signs and miracles, and on account of this special gift he was one of the three surnamed Boanerges, that is, sons of thunder.  He was with Jesus on every remarkable occasion; so much so that he was chosen by the Lord to behold his glory upon the holy mount; and, afterwards, to witness his sufferings in the garden of Gethsemane.  Mark 3:17,18; Mat. 17:1; 26:36.

Of him Christ had predicted, that he should drink of the same cup, of which he (Christ) would drink, and that he should be baptized with the same baptism, with which he was baptized; that is, that he should be subject to his (Christ’s) suffering and death.  Mat. 20:22,23.

After the death of Christ he joined the other apostles, to be a witness with them, of his suffering, death, and resurrection, and to be instructed concerning his kingdom during the forty days after his resurrection.

After Christ’s ascension he also remained at Jerusalem; and when he, together with the other apostles, had there received the Holy Spirit, he preached the Gospel in Judea and Samaria.  Acts 1:13,14.

From there, as some relate, he went to Spain; but, meeting with little success, he returned to Judea, where, it is said, he was opposed by Hermogenes, a sorcerer.  But as Abdias, bishop of Babylon, and others, relate many things of him, which seem to be altogether fictitious, we shall not mention them.  Petr. de nat. lib. 6. cap. 133.  Abdias Babyl. van den Strijd der Apostelen.

This apostle lived only until the fourth year of the Emperor Claudius, at which time, Agabus had predicted, there should be a dearth throughout all the world.  Oros. lib. 7. cap. 6.

At that time Claudius charged Herod Agrippa to suppress the church of Christ.  Then Herod laid his bloody hands on this apostle and, on the feast of the passover, put him in prison.  Shortly afterwards he was sentenced to death, and executed with the sword, in Jerusalem.  This occurred in the year forty-five after the birth of Christ.  Acts 12:2.

Clemens relates that the executioner, seeing his innocence, was converted to the Christian faith, and died with him.  According to the annotation of Eusebius Pamphilius, from Clemens Alexandrinus, the executioner was so moved on account of the death of James, that he professed himself to be a Christian; and so, as he states, both were led forth together to death.  As they were led out, the executioner asked James to forgive him.  James, after a little deliberation, said, “Peace be with you,” and kissed him.  And thus both were beheaded.  Euseb. lib. 2. cap. 9. ex Clem. Alexand.  Also W. Baudart. Apophthegmat. lib. 1. page 4. from Joach. Camer. in vita Christi, page 42.  Niceph. lib. 2. cap. 3.  Strac. in Festo Jacobi, page 209.  Cle. Circa, cap. 45. Annum.  James was the first martyr of the apostles.  This history shows the alacrity of the ancient believers.

 

 

STONING OF THE APOSTLE PHILIP.

Philip, a native of Bethsaida, in Galilee, had a wife and daughters of very honorable life.  John 1:44; 12:21; Euseb. Hist. Eccles. lib. 3. cap. 30; 31.

He was found by Christ, and called as his disciple to follow him; which he did so faithfully that when he found Nathaniel, he brought him to Christ, declaring to him that he had found him of whom Moses and the prophets had written, namely, Jesus of Nazareth, the true Messiah.  John 1:45.

From that time on, Philip constantly followed Christ, listening to his admonitions, and beholding the miracles he performed to the service of the word of God; so that Christ ordained him an apostle, and sent him out to preach the Gospel, in the first place to the scattered sheep of the house Israel; which he also like his fellow apostles did.  Mat. 10:3; Luke 6:13–15.

The Lord esteemed him as one of his greatest friends; for at the glorious miracle of the feeding of five thousand, Christ, in order to prove him, counseled with him, saying, “Whence shall we buy bread, that these may eat?” John 6:5.

He was also kindly instructed by the Lord, when he asked to see the Father; for Christ said to him, Philip, he that has seen me has seen the Father, etc.  John 14:8,9.

Once, when certain Greeks wished to see Jesus, and desired him to procure them access to the Lord, he came with Andrew and told it to the Lord, who answered, “The hour is come that the Son of man should be glorified.”  John 12:20–23.

This pious and godly apostle remained with the Lord, even to his suffering; and, after their dispersion, when Christ had arisen, he abode with his brethren, until they, according to the promise of Christ, received the Holy Spirit, after his ascension.  Luke 24:32,33; Acts 2:4.

After the distribution of the countries, he taught several years in Scythia, where he planted many churches; and since Syria and the upper part of Asia fell to his particular share, he laid the foundations of faith in many of these cities.  Peter de Nat. lib. 4. cap. 107.  Nic. lib. 2. cap. 39.

Finally he came to Phrygia, and wrought several signs at Hierapolis.  There the Ebionites, who not only denied the divinity of Christ, but also worshiped idols, continued obstinately in their blasphemous doctrines and idolatry, and did not listen to this pious apostle of Christ, but apprehended him, and, having made his head fast to a pillar, stoned him; whereupon death ensued, and he thus fell asleep in the Lord.  His body was buried in the aforementioned city Hierapolis.  Konst-tooneel, van veertigh heerlijke afbeeldingen Christi, ende sijner Apostelen, etc.  In the life of Philip. Bybelsch Naembœck van P.J. Twisk, letter P. on the name Philippus, fol. 762. col. 2.  Also, Introduction to the Martyrs Mirror of the Baptists, printed in the year 1631, fol. 35. col. 1.

 

 

MARTYRDOM OF JAMES, THE SON OF ALPHEUS.

James the Lesser was the son of Alpheus, and Mary Cleophas, sister to the mother of Christ; he is called the Lord’s brother.  Mat. 10:3; Gal. 1:19.

After proper instruction he was ordained an apostle by Christ, and sent out to minister to the Jews; in which he acquitted himself well, until Christ’s death.  After that, he, with others, was sent out to preach the Gospel, which he did in the Jewish church.  Matt; 28:19; Mark 16:15.

And although Peter, and James and his brother John, of whom the last-mentioned two were the sons of Zebedee, were regarded as the special apostles, he was nevertheless considered to be one of the three pillars of the church, after the death of James the son of Zebedee.  Gal. 2:9.

He was appointed by the apostles the first overseer of the church at Jerusalem; this was shortly after the death of Christ.  Euseb. lib. 4. cap. 5. and lib. 2. cap. 23.  This office he discharged faithfully for thirty years, converting many to the true faith, not only (though principally) by the pure doctrine of Christ, but also through his holy life, on account of which he was called the Just.  Niceph. lib. 2. cap. 38.

He was very steadfast and holy, a true Nazarite, in dress as well as in eating and drinking; and prayed daily for the church of God and the common weal.

This apostle wrote an epistle for the consolation of the twelve tribes who were scattered abroad, saying: James, a servant of God and of the Lord Jesus Christ, to the twelve tribes which are scattered abroad, greeting.  My brethren, count it all joy when you fall into diverse temptations.  James 1:1,2.

But although he comforted with many excellent reasons his own, who believed in the name of Christ, the unbelieving Jews could not endure his doctrine; so that Ananias, an audacious and cruel young man among them, being the high priest, summoned him before the judges, that they should compel him to deny that Jesus is the Christ, and force him to renounce the Son of God and the power of his resurrection.  Josep. Antiq. lib. 20. cap. 8.  Euseb. lib. 2. cap. 1. verse 22. ex Egesipp. Hieron. Catal.

To this end, the chief priests, scribes, and Pharisees placed him upon the pinnacle of the temple, at the time of the passover, that he should deny his faith before all the people.  But as he thus stood before the people, he confessed with much more boldness that Jesus Christ is the promised Messiah, the Son of God, our Savior, and that he is sitting at the right hand of God, and shall come again in the clouds of heaven, to judge the living and the dead.

On account of this testimony of James, the multitude of the people praised God, and magnified the name of Christ.  Then cried the enemies of the truth, O, the Just also has erred; let us take him away, for he is unprofitable.  They accordingly cast him down, and stoned him.  But as he was not killed by the fall and the stoning, having only broken his legs, he, lying on his knees, prayed to God for those who stoned him, saying, Lord, forgive them; for they do not know what they do.

On account of this, one of the priests begged for his life, saying, What do you?  The Just is praying for us.  Leave off stoning!  But another of those present, who held a fuller’s stick in his hand, struck him over the head with it, so that he died, and fell asleep in the Lord.  He was buried at the place where he had been thrown down from the temple.  Hieron. Catalog. in Jacobo Justo.  Also, W. Baudart. Apophthegmat. lib. 1. p. 6. ex Euseb. Pamphil. Cæsariense, in hist. Eccl.  Strac. in Festo Philippi and Jacobi, p. 133.  Anno 62. C. Aetat. Jacobi.

This occurred A.D. 63, in the ninety-sixth year of his age, in the seventh year of the reign of Nero, during an interim in the governorship between the death of Festus and the arrival of Albinus, under the high priest Ananias, who perpetrated this lamentable deed on James.

Concerning this James the following is contained in the Apophthegms of Baudartius: “He was on his bare knees so often and for such long periods, praying to the Lord Jehovah for the remission of the sins of the people, that his knees were so hard and callous that there was no sensation in them at all. lib. 1. p. 7.  O the great and constant piety of this holy martyr!

 

 

BURNING OF BARNABAS, A COMPANION OF PAUL.

Barnabas, also called Barsabas, and surnamed Joseph, Joses, or Justus, was a Levite from Cyprus, full of the Holy Spirit.  He was called the son of consolation, and such a one he indeed proved himself to the poor saints.  Acts 11:24; 1:23; 4:36; Euseb. Hist. Eccl. lib. 2. cap. 1.

It is maintained that he was one of the seventy disciples of Christ, and from the multiplicity of his names we can see his renown and eminence; which latter he gained by his zeal and piety; for he brought Paul, after his conversion, to the apostles; and when the word of God was preached to the Grecians, at Antioch, by some men from Cyprus and Cyrene, he was sent by the apostles to investigate the matter; and when he found it to be so, he confirmed them in the truth.  Acts 9:27; 11:20–23.

After this he went to Tarsus, to seek Paul, and brought him to Antioch, where they remained a whole year, teaching.  Also, when the dearth arose under emperor Claudius, he and Paul brought substantial relief to the brethren who dwelt in Judea.  Acts 11:25,26,29,30; Oros. lib. 7. cap. 6.  Euseb. Hist. Eccl. lib. 2. cap. 3. 9.

On his return to Antioch, he was sent out by the Holy Spirit, to preach in many countries.  On account of his eloquence he was frequently the speaker; yes, he was held in such high regard, and was so godly, that the Gentiles at Lystra cried in the speech of Lycaonia that he was a god, and had come down from heaven, and called him Jupiter.  And this was not all; but the priests of that place came with oxen wearing garlands, and desired to do sacrifice to him and Paul.  But he and his companion Paul utterly declined this, saying, “Sirs, why do you these things?  We also are men of like passions with you, and preach unto you that you should turn from these vanities unto the living God.  Acts 12:25; 13:4–6; 14:1,2,11,12,15.

Afterwards, when certain men came from Judea, and troubled the brethren, saying, “Except you be circumcised after the manner of Moses, you cannot be saved,” he and his aforementioned companion vigorously opposed them, according to the teaching of the holy gospel; therefore he and several other pious men were appointed to go to Jerusalem, to the apostles and elders, to bring said matter to a good termination.  When they arrived at Jerusalem, he and the others were received joyfully by the apostles and the church; yes, what is still more, they testified of him and his companion Paul, that they were men who had hazarded their lives for the truth; which indeed was apparent.  Acts 15:1,26.

For, when he came to Salamina, a large city in the island of Cyprus, at this day called Famagosta, to strengthen the church at that place in the faith, he was very badly treated, as ancient history tells us, by a Jewish sorcerer, who stirred up all the other Jews and the whole people against him, so that they apprehended him in an uproar, and were about to bring him to the judge; but, fearing that the judge, discovering his innocence, would perhaps release him, they, after treating him lamentably, put a rope around his neck, dragged him out of the city, and burned him.  Anton, p. 1. t. 6. cap. 18.  Sabell. Eu. 7. lib. 2.

Thus was this faithful servant of Christ honored with the martyr’s crown, in his fatherland, and fell asleep happy in the Lord, about the time that James the Just was slain at Jerusalem, under Emperor Nero; however, before the publication of the first heathen persecution, which began shortly after the burning of Rome.  Plat. in vita Petri, and Pauli.  Bybelsch Naembœk, p. 158, 159. letter B. ujt hist.  Andr. fol. 8.

 

 

MARK DRAGGED TO THE STAKE.

The holy evangelist Mark is supposed by most to have been that Mark whose surname in Holy Scripture is John.  He was of the circumcision, and a nephew of Barnabas, whose mother was called Mary, a very godly woman, who gave her house in Jerusalem for the assembling of Christians.  Acts 12:12; Col. 4:10.  Niceph. lib. 2. cap. 33.

He was first appointed a servant of Paul and Barnabas, but on a journey to Pamphylia he returned to Jerusalem.  Acts 12:25; 13:13.

Afterwards the apostle Paul recommended him to the church at Colosse, requesting them to receive him as a fellow worker in the kingdom of God.  He also commanded Timothy, to bring Mark to him, since he was very profitable to him in his ministry.  Col. 4:10; 2 Tim. 4:11.

This Mark was in prison with Paul, and rendered him all faithful assistance in his bonds.  Philem. verses 23,24.

The apostle Peter in his epistle to the elect scattered strangers, calls Mark his son, 1 Peter 5:13; undoubtedly, because through the gospel, he had regenerated him in Christ; or, because he was his disciple, interpreter, and the writer of the gospel which he had taught; of which latter circumstance Jerome speaks thus: “Mark, a disciple of Peter, at the request of the brethren at Rome, wrote a brief gospel, according to that which he had heard Peter relate.  When Peter had examined it, he pronounced it good, and upon his word gave it to the church to read.  Catalog. Marc. ex Cl. Al. Hypor. 6.  Also, Euseb. lib. 2. cap. 18, ex Clem. Al. and Papio Hierapolit.

Afterwards, when Mark was sent by Peter to Egypt, he traveled through Aquilea, the capital city of Friol, where he converted many to the faith, and left Hermagoras as pastor over the church.  Avent.  au.  Boi. lib. 2.

Then he journeyed to Africa, filling Lybia, Marmorica, Ammonica, and Pentapolis with the doctrine of the holy gospel.  Finally he remained several years at Alexandria, where he made his abode.  Nic. lib. 2. cap. 43.  Athan. in Synopsi.

Concerning the end of his life, Gelasius states that he died there as a martyr.  Concil. Rom Deer. de lib. Auth. and Apocr. Niceph. lib. 2. cap. 43.

Mark, he writes, having been sent by Peter to Egypt, faithfully preached the word of truth there, and nobly sealed the testimony of it with his blood.  All the ancient and modern, Greek and Latin, martyrologies agree with this.

Histories state the following concerning the manner of his death: That in the eighth year of Nero, when he, at the feast of the passover, preached the blessed remembrance of the suffering and death of Christ, to the church at Alexandria, the heathen priests and the whole populace seized him, and with hooks and ropes which they fastened around his body, dragged him out of the congregation, through the streets and out of the city; so that his flesh everywhere adhered to the stones, and his blood was poured out upon the earth, until he, with the last words of our Savior, committed his spirit into the hands of the Lord, and expired.  Anton. p. 1. cap. 6. 16.  Procop. Dia Metaphr. Ado. 25.  Apr. de Fest. Apost.

Another ancient writer relates: That he was dragged very inhumanly through the streets, his whole body torn open, so that there was not a single spot on it, which did not bleed; and that they then again thrust him, still alive, into prison, from where he, having been strengthened and comforted by the Lord in the night, was taken out again, and dragged to the place Buculi, they jestingly saying, “Let us lead the buffalo to the buffalo-stall.”  Konst-tooneel der veertig heerlijke afbeeldingen Christi en der postelen, printed Anno 1609.  Also, Bybelsch Nœmboek, printed Anno 1632, letter M. p. 642. col. 1. 2.

Death having ensued meanwhile, the aforementioned heathen wanted, moreover, to burn him; but as they were prevented by a storm, the Christians buried him.  This happened, according to common reckoning, in the eighth year of Nero’s reign, A.D. 64, on the 21st day of April.

When the Jews were deprived of their power, by the heathen, and their time was past, in which they had persecuted and slain the saints of God, the Lord Jehovah nevertheless suffered his church to be visited by the refining fire of persecution, namely, through the power of the heathen; of whom the Emperor Nero was the first tyrant.  Introduction to the Mirror of the Anabaptist Martyrs, printed Anno 1631. p. 35. col. 2.

This Nero, according to the testimony of Emperor Trajan, governed the monarchy of Rome in so laudable a manner during the first five years of his reign that never an emperor had greater praise than he; for then he was so tender-hearted, that when he was asked to sign the death warrant of a highwayman, he replied, “O, that I could not write!” signifying by it his aversion to the killing of human beings.  Trajan. in Tract.  Also, Roomschen Adelær, door D. P. Pers, printed Anno 1642, p. 100. in the life of Nero.  Also, Suet. in Neron. cap. 10.

But after the first five years he became so full of hatred, murder, and blood-shedding that he seemed to delight in nothing more than in killing, murdering, and fearfully torturing, not only malefactors, but even the saints of God who were praised even among their enemies for their god-fearing walk and conduct.

I will not mention the cruelties and tyrannies he exercised against his own friends; how he had his beloved son Britannicus poisoned, and his own mother Agrippina cut open, to see the place where he had lain; how he had his faithful wife, Octavia, put to death with the sword, because she was barren; and Seneca, his faithful teacher, bled to death, and poisoned.  We will only speak of the persecutions and unheard-of cruelties he practiced on the beloved friends of God, namely, the true Christians.  To this end we will begin thus:

Once, desiring to see the burning of Troy represented by its equal, he caused the city of Rome to be set on fire, and ascended a certain tower without, where he, beholding it, began to sing, “Troy is on fire,” etc.  Suet. Idem. in Ner. cap. 38.  Rom. Adel. p. 102. in the life of Nero.

After this was done, he cast the blame on the Christians, saying that they had done it; for, when the Romans, very much agitated on account of the immeasurable damage and the dire calamities which had sprung from this conflagration, began to murmur greatly, he, in order to shield himself, and to wreak his prejudiced hatred upon the Christians, put the whole blame on them.  Introduction to the Martyrs Mirror, p. 35, from Baron. Anno 66. num. 1.

For this reason there were proclaimed immediately, in the name of the Emperor, throughout the whole known world (then under the monarchy of the Romans), bloody decrees against the Christians, that they should everywhere be put to death.  The contents of these decrees were as follows: “If any one confesses that he is a Christian, he shall be put to death, without further trial, as a convicted enemy of mankind.”  Joh. Gysii Hist. Mart. edit. 1657. fol. 6. col. 2.

Tertullian afterwards upbraided the Roman Senate, saying: “Read your own histories, and you will find that Nero was the first who raged against this sect (so he calls the Christians), which then flourished the most in Rome.”  Apol. Contra Gentes. cap. 5.

In another place he says: “Nero was the first who stained with blood the rising Christian faith at Rome.”

Touching the manner in which the Christians were tortured and killed at the time of Nero, A. Mellinus gives the following account from Tacitus and other Roman writers: namely, that four extremely cruel and unnatural kinds of torture were employed against the Christians:

Firstly, that they dressed them in the skins of tame and wild beasts, that they might be torn to pieces by dogs or other wild animals.

Secondly, that they, according to the example of their Savior, were fastened alive on crosses, and that in many different ways.

 

 

PETER CRUCIFIED AT ROME.

Simon Jona, afterwards called Cephas in Syriac, but Petros or Petrus in Greek, was the brother of Andrew, a native of Bethsaida in Galilee, and a fisherman by occupation.  He had his abode at Capernaum, with his wife’s mother.  His brother Andrew, who was a disciple of John, first brought him to Christ, and shortly afterwards he and his brother were called away from the fishery, to become fishers of men.  Mat. 16:17; Mark 3:16; John 1:42; Mat. 4:18; John 1:44; Luke 4:31,38; John 1:41,42; Mat. 4:18,19.

He was diligently instructed by Christ, his Savior, and made such progress in this, that he became the spokesman of all the apostles, being generally the most frank in asking and answering, as well as the most zealous for Christ, in order to prove to him his love and fidelity, although at times he manifested a certain rashness in this; on which occasions the Lord, like a father his child, faithfully instructed, and, whenever it was necessary, kindly reproved him.  Mat. 16:16; John 6:68; Mat. 18:21; 14:31; John 18:10,11.

The Lord loved him in a special manner, and permitted him, together with James and John, to witness his glory on Mount Tabor; of which he afterwards made mention to the chosen scattered strangers, saying, We were eye-witnesses of his majesty.  Mat. 17:1–3; 2 Peter 1:16,17.

He was the boldest in offering to suffer with Christ, but the weakest when the conflict began.  The Lord selected him and the two sons of Zebedee, to watch and pray with him in the garden; but his eyes as well as those of the others were heavy with sleep; which showed that though he was specially loved by Christ, he was nothing more than a weak mortal.  Mat. 26:33,36.

About his denying Christ we shall not mention anything, as this is not the proper place for it, since we purpose to speak only of his faithfulness and steadfastness until death.

After the aforesaid denial, the Lord forgave him his sin, and commanded him three times to feed his sheep and lambs; which he subsequently faithfully did to the full extent of his ability.  John 21:15,16; 1 Peter 5:1–3.

In one day there were converted to the faith, by his preaching, about three thousand souls; all of whom were baptized, and continued steadfastly in the apostles’ doctrine and fellowship, and in breaking of bread, and in prayers.  Acts 2:41,42.

He confirmed his doctrine through the power of God by signs accompanying the same, according to the promise of Christ, as is evidenced in the case of the lame man, Ananias, Sapphira, Eneas, Tabitha, and others.  Acts 3:7; 5:5,10; 9:34,40.

The calling of the Gentiles was revealed to him in a vision from heaven; but as he was properly an apostle of the Jews, his ministry was most effectual among the circumcision.  Acts 10:10–12; Gal. 2:8.

But since he was so excellent and worthy a man in his ministry, it pleased the Lord, that he should also be one of his martyrs, to seal the truth of his doctrine not only with the mouth, but also with his blood, yes, even with his death.  This the Lord showed to him shortly before his departure from this world, saying, “Truly, truly, I say unto you, when you were young, you girded yourself, and walked where you would: but when you shall be old, you shall stretch forth your hands, and another shall gird you, and carry you where you would not.”  This he spoke, signifying by what death he should glorify God.  John 21:18,19.

This was verified in him, for shortly afterwards he and John, his fellow-helper, were brought before the Jewish council in Jerusalem, and severely threatened, to desist preaching in the name of Jesus; to which they both boldly replied, Whether it be right in the sight of God to hearken unto you more than unto God, judge you.  Acts 4:19.

Afterwards he was again apprehended, together with the other apostles, but by night, miraculously delivered out of prison by an angel.  Acts 5:19.

After that he was not only apprehended, but, together with the other apostles, scourged and commanded, that they should absolutely not preach in the name of the Lord Jesus; but they went away from the Council, rejoicing that they were counted worthy to suffer shame for his name.  Acts 5:40–42.

Afterwards King Herod stretched forth his hands to vex certain of the church.  And he killed James the brother of John with the sword.  And when he saw it pleased the Jews, he proceeded further and apprehended Peter also, and put him in prison, and delivered him to four quaternions of soldiers; intending after Passover to bring him forth to the people.  But in the night the angel of the Lord led him out, through the midst of the soldiers, so that he returned to the believers, who rejoiced greatly on account of him.  Acts 12:1.

Finally there was fulfilled, according to the testimony of history, the prediction of Christ, that he should glorify God by his death; for while he was at Rome, he was sentenced by the Emperor Nero to be crucified.  But, esteeming himself unworthy to be crucified with his head upward, like his Savior, he requested to be crucified with his head downward; which he easily obtained, for the tyrants were forthwith willing and ready to increase his pain.

 

 

BEHEADING OF PAUL.

Saul, afterwards called Paul, was of Jewish descent, a Hebrew of the tribe of Benjamin; but as to who his father and mother were, we find in Holy Writ no record.  Phil. 3:5.

As regards the place of his birth, it appears that his parents, either on account of persecution, or of the Roman war, or for some other reason, left their place of residence in the portion of Benjamin, and went to dwell in a free Roman city in Cilicia, called Tarsus, where Paul was born, who, although he was a Jew, yet, by the privileges of this city, became a Roman citizen.  Acts 22:3.

Respecting his early training, he was diligently instructed by the wise Gamaliel, in the law of the fathers; in which he became so proficient that there were but few things in the entire Old Testament with which he was not acquainted.  Gal. 1:14.

He lived blamelessly, according to the law of Moses and the holy prophets, and that in the strictest order of Judaism; but, having not yet been rightly instructed in the doctrine of the holy gospel, he, although in accordance with the law, manifested a wrong zeal, and persecuted the church of Christ; yes, at the death of Stephen he kept the garments of them that slew him.  Acts 7:58.

But afterwards, having obtained letters from the priests at Jerusalem to the synagogues of Damascus, to bring as prisoners such men and women who confessed the name of Christ, the Lord, from heaven, arrested him in his course, calling, “Saul, Saul, why persecute you me?  And he said, Who are you, Lord?  And the Lord said, I am Jesus whom you persecute: it is hard for you to kick against the pricks.  And he trembling and astonished said, Lord, what will you have me to do?  And the Lord said unto him, Arise, and go into the city, and it shall be told you what you must do.”  Acts 9:1–6.

The men who journeyed with him stood speechless, hearing a voice, but seeing no man.  Then he arose from the earth, to which he had been prostrated by fear; and when he opened his eyes, he could not see, so that they led him by the hand, and brought him into Damascus.  Verse 7,8.

In the city of Damascus there was a disciple, named Ananias; and to him the Lord said in a vision, “Arise, and go into the street which is called Straight, and inquire in the house of Judas for one called Saul, of Tarsus: for, behold, he prayeth.

Ananias answered, “Lord, I have heard by many of this man, how much evil he has done to your saints at Jerusalem.”

Then said the Lord to him, “Go your way: for he is a chosen vessel unto me, to bear my name before the Gentiles, and kings, and the children of Israel: for I will show him how great things he must suffer for my name’s sake.

And Ananias went his way, and entered into the house; and putting his hands on him, said, Brother Saul, the Lord has sent me, that you might receive your sight, and be filled with the Holy Spirit.  And immediately there fell from his eyes as it had been scales; and he received sight forthwith, and arose, and was baptized.”  Acts 9:7–16.

Such was the conversion of Saul, who was afterwards called Paul, and was one of the chief apostles of our Lord Jesus Christ: yes, he labored more abundantly than they all.  1 Cor. 15:10.

Immediately after his conversion, he preached Christ in the synagogues, that he was the Son of God.  Acts 9:20.

Some time afterwards, the Holy Spirit said to the prophets and teachers at Antioch, after they had ministered to the Lord with fasting and prayer, “Separate me Barnabas and Saul for the work whereunto I have called them.”  And thus they were sent out by the Holy Spirit.  Acts 13:2,3.

In the meantime, Paul, formerly called Saul, was endowed with special gifts of the Holy Spirit, so that he had the spirit of discernment, prophecy, tongues, miracles.  Acts 13:9,10; 1 Tim. 4:1; 1 Cor. 14:18; Acts 19:11.

He had also special revelations, so that, at a certain time, he was caught up to the third heaven, yes, into the heavenly paradise, where he heard unspeakable words, which no man can utter.  2 Cor. 12:1.

He was, moreover, adorned with many Christian virtues, which he practiced with a good conscience; as well as with faithfulness in his ministry, paternal care over all the churches, and sincere love for them, even unto death, so that he said, “Being affectionately desirous of you, we were willing to have imparted unto you, not the gospel of God only, but also our own souls, because you were dear unto us.”  1 Thes. 2:8.

He was free from covetousness, of a benevolent disposition, and would rather labor with his own hands, than be a burden to the church, lest it might prove a hindrance to the holy gospel.  Acts 20:34.

He vigorously withstood, and overcame through the word of God, the erring spirits, sorcerers, Epicurean philosophers, and false prophets.

He feared neither great nor small, noble nor ignoble, Jew nor Greek; but taught the word of God in sincerity.

What he suffered in seven great land and sea journeys, during the time of thirty years, during which he traveled in Judea, Syria, Asia, Macedonia, Greece, Italy, Spain, France, Germany, yes, almost through the whole then known world, is sufficiently evident, from Holy Scripture as well as from history.

It is computed, that until his first imprisonment at Rome, he had traveled over three thousand German miles, by water and by land, only for the Gospel’s sake; besides all the other arduous journeys he undertook, in order to strengthen, awaken, and comfort the newly-planted churches; in which he met with much vexation, misery and grief from the hands of the unbelievers.  The words which the Lord had spoken at the time of his conversion, were fulfilled in every part: “I will show him how great things he must suffer for my name’s sake.”  Acts 9:16.

Shortly after he was baptized, and his zeal for the truth of Christ began to break forth at Damascus, proving to the Jews that Christ was come, they took counsel to kill him; therefore he was let down by the wall in a basket, that he might escape their hands.  Acts 9:24,25.

Afterwards, when he came to Iconium with his companion Barnabas, the Jews stirred up the Gentiles against him and his friend, intending to stone them.  Acts 14:2,5.

But when they had fled to Lystra, and had made a cripple able to walk, there came certain Jews from Antioch and Iconium, and stirred up the people, so that they stoned Paul, whom they first had worshiped as a god, and drew him out of the city, supposing that he was dead: howbeit, as the disciples stood round about him, he rose up again.  Acts 14:19,20.

Afterwards, traveling with Silas, and having, at Philippi, delivered a damsel from a spirit of divination, he and Silas were accused on that account, beaten with rods, cast into prison, their feet made fast in the stocks, and were kept in close confinement.  But in the night God sent an earthquake, so that the foundations of the prison were shaken, the doors opened, and the bands (of the stocks) loosed of their own accord.  By this means Paul and Silas were delivered, with the knowledge of the keeper, who accepted the faith, and was baptized.  Acts 16:22–36.

It is related that shortly after the death of the Apostle Paul, his brethren and fellow-prisoners, whom he mentions in the epistles which he wrote from his prison, namely: Aristarchus, Epaphras, Aquila, Prisca, Andronicus, Junias, Silas or Silvanus, Onesiphorus, etc., followed in his footsteps in suffering for the name of Christ.

Aristarchus, a native of Thessalonica, was, with Gaius, Paul’s companion in his journey from Macedonia to Asia; with which Gaius he was apprehended at a certain time, in an uproar at Ephesus, but for that time made his escape.  Afterwards, however, he was brought to Rome a prisoner, just at the time that Paul also was apprehended for the testimony of Jesus Christ.

This friend of God saluted the church at Colosse by the hand of Paul; of which Paul makes mention, writing, “Aristarchus my fellow prisoner salutes you.”  Col. 4:10.

This imprisonment, however, was not the end of it; for he was also devoured by that cruel lion, Nero, about the time of Paul’s death after having been several years previously a faithful pastor of the church at Thessalonica.  A. Mell. 1st Book, van de Hist. der vervolg. en Mart., printed at Dort, Anno 1619, fol. 17, col. 4, from Bedæ Usuard.  Adon. Mart. Rom. 4 aug.  Also, Menol. Græc. 14 April.

Epaphras was a faithful minister of Jesus Christ for the church at Colosse, which, while in bonds at Rome, he saluted by the hand of Paul, as appears from the epistle Paul wrote from his prison at Rome to the Colossians, in which, among other things, he says: “Epaphras, who is one of you, a servant of Christ, salutes you, always laboring fervently for you in prayers, that you may stand perfect and complete in all the will of God.  For I bear him record, that he has a great zeal for you, and them that are in Laodicea, and them in Hierapolis.”  Col. 4:12,13.

Concerning his being a prisoner with Paul, or, apparently, sharing the same dungeon with him, Paul writes to Philemon, in the conclusion of the epistle: “There salute you Epaphras, my fellow prisoner in Christ Jesus.”  Verse 23.

Therefore, it follows that those write not without foundation, who hold that Epaphras also suffered a violent death under the persecution of Nero.  Idem, Ibidem. ex Mart. Rom. 19. Jul.

The apostle Paul, at the conclusion of his epistle to the church of God at Rome, very lovingly saluting different saints residing there, mentions, among others, two persons who had laid down their own necks for his life; also two others whom he calls his fellow-prisoners, doubtless, because they were subject, with him, to like persecution and suffering on account of the name of Christ.  All these he mentions by name, and salutes them in apostolic manner.

Of the first two he writes thus: “Greet Priscilla and Aquila, my helpers in Christ Jesus: who have for my life laid down their own necks.”  Rom. 16:3,4.

The last two he mentions in this manner: “Salute Andronicus and Junia, my kinsmen, and my fellow-prisoners, who are of note among the apostles, who also were in Christ before me.”  Verse 7.

What was the end of these persons, is stated neither in Paul’s epistles nor in any other part of the New Testament; but other writers hold that, in the aforementioned persecution of Nero, they suffered and fought unto death for the truth of Jesus Christ; which can not well be contradicted, since the bloodthirstiness of this emperor, especially against the Christians, was so great, that but few of those who fell into his hands escaped without blood-shed or a miserable death.  See above.

Silas, also called Silvanus, together with Judas, surnamed Barsabas, was added to the Apostles Paul and Barnabas.  These men were leaders among the brethren, and were to bear testimony to those matters which had been considered and decided upon by the apostles at Jerusalem, for the welfare of the church of God.  Acts 15:27,34.

This Silas having once promoted, with Paul, the work of the holy Gospel, at Philippi, in Macedonia, he was apprehended together with Paul, brought before the rulers, publicly scourged, though without trial, and thus maltreated, cast into prison, against right and reason, with his feet made fast in the stocks; but was by divine Providence miraculously delivered, an earthquake at midnight opening the doors of the prison.  Acts 16:19–39.

According to the statements of some writers, he afterwards became bishop of the church at Corinth, and died a martyr after having done much preaching.  This much is certain, according to the testimony of Holy Scripture, that he was not only apprehended and scourged for the Gospel’s sake, but suffered many indignities before his end.  A. Mell., 1st Book, van de Hist. der Vervolg., fol. 18, col. 1.

Onesiphorus was an Asian, a citizen of Ephesus, in Asia Minor, and very virtuous and godly in life, so that he frequently came to visit, converse with, and comfort, the apostle Paul in his bonds at Rome; on account of which Paul rejoiced with all his heart, and prayed to God to reward him for this kindness in the great day of recompense.  Concerning this, Paul writes thus to Timothy: “The Lord give mercy unto the house of Onesiphorus; for he oft refreshed me, and was not ashamed of my chain: but when he was in Rome, he sought me out very diligently, and found me.  The Lord grant unto him that he may find mercy of the Lord in that day: and in how many things he ministered unto me at Ephesus, you know very well.”  2 Tim. 1:16–18.  In the conclusion of the same letter he affectionately salutes the household of Onesiphorus, saying, “Salute . . . and the household of Onesiphorus.  . . . Grace be with you.  Amen.”  Verses 19,22.

Some writers say that this pious man was bishop of (the church of) Colophon; others, of Coronia: but whether Colophon and Coronia at that time were not one and the same city, called by two different names; or, if they were two separate cities, whether he had the oversight over both churches at once, is a matter of little consequence.  It is sufficient for us, that the historians agree in the fact that he and Porphyrius, his fellow servant of Jesus Christ, were first beaten with many severe stripes at Hellespontus, by the order of Adrianus the governor, and afterwards, both together, tied to wild horses, and thus dragged or torn to death, by virtue of Nero’s bloody edict.  A. Mellin., 1st Book van de historien der Vervolgingen en Martelaren, printed A.D. 1619, fol. 18, col. 2, from Doroth., in Synopsi Mart. Rom. 6 Sept.

 

 

ANDREW, THE APOSTLE, CRUCIFIED AT PATRAS.

Andrew, the son of Jona, and brother of Peter, was a native of Bethsaida in Galilee.  He was first a disciple of John the Baptist, and since he was older than Peter, and knew Christ first, he brought his brother to Christ as to the true Messiah.  Being also a fisherman, like Peter, the Lord called him, and promised to make him a fisher of men.  John 1:44,40,42; Mat. 4:18,19.

And because he zealously followed the Lord, and was instructed in the evangelical doctrine, so that he was worthy to be filled with the spirit of miracles, the Lord ordained him as one of his twelve apostles; in which ministry he, with the others, faithfully labored among the Jews.  Mat. 10:2; Mark 6:7.

He was held in no small esteem by the Lord; for he had, as it appears, a freer access to him, than Philip himself.  Compare John 1:40 with verses 42,43.

Further, although he fell through weakness, like all the other apostles, in forsaking his master; yet he recovered from his fall, and again joined himself to Christ and to his fellow-brethren.  Mat. 26:31; Luke 24:33.

Afterwards he with all his fellow-ministers received command to preach the gospel in the whole world, and to all nations; to which end he was endued, on the day of Pentecost, with the Holy Spirit, whom he received in all fullness.  Mat. 28:19.

Going out, in obedience to the command of Christ, he taught in many countries, as in Pontus, Galatia, Bethynia, as well as at Antropophages, and afterwards in Scythia.  He also traveled in the northern and the southern countries, yes, as far as into Byzantium; further, in Thracia, Macedonia, Thessalia, and Achaia, everywhere preaching Christ; by which he converted many to the Christian faith.

He also confirmed the doctrine of his Master with many miracles, according to the words of the Lord: “These signs shall follow them,” etc.  But since other authors do not treat accurately of this, we shall omit the particulars of these signs.  Abdias, van den strijd der Apostelen.

Finally, when he had finished his course, according to the will of the eternal God, Aegaeas, the governor of Edessa, in the name of the Roman senate, caused him to be crucified in the city of Patras, in Achaia.  Joh. Gys. Hist. Mart., fol. 10, col. 1, 2, from Sophronis and Aug. Solilo., cap. 2.

Concerning the cause and manner of his death, the following is contained in Apophthegm.  Christian.  Baudart., page 3:  At Patras, a city in Achaia, he converted, besides many others, Maximillia, the wife of Aegaeas, the governor, to the Christian faith.  This so enraged the governor against Andrew that he threatened him with the death of the cross.  But the apostle said to the governor: “Had I feared the death of the cross, I should not have preached the majesty and gloriousness of the cross of Christ.”

The enemies of the truth having apprehended and sentenced to death the apostle Andrew, he went joyfully to the place where he was to be crucified, and, having come near the cross, he said, “O, beloved cross!  I have greatly longed for you.  I rejoice to see you erected here.  I come to you with a peaceful conscience and with cheerfulness, desiring that I, who am a disciple of him who hung on the cross, may also be crucified.”  The apostle said further, “The nearer I come to the cross, the nearer I come to God; and the farther I am from the cross, the farther I remain from God.”

The holy apostle hung three days on the cross; he was not silent, however; but as long as he could move his tongue, he instructed the people that stood by the cross, in the way of the truth, saying, among other things: “I thank my Lord Jesus Christ, that he, having used me for a time as an ambassador, now permits me to leave this body, that I, through a good confession, may obtain everlasting grace and mercy.  Remain steadfast in the word and doctrine which you have received, instructing one another, that you may dwell with God in eternity, and receive the fruit of his promises.

The Christians and other pious people besought the governor to give Andrew unto them, and take him down from the cross.  (For it appears that he was not nailed to the cross, like Christ, but tied to it).  When the apostle learned of this, he cried to God, saying, “O Lord Jesus Christ!  Suffer not that your servant, who hangs here on the tree for your name’s sake, be released, to dwell again among men; but receive me, O my Lord, my God!  whom I have known, whom I have loved, to whom I cling, whom I desire to see, and in whom I am what I am.”  Having spoken these words, the holy apostle committed his spirit into the hands of his heavenly Father.  M. W. Baudart. in Apophthegm Christian, lib. 1, super Andream, ex August. de Vera et Falsa Poenitentia., cap. 8, Bernhard. in Sermon. de Andrea.  Lanfrancus contra Berengar.  Niceph., lib. 2, cap. 39, and lib. 15, cap. 39.  Remigius in Psal. 21 and 40.  Johan. Strac. in Festo Andreae, p. 23, haec et alia.  Also, Konst-tooneel van veertig, by N. D. C., Concerning the Life of Andrew.

 

 

BARTHOLOMEW FLAYED ON THE CROSS.

Bartholomew, which signifies, the son of Tholomaeus, was a Galilean, like all the other apostles; and also a fisherman, according to the opinion of Theodoretus; some, however, hold that he was of royal descent, and the nephew of the king of Syria.

Little is said of him in Holy Scripture aside from what relates to his call to the apostleship to preach the Gospel with the others throughout Judea and Galilee, to the lost sheep of the house of Israel.  After Christ’s resurrection he was confirmed in his apostleship, and, with the others who were in like ministry, received the gift of the Holy Spirit.  Mat. 10:3; Mark 3:18; Luke 6:14,15; Acts 2:1–5.

After the separation of the apostles he exercised his ministry first in Lycaonia, then in Syria and the upper parts of Asia, and afterwards in India, where, as the chronicles relate, Pantenus, a teacher of Alexandria, coming to the same place, about a century afterwards, found and took away with him the Gospel of Matthew, which Bartholomew had brought thither, and which he had taught the Indians in their native tongue.  Isid. de part N. T., J. Gys.  Hieron., Catal. Pantaleon, Euseb., lib. 3, cap. 10, J. Gys.

Finally he spread the Gospel in Great Armenia, and there, in Albana, or Albanopolis, the capital and residence of the kingdom of Poleno, or Palemonio, and converted King Astyages’ brother, together with his wife, two sons, and a daughter, to the faith. Hieron. Cat. Barthol., J. Gys.

He moreover, as is stated by others, delivered from idolatry, and enlightened with the knowledge of Jesus Christ, twelve cities in that country, in which the devil was worshiped through the idol Ashtaroth.  But the priests of Ashtaroth, being very much vexed on account of this, complained to King Astyages, who caused Bartholomew, this holy apostle of Christ, to be apprehended and brought before him.

When Bartholomew stood before the king, the latter upbraided him, that he had perverted his brother, and unsettled the worship of the gods in his country.  He therefore threatened him with death, unless he would desist preaching Christ, and sacrifice to his gods.

When Bartholomew had replied to this accusation, saying that he had not perverted, but converted, his brother, that he had preached the true worship of God in his country, and that he would rather seal his testimony with his blood, than suffer the least shipwreck of his faith or conscience, the king gave orders, that he should first be severely tortured and beaten with rods, then be suspended on a cross with his head downwards, flayed alive, and finally beheaded with the axe.  This having been done with him, he was united with Christ, his Lord.  Niceph. lib. 3, cap. 39, Isid. Hisp. de vita et obitu sanct.  J. Gys. Hist. Mart. super Bartholomeum.

Others relate that the sentence pronounced upon Bartholomew extended no further, than that he should be flayed on the cross, without any mention of decapitation; but that, as he, being still alive after having been flayed, exhorted the people, his head was struck off with an axe, in order to prevent this, he having committed his spirit into the hands of God.  Konst-tooneel van veertig, about the Life of Bartholomew.  Also, Bybelsch Naemboek, printed at Horn, Anno 1632, letter B. on the name Bartholomew, fol. 159, col. 2.

 

 

THE APOSTLE THOMAS CAST INTO AN OVEN.

Thomas, surnamed Didymus, that is, twin, was a native of Galilee, and his occupation, as it appears, that of a fisherman.  John 11:16.  Concerning his parents and the time of his conversion, we find no account in the Evangelists, who mention only his call to the apostleship.  Mat. 10:3.

His love and ardent affection for Christ appears from the fact that he exhorted his brethren, to go up to Jerusalem, that they might die with Christ.  John 11:16.  But as he had not yet resisted unto blood, and labored also under a certain misapprehension concerning the death of Christ, he with the others forsook the Lord in the time of need.  John 14:5; Mat. 26:31.

Afterwards, when the Lord had arisen, and appeared to the other apostles, in the absence of Thomas, he could not believe it, as he said, unless he should put his fingers into the prints of the nails with which he had been crucified, and thrust his hand into the Lord’s side, which a soldier had opened with a spear.  But when the Lord came again, and appeared also to him, saying, “Reach here your finger, and behold my hands; and reach here your hand, and thrust it into my side,” etc., then he, being convinced, began to salute Christ with divine titles of honor, saying, “My Lord and my God.”  John 20:24–28.

