Chapter XXXV: Conclusion: Of the Matters Here Related (9)

Tharacus replied: “I neither regard thy fire, nor do I fear thy smoke.”

When he was hung up, Maximus said to him: “There shalt thou hang, until thou consentest to sacrifice to the gods.”

Tharacus answered: “Thou mayest sacrifice; for thou art 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 thee nothing. But come, and sacrifice to the gods, that thou mayest not perish under the punishment.”

Andronicus replied: “It is the same that thou hast 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 thee, 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 THREE MARTYRS EXAMINED ON THE RACK THE THIRD TIME.

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: “Dost thou still despise imprisonment, bonds, punishments, and tortures? Follow my advice, O Tharacus, and abandon this confession, which profits thee nothing. Rather sacrifice to the gods, by whom all things exist.”

Tharacus answered: “Woe shall come upon them. Thou thinkest 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 dost thou not yet desist, thou impious blasphemer! or thinkest thou not that for thy rash words I should cause thee 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: “Thou and thy fellow-prisoners must die according to the laws.”

Tharacus answered: “What thou sayest is an evidence of thy 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: “Thou accursed miscreant! what reward have ye to expect, seeing you die for your wickedness?”

Tharacus replied: “It is not lawful for thee 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 thy madness.”

The President said: “Darest thou thus address me, thou accursed [one], as though thou wert mine equal?”

Tharacus answered: “I am not thine 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: “Thou miscreant, I shall deprive thee of the power.”

Tharacus answered: “No one can take away the power from me, neither thou, nor your princes, nor Satan, the father of you all.”

_Tharacus put to the rack._--The President said: “Now, seeing thou art bound and suspended, in order that you may be tortured, sacrifice in time, before I cause thee to be punished according to thy deserts.”

Tharacus replied: “That thou mayest do; but since I was formerly a soldier, thou mayest not torment me with all manner of punishment. Yet, lest thou think, I might yield to thy perverseness, go on and devise and inflict upon me all sorts of punishment.”

The President said: “Do not think that I shall sentence thee at once. I shall cause thee to be put to death by degrees.”

Tharacus answered: “Whatever thou intendest to do, do at once, and do not threaten.”

The President said: “If thou think, that some women will come and embalm thy body, thou art greatly mistaken, for it is my intention that nothing shall remain of thee.”

Tharacus replied: “Do with my body as pleaseth thee, now as well as after my death.”

“Maximian,” said the Proconsul, “break his jaws, and tear his lips.”

Tharacus answered: “True, thou hast crushed and marred my face; but thou hast quickened my soul.”

The President said: “Thou wretched man! Desist from thy vain thoughts, and sacrifice; that thou mayest be delivered from these pangs.”

Tharacus replied: “Dost thou think I am a fool or a madman, and that I, who trust in the Lord, shall not live in heaven? Thou mayest deprive me of this temporal life for a little while; but thou wilt thereby cast thine 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 thou inflict many more torments than these upon me, thou shalt 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 thou 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 dost thou call upon, thou accursed fellow?”

Tharacus answered: “The Lord whom thou dost not know, and who recompenses every one according to his works.”

The President said: “And shall I not exterminate thee, as I have told thee? Yea, even thy remains I shall burn, and scatter thy ashes to the wind; that the women may not come, and wind thy dead body in clothes to embalm it with precious ointments and spices.”

Tharacus replied: “I have said it, and say so still, do what thou wilt: thou hast 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 thyself, Probus, that thou mayest not fall again into the same punishment; for others, who on thy account have persisted in their obstinacy have rued it. Sacrifice now, therefore, that thou mayest 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 thou wilt hear anything different from us; for thou hast ere this heard and seen enough to convince thee, that thou canst not turn us. Here I stand before thee the third time, and do not yet regard thy threats. What dost thou wait for, then?”

The President said: “Ye have conspired together to deny the gods. Bind him, and hang him up by his heels.”

Probus replied: “Dost thou not yet cease to fight for Satan?”

Maximus said: “Believe me, before thou be tortured; have compassion upon thine own body. See, what dreadful torments are being prepared for thee.”

Probus answered: “All that thou mayest do unto me, shall conduce to the comfort of my soul; therefore, do what thou wilt.”

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 thee, 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 thy 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 ye do to me, and judge my cause.”

The President said: “Thou wretched man! thou hast suffered so much, and, behold! thou hast thyself received the sacrifice.”

Probus replied: “Ye have not accomplished much, by doing me violence. The Lord knoweth my intentions.”

