Martyrs Mirror 161TOUCHING DIFFERENT POINTS OF THE DOCTRINE OF ORIGEN, ACCORDING TO THE ACCOUNT OF P. J. TWISCK

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 ye 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 hicelius, 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 an one himself, though it be demanded of him.

"Again: On Matt. 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 killeth, that John should be understood literally and carnally. Hence 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 peaceloving 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: Origen (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 II Thess. 2 , that he sitteth 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. H.eyden Ncemb., fol. 226, 227.

A. D. 251. It is recorded at this time, Virian, Marcellinus, and Justin, learned men, in the reign of Emporer Decius, conferred with one another about matters concerning the Christians, and were well pleased with this holy religion; and hearing that Christian believers were baptized, they sent for a teacher* called Justin, and asked him to baptize them.

Justin rejoiced that such learned men wished to take upon themselves the yoke of Christ. He began to instruct them, and then had water brought, and baptized them on confession of their faith. P. J. Twisck, Chron. 3d book, page 68, cot. 2, from

* The author employs the word "priest;" but priest is derived mn the word "presbyter," that is, elder. We say teacher.

Wicel. in Choro Sanctoruni, Grond. Bew., letter B.

A. D. 253. For this year, we read in ancient authors, that Pancratius, the son of the believing Clionius, was baptized at Mount Celius, when he was fifteen years old, after he had been under instruction twenty days. Compare this with P. J. Twisck, Chron. 3d book, page 71, cot. 1, from Wicel. Grond. Bew. letter B. Leonh., lib., 1.

Touching the circumstances of this matter, that is, of Dionysius, who traveled with him, and the bishop Cornelius who baptized him, to whom some have erroneously ascribed another office, we leave it in its own merit and mention it no further. It suffices us that it is evident from this, that at that time the believers did not have their children bapized, till they, having attained to understanding and riper years, themselves desired to be baptized on their faith.

Same year as above. Basilla, an honorable and discreet maiden, at Rome, in the reign of Emperor Galien, learned the Christian faith from the eunuch Protus, and Hiacynthus, and was also baptized by the above mentioned bishop Cornelius. Grond. Bew. van den Doop, printed 1581, letter B., ij.

A. D. 257. Pontus, the son of Marcus, a Christian, was orally instructed in the Christian religion, by the bishop, or teacher, Pontian, and then baptized. P. J. Tzeissck, Chron. 3d book, p. 73, cot. 1, from Grond. Bezv. letter B. Chron. Mich., fol 163. Also, Loop der Werelt, by F. H. H., printed 1611, page 47.

Here notice again that the afore mentioned Pontus was not of Jewish or heathenish, but of Christian descent; for he is called the son of Marcus, a Christian; from which, as in the case of Pancratius, it appears that the Christians suffered their children to grow up unbaptized, till they attained to the years of understanding.

A. D. 264. At Rome, under the Emperors Valerian and Galien, Nemesius and some others catechised; and, according to the custom of the church, when they had held a fast, he baptized all who believed. P. J. Twisck, Chron. 3d book, p. 57, cal. 1; word for word.

NOTE. In the tract, Grondig Bezvijs, en onderrechting van den Doop, printed A. D. 1581, letter B., ij. ; ex Codice Mariano, the name Nernesius is not put in the nominative, but in the accusative (objective) case; so that in this place it seems that Nemesius was not the one who baptized, but one of those who were baptized.

About A. D. 2.90. The above cited examples of those who were baptized on their faith, after having been instructed, are confirmed by various teachings of Cyril of Jerusalem, who then showed how those who were baptized should conduct themselves before as well as after baptism. Jacob Mehrning introduces him about the end of this century, or about A. D. 290, and adduces from his writing various passages which apply in no wise to infant baptism, but very appropriately to'the baptism which is administered upon faith and repentance.

In Baptism Hist., pages 317 and 318, he has this annotation (cap. 8, ibid): "Cyril himself exhorts some catechumens who before had spent several years in sensuality and lewdness, that they should not think it grievous to do penance for forty days, saying: `Beloved, forsake that which is present, and believe in the things to come. So many years you have spent, and served the world in vain; will you not, then, begin, and for the sake of your souls, abstain for forty days?"'

In Baptism Hist., page 318, we read (Cyril in Catech. 2, Mijstag. ): "Repent, O man, and the grace of baptism shall not be withheld from thee."

"Again: Cyril strenuously exhorts such newly planted ones unto godliness, so that when they go to receive baptism, they will not be rejected, like the guest spoken of in the Gospel, who did not have on a wedding garment. Therefore he says: `Far be it, that any of those who have given in their names for baptism, and have been entered on the lists, should hear: Friend, how camest thou in hither not having a wedding garment?"' From Vicecom., lib. 2, cap. 12, on Cyril.