After this, he, together with the other apostles, received commandment to preach the Gospel in the whole world, and to baptize the believers; to which end, ten days after, namely on the day of Pentecost, he, with all his fellow-ministers, received the Holy Spirit in full abundance.  Mat. 28:19,20; Mark 16:15,16.

According to history, he sent Thaddeus unto King Abgarus, shortly after Christ’s resurrection.  Euseb. Hist. Eccl., lib. 1, cap. 13.

As Parthia, India, Ethiopia, and many other countries had as his portion, been assigned him, he traveled through them; he dreaded, however, as it appears, to go to the moors and the savage nations of India.  Nevertheless, God having strengthened him, he there converted many to God.  Euseb. Hist. Eccl., lib. 3, cap. 1.

Concerning the end of Thomas, the most probable account found by the ancients is this, namely, that at Calamina, a city in the East Indies, he put a stop to the abominable idolatry of the heathen, who worshiped there an image of the sun; so that through the power of God he compelled the Evil One to destroy the image.  Thereupon the idolatrous priests accused him before their king, who sentenced him, first to be tormented with red-hot plates, and then to be cast into a glowing furnace, and burned.  But when the idolatrous priests, who stood before the furnace, saw that the fire did not hurt him, they pierced his side, as he lay in the furnace, with spears and javelins; and thus he conformed in steadfastness unto his Lord Jesus Christ, whom he confessed even unto death.  Jerome states that his body, which, it seems, was taken out of the fire, was buried in the same place where he died.  Joh. Gysii Hist. Mart., fol. 11, col. 4. Konst-tooneel van veertig, in the life of Thomas.

 

 

MATTHEW, THE EVANGELIST, BEHEADED AT NADAVAR.

Matthew, also called Levi, the son of Alpheus, was a tax collector in Capernaum.  The tax collectors were detested by the Jews, because the latter did not consider themselves justly bound to pay toll or tribute to any foreign prince.  Mat. 9:9; Mark 3:18; Luke 5:29.  As touching the condition of tax collectors at that time, it was such that they generally exacted more from the people than was just; on which account they were shunned by the pious, so that open sinners, who were separated from the church, were compared to tax collectors.  Mat. 9:11; 18:17.

When Matthew, or Levi, was still unconverted, and made his living in this unjust business, Christ met him with his grace, and commanded him to follow him as a disciple.  Obeying through an inward impulse, he forsook the custom-house, and, having prepared a great feast for the occasion of taking leave of his companions, he invited his fellow-tax collectors, and also the Lord Jesus; apparently for an adieu, that they might find opportunity to become converted through the discourse of the Lord Jesus.

After this, Matthew immediately forsook all, and zealously followed his Lord, who had called him, and who, after he had more fully instructed him, placed him among the apostles, which office he, too, exercised among the Jews, till the death of Christ.  Mat. 10:3; Luke 6:15.

Afterwards, when he was sent out to teach among the heathen, Ethiopia fell to his lot.  But before he left Judea, he, through the illumination of the Holy Spirit, wrote his Gospel, in the Hebrew language, and left it to them.  Euseb. lib. 5, cap. 1.  Joh. Gys. Niceph. lib. 3, cap. 20.  Secund.  J. Gys.

In Ethiopia he accomplished much, with teaching as well as with miracles; and there he also left unto posterity after his death his written Gospel, from which it can easily be seen what faith he maintained, namely, the faith in Jesus Christ, the Son of God, that he became a real man, through the power of the Holy Spirit, in his mother Mary.  Mat. 1st chapter, throughout.

History states that immediately after the death of King Aeglippus, who was attached to the Christians, his successor Hytacus, an unbelieving heathen, persecuted this apostle, and that at a certain time, when this pious apostle of Christ was teaching the church of God, he caused him to be apprehended and, as some write, nailed to the ground, and beheaded, in Naddavar, the capital of Ethiopia, where he is also buried, according to Venantius Fortunatus, who wrote, over a thousand years ago, “For the great city Naddavar shall restore to us at the last day the eminent Apostle Matthew.”  J. Gys. in Hist. Mart., fol. 12, col. 2.  Also, Konst-tooneel van veertig, in the life of Matthew.  Also, P.J. Twisck, Bybelsch Næmbœck, fol. 65, col. 2, letter M. This writer states that he was fastened to the ground with darts, whereupon death ensued.  Joh. Gys., from Venantius Fortunatus, de Gaud. Vitæ, lib. 7.

 

 

MARTYRDOM OF SIMON ZELOTES, AND JUDAS THADDEUS.

Simon the Canaanite, surnamed Zelotes, that is, Zealot, the son of Alpheus, the brother of James, Joses, and Juda, and a relative of Christ, was constituted by Christ one of his twelve apostles, to preach the Gospel, first among the Jews, and afterwards among the heathen; to which end he, together with the others who were in like ministry with him, received the Holy Spirit on the day of Pentecost.  Mat. 10:4; Acts 1:13; Mat. 13:55; Mark 6:3.

He traveled in Egypt, Cyrene, Africa, Mauritania, throughout Lybia, and in the islands of Great Britain, where he preached the Gospel, Isid. de Vita et Mort. 5, 5. Niceph., lib. 2, cap. 40.

Afterwards, having preached everywhere, writes N. D. C., he came to the Western Sea, also into England, and their neighboring places.

Finally, it is stated by others, he went to Persia, where he found his brother Judas.  Continuing together steadfastly in the duties of their apostleship, they sealed the divine truth with their blood.

Concerning Simon Zelotes in particular, it is stated that he was crucified in a very painful way by a certain governor in Syria.  Bybelsch Næmbœck, letter S. on the name Simon, fol. 570, col. 1, from Eus. and Niceph., and Hist. Andræ, fol. 18, Konst-tooneel van veertig, in the life of Simon Zelotes.

As regards his brother Judas, surnamed Lebbeus, and also, Thaddeus, who was likewise an apostle of Jesus Christ, nothing is said of him in Evangelical history; only there is mention made of a question which he asked the Lord Jesus, saying, Lord, how is it that you will manifest yourself unto us, and not unto the world?  Mat. 10:3; Mark 3:18; John 14:22.

It was this apostle who also wrote a comforting letter to the believers, in which he admonishes them to remain steadfast in the faith once received; and threatens the unbelievers with the severe judgment of God.

In accordance with the division of the world made by the apostles for the preaching of the Gospel, he traveled in Mesopotamia, Syria, Arabia, and as far as Edessa.  Finally, having gone to Persia, he there reproved and opposed the pagan idolatry; on which account he was beaten to death by the idolatrous priests, who were losing their gain.  Isidor. and Niceph., Sabell. Eneæ. 7, lib. 14.  Bybelsch Næmbœck, letter I., on the name of Judas Thaddeus, fol. 595.  Konst-tooneel, etc., in the life of Judas Thaddeus, or Lebbeus.

Simon the Canaanite, or Zelotes, who was a son of Alpheus, is not distinguished by some from Simon the bishop at Jerusalem, who was a son of Cleophas; therefore has originated the error that Simon Zelotes is said to have been killed A.D. 108 (see Byb. Næmb., fol. 870, col. 1), which, properly, is to be understood of Simon, the bishop at Jerusalem, the son of Cleophas; for Simon Zelotes and his brother Judas Thaddeus, according to testimony, were killed towards the close of the persecution by Nero, or about A.D. 70.

 

 

MATTHIAS HUNG ON THE CROSS, STONED, AND BEHEADED.

Matthias, according to the opinion of some, was of the royal house of David; and from his youth was well instructed in the law of God at Bethlehem.  He was one of the seventy disciples of Christ; but shortly after the Lord’s ascension, Judas Iscariot; having faithlessly departed from his apostleship, and taken his own life, the remaining eleven apostles, and one hundred and twenty men, through prayer to God, and by the lot, unanimously elected him in place of the aforementioned faithless Judas, an apostle and ambassador of Jesus Christ, to preach the Gospel, according to the command of the Lord, to all nations, and to baptize the believers.  Acts 1:23–26.

Afterwards he and the other eleven apostles were scourged by the Jewish council, for the name of Jesus Christ, and commanded that they should preach no more in the name of Jesus Christ.  Acts 5:38–40.  But they departed from the council, rejoicing that they were counted worthy to suffer shame for his name.  And daily in the temple, and in every house, they ceased not to teach and preach Jesus Christ.

After the separation of the apostles, who went everywhere to preach, Matthias, according to the opinion of Jerome, penetrated far into Ethiopia, where no other apostle had been, into the very interior of the land, yes, to the uttermost ends, to the inlet of the creek or river Asphar and Hyssus; where the most ignorant and barbarous people were.  Unto these people, sitting as they were, in the deepest darkness and ignorance, there arose, through the ministry of this apostle, the true light of the Gospel.  But, after having there gained many souls to Christ, he returned, according to history, to Judea, Galilee, and Samaria; namely, as in consequence of the dispersion of the apostles, the Jews who dwelt in those parts, could not enjoy the benefits of the ministry of the holy Gospel, unto their conversion.  Hieron. in Catal. Script. Eccl. Isidor. Naucler.  Sabell. and Anthon., in Hist. Matthiæ.

Concerning the end or martyrdom of Matthias, some write that he would not sacrifice to the false god Jupiter, and was therefore put to death by the heathen.  Others, however, state that for the blasphemy which the Jews said he had committed against God, Moses, and the law, he was sentenced by their high priest, first to be hung on a cross and stoned, and afterwards beheaded with an axe.  In short, when he would not deny Jesus, his Savior, but steadfastly confessed him, his sentence, was this: “Your blood be upon your head, for your own mouth has spoken against you.”  Thereupon, having been tied on a cross, as some write, or conducted upon a rock, as others say, he was stoned, and finally, according to the sentence, beheaded.  Joh. Gys., in Hist. Mart., fol. 13, col. 2, ex Anton., in part 1.  Also, Konst-tooneel, etc., in the life of Matthias.  Also, P.J. Twisck in the Bybelsch Næmbœck, letter M. on the name Matthias, fol. 652, col. 1, 2.

Prochorus, one of the first seven deacons at Jerusalem, a nephew of the pious martyr Stephen, and companion of the Apostle John, but afterwards bishop of the church at Bithynia, in Macedonia, suffered and died at Antioch.

Nicanor, also one of the first seven deacons at Jerusalem, was likewise executed for the truth’s sake.

Likewise Parmenas, also one of the seven deacons.

Olympus was imprisoned at Rome with Paul, for the Gospel’s sake.

Carpus, a servant of Paul, and afterwards bishop of the church at Troas, was put to death in that place, for the faith.

Trophimus, Paul’s companion, was beheaded for the truth of Christ.

Maternus and Egystus, two of the seventy disciples of Christ, together with Marianus, the Christian deacon, were put to death in Germany, for the faith.

Hermagoras, bishop of the church at Aquileia, ordained to this by Peter, suffered likewise under Nero.

Onesimus, Dionysius, Areopagitæ, and others, also died at that time for the divine truth.

This persecution, which was originated by Nero, continued a long time, extending even into the time of Vespasian; so that it is stated that in the third year of his reign, there was put to death in the city of Ravenna, for confessing Christ, Apollinaris, a disciple of Peter, with many others, whose names are not mentioned.

 

 

LUKE HANGED ON AN OLIVE TREE.

Luke, the third among the holy evangelists, was, according to the testimony of the ancients, a Syrian of Antioch, and by occupation a physician.  Bybelsch Næmbœck, about Luke, from Euseb. and Hieron. Col. 4:14.

It was the will of the Lord to use him as a physician of souls; to which end he has left to mankind two excellent books on spiritual medicine; namely, his holy Gospel and the Acts of the holy Apostles.

Concerning his parents there is nowhere anything mentioned; therefore little or almost no account can be given of his natural descent, excepting his birthplace, and that he descended from the Syrian nation.  It is supposed that he had no wife; though nearly all the other apostles and evangelists were married.

According to the opinion of Jerome, he was, before his conversion, a Jewish proselyte, though of Gentile descent; which is quite probable, since, according to the judgment of linguists, his style is far more excellent and perfect in Greek than in Hebrew.  Joh. Gys., in Hist. Mart. ex Hieronimo.

He afterwards, through the preaching of Paul, became a Christian A.D. 38, after he had come from Thebes to Antioch.  Konst-tooneel, etc., in the life of Luke.

He became a disciple of the apostles, but especially a traveling companion of the apostle Paul, so that he was with him in many perils and difficulties on sea and on land.

He was so intimate with Paul, and his special friend to such a degree that, according to the ancients, he wrote the Gospel under his dictation and instruction.  He has also given a faithful account of Paul’s principal travels until his first imprisonment at Rome.  Joh. Gys. Hist. Mart., concerning Luke the evangelist.

Paul makes frequent mention of him in his epistles; for to the Colossians he writes: “Luke, the physician, . . . greet you.”  Col. 4:14.  To Philemon: “There salute you Epaphras, my fellow prisoner in Christ Jesus; Marcus, Aristarchus, Demas, Lucas, my fellow-laborers.”  Phil. 23,24.  Likewise, to Timothy: “Only Luke is with me.”  2 Tim. 4:11.

Luke was therefore, as it appears, a companion of Paul, not only in his travels, but also during his imprisonment at Rome.  So that he was twice brought, together with Paul, before the Emperor Nero.  P.J. Twisck, taken from Paul’s epistles to Timothy.

Respecting his end, some write that, while preaching in Greece, he was hanged by the ungodly to a green olive tree; others relate that he was in the eighty-fourth year of his age, at the time of his death.  Bybelsch Næmbœck, letter L., on the name Luke, fol. 624, col. 1. Konst-tooneel van veertig.

 

 

ANTIPAS BURNED IN A RED-HOT BRAZEN OX.

Antipas was an upright man and a pious witness of the Son of God; who, in proof of his faith, tasted death, rather than dishonor his Savior by denying him, or otherwise.  This happened in the lifetime of the apostle John.  Therefore he may be reckoned one of the first of those who suffered during the time of Domitian, for the testimony of Jesus Christ.

Of this hero and knight of God, the Lord himself made mention to his servant John, yes, commanded him, to write to the teacher at Pergamos concerning him, saying: “To the angel of the church in Pergamos write: These things says he which has the sharp sword with two edges; I know your works, and where you dwell, even where Satan’s seat is: and you holdest fast my name, and have not denied my faith, even in those days in which Antipas was my faithful martyr, who was slain among you, where Satan dwells.”  Rev. 2:12–14.

Touching the time and manner of his death, there is nothing stated in Holy Writ; but some of the ancient writers maintain that he was enclosed in a red-hot brazen ox, and thus burned alive with great pain, yet in steadfastness.  As regards the time when this happened, we ascertain from Holy Scripture, that he was killed in the lifetime of John.  Some fix this occurrence in the time of Domitian, or about A.D. 95.—See concerning this, A. Mell., 1st Book, van de Hist, der Vervolg. en Martel., printed A.D. 1619, fol. 22, col. 1.  Also, d’Annotation der laetste Bybelsch Oversettinge, Rev. 2:12,13.

 

 

JOHN BANISHED TO THE ISLE OF PATMAS.

John, the apostle and evangelist, was a son of Zebedee, and brother of James the Greater; he was born at Nazareth, and by occupation was a fisherman.  Mat. 4:21.  He was called by Christ, when engaged with his father and brother in mending their nets for fishing.  Verse 22.  As soon as he heard the words of Christ, he immediately left the nets, the ship, and his father, and, together with James, his beloved brother, followed Christ.  Chrysost. Homil. 1., in Joh.

Afterwards he became from a disciple an apostle of Christ, and was numbered with the twelve whom the Lord had specially chosen for his service.  Mat. 10:2.

He was greatly beloved by the Lord, so that at the Supper he reclined on Christ’s bosom, and leaned, or rested, on his breast.  John 13:23; 21:20.  The Lord, moreover, had accepted him as one of his three most special friends, to bear testimony of his works, not only in his conflict and suffering in the garden of Gethsemane, but also in his glory, in the raising of the daughter of Jairus as well as in the showing forth of his majesty, when, on the holy mount, his face shone as the sun, and his raiment became white as the light.  Mat. 26:36; Luke 8:51; Mat. 17:1–4.

From an inward love, he followed the Lord not only into the house of the priest Caiaphas, but also to Mount Calvary, without the city of Jerusalem, where the Lord was put to death.  There the Lord, hanging on the cross, addressed him, saying, “Son, behold your mother!” John 19:27.

He was so eager after the resurrection of Christ, that in running to his grave with his fellow-apostle Peter, he outran the latter, thus showing his affection for his Lord, who had died an ignominious death, and was entirely forsaken by his other friends.  John 20:4.

Some years afterwards, in order to refute the errors of Ebion and Cerinthus, who denied the divinity of Christ, he wrote his Gospel, to the honor and magnifying of his Savior, commencing thus: “In the beginning was the Word, and the Word was with God, and the Word was God.  The same was in the beginning with God.  All things were made by him; and without him was not anything made that was made.”  “And the Word was made flesh,” etc., John 1:1–14.  In these words he gives us to understand the true incarnation of the Son of God, to whom be praise and glory forever.  Amen.

John is called throughout the Gospel the beloved of the Lord, or the disciple “whom Jesus loved;” because the Lord so especially loved him.  John 13:23; 20:2; 21:20.

But since it is the will of God to bring his children to glory through much tribulation and distress, this beloved friend of God, John, also could not escape, but was tried throughout his life, with manifold tribulations, according to what the Lord had told him and his brother James: “You shall indeed drink of the cup that I drink of; and with the baptism that I am baptized withal shall you be baptized,” that is, you shall also be subjected to my suffering and distress.  Mark 10:39.

This was afterwards fulfilled in him in manifold ways; for, besides what ancient writers have recorded concerning it, namely, that at Rome he was put into a vat full of boiling oil, but was miraculously delivered out of it, the merits of which account we leave unquestioned; this much, according to the Scriptures, is certain, namely that he spent a long time on the desert island of Patmos, where he had been banished for the testimony of Jesus Christ.  Concerning this, John himself makes this declaration, Rev. 1:9: “I, John, who also am your brother and companion in tribulation, and in the kingdom and patience of Jesus Christ, was in the isle Patmos, for the word of God, and for the testimony of Jesus Christ.”

But by whom, and in what manner he was banished to that desert island, is not stated in the Scriptures, except that he was in tribulation for the word of God.  Some of the ancient writers, however, state that he was banished by Emperor Domitian, about A.D. 97; who, in his wrath and displeasure, because he preached the word of God, and confessed Christ as the Son of God, had him sentenced and banished thither.

On this island, which lies in the Mediterranean, between Asia Minor and Greece, one hundred and twenty-five miles north-westward of Jerusalem, he was indeed forsaken of men, and had scarcely any companionship, aside from poisonous and noxious animals, which dwelt in the place; nevertheless, the Lord Jehovah dwelt with him with his heavenly consolation, and during his banishment presented and revealed to him, very beautiful scenes and glorious visions concerning the condition of the church of God to the end of the world.

How he wrote his Apocalypse or Revelation, an excellent book, full of divine and truthful prophecies, taken from the preceding visions and heavenly sights; some of which are already fulfilled, and others remain to be fulfilled.

As the time of his deliverance began to draw close, the Lord spoke to him on this island, saying, “Behold, I come quickly, Amen.”  Whereupon John replied with a well-comforted soul, “Even so come, Lord Jesus.”  Rev. 22:20.

When the Emperor Domitian, who had banished him to the aforesaid island, was dead, and Nerva reigned in his stead, he was delivered and brought back to Ephesus, where he had previously been bishop of the church.  This occurred, according to history, about A.D. 99; consequently, his confinement there lasted two years.  The ancients write that he suffered much yet for the name of Christ, and was compelled to drink poison, yet remained unharmed, according to the promise of Christ; and that he finally died in peace at Ephesus, in the time of the Emperor Trajan, having served in the holy Gospel for fifty-one years, and being eighty years old: and thus this great light rests in Asia.  Joh. Gys. Hist. Mart., fol. 14, col. 2, from Euseb. Hist. Eccl. and Epiphanio., Joh. Gys., ibidem, from Euseb., lib. 3, cap. 20, 23,  Niceph., lib. 3, cap. 4,  Iren., lib. 3, cap. 3.  Also, Konst-tooneel, in the life of John.  Also, Bybelsch Naembock, letter J. on the name John, fol. 538, col. 2, and fol. 539, col. 1, 2, also, fol. 540, col. 1.

Timothy was a native of Lystra in Lycaonia.  His father was a Greek, but his mother and grandmother, though of Jewish descent, were Christian believers, the one named Eunice, the other Lois; by whom he was instructed from his youth in the holy Scriptures.  Acts 16:1; 2 Tim. 1:5.

Timothy was well reported of by the brethren that were at Lystra and Iconium; therefore Paul received him as his companion in the ministry of the holy Gospel among the Gentiles.  Acts 16:2,3.

Paul loved him with a godly love, and called him his dearly beloved son in the Lord.  2 Tim. 1:2.  He afterwards appointed him bishop or teacher of the church, and commended to him the flock of Jesus his Savior, with the admonition, uprightly to feed and govern the same; to which end he wrote two special epistles to him.

“O Timothy,” he writes, “keep that which is committed to your trust, avoiding profane and vain babblings, and oppositions of science falsely so called.”  1 Tim. 6:20.

Further: “This charge I commit unto you, son Timothy, according to the prophecies which went before on you . . . through faith and a good conscience.”  1:18.

In another place: “You, therefore, my son, be strong in the grace that is in Christ Jesus.  And the things that you have heard of me among many witnesses, the same commit you to faithful men, who shall be able to teach others also.”  2 Tim. 2:1,2.

In this ministry Timothy acquitted himself as an upright evangelical preacher, until it pleased God, to let him finish his course, not by a common death, but by martyrdom; so that he, with his spiritual father Paul, who had steadfastly preceded him, and especially with his Lord Christ Jesus, who had gone through the conflict many years before, might enjoy the unfading crown of honor in the life of bliss.  Thus it happened afterwards, according to history that, having been bishop at Ephesus for fifteen years, he was there stoned to death by the heathen, whose idolatry he had reproved.  This is stated to have taken place in the reign of Domitian, or about A.D. 98, though some have fixed it in the time of Nero.  Joh. Gysii Hist. Mart., fol. 14, col. 4, also, Bybelsch Naembock, letter T. on the name Timothy, fol. 925, col. 102.

Next to Timothy is placed Urticinus or Ursinius, a physician at Ravenna in Italy.  Having been reported to the Judge Paulinus as being a Christian, he was tortured in manifold ways for the name of Christ.  Having borne all with constancy, and still refusing to sacrifice to the gods of the heathen, he was finally sentenced by the judge, to be beheaded with the axe.

When Urticinus received this sentence of death, he began to tremble and shake before the impending death, and to deliberate with himself, whether he should deny Christ, or how he might the most easily escape death.

But while he was thus counseling with flesh and blood, one of the company of Judge Paulinus, whose name was Vitalus, stepped up to him from behind, and strengthened him with these words: “My beloved brother in Christ, Urticinus, who, as a faithful physician, by your potions, did so often and so happily restore to health the sick, take heed, lest by your denial you plunge yourself into eternal death and damnation.”

Through this admonition Urticinus regained such courage, that he joyfully prepared for death, and, having of his own accord offered his neck to the axe, he thus, through the separation of his head from the body, came to a godly and noble end.  See concerning this, A. Mell., 1st book, van de Hist. der Vervolg., fol. 18, col. 3 and 4, according Venant. Fortunat., lib. 4.  Vitæ S. Martini.  Hieronym. Rub. Hist. Raven., lib. 1.  Beda, Usuard. Ado. Vincent, Spec. Hist., lib. 9, cap. 50.  Volateran. in Antrhopal.  Peter Dam., in Serm. de S. S. Vitali and Valeria.

 

 

VITALIUS BURIED ALIVE AT RAVENNA.

Vitalus, before his conversion, was a Roman knight and citizen of Milan.  He had come to Ravenna with Paulinus, the judge; but when he perceived the bloodthirstiness of his lord, whom he had hitherto served faithfully according to the manner of the world, he bravely left him, and straightway enrolled himself under the banner of Christ, but was very soon apprehended by the enemies of truth.  For Paulinus, his lord, not knowing why he had left him, but having learned that he had encouraged Urticinus—who had just before been beheaded with the axe, for the faith—when the latter wavered, and that he had restrained him from sacrificing to the gods; likewise, that he had buried him after his death, conceived a suspicion that he also must be a Christian.  Upon this suspicion, and through the accusations of others, he had the pious Vitalus apprehended, and having found from his own confession that he was really a Christian, he caused him to be put on the rack, to try him whether he would not apostatize from Christ.

Thereupon Vitalus addressed Paulinus, the criminal judge, in these words: “You must certainly be deprived of your reason, to think that I should be deceived by you, and brought to eternal suffering in soul and body, while I have sought to deliver others from the danger of delusion.”

A wicked heathen priest, perceiving that he adhered firmly to Christ, and would in no way do honor to the gods, advised Paulinus to bury Vitalus alive.  Paulinus, following the evil suggestion of this priest, had a deep pit dug down to the water, at the place where the Christians were usually executed—called ad Palmam because a palm tree stood there—and had Vitalus buried in it, up to the middle (of his body), and then covered up with stones and earth.

Now when Valeria, the wife of Vitalus, after the death and burying alive of her husband, returned home from Ravenna to Milan, where she resided and had her children, she could not remain concealed long, but made herself known to be a Christian woman; for when she was constrained to eat of that which was offered to idols, she very steadfastly refused and resisted, yes, moreover, openly reproved the idolaters, saying, “I am a Christian, and can, therefore, in no way eat that which is offered to Sylvanus, your god.”

Thereupon these idolaters seized her, and beat her to death with sticks.  She was buried at Milan by the Christians.  This happened by virtue of the first persecution, or the edict of Nero, which, it is stated, remained in force under Vespasian and under Domitian.  A. Mell. Hist., fol. 16, col. 3, about Luke.

Concerning this martyrdom see the above mentioned authors, annotated with regard to Urticinus.

According to ancient history there were also slain for the testimony of the Son of God: In France, Lucianus, bishop of the church of Bellovaco; Maximianus and Julianus, elders; Nicasius, bishop of the church of Rouen; Quirinus, an elder; Scubiculus, a deacon; Pascientia, a virgin.  In Italy, Romulus, bishop of the church of Fesula, and others, in different places.  J. Gys. Hist. Mart., fol. 14, col. 4.

It is further recorded, that Marsilius Glabrio also had to suffer for the name of Christ and the true faith.

At this time (it is stated in the Introduction to the Martyrs Mirror to the Defenseless Christians fol. 36, col. 2,) “The Christians were so little esteemed that they were called cobblers, as may be seen from a heathen author, according to Baronius.”

The witnesses as regards the ordinance of the baptism of Jesus Christ, who have written in this century, are few, and their accounts are brief, but mostly clear and conclusive.  First appears one Dionysius, surnamed Alexandrinus, who writes to his friend Sixtus about a certain brother, who considered the baptism of the heretics no baptism at all, and, therefore requested to be re-baptized.

He is followed by Justinus, who, in his letters written in defense of the Christians, as well as in his disputation with Tryphon, the Jew, speaking of baptism, treats of it throughout as of the baptism of Christ, which was administered to adults.

Then comes one Gratianus, who declares himself against retaliation; and also another (noticed in the margin), who was censured because he held that the body of Christ was not of the substance of Mary.

Then follows Clemens Alexandrinus, who nowhere speaks of infant baptism, though he treats much of baptism, and of its conditions and circumstances.

Then follows a certain testimony, from Walafridus Strabo, proving that in those early times it was not customary to baptize otherwise than in running water, and that only such persons were baptized, who were able to know and understand the benefits to be obtained in baptism.

The conclusion is taken from the 7th chapter of De Ratione Gubernationes Ecclesiæ, in which we read that now there were baptized those who had previously been instructed in the principal articles of faith.  With this we have concluded this century.

Note.—Since we have not come across any particular authors as regards the matter of baptism, with the first years of this century, we are compelled to begin with the year 126, and to proceed thence on; which method we shall also pursue in some of the other centuries.

In the fifty-sixth question and answer of this book some words are employed from which pedobaptists sometimes are wont to conclude, that infant baptism was practiced in the days of Justinus.  But to this, various excellent and learned men have replied long since, namely, that this book was never written by Justinus; to prove which, different reasons are adduced, as, for instance: That in the answer to the 115th question mention is made of Irenius, who lived twenty-five years after Justinus, but is nevertheless cited by the latter in his writings as his predecessor.  Moreover, that in the answer to the twelfth, and also in that to the eighty-sixth question, Origen is mentioned, who lived a whole century after Justinus.  To this must be added, that neither Eusebius nor Jerome, both of whom have each compiled a complete catalogue of all the authentic writings of Justinus, enumerate this book Quæstionum; whereas they mention the Second Defense of the Christians, and the Disputation with Tryphon, from which we have adduced in full several citations concerning baptism.  Therefore the aforementioned book is justly rejected, as not being the work of Justinus.  See concerning this, De Centuriator. Magdeub., Cent. 2, cap. 10, in the account of the life of Justinus.  Also, Bellarm. in Tract van de Scribenten der Kerke.  Also, Jacob Mehrn., Baptism. Histor., 2nd Part, page 170, 171.  Also, A. Montan. Nietighz. van den Kinder-doop, second edition, A. 1648, page 8, 9.

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

About the year 160.—Gratianus quotes the words of the Lord: “When they persecute you in this city, flee into another;” and says then: “Here Jesus Christ teaches that Christians shall not repel weapon with weapon, but must flee before weapons.”  P.J. Twisck, Chron., 2d Book, for the year 160, p. 43, col. 1, 2, from Seb. Fra. in den Krieg des Fredes, fol. 63.

From the writings of Walafridus Strabonus we may clearly infer what manner of baptism was practiced at this time, in the first as well as in the second century, and also long afterwards, namely, that no infants, but adult, reasonable, and believing persons were baptized, and this, according to the example of Christ and his holy apostles.  Jac.  Mehrn., Bapt. Hist., p. 524, D. I. Vicecomes, lib. I, cap. 4.  Walafridus Strabo (in lib. de Rebus Eccles., cap. 26) writes: “We must know that originally believers were very simply baptized in streams and springs; for our Lord Jesus Christ himself, in order to sanctify such washing for us, was baptized of John in Jordan; even we read elsewhere: ‘John was baptizing in Enon near to Salim, because there was much water there.’ ”

Page 525, from D. Vicecomes, lib. 1, cap. 30; also, cap. 26, Strabo speaks thus concerning baptism: “We must know that in those first times baptism was administered only to those who, in body as well as in soul, were washed clean and white, so that they could both know and understand, what benefit there was to be obtained in baptism, what was to be confessed and believed, and, finally, what was necessary to be observed by the regenerated in Christ.

He then relates of Augustine, that he was instructed in the faith before he was baptized (of which we shall speak in the proper place); but that subsequently, for the sake of improvement, as it is called, the church, that is, the Roman church, practiced infant baptism, with a view of freeing infants by this means from the punishment of God for original sin.  Then the followers of the true faith (thus he wrongly calls the Romanists), in order that the children might not be lost, if they should die without the means of regeneration, that is, baptism, resolved that they should be baptized for the remission of sins.  Therefore originated, he writes, the custom of having godfathers and godmothers, who stand for the child at (literally, lift the child from) baptism, and answer for them all that they themselves, on account of the weakness of their infancy, are not able to confess.”  Thus for Strabo.

N.B.—Concerning these words, D. Vicecomes writes thus: “Since Walafridus Strabo removes the custom of infant baptism from the primitive church, he also recognizes no older origin of the godfather’s than which dates from a period subsequent to the times of Augustine.”  Bapt. Hist., pp. 525, 526.

Thus, in the first two centuries, and long afterwards, infant baptism was not known by the Romanists even, according to the above mentioned testimony of W. Strabo.  Shortening this, we shall conclude with a statement contained in the H. Doophistorie, at the end of the second century, page 211, cap. 7, de Ratione Gubernationis Ecclesiæ: “Since also the administration of the Sacraments belongs to the government of the church, we see from the history of the time, that the bishops and teachers did not deem it burdensome to baptize, not bells and altars, but men whom they had instructed in the principal articles of the Christian religion; and to them they also administered the holy Supper.”  We shall now proceed to the martyrs, who, during this time suffered for this same faith.

[The two Roman, or, properly speaking, Greek Emperors, Trajan and Marcus Aurelius raised the principal persecutions against the Christians in this century.  This is amply shown in the following account, as well as what persons suffered for the name of Christ in these persecutions.

In the persecutions through Trajan there were slain, after enduring much suffering, Simon Cleophas, who was a hundred and twenty years old, Rufus and Zosimus, the Ethiopian baptized by Philip, Ignatius, Onesimus, Dionysius Areopagita, Publius, Barsimeus, Barbelius and his sister Barba, Justus and Pastor, Phocas, Faustina, Jacobita, Felicitas with her seven sons, and Lucius.

Under Marcus Aurelius there suffered Justinus, Polycarpus, and twelve of his beloved disciples, who had come from Philadelphia to Smyrna, and were slain there; Carpus, Papylus, Agathonica and many women, Germanicus, Vetius, Attalus, Alexander of Phrygia, Maturus, Sanctus Blandina and a youth, Photinus, ninety years old, Alcibiades, Epipodius, Alexander the Greek, Leoxides, Plutarchus, Sagaris, Thraseas.  All these fought unto blood under the blood-stained banner of Jesus Christ; their deaths may be read at large in the following account.]

We shall begin the second century with the third general persecution which was raised against the followers of Jesus Christ, and shall forthwith proceed to give an account of the time, place, persons, and circumstances.

With the beginning of the second century, A.D. 102, arose the third heathen persecution against the Christians, under Emperor Trajan, who attained to the reign of the Roman monarchy in the year 100.

Being instigated by Mamertinus, the governor of Rome, and Targuinus, the superintendent of the worship of the heathen deities, he persecuted the Christians in an awful manner, and put them to a wretched death.

He was called a good emperor, but very superstitious as regards the heathen worship; by reason of which he was the more easily induced to undertake this sorry work.  It also was no small help to this end, that the heathen priests and idolaters paid great taxes, to extirpate by sufferings and death, as the enemies of God and of man, those who were opposed to their gods, especially the Christians.

Meanwhile we shall show what persons suffered under the bloody reign of Emperor Trajan, for the name of Jesus Christ.

Simon Cleophas was the son of Cleophas and Mary, and a cousin of our Lord Jesus, because he was the son of the brother of Joseph, the supposed father of Christ.  After the death of the apostle James he was chosen, by common consent, bishop of the church at Jerusalem; therefore he must be distinguished from Simon surnamed Zelotes, who was one of the apostles, and was crucified in Persia.  For, the latter was a son of Alpheus, but the former a son of Cleophas, not one of the twelve, but of the seventy disciples of Christ, as Eusebius admits, saying: “If any one should say that this Simon beheld Christ with his own eyes, and listened to his preaching with his own ears, he would not be beyond reason and truth in this opinion, not only on account of the long duration of his life, being a hundred and twenty years old, but much more by virtue of the testimony of the holy Gospel, in which mention is made of Mary, the wife of Cleophas, whose son he was, according to the testimony of Egesippus, who was the nearest historian to the times of the apostles.” Hist. Eccles. Euseb. Pamphil., lib. 3, cap. 11.

This is the Simon, of whom it is stated that he was an eye-witness to the stoning of James, the holy apostle of the Lord.  Epiph. supra, in Sym. Alph.

He was accused by some wicked men before Atticus, the governor of Emperor Trajan, of being a Christian, yes a near relative of Christ, of the generation of David.  On this account he was dreadfully beaten for many days with scourges and sharp rods, so that everyone who saw him, had to lament and wonder, the judge himself being astonished, that a man of such a great age, a hundred and twenty years old, was able so long to endure such intolerable torturing.

Finally, as he remained steadfast in his confession, he became conformed in suffering unto his Lord, whom he confessed, and was sentenced by Atticus to be crucified; which death he suffered in the tenth year of Emperor Trajan, which corresponds with the year of Christ 109.  Compare the 1st Book of A. Mellinus, printed A.D. 1617, fol. 24, col. 1, 2, with Hist. Mart. Joh. Gysii, recently printed by I. Braat, A.D. 1657, fol. 15, col. 1.

Rufus and Zosimus were disciples of Christ and his apostles, and had also been instrumental in founding and building up the church of God among the Jews and the Gentiles.

Especially conspicuous is Rufus, from the greetings of the Apostle Paul to the church at Rome, in which he includes Rufus, not merely as a common member of the same, but as a distinguished, yes chosen person, for he says: “Salute Rufus chosen in the Lord, and his mother and mine.”  Rom. 16:13.

This Rufus and the aforementioned Zosimus, both pious and upright Christians, together with many of their fellow-believers, were put to death for the faith, in the city of Philippi in Macedonia.  Some write that both were beheaded in the days of of Emperor Trajan, A.D. 109.  Compare what A. Mellinus adduces in Het groot Christen Martelærs-bœk, fol. 19, col. 4, from Polycarpo ad Philippens, with that which J. Gysius has noted in Hist. Mart., fol. 15, col. 3.

Immediately after Rufus and Zosimus, A. Mellinus introduces the Ethiopian or eunuch of Queen Candace in Ethiopia, who was converted by Philip to the faith in Jesus Christ, and thereupon baptized, as we read in the Acts of the Apostles.

It is stated of him, from Jerome, that he preached the Gospel of our Lord in Arabia Felia, and also in a certain island of the Red Sea, called Caprobano (some call it Ceylon), where, it is supposed, he suffered death for the testimony of the truth.  See above, Mellin. ex Hieron. Catal. in Crescente, in 53, cap. Esai.

 

 

IGNATIUS DEVOURED BY WILD BEASTS.

Ignatius, a disciple of the apostle John, and a successor of Peter and Evodius, was in the service of the church of Christ at Antioch in Syria.  He was a very god-fearing man, and faithful and diligent in his ministrations.  He was surnamed Theophorus, that is, The Bearer of God, apparently because he often bore the name of God and his Savior in his mouth, and led a godly life.  He was wont to say frequently: “The life of man is a continual death, unless it be that Christ lives in us.”  Likewise: “The crucified Christ is my only and entire love.”  And: “He that allows himself to be called after any other than Christ, is not of God.”  And again: “As the world hates the Christians, so God loves them.”  A. Mellin., fol. 15, col. 1, from Ignat. in Epist. ad Rom. et alibe.

Having learned that the Emperor Trajan, after the victories which he had achieved against the Dacians, Armenians, Assyrians, and other eastern nations, gave thanks at Antioch unto the gods, and offered great sacrifices unto them, as though these victories had proceeded from them.  Ignatius, as we are informed by Nicephorus, reproved the Emperor for it, and this openly in the temple.

The Emperor, exceedingly enraged on this account, caused Ignatius to be apprehended, yet, for fear of an uproar, because Ignatius was held in great respect in Antioch, he did not have him punished there, but committed him into the hands of ten soldiers, and sent him bound to Rome, there to have him punished.

In the meantime his sentence of death was made known to him—in what manner and where he was to die; namely, that he should be torn to pieces by wild beasts at Rome.

On his way thither, he wrote several consolatory epistles to his friends, the faithful in Christ Jesus; and also to different churches, as, to those of Smyrna, Ephesus, Philadelphia, Trallis, Magnesia, Tarsus, Philippi, and especially to the church of Christ at Rome; which letter he sent before his arrival there.

It appears that the thought of being torn to pieces by the teeth of wild beasts was constantly on his mind during the journey; yet not as a matter of dread, but of earnest desire.  This he mentions in his letter to the church at Rome, writing thus: “Journeying from Syria to Rome, by water and by land, by day and by night, I fight with wild beasts, bound between ten leopards, who, the more I stroke, and show myself friendly to them, the more cruel and malignant they become.  However, through the cruelties and torments which they daily inflict upon me, I am more and more exercised and instructed; nevertheless, I am not justified by it.  O that I were already with the beasts, which are ready to devour me!  I hope that, ere long, I shall find them such as I wish them to be, that is, cruel enough to destroy me speedily.  But if they will not fall upon and tear me, I shall kindly allure them, so that they will not spare me, as they have already spared several Christians, but will quickly tear me in pieces, and devour me.  Forgive me for speaking thus; I know what I need.  Now only I begin to be a disciple of Christ.  I regard neither things visible nor invisible, at which the world is amazed.  It is sufficient for me if I but become a partaker of Christ.  Let the devil and evil men afflict me with all manner of pain and torment, with fire, with cross, with fighting against wild beasts, with scattering of the members and bones of my body; all this I esteem very little, if I but enjoy Christ.  Only pray for me, that inward and outward strength be given me, not only to speak or write this, but also to perform and endure it, so that I may not only be called a Christian, but also be found one in truth.”  Ignat. in Epist. ad Rom.

Having arrived at Rome, he was delivered by the soldiers to the governor, together with the letters of the Emperor, which contained his sentence of death.  He was kept in prison for several days, until a certain feast-day of the Romans, when the Governor, according to the order of the Emperor, had him brought forth into the amphitheatre.  First of all they sought by many torments to induce him to blaspheme the name of Christ, and offer sacrifice to the gods.  But when Ignatius did not weaken in his faith, but was only, the longer, the more strengthened in refusing to offer heathen sacrifices, he was forthwith condemned by the Roman Senate, immediately to be cast before the lions.

As Ignatius was led away from the presence of the Senate, to the innermost enclosure, or pit of the lions, he frequently repeated the name of Jesus in the conversation which he, while on the way, carried on with the believers, as well as in his secret prayers to God.  Being asked why he did so, he replied thus: “My dear Jesus, my Savior, is so deeply written in my heart, that I feel confident, that if my heart were to be cut open and chopped to pieces, the name of Jesus would be found written on every piece.”  With this the pious man indicated that not only his mouth, but the innermost parts of his heart were filled with the love of Jesus: for out of the abundance of the heart the mouth speaks.  Thus, also Paul, being filled with the love of Jesus Christ, has used, in his letters, as much as two hundred times (as has been counted) the words, “Our Lord Jesus Christ.”  The name “Jesus” he employs as much as five hundred times.

When the whole multitude of the people were assembled, to witness the death of Ignatius (for the report had spread throughout the whole city, that a bishop had been brought from Syria, who, according to the sentence of the Emperor, was to fight against the wild beasts), Ignatius was brought forth and placed in the middle of the amphitheatre.  Thereupon Ignatius, with a bold heart, thus addressed the people which stood around: “O, you Romans, all you who have come to witness with your own eyes this combat; know you, that this punishment has not been laid upon me on account of any misdeed or crime; for such I have in no way committed; but that I may come to God, for whom I long, and whom to enjoy is my insatiable desire.  For I am the grain of God.  I am ground by the teeth of the beasts, that I may be found a pure bread of Christ, who is to me the bread of life.”  These words spoke Ignatius, when he stood in the middle of the amphitheatre, and when he heard the lions roar; which the brethren of the church who also stood among the people heard and testified to.

As soon as he had spoken these words, two dreadful, hungry lions were let out to him from their pits, who instantly tore and devoured him, leaving almost nothing, or, at least, very little, even of his bones.  Thus fell asleep, happy in the Lord, this faithful martyr of Jesus Christ, A.D. 111, in the 12th year of Emperor Trajan.  Compare Abr. Mell. 1st book of the Hist. der Vervolg. en Mart., printed 1619, fol. 25, col. 1–4, and fol. 26, col. 1, with Joh. Gysii Hist. Mart., fol. 15, col. 2, 3.  Also, W. Baudart. in Apophth. Christian, printed A.D. 1640.  The first book, in the second Apophthegm, on the name Ignatius, pp. 37, 38, from different other authors.

Onesimus, a servant of Philemon, by descent a Colossian, had run away from his master, and had come to Rome, where he was recognized by the Apostle Paul—who was imprisoned there—and sent back to his master, with recommendatory letters tending to reconciliation, as may be seen in the epistle of Paul to Philemon, in which Paul calls him his son, whom he had begotten in his bonds.  Philemon 10.

He also carried a certain letter of Paul from the prison at Rome to the church at Colosse; for in the conclusion of the epistle to the Colossians we read: “Sent from Rome through Tychicus and Onesimus.”  Col. 4 after verse 18.