The President said: “Thou hast eaten and drank what was sacrificed to the gods.”

Probus answered: “The Lord knoweth it, and hath 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 thy 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 thee, O Lord, that thou hast made my hands worthy, to suffer for thy name.”

The President said: “The many torments have deprived thee of thy mind.”

Probus replied: “The great power which thou hast, has not only made thee a fool, but also blind; for thou knowest not what thou art doing.”

The President said: “Thou who hast been tormented on thy whole body excepting the eyes, darest thou 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, thou has also deprived me of my bodily eyes, but thou shalt never be permitted to destroy the eyes of my faith.”

The President said: “Dost thou think thou wilt survive all these torments, or that thus thou shalt 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 thy youth, if thou hast prudently advised with thyself to reverence the gods: consent and sacrifice to the gods, that thou mayest be released.”

Andronicus answered: “May God never suffer thee, O tyrant, that I do aught against the law of God. Thou shalt never shake my good confession, which I have founded upon my Lord. Here I stand ready, for thee to make manifest on me thy hardness.”

The President said: “Methinks, thou art raving, and possessed of the devil.”

Andronicus replied: “If I had the devil in me, I should obey thee; but because I confess the Lord, I do not submit to the commands of the devil. But hast not thou the devil in thee? For, being deceived by the devil, thou doest 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. Thou shalt not conquer me; for the Lord, whom I serve is with me.”

The President said: “Thou madman! how long wilt thou remain thus obstinate? Seek at least to die upon thy bed.”

Andronicus answered: “As long as I live, I shall overcome thy wickedness.”

The President said: “Heat the branding-irons red-hot again, and put them between his fingers.”

Andronicus replied: “O foolish despiser of God! Thou art full of the wicked thoughts of Satan. Seest thou not that my body is almost consumed through the manifold torments thou hast inflicted upon me. Thinkest thou that now at the last I shall begin to fear thy devices? I have Christ dwelling in my heart, and despise thy torments.”

The President said: “Thou miscreant! knowest thou not that this Christ, whom thou worshipest became man, and was punished under the Judge Pontius Pilate?”

Andronicus answered: “Be silent, for it is not lawful for thee to speak evil of him.”

The President said: “What gainest thou by thy faith and hope in this man whom thou callest Christ?”

Andronicus replied: “I have thereby in expectation a great reward and gain; hence 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 wilt thou thus obstinately endure the punishment? See, thou hast certainly eaten of that which has been sacrificed to the gods.”

Andronicus answered: “Cursed be all who honor the idols, thou and thy princes.”

The President said: “Thou miscreant, cursest thou 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: “Herewith 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 therefrom, 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.

AN ACCOUNT OF THE DEATH OF THE AFOREMENTIONED MARTYRS, WRITTEN BY SOME CHRISTIAN BRETHREN WHO WITNESSED IT.

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; yea, 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; hence 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_.

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

BRIEF SUMMARY OF BAPTISM IN THIS CENTURY.

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.

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 suffered 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: Thou breakest 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 nigh unto him,” upon which he remarks: “that men, by the true water of baptism, draw nigh 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 light enough, 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 thereby, 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; hence 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 nigh 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 nigh to God by baptism, who has not departed from him? Infants have not departed from God through disobedience; hence they cannot draw nigh 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, yea, 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 abovementioned 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, nay, 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, yea, 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._

_A. D. 317._--Donatus, an over-learned bishop at Carthage,[101] who had many adherents in Africa, taught among other things: “That the preaching of the divine word and the administration of the sacraments by an ungodly minister, were of no avail. They (his followers) held that the church of Christ existed only among them, and hence, they rebaptized all who wished to adopt their religion, saying that the heretics, or the Pope, had no Christian church, and consequently, no baptism, inasmuch as there was only one God, one faith, one Gospel, one church, and one baptism. ‘They, like the Anabaptists, also held,’ says Franck, ‘that no children, even in the extremity of death, should be baptized, but only believing adults who desired it.’”

[101] Seb. Franck notes as the time of the propagation of the
doctrine of Donatus the year 334, under the Emperor Constantine.
“He taught,” says Franck, “that the Son is less than the Father,
and the Holy Spirit less than the Son.” This is considered heresy
by the Roman church, but when rightly expounded, it may be correct.
For Christ himself with regard to his humanity says: “My Father is
greater than I,” John 14:28. And of the Holy Ghost he says: “If I
depart, I will send him unto you,” John 16:7; as though the Holy
Ghost were less than himself. Franck further says, that Donatus was
an over-learned bishop of Carthage, who had come there from Numidia,
and maintained that the true and only baptism existed exclusively in
his church and faith. _Chron. Rom. Kett., letter D._

When he was imprisoned he upbraided Augustine, saying that no one ought to be imprisoned on account of his faith, God had given man his free will, to believe as he chose. Concerning all this, see, _P. J. Twisck Chron., 4th book, p. 93, col. 2, and page 94, col. 1, from Merula, fol. 255. Zeg., fol. 79. Seb. Franck, Chron. van de Roomsche Ketters, letter D., fol. 76_, printed A. D. 1563.