It appears therefore, that he was a beloved friend and faithful servant of the apostle Paul, notwithstanding he had left his external service in the house of Philemon.  He also, after he was sincerely converted, was not permitted to finish his course without persecution, sufferings, and a violent death; but had to tread after the example of his Savior, the wine press of suffering.  According to the testimony of ancient historians, he was carried away bound from Ephesus to Rome, and there stoned to death, under Trajan, and the judge Tertullus, shortly after the death of Ignatius, A.D. 111.  See above, Idem. Ibidem. ex Act. Metaph. Mart., Rom., 16 Febr.  Also, Ado.

We read in the Acts of the Apostles, chap. 17, verse 34, that among those who clave unto the doctrine of Paul, there was also Dionysius, one of the Athenian council, and a woman named Damaris.

It is testified of this Dionysius, surnamed the Areopagite, that he so increased in the Christian religion, that Paul afterwards appointed him bishop at Athens; yet, that finally, after having made a most glorious confession of faith, and suffered many severe torments, he was crowned, as a victorious hero of Jesus Christ, with the martyrs’ crown, when he had got to be a very old man, and had commended his spirit into the hands of his heavenly Father.  He now accomplished what he was wont to frequently repeat in his life: “The last words of my Lord Jesus, while on the cross, shall also be my last words in this temporal life, namely: ‘Father, into your hands I commend my spirit.’ ”  Thereupon he was put to death, and thus fell asleep happy in the Lord.  Compare A. Mell., 1st book of the Histor. der vervolg. en Mart., printed A.D. 1619., fol. 26, col. 2, from Adone in Martyrol. ex Arist. lib. de Relig.  Christ and Suida in Dion.  Areopag. and Seger., in Chron. 10.  Strac. in Pass, Part. S. Homil. 2, with W. Baudart, in Apophthegm Christian, 1st book 7th edition, A.D. 1640, p. 17, on the name Dionysius Areopagita.

Note.—Touching the manner of the death, or martyrdom, of Dionysius the Areopagite, we find nothing stated in ancient, trustworthy writers; therefore we have said nothing about it, though some have written that he was beheaded at Paris; for which statement we let them be responsible, since their accounts of this event differ in regard to the manner in which, as well as the time when, it is said to have occurred.  See in the above-mentioned Apophthegm Baudartii.

It is also stated that Publius, bishop of the church at Athens, a good and pious man, was slain for the name of Christ; likewise, Barsimæus, bishop of the church at Edessa, and with him, Barbelius and his sister Barba, who had been baptized by him; all of whom, steadfastly contending for the truth, obtained the martyrs’ crown.  Compare Joh. Gysii Hist. Mart., fol. 15, col. 3, with the Introduction to the Martyrs Mirror of the Defenseless Christians, printed A.D. 1631, fol. 93, col. 1.

That Justus and Pastor were deprived of life at Complutum, a city in Spain, for the same reason for which the aforementioned martyrs were slain, namely, for the testimony of Jesus, the Son of God, this we find stated in different ancient writers.  See above.

 

 

PHOCAS PUT TO DEATH IN A LIME-KILN.

Phocas, a son of Pamphilius, the first bishop of the church in Pontus in the city of Sinope, on being brought, in the time of Trajan, before Africanus, the Governor of Pontus, who urged him to sacrifice upon the altar of Neptune, steadfastly refused to do this; on account of which he was sentenced by the Governor to die for the name of Christ; which death he suffered after many pains and torments, and was thus numbered with his slain fellow-brethren.  Regarding the death of this man, see A. Mell., 1st book of the Hist, der vervolg. in Mart., fol. 27, col. 1, ex Adone, in Comment.  At. 6. Aster. Orat. de Phoca.  Also, concerning the time of his death, for the year 118, see Joh. Gysii Hist. Mart., fol. 15, col. 4.

Touching the manner of his death, P.J. Twisck gives the following account: “Phocas, in Pontus, refusing to sacrifice to the gods, was thrust, according to the command of Emperor Trajan, and for the name of Christ, into a lime-kiln full of glowing coals, then cast into boiling water and thus killed.  P.J. Twisck, Chron., 2d book, for the year 118, p. 37, col. 2, from Adon. Vinnens., lib. 6, fol. 166, Vinefol.  519.

About this time several persons were put to death for the name of Christ; as Faustina and Jacobita, at Brescia in Italy; Elentherus with his mother Anthia, and others, at Messina in Sicily, etc.; all of whom, contending steadfastly, even unto death, departed with a joyful hope.  As regards the persecutions of this time, compare Joh. Gysii Hist. Mart., fol. 115, col. 4, with A. Mellinus, P.J. Twisck, and others.

About this time, writes P.J. Twisck, the instruments of the devil could not invent punishments severe enough, but what they considered the Christians worthy of.  For they were watched in their houses as well as without; men cried out against them in all public places; they were scourged, stoned, and dragged about; their goods were plundered; they were apprehended; red-hot iron plates were applied to their bare bodies; they were placed in a certain instrument made to torture malefactors; they were put into the deepest and darkest places of the prisons, where they were slain, yes, they were afflicted with excruciating torments.  P.J. Twisck, Chron., 2d book, for the year 130, page 39, col. 2, and page 40, col. 1, from Jan Crespin in den staet der Kerken.

Getulicus, a teacher at Frivoli in Italy, Symphorosa with her sons, and Cerialus and Amantius, were put to death in that city for the faith.  It is also stated that Sapphira, a maiden from Antioch, and Sabina, the widow of Valentinus, had to lay down their lives, at Rome, for the same reason.  Joh. Gysii Hist. Mart., fol. 15, col. 4.

It is stated that Ptolomeus was a pious and god-fearing man, who had converted his wife from the blindness of heathendom to the faith.  He was apprehended for the truth of Christ.  Asked, whether he was a Christian, he, as a lover of the truth, immediately confessed that he was.  After this confession, he was cast into prison, in which he suffered so long as to become completely emaciated.  Finally he was delivered to the judge Urbicius, who shortly afterwards had him put to death; and thus Ptolomeus became a faithful martyr of Jesus Christ.  Compare Joh. Gysii Hist. Mart., printed at Dort, 1657, fol. 15, col. 3, with Abr. Mell., 1st book of the Hist, der vervolg.  Mart., also, printed at Dort, A.D. 1619, fol. 32, col. 2, from Just. Philos. Apol. prima Christian Euseb., lib. 4, cap. 17.

In Historia Ecclesia Eusebii Pamphilii Cæsariensis, mention is made of a certain Lucius, who was greatly dissatisfied with the sentence and execution of the aforementioned pious man Ptolomeus, and, therefore, demanded a reason for it from the judge, at the same time confessing himself a Christian; which cost him his life, even as it did the man for whom he interceded.

The words in the book mentioned above are as follows: “When Lucius, who was also a Christian, perceived that so presumptuous a sentence was pronounced against Ptolomeus, he said to Urbicius (the judge): ‘Pray, tell me, for what reason do you sentence this man so hastily, and cause him to be led to execution, merely on account of one word, because he confesses himself to be a Christian?  If there were another, who would confess all manner of sin, such as murder, adultery, or any other crime, would you also act so hastily, and sentence him to death immediately?  This is not proper, O Urbicius!  It does not become a good emperor, a wise bachelor, the son of the emperor, or the senators to act thus.’  Then said Urbicius to Lucius: ‘It appears to me that you also are a Christian.’  When Lucius replied: ‘It is true, I am one.’, then Urbicius commanded that he should be led forth to death.  Thereupon Lucius said: ‘I thank you, for releasing me from these wicked lords, and sending me to the kind and best of fathers, the king of all things, namely, our God.’  Another who also boldly confessed that he was a Christian was put to death by virtue of the same sentence.”  Thus far, Eusebius in the 4th book of his Church History, in the 17th chapter, Dort edition, A.D. 1588, fol. 72, col. 1, compared with A. Mellinus and Joh. Gysius, in the passages quoted concerning Ptolomeus.

Felicitas was a Christian widow at Rome, and had seven sons, whose names were: Januarius, Felix, Philippus, Sylvanus, Alexander, Vitalis, and Martialis.  These lived together with their mother in one house, as an entire Christian church.  Of the mother it is stated that by her Christian communion, (conversation) which she had with the Roman women, she converted many to Christ.  The sons, on their part, also acquitted themselves well by winning many men to Christ.

Now, when the heathen priests complained of this to Antonius, the Emperor—who had resumed the persecution which had begun with Trajan, but had subsided—saying that there were not only men, but also women, who blasphemed the gods, despised their images, trampled under foot the Emperor’s worship of the gods, yes, turned away many from the old religion of the Romans; that this was principally done by a certain widow, named Felicitas, and her seven sons, and that, therefore, in order to prevent this, they must be compelled to give up Christ, and sacrifice to the gods, or, in case they should refuse to do so, be put to death, the Emperor, prompted or instigated hereby, gave to Publius, the provost, or chief magistrate of Rome, full authority over them.

Publius, willing to spare Felicitas, as being a highly respectable woman, first secretly summoned her and her sons into his own house, where he entreated them with fair words and promises, but afterwards threatened to punish them with severe tortures, unless they would forsake the Christian religion, and readopt the old Roman worship of the gods.  Felicitas, remembering the words of Christ, “Whosoever shall confess me before men, him I will confess also before my Father which is in heaven,” did not seek to evade the issue by using dissimulating or indirect words, but answered briefly thus: “I am neither moved by your flatteries and entreaties, nor am I intimidated by your threats; for I experience in my heart the working of the Holy Spirit, which gives me a living power, and prepares me for the conflict of suffering, to endure all that you may lay upon me, for the confession of my faith.”

When Publius could not move the mother from her steadfast purpose, he said to her: “Very well; if it seems pleasant to you to die, die alone, but have pity and a mother’s compassion for your sons, and command them to ransom their own lives at least, by sacrificing to the gods.”

Thereupon Felicitas said to the judge: “Your compassion is pure wickedness, and your admonition is nothing but cruelty: for, if my sons should sacrifice to the gods, they would not ransom their lives, but sell them to the hellish fiend, whose slaves, yes, whose serfs in soul and body, they would become, and be reserved by him, in chains of darkness, for everlasting fire.”

Then, turning away from the judge, to her sons, she said: “Remain steadfast in the faith, and in the confession of Christ; for Christ and his saints are waiting for you.  Behold, heaven is open before you; therefore fight valiantly for your souls, and show that you are faithful in the love of Christ, with which he loves you, and you him.”

This filled the judge with rage against her, and he commanded them to smite her on the cheek, while he at the same time upbraided her vehemently, saying: “How dare you thus impudently exhort your sons in my presence, and make them obstinate to disobey the commands of the Emperor; whereas it would be far more proper for you to incite them to obedience toward him?”

Felicitas, notwithstanding that death had been threatened to her, answered with more than manly courage, saying: “If you, O judge, did know our Savior Jesus Christ, and the power of his Godhead and majesty, you would undoubtedly desist from persecuting the Christians, and would not seek to draw us away from the Christian religion by blaspheming his holy name; for whoever curses (or blasphemes) Christ and his faithful ones, curses (or blasphemes) God himself, who, by faith, dwells in their hearts.”

Thereupon, though they struck her in the face with their fists, in order to silence her, she did not cease to admonish her sons to remain steadfast, and to fear neither tortures nor rack, nor even death itself, but to die willingly for the name of Christ.

Therefore, Publius the judge took each of her sons separately, and talked first to one and then to the other, hoping by this last resort to draw away from the faith, by promises as well as by threats, some of them at least, if not all.  But as he could not prevail upon them, he sent a message to the Emperor, stating that they all remained obstinate, and that he could in no way induce them to sacrifice to the gods.  Thereupon the Emperor sentenced the mother together with her seven sons, that they should be delivered into the hands of different executioners, and be tortured and put to death in various ways; yet, that the mother was first to see all her sons die, before she herself should be put to death.

In compliance with this sentence, they first scourged Januarius, the first-born, to death, in the presence of his mother.  The scourges were made of cords or ropes, to the ends of which balls of lead were attached.  Those who had to undergo this mode of torture were scourged with them on their necks, back, sides, and other tender parts of their bodies, either to torture them, or in order to martyr them to death as was the case in this instance.  Felix and Philippus, the two brothers next (in age), were beaten to death with rods.  Sylvanus, also called Syllanus, was cast down from a height.  Alexander, Vitalis, and Martialis were beheaded.  Last of all, the mother was beheaded or put to death with the sword.  This took place under Emperor Antonius Pius.  A. Mell., 1st book of the Hist., fol. 33, col. 4 and fol. 34, col. 1–3, ex Prudent. in Vincentio.  Also, Acto. Adon. Mart., 23 Novemb. Greg. P. in Natali. S. Felic. Homil. 3, in Eu. Bet. Chrysol.  Serm. 134.  Arta apud Mombrit. tom 1. Beda Usuard. 23 Nov. Heur.  Erfford. Chron., Mart. Rom. Touching the time when this took place, see P.J. Twisck, Chron. 2d book, for the year 164, page 45, col. 1, from Vincentio, in Cal., fol. 35.

Everywhere, in all the cities, writes P.J. Twisck, the imperial edicts and decrees against the Christians were posted up; by reason of which the magistrates and officers proceeded very cruelly against them, persecuting them even unto death, with great atrocity and fury.  For, no mode of torture, punishment, or death, however great, severe, and unmerciful, could be devised, produced, or planned, by these wicked men, these tyrants, and instruments of the devil, but what it was thought, that the Christians, as accursed, as enemies of the Kingdom, and as the cause of all misfortune, deserved a thousand times more.  To be publicly mocked, eternally imprisoned, exiled, scourged, stoned, strangled, hanged, beheaded, and burned, was deemed far too little.

They began, at this time, to ply the poor people with red hot plates until they were dead; to tear the flesh from their bones with red hot tongues; to place them upon iron stools over a slow fire; to fry them in iron frying pans; to roast them on gridirons at a slow fire; to cast them, enveloped in close netting, before wild bulls, to serve as sport for them, and be tossed into the air by their horns.

All this was accompanied with still another cruelty.  The bodies of the slain were thrown before the dogs, and guards placed beside them, to prevent the Christians from taking away and burying these bodies.  In short, the misery was so great, that at Lyons alone bishop Irenus with nineteen thousand of his sheep were cruelly butchered.  Thus far P.J. Twisck, in his Chronicle, 2d book, for the year 162, page 43, col. 2, from Chron. Mich. Sac. fol. 103.  Chron. Sebast. Fra.  Also, Tyd. Thresor P. Mernlæ.

Justinus was called a son of Priscus Bacchus, and was born of Greek parents, at Neapolis in Palestine.

In its proper place we have spoken of the views of Justinius concerning baptism on faith, and have shown that he was sound and correct in them.  Now, however, it is proper for us to speak of his spiritual birth, of his heavenly fatherland, and how conclusively he showed that he was a child of God, and a citizen of the heavenly city, filled with all good things; which appeared not only in the beginning and progress of his faith, but especially in the end, when he testified to its power with his death, and sealed it with his blood.

In the days of his youth he was instructed in the Platonic philosophy, in which he acquitted himself so meritoriously, that he received the name Philosopher, yes, he had been led to believe that his learning would soon enable him to see God, which was the ultimate object of the Platonic philosophy.  But it happened one day, as he was going toward the sea, in order to meditate in solitude upon what he had learned, that (as he himself has confessed) there followed him a very grave and gentle old man, who, having entered in a discourse with him, respecting the Platonic philosophy, taught him, in what true philosophy and happiness consisted, namely in the saving knowledge of the only, eternal, and alone immortal God.

Now, when Justinus inquired for the teachers from whom he might learn this divine philosophy, the old man referred him to the writings of the prophets, who did not write according to the argumentation of human reason, but, as certain and infallible witnesses, left behind what they had seen and heard of the words of truth, and the wonderful signs and works of God among his people; and that all their prophecies concerning the promised Messiah and Son of God, were fulfilled in the advent of Jesus Christ, who was born in the reign of Emperor Augustus.  He therefore admonished him to pray to God, that he would enlighten his heart to this saving doctrine, through Jesus Christ, without whom it would not be possible for him to attain to this saving knowledge.

“This and many more such discourses (writes Justinus) this old man had with me, showing me also, how I should further increase, and how I might obtain the things necessary to salvation.  Then he went away, and I saw him no more.  Immediately a burning desire was kindled in my heart, and a love for the Scriptures of the prophets and those men who had been dear friends of Christ, namely the apostles.  Then only I became a true philosopher.”

As to how and by whom, beside the instruction of the aforesaid old man, he was first instructed and baptized, or from what cause he left his native land, and came from Syria, Palestine, or Samaria, to Rome, of this we find no account.

He afterwards had a disputation with Tryphon, a Jew.  Of this he himself has written an account, in which may be seen his correct views in regard to different matters of faith, especially to baptism.  Of this we have spoken in another place.

But finally, having entered into a controversy with Crescens, a Cynic philosopher, and having vanquished and confounded him, by the power of divine arguments, his uncertain life began to draw to a close, and his certain death to approach.  For, by reason of this, this Cynic (that is, canine) philosopher, conceived such a deadly hatred for Justinus, that he swore to avenge it with his death; and from that time on did not cease to lay snares for him, and accuse him as a Christian, until he had quenched his thirst for blood with the blood of Justinus.  This, Tatianus, the disciple of Justinus, gives to understand in his oration against the Greeks, in language not at all obscure, namely, that the above-mentioned Crescens did not only seek the life of Justinus, but also that of himself.  Moreover, Photius states that he tasted a joyful and worthy death, by the hands of Crescens Cynicus, the person whom we have just mentioned.

Touching the manner of his death: when Justinus had been apprehended, on the accusation of Crescens, and boldly refused to abandon his faith, or sacrifice to the gods, he was sentenced to death by Rusticus, the President, and, after having been scourged, he was beheaded with the axe, about A.D. 168, in the time of the reign of the Emperors Marcus Aurelius and Lucius Virus, and of the President Rusticus, as is annotated from Epiphanius.  Compare Abr. Mell. 1st book of the Hist. der, fol. 37, col. 1–4, and fol. 38, col. 1–4, from Just. Apol. 2, pro. Christi., concerning his descent and name; Dialog.  cum Tryphone Jod.  Photius in Biblioth. and Jos. Scal. animad.  Chron. Euseb., concerning his life and conversion; Iren., lib. 1, in Bibliotheca de Vita Justini Chron. Eus.  A.D. 154, touching his end and death; Epiph. Hæres. 26 and 46 touching the time when this occurred.  Also J. Gysii in Hist. Mart., fol. 16, col. 3, 4.  Also, P.J. Twisck, Chron. 2d book, for the year 154, page 42, col. 2, from Johan. Barl., fol. 7.  Grond. bew, letter A.

 

 

POLYCARP PUT TO DEATH WITH FIRE AND SWORD.

We read in the Revelation of John, that the Lord commanded his servant John, that he should write a few things to the angel (that is, the bishop or teacher) of the church at Smyrna, for the admonition of the teacher as well as for the service of the church, saying: “Unto the angel of the church in Smyrna write: These things says the first and the last, which was dead, and is alive; I know your works, and tribulation, and poverty.  . . . Fear none of those things which you shall suffer: behold, the devil shall cast some of you into prison, that you may be tried; and you shall have tribulation ten days: be faithful unto death and I will give you a crown of life.”  Rev. 2:8–10.  These words of the Lord Jesus indicate that the believers at Smyrna, and their teacher, were in tribulation and poverty, and that still more suffering was approaching them; whereupon he exhorted them to constancy, and promised to give them the crown of life.

As regards the teacher of this church, most of the ancient writers call him Polycarp, and say that he was a disciple of the apostle John, inasmuch as he had heard John preach the word of God, and had associated with those who had known the Lord Jesus Christ personally, and had had intercourse with him; and that John had appointed him bishop or overseer of the church at Smyrna.

Touching the sufferings which the Lord said would befall him and the church of which he was teacher, this began some time afterwards; in such manner that this good shepherd preceded, and many of the sheep of his flock faithfully followed him.  However, we intend to speak here only of the shepherd, Polycarp.

It is stated that three days before he was apprehended and sentenced to death, he was suddenly overcome by sleep, in the midst of his prayer, and while dreaming, had a vision, in which he saw the pillow on which he lay with his head, suddenly taking fire and was consumed.  Instantly awakened by it, he concluded that he was to be burnt for the name of Christ.

When those who sought to apprehend him had approached very close, his friends endeavored to conceal him, and, therefore, brought him to another country-seat, where he was nevertheless shortly afterwards discovered by his persecutors.  For they had seized two lads, whom they, by scourging them, compelled to say where Polycarp was; and although, from the chamber in which he was, he might easily have made his escape into another house near by, he would not do it, but said: “The will of the Lord be done.”  He therefore descended the stairs, to meet his persecutors, whom he received so kindly, that those who had not known him before, regretfully said, “What need had we to make so great haste, to apprehend such an old man.”

Polycarp immediately had a table spread for his captors, and affectionately urged them to eat; begging of them to allow him an hour’s time in which to pray undisturbedly in quiet, while they were eating; which they granted him.  When he had finished his prayer, and the hour was up, in which he had reflected upon his life, and commended the church of which he was teacher, unto God and his Savior, the bailiffs placed him upon an ass, and led him to the city, on the Sabbath of the great feast.

Nicetes and his son Herod, called the prince of peace, rode out to meet him, took him from the ass, and made him sit with them in their carriage, seeking in this manner to induce him to apostatize from Christ, saying: “What matters it for you to say, Lord Emperor, and to offer sacrifice or incense before him, to save your life.”  At first, Polycarp made no reply at all, but when they persisted in asking him, and demanded an answer, he finally said: “I shall never do what you request and counsel me to do.”  When they saw that he was immovable in his faith, they commenced to revile him, and, at the same time, thrust him out of the carriage, so that in falling he severely injured his leg.  He never showed, however, that he had been injured by the fall, but, as soon as he had risen, willingly surrendered himself again into the hands of the bailiffs, to be led further to the place of execution, walking as rapidly as though nothing hindered him.

As soon as Polycarp had entered the circus or amphitheatre, where he was to be executed, a voice came to him from heaven, saying, “Be strong, O Polycarp!  And valiant in your confession, and in the suffering which awaits you.”  No person saw the one from whom this voice proceeded, but many of the Christians that stood around heard it; however, on account of the great commotion, the greater part of the people could not hear it.  It nevertheless tended to strengthen Polycarp and those who had heard it.

The Stadtholder admonished him to have compassion for his great age, and, by swearing by the Emperor’s fortune, to deny Christ.  Thereupon Polycarp gave the following candid reply, “I have now served my Lord Christ Jesus eighty-six years, and he has never done me any harm.  How can I deny my King, who has hitherto preserved me from all evil, and so faithfully redeemed me?”

Thereupon the Stadtholder threatened to have him torn by wild beasts, if he would not desist from his purpose, saying: “I have the beasts ready, before whom I shall cast you, unless you become converted betimes.”  Polycarp answered unterrified: “Let them come, for my purpose is unchangeable.  We cannot be converted or perverted from good to evil by affliction; but it would be better, if they (the evil-doers) who persist in their wickedness would become converted to that which is good.”  The Stadtholder replied: “If you are not yet sorry, and despise the wild beasts, I shall have you burned with fire.”  Once more Polycarp answered, saying: “You threaten me with a fire, which will perhaps burn for an hour, and then soon go out; but you do not know the fire of the future judgment of God, which is prepared and reserved for the everlasting punishment and torment of the ungodly.  But why do you delay?  Bring on the beasts, or the fire, or whatever you may choose: you shall not, by either of them, move me to deny Christ, my Lord and Savior.”

Finally, when the people demanded his death, he was delivered by the Stadtholder to be burned.  Instantly there was brought together a great heap of wood, faggots, and shavings.  When Polycarp saw this, he undressed himself, and took off his shoes, in order to be laid on the wood without any clothes.  This being done, the executioners were about to lay their hands on him, to nail him on the wood; but he said: “Let it be so; he that has given me strength to endure the pain of the fire, will also strengthen me to remain still in the fire, though you nail me not to the fire-wood.”  They, accordingly, did not fasten him with nails, but simply with a rope, tied his hands behind his back.  Thus, prepared for a burnt offering, and placed upon the wood like a sacrificial lamb, he prayed to God, saying, “O Father of your beloved and blessed Son, our Lord Jesus Christ, through whom we have received the saving knowledge of your holy name; God of angels and powers, and of all creatures, but especially of all the righteous who live in your sight, I thank you that you did call me to this day and hour, and have counted me worthy, that I may have my part and place among the number of the holy martyrs, and in the cup of the suffering of Christ, so I suffer with him, and thus partake of his pains.  I pray to you, O Lord Jehovah, that you would this day receive me, as a fat offering among the number of your holy martyrs, even as you alone, O God of truth, who can not lie, did prepare me for this, and did make it known unto me, yes, have now ultimately fulfilled it.  Therefore I thank and praise you, above other men, and honor your holy name, through Jesus Christ, your well-beloved Son, the eternal High Priest, unto whom, with you and the Holy Spirit, be the glory, now and forever.  Amen.”

As soon as he had uttered the last word of his prayer (the word “Amen”), the executioners ignited the wood upon which he was placed; and when the flames circled high above the body of Polycarp, it was found, to the astonishment of everyone, that the fire injured him but little, or not at all.  The executioner was therefore commanded to pierce him with a sword, which was instantly done, so that the blood, either through the heat of the fire, or from some other reason, issued so copiously from the wound that the fire was almost extinguished by it; and thus this faithful witness of Jesus Christ, having died both by fire and the sword, entered into the rest of the saints, about A.D. 168.  Compare Euseb., 4th book, 15 chap., printed A.D. 1588, page 66–70 with Abr. Mell., 1st book of the Hist., fol. 40, 41, col. 1–4, from Iren., lib. 3, cap. 3. Hæres. Hieron. Catal. in Polycarp, Euseb., lib. 4, cap. 13, and lib. 5, cap. 19.  Also, Joh. Gysii Hist. Mart. for the year 168, fol. 17, col. 2.  Also, P.J. Twisck, Chron. 2d book, A.D. 168, page 45, col. 2.

───────────

In the letter which the Holy Spirit directed John to write to the angel of the church at Smyrna, which we mentioned above, it is indicated, that not only the teacher, who is called an angel, namely Polycarp, but also some of the church, would have to suffer for the name of Jesus Christ.  We read: “Behold, the devil shall cast some of you into prison, that you may be tried.”  Rev. 2:10.  This was also fulfilled in truth.  For it is stated that not only Polycarp, the leader of the church at Smyrna, but with him also twelve members of the church who had come from Philadelphia, were put to death for the same reason, and in the same manner.

The words of Eusebius concerning these martyrs from Philadelphia, taken from the Smyrna letter, are, according to A. Mellinus, as follows: “These are the particulars of the martyrdom of Polycarp, who had come from Philadelphia to Smyrna, together with twelve others, who willingly suffered death in the same manner with him; whose names are not mentioned, that of Polycarp alone being given, because, not only among the Christians, but even among the Jews and the heathen, he was famous far and wide for his extraordinary godliness.  These testimonies are finished and sealed with the precious blood of the Christians.  At the time of the fourth persecution; under the Emperors Marcus Aurelius and Lucius Virus, about in the seventeenth year of their reign, coinciding with the 168th year of our Savior.”

This is what we have found concerning these twelve pious witnesses of Jesus Christ, who, as the twelve celestial signs, shone forth in faith as well as in virtue, but especially in steadfastness; therefore the Lord, who is a rewarder unto his faithful servants, will hereafter crown and reward them with the unfading crown of glory.  See, concerning this, Abr. Mell, 1st book of the Hist., fol. 42, col. 2, from Euseb., lib. 4.

It is recorded that about the same time that the aforementioned Christians were martyred, several other pious persons suffered death for the name of Jesus Christ, and the confession of the Son of God; among whom are mentioned by name, three very eminent persons, namely, Carpus, Papylus, and a woman called Agathonica, together with many other women; who were all crowned with the crown of the holy martyrs at Pergamos, in Asia Minor, for the saving confession of the true faith.  Euseb., 4th book, cap. 15, fol. 70, col. 2.  A. Mell., 1st book, fol. 42, col. 1, 2.

In P.J. Twisck’s Chronicle is found the following account for the year A.D. 170: “Germanicus, with other dear friends of God, had to suffer severe persecution and torture for the name of Christ, and was finally cast before the wild beasts, and thus willingly ended his life.”  2d book, van den undergang, page 46, col. 1, from Euseb., lib. 4.

Concerning the cause of his conversion, suffering and death, other authors write thus: “When the bystanders (while the Christians were being miserably put to death) beheld with their eyes, that the flesh of the martyrs of Christ, by many scourgings and stripes, was lacerated and torn loose even to the inmost veins and deepest sinews, so that their entrails and the most secret parts could be seen moving; and that the torturers then strewed potsherds, sea-shells, and even caltrops on the ground, over which they rolled, dragged, and on which they pressed the Christians thus tormented, with their naked bodies; and that at last, when they, on account of the previous torments, could scarcely live or draw breath any longer, they cast them before the wild beasts, to be devoured by them; I say, when the spectators of these tragedies saw how inhumanly these people were treated, and, on the other hand, how patiently the suffering Christians endured the tortures, they were greatly amazed, yes terrified.

“Among these was the aforementioned Germanicus, who, being strengthened through the grace of God, so powerfully overcame the natural and innate weakness of the mind, which so much dreads the bodily death that, on account of his singular steadfastness, he could well be considered one of the most eminent martyrs.  For, when the Stadtholder sought to persuade him, and to move him by soft words, to spare the bloom of his youth, and to have mercy upon himself, he despised his counsel, and, for the sake of the Lord Jesus Christ did not count his youthful life precious.”

“After that, it is stated by the ancient writers, how the wild beasts were let out to him, and how greatly he desired to be devoured by them, that he might be delivered from this body of sin and death; so that both Jews and heathen who stood by were exceedingly astonished at him.  Thus this pious witness of the Son of God departed this life with an immovable heart, and became united with Christ, his blood-bridegroom and Savior.”  Compare Abr. Mell., 1st book, of the Hist., fol. 39, col. 1, 2, with Joh. Gysii Hist., fol. 16, col. 4, and fol. 17, col. 1, from Euseb., lib. 4.

The ancient writers mention also a certain pious man, called Alexander, a physician, and native of Phrygia, who was put to death on the same day and place when and where the above-mentioned Attalus laid down his life.  Concerning the cause of his imprisonment and death, it is stated that when Attalus and other Christians were being examined, this Alexander of Phrygia stood near the judgment seat, and considerably strengthened and encouraged, by motions and signs, the Christians who were making their defense and confession before the Judge, to the end that they should continue steadfast in the truth once received.  When the people that stood around murmured on this account, he was apprehended, and, being interrogated in regard to his views, he answered: “I am a Christian,” and made the same confession that Attalus and the others who had been apprehended and were standing before the tribunal had made.  He was therefore immediately sentenced to the amphitheatre, there, together with others, to be forthwith torn or devoured by the beasts.  Thither he was then taken but the execution was deferred until the following day.  The next day he was brought forth, to fight with the beasts; however, he was first exceedingly tortured with all sorts of executioner’s instruments.  In this he bore himself with such fortitude, that he was not once heard to sigh, or to utter the least word of complaint; yes, he was not seen to manifest a single sign of distress or pain; only that he spoke to God in his heart.  Finally, instead of fighting with the wild beasts, he was executed with the sword, and thus sealed with his blood the truth of the Son of God, which he had maintained.  Compare with the authors who have been adduced above in regard to the death of Attalus, Abr. Mellin., 1st book, fol. 43, col. 4, and fol. 44, col. 1.

It is manifest from the ancient writers that in and about the time that Attalus was slain, various other martyrs were likewise put to death for the sake of Jesus Christ, almost in the same manner, or, at least, with equally great torments.  Some of these martyrs are not mentioned, while others are, namely, Maturus, Sanctus, Blandina, and a youth of fifteen years, from Pontus.  Touching the circumstances of their suffering and death, we find that, in substance, it occurred, in the following manner:

First, three of the aforementioned persons, namely, Maturus, Sanctus, and Blandina, were exceedingly and dreadfully tormented, especially Blandina, for whom the others stood in great fear that, not being able to endure the pain, she might be in danger of denying Christ.  But she was so steadfast in all her sufferings that the hands of the executioners grew tired before her heart would faint.  It is a cause of great astonishment, what Eusebius Pamphilius has written concerning her, namely, that the executioners began early in the morning, and continued tormenting her all day until evening, so that they were much surprised, how it could be possible that life was not yet extinct in her.  However, he explains this by saying that as often as she repeated her confession, crying: “I am a Christian,” her heart was strengthened, so that she was again enabled to endure the pain.

Sanctus, who was a deacon, or one who ministered to the poor, was tormented with red-hot plates of copper, which were applied to his belly.  Being questioned, in the meantime, in regard to his name, parentage, and native country, he named neither of these, but simply said: “I am a Christian; that is my name, my parentage, and my country; indeed, I am altogether nothing else than a Christian.”  This inflamed the tyrants with unspeakable rage against him, and they continued to torment him on his whole body, to such an extent, that it was but one wound.  But he remained fearless and undaunted; for the heat of the fire was tempered by the heavenly consolations of Jesus Christ, which he experienced in his soul.

Maturus was treated almost in the same manner, and remained equally steadfast.  Having been thus dreadfully tormented, the aforementioned three persons were again cast into prison.  Then they were again taken from the prison, and tormented once more; first Blandina, and then Maturus, and Sanctus.  The mode of torture was, according to Eusebius, by many stripes; but Abr. Mellinus states, “That they were scourged a second or third time, with all kinds of rods, as well as beaten with sticks, cudgels, and three-cornered and barbed splinters; and also, pinched, cut, carved and torn, with all sorts of hooks, cutting-knives, claws, pincers, and iron combs.”  Finally, when many thousands had collected about the amphitheatre, Maturus and Sanctus were placed, in the same manner as the aforementioned Attalus, on iron chairs, under which a great fire was kindled, so that their flesh, lacerated by many stripes, was forthwith consumed by virtue of the fire; however, when the enemies of the truth saw that their spirit was immovable, they beheaded both of them.

Of Blandina it is stated that she was stretched out cross-wise, and tied to a stake, to be cast as food before the wild beasts; however, she was taken away again, and led into prison.  But afterwards, on the last day of the games, she was again brought forth, together with a youth from Pontus (whom we have mentioned above), and who, by the command of the judge, had witnessed the suffering and death of the preceding martyrs, that it might strike terror into his heart.  Being placed in the middle of the place of execution, before the Judge, they were commanded to swear by the gods, which they refused to do, reproving at the same time, the idolatry of the heathen.  At this the heathen were much incensed, and again tormented them greatly, yes, so much so, that the youth, unable to endure it, gave up the ghost.  Blandina rejoiced so greatly in the steadfastness of the departed youth, whom she had adopted as her son, as well as in the death of her faithful friends, who had already gone through the conflict that, being beaten by the tyrants, she leaped for joy.  Touching her death, it is stated that she was roasted upon a gridiron, and afterwards wound in a net, thrown before bulls, which tossed her many a time high up with their horns, and then let her fall down again.  She, however, not being dead yet, the judge commanded that her throat be cut, which was done; though others say that she was thrust through with a sword.  Thus did this pious martyress, and the other three martyrs of Jesus end their lives, and are now awaiting the blessed reward which the Lord will give on the great day of recompense to all those who have suffered and fought even unto death, for his name’s sake.  Compare Euseb., lib. 5, cap. 1–3, edit. Dord., 1588, fol. 81–86 with Abr. Mell., 1st book, fol. 43, col. 2–4, about Blandina and Ponticus; also, fol. 44, col. 1, 2, about Sanctus and Maturus.  Also, Introduction, etc., fol. 38, col. 1, 2.  Also, J. Gys., 1657, fol. 17, col. 3, 4.

In Eusebius’ Church History, as well as in several other ancient writers, mention is made of a certain old man, of more than ninety years, called Photinus, a teacher of the church at Lyons, in France.  It is stated of him, that on account of his great age he could not walk, but, having such a burning desire to die for the name of Christ, he, as A. Mellinus has recorded, had himself carried before the judgment-seat, in order to be sentenced to death with the other martyrs.  When he was brought to the tribunal by the soldiers, the magistracy of the city of Lyons, and the whole multitude of the people followed him, and began to cry out, that he was a Christian, together with much calumniating and abusive language.  Eusebius says that, as this old man stood before the Judge at the tribunal, the common people began to cry: “This is Christ himself.”

When the Judge thereupon asked him, who the God of the Christians was, he answered with remarkable candor: “If you are worthy of it, you shall know.”  This displeased the Judge so greatly, that he commanded that this pious witness of Jesus should be struck in his face with fists.  Upon this, he was most unmercifully pushed, kicked, pulled, and knocked by the by-standers, and thrown at with whatever they could get hold of, without regard to the feebleness of his age; yes, they considered those accomplices with him, who did not show enough diligence in assaulting and every way abusing this aged man.

Photinus, having been thus maltreated, yes, nearly beaten to death, so that life seemed almost extinct, was taken from the tribunal back into prison, where, after two days of great misery, having commended his soul into the hands of God, he died, and thus attained to a blessed end.  Compare Euseb., 5th book, 2d chapter, fol 83, col. 1, 2, with Joh. Gys., fol. 18, col. 1, on the name Photinus.  Also, A. Mell., 1st book, fol. 46, col. 2, from various other authors.  Also, Introduction, fol. 38, col. 1, erroneously called Photimus.

In the letter of the church at Lyons and Vienne, there is mentioned, among various pious martyrs who suffered for the name of Jesus Christ, Alcibiades, of whom it is stated that he held a very retired and austere life, his diet consisting of nothing but salt, bread and water.  This manner of life he also wished to continue in prison, but being instructed by the pious man Attalus, that by it he would leave to his brethren and fellow-martyrs a seeming reproach for luxuriousness of life, if they would not do likewise, he thenceforth partook also of other food, with thankfulness.  However, this did not last long, since he was soon deprived, not only of food, but of life itself; for in the aforementioned letter he is called a martyr, which was generally understood to mean one of those who suffered a violent death for the name of Jesus, the Son of God, and had valiantly passed through the conflict.  Compare Euseb., 5th book, cap. 3, with Abr. Mell., 1st book, fol. 49, col. 3, 4.

In the seventeenth year of the Emperor Marcus Aurelius, there were slain, among other pious martyrs at Lyons in France, Epipodius, a citizen of Lyons, and Alexander, a Greek by birth; whose imprisonment, suffering, and death occurred in this way: When the heathen thought that the Christian name was entirely extirpated at Lyons and Vienne, and that no person who confessed it was remaining, these two, as the remainder of the Christians there, were betrayed, accused, and, three days afterwards, placed before the tribunal of the Governor.  There they were interrogated in regard to their name and confession of faith, to which questions they candidly replied.  Their answers enraged the judge beyond measure, and he commanded that Epipodius, who was the principal speaker, should be smitten on the cheek, which was done in such a manner that he bled from his nose and mouth.  But this made this champion of Christ, though he was still young, only the bolder and firmer, and he said: “I confess that Christ, with the Father and the Holy Spirit, is the only true God; and I deem it right, that I should pour out my soul (that is, my life) for him who is my Creator and Redeemer; for thus, my life will not be taken from me, but changed into a better one.  Besides, it matters but little, how and in what manner this weak body is released and separated from the soul, only so that the soul be returned to God, its Creator.”

When Epipodius had, in steadfastness, finished this confession, he was suspended, at the command of the Judge, on a stake, on both sides of which the executioners stood, drawing deep gashes with cutting hooks or claws into his sides.  In the meantime the raging multitude cried that he should be stoned to death, or torn limb from limb; for the Judge was much too slow in pronouncing his sentence of death.  Then the Judge had him brought out with great haste, and beheaded, and thus this pious witness of the Son of God attained to a blessed end.

Alexander, the above-mentioned Greek, was brought out of prison, two days after the death of his beloved brother Epipodius, and placed before the tribunal, where he defended himself most cheerfully, manifesting, at the same time, his great desire to be counted among the number of his slain brothers and sisters.  The Judge immediately commanded that Alexander should be stripped, and beaten by three executioners, with sticks, cudgels, etc.; but in all these torments he steadfastly called upon God for help and succor.  In short, the sentence of death was pronounced upon him, namely, that he should die on the cross.  The executioners then tied him on the cross; but having previously been wounded by many stripes, to such a degree that his bones or bare ribs were visible, as well as the vital parts of his viscera, namely, the lungs, the liver, the heart, etc., which could be observed moving, he gave up the ghost, before the executioners could inflict further tortures upon him; and thus, in steadfastness he died a blessed death.  When this had taken place, he was buried with his friend Epipodius, who had been beheaded on the 24th of April 179.  Abr. Mell., 1st book, fol. 48, col. 1–4. ex act.  Proconsular. Homil. Eucherii Episc. Lugd. sub nomine Eus., Emisseni de Blandina and aliis.  Ado Vienn., Mart. 22 April.

Leonides, Plutarchus, and others, who had attained to the Christian faith, were now visited with many torments, and put to death for the name of Christ.  P.J. Twisck, Chron. 2d book, for the year 180, pag. 47, col. 1.

This persecution caused an unexpected and terrible pestilence, which devastated countries and inhabitants, especially Italy, so that the Christians were forgotten; for there were villages that had been ravaged to such an extent that they became entirely depopulated, and lay there waste and without inhabitants.  Keyser’s Chronijk, van Christi Geboorte tot op Carolus V., printed A.D. 1563, fol. 17, col. 1, for the year of the beginning of this persecution, 164.

Likewise, that besides the preceding martyrs whom we have mentioned by name, there were also put to death, during the preceding persecutions, the two pious men Sagaris and Thraseas, together with other believing Christians, is shown from Eusebius Pamphilius, by A. Mellinus, in the first book of his history, fol. 42, col. 2.

[Among the witnesses of true baptism we have accorded Tertullian the first place, because it was in the very early part of this century that he flourished and spread abroad the fame of his doctrine.  He rebuked those who brought such as were too young to be baptized, justifying his rebuke with conclusive reasons.

Leonilla, a Christian grandmother, had her three grandsons, Sosyphus, Cleosyphus, and Melosyphus, baptized after previous instruction.

Then comes Origen, surnamed Adamantius, who gives very excellent and salutary expositions, not only in regard to baptism, but also with reference to various other religious matters.

Three very learned men, Virian, Marcellinus, and Justin, confer with one another, and are baptized upon their faith; likewise also Pancratius, the son of the believing Chonius; also, Bazilla, an honorable maiden, who was baptized after having been instructed by Protus and Hiacyntus; and thus also was baptized, after having been instructed in the faith by Pontianus, Pontus, the son of a Christian, called Marcus.

Nemesius instructed and baptized those who attained to the faith.

Cyrillus Hierosolymitanus exhorted those who came to his baptism, that they should first fast forty days on account of their sins.

We conclude with some who in regard to baptism and the Lord’s Supper held views different from those of the Catholic (that is, Roman) Church, from which latter they had separated themselves, and with this completes the account of baptism in this century.]

We do not find it stated by a single authentic author, as has been shown that during the first two centuries any one departed from the foundation of Christ’s true order of baptism, that is, from baptism upon faith, by changing this, the true baptism, into a vain or infant baptism; but it appears that in the third century there were men who not only originated, but also put it in practice and administered the same; yet it was adopted only in a few places.  J. Mehrn. in Baptism. Hist., page 164, num. 10.  H. Montanus, in Nietighz. van den Kinder-doop, second edition, p. 17.

It would not be out of order to give a two-fold account of this matter: in the first place, by whom, how, and in what manner baptism was then practiced in the true church of God; in the second place, by whom, how, and in what manner, infant baptism originated and was observed by some, at that time.  But since it is not our purpose here to refute this error, but simply to show how true baptism, as instituted by Christ, and practiced by the holy apostles, has been observed, taught and preached from century to century; and how the church of God blossomed in that faith, as a rose amidst thorns; therefore we will pass by this question, since it does not properly belong here; however, we shall speak of it in a separate place, but proceed now in our account.

About the year 204.—This is the time in which, it is stated, the celebrated Tertullian flourished, who, seeing that baptism was administered to the catechumens (learners) too soon, inasmuch as some began to baptize them while they were yet children, wrote, in order to prevent this, as follows: “It is more expedient to defer baptism, according to the condition, circumstances, and age of each particular individual, than to precipitate it.  Again: “It is true, the Lord says: ‘Do not forbid them to come unto me.’  Let them come, then, when they increase in years; let them come, when they learn and are taught whereto they come; that they may become Christians, when they can know Christ.  Why do you hasten the innocent youths to the forgiveness of sins?  We should exercise more prudence in temporal matters, than to entrust with divine things those to whom we do not entrust earthly; that they may know to desire salvation, in order that it may appear that it was given to him who desired it.”  Lib. de Baptismo, cap. 18.  Also, H. Mont. Nietigheyd, page 17.

These words contain several dissuasions against baptizing too early.  The first reason is based on the unprofitableness of hastening with it, and is contained in these words: “It is more profitable to defer baptism, according to the condition, circumstances, and age of each particular individual, than to hasten it.”  The second reason is founded on the import of the words of Christ: “Do not forbid them to come unto me;” with reference to which he says: “Let them come then, when they increase in years.”  The third reason he bases on the innocence or simplicity of those children, saying: “Why do you hasten the innocent youths?”  The fourth reason he founds on the imprudence manifested by it, saying: “We should exercise more prudence in temporal matters than to trust with divine things those to whom we do not entrust earthly things.”  The fifth reason, finally, he bases on the desire for salvation which the candidate for baptism must have, saying: “That they may know to desire salvation, in order that it may appear, that it was given to him who desired it.”

It appears therefore throughout these words of Tertullian, how greatly he was opposed to having baptism administered too hastily to ignorant and inexperienced young persons; and, on the other hand, how gratifying would it have been to him, if, having reached the years of maturity, and been instructed and taught, they would have been baptized upon their own desire to be saved.

“Tertullian,” says Twisck, “exhorts Christian women, in a book written to his wife, not to enter into marriage relations with the heathen, saying that it is impossible for them to live long in peace and friendship.  He says: ‘What must the heathen husband think, when he sees, or hears it said that his wife kisses on the cheek the first Christian whom she happens to meet?’ ”

There are a few passages, namely, Homil. 8, on the 12th and 13th chapters of Leviticus; Homil. 14, on the 2d chap, of Luke; Comment.  on the 6th chap. of the Epistle to the Romans, from which some who at this day uphold infant baptism suppose they can draw something to show that Origen was not a stranger to their views, but that he sanctioned them.  But various eminent writers deny, yes, completely refute this, it being proven that these passages do not belong to Origen, but to Ruffinus, the priest at Aquileia, who, it is stated, more than one hundred and fifty years after Origen’s time translated the works of the latter from the Greek into Latin, adding from his own, that is, out of his own mind the above-mentioned passages, and, on the other hand, leaving out other matters.  To this explanation we assent.  See Ruffinus’ prefatory and concluding remarks on Origen’s Commentary to the Epistle to the Romans.  Also, Erasmus’ account of the life of Origen, prefaced to the works of the latter, according to J. Mehrn., Bapt. Hist., pp. 283 and 291.  Also, H. Mont. Nietigheyd van den Kinder-doop, pages 29–34, and 42, 43.

Besides this, various gross errors have of old been imputed to Origen, as, for instance, that he believed that the evil spirits would ultimately be saved.  However, he himself desires this in a certain letter written to those of Alexandria, in which he complains of the shamelessness of his adversaries, who dared in his life time to defame him with slanders which not even an insane man would utter.  What, then, must have been the treatment his writings received after his death!

“We may plainly see,” says Jacob Mehrning, “from what we still have of the writings of Origen, that many ignorant and grossly erring spirits have sought to palm off to the simple-minded, their own whims under the name of this eminent man, who by Jerome (in Prefatione ante Ezechidem) is called the second master of the church after the apostles.”  Bapt. Hist. pp. 288 and 289.  Also, H. Mont. Nietigh., pages 35, 36.

A.D. 231.—“Origen, a man who abounds in spiritual allegories, and who practiced himself what he taught others, as church history testifies of him, began at this time to write his books, and says to the catechumens: ‘Repent, that you may receive baptism for the remission of sins.’  Also: ‘He that has resolved to come and be baptized, but is not willing to forsake his evil practices and habits, but continues in his former condition, does not come to baptism in the proper way.’  With reference to this, you may read, George Vicelius, in his Form en Aenteekening, en Welke Gestalte en form de Kerk duysent jaer stond, fol. 127.

“Again: Origen was appointed by Demetrius, at Alexandria, catechist, that is, teacher of the pupils of the faith, which office was filled before him (after the apostles) by Plautinus and Clement.  Of his pupils, Plutarch, Serenus, Heraclides, Heron, and a woman, were martyred for Christ, before they were baptized, thus obtaining the baptism of fire.

“After Origen, Heracles, and after Heracles, Dionysius had charge at Alexandria of the schools of the catechumens, that is, of those who received instruction in the Christian doctrine, preparatory to baptism.

“Again: Origen says that no one should be persecuted for his faith, and that he who would live according to the Gospel must not drive or compel his brother to an oath, nor swear such a one himself, though it be demanded of him.

“Again: On Mat. 23 he says: The Lord reprehends those teachers who not only do not practice what they teach, but also, tyrannously and unmercifully, without considering the strength of their hearers, lay upon them burdens greater than they can bear, namely, forbid them to marry, and over and above what is expedient, would constrain them to an impossible chastity.

“Again: He says that it is altogether a letter that kills, that John should be understood literally and carnally.  Therefore he insists strongly upon it, that the natural eating of Christ’s body avails nothing, and that it must therefore be spiritually understood and eaten.  Euseb., lib. 6. Chron. Seb. Frank, fol. 101.  Leonh., lib. 1. Joh. Anast., fol. 313.

“Again: In his 12th, 15th, and 18th Homily on the Book of Joshua, Origen writes thus: ‘If the natural war of Joshua and his people were not a figure and antitype of the spiritual war of Christ and the Christians, the apostles, as peace-proclaimers, would never have accepted, nor sanctioned the reading of the books of Joshua, in the heavenly Jerusalem of the peaceful church and the peace-loving children of God.’  And he further proves by many arguments, that Christ, the Prince of Peace, teaches peace, and not war; and that we are not to fight with external, but only with spiritual weapons, against the devil, the world, flesh, sin, and death.

“Again: Speaking of the destruction of Ai, and the extermination of the king and the people, he says: ‘By this we must not understand that the saints, at this day in the new Testament, may shed blood, and kill with the natural sword: these and like events are full of mysteries.’  He explains further that we must utterly destroy Ai, that is, the kingdom of darkness and sin, through the spiritual Joshua, Christ Jesus.  Col. 1; Eph. 6.

“Again: Origin (Homil. in Mattheo 7) says: ‘The text in Luke 22, about buying a sword, is pernicious (namely, for the wicked) if understood literally, and not allegorically: for he that should regard the letter, and not understand the will and intent of God, but sell his garment, and buy a sword, would understand the word of Christ contrary to his will.’

“Again: In the book against Celsus the Second, he says that ‘war has been abolished by the only God.’

“Again: Of antichrist he says, from 2 Thes. 2, that he sits in the temple of God, and, a little further on, he says: ‘Antichrist assumes merely the name of Christ, but does not do his works; nor does he teach the words of truth.  Christ is the truth; antichrist is the spurious truth.  He shows himself here, as though he were Christ and the word of God, but is nevertheless the abomination of desolation.’ ” P.J. Twisck, Chron. 3d book, p. 61, from Chron. Seb. Fr., fol. 65, 78. Hieron. Zauch., fol. 56.  Joh. Heyden Næmb., fol. 226, 227.

[There never was a time in the church of Jesus Christ, in which so many and great tyrants arose to destroy and extirpate the people of God, as in this century; for scarcely had one ceased, when another began; excepting a short cessation under the Emperors Caracalla and Geta.

The principal ones of those who tyrannized over, and put to death, the believers, were Severus, Maximinus, Decius, Valerianus, Gallienus, and Aurelianus, who, though the world hailed them as “Gracious Emperors,” were in deed nothing less than unmerciful, cruel, and blood-thirsty tyrants.

Under Severus suffered: Rutulius, Manilius, Perpetua, Felicitas, Leonides, five god-fearing disciples of Origen, and two of his female disciples, also Origen himself, and Basilides.

Under Maximinus suffered, in different meeting-places, several thousand Christians, besides about seventy others.

Under Decius suffered: Cointha, Apollonia, an old man called Julianus, with his companion Eunus, Amonaria, Mercuria, Dionysia, Heron, Ater, Isidoris, a youth of fifteen years, Nemesius, Babylas, the three youths, Urbanus, Philidianus, and Epilonius, also Maximus, Origenes.

Under Valerianus and Gallienus suffered: Dionysius, Fructuosus, Augurius, Eulogius, Marinus, the three peasants who sought heavenly crowns, namely, Priscus, Malchus, and Alexander, and also, Philippus, Privatus, Florentinus and Pontius.

Under Aurelian suffered, and were put to death: Privatus of Gevauldan, Mamas, a shepherd and Symphorianus.

Under Diocletian (in the preparatory period of his persecutions) were miserably put to death: The three brothers, Claudius, Asterius, and Neon; also Donuina, and Theonilla, Zenobius with his sister Zenobia, the three dear friends Tharacus, Probus and Andronicus.  That all these suffered, and shed their blood for the name of Jesus Christ, is abundantly testified in the following account.]

The third century began with the fifth persecution of the Christians, therefore we shall also begin with the same and show in what a distressing condition the church of God was during those times.

Touching the cause which induced Severus to persecute and put to death the Christians, ancient authors differ.  Some write that Severus was instigated to kill and persecute the Christians, in the tenth year of his reign, by Philip, the Governor of Egypt.  Others think that in the time of Severus there were many cruel and blood-thirsty governors in the provinces of the Romans; as Lethus and Aquila, at Alexandria, in Egypt; Saturninus and Scapula, at Carthage, in Africa; Claudius Herminianus, in Cappadocia; Cecilius Capella, at Byzanthium; who, at Rome, as well as elsewhere, were most pernicious firebrands in these persecutions, inasmuch as they instigated the Emperor and the Roman Senate against the Christians, in order that through this means they might seize on the possessions of the Christians.

It is stated that to this persecution and slaying of the Christians, contributed at that time, not a little, some jurists, who, through false interpretations of the Roman laws, or at least through their self-devised decrees, ruled nearly the whole Empire; as Emelius, Papinianus, Ulpianus, Paulus, Messius, Martianus, Ruftinus, Mauritianus, Tryphonius, Menander, Macer, Callistratus, Florentinus, Hermogenes, Saturminus, Modestinus, Furius and Anthianus.

It was one of these jurists, namely Ulpianus, one of the chief senators, next to Papianus, who hunted up and collected the bloody edicts of the former tyrants, in order that the Emperors, incited by it, might institute new persecutions against the Christians.  See concerning this, A. Mell. Hist., fol. 52, col. 4, from Euseb., lib. 6, cap. 1, 2, and Chron. Hieron. Catal. in Origen.  Also, Oros., lib. 7, cap. 11, 18.  Also, Baron., A.D. 204.  Also, Dio. Hist. Rom., lib. 51.  Also, Tert. ad. Scap., cap. 1–3, Tertul. de Fuga, cap. 5, ex Libris Jurist.  Also, Spart. Caracal. and Sever.  Also, Lactant., lib. 5. Just., cap. 11, 12, 19.

Very credibly, however, is the cause of this persecution accounted for in the Introduction to the Martyrs Mirror, Ed. 1631, fol. 38, col. 2, from Baronius.  The words are as follows: “In the year 201 was commenced the fifth persecution of the Christians, under the Emperor Severus, in the seventh year of his reign.  It originated thus: The emperor having come forth victorious from a civil war, and the Christians having remained passive with regard to this, not manifesting any signs of joy by way of celebrating, hanging out of garlands, and other tokens of triumph, according to the manner of the heathen; the latter, out of envy, accused the Christians of despising and hating the Emperor; and the more so, because they would not swear by the Emperor’s fortune.  Besides this, they reported of the Christians, that in their evening assemblies they extinguished the lights, and then allowed themselves improper intercourse with each other, and in this manner it came that every one hated the Christians.”  See in the above citations.  Others spread the report that the Christians were child-murderers and eaters of human flesh, that is, people who slew their children and ate them; also, that they honored the head of an ass as their god; worshiped the sun, and other like palpable and wicked falsehoods.  Compare J. Gys. Hist., fol. 18, col. 2, for the year 201, ex Tertullian ad Scapulam and in Apol. Cypr. de Bono Pascient.  Also, P.J. Twisck, Chron. 2d book, for the year 124, page 51, col. 2.

However, though these false accusations were brought against the Christians, their death was nevertheless owing entirely to the testimony and confession of Jesus Christ—that he was the Son of God, and the Savior of the human family.

The most violent persecution of this time, according to Eusebius and Tertullian, was in Egypt and Africa.  From Egypt the Christians were brought in great multitudes to Alexandria, where they were put to death in manifold ways, for the name of Christ.  Among the principal martyrs of this time were the following:

“Rutilius, the holy martyr,” says Tertullian, “after having so often escaped persecution by fleeing from one place to another, and having purchased his freedom, as he supposed, from the danger of death, and after having provided himself with all safe-conduct, and, feeling easy, and free from anxiety, was nevertheless unexpectedly apprehended, and brought before the President, yes, torn asunder with manifold torments, and then committed to the fire; and thus, thanking the mercy of God for it, he endured the suffering which he had sought to escape.”  “This Rutilius was martyred somewhere in Africa,” writes A. Mellinus, 1st book of the Hist., fol. 55, col. 1, from Tertullian. de Fuga, in Persecutione, cap. 5, at the end.

Tertullian writes a very candid admonition and warning concerning the impending wrath of God over all the persecutors of the Christians, to Scapula, the Governor of Carthage, who, having succeeded in the place of Vigellius Saturninus (who, on account of the persecution he had exercised against the Christians, had been struck with blindness, through the righteous judgment of God), also followed in his footsteps as regards cruelty.  For at his accession to the Governorship, he immediately very cruelly sentenced Mavilus, a very pious Christian of Adrumelen, a city in Africa, to be torn by the beasts; who, though through a severe death, attained to a blessed end.  Immediately after his death great plagues were sent by the Lord over the city of Carthage, where the Governor resided; as, great rains, high floods, terrible thunders, fiery signs in the air, etc.  Idem Ibidem, col. 3, ex Tertullian. ad Scapulam, cap. 3.

Perpetua and Felicitas were two very pious and honorable Christian women, at Tuburbi, a city in Mauritania, a province of Africa.  Both were very untimely apprehended, to suffer for the name of Christ, as Felicitas was very far advanced in pregnancy, and Perpetua had recently given birth to a child, which she was nursing.  But this did not make them faint-hearted, nor so surprise them that they forsook Christ, nor did it prevent them from going on in the way of godliness; but they remained equally faithful disciples of Christ, and became steadfast martyrs.

According to the Roman laws, they waited with the pregnant woman, until she was delivered, before they sentenced her and put her to death.  When the pains of labor seized her in prison, and she cried aloud for fear and anguish, the jailer said to her: “You are so much afraid and distressed now, and cry aloud for pain; how then will you behave, when, to-morrow, or the day after, you will be led to death?”  Felicitas replied thus: “Now I suffer as a poor woman the punishment which God on account of sin has laid upon the female sex; but to-morrow I shall suffer as a Christian woman for the faith and the confession of Jesus Christ.”  By these words she sufficiently indicated that she had firmly and immovably founded her faith upon Christ, who never forsakes his own, even though they be in the midst of the fire, and are consumed, God also specially strengthened her, that she might be able to endure her sufferings.  With reference to this, Tertullian says: “Perpetua, the very strong and steadfast martyr, had a revelation or vision of the heavenly paradise, on the day of her suffering, in which she saw none but her fellow-martyrs.  And why no others?  Because the fiery sword which guards the door of paradise gives way to none but those who die for Christ.”

In the meantime these two pious heroines of Jesus Christ were martyred, that is, they died a violent death, for the name of their Savior; for which they will afterwards be crowned with the unfading wreath of immortality, as a triumph over the foes they overcame, namely, the cruelties and pains of death.

The names of their fellow-martyrs are: Revocatus, Satyrus, Saturninus, and Serundulus.  It is supposed that the last-mentioned one of these died in prison from extreme hardship, but that the others were all thrown before the wild beasts, such as, bulls, lions, bears, leopards, etc., to be torn by them.  Thus these exchanged their dear lives for death, for Christ’s sake. Idem., fol. 26, col. 3, 4, ex August. in Psal. 74, and de Tempore Barbarico, cap. 5, Beda Usuard.  Ado Martirol. Rom. 7. Martii.  Also, l. Pregnatis de Pen.  Also, in Antiquo Lectionario.  Also, Tertull. de anima, cap. 5. That the dead bodies of the two aforementioned women were brought to Carthage, and were buried there is testified to by Victor Uticensis, Pers. Vandal., lib. 1.

Leonides, the father of Origen, was, according to the testimony of Suidas, a bishop of the church of Christ, and also became a martyr, at Alexandria in Egypt.  His imprisonment, suffering, and death occurred on this way: When from nearly all the cities and villages of Egypt and Thebes, Christian champions, that is, martyrs, were brought, to fight and suffer for the name of Jesus Christ, Leonides was also one of those who were brought prisoners to Alexandria, the capital of Egypt.

When he had been imprisoned for some time, his son Origen, then but seventeen years old, sent him a very comforting letter, in which he exhorted him to constancy, writing, among other things: “Be strong in the Lord, my father, and endure valiantly the suffering which awaits you.  Do not let regard for us induce you to do otherwise.”  He means to say: O father!  Do not grieve too much for your wife, our dear mother, or for us, your seven beloved children, of whom I am the oldest; or become so wavering, that through desire toward us you should forsake your faithful God and Savior.”  This was in brief the import of the letter which Origen wrote to his father.  It acted as a healing medicine in the wounds of the sorrowful mind of his father, so that he resolved to patiently suffer death for the honor of his Savior.  He was finally sentenced to be beheaded, and all his property was confiscated for the treasury of the Roman Empire.  This happened in the time of Emperor Severus, about the year 201.  Compare Euseb., lib. 6, cap. 2, with Abr. Mell., 1st book of the Hist., fol. 57, col. 1, ex Hieron. Catal. in Orig.  Also, P.J. Twisck, Chron., 2d book, for the year 195, page 51, col. 2.  Also, Introduction to the Martyrs Mirror, edition 1631, fol. 38, col. 2.  Also, Joh. Gys. Hist. Mart., edition 1657, fol. 3.

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

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

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

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

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

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

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

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

Marcella was the mother of Potamiena (of whom the ancients speak in such commendatory terms, as having also laid down her life for the faith; but whom we pass over, on account of certain remarks which she addressed to Basilides, her executioner.)  After insufferable and dreadful torments, she was burned by degrees, in great constancy, until she was reduced to ashes; and thus she exchanged this temporal for an eternal life.  See the above-mentioned authors, as compared with Mellinus, fol. 57, col. 4.

Not long after the death of Potamiena, who had died with the above-mentioned Rhais and Marcella, one of the executioners, named Basilides, who had brought her to death, was converted to the faith in Christ.  Eusebius writes: “Being among his companions, and an oath being demanded of him on some special matter, he said that he dared not swear at all, because he was a Christian, and did openly confess it before them.  When they heard this, they thought at first, that he was joking; but when he persistently asserted it, and showed that he was in earnest, he was seized and cast into prison.  When some of the brethren came to visit him, and inquired how it happened that he had become changed so suddenly, he fully satisfied them in regard to the matter.  Having heard this, they gave him the sign of the Lord, that is (as A. Mellinus explains it), he was baptized in the name of Christ.  The following day he was beheaded for the confession of the Lord.  Compare the preceding accounts concerning the disciples of Origen, with Eusebius, lib. 6, cap. 5, fol. 107, col. 1, 2.  Also, A. Mellinus, 1st book, fol. 58, col. 1, 2.  Also, P.J. Twisck, Chron., 3d book, for the year 204, fol. 55, col. 2, above.  Also, Introduction M. Sp., fol. 39, col. 1.

Ireneus, by descent an Asiatic, was born at Smyrna.  In his youth he attended school, and was a disciple of Polycarp, who was appointed by the apostle John bishop of the church at Smyrna, and afterwards became a martyr, as we have already shown in the proper place.  On account of his (Ireneus’) special fitness, he subsequently became bishop of the church at Lyons in France, in the place of Photinus.  His erudition was so great, that Eusebius extols him more than any of the learned who lived before and in his time.  Tertullian called him “the most remarkable investigator of all manner of learning.”  Jerome said that he was “an apostolic man, who lived next to the time of the apostles.”  Epiphanius gave him the title of a “holy and ancient divine,” yes, a “successor of the apostles.”  In his ministry he was so faithful a servant in the house of the Lord, that he had the oversight not only of the church at Lyons, where he was bishop, and other churches in France, but even of some churches in Asia and Phrygia.

Concerning his death, the ancient historians have left us but little information of the time as well as of the manner of his martyrdom.  We find, however, in regard to it the following words: “That, when the persecution of the Christians, under Severus, had been instituted in all the countries of the Romans, the city of Lyons, too, pursuant to the command of the Emperor, was surrounded with soldiers, and all the Christians in it put to death with the sword, or beheaded; but that Ireneus, the shepherd of them all, was sought with special diligence, and, when found, was put to death with manifold tortures, and was buried by Zacharia, his elder.”  Ex actis Procons.  Perditis hoc Tantum extat.  Adr. Martyrol. 28 Jun.  Abr. Mell., fol. 59, col. 3, and fol. 60, col. 1, ex Hieron. Catal. Iren. idem Hieron. epist. 84 ad Magnum, and 29 ad Theodorum Euseb., lib. 4, cap. 20.  Tertull. lib. Contra Valentin., cap. 5. Hieron. epist. 29. ad Theodorum and in Catal. Epiph. Haer. 24 and 31.  Also, Joh. Gys., 1657, fol. 18, col. 3, 4.  Also, P.J. Twisck, 3d book, for the year 210, 28th June, p. 56, col. 1. He adds these words: “On the 28th of June, A.D. 210, in the fifth persecution, Bishop Irenus (he means to say: Ireneus) was put to death, together with many citizens, for the confession of Christ.”

He says of the Lord’s Supper: “There is something heavenly and something earthly; the earthly is bread, which is for the nourishment of the body, and points us to the heavenly, that is, Christ with his merits, which is the food of the soul.”

In the Revelation of John he writes that “antichrist will rise in the Latin, that is, the Roman church, and will be a Roman.”  Also: “Antichrist, who is a thief and apostate, would be worshiped as God, and, though being but a servant, would be proclaimed king.”  From Histor. Georg., lib. 2.  Vinc. Cal., fol. 352.  P. P. Cock, fol. 59.

When the persecution of the true Christians would not cease, but increased the longer the more, the pious man Septimius Florens Tertullian wrote an apology in defense of the Christians against the heathen, in which he refuted all the slanders with which they were assailed at that time; showing that they were innocent, and were persecuted—not on account of any evil deeds, as the heathen pretended, but simply on account of their name; and that nevertheless their religion was not weakened or injured by the bitterness of the persecution, but much rather helped and strengthened by it.

Among other things he writes: “We are increased, and grow, when we are mowed down by you.  The blood of the Christians is the seed (of the church).  For who is there among you who, seeing these things, is not constrained to examine what there may be inside of this matter?  Who, having examined it, does not join them, and, having joined himself to them, does not wish to suffer with them?”

After this he said these words, or at least words to this import: “This sect (so he calls the Christians, according to the view of the heathen) will never perish or be extirpated; which, rest assured, when it seems to be cut down is built up.  For every one, seeing their great patience, when they are beaten and goaded, is incited to inquire into the cause of this; and when he has come to the knowledge of the truth, he instantly follows.”  Compare Joh. Gys., fol. 18, col. 4, ex Tertulliano, ad Scapulam.  Also, P.J. Twisck, 2d book, for the year 200, page 53, col. 1, from Chronol. Leonh., lib. 1.

Septimus Severus having reigned eighteen years as Roman Emperor, his sons, Antoninus Caracalla and Septimus Geta, succeeded him as Emperors, about A.D. 213.  These, although they were very unmerciful, cruel, and blood-thirsty, especially Caracalla, did not, to any extent, molest the Christians, so that during their reign very little, indeed, almost no blood of the Christians was shed in the countries over which their dominion extended; which continued until about the year 219.  Some write that the cessation of the persecution continued for about thirty-eight years, during which time, however, Maximin the Giant greatly vexed many bishops, elders, and deacons, (that is, the overseers over some churches); but whether they were punished with death, will be shown in the proper place.  However, it is stated that this fifth persecution, which had just commenced, did not cease entirely, though it was a desirable time, as Tertullian writes, when compared with the preceding severe and very bloody persecutions.  See A. Mell, 1st book, fol. 60, col. 1, as compared with Herod. Sever. Ejusd. Antonin., and Geta Spartian de Eisdem.

The followers of Jesus Christ having enjoyed some respite during this time and a few years previous, the envy and hatred of some against the Christians increased to such an extent that even Alexander Severus, who otherwise favored the Christians, yes, had built them a church, and, according to the manner of the heathen, had placed Christ among the number of the so-called gods, commenced a persecution against them, or at least continued the one begun under Septimus Severus.  This was occasioned principally, as Lactantius Firmianus states, by some of the Roman jurists, who, through wrong interpretation of the laws, but especially through a deadly hatred against the Christians, incited and urged on the Emperor to persecute them.

Among those who instigated the Emperor, there is chiefly mentioned Ulpianus, who was not only a senator, but also a master of requests, and the Emperor’s tutor, so that the latter considered him as his Father; therefore the accusations of Ulpianus against the Christians found the more easily a willing ear with the Emperor.  Lactantius Firmianus calls this Ulpianus and his adherents murderers, because they made wicked laws against the godly.  He says: “For we read of blasphemous laws and unjust disputes of the jurists against the Christians.”

Domitius, surnamed Ulpianus (mentioned above), in his seventh book of the office of the Governors of the Roman provinces, hunted out and collected the edicts and decrees of the princes, as of Nero, Domitian, Trajan, etc., in order to send from it instructions, how they should punish the Christians who served and confessed the true God.  Thus far, Lactantius, according to the annotation of Mellinus, in the 1st book, fol. 61, col. 1, 2, ex Lamprid. Herodian, in Alex. Severo. Lactant. Firmian. Institute lib. 5, cap. 11, 12, 19.  Also, in Corras., lib. 1, Missel., cap. 10, although D. P. Pers calls this Emperor a pious and excellent prince.  Roomschen Adelaer, printed 1642, page 154, on the name Severus Alexander, A.D. 224.  On the other hand P.J. Twisck states that in the beginning of his reign he was not favorable to the Christians, so that, through misinformation, he caused some of them to be put to death for the name of Jesus Christ.  Third book, for the year 223, page 60, col. 1, from Chron. Mich., fol. 141, Merula.

It is stated that in the last persecution resumed under Alexandrinus Severus there were put to death among different other persons, for the name of Jesus Christ and the testimony of the evangelical truth, Agapitus, a youth of fifteen years; Calapodius, an elder (of whom P.J. Twisck writes, though two years earlier than J. Gysius, that he was apprehended for the doctrine of the Gospel of Jesus Christ, and, refusing to sacrifice to the heathen gods, was dragged with great ignominy through the city of Rome, and drowned in the Tiber.  3d book, page 59, col. 2, from Bergomens, lib. 8.); Tiburtius and Valerianus, two brothers were likewise put to death, as well as Quiritius and his mother Julia, and Cecilia and Martina, both of them virgins; all of whom were put to death for the name of Jesus Christ, either in the water, or in the fire, or by the sword, or in some other manner.  See, Joh. Gys., fol. 19, col. 1.

Besides those whom we have mentioned as having been slain in the fifth persecution, Seb. Franck names several very virtuous believers who suffered and were deprived of life for the same cause, namely: Henricus, bishop of the church at Lyons; Narcissus, a patriarch at Jerusalem; Julius and Eusebius.  Sebast. Fra. Keysers Chron. en Wereltlijke Hist. van Christi geboorte tot op Car. V., printed 1563, fol. 20, col. 2.

The sixth persecution of the Christians, writes J. Gysius, arose under the Emperor Maximin, a naturally cruel man, and was directed against persons of respectability (since he was of low origin), as well as against the Christians, but especially against the ministers of the word.  Fortunately for the Christians, this persecution was brief, since he reigned but two years; and as he was a violent enemy of the ministers of the church, the persecution commenced on them, as the teachers and authors, it was said, of the Christian religion; for it was thought that if they were removed, the common people could easily be drawn away from it.  Then, Origen, a teacher of the church, in order to exhort the Christians to steadfastness, wrote a book on martyrdom, dedicating it to Ambrose, overseer of the church at Milan, and Proctotus, learned men of that time.  J. Gys., fol. 19, col. 1, 2, from Euseb., lib. 6, cap. 20, Oros. lib. 7, cap. 19.

Touching the cause of these persecutions, the author of the Introduction, etc., writes thus: The heathen had such a hatred for the Christians at that time that, whenever an earthquake, a storm, or the like, occurred, they laid it to the charge of the Christians, saying that their gods were offended, because their honor was waning on account of the Christians; from which it is to be inferred that they treated the Christians in an awful manner.  Fol. 39, col. 2, from Baronius, in Chron., A.D. 237, num. 3, and A.D. 256, num. 5.

In the new Keysers Chronijk there is related a cruel and iniquitous deed perpetrated by Emperor Maximin on the Christians.  The author says: The Christians were assembled in their churches or meeting-places, praising their Savior, when the Emperor sent forth his soldiers, and had all the churches or meeting-places locked up, and then wood placed around them and set on fire, in order to burn all the Christians within.  But before the wood was ignited, he caused it to be proclaimed, that whoever would come out and sacrifice to the god Jupiter, should be secure of his life, and, moreover, be rewarded by the Emperor.  They replied that they knew nothing of Jupiter; that Christ was their Lord and God, by the honor of his name, and calling upon the same they would live and die.  It is to be regarded as a special miracle, that among so many thousand Christians there was not found one who desired to go out, in order to save his life by denying Christ; for all remained together with one accord, singing, and praising Christ, as long as the smoke and vapor permitted them to use their tongues.  P.J. Twisck, 3d book, page 64, col. 1, from Chron. Mich. Sach., fol. 146,  Niceph., lib. 7, cap. 6.  Hist. Mandri, fol. 10.

In the preceding number of several thousand martyrs who laid down their lives under Maximin, in the sixth persecution, none of them are mentioned by name, doubtless because in the estimation of the world they were mostly lowly and obscure people; but Sebastian Franck relates from some ancient writers that about sixty noted martyrs received the crown of martyrdom under this tyrant; which would be too long to recount.  Chron. des Keysers, fol. 21, col. 3.

Alexander of Jerusalem, who was a bishop of the church of Christ in that place, had to suffer much for the Christian truth.  Eusebius Pamphilius of Cesarea writes that for confessing Christ he was brought before the Judge, bound with chains, and cast into prison.  And he also writes that when they had, time and again, drawn this venerable old man from the prison to the tribunal, and from the tribunal back to his chains, he continually, in his suffering and pain, thanked God, and finally, through unspeakable torments, offered up his spirit.  Histor. Eccles., lib. 6, cap. 29.

P.J. Twisck fixes this occurrence in the year 247, and adds these words: “About this time there were many martyrs in Alexandria, Judea, at Cesarea, Antioch, and elsewhere, who testified to the Christian faith with their blood and death.”  Third book, page 66, col. 1, from Euseb.  Also, Hist. Adri., fol. 32,  Jan. Cresp., fol. 48.

NOTE.—Although it is stated that the aforementioned Alexander was put to death after the seven years’ reign of Philippus, by the Emperor Decius, A.D. 247, we have nevertheless included him in the sixth persecution, since he, as it appears, was apprehended long before the commencement of the seventh general persecution, which did not begin until A.D. 251, and was in full force in 253.

Sebastian Frank, P.J. Twisck, and Joh. Gysius place the beginning of this persecution under Decius in A.D. 251, while Abraham Mellinus and the author of the Introduction to the Martyrs Mirror begin it with the year 253; which difference can easily be reconciled in this manner: namely, that the decrees against the Christians were sent out and published about the year 251, but that they were not actually put in force until about A.D. 253.  Compare Seb. Frank, etc., fol. 21, col. 3, with P.J. Twisck, 3d book, page 67, col. 2.  Also, Joh. Gys., fol. 19, col. 2.  Also, A. Mell., 1st book, fol. 65, col. 4.  Also, Introduction, fol. 40, col. 1.

 

 

CHRISTIANS BURNED IN THEIR MEETING-HOUSES.

P.J. Twisck, after narrating something in commendation of this Emperor, begins immediately to give an account of the tyranny which he employed against the Christians, saying: “He caused public mandates and decrees to be issued and posted up, that if they would not apostatize from Christ, to persecute the Christians everywhere, and to execute them without mercy with every kind of torture that could be devised.  The torments with which the poor Christians were put to death in that day were very severe, as we may read in Dionysius, Gregory, Cyprian, Eusebius, Vincentius, and others.  They were exiled, spoiled of their goods, sentenced to the mines, scourged, beaten.  Beheading and hanging were thought far too insignificant, yes, no punishment at all for them.  Hot tar was most invariably poured over them, roasted at a slow fire, stoned, pricked in the face, eyes, and the whole body with sharp pointed instruments, dragged through the streets over hard pebbles and rough stones, dashed against rocks, cast down from steep places, their limbs broken in pieces, torn asunder with hooks, rolled about on sharp potsherds, given as a prey and food to the wild beasts, stakes driven through their loins, etc.

There was scarcely a place where persecution was not in vogue; Africa and Alexandria especially could be called the school of the martyrs.  In short, Nicephorus says in his 5th book, chap. 29, that to count the martyrs of this time would be as easy as to undertake to count the sands of the sea shore.  See, P.J. Twisck, 3d book, for the year 251, p. 67, col. 2, and page 68, col. 1, from Euseb., lib. 7, cap. 1. Chron. Mich., fol. 154.  Chron. Carionis, lib. 3. Seb. Fr., fol. 17. Hist. Andræ, fol. 177, 2d part, fol. 174.  Paul Merul., fol. 212–214.  Leonh. Krentz. Chronologiae, fol. 16, 17.  Chron. Car., fol. 236.  Jan Crespin., fol. 53.

We shall begin with the persecution which at this time took place at Alexandria against the pious and defenseless Christians; for which reason this place was called by the ancients the “Scaffold of all tyranny.”

Metras, also called Metranus, a god-fearing old man, was now apprehended by the riotous people at Alexandria, and commanded to utter blasphemous words against God; that is, to blaspheme the name of God, and to forsake the Savior, Jesus.  But as he refused to do so, they beat him on his whole body with sticks, pricked and pierced his face and eyes with sharp reeds, and, martyred thus, led him out of the city, and stoned him to death in the suburbs.  Euseb., lib. 6, cap. 41, fol. 122, letter O, taken from the letter of Dionys.  Alexandrinus to Fabian, concerning the martyrs in Alexandria.  Compared with A. Mell., 1st book, fol. 67, col. 1.  Also, Joh. Gys., fol. 19, col. 4.  Also, Introduction, fol. 40, col. 1.

Afterwards, an honorable believing woman, called Cointha, or, as others call her, Quinta, was seized and brought into a temple of idols, and placed before these, in order to compel her to worship them.  But when she recoiled with abhorrence from the idols, they tied her feet together, and dragged her through all the streets of the city of Alexandria, beat her with rods, and as some writers have recorded, rubbed her naked body against mill-stones.  When they had dragged, beaten, and rubbed her long enough, so that her body was completely lacerated, they at last dragged her into the suburbs, and there pelted her with stones until she was covered with them.  Compare Euseb. with Abr. Mell. and Joh. Gys. in the places referred to above concerning the martyr Metras.

Apollonia was an aged virgin, whom the enemies of the truth apprehended, and with their fists and blows in the face, knocked every tooth out of her head.  In the meantime a large fire of wood was kindled, and they threatened to burn her alive, if she would not worship the gods, and forsake Christ.  But notwithstanding this miserable death, she would rather go into the fire, and lose her temporal life, than save it by abandoning Christ and losing her soul.

Touching the manner of her death, and her great willingness to die, A. Mellinus makes this statement: “This virgin was sentenced to be burned, or to blaspheme the name of Christ; but as she abhorred the latter, she wished to show that she was ready and willing to die for Christ.”  See Eusebius, Mellinus, and Gysius, in the books and on the pages referred to in connection with the martyrdom of Metras and Cointha.

As the aforementioned bloodthirstiness of the heathen at Alexandria did not abate, but increased more and more, against those who confessed the name of Jesus Christ, it came to pass that they laid their hands on a pious Christian, called Serapion, an Ephesian by birth.  They dragged him out of his house, tore him almost limb from limb, and finally threw him out of a window; in consequence of which, after many torments, and having commended his soul to God, he tasted death, and thus was counted among the number of the steadfast and blessed martyrs.  See the books cited above.

There was at this time and place also an old man, who, on account of great pain caused by gout, could not walk, but had to be carried.  His name was Julian, and the ancients greeted him as a very venerable man, on account of his virtue.  In pursuance of the imperial decree published against the Christians, he was brought by two carriers before the Judge, to give an account of his faith.

Forthwith one of those who had carried him, fearing the severe examination, or the rack, apostatized from the faith; for which reason we deem his name unworthy of a place here; but the other, called Eunus, continued very constant in the faith, together with the old man Julian, who was his dear friend; therefore both made a grand confession of it; notwithstanding their many severe torments.

Both were then seated naked upon camels, and led about the whole city of Alexandria, which is very large; scourged with many severe stripes, and finally brought before a great, high-flaming fire, into which both were cast, and burned alive, in the sight of a great multitude of people that stood about.  Compare Euseb., lib. 5, cap. 31, fol. 123, col. 1, letter B., from the letter of Dionys.  to Fabius, bishop of Antioch.  Also, A. Mell., fol. 67, col. 4.  Also, Joh. Gys., fol. 20, col. 1.

There was yet another pious Christian, called Macar, or Macarius, a native of Lybia, whom the Judge advised with many words, to forsake Christ; but he continued only the more steadfastly to confess his faith.  Finally the Judge commanded that he should be burned alive; which was done.

Epimachus and Alexander did not remain prisoners very long after Macar’s death; but, after suffering much pain, having been cut and slashed with razors, lacerated with scourges, and wounded on the most sensitive parts of their bodies, they were finally burned alive with flaming fire.  See the authors cited above.

At this time, God also wonderfully manifested his power in certain women, among whom four are mentioned by name, two called Ammonaria, and Mercuria and Dionysia.  The last named two were aged women, one of them being the mother of many children, all of whom she nevertheless had forsaken, for Christ’s sake.  The other two, as it appears, were unmarried persons or young maidens, who loved their heavenly bridegroom, Jesus Christ, too much to look for an earthly one.  Of all these it is stated that they remained so steadfast in the confession of Jesus Christ, that the Judge felt ashamed on this account, and, in order to put an end to the matter, had them beheaded.  See the authors and books cited above.  Also, A. Mell., fol. 68, col. 1.

Heron, Ater, and Isidore, Egyptians by birth, and a youth of fifteen years, called Dioscorus, were committed to the Judge of Alexandria, at the same time.  The Judge examined the youth first, supposing it a very easy matter to persuade him, or deceive him by fair words, or, if not on this way, to move him by torments (of which, as Eusebius says, many were inflicted upon him), to deny the Christian faith.  But this excellent youth, Dioscorus, could be induced neither by fair words nor by the force of torments, to obey the Judge.

The three men, namely Heron, Ater, and Isidore, the Judge had most cruelly scourged, and examined with all manner of stripes, intending to draw them away from the faith; but when he saw that because of their faith in Jesus Christ they valiantly endured all the torments, he delivered them to the executioners to be burned alive; except the youth Dioscorus, whom he released, on account of his courage as well as the astonishingly discreet answers which he gave to every one of his questions; saying that in consideration of his youth he would wink at his perverseness for the present, so that, in the meantime he might reflect upon the matter, and repent.  But the ancient writers state that, coming to the church of Jesus Christ, God ordained him to be a bulwark and consolation of his people; awaiting a longer and severer conflict, and a greater and fuller reward; on account of which, as well as because of his previous sufferings, he was reckoned among the pious martyrs.  See the above-mentioned authors and books.

The malignity of the tyrants had now become so great that they called the defenseless lambs of Christ murderers, and sought to put them to death under this name.  Among those thus accused was a pious follower of Christ, called Nemesius, or, also, Nemesis, who, being accused of the same crime, first of all candidly and clearly vindicated himself from it.  Thereupon his accuser charged him with being a Christian, and, therefore, nevertheless guilty of death.  Eusebius writes that in this point the Judge observed no moderation, but caused him first to be tortured with twofold torments, and then commanded that he should be burned with the murderers, unconscious of the fact that through his cruelty he made this holy martyr resemble our Savior, who, for the salvation of mankind, was crucified between murderers.  In regard to this, A. Mellinus says: “The Judge made this martyr like unto his Lord Christ, and, according to his example, had him placed between highwaymen, and then burned alive.”  A. Mell., 1st book, fol. 68, col. 2, from Euseb., lib. 6, cap. 41.  Also, P.J. Twisck, 3d book, for the year 252, page 70, col. 1, on the name Nemesion.

Babylas, bishop of the church of Antioch, the capital of Syria, situated on the river Orontes, was a very godly and faithful shepherd of the flock of Christ.  Knowing beforehand that this severe persecution was threatening the church of Christ, he very diligently instructed not only men and women, but also children in the principles of the Christian faith, and constantly admonished them in his preaching, not only to believe in Christ, but also to suffer for his name.  Touching the cause of his imprisonment, the ancients have briefly described it thus: namely, that the Emperor Decius came to one of the congregations of the Christians, and requested to be admitted; but that the shepherd of that congregation or church, namely Babylas, in order to spare the congregations, opposed him boldly, saying that it was not lawful for him thus audaciously to enter the house of the living God, and to view the mysteries of the Lord with his polluted eyes, or to touch them with his murderous hands still covered with blood.  The Emperor, unable to bear this, had Babylas, together with several others, seized, bound with chains, and placed in severe confinement.

Those who were apprehended with him, and were finally put to death, were, as appears from the records, three young men, brothers, and were called, Urban, Philidian, and Epolonius; who, as some suppose, were his bodily, but according to others, his spiritual children, because he had won them for Christ through the doctrine of the truth.

When the hour of his departure began to draw near, that he was to be offered, and his disciples or other good friends came to visit him in prison, he earnestly asked, as a last request of them, to bury him with his fetters, chains, and bonds.

Concerning his death, Eusebius Pamphilius writes: “Bishop Babylas fell asleep in the Lord, in prison, at Antioch, after having made his confession, in all things like Alexander.” Hist. Eccl. Edit. A.D. 1588, lib. 6, cap. 39, fol. 121, letters F, G.

But as all the other fathers who have written of Babylas speak of him as a martyr, they also state that he was executed with the sword.  The records of his death, faithfully collected by Suidas and others from the most ancient writers, read thus: “When Babylas was sentenced by the Emperor Decius to be beheaded, together with the aforementioned three young men, he sang the comforting words of the 116th psalm, on his way to the place of execution: ‘Return unto your rest, O my soul; for the Lord has dealt bountifully with you.  He has delivered my soul from death, my eyes from tears, and my feet from falling.  I will walk before Jehovah in the land of the living.’ ”

When Babylas and the three young men had arrived at the place where they were to be beheaded, Babylas begged, that they would first put to death before his eyes, the three youths (whether they were his bodily or his spiritual children) so that they might not be deterred or discouraged by his death from dying for the name of Christ.

While the executioners were busy executing the children, he prayed to the Lord, saying: “Here am I, Lord, and the children whom you have given me.”  And thus he encouraged the children to steadfastly suffer for the Lord.

After this, Babylas also fell asleep very peacefully in the Lord, having commended his soul into the hands of the Lord, to bring it to the eternal rest of which he had spoken immediately before his death.

The mother of these children, and the brethren of the church of Antioch buried the dead bodies of these martyrs in a decent manner, together with the chains and fetters with which Babylas had been bound during his life.