As regards Donatus, if it be true that he erred in some things, or failed in some matter of faith, we will not defend him therein; however, this much is certain, that owing to the absence of his writings, we have no other information concerning him, than that which comes to us through the mouth and hand of his adversaries.

Concerning this, P. J. Twisck, in a certain place, expresses his regret, saying, that in his _Chronijk_, for the year 410, he wrote something derogatory to his followers, before he had been properly informed regarding it; which he afterwards, for the year 417, refutes and explains more clearly by quoting from Bullinger: “That the followers of Donatus were similar to the Anabaptists (whom he calls Baptists); that they taught, that no one ought to be compelled to do good or to accept the faith.” Again: “that every heretic should be left to follow his particular faith without restraint or compulsion.”

On this account, P. J. Twisck, in the same place, relates from another author, that it is quite probable that these people were burdened with many unjust accusations. “It would be desirable,” writes he, “to have in our possession their writings, teachings, and deeds; for if it be the case, that they were in all respects like the Anabaptists, and would compel no one in matters of faith, then it is sufficiently apparent, that they are unjustly charged by other writers, with tyranny. I have given this a place here, because the year 410 was already arranged when this reached me.” Thus far, _P. J. Twisck, Chron., 5th book, page 147, col. 2, from H. Bulling. Contra Anbapt., lib. 5, fol. 216, 222_.

NOTE.--We accept of the writings of Donatus only that which is good and true; for the rest we assume no responsibility.

_About A. D. 318._--It appears that when Athanasius was yet a boy, at Alexandria also, baptism was not administered otherwise than upon confession of faith; at least, that it was not customary to baptize infants, is evident from the following circumstances of a certain occurrence related by Ruffinus and Zozomenus: “When the day of the martyr Peter was celebrated at Alexandria, by the Bishop Alexander, and he, after the solemn service was over, was awaiting his assistants, or pupils to dine with him, he observed in the distance some children playing on the sea shore, who, very probably, not for the first time were imitating the bishop and those things which are generally done in church. But when he observed the children more attentively, he noticed that they were performing some mysterious things. Astonished at this, he summoned his assistants to him, and showed them what he had seen from a distance. Then he commanded them to seize the children and bring them to him. When they came, he asked them, what they had been playing, and what and how they had been doing? They, as was natural for their years, at first were frightened, and denied the matter, but afterwards related it just as it had taken place, and confessed that they, through Athanasius, who in this game had imitated the Bishop, had baptized some catechumens, that is, boys who had not been baptized. Alexander then inquired of those who they said had been baptized, what questions had been put to them, and what they had answered; likewise interrogating him who had put the questions; and found that all was in accordance with the manner of our religion. _Jac. Mehrn., 2d part, pp. 356, 357, from Nicephor., lib. 8, cap. 44._ Also, _H. Montan. Nietigh., pp. 64, 65, from Ruffin. Eccl. Hist. 1, cap. 14. Zozom. Eccl. Hist., lib. 3, cap. 16_.

From these circumstances it is evident that infant baptism was not customary there. First, when we take into consideration the conduct of these boys, we see that in the Christian church at Alexandria the usual mode of baptizing at that time was this, namely: that the Bishop, or whoever administered baptism, first interrogated the candidates for baptism, and then, after they had answered him, they were baptized.

Secondly, if we consider the boys themselves, who apparently were ten or twelve years old, which probability is increased by the fact that Ruffinus (as H. Montanus shows), calls them catechumens, that is, such as were being instructed in the faith, which is plainly indicated by their performance, since they were able to imitate in every particular such important services. These boys are nevertheless called unbaptized, wherefore Athanasius, though by way of play, baptized them.

Moreover, that these boys were born of Christian parents, appears in various ways, as, for instance, in this, that they diligently attended the Christian assemblies, for without this they could never have represented so completely in all its particulars, the baptism practiced in the church. Likewise, in the fact that Alexander and his assistants (as the account further sets forth), enjoined the parents of these boys, who before were unbaptized, but had now been thus baptized, to bring them up in that vocation, namely, in the Christian religion, which certainly would not have been done, had their parents been heathen and not Christians. It is also stated that this was done with invocation and confession of God’s holy name, which certainly would not have been the case with heathen, who worshiped either no god, or many gods.