Thus, this good father and his dear children took an honorable departure from this world together on the same day, and are awaiting now the blessed hope and the revelation of the great God, and their Savior, Jesus Christ, for whose honor and glory they suffered these things.  Abr. Mell., 1st book, fol. 68, col. 4, and fol. 69, col. 1, 2, from Euseb., lib. 6, cap. 29.  Epiphan. lib. de Mens. and Pond. Hieron. Catal. in Origene.  Chrysost. Eunt. Gent. and Homil. 9 ad Ephes. Suidas in Babyla. acta ex Patribus Collecta.  Suid. in Hist. sub. nom. Babylæ.

NOTE.—P.J. Twisck, who begins this persecution by Decius, with the year 251, fixes the death of this man, Babylas, in the second year of his reign, namely, A.D. 252.  Chron. 3d book, p. 70, col. 1, from Hist. Andr., fol. 21.  But Abr. Mellinus, who begins the persecution with the year 253, fixes his death in A.D. 254 (although the printer has erroneously made it A.D. 264; for Decius reigned only two years), and this is consequently the second year of Decius.  We have followed the latter author.

Mention is made in this time of a certain pious Christian, called Pionius, a man greatly noted on account of his remarkable virtue, who always stood fearlessly before the Judges, and, as Eusebius declares, steadfastly replied to all their questions, yes, taught and disputed in the court, so that those who wavered on account of the persecution, were by it strengthened and encouraged.  While in prison, he strengthened the brethren, and encouraged them, to fight steadfastly even unto the end, in the faith, for the Lord, in which he preceded them as a good leader.  For, according to the testimony of Eusebius, he was finally nailed on a piece of wood, and cast into a flaming fire, and thus died a blessed death.  Euseb., lib. 4, cap. 15, taken from the letter of those of Smyrna, concerning the death of Polycarp and some of the martyrs who followed him.

We shall endeavor to be as brief as possible, and, instead of relating all that pertains to this, present only the last acts of his death.

When the Governor, after much had been said on both sides, said to Pionius: “Why do you make such great haste to meet death?” Pionius answered: “I do not make haste to meet death, but life.”  Then said the Governor: “You do not act wisely thus to hasten to meet death.  You are like those who, despising death, for the sake of a little gain offer themselves to fight with the beasts.  But since you despise death so much, you shall be burned alive.”

This sentence of death was read to him from a tablet inscribed with Roman letters: “We have sentenced Pionius to be burned alive, because he has confessed that he is a Christian.”

Having thus been sentenced, Pionius was brought to the place where he was to be burned.  There he divested himself of his clothes, and, having looked at his naked body, he cast up his eyes to heaven, praising and thanking God for having kept him to this hour free and unspotted from the idols.

With this, he voluntarily went and lay down on the fire-wood, stretched himself over it, and delivered himself to the soldiers, to be nailed to the wood.

When he was fastened to the wood, the servant said to him: “Be converted and alter your views; and we shall remove the nails.”  Pionius answered: “I feel that they are in already.”  And reflecting a little, he said to God: “Therefore, O Lord, do I hasten to death, that I may rise the sooner (or the more glorious).”

Having been nailed on the cross, he was raised up with his face towards the east.  When a great heap of wood had been collected with which to burn him, he closed his eyes for some time, so that the people thought that he had already died.  However, he prayed secretly in his heart; for when he had finished his prayer, he opened his eyes, and all at once the flame shot up to a great height, just as with a glad countenance he uttered the last word of his trust, saying: “Amen, O Lord, receive my soul,” and calmly and without manifesting the least sign of pain, he gave his spirit over into the hands of God.

This happened when Julius Proculus Quintilianus was Proconsul of Asia, and Emperor M. Q.  T.  Decius was Consul for the third, and Gratus for the second time, at Rome, in A.D. 254, by virtue of the seventh persecution under Emperor Decius, at Smyrna, in Asia Minor.  Abr. Mell., 1st book, fol. 71, col. 3, 4, from Euseb., lib. 4.  Also, Acta per Sym. Metaph. Genuma, and Vere pro Consularia.

It is stated that shortly after the death of Pionius and the preceding martyrs, there suffered a certain pious Christian, called Maximus, a citizen of Ephesus; concerning whom, we, in order to present the matter in the briefest, clearest and plainest manner, shall, (instead of the testimony of the fathers) copy the records themselves, which were approved by the Proconsul, and written by the clerk of the court.  They read thus: “Maximus, a citizen of Ephesus, having been apprehended and brought before Optimus, the Proconsul of Asia, the latter asked him: ‘What is your name?’

“He answered: ‘My name is Maximus.’

“The Proconsul asked: ‘What is your estate?’ which meant, whether he was free-born, or a servant.

“Maximus said: ‘I belong to myself, and am free-born.  Nevertheless, I am a servant of Christ, and manage my own affairs.’

“The Proconsul said: ‘Are you a Christian?’

“Maximus replied: ‘Notwithstanding I am a sinner, I am nevertheless a servant of Christ.’

“The Proconsul questioned: ‘Do you not know the decrees of the invincible Princes, which have now been brought here?’

“Maximus asked back: ‘What are they?’

“The Proconsul answered: ‘That all the Christians are to forsake their superstitions, acknowledge the only true Prince, to whose power all things are subject, and worship his gods.’

“Maximus said: ‘Yes, I have heard the unjust decree of this Prince or Emperor, and therefore have come, openly to declare myself against it.’

“The Proconsul spoke: ‘Then sacrifice to the gods.’

“Maximus said: ‘I sacrifice to none, except to God; and I rejoice that from my childhood’s days I have offered myself only to God.’

“The Proconsul again said: ‘Sacrifice, lest I cause you to be tormented in diverse manners.’

“Maximus said: ‘This is just what I have always longed for: to be deprived of this temporal and frail life, and by it attain life eternal.’

“The Proconsul then commanded his soldiers to beat Maximus with sticks.  While he was being beaten, the Proconsul said to him: ‘Sacrifice, Maximus, that you may be released from these torments.’

“Maximus said: ‘These torments, which I gladly and willingly receive for the name of my Lord Jesus Christ, are no torments at all; but if I apostatize from Christ, I must expect the real and everlasting torments.’

“The Proconsul therefore had him suspended on the torture-stake, and dreadfully tormented; and said to him: ‘See, now, where you have come to by your folly; sacrifice, therefore, that you may save your life.’

“Maximus replied: ‘If I sacrifice not, I shall save my life; but if I do, I shall lose it.  For neither your sticks, hooks, claws, pincers, nor your fire hurt me; nor do I feel any pain through it, because the grace of Christ abides in me.’

“Then the proconsul pronounced the sentence of death, which was as follows: ‘I command, that Maximus be stoned to death, as an example and terror to other Christians; because he would not submit to the laws, and sacrifice to the great Diana of Ephesus.’ Acta Proconsularia.”  Thus far extend the words which the clerk of the court himself wrote.

The Christian who copied these records, adds the following: “And presently this faithful champion of Christ was taken away by the servants of Satan, brought without the city walls, and stoned.  While he was being led away, and stoned, he thanked God with all his heart, who had made him worthy to overcome the devil in the conflict; and thus committed his soul into the hands of his Lord Jesus Christ.”

Thus this pious witness of Jesus laid down his life amidst a volley of stones, for the honor of his Savior, and thus was registered among the holy and steadfast martyrs.  A. Mell., 1st book, fol. 72, col. 3, 4, from Acta Procons.  Also, Aug., lib. 2, de Doctr. Christ., cap. 26,  Idem. contra Donatist. super alia acta citat.

In our account of baptism in the third century, with special reference to the year 231, we have spoken of the views of Origen and shown that he has left us very excellent and salutary teachings concerning baptism upon faith; and also, that in his teaching he opposed the swearing of oaths, war, compulsory celibacy, the literal view of the Lord’s Supper, those who taught something, and did not practice it themselves, the antichrist, etc.

We have likewise shown there, that some very peculiar things were laid to his charge as his views, from which, however, the principal ancient writers, as well as later authors, have vindicated him; all of which may be examined at the place indicated, and considered with Christian discretion.  This we leave to the judgment of the judicious.  We shall therefore proceed to treat of his martyrdom, and how much he had to suffer for the name of the Lord Jesus.

From the very beginning of his knowledge he placed himself in great danger of being apprehended or put to death for the testimony of the Son of God.  For when he was but seventeen years old, and his father, whom he affectionately loved, had been apprehended for the Christian religion, and had nothing to expect but death (as we have noted for the year 202), he did not only comfort him by letter, but, as other writers state, desired to follow him into prison, yes even unto death; which he would have done, had not his mother prevented it by withholding or taking away his clothes.  Introduction, fol. 38, col. 2, from Euseb.

Besides this he often exposed himself to danger for the Christian martyrs, because of his extraordinary love for them.  He would station himself near the tribunal, where the apprehended Christians were making their last defense, or were to receive their sentence of death, and when they were becoming weak he would strengthen and encourage them; he went with them to death, even to the place of execution; he gave them the last kiss of peace, as a friendly and fraternal farewell; so that frequently he would have lost his life, had not God remarkably and miraculously preserved him.  Soldiers who were hired for the purpose by the enemies of the truth, lay in ambush for his person and for the house in which he lived, in order to apprehend or kill him; so that on account of the fierce persecution he could remain no longer in Alexandria, the place where he had been brought up; and this the more, because the believers there, on account of his conspicuousness, could no longer conceal him.

His beloved disciples, whom he had faithfully taught the ways of God, had nearly all been put to death for the name of Jesus Christ, among whom were, Plutarch, Heraclides, Hero, the two pious men called Serenus, Rhais, Marcella, and others; whom we have mentioned in the years A.D. 203 and 204.

It may therefore be considered a miracle that Origenes lived so long in the midst of deadly persecutions, namely, from his seventh to his seventieth year, which is more than fifty years.

After the death of the Emperor Volusian, the son of Decius, Aemilian, an Ethiopian, ascended the imperial throne; but since it is stated that he reigned only three months, and that Valerian had previously already been declared Emperor, his reign is not taken into account.  It follows, therefore, that Valerian was acknowledged Emperor; who, together with his son Gallien, began to reign about the year 255, as set forth by Seb. Frank; but the persecution, according to the testimony of different authors, did not begin until the year 259.

The author of the Introduction to the Martyrs Mirror writes, concerning this, as follows: “In A.D. 259 the eighth persecution against the Christians arose under the Emperor Valerian.  He issued an edict against the Christians, in which he commanded that the Christians were not to assemble themselves; and as this was not observed, a great persecution arose everywhere.”  Fol. 41, col. 1.

Concerning this, J. Gysius records the following: “Valerian and Gallien, who in the beginning of their reign; were favorable to the Christians, soon afterwards changed their course, being misled by an Egyptian sorcerer, and by diverse torments compelled the Christians to idolatry.”  Fol. 20, col. 3, 4.

P.J. Twisck, speaking (for the year 255) of the beginning of the reign of Emperor Valerian, says: “Truly, this Emperor, as history tells us, was in the beginning a very pious and praiseworthy Prince, a censor who excelled all others; in regard to which many commendatory passages may be read in the Tijdthresoor by Paul Merula.  But, what of it?  Although at first he was very favorable to the Christians, and so honored their ministers, that his house was considered a church of the Lord, he was nevertheless afterwards corrupted by a doctor, a wicked lord and prince of all the sorcerers of Egypt; who made the Emperor believe that fortune would not be on his side as long as he tolerated the Christians at his court, or in the land.  Then the Emperor commanded that these holy and just men should be persecuted and put to death as such who were opposed to the sorcery with which he was polluted.

This sorcerer also prevailed upon the Emperor to slaughter and sacrifice children and human beings in honor of the devil.  He accordingly commanded that little children should be put to death, so that he could perform his unclean ceremonies and abominable sacrifices; and thus robbed parents of their children, and became such a despiser and oppressor of the Christian faith, that he spared neither old nor young, men nor women, nor any state and condition, but most miserably murdered all that were brought to him, in Alexandria and other places too numerous to mention.  At Rome also there was much innocent blood shed at this time, even as this city has ever been a place of slaughter for the poor Christians.”  Third book, for the year 255, page 71, col. 2.

P.J. Twisck, having concluded his account of the aforementioned matter, proceeds immediately to show how cruelly and lamentably the innocent Christians were treated at that time.  “The martyrdoms,” he writes, “were manifold: they were cast before the wild beasts; they were beaten, wounded, executed with the sword, burned, torn limb from limb, rent asunder, pinched with red-hot tongs; red-hot nails were driven in their fingers and nerves.  Some were hung up by their arms, and heavy weights tied to their feet, and thus were torn asunder gradually and with great pain.  Others, whose wounded bodies had been smeared over with honey, were placed naked on the earth in the hot sun, to be tormented and stung to death by flies, bees, and other insects.  Others were beaten with clubs, and cast into prison, until they miserably perished.”

“Under the reign of the aforementioned cruel and tyrannical Emperors,” he writes a little further on, “many Christians had to wander and roam about in foreign countries, in secluded places, along shores, in caverns, on mountains, in caves, amidst want and poverty; leaving comfort, honor, prosperity, peace, friends, money, and property.”  Among many others, there is an account given in the Keyser’s Chronijk, of a youth of sixteen years, called Paul, well versed in different languages, and the son of a rich man, who, in order to escape the persecution, went out into a village to live with his sister.  But his brother-in-law was moved by avarice to betray him, that thus he might obtain possession of his property.  His sister having warned him of his danger, he fled into the mountains, gladly leaving behind him all his possessions.  However, God prepared him there a secret cave, where he could quench his thirst with pure water, and satisfy his hunger with roots, herbs, and the fruits of the trees. Idem. Ibidem, from Euseb. Fasc. Temp., fol. 94.  Chron. Mich., fol. 161.  Chron. Seb. Franc., fol. 18,  Hist. Andr., fol. 177, 178, 2d part, fol. 174.  Paul Merula, fol. 217, 218, 221.  Jan. Crespin, fol. 65.

After different letters of Dionysius, bishop at Alexandria (recorded by Abr. Mellinus from Eusebius), concerning the persecution he suffered, there follows one which Dionysius wrote to Domitius and Didymus, about the oppression of the Christians under Valerian, as well as how he himself was oppressed at that time.  Among other statements, it contains these words: “It is not necessary to mention all the names of the Christian martyrs, because their number is very great, and you do not know them; but know you of this persecution, in general, that innumerably many men and women, old and young people, old women and young girls, of every state and condition, were, some scourged, some burned, some beheaded, or made martyrs in some other manner; and still the proconsul continues in his cruelty; putting to death those that were made known to him, causing some to be rent asunder by diverse torments, holding others in bonds and severe confinement, and letting them perish through hunger and thirst, forbidding all to come to them, yes closely watching those who but endeavor to get near them.

“Nevertheless, the Lord has thus strengthened the hearts of the brethren, that they, for the name of Christ, have constantly visited these oppressed prisoners, notwithstanding it was interdicted under penalty of death.  And although this persecution has lasted for a considerable length of time, there have still been some whom God did not deem worthy to take to himself as martyrs.  Among whom, says Dionysius, I myself yet remain, until the Lord will otherwise dispose of me; since he doubtless preserves me for some other time, which appears to him more suitable.  At present I, together with Gaius and Peter, am separated from all the rest of the brethren, confined in a desert place of Lybia, three days’ journey from Paraetonium.”  Compare A. Mell., 1st book, fol. 79, col. 2, from Euseb., lib. 7.

We selected this letter of Dionysius from all the rest, because there is stated in it, on the one hand, the severity of this persecution in general, and, on the other hand, the oppression which this friend of God himself suffered; inasmuch as he, after much wandering, was separated, together with his two dear friends, Gaius and Peter, from all the rest of his brethren, and confined in a desert place of Lybia, there expecting death for the name of the Lord.

Of Dionysius, P.J. Twisck states that he as well as Tertullian held a figurative or spiritual view of the Lord’s Supper, i. e., that the words of Christ: “This is my body,” signify: “This is a figure of my body.”  Second book, for the year 200, page 53, col. 1, concerning Tertullian.

The same author, speaking of Origen, says among other things of Dionysius, that after Origen and Heracles he presided over the schools of the catechumens (that is, those who were instructed in the Christian doctrine, before baptism) at Alexandria.  Third book, for the year 231, page 61, col. 1.

In another place the aforementioned author states that Dionysius, whom he calls a catechetical preacher, accompanied Pancratius, when the latter was baptized at Mount Celinus.  In the same book, for the year 253, page 71, col. 1, from Wicelius, in Chorosanctorum.  Grond. Bew., letter B., Leonhard, lib. 1.

In his second book, 13th chapter, D. Vicecomes cites Dionysius (from Eusebius) as saying: “Many heathen adopted at their baptism the name of the apostle John, from special love and admiration for him, as well as because of the zeal which animated them, to follow him, and because they desired to be loved by the Lord, as he was.  For the same reason the names of Peter and Paul became prevalent among the believing children of God.

“All these,” says the writer who has recorded this, “are beautiful reminders, which were administered to the catechumens before and after baptism; which certainly cannot apply to infants.”  Baptism. Hist., printed at Dortmund, A.D. 1646, and 1647, 2d part, concerning the third century, page 320.

It is stated that at this time, Fructuosus, bishop of the church of Tarragona in Spain, and Augurius and Eulogius, his deacons, were apprehended at the command of Aemilian, the Proconsul, and held in prison six days, before they were brought before the tribunal of the Proconsul.  When they were standing before the judgment seat, Aemilian commanded them to kneel before the altars, and worship the gods standing thereon, and sacrifice to them, saying to Fructuosus: “I understand that you are a teacher of a new-devised religion, and that you incite giddy young women, no longer to go to the groves, where the gods are worshiped, yes, to forsake Jupiter himself.  Go on, then, despising our religion, but know you, that the Emperor Gallien has, with his own lips, issued a decree by which he binds all his subjects to serve the same gods which the prince, that is, the Emperor, serves or honors.”

Thereupon Bishop Fructuosus answered: “I worship the eternal Prince, who has created the days and the gods, and is Lord even over the Emperor Gallien; and Christ, who is begotten of the eternal Father himself, whose servant, and the shepherd of whose flock I am.”

The Proconsul derisively said: “Yes, who have been it till now; but you are so no longer.”  With this, he sentenced Fructuosus and his two deacons, Augurius and Eulogius, to be burned alive.

These faithful martyrs, having received the sentence of death, for the name of Christ, rejoiced in their impending martyrdom, and when they saw the people weep, as they were led to death, they forbade them to weep.  When some offered Fructuosus a drink on the way, that he might refresh his heart, he refused it, according to the example of Christ, saying: “Now is our fast-day.  I do not wish to drink; it is not yet the ninth hour of the day (that is three o’clock in the afternoon, before which time those who fasted did not eat); and death itself shall not break my fast-day.”

When they arrived in the arena, where the executioner had been ordered to build a great fire in which to burn these pious martyrs, a dispute (proceeding, however, from heartfelt love) arose among the faithful Christians, as to who should first untie the latchets of the shoes of the bishop, their beloved shepherd and teacher.  But Fructuosus would not permit it, saying: “I shall untie them myself from my feet, so that I can go unhindered into the fire.”  And perceiving that they wept, he said: “Why do you weep?  And why do you ask me to remember you?  I shall pray for all of Christ’s people.”

Standing with his bare feet by the fire, he said to all the people: “Believe me!  What you see before your eyes is no punishment; it passes away in a moment of time, and does not take away life, but restores it.  O happy souls, who through this temporal [fire] ascend into heaven unto God, and who on the last day, shall be saved from everlasting fire.”

All at once they hastened towards the fire, which indeed burned off in a moment the bands with which their hands had been fastened on their backs, thus freeing these; but their bodies remained intact in this great heat, so that with outstretched hands they prayed God to suffer the flames speedily to deliver them from the agony of death.  Their prayer having been heard, they, leaving their frail bodies here as pledges, committed their souls unto God, and the three martyrs fell calmly asleep in the Lord, from whom, on the day of judgment, they will receive, in reward of their faithful services and steadfast testimonies, the martyr’s crown, and white robes in token of their victory.  Abr. Mell., 1st book, fol. 81, col. 4, and fol. 82, col. 1, 2, from Prudent. Stephan. Hym. 6, ex Actis Proconsul.

In the ancient records of the pious witnesses of Jesus Christ, an account is given of Marinus, a citizen of Jerusalem, of noble descent, who, although he belonged to the nobility, entertained a sincere affection for the true Christians, who at that time were oppressed beyond measure.  On this account his enviers, who were jealous of the honor of his nobility, severely accused and charged him with being a Christian; which he also confessed, when he was brought before the Judge; yes, he declared with a loud and clear voice, that he was certainly a Christian.  The Judge then gave him three hours’ respite to consider, whether he would die as a Christian, or whether he would sacrifice to the gods and the Emperor.

As he went away from the tribunal, Theotecnes, the bishop of the church in that city, took him by the hand, and led him to the meeting, in the meeting-place, strengthened him with many words in the faith, and, placing before him the sword which he was wont to carry at his side, and also the Gospel [book], he asked him which of the two he would choose?

When Marinus, with a firm faith, stretched forth his hand for the Gospel, choosing it instead of the sword, Theotecnes said to him: “O my son!  keep that which you have chosen, and, despising this present life, hope for the eternal.  Depart in good confidence, and receive the crown which the Lord has prepared for you.”

Marinus accordingly returned to the tribunal, and was forthwith called by the lord’s servant, for the appointed time had come; he did not delay or wait until he was asked, but said of his own accord: that he had considered the matter, and that it was established by the law of the fathers, that God must be obeyed rather than men.  Eusebius Pamphilius writes that when Marinus had answered thus, the Judge immediately gave sentence that he should be beheaded.  Lib. 7, cap. 15.

P.J. Twisck gives the following account of this Marinus: “When Marinus confessed that he was a Christian, and chose the Bible in preference to the sword, he was called before the tribunal, sentenced, and beheaded.”  Third book, for the year 262, page 73, col. 2; from Euseb.  Compare this with the Introduction, fol. 41, col. 2.

In this persecution under Valerian there were three very noted and god-fearing martyrs at Cesarea, in Palestine, who nevertheless were but simple peasants, the first called Priscus, the second Malchus, the third Alexander.  Eusebius writes that, as they lived near the suburbs of Cesarea, a divine zeal for the faith was kindled within them, and they accused each other (and each himself, says Mellinus), of slothfulness, since heavenly crowns of martyrdom were distributed, or at least offered, in the city, and they were so little inclined to ask for them, notwithstanding our Lord and Savior had said that the kingdom of heaven must be taken by violence, and therefore it did not become them to remain so earthly and slothful.  Having exhorted one another with such words, they went into the city, and addressed and reproved that cruel tyrant, the criminal Judge, demanding of him, why he shed so much Christian blood.  The tyrant instantly replied, saying: “They shall be thrown before the wild beasts, to be torn by them, who do not like to see the blood of the Christians shed; which, it is stated, was done to them.  Compare Euseb., lib. 7, cap. 12, fol. 131, col. 1, 2, letter F, G, with the Introduction, fol. 4, col. 2.  Also, Joh. Gys., fol. 21, col. 2.

A. Mellinus, writing in defense of the aforementioned three peasants, against those who would pronounce them too bold, says after other remarks: “Who are you that judge your brethren?  How do you know of what spirit they were?  No one has courage of himself; but it is the gift of God, not only to believe in Christ, but also to suffer for his name: therefore, neither is of ourselves.  They also did not seek their own honor, but to magnify the name of Christ by their death; to which, no doubt, they were impelled by a divine zeal, since their zeal was not without knowledge, but proceeded from the power of faith; by which they were prepared through the divine Spirit to proclaim the honor of God through their death; for this was their sole object.”  First book, fol. 79, col. 4.

Besides the aforementioned martyrs who were put to death in this persecution, certain other authors have noted various other pious witnesses of Jesus Christ, who, loving the honor of God more than their own lives, were put to death at that time, and under that same Emperor; which we shall presently relate.  Besides the three hundred Christians whom P.J. Twisck places in the year 264, as having been burned in a lime-kiln, because they would not throw incense on the coals, for a sacrifice in honor of Jupiter, as may be seen in the 3d book, page 75, col. 1, from Histor. Adr., fol. 30, several names are mentioned, as, Philip, bishop of the church at Alexandria, who was put to death with the sword in this persecution, for the testimony of Jesus Christ.  J. Gys., fol. 21, col. 2, from Vinc. Spec. Hist., lib. 11, cap. 23.  Henr. d’Oxf., lib. 6, cap. 21.  Also, Florentin and Pontius, pious men, are stated to have been put to death in France, for the name of the Lord, together with others, who are also mentioned.  Introduction, fol. 41, col. 2, Seb. Franck, fol. 22, col. 4.

A. Mellinus writes: “Aurelian was a stern, cruel, and blood-thirsty Emperor by nature, and although at first he had a good opinion of the Christians, he nevertheless afterwards became averse to, and estranged from them; and having, undoubtedly, by some tale-bearers, been instigated against the Christians, he allowed himself to be seduced so far, as to raise the ninth general persecution of the Roman monarchy against them, which persecution he, however, did not carry out.  For at the very moment in which the decrees written against the Christians, were laid before him by his secretary, that he might sign them, and when he was about to take the pen in hand, the hand of God suddenly touched him, smiting his hand with lameness, and thus preventing him in his purpose, so that he could not sign them.”  First book, fol. 87, col. 3, from Vopisc. Victor. Eus., lib. 7.  Post. Literas, Aug. de Civit.  Dei., lib. 18, cap. 52.  Oros., lib. 7, cap. 16.  Theodoret. Hist., lib. 4, cap. 17.

He writes: “Emperor Aurelian commenced the ninth persecution against the Christians.  He was by nature inclined to tyranny, and was a furious blood-hound, as Eutropius writes, so that he did not hesitate to kill his sister’s son, and finally, through the atrocity of his own wicked nature, and evil counsel suggested to him, he became an enemy and persecutor of the Christians.  He sent letters to the Governors of the Roman country, that they should vex the Christians; but when he was about actually to carry the persecution into effect, he could not sign the decrees which were to be issued against the Christians, because God smote him, so that his hand was paralyzed.  Through divine judgment he was terrified by thunder, lightning, and fire-darts, at the time that he was constantly meditating how he might slay and exterminate the Christians; and shortly after was himself killed by his notary.”  Third book, for the year 270, page 76, col. 2, from Chron. Mich. Sac., fol. 178.  Euseb., lib. 7.  Chron. Seb. Fr., fol. 18.  Chron. Carionis, lib. 3, Hist. Andreæ, fol. 178, 2d part, fol. 175.  Paul. Mer., fol. 226.  Jan. Crespin., fol. 62.  Chron. Andreæ, lib. 13, fol. 343.

In A.D. 273 arose the ninth persecution of the Christians, under the Emperor Aurelian; but it was not as great as the former, because death suddenly overtook him as he proposed to himself, to begin it.  Under him were killed . . . and many others, concerning whom no special accounts are extant.  Fol. 41, col. 2.

Notwithstanding Emperor Aurelian could not himself sign the above-mentioned decrees against the Christians, the persecution nevertheless proceeded in some places, so that here and there some laid down their lives for the testimony of Jesus Christ; of whom we shall mention only a few, whom we have selected as true martyrs.

When Chorus, the king of the Germans, in the time of Valerian, and Aurelian, yes, up to the time of Probus, devastated France, he found among other martyrs who dwelt separated from men in deserts and mountains, a certain pious man, called Privatus, Bishop of the church at Gevauldan.  This man, sojourning in the mountains, fasting and praying, was taken prisoner by the Germans, and because he, as is required for a good shepherd, would not deliver his lambs into the claws of the wolves, by himself sacrificing to Satan, which he would in no way do, he was beaten with sticks by them for a very long time, till they left him lie for dead; in consequence of which treatment he also died a few days after.  This happened, as some have supposed, under Valerian and Gallien, but in reality, under Aurelian.  Compare A. Mell., 1st book, fol. 89, col. 1, from Greg. Turon. Hist., lib. 1, cap. 34, with Introduction, fol. 41, col. 2, where he is called Privatus, Bishop of Gablen.

Mamas, a shepherd, who pastured his sheep upon the mountains and in the wildernesses of Cappadocia, lived very poorly, without a hut, dwelling under the blue heavens, and subsisting on the milk and cheese of his flock, as Basilius testifies.  Nazianzenus adds that the hinds also suffered themselves to be milked by him daily, and that he was thus fed by them.

Basilius says that from the course of the heavenly bodies he learned to know the wonderful works of God, his Creator, and thus his eternal power and wisdom.  However, the accounts written concerning him state that he had the word of God with him in the desert, and that he read in it daily.

It is quite probable, writes Mellinus, that this Mamas, in order to escape the persecution in the time of Decius and Valerian, went into the wilderness, and remained there till the time of Aurelian, whose proconsul of Cappadocia, Alexander, caused him to be brought out of the wilderness, and to appear before him, at Cesarea, the capital of Cappadocia.

The proconsul called him a sorcerer or conjurer, because the wild animals of the wilderness so tamely submitted to him.

Mamas answered: “I am a servant of Christ, and know nothing about sorcery; but would rather live among the wild animals, than among you: for they feel the power of their Creator in and through me; but you will not know God.  I cannot sufficiently wonder that you, who have attained to gray hairs, are still in such gross darkness of ignorance, as to forsake the true and living God, and give divine honor to deaf and dumb idols.”

When he was requested to say, at least with his lips, that he would sacrifice to the gods, so as to escape punishment, Mamas replied: “I shall never, either with my lips, or with my heart, deny the true God and King, Jesus Christ.  So far am I from seeking to escape suffering for the name of Christ, that I, on the contrary, consider it the highest honor, the greatest gain, and the utmost benefit, which you can confer upon me.”

Upon this confession, the proconsul had him placed on the rack, cruelly scourged, tormented with pincers, burnt on his sides with lamps and torches, and tortured in various other ways.  But seeing that in all these and other torments he remained steadfast, he finally had him thrust through with a three-pronged spear; and thus Mamas became a faithful martyr for his Savior, under Emperor Aurelian, at Cesarea in Cappadocia.  A. Mell., 1st book, fol. 89, col. 2, 3, ex Basilii Concio, in Mart. Mamant. Nazianz. Orat. 43.  Act. per Metaphrast.

It is stated that at this time, as the heathen at Augustodunum, now called Autum, in Burgundy, on a feast-day of the goddess Cybele, whom they called the mother of the gods, carried around her image on a wagon, in procession, a certain pious Christian, called Symphorianus, met this image, and refused to worship it; in consequence of which he was apprehended as an impious person, or despiser of the gods, and brought before Heraclius, the Proconsul, who, in that city, exercised the strictest vigilance over the Christians.  When he stood before the judgment-seat, the Proconsul asked him for his name.  Symphorian replied that he was a Christian by religion, was born of Christian parents, and had received the name Symphorian.

The Judge said: “Why did you not honor the mother of the gods, or worship her image?”

Symphorian answered: “Because I am a Christian, and call only upon the living God, who reigns in heaven.  But as to the image of Satan I not only do not worship it, but, if you will let me, I will break it in pieces with a hammer.”

The Judge said: “This man is not only sacrilegious at heart, but also obstinate and a rebel; but perhaps he knows nothing of the ordinances or decrees of the Emperor.  Let the officer, therefore, read to him the decrees of the Emperors.”

The decrees having been read to him, Symphorian said: “I shall notwithstanding never confess that this image is anything but a worthless idol of Satan, by which he persuades men that he is a god; while it is an evident demonstration of their eternal destruction for all those who put their trust in it.”

Upon this confession, the Judge caused him to be scourged and cast into prison, to keep him for some other day.  Some time after, he had him brought again before his judgment-seat, and addressed him with kind words, saying: “Symphorian, sacrifice to the gods, that you may be promoted to the highest honor and state at court.  If not, I call the gods to witness that I am compelled this day, after various tortures, to sentence you to death.”

Symphorian answered: “What matters it, if we deliver up this life to Christ, since, by reason of debt, in any event we must pay it to him?  Your gifts and presents are mingled with the sweetness of the adulterated honey, with which you poison the minds of the unbelieving.  But our treasures and riches are ever in Christ, our Lord, alone; and do not perish through age or length of time; whereas your desire is insatiable, and you possess nothing, even though you have everything in abundance.  The joy and mirth which you enjoy in this world is like fine glass, which, if placed in the radiance and heat of the sun, cracks and breaks in two; but God alone is our supreme happiness.”

After Symphorian had said these and like things before the Judge, Heraclius, the Proconsul, pronounced sentence of death upon him, saying: “Symphorian, having openly been found guilty of death, because he has blasphemed against the holy altars, shall be executed with the sword.”

When this godly confessor was led to death, to be offered up to Christ, his mother called down to him from the wall of the city this comforting admonition: “Symphorian, my son!  my son!  remember the living God; let your heart be steadfast and valiant.  We can surely not fear death, which beyond doubt leads us into the true life.  Lift up your heart to heaven, my son, and behold him who reigns in heaven!  To-day your life will not be taken from you, but be changed into a better one.  If you remain steadfast to-day, you shall make a happy exchange: leaving this earthly house, you shall go to dwell in the tabernacle not made with hands.”

Symphorian, having been thus strengthened by his mother, was taken out of the city, and beheaded there, having commended his soul into the hands of God, in the time of Emperor Aurelian, and Heraclius, the Proconsul, at Autum in Burgundy.  His dead body was buried by certain Christians.  Compare A. Mell., 1st book, fol. 19, col. 4, and fol. 90, col. 1, ex Actis Proconsul. Greg. Turan. Degl. Confess., cap. 77, and Hist., lib. 2, cap. 15, with different other authors concerning Symphorian.

It is stated that in the second year of the reign of Emperor Diocletian, which coincides with the year 285, three pious Christians, spiritual as well as natural brothers, called Claudius, Asterius, and Neon, were accused to the Judge of the City of Aegæa, in Cilicia, of being Christians, by their stepmother, who, as it seems, was a heathen woman.

Two god-fearing Christian women, named Donuina, and Theonilla, were also accused with them.  They were all imprisoned till the arrival of Lysias, the Proconsul, who, on his tour through the provinces of Cilicia, also came to Aegæa, and there held criminal court against the Christians.

How Claudius was examined first.—Claudius being first brought before his judgment-seat, Lysias asked him for his name, and admonished him, not thus rashly to throw away the bloom of his youth, but to sacrifice to the gods, and thus obey the command of the Emperor, that he might escape the ready penalty.

Claudius answered: “Our God does not need these sacrifices; he has more pleasure in works of love and mercy towards our fellowmen, and in holiness of life; but your gods are unclean evil spirits, and delight in such sacrifices, by which they bring eternal punishment upon those who offer them.  You shall therefore never be able to persuade me to honor them.”

Lysias said: “Bind him, and scourge him with rods; for there is no other way to tame his folly.”

Claudius said: “By these severe tortures you shall not harm me, but will bring down upon yourself eternal punishment.”

Lysias said: “Our lords, the Emperors, have commanded that the Christians shall sacrifice to the gods.  It is their will, that the disobedient be punished; while to them who obey their commandment they promise honor and office.”

Claudius replied: “These gifts and benefits endure but a short time, but the confession of Christ imparts eternal glory.”

Lysias commanded that they should suspend him on the torture-stake, put fire under his feet, and cut off pieces from his heels.

Claudius said: “They who fear God with all their hearts cannot be overcome either by fire or by other torments; for they know that even these things are serviceable to them unto eternal life.”

Lysias commanded: “Let him be tormented with pincers, scraped or cut with potsherds, and burned with torches.”

Claudius said: “I say nevertheless, that you do all this for Satan, and that it conduces to my welfare, but tends to your eternal perdition.  Yes, your fire and all these torments promote my salvation.  Such is our condition, that those who thus suffer for the name of Christ, obtain eternal life.”

Lysias then commanded: “Desist from him; lead him back into prison, and bring forth another.”

Asterius examined.—When Asterius, the second brother, stood before the Proconsul, Lysias said: “Obey me, Asterius!  Sacrifice to the gods, and thus escape punishment.”

Asterius answered: “I shall not do it; for I worship the only true God, who has created heaven and earth, and who shall come to judge the living and the dead.”

Lysias said: “Throw him on the rack, tear his flesh from his sides with pincers, and say to him: ‘Believe now at least, and sacrifice to the gods.’ ”

Asterius replied: “I am a brother of him who was tormented just now, and we hold the same confession of faith in Christ.  Do what you may; my body is in your power, but not my soul.”

Lysias commanded: “Bind him hand and foot, stretch him out, and torture him; take the pincers, throw hot coals under his feet, scourge him with rods and thongs.”

Asterius said to the Proconsul: “You do foolishly, since you are preparing, not for me, but for yourself, much severer torments.  Do your best, for aught I care.  I can stand it, if not one member of my body remains untormented.”

Lysias said: “Loose him, and keep him in custody with the other; and let the third one be brought forth.”  This was done.

Neon examined.—When Neon stood before the judgment-seat, Lysias said to him: “Son, listen to me, and sacrifice to the gods, so that you need not suffer all this.”

Neon said: “There are no gods, neither have they any power.  You worship idols, but I honor the God of heaven.”

Lysias said: “Take him by the throat and let the crier announce to him, to desist blaspheming the gods.”

Neon answered: “He that speaks does not blaspheme the truth.”

Lysias commanded: “Stretch him out on the rack; put coals under him; beat and cut him.”

Neon said: “I know what is needful for me.  Whatever, then, is profitable to my soul, that shall I do; but I cannot be moved from my faith.”

Lysias having gone within to the other members of the tribunal, and having drawn the cover over the court, determined with them upon the sentence of death for the three brothers.  When he came out, he read from a tablet their sentence, which was as follows: “Claudius, Asterius, and Neon, brothers, who are Christians, who blaspheme the gods, and refuse to sacrifice, shall be crucified before the forum, and their bodies be given to the birds of heaven as food, to be devoured by them; and this shall be executed by Eulalius, the jailer, and Archelaus, the executioner.”

However, before they were led forth to death, they were taken back to prison.  Then Eulalius, the jailer, brought out Donuina, one of the women imprisoned, to whom Lysias, the Proconsul, said: “See, woman, this fire and these torments are ready for you.  If you desire to escape unhurt by them, sacrifice before the gods.”

Donuina replied: “I shall not do it, lest I fall into the everlasting pains of hell.  I serve God and his anointed Christ, who has created heaven and earth, and all that is in this.  Your gods are of wood and stone, and are made by human hands.”

Donuina examined on the rack.—Lysias said: “Strip her stark naked, stretch her, and lacerate all her members with rods.”  While they were beating her she died.  Then said Archelaus, the executioner, to the Proconsul: “Your highness, Donuina has died.”  Lysias commanded: “Let her dead body be thrown into the river.”

Eulalius, the jailer, then said: “Here is Theonilla.”  Lysias said to her: “Woman, you have seen what punishment they who were disobedient have suffered, and how they have been tormented.  Honor the gods, therefore, and sacrifice, so that you may be delivered from these punishments.”

Theonilla answered: “I fear him who has power to cast both soul and body into the fire of hell; and who will burn with it all those who depart from God, and give honor to Satan.”

Lysias said: “Smite her on the cheeks, throw her down, bind her feet, and torment her greatly.”

Theonilla answered: “Does it seem to you, to be right and proper, thus to maltreat a well-born woman?  You know that you can not conceal from God what you do to me.”

Lysias commanded: “Hang her up by the braids of her hair, and smite her on the cheeks.”

Theonilla severely examined on the rack.—Having been stripped naked, Theonilla said: “Are you not ashamed to uncover my nakedness, seeing that through me, you put to like shame your mother and your wife, who are also women?”

Lysias asked whether she had a husband, or whether she was a widow?

Theonilla replied: “I have been a widow now for over twenty-three years, and have remained thus single, in order to more zealously serve God with fasting, watching and praying; which God I did not know until after I had renounced the world and the idols.”

Lysias commanded them, in order to disgrace her the more, to shave the hair from her head, put bundles of thorns around her body, and stretch her out between four stakes, then, to beat her over her whole body, and put hot coals upon her, that she might be consumed.  When Eulalius, the jailer, and Archelaus, the executioner, had done all this, death ensued, and they said to Lysias: “Sir, she is dead now.”  Lysias commanded that her dead body should be sewed up in a leathern bag, and thrown into the water; which was done.  Thus did these holy martyrs suffer, under Lysias, the Proconsul of Cilicia, in Aegæa, on the 23d of August, in the second year of Diocletian, when he was Burgomaster with Aristobulus, A.D. 285.  These acts have for the most part been taken from the records of the clerk of the criminal court of the city of Aegæa, and were gathered by the ancient Christians.  These court documents were called Acta Proconsularia.  Compare this with A. Mell., 1st book, fol. 92, col. 3, 4, and fol. 93, col. 1.

Not long afterwards, under the same Emperor and Proconsul, and in the same year, Zenobius, Bishop of the church of Aegæa in Cilicia, and his sister, were apprehended; and when there were held out to him on the one hand, great wealth, honor, and position, if, in accordance with the command of the Emperor, he would serve the gods, but on the other hand, manifold torments, Zenobius answered: “I love Jesus Christ more than all the riches and honor of this world.  Death and the torments with which you threaten me, I do not consider a disadvantage, but my greatest gain.”

Having received this answer from the martyr, Lysias caused him to be suspended on the rack, and inhumanly tormented on his whole body.

While the executioners were busy with Zenobius, his sister Zenobia, having learned of it, came running, crying with a loud voice: “You tyrant, what villainy has my brother committed, that you do thus cruelly torment him?”

Having thus addressed Lysias, and set at nothing his entreating as well as his threatening words, she, too, was seized by the servants, stripped naked, and stretched out, and roasted beside her brother on a redhot iron bed, or roasting pan.  The tyrant, deriding the martyrs, said: “Now let Christ come and help you, seeing you suffer these torments for him.”

Zenobius replied: “See, he is already with us, and cools, with his heavenly dew, the flames of fire on our bodies; though you, surrounded as you are with the thick darkness of wickedness, can not perceive it on us.”

Lysias, almost beside himself, commanded that they should be put naked into boiling caldrons.  But seeing that the boiling water did not injure them, or, at least, that they could not by it be made to apostatize, he had them taken out of the city and beheaded.  Their dead bodies were buried by Caius and Hermogenes in the nearest cave.  This happened A.D. 285, on the 30th day of October; in the city of Aegæa in Cilicia. Idem. Ibidem. ex Actis Zenobii procons. per Metaphorast.

At Tarsus in Cilicia, the birthplace of the apostle Paul, there were imprisoned, A.D. 290, three pious Christians, namely, Tharacus, Probus, and Andronicus; who, having been brought to prison, before the tribunal, and to the rack, and having suffered beyond measure for the name of the Lord and the faith in Jesus Christ, were finally put to death, concerning which we shall notice and present to the reader the judicial proceedings, as we have found them in ancient authors.  From Act. Procons.

When Diocletian was Emperor for the fourth, and Maximian for the third time, Tharacus, Probus, and Andronicus were brought by the captain Demetrius before Maximus, the President, at Pompeiopolis.

First examination of Tharacus.—Maximus first asked Tharacus his name, because the latter was the oldest.  Tharacus answered: “I am a Christian.”

Maximus said: “Be silent about this ungodly name, and tell me your name.”

Tharacus again replied: “I am a Christian.”

Maximus said to his beadles: “Break his jaws, and tell him not to answer me thus any more.”

Tharacus responded: “I have told you my best name; but if you desire to know how my parents called me, my name is Tharacus, and when I followed war, I was called Victor.”

The President asked him: “Of what nation are you, Tharacus?”

He answered: “Of the noble nation of the Romans, and was born at Claudianopolis, a city in Syria; but being a Christian I have abandoned war.”

The Proconsul said: “You are not worthy of the pay, but how did you leave the service?”

Tharacus replied: “I asked Publius, our General, for permission, and he discharged me.”

The President said: “Have regard for your age, then; for I desire you, too, to be one of those who obey the commands of our lords, the emperors; so that you may be promoted by me to great honors.  Come here, therefore, and sacrifice to our gods, for the princes themselves, who are the monarchs of the whole world, honor the gods.”

Tharacus answered: “They err grossly; however, they are seduced by Satan.”

The President said: “Smite him on the cheek, because he has said that the emperors err.”

Tharacus replied: “Yes, I have said it, and say it still, that they as men are liable to err.”

The President said: “Sacrifice to our gods, and forsake your folly.”

Tharacus answered: “I serve my God, and sacrifice to him: not with blood, but with a pure heart; for these sacrifices (namely such as are stained with blood) are unnecessary.”