As to what Alexander held of this performance, we leave it to its own merits; it suffices us to have shown that at that time the Christians at Alexandria suffered their children to remain unbaptized; inasmuch as they were first instructed, and then baptized upon confession of their faith, which, as has been shown, is clearly indicated by the course of the aforementioned boys.

_A. D. 333._--It is recorded that in the first great council at Nice, held against Arius, and various innovations in the church, it was resolved among other things:

“_Canon 21._ The Paulianists and Photinians shall be rebaptized.”

“_Canon 12._ If any apostatize under persecution, without having been tormented, and sincerely repent, they shall be put among the catechumens for five years, and after two more years, shall be reinstated among the faithful, with prayer.”

“_Canon 13._ But they who, for the sake of the confession of the faith, have relinquished the military profession and again return to it, shall do penance for thirteen years, and then be received again; however, if they truly repent, the bishop is authorized to mitigate the term of penance, provided he sees that their repentance is fruitful and devout.”

“_Canon 15._ Concerning the catechumens who have apostatized, it is decided, that they shall be excluded from the prayers of the catechumens who have not apostatized, for three years, and at the end of that time be received back again.” _Jac. Mehrn., pages 352, 353, ex Concil. Nicen. Secund. Ruffin._

This is the great Council which is extolled as orthodox and Christian by nearly all so-called Christians. Be this as it may, we see no reason to praise it so highly, seeing that we must honor the precepts of God’s holy word alone, whereas the rules of that council were made by fallible men. Yet, so far as these men have laid down precepts that accord with the precepts of God’s holy word, or, at least, do not militate against them, so far we accept, or, at least, do not oppose them.[102]

[102] In Canon 2, _Concil. Nicen._, we have the following: “No one
who has recently been received from heathendom, and baptized, shall
become an ecclesiastic (that is, a teacher or bishop), unless he have
been very carefully examined previously.” _Bapt. Histor., p. 352_,
from _Ruffinus_; which quite agrees with Paul’s words, 1 Tim. 3:6,
that no novice shall be ordained to the office of a bishop.

When it is said, in Canon 21, that the Paulianists and Photinians shall be rebaptized, it establishes, that, according to the Holy Scriptures, not every baptism is a genuine or true baptism, and that consequently there is but one baptism which can in truth be called genuine, namely, that baptism which is administered by the true church, and upon the true faith. This is also established at this day by the Anabaptists, and regarded as a precept from the holy word of God.

It is also said in the 15th Canon concerning the catechumens, that if they have fallen, they shall be excluded three years from the prayers of those catechumens who have not fallen. This is an indication of the carefulness exercised by that assembly, to admit to baptism, according to the doctrine of the holy Gospel, no unprepared catechumens before they had truly repented after their fall. The 12th Canon, speaking of the penance to be performed by those who, under persecution, had apostatized without having been tormented; and the 13th Canon, treating of the very great and long penance to be endured by those, who, after having become Christians, had resumed the military profession, and thus become apostates; these precepts we say, militate neither against the holy Scriptures, nor against the views of the Anabaptists, but sufficiently confirm them both.

NOTE.--It is recorded that at this time pseudo-apostles taught that the church of Rome was rejected of God, and that it was not his church, but Babylon, and the whore mentioned in the Apocalypse, who rides the beast with the seven heads; and that we therefore do not owe obedience to the Pope; that under the New Testament we are in no wise bound to give tithes to the priests; that all manner of swearing is unlawful; that a consecrated church is not better to pray in than a pigsty. _Seb. Fr. Chron., fol. 120, col. 3._

_A. D. 335._--At this time, Athanasius vigorously maintained the cause of such as had been baptized according to order of Christ, against those who, it seems, asserted that baptism might take place without previous instruction, or confession of faith. He says (_Serm. 3., Contra Arian._): “Our Savior did not simply command to baptize, but first said, _teach_, and then, _baptize_; so that true faith may proceed from the doctrine, and then baptism be perfected with faith.” _P. J. Twisck, Chron., 4th book, page 99, col. 2; from Grond. Bew., letter A. Jac. Mehrn., Bapt. Hist., 2d Part, page 370._