The President said: “I have pity for your age; therefore I admonish you, to forsake this folly, and sacrifice to the gods.”

Tharacus replied: “I will not depart from the law of Jehovah; and because I honor the law of God, I shall beware of such wickedness.”

The President said: “Is there, then, another law besides this, you wicked wretch?”

Tharacus answered: “Your law commands to worship wood, stone, and the work of man.”

Tharacus put to the rack.—The Proconsul or President then said to his hangmen: “Smite him on the neck, and tell him not to speak such folly.”

While they were beating Tharacus, he said: “I shall by no means abandon this confession, which saves me.”

The Proconsul said: “I shall make you forsake this folly, and be more prudent.”

Tharacus answered: “Do what you will; you have full power over my body.”

Maximus, the Proconsul, said to his servants: “Strip him, and scourge him with rods.”

Tharacus answered, as he was scourged: “Truly, you have made me more prudent, since by these stripes you strengthen me more and more in my confidence in God and his Anointed, Jesus Christ, who is his Son.”

The President said: “You accursed and unrighteous fellow!  How can you serve two gods at once.  See, now you do certainly confess more than one god.  Why then, do you deny those whom we worship?  Do you not confess Christ and the Lord?”

Tharacus answered: “Yes, I do; for he is the Son of God, the hope of all Christians, for whose sake we are wounded, and healed.”

The President said: “Leave off this useless babbling; come here, and sacrifice.”

“I do not say much,” replied Tharacus, “but I speak the truth; for I am now sixty-five years old, and have believed thus, and do not desire to depart from the truth.”

Demetrius, the Centurion, said: “O wretched man!  Spare yourself, sacrifice, and follow my advice.”

Tharacus answered: “Depart from me, you servant of Satan, with your advice.”

Maximus commanded them, to put heavy iron chains on him, and take him back to prison, and to bring forth another.

Probus examined.—Demetrius, the Captain, said: “Lord, here is one already.”

Thereupon the President said to Probus: “Tell me first your name.”

Probus answered: “In the first place, my noblest name is, that I am a Christian; secondly, men call me Probus.”

The Proconsul asked again: “Of what nation and descent are you?”

Probus replied: “My father was from Thracia, a citizen, born at Pergamus, in Pamphilia; but I am a Christian.”

The Proconsul said: “You shall not gain much by this name; but listen to me, and sacrifice to the gods; that you may be honored by the princes, and be our friend.”

Probus answered: “I desire neither honor from the emperors nor your friendship; for not small was the wealth which I forsook, in order faithfully to serve the living God.”

The Proconsul commanded them, to take his cloak off him, strip him, rack him, and scourge him with raw thongs.  While they scourged him, Demetrius, the captain, said: “O wretched man!  Behold, how your blood is spilled upon the earth.”

Probus replied: “My body is in your hands; but all these torments are a precious balm to me.”

After he was scourged, the Proconsul said to him: “You wretch!  will you not yet cease from your folly?  And do you still persist in your obstinacy?”

Probus answered: “I am not vain, but more courageous in the Lord, than you people are.”

The President said to his servants: “Turn him over, and scourge him on his stomach.”

Probus prayed, saying: “O Lord, come and succor your servant.”

Maximus, the Proconsul, said to the executioners: “While you scourge him, ask him, saying: ‘Where is your helper?’ ”

Probus replied as they scourged him: “He has helped me, and shall still help me.”

The President said: “You wretched man!  Do spare your own body; for the earth is soaked with your blood.”

Probus answered: “Be assured, the more my body suffers for the name of Christ, the more my soul is healed and quickened.”

After he had been thus scourged and tortured, the Proconsul commanded them to fetter his hands and feet with irons, and thus keep him in prison; however to bring before him another.

Andronicus examined.—Demetrius, the Centurion, placed Andronicus before Maximus’ judgment seat, saying: “Sir, here is the third one.”

The Proconsul said: “What is your name?”

Andronicus answered: “Would you openly know who I am?  I am a Christian.”

Maximus said: “Those who have preceded you have gained nothing by this name; therefore you must answer me aright.”

Andronicus replied: “Men generally call me Andronicus.”

Maximus asked him of what nationality he was.

Andronicus answered: “Of noble blood.”

Maximus said: “Spare yourself, and hearken to me, as to your father; for those who have prated such nonsense before you have gained nothing by it.  But honor you the princes and the fathers, and be obedient to our gods.”

Andronicus replied: “You did well call them fathers; for you are of the father, the devil, and, having become one of his children, you do his works.”

Maximus said: “Will you, a stripling, despise and mock me?  Do you not know, what torments are ready for you?”

Andronicus said: “Do you think I am a fool, that I should be willing to be found inferior to my predecessors in suffering?  I stand prepared to endure all your torments.”

The Proconsul commanded that he should be stripped, ungirded, and suspended to the torture-stake.  Demetrius, the Captain, moved by pity, said: “Listen to me, wretched man, before your body be racked.”

Andronicus answered: “It is better that my body perish, than that you should do with my soul according to your pleasure.”

Maximus said: “Take advice, and sacrifice, before you are tortured to death.”

Andronicus replied: “Never from my youth up did I sacrifice, and do still not wish to do so, though you constrain me.”

Maximus said: “Lay on, and rack him well.”

Anaximus, the horn-blower, who was to execute the sentence, spoke to Andronicus, saying: “I am old enough to be your father; I advise you to the best: do what the Proconsul commands you.”

Andronicus replied: “Because you are older, and have no understanding, therefore you advise me to sacrifice to stones and evil spirits.”

While he was being tormented, the Proconsul said: “You wretched man!  Do you not feel any torments, seeing you have no compassion upon yourself, and do not forsake your folly, which cannot save you?”

Andronicus answered: “My sincere confession, which you call a vain folly, is perfectly good, as putting all hope and confidence upon Jehovah our God; but your temporal wisdom shall die forever.”

The President asked: “Who is it that has taught you this folly?”

Andronicus replied: “The quickening word, by which we are quickened, teaches us that our Lord is in heaven, who works in our hearts the living hope of our blessed resurrection from the dead.”

Maximus said: “Desist from this folly before we torture you still more severely.”

Andronicus answered: “My body is before you; you have full power over it; do as it pleases you.”

The Proconsul said: “Torture him exceedingly on the mouth.”

Andronicus replied: “The Lord sees that you punish me even as a murderer.”

The President said: “Do you still despise the commands of the princes?  And think you my tribunal is without power?”

Andronicus answered: “I trust in the mercy and truth of God’s promise, and therefore I suffer all this patiently.”

Maximus asked: “Have, then, the princes transgressed, you wretched man?”

Andronicus replied: “Yes, according as I understand it, they have; for it is a transgression to sacrifice to idols.”

While he was being tormented, the Proconsul said: “Turn him over, and torment him on his sides.”

Andronicus said: “I am before you.  Torment me as you please.”

The President said to the executioners: “Take potsherds, and scrape open the old wounds.”

When they had done this, Andronicus said: “You have strengthened my body by these torments.”

Maximus said: “Ere long I shall exterminate you; ere long I shall kill you.”

Andronicus answered: “I do not fear your threats; my sentiments are better than all your wicked thoughts.”

Then the Proconsul commanded that irons should be put on his neck and feet, and he be kept with the others until the second examination.

 

 

SECOND EXAMINATION OF THARACUS.

When Maximus held court the second time over these faithful witnesses of Jesus Christ, and sat upon his judgment-seat, he said: “Call in the ungodly Christians.”  Demetrius, the captain, answered: “Here I am, my lord!”  Then said the Proconsul to Tharacus: “Do you not know that age is honored in many respects?  Have you, then, not considered it, whether you will still persist in your first intention?  Yes, advise with yourself, and sacrifice to the gods, for the prosperity of the princes; that you may attain to honor.”

Tharacus answered: “If the princes and others who are of the same opinion with you, knew what there is in this honor, they themselves would turn away from the blindness of their vain conduct.”

Tharacus put on the rack the second time.—The Proconsul said to his beadles: “Strike him on the mouth with stones, and say to him: Desist from your folly.”  Tharacus answered: “If I did not exercise more care for my salvation than you people do, I would be as foolish as you are.”

The President said to him: “See, they have knocked your teeth out; do have compassion upon yourself.”

Tharacus replied: “Do not imagine this; for though you should cause everyone of my members to be crushed, I could still remain strong and steadfast in him who strengthens me.”

The President said: “Believe me, it is better for you, that you sacrifice.”

Tharacus answered: “If I knew that it were better for me, I would not wait for this advice from you.”

When Tharacus ceased to speak, the Proconsul said to his hangmen: “Smite him on the mouth, and make him speak.”

Tharacus replied: “My cheeks are knocked to pieces; how can I answer any longer?”

Maximus said: “And will you, madman, not yet consent to worship, and sacrifice to the gods?”

Tharacus answered: “Although you have deprived me of my voice, so that I cannot cry aloud, you shall nevertheless not injure my soul; but you have in this hour greatly strengthened me in my opinion.”

Maximus said to his servants: “Bring fire!  Stretch out his hands, and put fire on them.”

Tharacus replied: “I do not fear your temporal fire; but I would have to fear the eternal fire, if I should obey you.”

When the glowing fire was laid upon his hands, the President said: “See, the fire is consuming your hands; desist, therefore, from your folly and sacrifice to the gods.”

Tharacus answered: “You speak to me, as though because of your cruelty I had already yielded to your wish; however, but through the grace of God I am, in all my sufferings, as strong as ever.”

The Proconsul said: “Tie his feet together, and hang him up by his heels, and make a thick smoke under his face.”

Tharacus replied: “I neither regard your fire, nor do I fear your smoke.”

When he was hung up, Maximus said to him: “There shall you hang, until you consent to sacrifice to the gods.”

Tharacus answered: “You may sacrifice; for you are accustomed to sacrifice human beings; but for me it is not lawful.”

Maximus said to his servants: “Bring vinegar mixed with salt, and pour it into his nostrils.”

NOTE.—Here a whole leaf is wanting in the original, namely, of the tortures which Tharacus, Probus, and Andronicus suffered in the second examination on the rack; however, concerning Andronicus the following additional was found.

The Proconsul said (namely, to Andronicus): “All this nonsense can avail you nothing.  But come, and sacrifice to the gods, that you may not perish under the punishment.”

Andronicus replied: “It is the same that you have heard the first and the second time; for I am not a child, to be moved or turned by words.”

The President said: “You shall nevertheless neither conquer me, nor despise my tribunal.”

Andronicus answered: “We do not conquer you, but our Lord Jesus Christ strengthens us.”

The President said: “The next time we hold court over these men, let other modes of torture be put in practice.  In the meantime put him (Andronicus) in irons, and keep him in prison until tomorrow, and let no one see him.”

The President said: “Call the ungodly Christians in.”  Demetrius, the centurion, answered: “Here I am.”

Tharacus brought forth first.—When he had brought forth Tharacus, the Proconsul said: “Do you still despise imprisonment, bonds, punishments, and tortures?  Follow my advice, O Tharacus, and abandon this confession, which profits you nothing.  Rather sacrifice to the gods, by whom all things exist.”

Tharacus answered: “Woe shall come upon them.  You think that the world is governed by them; whereas they are destined for eternal fire; and not they only, but all those also who serve them.”

The President said: “And do you not yet desist, you impious blasphemer!  or think you not that for your rash words I should cause you to be instantly beheaded?”

Tharacus replied: “Then I would not die a lingering death, but a short one.  But let me have a long conflict, that in the meantime my faith in the Lord may grow and increase.”

The President said: “You and your fellow-prisoners must die according to the laws.”

Tharacus answered: “What you say is an evidence of your ignorance; for those who do evil die justly; but we who know of no evil, that is, who have committed nothing worthy of death before men, but suffer for the Lord, expect with confident hope the heavenly reward from the Lord.”

The Proconsul said: “You accursed miscreant!  What reward have you to expect, seeing you die for your wickedness?”

Tharacus replied: “It is not lawful for you to inquire into, or to ask, what reward the Lord has laid up for us in heaven; and therefore we patiently suffer the wrath of your madness.”

The President said: “Dare you thus address me, you accursed [one], as though you were my equal?”

Tharacus answered: “I am not your equal; but it is lawful for me to speak, and no one can silence me, for the sake of him who strengthens me, namely, the Lord.”

The Proconsul said: “You miscreant, I shall deprive you of the power.”

Tharacus answered: “No one can take away the power from me, neither you, nor your princes, nor Satan, the father of you all.”

Tharacus put to the rack.—The President said: “Now, seeing you are bound and suspended, in order that you may be tortured, sacrificed in time, before I cause you to be punished according to your deserts.”

Tharacus replied: “That you may do; but since I was formerly a soldier, you may not torment me with all manner of punishment.  Yet, lest you think, I might yield to your perverseness, go on and devise and inflict upon me all sorts of punishment.”

The President said: “Do not think that I shall sentence you at once.  I shall cause you to be put to death by degrees.”

Tharacus answered: “Whatever you intend to do, do at once, and do not threaten.”

The President said: “If you think that some women will come and embalm your body, you are greatly mistaken, for it is my intention that nothing shall remain of you.”

Tharacus replied: “Do with my body as pleases you, now as well as after my death.”

“Maximian,” said the Proconsul, “break his jaws, and tear his lips.”

Tharacus answered: “True, you have crushed and marred my face; but you have quickened my soul.”

The President said: “You wretched man!  Desist from your vain thoughts, and sacrifice; that you may be delivered from these pangs.”

Tharacus replied: “Do you think I am a fool or a madman, and that I, who trust in the Lord, shall not live in heaven?  You may deprive me of this temporal life for a little while; but you will by it cast your own soul into eternal damnation.”

The President said to the executioners: “Put the branding irons into the fire, and brand him on his cheeks or shoulders.”

Tharacus answered: “Though you inflict many more torments than these upon me, you shall nevertheless not turn the servant of God to the shameful idolatry of devils, to worship them.”

The President said: “Bring a razor; cut off his skin; shave his head bald, and put burning coals upon it.”

Tharacus replied: “And though you cause my whole body to be flayed, I shall still not depart from my God, who strengthens me, to endure all the weapons of your torturing.”

The President said: “Get the branding irons; let them get still hotter, and apply them to all his members and joints.”

Tharacus, as he suffered this, cried out: “May the Lord look down from heaven, and judge!”

The President said: “What lord do you call upon, you accursed fellow?”

Tharacus answered: “The Lord Jesus whom you do not know, and who recompenses every one according to his works.”

The President said: “And shall I not exterminate you, as I have told you?  Yes, even your remains I shall burn, and scatter your ashes to the wind; that the women may not come, and wind your dead body in clothes to embalm it with precious ointments and spices.”

Tharacus replied: “I have said it, and say so still, do what you do: you have full power over my body in this world.”

The President said: “Put him back into prison, and keep him until the next time for the wild beasts.  Let another be brought before the tribunal.”

Probus brought forward.—Demetrius, the captain, said to the Proconsul: “Sir, here he is already, namely, Probus.”

The President said to Probus: “Advise with yourself, Probus, that you may not fall again into the same punishment; for others, who on your account have persisted in their obstinacy have rued it.  Sacrifice now, therefore, that you may be honored by us and the gods.”

Probus answered: “We are all of one mind, serving God with one heart and soul.  Think not, therefore, that you will hear anything different from us; for you have ere this heard and seen enough to convince you, that you can not turn us.  Here I stand before you the third time, and do not yet regard your threats.  What do you wait for, then?”

The President said: “You have conspired together to deny the gods.  Bind him, and hang him up by his heels.”

Probus replied: “Do you not yet cease to fight for Satan?”

Maximus said: “Believe me, before you be tortured; have compassion upon your own body.  See, what dreadful torments are being prepared for you.”

Probus answered: “All that you may do unto me, shall conduce to the comfort of my soul; therefore, do what you will.”

The President said: “Heat the branding irons red-hot, and apply them to his sides, so that he may desist from his folly.”

Probus replied: “The more foolish I appear to you, the wiser I shall be in the law of the Lord.”

The President said: “Press the branding irons on his back.”

Probus answered as he was suffering: “My body is subject to your power; but God will behold from heaven my humility and patience.”

In the meantime the President commanded that meat and wine should be brought, which had been sacrificed to the idols, saying to the executioners: “Pour wine down his throat, and take meat, and force it into his mouth.”

While they were busy doing this, Probus said: “The Lord behold from his high throne the violence you do to me, and judge my cause.”

The President said: “You wretched man!  you have suffered so much, and, behold!  you have yourself received the sacrifice.”

Probus replied: “You have not accomplished much, by doing me violence.  The Lord knows my intentions.”

The President said: “You have eaten and drank what was sacrificed to the gods.”

Probus answered: “The Lord knows it, and has seen the violence I have suffered.”

The President said to the executioners: “Apply the branding irons to the calves of his legs.”

Probus replied: “Neither the fire, nor the torments, nor your father, Satan, can turn the servant of God from his confession.”

The President said to his servants: “Let sharp nails be heated, and put them into his hands.”

Probus answered as he suffered this: “I thank you, O Lord, that you have made my hands worthy, to suffer for your name.”

The President said: “The many torments have deprived you of your mind.”

Probus replied: “The great power which you have, has not only made you a fool, but also blind; for you do not know what you are doing.”

The President said: “You who have been tormented on your whole body excepting the eyes, dare you speak thus to me?”  “Pinch his eyes,” said he to the executioners, “that he may gradually become blind.”

When this had been done, Probus said: “Behold, you has also deprived me of my bodily eyes, but you shall never be permitted to destroy the eyes of my faith.”

The President said: “Do you think you will survive all these torments, or that thus you shall die happy?”

Probus answered: “Fighting thus, I gradually approach the end, so that I may finish my good and perfect confession, and be put to death by you without mercy.”

The President said: “Take him away, bind him, put him in prison, and let none of his companions come near him, to praise him for having continued so steadfast in his wickedness.  He, too, shall be cast before the wild beasts at the next show.”

Andronicus put to the rack.—Then said the President: “Let Andronicus come forth.”

Demetrius, the captain, said: “He is already here.”

The President said to Andronicus: “Have at least compassion on your youth, if you have prudently advised with yourself to reverence the gods: consent and sacrifice to the gods, that you may be released.”

Andronicus answered: “May God never suffer you, O tyrant, that I do aught against the law of God.  You shall never shake my good confession, which I have founded upon my Lord.  Here I stand ready, for you to make manifest on me your hardness.”

The President said: “Methinks, you are raving, and possessed of the devil.”

Andronicus replied: “If I had the devil in me, I should obey you; but because I confess the Lord, I do not submit to the commands of the devil.  But have not you the devil in you?  For, being deceived by the devil, you do the works of the devil.”

The President said to the Executioners: “Make bundles of paper, and put fire upon his body.”

When this was done, Andronicus said: “Though I burn from head to foot, the spirit nevertheless is alive in me.  You shall not conquer me; for the Lord, whom I serve is with me.”

The President said: “You madman!  How long will you remain thus obstinate?  Seek at least to die upon your bed.”

Andronicus answered: “As long as I live, I shall overcome your wickedness.”

The President said: “Heat the branding-irons red-hot again, and put them between his fingers.”

Andronicus replied: “O foolish despiser of God!  You are full of the wicked thoughts of Satan.  Do you not see that my body is almost consumed through the manifold torments you have inflicted upon me.  Do you think that now at the last I shall begin to fear your devices?  I have Christ dwelling in my heart, and despise your torments.”

The President said: “You miscreant!  Do you not know that this Christ, whom you worship became man, and was punished under the Judge Pontius Pilate?”

Andronicus answered: “Be silent, for it is not lawful for you to speak evil of him.”

The President said: “What do you know by your faith and hope in this man whom you call Christ?”

Andronicus replied: “I have by it in expectation a great reward and gain; therefore I endure all this so patiently.”

The President said: “Break open his mouth, and take meat that has been sacrificed, from the altar, and force it into his mouth, and pour in wine also.”

Andronicus called God to witness, saying: “O Lord!  Lord!  Behold, what violence I suffer!”

The President said: “How long will you thus obstinately endure the punishment?  See, you have certainly eaten of that which has been sacrificed to the gods.”

Andronicus answered: “Cursed be all who honor the idols, you and your princes.”

The President said: “You miscreant, do you curse the princes, who have obtained for us so lasting and tranquil peace?”

Andronicus replied: “They are cursed, who, as the pestilence, and as bloodhounds, turn the whole world upside down; whom the Lord by his mighty arm shall confound and destroy.”

The President commanded the executioners: “Put an iron into his mouth, and with it break out all his teeth, and cut out his blasphemous tongue, that he may learn no more to blaspheme the princes.  Take away his teeth, and burn his tongue to ashes, and scatter the latter all about, lest his fellow-Christians, or some women, gather his remains, and keep them as precious relics.  Take him away from here, and put him into prison, that at the next show he, together with his companions, Tharacus and Probus may be thrown before the wild beasts.”  Acta Procons. per Metaph. and alios.

It is declared that the above account concerning the examination of the three aforementioned Christians was written entirely by the heathen themselves, who put them to death; only a few words having been altered, to make the sense clearer.  A certain celebrated author mentioning this, writes as follows: “With this ends the third examination or inquisition on the rack, and thus far these proceedings with the martyrs have been recorded by the heathen clerk of the criminal court himself, and were doubtless afterwards bought for money by the Christians.”

Beloved reader!  I could not forbear to translate these records, just as they were, for the most part word for word; not only because I have found them to be true and genuine in every respect; but also, because we can very clearly see from it, what form of inquisition or examination the heathen employed against the Christians; as well as with what manifold torments the obdurate heathen sought to compel the Christians to apostatize from the faith, and how remarkably God preserved his own against the devices and wiles of the devil.

It need not seem strange to the reader, that the proconsuls or criminal judges so frequently put to the rack the same Christians, to cause them to apostatize from the faith: for Lactantius tells us of a president in Bithynia, who for two years endeavored by all manner of torments to compel a Christian to apostatize, and who, when this Christian finally seemed to yield, boasted of it just as though he had conquered a whole province of a barbaric country.

As touching the rest of the matter, that is, how and when the sentence of the Proconsul was executed, the heathen have not recorded it; but some Christian brethren, namely, Macarius, Felix, and Verus, probably bought those records from the clerk of the criminal court, and added from their own observation what was wanting, since they had been eye-witnesses of it at the theatrical drama the following day.

Numerius Maximus, Proconsul of Cilicia, summoning Terentian, the provider of public sacrifices and theatrical performances which were held in Cilicia, commanded him to provide for the dramas for the next day.  The following day a great number of men and women assembled in the amphitheatre, which was situated about a mile, or one thousand paces from the city.  When the amphitheatre was filled with people, Maximus also came to witness the play, and in the first act of it, when many wild beasts were let out at the same time, many human bodies were devoured.  We Christians kept ourselves concealed and waited with great fear for the bringing forth of the martyrs.  Suddenly the Proconsul commanded the soldiers to bring in the Christian martyrs, namely, Tharacus, Probus, and Andronicus.  The soldiers compelled some to carry the Christian martyrs on their shoulders, for they were torn and lacerated to such a degree that they could not walk.  We then saw them carried thus disfigured into the amphitheatre, and seeing how they had been maltreated, we turned our faces, and cried bitterly.  Thus the martyrs were thrown down into the middle of the arena, as the offscouring or refuse of this world; and when the multitude beheld them, they were all frightened, and the people murmured greatly against Maximus for having thus tormented them, and then yet sentencing them to be thrown to the beasts; yes, many went away from the amphitheatre, censuring Maximus for his inhuman cruelty.  When Maximus saw this, he commanded the soldiers who stood near him, to note those who murmured against him, and were leaving; so that he might afterwards examine them in regard to it.  In the meanwhile he commanded that the wild beasts should be let out, to rend the martyrs.  In Scriptura Christianorum Fratrum.

In order to avoid prolixity, we shall sum up what follows here in the aforementioned account of the Christian brethren, in these words: “The wild beasts were let out, especially a frightful bear, and then a lioness; both of which indeed, by roaring terribly, made a dreadful noise, so that also the spectators were frightened by it; but they did not harm the martyrs, much less tear or devour them.  The Proconsul in his rage commanded the spear-men, to thrust the bear through; the lioness, however, on account of the fear of the people, was let out by a back door, which was broken in pieces.  Then Maximus ordered Terentian, to let in the gladiators, who should first kill the Christians, and then fight with each other for life.  These, when they came in, first thrust through the martyrs; which happened on the 11th day of October, A.D. 290, at Tarsus in Cilicia.”  When the drama was over, and the Proconsul was about to go home, he left ten soldiers in the amphitheatre, charging them to mingle the dead bodies of the martyrs with those of the heathen gladiators, that the Christians might not be able to distinguish them.  However, it is stated in the above account, that the Christians removed their dead bodies, and buried them in a cave in a rock.

In regard to this, A. Mellinus, who has referred to it, has the following remark: “They who did this, also wrote the conclusion of this history; therefore we have not the least reason to doubt the veracity of this account of the proceedings against the martyrs.”  First book of the Mart. 1619, fol. 96, col. 1; but with reference to the previous proceedings against the martyrs, see fol. 93, col. 3, and fol. 94, col. 1–4, and fol. 95, col. 1–3.

At the close of the third century the eminent Arnobius was introduced, and inasmuch as his life extended from one century into the other we refer to him again here in the beginning of the fourth century.  He speaks of the virtue and benefit of baptism, as may be seen in the proper place.

Fusca and the handmaid Maura were baptized after previous instruction.

At this time (in the time of Sylvester) there existed such sects as were afterwards called Waldenses, Anabaptists, etc.

One Donatus was called an Anabaptist, and his followers, Anabaptists.

Athanasius, while yet a child, indicated, with other children, that at Alexandria they baptized upon confession of faith.

In Canon 12, 13, 15, of the Council of Nice several good things are established with regard to baptism.

Athanasius, having become a man, teaches wholesome doctrine, not only with respect to baptism, but also in regard to other matters of religion. [CHCoG: All sadly leavened with lies.]

Soon after him comes Marius Victorinus, who joins together faith, confession, and baptism.

Then appears Hilarius, who wrote very appropriately on baptism, and also opposes antichrist, images, and traditions.

Monica, the mother of Augustine, was baptized in adult years, though she was born of Christian parents.

In the Council of Neocesarea, the candidates for baptism, the baptizing of pregnant women, Christ’s baptism, etc., were discussed.

Again sects appear, who were like the Baptists.

St. Martin was instructed from his twelfth to his eighteenth year, and then baptized.  He strongly opposed war.

Ambrose was baptized in adult years, at Milan, though his parents were Christians.  He advanced sound views on baptism, against war, of the sacrament, etc.

Ephrem, Gregory of Nyssa, the Councils of Laodicea and Elibertum, and also Optatus Milevitanus, give correct views on baptism.

Gregory of Nazianzus, born of Christian parents, was already in his twentieth year when he was baptized.  Nectarius was baptized in adult years.  Basil, the son of a Christian, and Eubulus, consulted together, and were baptized on their faith, at Jerusalem.  Posthumanius made a glorious confession at his baptism.  John Crysostom was allowed by his parents, though they were Christians, to remain unbaptized, not receiving baptism until he was twenty-one years old.  Also, his views respecting baptism; his teaching against war, confession, etc.

Jerome, also born of Christian parents, was baptized at Syridon, when he was thirty years old.

Augustine, Adeolatus, Alipius, Euodius, Epiphanius, with his sister, all baptized upon faith.  Conclusion of baptism in the fourth century.

That the holy order of the baptism of Jesus Christ was practiced also in the fourth century, appears from various teachings and examples of the fathers, from which, we shall present only a few, but such as are certain and genuine testimonies.

A.D. 301.—At the close of the preceding century, for A.D. 300, we introduced the eminent Arnobius, and showed that, speaking of baptism, he says: “That the candidates for baptism, when they are baptized, state before the minister their perfect willingness, and make their confession with their own lips.”

This Arnobius follows us also in the beginning of this century, namely through the years 301, 302, 303, 304; and having not abandoned his previous views regarding this matter, he confirms them with the following testimonies.

Speaking against the tenets of the Romanists, who ordain consecrated, or, properly speaking, exorcised water for baptism, he writes thus (in Psalm 74): “It is written: You break the heads of the dragons in the waters; that is,” says he, “the heads of the dragons in baptism;” but by saying, in the waters, he means to signify that the same baptism can be administered in all kinds of waters, as in rivers, lakes, wells, baths, seas, etc.  In these the head of the dragon, that is Satan, is broken in all waters.  Jacob Mehrn. Bapt. Hist., page 323.

Of the virtue and benefit of baptism he teaches as follows, Psalm 32, where the Psalmist says: “In the floods of great waters they shall not come close unto him,” upon which he remarks: “that men, by the true water of baptism, draw close to God, who is a refuge from the fear of Satan that encompasses us.”  Jacob Mehrn., page 324.

Again, Psalm 32, he says: “Man is redeemed; no angel, nor any other creature, but man alone praises his mercy, says the Lord, whose sins he forgives in baptism.”  Jacob Mehrn., page 325.

Although these words of Arnobius are somewhat obscure, yet they contain enough light to emit rays of divine truth concerning the matter of baptism.  For when in the first place he says that the head of the dragon is broken in baptism (by dragon meaning Satan), he certainly indicates by it, that he speaks of persons who, having attained maturer years, become subject to the assaults of Satan, and that these, in baptism, break the head of the dragon, that is, Satan, by means of the true faith, through Christ; therefore he does not speak of children—who are ignorant of the assaults of Satan—and, consequently, not of infant baptism.

Secondly, when he says that men, by the true water of baptism, draw close to God, he certainly indicates that he speaks of men who have departed from God through disobedience, consequently, of persons who have arrived at the years of discretion; and not of infants; for how can any one draw close to God by baptism, who has not departed from him?  Infants have not departed from God through disobedience; therefore they cannot draw close to him by baptism.

Thirdly, when he speaks of man, who praises the mercy of the Lord, and whose sins the Lord forgives in baptism, he certainly indicates that he speaks of men who are capable of praising the mercy of the Lord, namely, men possessing understanding, and who have sinned; for only he that has sinned can have his sins forgiven; but with infants, who have never sinned, no forgiveness can take place, and consequently, no baptism for the remission of sins.  By this the obscure words of Arnobius became clear.

NOTE.—P.J. Twisck records, for the year 306, that Constantine the Great, the son of the believing Helena, was baptized in Jordan, in the sixty-fifth year of his age, after having been instructed (Chron. 4th book, page 89, col. 1); from which it is apparent, that at that time Christians left their children unbaptized, in order that they themselves might believe and be baptized.

A.D. 308.—Fusca, the pious maiden, conceived a desire for the Christian faith when she was quite young, and, having manifested this desire to the servant-maid, Mauro, who also felt an inward drawing towards Christ, they were thoroughly instructed in the Christian faith at Ravenna, by the teacher Hermola, and baptized.  P.J. Twisck, Chron. 4th book, page 90, col. 1, from Grond. Bew., letter B, Leonh., lib. 2.

A.D. 315.—It is stated that already in the time of Sylvester, there was taught and maintained the same doctrine which was afterwards maintained by countless numbers of the baptistic Waldenses, yes, that those churches which in the 11th, 12th, 13th, and in subsequent centuries were styled Waldenses, Albigenses, and lastly, Mennonites, or Anabaptists, had existed already at that time, and indeed, long before.  Of this a certain celebrated author among the Romanists bitterly complains, in a very old book, saying: “These heretics (the people mentioned above) have always had many sects among them; but of all that ever existed, none was more pernicious to the church of God (understand the Roman church) than the Poor of Lyons (the Waldenses or Anabaptists), and this for three reasons: In the first place, because of their antiquity; some asserting that they existed already in the days of Sylvester, others referring them even to the time of the apostles.”  Jac.  Mehrn., page 615.

In another place Jacob Mehrning writes thus about the above-mentioned people: “This is not a new sect that originated only at that time (that is, in the time of Waldus); for the papistic writers themselves confess that they existed already in the time of Pope Sylvester, no, long before him, even in the time of the apostles.”  B. H., page 670.

In another place he writes that Flaccius has also recorded the same, from an ancient papistic book, namely, that they existed from the time of Sylvester, yes, from the time of the apostles; and that Thuanus, though he compares them to another people, states that their doctrine has continued through many centuries.”  Page 682.

The time of the reign of Sylvester, who was the first pope of this name, and on the register of the Roman bishops the 34th, is fixed in the year 315.  See P.J. Twisck, Chron., 4th book, p. 93, col. 1, from Platina, fol. 63.  Fasc. Temp., fol. 99, Hist. Georg., lib. 1, Fr. Ala., fol. 22, Chron. Seb. Fr., fol. 13.

Hilarius, originally a heathen, who subsequently became a Christian, and was baptized at Rome, A.D. 350, was a very learned and eloquent man.  He writes (lib. 2): “The Lord has commanded to baptize on, or in, the name of the Father, of the Son, and of the Holy Spirit, that is,” etc.

He also defended the truth against the Arians, on account of which he was exiled; and he likewise vigorously opposed the arrogance of the see of Rome, and its dominion over other churches, and said that antichrist would devastate the earth through wars and murder.

To those who concerned themselves more in wondering at the building of the temple, than in the consideration of the doctrine he says: “You are indeed unwise, to look with wonder upon these things; for, you must know that antichrist shall once set his throne there.

“The nature of the name antichrist is opposition to Christ, which he effects under a specious semblance of the Gospel.  He transforms himself into an angel of light, that he may alienate the Christian mind.  He has already, to some extent, commenced his progress, pretending to be Christ, though he is departed very far from Christ.

“They (that is, the Antichristians) ambitiously desire the aid of the secular power, which they draw to themselves in order to advance their name and honor, and to protect their church; thus working with a worldly ambition, notwithstanding it is folly to employ secular power in defense of the Christian church.

“Let me ask you, you bishops, what aid did the apostles employ in proclaiming the Gospel?  By the assistance of what magistracy did they preach Christ, and convert the heathen from idolatry to God?

“Now the church courts the favor of the world, and boasts that the world loves her, who could at no time have been the church of Christ, without being hated by the world.”

Again, on the 68th Psalm, he says: “God is now preached, honored, and worshiped in stone, wood, and metal, and the Master-builder of the world, the Father of us all, is fashioned in perishable matter, to which they have been brought by the enticing words of philosophy.  With these and like words he greatly censures the abuse practiced by the church of Rome.”  P.J. Twisck, Chron., 4th book, page 104, col. 1, 2, from Socrat., lib. 3.  Casp. Swinc., epist. 1, fol. 877.  Seb. Fr.

Since the above passages from Hilarius are not only excellent, but also plain, so that they require no explanation, we leave them and proceed to others who confessed the same faith.

NOTE.—At this time, Hilarius taught that all human traditions, on account of which God’s commandments are transgressed, must be rooted out.  On Mat. 15, Canon 14.  Sam. Veltius, Geslacht-register, page 122.  He also writes: “The Father revealed to Peter, who said: ‘You are the Son of God,’ that the church should be built upon this rock of confession.”  “This faith,” he says, “is the foundation of the church; this faith has the keys of heaven.”  In the same place, as well as in the 6th book on the Trinity.

A.D. 350.—In the meantime we find that the parents of Augustine’s mother, though they were Christians, did not have their daughter Monica baptized in her infancy; inasmuch as she was not baptized until she had reached the years of understanding, and this at the time when the followers of Cyprian practiced infant baptism to a very great extent.  With regard to this, I find the following account: “Moreover, even in Africa, where Cyprian had held the aforesaid council—to determine on the precise time for baptizing infants—and resolved that baptism should be administered to infants as soon as they were born, it was, about the year 350, not observed by all Christian believers.  Of this, we have an example in Monica, Augustine’s mother, a very pious woman, born of Christian parents, who also was baptized when she had reached the years of understanding, as Augustine himself testifies.”  H. Montan. Nietigh., page 71, from Augustine, lib. 2. Confess., cap. 3, and lib. 9, cap. 8 and 13.

A.D. 351.—It is recorded that the Christians at Neocesarea declared themselves openly against infant baptism, in a convention or assembly of the ministers, called the council of Neocesarea; so that infant baptism, which then began to prevail in different places, could gain no support there, as appears from the various rules adopted by this body.

In Canon 5, we read: “If a catechumen who is not yet baptized, and has his place among the catechumens in the church, has been seen in a sin, he shall hear the preaching on his bended knees; that he may refrain from the sin he committed; but if he persists in it, he shall be expelled.”

In Canon 6, we read: “Pregnant women may be baptized, whenever they desire it; for in this sacrament there is no communication between the mother and the child which is born of her; but every one must in this confession himself declare his free will and good intention.

Canon 11, after some other words declares: “The Lord was not baptized until he was thirty years old, and thereupon he preached.”  Jacob Mehrn., Bapt. Hist., 2d part, pages 351, 352.

First, when in Canon 5 mention is made of the catechumens, it certainly indicates that it was customary to instruct the young before baptism, in the articles of the faith, upon which followed the confession of the same, and baptism.  This cannot be contradicted.

Secondly, when in Canon 6 it is established that pregnant women may be baptized whenever they desire it, because there is no communication between the mother and the child which is born of her, it clearly confirms that infant baptism had no place whatever among them, but, that they were indeed inimical to it.  It appears that a difficulty was raised at that time, as to whether pregnant women might be baptized or not; for it was thought or feared that the fruit had such communion with the mother, that the child, too, would become a partaker of the baptism received by the mother; which would have been contrary to the views held by the church, that no one should be baptized except upon his own confession of faith, and consequently, no infants, much less unborn children.  But this apprehension or difficulty was removed, when it was declared that in the reception of baptism there is no communication between the mother and the child, and that for this reason the child does not participate in the baptism received by the mother.  This is too clear to be refuted.

Thirdly, when in Canon 11, mention is made of Christ being baptized when he was thirty years old, notwithstanding that preaching is here spoken of, and that the same ought not to be undertaken by one before he is thirty years old, the baptism which is administered upon faith or in adult years, is nevertheless also recommended and deemed necessary.  For, as Christ was baptized in adult years, and forthwith began to preach, so that the time of his baptism was also the time of his preaching, even so (the Canon apparently means to say), baptizing, like preaching, may only take place in adult years; for as the one requires understanding, so does the other, according to the example of Christ.

A.D. 360.—P.J. Twisck writes: “Notwithstanding that at this time, much bloody cruelty was practiced against the bishop who sided with Arius, so that this party was almost wholly crushed, still, according to history, there remained sects like the Anabaptists, etc.  If their books were extant, we might give an account of what they taught concerning all these matters; but as it is, we let it suffice with what others have written.”  P.J. Twisck, Chron., 4th book, page 106, col. 2, from Jac.  P. Verm. Onsch., lib. 4, fol. 131.

It is exceedingly to be regretted that so few of the writings of the Anabaptists who lived at that time are extant; for by it we are compelled to receive information concerning them from the mouths of their enemies; which information, as we may readily judge, was not dictated by love, but by animosity.  However, we owe thanks to God, that even this much has come down to us respecting their history; since Satan, through the instrumentality of his adherents, has always aimed to exterminate, not only their books, but also their lives, yes, their bodies and souls, if this were possible.

A.D. 362.—Saint Martin, born of heathen parents, when he was ten years old, went, contrary to the will of his parents, to the meetings of the Christians, embraced Christianity and was baptized when he was eighteen years old.  Being now a Christian, he desired to be discharged from the military profession into which he had been brought by his parents; therefore he said to the apostate Emperor, Julian, that it was not lawful for him to fight, because he was a Christian.

But as the Minorite, Thomas van Heerentaals, in his Mirror of the Ten Commandments and Seven Sacraments, gives a somewhat fuller account concerning St. Martin, and especially of baptism as practiced at that time, we shall make a short extract from it.  He says: “In former times it was customary to administer holy baptism but twice a year, namely, on Easter eve and on Pentecost eve; except in cases of necessity, which was fourfold: 1. In a siege.  2. In danger of martyrdom.  3. In peril at sea.  4. In dangerous sickness.  In such cases they baptized all, and at all times, that no one might die without baptism.  But when these four reasons did not exist, baptism was administered only on the two above-mentioned days, and that with great solemnity and dignity, and all who were admitted to baptism, had attained the years of understanding; even St. Martin, that holy man, was a catechumen for six years—from the time he was twelve, until he was eighteen years old—before he received baptism.  P.J. Twisck, Chron., 4th book, page 110, col. 1, 2.

A.D. 363 and 364.—In the time of Julian the apostate there lived and shone as bright lights, various excellent men, whose learning and piety it is not necessary to extol, since it is sufficiently known.  They gave expression to their orthodox convictions by word and by deed, especially with regard to the matter of baptism, that it ought to be administered after previous instruction, upon faith and repentance.

“Ambrose (on Rom. 1) ridicules those who say: ‘We cannot come before God except through the mediation of the saints, just as we come before a king through the mediation of counts.’  ‘Well then,’ says he, ‘is not he guilty of contempt of majesty, who ascribes to counts the honor due to the king?  Certainly.  Why then, will not they consider themselves sinners, who give God’s name and honor to creatures, and, setting aside the Lord, worship his servants?  Because kings are not acquainted with the individual wants of every one, interpreters and advocates appear before them; but God, to whom nothing is hidden, needs no advocates or informants, but simply a humble heart.’

“Again: ‘They now bestow such names and honors upon the images, as they would never have dared to give to the living person, namely, divine honor; and this, when they are dead.’  Thus Ambrose reproves the image worship of the Roman church, and (on Col. 1) positively asserts that ‘neither elements, nor saints, nor angels should be honored or worshiped, but Christ alone.’

“It seems,” says he, “that Ambrose, too, would seek antichrist at Rome;” for he says that ‘antichrist shall restore to the Romans their freedom, under his name,’ and calls the city of antichrist ‘the city of the devil.’  He says further, that ‘antichrist shall be revealed after the downfall of the Roman Empire, or when the Emperors shall have lost their power;’ and history shows that the decline of the Roman Emperors was the augmentation of the power and dominion of the Popes or antichrists.

“Ambrose says further: ‘The violence of worldly opponents must not be overcome with worldly, but with spiritual weapons; and heretics must be punished only by exclusion from the church; for the champions of Christ seek neither weapons nor iron balls.’

“Again, in regard to marriage he says: ‘Purity of the body is something to be desired by us, and I commend it by way of advice, but do not enjoin it as a command; for the virgin state may be advised, but not commanded.’ Hist. Tripart., lib. 7, cap. 8.  Adolphus Tectander Apol., fol. 163.  Casp. Swinck, Epist. 1, fol. 877.  Hier. Zanc., fol. 65.  D. Anth. l., fol. 116.

“Again: The words of Ambrose clearly indicate that he means that the sacrament (the Lord’s Supper), should be received under both forms, that is, with bread and wine.  Lib. 9, cap. 30.  Seb. Fr., fol. 50.

“Again: ‘The body of Christ is not material or earthly food, or bread, but a spiritual, eternal bread, which feeds believing souls.  Regenerated men belong to this table, of which the ungodly cannot partake.’  Chron. Seb. Fr. on Ambrose.

“Again: Ambrose says also: ‘We are in duty bound to examine the churches, and if there is one which rejects the faith, and does not hold to the foundation of the apostolical doctrine, we must leave it.’ ”  In Lucam, lib. 6, cap. 9.  P.J. Twisck, Chron., 4th book, page 114, col. 2 and 115, col. 1, 2.

A.D. 364.—It is recorded that in or about the second year of Julian, the Apostate, there lived and wrote the very learned, yet humble, Ephrem, surnamed Syrus, who, in writing of baptism, relates that in his time it was customary for people, when they were baptized, to renounce with express words the devil and all his works, Jac.  Mehrn. in Bapt. Hist., 2d part, page 328.

Ephrem (lib. de Poenit., cap. 5) also enumerates the works of Satan which we renounce in baptism, as fornication, adultery, uncleanness, lying, stealing, envy, etc.

Page 336.  He also states (Orat. 3, de S. Lavacro) that it is customary for the candidates for baptism to confess their sins.  And from his book on Repentance, chap. 5, it appears that those who were thus baptized confessed their faith before many witnesses, and said: “I renounce you, O Satan, and all your works.”

Page 384.  Vicecomes (lib. 1, cap. 20) quotes the following from Ephrem Syrus: “This declaration of renunciation, as it is called, which we make in baptism, seems to be a small matter, but it has a deeper meaning, and he that observes it rightly is truly blessed; for with these few words, namely those spoken in baptism, we let go all that is called evil, and is hated by God, and renounce the same; and these things are not one, two, or ten, but everything that can be called evil, for you say: ‘I renounce Satan and all his works.’ ”  “This,” writes Jac. Mehrn., “is certainly not a meaningless or frivolous performance that can be imposed on infants.”

A.D. 365.—About the beginning of this year, Gregory of Nyssa is mentioned, who, observing, it seems, how some came to baptism, unprepared and with an ungodly mind, wrote the following for their instruction: “When we pass through the sacramental water of baptism, we must mortify in the water all that is evil and vicious, such as unchastity, rapacity, luxury, frivolity, pride, vanity of the mind, envy, and the like.  We must also drown and forsake in the water, as much as is possible, not only the gross vices, with their operations, but also the emotions and pollutions of the mind which, in some measure, cleave to human nature.”  Greg. Nyss., lib. de vita Mosis.  Also, Jac.  Mehrn., Bapt. Hist., page 328.

When at this time some thought it was needful to be baptized in consecrated water, he declared in a certain sermon, that this was not necessary, but that faith and the blessing of the minister were all that a person needed for baptism; for every place is the Lord’s, and all kinds of water may be used for baptism, if God only finds faith, for this he accepts, and the blessing of the minister, which sanctifies.  Bapt. Hist., 2d. part, page 376, from Vicecom., lib. 1, cap. 14, from Greg. Nyss.

In another place he very earnestly admonishes some persons who deferred their baptism, that they should have their names registered among the catechumens, in order that, having been truly examined and instructed in the faith, they might receive baptism.  Concerning this, I find the following annotation (Bapt. Hist., page 376, from Vicecom., lib. 2, cap. 12): “Gregory of Nyssa says in a sermon, to those who had long deferred their baptism: ‘Come, you who are burdened to your sanctification; give me your names, that I may write them with ink in earthly books; but may God record them on tablets that never perish.’ ”

Thus, also Gregory of Nyssa, as has been shown, wrote sound and correct doctrine respecting baptism.  Besides this we have not been able to find any other testimony from him relative to this subject.

Chrysostom, though he lived in and under the Roman church, and was not fully enlightened in all respects, nevertheless wrote soundly and correctly on the subject of baptism, as is shown by the following extracts from his writings.

Jacob Mehrning, in Bapt. Hist., following the Centuriæ Magdeburgenses, says, page 403: “How baptism must be received, St. Chrysostom reminds us (Hom. 14, in Marc.): ‘Thus you who desire to receive baptism, since we are all under the dominion of sin, lay hold first of the feet of your Savior; wash them with your tears; dry them with your hair; and, this done, you may approach his head.  When you then descend with your Savior into the fountain of life, that is, the water of baptism, you may learn how the head of your Redeemer was anointed.’ ”

Moreover, he explains still further, how one must prepare himself for baptism, and this with such affectionate words as should move every soul.

In Bapt. Hist., page 445, Homil. 13, Marc., Chrysostom says: “Will you come to baptism?  O how happy are you when you shall be regenerated in Christ!  When you shall put on Christ; when you are buried with Christ, that you may also rise with him.  At another day you shall be made acquainted in proper order with the things that are expedient for this mystery.  In the meantime I tell you this, that you may know it, and may prepare yourselves for the coming day (namely, for baptism).  But may the almighty God strengthen your hearts, and make you worthy of his baptism.  May he himself come into you, at baptism.  May he himself hallow the water with which you are sanctified.  Let no one go there with a doubting heart.  Let no one say: Do you indeed think that my sins will be forgiven?  He that goes there thus, his sins shall not be forgiven.  It is better not to go there at all, than in this manner.  Remember this, especially you who thus receive baptism, that you may serve God.”

I beg you, dear reader, to observe attentively these words of Chrysostom.  Does he say anything at all different from what the Anabaptist teachers of the present day say?  O no!  He follows the same course.  For, first he says: “Will you come to baptism?”  He does not say: Will you carry your infants to baptism?  How could he speak more plainly?  For, to come one’s self, and to desire to come, is certainly no child’s work.

Then he says: “O how happy are you, when you shall be regenerated in Christ?  When you shall put on Christ?” (namely, in or through baptism).  But what else is there said by this, than what the apostle Paul declares of believers, namely, that they are saved by the washing of regeneration, that is, baptism, Tit. 3:5; and that they put on Christ by baptism, Gal. 3:27.

Then he says: “At another day you shall be made acquainted in proper order with the things that are expedient for this mystery” (that is, baptism).  In like manner, Christ teaches to instruct the candidates for baptism before they are baptized.  Mat. 28:19; Mark 16:15,16.  John likewise first instructed those whom he baptized.  Mat. 3:7,8.  Peter first instructed the Jews.  Acts 2:38.  Philip first instructed the Ethiopian.  Acts 8:34,35.  Ananias first taught Saul the faith.  Acts 9:17,18.

He further adds this wish: “May the almighty God strengthen your hearts, and make you worthy of his baptism.”  But who does not know that newborn infants can not be strengthened in their hearts before baptism?  And that, consequently, they cannot receive baptism worthily (that is, with a holy purpose and believing hearts), since they know neither good nor evil, Deut. 1:39; nor their right hand from their left, Jonah 4:11; and do as children do, 1 Cor. 13:11.  Therefore, this wish of Chrysostom, respecting baptism, cannot apply to them.

Finally, having declared, with what heart and purpose we must go to baptism, namely not with a doubting heart, he says: “You who thus receive baptism that you may serve God.”  These are certainly plain words, which prove manifestly, that the baptism of which he speaks is far different from the baptism of infants, since these are incapable, not only of going to baptism with an undoubting or assured heart, but also of going there at all; not less incapable are they of receiving baptism with the purpose of serving God.  Compare this with the words of Chrysostom, and you will find that they are as different from infant baptism as heaven is from the earth.

Chrysostom on Phil., chap. 3, page 405, says: “Christ has given or ordained baptism as a purgative, and thus we have spewed out all wickedness, and by it have been made free from all our sins.  The heat has abated, the fever is checked, all impurities have departed, and through the Spirit all other evil things have been purged out—those springing from fornication as well as those having their origin in the vanity of the mind.”

Again, on Heb. 7: “Therefore God gives baptism, that it may wash away sin, and not increase it.”

“John Chrysostom,” he writes, “a celebrated, zealous, and eloquent teacher or bishop at Constantinople, was expelled from his bishopric, and relegated into misery; much ignominy and suffering were inflicted on him, and he died in banishment.

“His adherents and people were greatly persecuted by imperial edicts commanding them also to attend church and hear their enemies (namely, those of the Roman church), which they would not do, but held their own meetings in the farthest outskirts of the city.  When this was reported to the Emperor by the bishop, a squad of soldiers was immediately sent to the place, who with sticks and stones dispersed the meeting, robbed those who had assembled of their goods, and apprehended such as could not make their escape.  Finding it impossible to meet in public, they chose voluntary banishment, and forthwith departed, each his own way.  Besides this, the adherents of Chrysostom were unjustly accused of having caused a conflagration, which the common people, out of spite towards Chrysostom, had kindled in the temple in which he had taught; on account of which they had to suffer much; the cruelty practiced being as great as that of the first persecutions.

“Jerome, born of Christian parents, and brought up and instructed in the Christian doctrine, was baptized at Rome, in the thirtieth year of his age.”  Erasmus, Grondig Bewijs, letter A., Mart. Ball., fol. 102.

“Again, Jerome plainly says, respecting the words of the Supper, that with this bread Christ intended to prefigure, represent, and show the truth of his body, and in many places he calls the cup a figure of the blood.

“Again, he teaches, on Mat. 16, that the priests have no more, or just as little, power, to bind or to loose, than the priests of the Old Testament had, to pronounce the lepers clean or unclean.  The words of the priest made them neither clean nor unclean, but simply indicated who, according to the law of Moses, was leprous or not leprous; so now the bishop, according to the law of Christ, pronounces, whose sins are retained, and whose are forgiven.

“Again, he also maintains that all days should be esteemed alike, and that men should constantly keep Easter and Sabbath.

“He would likewise have that men should fast daily, ‘for, what avails it,’ says he, ‘if you carry around an empty stomach, for two or three days, and then overload it?  Daily you must hunger, and daily you must eat; you must fast so as not to injure the body, but to subdue and break the desires.’

“Again: ‘The Roman church is not to be esteemed more highly than the church of the whole world, whether of France, or of Britannia, etc.  But to worship one Christ, and to have one Ruler, or teacher, of the truth, this constitutes a church.’ Chron. Fra., fol. 65, 86.

“Again, of Antichrist he says: ‘And do we not know that the coming of antichrist is close at hand?  He shall sit in the temple of God, that is to say, in Jerusalem, or in the church, as I apprehend with more truth.  Antichrist shall war against the heathen and overcome them.’

“Again: ‘While man lives here, he may be justified, but after death he has no more opportunity to do good works, though some controvert this, saying that men may increase or decrease even after they have died.  While we are in this present life, we may help one another by prayer or deeds; but when we come before the judgment seat of God, neither Job, nor Daniel, nor Noah, can pray for any one; then every one must bear his own burden.’ Valent. Vanius, fol. 112.

“Again, Jerome says: ‘He that is spiritual never persecutes him that is carnal.  I have learned from the command of the apostles, to avoid a heretic, but not to burn him.  Christ came not to smite, but to be smitten.  He that is smitten follows Christ; but he that smites follows antichrist.’

“ ‘Again, the Lord commanded his apostles that they should first instruct and teach all nations, and then baptize those instructed, in the sacrament of faith; for it is not possible for the body to receive the sacrament of baptism, unless the soul have previously received the true faith.’ ” P.J. Twisck, Chron., 4th book, page 129.

That also in Thessalia infant baptism was not much practiced at this time, A.D. 390, is shown by Socrates, Bapt. Hist., p. 363, book 5, chap. 21, with these words: “Besides, I also know of another custom in Thessalia, namely, that there they baptize only on Easter days; therefore nearly all, few excepted, die without baptism.”  See also, H. Montan. Nietigheyd, page 71.

But some one may ask: With what words is it expressed in the passage cited, that also in Thessalia infant baptism was not much practiced in A.D. 390, which the writer so confidently asserts.  I answer: He expresses two reasons by which he proves it; in the first place, because, as he says, It was the custom there, to baptize only on Easter days, which indicates that said baptism was not, as Cyprian and his followers had commanded, administered to newborn infants, for these were not born just on Easter days, and, therefore, could not be baptized on Easter days, from which it follows that the custom of baptizing on Easter days, was not instituted for newborn infants, but for adult persons, who could prepare themselves for that time.  In the second place, when he says, That therefore nearly all, few excepted, died without baptism, it is certainly obvious from this, that all who died without baptism, had not been baptized in their infancy, and that, consequently, many persons were found at this time, who allowed their children to remain unbaptized.

A.D. 391.—It is stated that Augustine (notwithstanding he afterwards became infected with the doctrine of infant baptism), though born of a Christian mother, and the descendant of Christian ancestors, was not baptized before he was in his thirtieth year, (Nauclerus, book 14, Generat., says, in his thirty-third year, by bishop Ambrose, at Milan, on Easter.)

Jacob Mehrning and H. Montanus thus relate this, namely, that Monica, Augustine’s mother, who, though born of Christian parents, was not baptized until she had reached adult years, likewise did not have her son Augustine baptized in his infancy; but that he was baptized when he was already thirty-three, others say, thirty, years old.  It is true, we read, say they that, having become a youth, and fallen very sick, he desired to be baptized; and also, that his mother was engaged then in preparing him for baptism.  But when he suddenly recovered from his sickness, his baptism was deferred.  Augustine was at that time of such an age, that if he had been baptized, it would really not have been infant baptism, but a baptism which might have been counted with the baptism of adults, had it sprung from a voluntary resolution, for it should have been connected, as Augustine himself declares with his faith and the confession of the name of Christ, which cannot be the case in the baptism of infants.

Augustine there also relates why his mother at that time deferred his baptism, namely, because she, foreseeing the many and great billows of temptation which would roll over his head in his youthful years, feared that the guilt of his sins, after the washing of baptism, would be the greater and more dangerous, which he himself and the whole family, with the exception of his father, then believed.  He also tells us, that there were others, too, at that time, who put off or omitted the baptism of their children, from such considerations.  Bapt. Hist., pages 363, 364.  H. Montan. Nietigh., pages 71, 72.

It appears, moreover, that on that occasion not only Augustine was baptized upon the confession of his faith, but also his son Adeodatus, and his friend Alipius, concerning which we find this notice.  Bapt. Hist., page 444, Augustine, bishop of Hippon, in Africa, when he was thirty-three years old, was baptized at Milan, by bishop Ambrose, together with Alipius, and Adeodatus, his natural son, who was fifteen years old at the time.  Of this, Augustine, in the 9th book, 6th chap., of his Confessions, says: “When the time had come, that I was to have my name entered on the register of the candidates for baptism, I left the country, and again journeyed to Milan.  My dear friend Alipius desired to be baptized with me.  Alipius, who was qualified for it, on account of his humility, and the dominion he had over his body, so that in case of emergency, he would have traveled barefoot in winter through the snow in Italy, accompanied me.  We took with us the child (that is, the youth) Adeodatus, begotten by me in sin.  You, O Lord, did form him well, according to both soul and body.  He was now about fifteen years old, and excelled many worthy and learned men.”  A little further on, he says: “We have made him our equal, O Lord, in the reception of your grace, in order to be further trained up in your law and school; we are baptized, and the care of our old life has been taken away from us.  I could not be satisfied in those days, with the wonderful sweetness which I experienced in the contemplation of the mysteriousness of your counsel, O Lord, with regard to the salvation of the human race.  O how I wept, amidst songs of praise.  The tears ran down my cheeks.”  Thus far, Augustine.

NOTE.  A.D. 392.—The Apollinarians, who derived their origin from Apollinaris, denied that Christ adopted his humanity from the virgin Mary, saying that the word became flesh.  P.J. Twisck, Chron., 4th book, page 130, from Tripart., lib. 9.  Vincent. Hist., cap. 44.  Zeg., fol. 189.

A.D. 393.—Valentinian, or Valens, the son of Christian parents (Valentinian and Justina), was induced to journey to Milan, to be baptized by Ambrose, but was treacherously murdered on the way by one Arbogastes.  H. Montan., page 70, from Socrat., lib. 4, cap. 9, 26.  H. Montanus, however, erroneously, fixes the date of this occurrence about A.D. 380.

My dear friends, is it not a sad thing, that this man, namely Augustine, who thus defended baptism upon faith, yes confirmed it with his own example, and the example of his son Adeodatus, and his friend Alipius, whom he had admonished for this, should ultimately fall so far as to admit, yes to become a defender of infant baptism!  Surely, it is a lamentable matter.  For, no one can deny that in the beginning, right after his baptism, he was exceedingly zealous in defense of the true baptism, which is received with a penitent heart; but, that in the course of time he apostatized to infant baptism, can likewise not be denied by any lover of truth.  Still, the example of Augustine, his son Adeodatus, and his friend Alipius, serves to confirm our faith, inasmuch as we see that in Augustine’s time the principal Christians allowed their children to remain unbaptized, until they were grown up and, of their own accord desired baptism; for, thus did Monica with her son Augustine, and Augustine with his son Adeodatus, and his friend Alipius, which is a clear proof of the matter in question, namely, that not infant baptism, but baptism upon faith, was practiced among the chief Christians.

In the 8th chapter of the 9th book of his Confessions, Augustine, after speaking of his own baptism, makes the following confession to the Lord, in regard to the baptism of Euvodius: “You, O Lord, who cause those that are of the same mind, to dwell in one house, have joined to us a companion, a young nobleman, called Euvodius, a native of our city.  He, who, when following war, commanded the legions of the Empire, was, before us, converted unto you, and baptized, and, having abandoned secular war, has betaken himself to your war.  We were together; together we had one will to serve you, and considered in what place we might best do this.”  These are his own words, which we read at the place indicated above, and from them we may see how the church increased at that time—not through the addition of infants, but through the conversion and baptism of adult and rational persons.  With this we leave Augustine, and the baptism of his companion Euvodius.

[This lamentable time commenced with the Tenth General Persecution, instituted by Diocletian, and prosecuted by Maximian, his associate; which caused a very severe and distressing state of affairs, with respect to the violence as well as the long duration of the persecution.

In order to proceed systematically, we have presented separately each year with its respective martyrs.  In the first year of this persecution Anthimus and many others at Nicomedia; Phileas, Cassianus; Eulalia and Eucratis, aged virgins, laid down their lives for the evangelical truth.

In the second year, Euplius, Pancratius, a youth of fourteen years; Justus; Felix of Thibaris; the two brothers, Primus and Felicianus, suffered martyrdom.

In the third year: Apphianus, Ulpianus, Aedesius, Agathopius and Theodulus; Julitta of Iconia; forty youths, laid down their lives.

In the fourth year Sylvanus, Januarius, Sosius, Proculus, Pelagia, Theonas, Cyrenia, and Juliana, were martyred.

In the fifth year Theodosia, a virgin of Tyre, Pamphilius, a friend of Eusebius, at Cesarea, were put to death.

In the sixth year Ennathas, a virgin from the city of Scythopolis; Catharina of Alexandria, suffered death.

In the seventh year Ares, Promus, and Elias, at Askalon; Peter Abselamus; the three sisters, Biblis, Aquilina, and Fortunata, poured out their blood.

In the eighth year two sisters from Antioch; Irene, with her two sisters, Peter Nilus and P. Mythius; forty who were beheaded; Martionilla, Euphratesia, seven brothers, and others were compelled to die.

In the ninth year Lucian, elder at Antioch, Peter, Faustus, Didius, and Ammonius, Anysia, a girl of Thessalonica, and Demetrius, suffered death.

In the tenth year Eugenius Auxentius, Maodatius, and many others were put to death.

Then follow two other persecutions, one under Lucinius, the other under Julian, which are called the eleventh and the twelfth persecutions.

Under Lucinius suffered: Basileus, Ammon; the two brothers, Donatian and Rogatian, of whom the one was baptized, and the other not.

Under Julian were slain: John and Paul, who opposed war; and some were killed under the Emperor Valens.

After these details we conclude the account of this century.]

A.D. 301.—“At this time,” writes P.J. Twisck, “the persecution was very severe; for when the Emperor, namely, Diocletian would divert himself in the theatre, the whole multitude of the people called to him ten times, that the Christians should not be tolerated, and twelve times, that they should be exterminated.”  Chron., 4th book, p. 85, col. 1, from Merul., fol. 237.  Leonh. lib. 1.

In the preceding century, in the year 284, we mentioned, in connection with the beginning of the reign of Diocletian, the first bloody edict, issued by this Emperor against the pious and steadfast Christians, upon which followed the death of some of them, as may be seen in the cases of Claudius, Asterius, Neon, Zenobius, and the pious Christian women, Nuina, Theonilla, Zenobia, sister of the aforementioned Zenobius, etc., most of whom died at Tarsus, in Cilicia, the birth-place of the apostle Paul, for the testimony of Jesus, their Savior.  This continued from the aforesaid year until the close of that century, as we have related in the proper place.

But in the same place we have also made mention of a second edict by the same Emperor, which, about nineteen years afterwards, was followed by the most violent persecution of the Christians.  Of this we promised to speak more fully, and now purpose to do so, having come to the very time in which commenced this, the severest and most grievous persecution, which is called the tenth.

Various eminent writers have made mention of this awful and lamentable deed of the Emperor Diocletian, and they cannot sufficiently wonder at two things: In the first place, that any one who is at all a human being could commit such great cruelties on his fellow-men, as Diocletian inflicted upon the Christians.  In the second place, that the Christians, frail men, as they were, could endure all this, and not only this, but that many of them, from love to Jesus Christ, and because of the certain hope of their reward, manifested great joy in their sufferings.  We shall first speak of the former, and then of the latter as follows.

These two Emperors (namely, Diocletian and Maximian) jointly governed the empire, in harmony and constancy, and remained undivided.  However, when they had reigned about ten years, they took counsel together, and resolved to exterminate the Christians, because the discord of religion caused great dissensions, both in the households and in the Roman Empire.

“The apostate Christians played the part of instigators and firebrands in the raising of this persecution, holding out to the Emperors the hope that the Christians could be exterminated.  The persecution which ensued thereupon is considered the most grievous.”

Then he writes: “But the enemies of the truth took the occasion to incite the Emperor Diocletian against the Christians, from a certain conflagration in the city of Nicomedia—at that time the place where the Emperors were wont to reside—by which the palace of the Emperor was totally destroyed.  With this calamity they charged the Christians.  The Emperor, enraged beyond measure on this account, easily believed the slanderers, thinking he had sufficient reason for it.  He accordingly, in the nineteenth year of his reign, which coincides with A.D. 302, issued a public decree (as was done in the days of Antiochus), that every one, in every place, should sacrifice to the gods of the Emperors; and that he who should refuse to do so, should be punished with death; also, that the churches or meeting-places, and the books, of the Christians should be utterly destroyed.  Yes, there was scarcely a large city in the empire, in which not daily a hundred Christians, or thereabouts, were slain.  It is also recorded that in one month seventeen thousand Christians were put to death in different parts of the empire, so that the blood which was shed colored red many rivers.  Some were hanged, others beheaded, some burned, and some sunk by whole shiploads in the depths of the sea.”

As touching the fearful tortures inflicted, he then writes thus: “These tyrants had some of them dragged through the streets, tied to the tails of horses, and after they were mangled and bruised, they had them put back into prison, and placed upon beds of potsherds, so that rest might be more excruciating for them than actual torment.  Sometimes they bent down with great force the branches of trees, and tied one leg to one branch, and the other to another, and then let the branches spring back into their natural positions, so that their limbs were shockingly rent in pieces.  They cut off the ears, noses, lips, hands, and the toes of many, leaving them only the eyes, to inflict still more pain upon them.  They sharpened wooden pegs, which they inserted between the flesh and the nails; and had lead or tin melted, and poured as hot as possible over their bare backs.”  Chron., 3d book, p. 78, col. 1, 2, and page 79, col. 1, from Euseb., lib. 8, cap. 2, 3, 16, 17, 18.  Fasc. Temp., fol. 96.  Chron. Mich., fol. 196.  Chron. Carionis, fol. 248, 249.  Chron. Seb. Fr., fol. 19.  Paul. Merul., fol. 232, 238, 239.  Pieter Messiæ, fol. 148.  Chron. Leonh., lib. 1.  Hist. Andræ, fol. 175, 176.  Jan Cresp., fol. 66, 67, 68, 70.  A. Schri., lib. 13, fol. 349, 350.  Hist. D. Matth. Jud., lib. 4, cap. 3.

“In A.D. 302, commenced the tenth persecution of the Christians, namely, in the 19th year of the reign of Emperor Diocletian; for although it had been smouldering previously already, it was in this year, that through the edicts, it was caused to break forth in flames.  It was so great as to exceed, not only in cruelty, but also in duration, all the former ones, for under the tyrannous Emperors, Diocletian, Maximian, Maxentius, and Maximin, it lasted twelve years, and this, principally in the east.

He writes: “In A.D. 302, in the 19th year of his reign, the Emperor Diocletian instituted a great and unmerciful persecution against the Christians, which is called the Tenth Persecution.  Of this persecution, Salpitius Severus speaks thus: ‘About fifty years after Valerian, under the reign of Diocletian and Maximian, there arose the most bitter persecution, which for ten consecutive years ravaged God’s people.  At this time the whole world was stained with the holy blood of the martyrs; for men hastened emulously to these glorious and famous contests, that is, to martyrdom, for the name of the Lord; and to obtain, through a worthy and honorable death, the honor which belongs to a martyr was then sought with more eagerness, than at the present time, through a false ambition, men seek after a bishopric.  Never was the world so greatly depopulated as through this persecution, and never were greater triumphs gained by us, than when by these ten years of slaughter we could not be conquered.’ ” Salpit. Sever. Hist. Sacr.

“In this persecution, Diocletian also employed his associate, Maximian Herculeus, a man hard, cruel, faithless, and licentious by nature, who in all things obeyed Diocletian’s behests.  In this persecution Diocletian raged against those in the east, and Maximian against those in the west.”

The same author then mentions different causes for this persecution, one of which he describes in the following manner: “The Emperor Diocletian, determined to restore the Roman Empire to its ancient flourishing condition, and being desirous therefore, to reestablish all the customs which seemed to be trampled upon, endeavored also to prevent and abolish the difference which he found to exist in the matter of worship, seeking first of all to exterminate the Christian religion as one which cursed and rejected all idolatry.  There were very many philosophers and sophists who instigated the Emperor to this, and confirmed him in his purpose.  By violent and satiric writings they incited the Emperor and all the princes and judges, ridiculed the Christian religion, and charged it with being an innovation, falsehood, and wicked superstition.  On the other hand, they extolled the heathen religion as the most ancient, together with the worship of the gods, who as they said, ruled the world by their power and majesty.

“Among these instigators, besides Apollinius, were Porphyry, a philosopher, who from a Jew had become a Christian, and from a Christian an apostate; and Hierocles, a man of great popularity.  Against Porphyry wrote, Methodius, bishop of Tyre, Eusebius, and Apollinaris; and against Hierocles wrote this same Eusebius.  Lactantius wrote against both, and all others of the same stamp.”

Touching the torments, he writes among other things the following: “It would take too long to recount in writing, all the different manners in which, through the instigation of the devil, the Christians were put to death at this particular time.  Beating, scourging, and lacerating the skin with all manner of sharp instruments, were simply preparatories for severer torments that brought on death.  Over some, molten lead was poured; some were roasted before glowing coals, with long-continued torments (as we have shown in another place); others had the fingers of both hands pierced with sharp awls and needles, which were inserted between the flesh and the nails; of others we read that after having been beaten on the bare body for a long time with thin rods and leaden plates, they were cast as food before bears, lions, leopards, and other beasts.”  A little further on he says: “Some were suffocated with the smoke of a slow fire of moistened combustibles; others, whose noses, ears, and hands had been cut off, were suffered to roam in misery about the country, as a terror to other, unknown Christians.”

As touching the places where these cruelties were inflicted upon the defenseless and innocent Christians, the aforementioned author writes: “This persecution extended over the whole world—Asia, Africa, Europe, and all the islands, especially Cecilia, Lesbos, and Sonnus.”

Then, after having related the destruction of several cities, he says: “Many other cities had to taste in their whole body the bitter cup of this persecution; especially, Thebes and Antino, in Egypt; Nicopolis, in Thracia; Aquileia, in Italy, where all the Christian believers were slain; Florence, Bergamo, Verona, Naples, Beneventum, and Venusia; in Gallia, Marseilles and Treves, where Rictionarus proceeded with such violence and cruelty, in this matter, that the blood which was shed, colored many rivers; in Germany, the city of Augusta, and even Spain, Britannia, Rhetia, and other provinces were not exempt.”  Joh. Gys. Hist., fol. 22, col. 2–4, and fol. 23, col. 1, 2, from Euseb., lib. 7.  Oros., lib. 7, cap. 26, 27.  Nic., lib. 7.  Idem, lib. 7.  Multis. cap. Vinc., in Speculo, lib. 12.  Sabell. Ennead, lib. 7 and 8.

Before we proceed to give a special account of the martyrs who were put to death in this persecution, we deem it necessary to call the attention of the reader to the following points.

1.  That after A.D. 300, that is, in the beginning of this century, many errors began to arise among some of those who were called Christians, especially among those who belonged under the Roman dominion.  Yes, they went so far as to resort to carnal weapons (which, however, had already previously been done by some); through which the defenseless and meek lambs of Christ suffered not a little distress, fear, and sorrow.

2.  That, besides the martyrs of the true faith, some of the aforesaid class allowed themselves to be killed for their opinions; by which the death and the glorious martyrdom of the true Christian believers were not a little obscured.

3.  That, in order to distinguish these from the former, we have exerted our utmost diligence, so that as far as we know, there are not found among the martyrs of whom we have given, or may yet give, an account, any who can be shown to have been guilty of gross errors, much less of the shedding of blood.  At least we have not been able to detect it in any of them, and therefore in accordance with the spirit of love, we must judge and believe the best of them.

As this persecution under Diocletian and Maximian was not only very severe, but also of long duration, we have deemed it well to present its years separately in consecutive order, and to show what the pious martyrs suffered in each year, steadfastly confessing with their blood the truth of God.

The sword of Diocletian had now been drawn from its sheath, and there remained nothing but the shedding of blood, and murdering and burning in manifold ways, all directed against the innocent and defenseless lambs of Christ; of which we shall directly give some examples.

Among the first martyrs of the Tenth Persecution is counted Anthimus, who was bishop of the church of Christ at Nicomedia.  It is stated that he was beheaded in that city for the testimony of Jesus Christ; as also a great number of that church, all of whom obtained with him, in great steadfastness, the crown of martyrdom.  See, Abr. Mell. Hist., 1st book, fol. 100, col. 1. Acta per Metaphr., 27 April.  Niceph. Hist., lib. 7, cap. 6.  Also, Acta super Euphrasiam.  P.J. Twisck, for the year 204, in Chr., lib. 4.

He writes: “At this time there was also beheaded, after a glorious confession, Anthimus, bishop of Nicomedia, together with a great number of the faithful.  Nicephorus writes that he was first most cruelly beaten; that they then bored his heels through with burning pins, threw him on potsherds, put red-hot slippers on his feet, tore the skin and flesh from his body, burned him with torches, stoned him, and finally beheaded him.”  The same way trod Tyrannion, bishop of the church of Tyre, Zenobius of Sidon, Sylvanus of Gaza, and Pamphilius, concerning whom Eusebius wrote a special book.”  Joh. Gys., fol. 23, col. 3, from Euseb., lib. 8, cap. 6.  Cyprian., lib. 7, cap. 6.

It is related that after the death of the aforementioned martyrs, Phileas, Bishop of the Church of Thumis, in Egypt, was sentenced to death, and beheaded, by virtue of the edict of the Emperor, on account of his faith in Jesus Christ, and because he would not give honor to the gods, nor sacrifice to them.  Jerome has written of him that after he became bishop, he wrote a very excellent book in praise of the martyrs.  In Catalogo.

The author of the Introduction, has left on record these words concerning him: “Phileas, Bishop at Thumis, who was entreated by the Judge to have regard for his wife and children, remaining steadfast, nevertheless, was beheaded.”  Introduction, fol. 43, col. 1, compared with Mellinus, 1st book, fol. 101, from Euseb.

NOTE.—The first part of the letter of bishop Phileas is translated thus by Eusebius in his Church History, 8th book, 10th chapter.

Phileas writes: “The holy martyrs who fought with us, have left us good examples.  Being taught out of the divine Scriptures, they fixed the eyes of their hearts on God, and voluntarily, without the least fear, apprehended death for the sake of the truth.  For they constantly bore in mind that our Lord Jesus Christ became man for our sakes; and that he has taught us, to fight against sin even unto death.  For, being equal with God, he thought it not robbery, but made himself of no reputation, and took upon him the form of a servant.  And being found in fashion as a man, he humbled himself unto death, even the death of the cross.  The holy martyrs followed his example, enduring all pain and torment, that they might not stain the conscience of their faith; for the perfect love which was in them cast out all fear.  It is impossible for me to describe the power, patience, and steadfastness of the martyrs, yes, it is scarcely credible except for those who have seen it with their own eyes; for they were exposed, and every one was at liberty to inflict upon them whatever contumely or torment he pleased, and if any invented a new mode of torture, he was permitted to torment them with it himself.”

Thus far Eusebius’ translation; what now follows, is thus related by Mellinus, from the above letter of Phileas.

“As every heathen had been given full power over the Christians, to inflict upon them all manner of vexation, mockery, and ignominy, yes, to put them to death in every way; they beat some with sticks, others with rods, scourges, whips, thongs, ropes, or whatever they could the most readily lay hold of; which spectacle was changed now and then by new kinds of torture and beating which the Christians had to undergo.  Some of them had their hands tied behind their backs, and were suspended from a gibbet, and then all their members were stretched apart by executioner’s instruments.  They were then, through the command of the magistrate, scourged with iron rods on the whole body, not only on their sides, as was customary to do with murderers, but even on the belly, the shins, buttocks, and some on all the most sensitive parts of the body.  Others were suspended by one hand to the ceiling of a gallery, and thus stretched limb from limb, which exceeds every other torture.  Others were tied back to back to pillars or columns, but so that their feet did not touch the ground; and the more the executioners or their assistants tightened the ropes, the more were the martyrs tormented by the weight of their own bodies.  And this cruel torment lasted not only while the President was engaged in examining them, but he often let them hang a whole day in this torment.  While the President or criminal Judge would go from one to the other to examine them on the rack, he had his servants closely observe the first ones, to see whether any of them, overcome by the intensity of the torments, were ready to yield.  He also commanded his executioners that they should tighten the ropes on them the longer the more.  But if they should see that the martyrs were almost ready to die, then they should take them down, and drag them over the ground, over stones, shells, potsherds, and caltrops.  For they had no other consideration for the Christians than how they might subject them, if it were possible, to a thousand deaths—just as though they were not human beings.

“Over and above all the tortures mentioned, the enemies of Christ invented still another mode of torment for his anointed, or holy martyrs; for after they had tormented them, they placed some with their feet in the block, and violently stretched apart their legs, as far as they possibly could, even to the fourth hole, and there fastened them, so that the bodies of the martyrs must of necessity lie backwards over the block, yes, that they, on account of their many wounds, could neither move nor stir.  Others, who had been taken down from the racks or torture-stakes, were thrown half dead upon the bare ground, which was far more horrible to behold than when they were still being tormented.  Of these some died under the executioner’s hands, while they were being tormented; others, in whom life was not yet extinct, were thrown half dead back into prison, and in a few days perished of pain; others, again, who triumphed over their long imprisonment, were healed and restored.  These became much stronger in the faith than they had been before, and when it was left to the free choice of each of them, either to touch the shameful heathen sacrifices, and by it be delivered from all trouble, yes, from death itself, and be invested with the former freedom; or to refuse to sacrifice, and receive sentence of death, they without the least deliberation chose the latter, and boldly went unto death, knowing full well, that it is written in the word of God: ‘He that sacrifices unto strange gods shall be cut off from the people.’  Again: ‘You shall have no other gods before me.’ ”

Thus far the words of the martyr Phileas, which he wrote in a letter to the brethren of the church of Thumis, of which he was pastor, while he was still in prison, and before he had received his sentence of death; by which letter he wished to inform his church of his condition in prison, as well as to admonish them in the true godliness in Christ, and that they should steadfastly continue in this after his death, which was soon to follow.  Compare Eusebius, concerning the death of Phileas, with A. Mellinus, 1st book, fol. 101, col. 2, 3.

It is stated that in this persecution Cassian, Bishop of the church at Brescia, in Italy, being compelled to flee on account of the violent persecution, settled in the city of Forum Cornelii (at present called Imola), where he established a school for children.  However, the persecution, which also broke forth there, did not spare him; for shortly afterwards he was denounced as a Christian, and apprehended.  When the Judges asked him what profession or trade he had, he replied that he was a schoolteacher, and taught children to read and write.  He was also examined concerning his faith, and as he would not abandon it, or sacrifice to the gods, the Judges sentenced him to a very unusual death, for this was his sentence: “Let the scourger, that is, the school-teacher, be pricked, cut, and stabbed to death by his own scholars, with styles, awls, pens, penknives, and other sharp instruments such as children make use of in school.”

Thereupon Cassian was stripped naked; his hands were tied behind his back, and he was thus delivered unto his scholars, to be maltreated by them in the aforesaid manner.  Some of these then stoned him, some beat him with school-boards and wax-tablets, others stabbed him with styles, pens, penknives, and other sharp school utensils, till after unspeakable torments, death ensued, and he, having commended his soul unto God was thus released from this vale of sorrows.  Compare A. Mell., 1st book, fol. 104, col. 3, 4, with J. Gys., fol. 24, col. 1, ex Prudent., in Hymno, Steph. Hym., 9.  Petr. de Nat., lib. 7.

 

 

EULALIA REFUSING THE IDOL WORSHIP.

At this time there was a Christian maiden, called Eulalia, not more than twelve or thirteen years old, who was filled with such a desire and ardor of the spirit, to die for the name of Christ, that her parents had to take her out of the city of Merida, to some distant country-seat, and closely confine her there.  But this place could not extinguish the fire of her spirit, or long confine her body; for, having escaped on a certain night, she went very early the following day before the tribunal, and with a loud voice said to the Judge and the whole magistracy: “Are you not ashamed to cast your own souls and those of others at once into eternal perdition by denying the only true God, the Father of us all, and the Creator of all things?  O you wretched men!  Do you seek the Christians, that you may put them to death?  Behold, here am I, an adversary of your satanical sacrifices.  I confess with heart and mouth God alone; but Isis, Apollo, and Venus are vain idols.”

The Judge before whose tribunal Eulalia spoke thus boldly, was filled with rage, and called the executioner, commanding him to take her away speedily, strip her, and inflict various punishments on her; so that she, said he, may feel the gods of our fathers, through the punishment, and may learn that it will be hard for her to despise the command of our Prince (that is, of Maximian).

But before he allowed matters to proceed so far, he addressed her with these soft words: “How gladly would I spare you!  O that you might renounce before your death your perverse views of the Christian religion?  Reflect once, what great joy awaits you, which you may expect in the honorable state of matrimony.  Behold, all your friends weep for you, and your sorrow-stricken, well-born kindred sigh over you, that you are to die in the tender bloom of your young life.  See, the servants stand ready to torture you to death with all sorts of torments; for you shall either be beheaded with the sword, or torn by the wild beasts, or singed with torches, which will cause you to howl and wail, because you will not be able to endure the pain; or lastly, be burned with fire.  You can escape all these tortures with little trouble, if you will only take a few grains of salt and incense on the tips of your fingers, and sacrifice it.  Daughter, consent to this, and you shall by it escape all these severe punishments.”

After the death of Eulalia an account is given (from Prudentius) of another Christian maiden, called Eucratis, who by her steadfastness in suffering, and the violence with which she took the kingdom of heaven, put to shame the spirit of this world, at Cæsar Augusta.  The ancients tell us in what manner this heroine of Jesus Christ was martyred, namely, that she was not only tormented on her sides with rods and other iron instruments, but that her breasts were cut off, so that her liver could be seen; therefore, having been put back into prison, she very miserably died (yet with a glad hope), in consequence of the putrefaction of the wounds, which she had received for the name of Jesus Christ.  See Mell.  as cited above, from Steph. Hym. 4.  Flos. Sanct. Hisp. Mart. Rom., 16 April.

The persecution did not yet cease, though it had already risen to a very high degree.  But it may have pleased God to bring his people through much tribulation into his kingdom.  Acts 14:22,23.

On the 12th of August, A.D. 303, a certain pious Christian, called Euplius, was surprised by the inquisitors of the Romans, in the city of Catana in Sicily, as he was engaged in reading the Gospel, and instructing other Christians.  They apprehended him and brought him near the tribunal, in which sat the clerk of the criminal court and the Judge.

Meanwhile Euplius cried aloud: “I am a Christian, and wish to die for the name of Christ.”

Calvisianus, the Proconsul, hearing this, said: “Bring him in here, who cried thus.”

When Euplius had entered the tribunal, carrying with him the Gospel books, one of the Proconsul’s friends said: “It is not right for him to carry such papers with him contrary to the prohibition of the Emperors.”

The Proconsul asked Euplius, from where he had these writings?  Whether he brought them from his house?

Euplius answered: “I have no house.  My Lord Jesus Christ knows that I have no house.”

Then the Proconsul commanded him with a loud voice, to read something out of the writings.

Euplius, having opened the book, read these words: “Blessed are they which are persecuted for righteousness’ sake: for theirs is the kingdom of heaven.”  Also: “Whosoever will come after me, let him deny himself,” etc.

When he had read these and like passages, the Proconsul said: “What does all this mean?”

Euplius replied: “This is the law of my Lord, of Jesus Christ, the Son of the living God.”

The Proconsul, having heard this confession of Christ, said: “Let him be delivered unto the executioners, put to the rack, and thus examined.”

He was then very grievously, yes, inhumanly tormented, and commanded to deliver up the Scriptures he had with him, and to have them burned to the dishonor of Jesus Christ.  All of this he steadfastly refused to do; moreover, he openly invoked the name of Jesus Christ, because he had been found worthy to suffer for his name’s sake.

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 you, O Christ!  Help me, O Christ!  For your 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.

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 therefore 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.

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, no, 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.

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 your word.”

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

The Procurator said: “Consider well, what you do.”

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 will you not deliver up the books of the Lord your God?  Or perhaps, you do 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 you, O Lord, that you have 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 Jehovah, I thank you, 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 you, who abides in eternity, with whom there is and abides 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.

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 can you 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; yes, I am still finding the greatest joy of my heart in his service.  And you would 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.”

In the third year of the persecution, the obdurate heart of the blood-thirsty 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.

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; by which 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.

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.

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.

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 you shall 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 you 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.

When Diocletian’s persecution was at its highest, a certain widow of Iconia tried to flee from it; therefore 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: “You need not think that I am so timid as to be conquered by your 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 by it 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.

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.

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, 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.

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

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 god-fearing 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-brothers and sisters.  See A. Mell., 1st book, fol. 124, col. 2, 3, from Euseb., lib. 8.  Also, J. Gys. on the name Theodosia.

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.

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

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, no, 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.

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

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

About the beginning of the year 308, some god-fearing 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.

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, yes, 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.

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.

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 by it to manifest their great ingenuity, and their tyranny against the Christians.  See concerning, this, A. Mell., fol. 128, col. 1, 2.

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.

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.

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 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.

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 you, who are such a wise man, do follow this sect, for which you can give no reason at all?  Or, if you have 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.

At this time there were persecuted, by virtue of the bloody decree of Maximian, a number of god-fearing 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 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.

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.

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 above-mentioned author, in the same book, fol. 27, col. 3, ex Vinc., lib. 12, cap. 149.

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, 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; therefore 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.

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 with this.  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.

—————————

[CHCoG: Oddly, this work then inexplicably jumps to 360 AD, as if there was no persecution of Bible-loving Christians during this 44 year period.  Though this is somewhat believable from a Roman Catholic viewpoint, as this was the period during which they were establishing their domination throughout much of the Roman Empire, it was also a period when the Romanists were slandering and openly persecuting any Scripturalists who stood in their way.

Some of their worst heresies were formalised as ‘orthodox’ during this time and forced upon many Christians who did not know their Bibles and did not rely on the guidance of the Holy Spirit.

The Donatists were among the first to be suppressed during this period.  They were ‘rigorists’, who believed that Christians needed to truly repent of their sins, and manifest this by choosing to sin no more.  As a consequence of this, they believed that their leaders must live blameless lives, and that if they still walked in sin, their prayers and ministry was worthless.  They were condemned in this belief by pope Militades in 313 at a commission called by Emperor Constantine, and then by the Council of Arles in 314.  This was later supported by Augustine, who claimed that regardless of how sinful the priest was, the sacraments were from god and thus valid.

When the Donatists refused to back down, Constantine confiscated their church property, and it appears that some of them were killed in Carthage, and all their clergy were exiled.

Though some Donatists were willing to use violence, many, called Rogatists, were pacifists.

And then came one of their greatest frauds.  The papacy changed the Christian godhead into a renamed pagan trinity.  This has been called the Arian Heresy, and the Roman Catholics claim that Arius was the originator of his beliefs about God the Father and God the Son, while their view, championed by Athanasius, was the genuine and traditional belief.  Arius, in contrast, claimed that he was originating nothing, but merely holding fast to what he had been taught, and which came from the Apostles.

Athanasius claimed that the three persons of the godhead; the Father, Son and Holy Spirit, were actually one person, and that each aspect of that person was co-equal and co-eternal.

Arius claimed that Jesus was truly Jehovah God’s begotten Son, and as God’s Son, he was also truly god, just as a man’s son is human, because his father is human.  But he also taught that as Jesus was a son, he owed his existence to his Father, and although he was ‘born’ before our universe was created, he was thus not truly eternal as his Father was, nor self-existent as his Father was, and therefore he was not equal to his Father.  His proof text was 1 Corinthians 8:5-6:

For even if there are so-called gods, whether in heaven or on earth (as there are many gods and many lords), yet for us there is one God, the Father, of whom are all things, and we for Him; and one Lord Jesus Christ, through whom are all things, and through whom we live.