NOTE.--At this time Athanasius taught that it is the duty of every Christian, to read the holy Scriptures, on the 6th chap. Eph. Again, he prohibited the practice of making a likeness of God for the purpose of worshiping him thereby, etc., as being an unlawful thing. _Contr. Gent. Sam. Veltius, in the Geslacht-register, page 118._

_Notice concerning several writings attributed to Athanasius._--The pedobaptists, prone to bring forward everything that seems in any wise to favor their views, were wont to adduce the 114th and the 124th question of a certain book called, _Various Questions of Holy Scripture_, attributed to Athanasius. But in answer to this we say: that said book is not the work of Athanasius, but of some other author who wrote subsequently to him; as in his 23d question he cites Athanasius as one having lived before him, saying: “This is the testimony of the great Athanasius, a man who was mighty in the divine Scriptures; but we, who are enlightened by him.” Moreover, that book contains many opinions foreign to Athanasius, as shown by the _Centuriatores Magdenburgenses, Cent. 4, cap. 10, p. 1032_. See also, _H. Montan. Nietigh., p. 69, and J. M., Bapt. Hist., pages 360, 361_.

NOTE.--_A. D. 320. Lactantius Firmianus_ taught at this time: 1. “That the sacrifices of the Christian are, a good life, purity, and good works. 2. That there is no religion in a place where there are images. _Lib. 2_, of the _Divine Instruction_. Also, _Sam. Veltius_, in the _Geslacht-register,. pp. 116, 117_. 3. He taught against compulsion of conscience, and revenge, as appears from the following. He writes to the Emperor Constantine (_5th book, chap. 20_): “The more the religion of God is suppressed, the more it breaks forth and grows; hence they should employ reasoning and admonition; it is not necessary to proceed with violence. For religion admits of no compulsion; persuasive words can do more to promote the cause than blows.” Again (_5th book, chap. 21_) he writes: “We Christians do not desire that any one should serve God, the Creator of all, against his will; neither are we angry if he does not serve him; for we trust his Majesty, who can as easily avenge himself against those who despise him, as he does the vexations and injuries inflicted upon his servants. Therefore, when we suffer such shameful things, we say not one word against it, but commit all vengeance to God; not doing as those who would be regarded protectors of their gods, and very cruelly assail those who do not worship them.” _Korte ontschuldiging, by P. V. K., edition of 1643, page 47, from Religions Vryheydt, 2d part, p. 10._

_About A. D. 340._--_Marius Victorius_ writes in the fifth book against Arius: “Every one that is baptized, and says he believes, and accepts the faith, receives the Spirit of truth, that is, the holy Ghost, and is made holier by him.” _J. Mehrn., Bapt. Hist., page 325._ I find in authentic writers, no other account of baptism by this Marius, so that this seems to be the only thing he has written about baptism, and from this, too, it is obvious that he must have been a stranger to infant baptism, seeing he joins together confession, faith, and baptism, in the one that is to be baptized.

_A. D. 350._--About this time Hilarius attained to the faith in Jesus Christ, and having been baptized upon this faith, he proceeded to defend the truth which he had received and accepted, and, for the strengthening of the faith he had adopted, and that he might live according to the same, he prayed to God (_lib. 12 de Trinit._) as follows: “Dear God, preserve my faith and the testimony of my conscience, that I may ever keep that which I confessed in the sacrament of my regeneration, when I was baptized in the name of the Father, the Son, and the Holy Ghost; namely, that I worship thee, O God our Father, and thy Son with thee, and that the Holy Spirit, that proceeds from thee, may be awakened.”

Again Vicecomes (_lib. 2, cap. 27_) quotes from Hilarius, on the 15th chapter of Matt. the following: “They that come to baptism confess first, that they believe in the Son of God, and in his suffering and resurrection; and this confession is made or pronounced at the sacrament of baptism.”

Again, Hilarius writes (_vol. 2, de Trinitate_): “The Lord has commanded to baptize in the name of the Father, and of the Son, and of the Holy Ghost; that is, upon the confession of the Author (that is, him who in the beginning created all things), and the First-born, and the Free Gift (that is, the Son and the Holy Ghost).” _Jac. Mehrn. Bapt., Histor., 2d part, pages 371, 372._

HILARIUS ON BAPTISM AND SEVERAL OTHER ARTICLES OF HIS FAITH, ACCORDING TO THE ACCOUNT OF P. J. TWISCK.

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 Ghost, 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, ye 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 Matt. 15, Canon 14. _Sam. Veltius, Geslacht-register, page 122._ He also writes: “The Father revealed to Peter, who said: ‘Thou art 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.