He also quoted John 14:28, 17:3-4 and 1 Cor 11:3:

“You have heard Me say to you, ‘I am going away and coming back to you.’  If you loved Me, you would rejoice because I said, ‘I am going to the Father,’ for My Father is greater than I.”

“And this is eternal life, that they may know You, the only true God, and Jesus Christ whom You have sent.  I have glorified You on the earth. I have finished the work which You have given Me to do.”

But I want you to know that every man’s Head is the Anointed, the head of woman is man, and the Head of the Anointed is God.

Athanasius responded with John 10:30:

“I and My Father are one.”

Arius could use this to explain what that verse really meant:

“I do not pray for these alone, but also for those who will believe in Me through their word; that they all may be one, as You, Father, are in Me, and I in You; that they also may be one in Us, that the world may believe that You sent Me.

“And the glory which You gave Me I have given them, that they may be one just as We are one: I in them, and You in Me; that they may be made perfect in one, and that the world may know that You have sent Me, and have loved them as You have loved Me.”  John 17:20 to 23

The question, and answer, is obvious: Are all of us Christians just one being with many aspects, or are we many beings that have a shared purpose, all members of Christ’s one congregation, and all have Christ’s Spirit dwelling within us?

Another possible ‘equality’ passage is Philippians 2:5-6, which is often rendered in English as:

Let this mind be in you which was also in Christ Jesus, who, being in the form of God, did not consider it robbery to be equal with God,

However, let us look at an honest translation of this passage from the original Aramaic:

Let this mind be in you which was also in Messiah Jeshua, who, while He was in God’s form, did not consider the extortion that He was the equal of God,

And Athanasius could not use 1 John 5:7-8, because at that time it had not yet been adulterated by one of his later followers, and still read:

For there are three who testify: the Spirit, the water, and the blood; and the three agree as one.

Despite Athanasius’ almost total lack of Biblical and Apostolic support, he had the support of pope Sylvester I and the First Council of Nicaea in 325 AD, summoned and controlled by the Roman Emperor Constantine, which ruled decisively against Arius.  Constantine backed this decree up with suppression and death threats:

“In addition, if any writing composed by Arius should be found, it should be handed over to the flames, so that not only will the wickedness of his teaching be obliterated, but nothing will be left even to remind anyone of him.  And I hereby make a public order, that if someone should be discovered to have hidden a writing composed by Arius, and not to have immediately brought it forward and destroyed it by fire, his penalty shall be death.  As soon as he is discovered in this offence, he shall be submitted for capital punishment.”

However, as time passed, Athanasius’ true character appeared, and he was accused of “murder, illegal taxation, sorcery, and treason,” and was exiled, while Arius was exonerated, partly because of his honest and humble life.  Constantine eventually accepted Arius’ beliefs, and was baptised by the Arian bishop Eusebius of Nicomedia.

There are reasons to suspect that Arius died from poison, administered by his Trinitarian opponents.  Sadly, as time passed, some of Arius’s followers became more extreme in their beliefs, and some even became violent, in a similar manner to John Hus’s followers.  But even so, the violence from the Arian extremists has been vastly exceeded by the Romanists.

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; he 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.

There were two special friends, John and Paul, who opposed war and blood-shed.  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.

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 above-mentioned 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.

[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 by it 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 have bowed the heavens under your feet; you have come down and touched the mountains, and smoke has issued from them; how wonderfully have you 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 you among the Christians, unless I see you 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 Victorinus 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 I will confess also before my Father which is in heaven.”  Again, Rom. 10:10: “For with the heart man believes 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 therefore 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 by it 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 with this.

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 Peter 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 therefore 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, yes 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 by it 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, yes utterly annihilated it.  This did Hilarius of Syracuse, who denied original sin in newborn infants, and, consequently, infant baptism; therefore 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 Spirit; 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 way 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 way 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 by it, 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 Spirit, 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:

“Sanctify, baptism will indeed;

But the martyr’s crown does all complete.”

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 Peter 3:21, with Mat. 3:6; Mark 1:5; Luke 3:3; Acts 2:37,38; Rom. 6:4.  Therefore 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; therefore, baptism is not needful for children, yes, is useless to them.”  Again, article 7: “Children are born without original sin; baptism avails them nothing.”  Again, article 13: “Though children are 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 some of them even 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; by which 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 by it confirmed the mystery of the new baptism, he certainly indicates by it, 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’: therefore 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); therefore, 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 Spirit, 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, no, 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 Spirit, and of being baptized thereupon; for this can never be done by infants in the cradle.

“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 way 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 by it, but that, with uplifted hearts, we must apprehend by faith, that on this holy table there is also the Lamb which takes 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 by it, 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 Spirit.”  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, Mat. 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.

[First of all, mention is made of the tyrants who in the beginning of this century tyrannized over the defenseless lambs of Christ; among them are mentioned Isdigerdis, and his son Geroranes.

The bloody edict issued by the two Emperors, Honorius and Theodosius, against the so-called Anabaptists, is adduced, according to different versions, and explained.

The couplet of Prosperus, which proclaims to the candidates for baptism, that their baptism must be perfected by martyrdom, is explained.

Among all the cruel bloodhounds, and persecutors of the Christians may well be counted Isdigerdis and his son, Geroranes, who not only flayed and roasted the Christians alive, but also split reeds, and bound them, with the cut side inwards, tightly around the naked bodies of the martyrs, whom they then drew out by force, thus shockingly lacerating the bodies of the Christians.  They also confined the steadfast martyrs, naked, in cells, bound them hand and foot, and then chased in a great number of rats, which, impelled by hunger, gnawed their bodies, and, in the course of time, entirely devoured them.  Nevertheless, they could not, through these and similar cruelties, force many Christians to a denial of their Redeemer.  All this is related in order to convey an idea of the cruel tyranny which was at this time practiced against the Christians.  Compare with Chron. Leonh., lib. 2. Will Baudart.  Denckw., lib. 5. Hist. Joh. Wega, lib. 4, cap. 3.  Theodoret., lib. 5, cap. 39.

In order to give a thorough account of this bloody edict, and this in the best possible manner, we shall present the different versions which we have found of it, word for word, and then state our own views in regard to the matter.

“The most important matter in this transaction” he writes, “is the imperial code, which contains cap. 1, lib. 2, an edict issued by the Emperors Theodosius and Honorius, which reads thus: “If any minister of the Christian church is found guilty of having rebaptized any one, he, together with the person thus rebaptized, provided the latter is proved to be of such an age as to understand the crime, shall be put to death.”

“Since we must speak,” he writes, “of that imperial code, we will relate the following, namely, about the law contained in the first codex prohibiting rebaptism.  Joined to the other, it reads thus:

The Emperors, Honorius and Theodosius, to A. A. Antonius, the magistrate:

If information is obtained that any one has rebaptized a servant of the Catholic [general] religion, he shall be put to death, together with the latter, who has committed a punishable crime, provided he is of an age admitting of the capability to commit such (and has been instructed concerning the matter).”

In that year, he writes, the Emperor Theodosius issued an edict against the Anabaptists, commanding that they should be put to death.

This was subsequently also quoted by the inquisitor of Leeuwærden, in his controversy with Jacques d’Auchi, in the year 1558.  See register of the 2d book, on the name Jacques.  Also, Introduction, fol. 47, col. 2.

These several versions of the edict of Honorius and Theodosius unanimously indicate three things: 1. That at that time, A.D. 413, there were people who were called Anabaptists.  2. That on account of this matter of rebaptizing, these people were exceedingly hated by the world, especially by the great.  3. It is shown how they were hated, namely, unto death, so that the command was given, that they should be punished with death.  However, intelligent people well know that Christ, our Savior predicted long before, that such things would befall his disciples and followers.  Mat. 10:22; 24:9; Mark 13:9; Luke 21:12; John 15:19; 16:2.

Moreover, that the aforementioned people, against whom said edict was issued, were not strange, unknown, erring spirits, but such people as are also in our day styled Anabaptists; this not only the inquisitor of Leeuwærden, A.D. 1558, readily admitted, as has been shown in the proper place, but all the particulars of the last mentioned authors make it almost as clear as the sun at midday, that this is the general opinion of the Romanists.  No, it appears that the edict of Honorius and Theodosius was carried into execution, not only A.D. 413, and in some of the subsequent years, but that it was no small cause of the last great persecution of the Anabaptists, which began about A.D. 1524, through the strong urging of the Papists, especially of their clergy, who, to all appearance, by it induced the Emperor, Charles V., to renew said edict against the Anabaptists of their time, as being an identical people, and of the same faith, with those who lived in the time of Honorius and Theodosius.  At least, that many papistic magistrates put to death innumerable pious Anabaptist Christians, by virtue of said ancient edict of A.D. 413, appears with such certainty from various authors, that it cannot, with truth, be denied.  Compare Seb. Franck, fol. 136, col. 3, with Martin Bellius, page 53.

Now the couplet of Prosperus was verified, namely, that baptism did indeed sanctify the true candidate in some measure, but that all this was perfected by the crown of martyrdom.  This was afterwards rendered in German, by Jacob Mehrning, thus:

“Was heylligs bringt die Tauffe schon:

In A.D. 424, eleven years after the Emperors Honorius and Theodosius had issued their bloody edict against the so-called Anabaptists, a pious teacher, who, intending to spread abroad the name of Jesus Christ, and promulgate the doctrines of the holy Gospel, had come to Mentz, was lamentably slain; as were also some others.  Besides other authors, P.J. Twisck describes this, with these words: “When Albanus preached Christ at Mentz, he was martyred, together with others.”  Chron., 5th book, page 149, col. 2, from Hist. Andr. 143.

The Emperor Theodosius, not content with having, together with his co-emperor, Honorius, A.D. 413, threatened the aforesaid Anabaptists with death, seems to have finally been seduced so far as to endeavor to compel the orthodox believers to assent to the very absurd errors of the Nestorians.  Among others, he intended to compel, as one of the chief opponents of said errors, Cyril of Alexandria, the purity and uprightness of whose faith was very conspicuous.  He threatened him with a certain edict (apparently with severe punishment), if he would not desist from his views, or at least accept the doctrine of Nestorius.  Of this we find the following account in the Chronijk van den Ondergang der Tyrannen: “Cyril, a celebrated teacher, strenuously opposed the heresy of Nestorius; but as the Emperor Theodosius, who, in many respects is greatly praised, was somewhat infected with the doctrine of Nestorius, he sent Cyril an edict, severely threatening him, if he would not assent to the doctrine of Nestorius.  Fifth book, pag. 151, col. 21, from Merula, fol. 352.

Not only the Emperor Theodosius, who was a secular judge, but also one Theodosius, Bishop of Jerusalem, who ought to have been a spiritual judge, yes, a shepherd and leader of the flock of Jesus Christ, caused no small disturbance among the orthodox, well-meaning, and beloved friends of God.

Of Theodosius, the secular Judge and Emperor, we have already spoken; we now speak of Theodosius of Jerusalem, who, though only the administration of the spiritual law was committed to him, nevertheless, showed himself not less of a tyrant than the former, oppressing on account of their obedience to God, not only the souls and consciences of men, but also their bodies, even unto death.  With regard to this, ancient writers furnish us among others, with the following example: That he had a certain pious minister of the church of Christ scourged and beheaded, and after his body had been dragged through the city, he caused it to be thrown before the dogs; simply because the latter, together with other pious Christians, opposed his wickedness.  Compare Merulae Tract, fol. 370, with P.J. Twisck, chron. 5th, book, pag. 160, col 1.

This Benjamin was a deacon of the Christian church in Persia, who, when opportunity offered itself, also proclaimed the doctrines of the holy gospel to the people, at which Geroranes, the King of Persia, took such offense, that he caused him to be cast into prison, in which he remained without deliverance for two years.  After this, a certain ambassador came to the King to transact some state business.  Having heard of Benjamin and his dreary confinement, he besought the King to set him free.  The King consented, yet on the condition, that the prisoner should not speak to any of his magi or priests of the Christian religion or dispute with them.  The ambassador promised the King in Benjamin’s name that his command should be heeded.  But when he came to Benjamin, and admonished him to this, Benjamin answered: “I do not wish to do what you have promised in my name.  I can not withhold the doctrine of the light of the gospel, which I have received from God, from others, not communicating it to them; for I have learned from the gospel how severely those will be punished, who bury the talent which has been given them to gain something with this, in the earth.”

In the meantime, the King, knowing nothing of the answer which Benjamin had returned to the ambassador gave command to release him from his confinement.  Benjamin once more free, ceased not to exhort the people as before, and to set the light of the holy gospel on the lampstand.  When this had continued for about the space of one year after his liberation from prison, new complaints were brought against him before the King, who had him brought before him, and commanded him to renounce the God whom he served, on pain of bodily punishment.  Then Benjamin asked the King: “What punishment, beloved King, does he deserve, who deserts and renounces you and your government, and submits himself to, and serves another lord?”  The King answered: “Such a man deserves punishment on body and property, yes, the severest penalty of death.”  Benjamin asked again saying: “What punishment does the man deserve who forsakes his God, the Creator of all things, in order to exalt one of his servants as God, and to give to a creature the worship due to God alone?”

These words so incensed the King, that he commanded his guards to sharpen twenty reeds and to thrust them between the flesh and the nails of his fingers and toes.  But when the King saw that the pious martyr endured all this with steadfastness, yes, regarded it but very little, he, after other torments, ordered the executioners to prepare a knotty stick, which by cutting away the branches, was made as sharp as a stick of thorns.  This he caused to be thrust into the nether part of his body, and then pulled backwards and forwards, until the faithful servant and professor of Christ ended his life under the hands of the executioners, like a defenseless lamb that is led to the slaughter and opens not its mouth.  Compare the account of Abr. Mellinus, 2d, book, fol. 260, col. 1, 2, taken from Theod., lib. 5, pag. 38, and Merul, Graec., with the annotation of P.J. Twisck, Chron., 5th book, page 191, col. 1, from Hist. Eccl. Tripart, 2d, part, lib. 11, cap. 33, Hist. Andr. Hondorff, fol. 20.

 

 

GOD’S JUDGMENT ON KING HONORICUS.

A.D. 477, Honoricus, King of the Vandals, an adherent of the Arian sect, arose with great violence against those who would not assent to his views, cruelly persecuting, and lamentably maltreating them.  He had honorable women and maidens suspended naked; their bodies burned with torches; their breasts and arms cut off; hot pitch applied to their back, breasts and sides; he also caused them to be drawn up, and heavy stones tied to their feet, etc.

When he proposed to many that they should swear an oath, some thought it not contrary to God, but the bishops and elders of the church of Christ would not swear, saying that it was prohibited in the gospel, since Christ says: “Swear not.”  Thereupon they were martyred, or at least severely punished.  Those, however, who had been prevailed upon to swear, did not escape free, for, according to ancient writers, he punished both alike; these, because they had sworn contrary to the command of the gospel, and those, because they refused to swear.

In the meantime, the distress and misery were so great that scarcely a house could be found that was not filled with wailing and lamentations.

After this terrible tyrant had put to death, by these and similar torments, as well as exiled, a countless number, God, after many plagues had been sent upon that country, awfully punished him: worms and lice so gnawed his flesh that his whole body became putrified, one member dropping off after another, so that he was buried piecemeal, thus coming to a horrible and not less ignominious end—the evident vengance of God for his tyranny against the Christians.  Compare P.J. Twisck, Chron., 5th, book, pag. 166, col. 2, with Chron. Carionis, lib. 3, fol. 29.  Eccl. Caspar Hedio 3d, part, lib. 2, cap. 18–21, 25, 27, Chronol. Leonh. Krantz., lib. 3, fol. 87, 89.  Paul. Merula, fol. 381, 382.  Histor. Andr., fol. 180.  Jan. Crespin, fol. 139.

NOTE.—It is stated that about this time, until the year 495, and afterwards, there were made in different councils held in Africa five hundred and five laws (called canons or rules), in which among other things it was resolved by the Roman church: 1. “That the children of the Donatists, (namely those Donatists who had renounced the doctrine of Donatus) shall not be re-baptized.”  2. “That those who say that a child is not to be baptized for the forgiveness of sins, etc., are excommunicated.”  3, Act. 23.  That the agitation about baptism should be suppressed by military force.”  Seb. Franck, Chron. der Roomsche Concilien, fol. 48, col. 2–4, etc.

NOTE.—From the third article it appears: 1. That at this time there were people who stirred up agitation about baptism, that is, infant baptism, for this was now practiced by the Roman church.  2. That these people were suppressed by military assistance or force.  What views, besides this article, these people held, or in which manner they were suppressed, we have not been able to ascertain; therefore we let this suffice.

It appears that at this time the persecution and marytyrization of those who were baptized according to the ordinance of Christ was still in progress; of which the god-fearing teacher Fulgentius makes mention to his contemporaries.  Bapt. Hist., 2d part, page 464, num. 12, from D. Vicec., lib. 3, cap. 3, from Fulgentius, lib de fide ad petrum, cap. 30.

“Rest assured of this,” he writes, “and do not doubt that those who, for the name of Christ are baptized in their blood, without which no man shall receive eternal life, that is, who has not previously been converted from his sins through repentance and faith, and redeemed through the sacrament of faith and repentance, that is, through baptism.”

When Fulgentius here speaks of those who, for the name of Christ are baptized in the blood, etc., he plainly indicates by it, that blood was shed then inasmuch as people were baptized with it as it were, that is, such people as he speaks of further on, namely, “who are converted through repentance and faith, and redeemed through the sacrament of faith and repentance, that is, through baptism,” etc.

However, if to any one the above words of Fulgentius appear rather too obscure for the purpose in view, we leave him to the free and unrestrained enjoyment of his own judgment.

NOTE.—At this time, namely about the close of this century, those who opposed infant baptism were so hated by the Roman church, that in a certain council of Carthage, two persons, whose names we for certain reasons omit, were condemned, because they had denied infant baptism.  Bapt. Hist. 2d, part, page 436, taken from the 9th chapter van de Doop gebruyken der Roomsche Kerke, fol. 460.

As to the persons themselves that were condemned, we commit them to God, since our only aim is to show how exceedingly the aforementioned doctrines were hated, and those who defended them, oppressed, yes, condemned at that time.  With this we conclude our account of the martyrs of the fifth century.

[Shortly after the beginning of this account, Alcimus is introduced who declares that baptism was prefigured in the suffering of Christ; his testimony, however, in regard to this, is reserved for another place.

Cassiodorus follows Alcimus, saying that in baptism believers are regenerated to new creatures.

He is followed by Fortunatus, who speaks of the virtue and benefit of baptism, saying that those who are regenerated by baptism, become children of God.

People who indicate that infant baptism is not in accordance with the holy Scriptures.

The council of Ilerda, in Spain, establishes various canons or rules against the Anabaptists and those baptized by them; forbidding to eat with them.

The council of Agathe decrees that all Jews who desire baptism must first be instructed for eight months, with the catechumens.  Confession of faith preached to those desiring baptism (see margin as well as column).

In the first council of Constantinople it is decreed that the Eunomians and Montanists must first walk for a considerable length of time with the church [brotherhood], hear the holy Scriptures, and shall then, if found faithful, be baptized.

Of certain persons termed fanatics, who prevailed upon the imperial councillors, to abolish infant baptism.

Justus Origelitanus says excellent things with regard to the nature and efficacy of baptism.

One Peter, and his companion Zoroaras defend Anabaptism.

An account, from Gregory, of certain Jews, some of whom were baptized on Easter, others on Whitsuntide, after previous instruction.

Vincentius shows that it was customary to renounce, before baptism, all pomp, and the works of Satan.

Of the white robes put on the newly baptized, and the gifts it was customary to present to them.

How Brunechildis, the daughter of Arthanagildus, was rebaptized.

Of Euthimius, who entertained some that had been baptized, forty days; and how he admonished them.

Touching a certain prayer pronounced over the candidates, containing very beautiful sentiments respecting the dignity and benefit of baptism.

It is held that Theophilus Alexandrinus differs from the Roman church, in regard to holy baptism and the holy Supper.

The followers of Donatus again cited, and excused in various things.

Christian novices, before baptism, divided in two classes.

Statements with regard to the corruption of the writings of the ancients; yet that on the subject of baptism authentic testimonies still remain.  With this we have abbreviated and concluded this century.]

Although in the sixth century, Roman darkness, as regards the corruption of divine worship, began to arise more and more, and the divine and evangelical truth necessarily had to sink out of sight at times, inasmuch as the Roman Bishop and others, who held with him, began, as it were, with the black smoke of manifold superstitions, shamefully and lamentably to darken the bright and transparent commands of Christ, as baptism, the holy Supper, the command not to swear, and others; so that baptism on faith was converted into infant baptism, the Lord’s Supper into a superstitious mass, the command not to swear, into a permission to swear, and other articles also greatly corrupted; yet in the meantime nevertheless, there were people, yes eminent persons, and even such, at times, as (living in quiet as they did) were reckoned to belong to the Roman church, through whom the aforesaid darkness was illuminated, the superstitions removed, and the pure truth of the holy Gospel brought to light as a brightly shining sun; inasmuch as they, opposing infant baptism, recommended baptism upon faith; abolishing the mass or transubstantiation, taught the simple Supper of Jesus Christ; rejecting, according to the doctrine of Christ and James, oaths and swearing, commanded the people not to use oaths, or to swear at all.

But it would require too much time to treat on, and show, all these things; therefore we shall follow the custom we adopted in the beginning, and speak principally of baptism, showing briefly, by whom and in what manner the same was practiced according to the rule of Christ and the usage of his apostles, and confirmed by doctrine or example.

Alcimus writes (lib. 1, de Orig. Mundi) in the 6th Cent.  Magdeburg., fol. 112, concerning the doctrine of baptism: “That baptism is prefigured in the suffering of Christ.”  Thereupon follows a certain verse from Alcimus, in which baptism is compared to the water which flowed from Christ’s side, and to the blood of the martyrs; of which, however, we will not speak further at present, as we intend to reserve it for a place where it will be more to the purpose.  Jacob Mehrning also notices this verse in Bapt. Hist., page 467.

A.D. 508.—Or at the time of the Emperor Anastasius, surnamed Flavius Valerius, the highly enlightened and gifted Cassiodorus, is stated to have lived and written, who says with regard to baptism (on Cant., cap. 7), “that it is a divine fountain, in which believers are regenerated to new creatures.”  J. M., Bapt. Hist., page 467.

What else is this, than what our Savior himself says (Mark 16:16), that believers must be baptized; and (John 3:5), that one must be born again of water and of the Spirit; which accords with the words of Paul (Tit. 3:5), where he calls baptism the washing of regeneration, because, believers, when they are baptized, must forsake the old life, and be regenerated into a new life.  Rom. 6:4.

Cassiodorus, on Cant., cap. 4, teaches (Bapt. Hist., page 468), That all believers shall (or must) be baptized.  “There can be,” he says, “no believer without the washing of baptism (that is, no true believer, who can stand before God and his word, without baptism; for he who commanded faith, also commanded baptism).

Again, in cap. 7: “No one can enter the church, who has not previously been washed with the water of baptism, and made to drink of the fountain of wholesome doctrine.  This well agrees with the words of the apostles, who thus testifies of himself and of the Corinthian church: “For by one Spirit we are all baptized into one body . . . and have been all made to drink into one Spirit.”  1 Cor. 12:13.  By this, the apostle (like Cassiodorus) indicates that all who are true members of the church of Jesus Christ, must have communion in two things: First, they must have been made one body with each other by baptism.  Secondly, they must have been made to drink into the Spirit, or the doctrine of the divine word; which, as every intelligent person knows, are things that cannot be complied with by infants, but only by adult and intelligent persons.

Cassiodorus, on Psm. 23 (page 469), says: “The water of refreshing is the washing of baptism, in which divine gifts are poured upon the souls that have become barren through the withering influence of sin, that they may bring forth good fruits.”

Again: “The souls of the elect (or of the baptized) have, in baptism, forsaken the corruption of the old man, and are renewed in Christ.”

Again: “As the people (of Israel) were preserved by the Red Sea, in which Pharaoh perished, even so, the church of the heathen, has been redeemed, through baptism, from the bondage of the devil, and brought into the true promised land, the liberty of the Gospel; and thus she (that is the church of the heathen) who was formerly a handmaid of iniquity, has now become the friend of Christ, and been washed, through baptism, from the filth of sin.”

Beloved reader, attentively consider the last three passages of Cassiodorus, and you shall find that they, in every particular, indicate that the baptism of which he speaks, is not at all infant baptism, but such a baptism as Christ commanded to be administered upon faith; for, when he says, in the first passage, that in (or through) the water of baptism, divine gifts are poured upon the souls that have become barren through the withering influence of sin, that they may bring forth good fruits, he certainly by it indicates that he speaks of such candidates as had previously become barren through the withering influence of sin, and to whom gifts were now imparted in (or through) baptism (namely, by God, for the strengthening of their faith), that they might bring forth good fruits, which, as every one knows, can be done by none but adult and virtuous persons.  By the second passage, in which he says that the souls of the elect (or of the baptized) have forsaken, in baptism, the corruption of the old man, and are renewed in Christ, he again indicates that the persons of whom he speaks, had lived, before baptism, in the corruption of the old man, therefore it was necessary for them to forsake it in baptism, and, by a pious life, to be renewed henceforth in Christ; but how this applies to infants, may be judged.

We now come to the third passage, in which he speaks of the passage of the people of Israel through the Red Sea.  He compares the Israelites to those who, having been converted from heathenism, were baptized; the Red Sea, by which the people of Israel were delivered, he compares to baptism, through which those who had been converted from heathenism, had obtained their redemption, according to the soul, depending on the merits of Jesus Christ; Pharaoh, who was drowned with his people in the Red Sea, he compares to the bondage of the devil, from which believers are redeemed in baptism, through the grace of the Son of God; the entrance of Israel into the land of Canaan, he compares to the entrance of believing, baptized Christians into the true promised land—the liberty of the Gospel.  Finally he says, in the same passage: “Thus she who was formerly a handmaid of iniquity, has now become a friend of Christ, and been washed from the filth of sin.”

All these things militate so clearly against infant baptism, and confirm baptism upon faith, according to the ordinance of Christ, that it seems unnecessary to me, to add anything further respecting Cassiodorus.  The impartial will judge aright.

About A.D. 515.—Or properly after Cassiodorus, is placed, in the History of the Holy Baptism, the wise, but as it appears, excessively accused Fortunatus; from whose writings the author of said history adduces several passages, respecting which he makes the following annotation in the margin: “All the preceding commendations must be understood as referring solely to the true baptism of Christ, which is received as he has ordained it, and which consists in the word, Spirit, and water, and is obtained in (or upon) faith; and not as relating to any self-invented infant baptism.”

He then shows, page 468 in his account, what Fortunatus himself writes concerning it, saying: “Of the virtue and benefit of baptism, Fortunatus teaches (lib. 10 in Expos. Orat. Dom.): Man, when regenerated by baptism, becomes a child of God, who previously, through transgression, belonged to his enemy, and was lost.”  “Man, before baptism,” he further says, “is described as being carnal, but after baptism, as being spiritual.”

In a letter of the orientals to Symmachus, it is written: “Christ our Savior has taken away, on the cross, our handwriting, that we might henceforward, after the washing of regeneration (that is, baptism) be no longer subject to the sins of our wickedness.”

These passages pertain only to adults, or at least to such as are possessed of understanding, but in no way to those who have attained to neither years nor understanding; for it certainly means something, to be regenerated by baptism, yes, to be made a child of God, which Fortunatus, in the first instance, so expressly confesses.

Touching the regeneration of water and the Spirit, Christ did not command it to the unintelligent, but to a master of Israel, John 3:5; and of those who had put on Christ, through baptism, the apostle says: that by faith they became the children of God.  Gal. 3:26,27.

Thus also it is a matter of moment, to be carnal before baptism, and spiritual after baptism, which he nevertheless adds: For, beloved reader, what is it to be carnal, but to live after the lusts of the flesh?  This, says our author, is done before baptism; therefore it is also evident that he speaks of a baptism before the reception of which one can live after the flesh.

What, on the other hand, is it to be spiritual, but to live after the inclination of the spirit?  That is, according to the rule which agrees with the spirit, and the word of God; but this, he states, is done after baptism; therefore it follows that the baptism of which he treats, is of such a nature, that he who has received it, can live after the Spirit.

But how can these two things, namely, to live after the flesh before baptism, and after the Spirit after baptism, apply to infants, of this he that has experience may judge.

That which is written to Symmachus, in the letter of the orientals, is of the same nature; for there it is said of regenerated baptized persons that after the washing of regeneration, that is, after baptism, they are no longer subject to the sins of wickedness; which sufficiently indicates that he speaks of such people as are subject, before baptism, that is, before they are baptized, to the sins of wickedness, but from which they are freed after baptism, through the grace of God and a holy purpose.  Certainly, infants differ widely from this.

A.D. 520.—That at this time, and thence forward, there were persons who not only taught baptism upon faith as ordained by Christ, but who also, now and then, opposed infant baptism; this is unanimously maintained by the well-tried Jacob Mehrning, scholar of the holy Scriptures, and the very learned Montanus, in these words: “Nevertheless, as truth cannot remain suppressed, some were found, in the course of time, who, seeing that infant baptism did not accord with the holy Scriptures, dared candidly confess this.  Of such there were many.  A.D. 520, and from that time forward in this century, for several years in succession, as may clearly be gathered from the fourth canon of the council of Gerunda, in Spain, held the aforementioned year, in which it was decreed concerning catechumens, that they should be baptized on Easter and on Whitsuntide; but in case of feebleness or sickness, also on other days.  From Cent. Magdeb., Cent.  6, cap. 9, de Synodi.

For, that those who were born of Christian parents, and had been brought up from their youth, in the Christian religion, were reckoned among the catechumens, is evident from the example of Ambrose, and his brother, Satyrus, sons of the Christian parents Symmachus and Marcellina, as may be seen in the oration of Ambrose, on the death of Satyrus; and it is further confirmed by the example of Theodosius, Ambrose, Jerome, Basil, M. Augustine himself, his natural son Adeodatus, and Alipius; who though born of Christian parents, as already stated, were nevertheless reckoned among the catechumens, till the day after previous instruction, they were baptized.  Bapt. Hist., page 480.  H. Mont. Nietigh., pages 79, 80.

Perhaps some one may think, in which of the preceding words is infant baptism spoken against?  Which is nevertheless so distinctly asserted by Jacob Mehrning and H. Montanus.  We reply that they do not express it in formal words, but indicate it by the circumstances which they adduce.  For, when they, in the first place, speak of the fourth canon of the council of Gerunda, in Spain, in which it was decreed that catechumens should be baptized on Easter and on Whitsuntide, they by it indicate that the baptism of new-born infants cannot have been practiced there, because infants are born not only on Easter and Whitsuntide, but throughout the whole year; and in another place it is stated that not only no catechumens, but no one else, should be baptized at any other time than Easter and Whitsuntide.

In the second place, when they declare that by the catechumens here spoken of, there are to be understood not only such youths, or scholars, as were of heathen descent, but also those born of Christian parents, as is proved by the example of Ambrose, Satyrus, &c., it shows that many Christians, at that time, left their children unbaptized till they, after sufficient instruction, as was given to the catechumens, were baptized of their own accord, on either of the two feasts, Easter or Whitsuntide.

Sebastian Franck calls the catechumens, of whom the aforementioned council speaks, scholars of the faith, and relates the decree of said council, as well as the time when the same was held, on this way: “The council of Gerunda, held in the seventh year of King Theodoric, passed, among nine decrees, also this: That the catechumens, that is, the scholars in the faith, should be baptized only on Easter and Whitsuntide, except imminent death should require it otherwise.”  Chron. Rom. Council., fol. 73, col. 1.

About A.D. 525.—Or in the 15th year of Theodoric, King of France, those of the Roman church again found themselves in great embarrassment with regard to the so-called Anabaptists.  The matter rose to such a pitch that it was thought well to assemble a council against them, as had been done by Pope Felix, A.D. 487, at Rome.  Accordingly, about A.D. 525, the second council against the Anabaptists was convened, not at Rome, as the first, but at Ilerda, in Spain; to which there assembled, as was usually the case, many of the bitterest papistic bishops—in order to extirpate, or at least check, the heresy, as it was called—who made a number of rules and laws, not only against the Anabaptists, but also against those who, having separated from the Roman church, had been rebaptized by them; of which rules, among others, the following are noted:

Canon 9.  “Concerning those who through transgression have been rebaptized, and have fallen without necessity, it is our will, that the statutes of the Nicene synod be observed respecting them, which are considered to have been passed for such offenders: that they shall pray for seven years among the catechumens, and two years among the catholics, and then,” &c.

Canon 14.  “Godly believers shall not eat with the rebaptized.”  Bapt. Hist., pages 477, 478, from the 6th Cent. Magd,. cap. 9, fol. 240, ex Decret. Synod, Ilerdensis.

The 13th canon of this synod, also given in the same place, we suspect, has been misquoted; however, as it does not apply here, we leave it in its own merit.

That the 14th canon, however, which speaks only of the rebaptized, concerns the so-called Anabaptists, appears from the annotation of Sebastian Franck, of Wordens, in part 3 of his Chronijk, fol. 73, col. 1, who translates this canon thus: “The clergy and believers shall not partake of meals with the Anabaptists.”

From this it can be seen in what detestation, yes, abhorrence, the so-called Anabaptists in the time past, were held by the Romanists, inasmuch as they were not considered worthy to eat with, even as once the Samaritans, tax collectors, and sinners had been regarded by the Jews.

We will not investigate minutely, whether the so-called Anabaptists of that time held the same views, in regard to every article, with those who, at the present day, are designated by that name; nor will we, if perhaps in some points they did not teach aright, or were not fully enlightened, defend, much less, praise them; it suffices us, that they, besides other good and wholesome articles, mentioned by us in another place, held this in common with the Anabaptists of the present day, namely: That they did not approve of the baptism which by the Romanists is administered to infants, but rejected it, so that they baptized, or, at least, baptized aright at first, those who, having come to adult years, embraced their faith.

It also is praiseworthy in them, that they, notwithstanding the anathema of the Pope and the councils, yes, regardless of persecution, suffering, and death, as shall be shown in the proper place, maintained and manfully defended their views.  We know of nothing further that we could say of them, from authentic writers, but will commend them, as well as ourselves, to God and his grace.  As regards the manner in which they were proceeded against, in subsequent times, as well as how they conducted themselves herein, we shall show in the proper time and place.

About A.D. 530.—D. Joseph Vicecomes, in his treatise records (Bapt. Hist., page 482), the following testimonies from the sixth century.

[The verse of Alcimus, reserved in the preceding account of baptism in this century, is now adduced, as the first proof of the martyrization of this time, and circumstantially explained.

Mention is made of various severe persecutions that occurred about this time, of which fifteen are enumerated; it is also shown in what kingdoms, principalities, or countries they took place, as well as who the tyrants were by whom all this was committed against the Christian believers.

An explanation that it is hardly credible, that all the countries in which the aforementioned fifteen persecutions occurred, were subject to the Roman See; which is amplified, and its signification shown.

Arnold, a teacher of the Gospel, martyred in a forest, in France, and buried by his wife, presented as a pious martyr in the year 511.

In the margin (in connection with Arnold) a severe persecution in Arabia, A.D. 520, is spoken of; what inference may be drawn from it.

The oppression of the church and the servants of God, under Granus, son of the King of France, is noticed, for the year 562; then, in the margin, mention is made of forty Christian peasants, who suffered under the Longobards; however, for certain reasons, they are not absolutely accepted.

After this, for the year 566, other forty persons are mentioned, the most of whom were put to death with the sword, because they would not commit idolatry, or forsake Christ; in the margin an explanation is given with reference to this, and they are recognized by us as true martyrs.

Golauduch, a Christian woman of Persia, put to death, by the Persian Priests, A.D. 598.

Some remarks respecting the time in which Evagrius lived, who has recorded the last mentioned instance of martyrdom.]

Here will be the proper place to sing, with mournful voice, the blood-red verse of Alcimus, mentioned by us on a former occasion; as the author of the history of holy baptism places Alcimus at the very beginning of this century, which arrangement meets our approbation.  With regard to the oppression of the Christians of his time, he expresses, in the German language, as a song of mourning, the following lines:

Der Kriegsknecht stach in Christi Seit;

Wasser sprang aus der Wunden weit:

Den Vœlkern das die Tauff bedeut;

Der Martrer Blut auch so fleuszt heut.

The soldier pierced the Savior’s side:

There gushed forth the wat’ry flood,

We have counted from Abraham Mellinus alone, besides from many ancient writers referred to by him, who have more fully recorded the martyrdom of this time, fifteen persecutions in this century, which were raised most vehemently against the Christians, in various countries.

In order to condense this as much as possible, so as not to weary the reader, we shall not present the account of the aforementioned author word for word, but extract from it the pith and import of it, and present it as clearly as is possible for us to do.  In the 2d book of the History of the Persecutions, etc., under the head: “Exposition of Satan bound a thousand years,” fol. 293, col. 1–4, are described, in consecutive order, among other things, the aforementioned persecutions, within the bounds of the sixth century, namely, from A.D. 518 to the close of the century; which we have briefly summed up thus:

First of all, mention is made of many oppressions by the Jews, heathen, and others; by which all Christendom was kept in commotion, from the reign of the Emperor Constantine the Great, to that of Justin the Great (fol. 293, col. 2); however, since said oppressions occurred before the time of Justin the Great, that is before A.D. 518, we will leave them, as not belonging to the number mentioned by us.

1.  It is stated that besides the persecution instituted in the beginning of the reign of Justin the Great, by Theodoricus, the Arian, against those who were called orthodox Christians, a certain Jewish tyrant, called Dunan, in the fifth year of Justin’s reign, violently persecuted the Christians in the city of Nagra.  Fol. 293, col. 3.

2.  Of Amalric, King of the West Goths, in France, it is stated that he heaped much vexation and contempt upon his own wife, Clotildis, because she was orthodox in the Christian faith.  Ibidem, from Hist. Gall. and Isidor., in Chron.

3.  It is declared that in the third year of Justinian the Great, nephew of Justin the Great, a persecution against the Christians was raised by the Samaritan Jews in Palestine.  Ibidem, col. 4.

4.  Afterwards there was also a short persecution of the Christian believers, by the Vandals, in Africa.  Ibid.

5.  Also, the Arian persecution of the Christians, by Totila, which is said to have taken place under Justinian, in Italy, is mentioned by the same writer.

6.  Besides these the persecution originated by the Jews and Samaritans, at Cesarea, in Palestine, was repeated in the 29th year of the reign of Justinian.  See above.

7.  We read that in the time of Justin II., the Christian churches in Pers-Armenia were oppressed by Chosroe, the King of Persia.  See above.

8.  In the third year of said Justin, Alboin, the first King of the Longobards, invaded Italy, having sworn to annihilate all the blood of the Christians with the sword.  Ibid.

9.  At this time, also a Saracenic persecution against the Christians was carried on, by Manucha.

10.  After this, Chilperic, an enemy of the Christians, exercised great cruelty towards them.  Fol. 294, col. 1.

11.  In the first year of Mauritius, Emperor of the Cappadocians, the Persians instituted a persecution with fire and sword, in Armenia.  Ibid.

12.  At this time, the Longobards, throughout Italy, did not cease to oppress the Christian believers.  See same place.

13.  About this time there was also a persecution in France.

14.  Also in Spain.

15.  In England the heathen sought to exterminate the Christians.  For full information on the above persecutions, read, aside from the above references, A. Mell., pages 293, 294 and on to p. 303.

NOTE.—In said fifteen persecutions that occurred in this century, we notice that twelve different kingdoms, principalities, and other countries, are mentioned, situated not only in Europe, much less in Italy (which can also be reckoned only as a single country), where the Roman Bishops chiefly had their seat and ungodly dominion; but also, yes, for the most part, in Asia and Africa, which were far remote from Italy, being different parts of the world.  The countries mentioned, in consecutive order, are these: 1. Nagra, a place or region in Arabia.  2. France.  3. Palestine.  4. Some region in Africa.  5. Italy.  6. Cesarea.  7. Pers-Armenia.  8. A certain country where the Saracens persecuted the Christians.  9. Another country, where Chilperic tyrannized.  10. Armenia.  11. Spain.  12. England.  These are the countries mentioned, besides those that are passed over, but were also subjected to persecution.

Who will believe now, that all these countries were under the Roman Empire?  Yes, more than that, what man of ordinary intelligence will think that they all adhered to the Roman See, and, consequently, that all the persons who were slain in said fifteen persecutions professed the Roman religion?  Surely, this does by no means appear; but the opposite is quite evident.  In the first place, because we do not find, in reliable authors, that the authority and power of the Roman Bishop, or Pope, was so great at this time, that not only Europe, but also Asia and Africa, constituting the whole of the ancient or then known world, bowed to him; which would nevertheless have to be proved and established, for in these three divisions of the world are situated the above-mentioned kingdoms, principalities, and countries, and the aforementioned persecutions occurred not only within, but also beyond their boundaries.

In the second place, that at this time there were people in different countries, who, not only in regard to baptism, but also in other points of religion, held views entirely different from what those of the Roman church understood and believed, is so clearly evident from our previous account of baptism in this century, that no reasonable person will dispute, much less be able to refute it.

Therefore it follows, that to all appearance, in the above-mentioned fifteen persecutions, not a few, or, at least, some, orthodox believers were put to death, as true martyrs; for such have of old been paramountly subject to persecution.  We shall therefore investigate what people have at this time, as pious witnesses of Jesus, steadfastly testified to the truth of their Savior by their death, and sealed it with their blood.

It is stated that in the eleventh year of the sixth century, a certain pious teacher, by the name of Arnold, not willing to bury the talent given him by God, in the earth, but if possible, to obtain some spiritual gain for Christ his Savior, by preaching the Gospel, exchanged his life for death in the forests of France, and has thus been reckoned among the number of the pious martyrs.  Concerning this, P.J. Twisck, among others, notes the following, for the year 511: “When Arnold preached the Gospel of Christ and the Christian faith in a forest in France, near Paris, he was martyred, and was buried there by his wife.”  Chron., 6th book, p. 177, col. 2, from Chron. Nicol.  Gillem., fol. 44.

NOTE.—All the particulars mentioned respecting said Arnold, clearly indicate the uprightness of his mind and views, as well as how far he stood aloof from the superstitions of the Roman church, which superstitions then had already risen very high.  The latter especially appears from various circumstances.

First, Because it is stated that he did not preach the traditions and legends of the Romanists, but the Gospel.

Secondly, Because it is shown what he preached from the Gospel, namely, Christ and the Christian faith, but nothing about the power of the Roman bishop, or about the Roman faith.

Thirdly, because it is stated, according to ancient writers that having been martyred for said faith, he was buried there (where he had been put to death) by his wife; but to have a wife the Romanists had many years before forbidden, to teachers and deacons, on pain of deposition.  With regard to this, the article established about the year 495, in a certain papal council, reads as follows: “The priests, that is, those who also preach, and deacons shall abstain from taking unto themselves wives; if they do not observe this, they shall be deposed from their office.”  Seb. Franck, Chron. Rom. Concilen, fol. 48, col. 4, from Concil. Aphr.

Fourthly, because we have found, in the ancient registers, in which the names of the principal ancient teachers and martyrs are recorded, not the least charge laid against this man, either of superstition, or anything else; although we searched diligently, and had others search.

NOTE.—It appears that about nine years after the death of said martyr, Arnold, namely, A.D. 520, a great persecution arose in Arabia against the Christians; of which P.J. Twisck writes the following: “A.D. 520, a seditious Jew, who pretended to be the second Moses, caused an awful massacre and persecution of the Christians, at Nagra in Arabia, in the reign of the Emperor Justin; he slew the pious Bishop Arethas and many thousands of Christians.  Chron. 6th book, page 180, col. 1, from Nicephor., lib. 16, cap. 6. But as we have not been able to obtain reliable information, except that which we have shown, concerning this Bishop Arethas, as to whether he was a true and orthodox Bishop, as well as in regard to the many thousands of Christians who were slain with him, as to whether they professed a good profession of faith, which we doubt very much, we will not concern ourselves with them.  Nevertheless, it must be considered, that among so great a number there were at least some, here and there, who died in the true faith, seeing the same were sometimes scattered in various countries.  Of this we will let the well-meaning reader judge for himself.