"Again he says (Cyril in Catech. 3, Mijstag) `Begin to wash your garments by repentance, that, being called to the marriage of the Lamb, you may be found worthy."'

"Again (Baptism. Hist., page 319, Cyril Catech. 1, Mijstag): `Say to those who are to be baptized: Hear the voice of the prophet that saith

Wash ye, make you clean; put away from your souls the evils of your doings before mine eyes; that the assembly of the angels may call unto you

Blessed are they whose transgressions are forgiven, whose sins are covered.' "

"Again cap. 6 (hicec. ), Cyril admonishes the newly baptized: `As you have put off the old garments, and put on those that are according to the Spirit, you shall henceforth always walk in white garments.' By this we do not mean to say that it is necessary for you always to have on white garments, but that you are to clothe yourselves in such garments as are white, bright, and spiritual before God. And in cap. 10, he says: `Would to God, that we could all of a truth say: My soul is joyful in the Lord; for he hath clothed me with the garments of salvation, and with the robe of gladness.' "

Then he shows how holy, divine, and blessed a thing it is, to have joined one's self by baptism to the nobility of Christ, that is, to His church. It is truly wonderful, how affectionately, sweetly, and comfortingly he addresses them, saying: "You have now given in your names to the nobility of Christ, and have received the bridal torches, the desire for the kingdom of heaven, the good purpose, hope, etc." And, cap. 38, he thus addresses the baptized: "Now the odor of salvation is on you, O ye enlightened I Gather you heavenly flowers, to make heavenly crowns of them. Now, now! the odor of the Holy Spirit smells sweetly on you. You have been at the gate of the King's palace. Would to God, that you were already led before the King Himself. The blossoms have now appeared on the trees; but, oh I that the fruit also were conceivedl" Jac. Mehrn. Baptism. Hist. on the third century, page 320.

How could it be possible that Cyril of Jerusalem should have taught differently concerning baptism, than the Anabaptists today teach, namely, that it must be accompanied by faith and repentance; seeing he, as has been shown, employs throughout such manner of speech as cannot be applied otherwise than to this baptism, and by no means to infant baptism.

For instance, in the first passage he admonishes the catechumens who had spent several years in voluptuousness, not to think it grievous, to do penance before baptism for forty days; which well accords with what was said to those who were not prepared for baptism. Matt. 3:7, 8.

This he confirms in the five subsequent passages, using these arguments: That they must not neglect to repent, so that the grace of baptism may not be withheld from them. Again, that they would not have to hear it said to them, as the unprepared guest in the Gospel: "Friend, how camest thou in hither?" Again, that they, being called to the marriage of the Lamb, might be found worthy. Again, that to this end they should hear the voice of the prophet, that saith: "Wash ye, make you clean; put away the evil of your doings."

In the sixth passage he admonishes the newly baptized: As you have put off the old garments (that is, forsaken the old life) and put on those that are according to the Spirit (that is, put on a new life), you shall henceforth always walk in white garments, that is, henceforth you shall live a holy life and pay unto God your vows made unto Him when you were baptized. This is certainly a scriptural exposition, and is not obscurely expressed in Cyril's words.

We now come to the seventh or last passage, of which we shall say but little, as it contains not a single word which does not clearly indicate that he speaks of the baptism of the believers and penitent; for he there says to the baptized, that being enlightened they now had on them the odor of salvation, and admonishes them, to gather heavenly flowers with which to make heavenly crowns, adding this wish: "The blossoms have now appeared on the trees; but oh! that also the fruit were conceived!"

Any one with only a little understanding can easily see that these words of Cyril do not pertain to infants, and that he therefore does not speak to infants or of infant baptism, but is speaking to reasonable persons, and of the baptism that is administered to such. Moreover, from his having previously mentioned the catechumens, it is evident that it was customary at that time in the church where he was teacher, first to instruct the youth in the faith, and then, when they had accepted it, to baptize them upon confession of it. Without contradiction, it was a scriptural and holy custom, which proceeded not from human reason like infant baptism, but from the mind of Christ and the understanding of the holy apostles. With this we take our leave from Cyril.

A. D. 300. Arnobius, an old teacher says (in Psalms 146 ): "You are not first baptized, and then apprehend the faith, and rejoice in it; but when you are about to be baptized, you state before the teacher your perfect willingness, and make your confession with your own mouth." P. J. Twisck, Chron., 3d book, page 82, col. 1, 2, from Grond. Bew., letter B.

These words of Arnobius are very excellent, and show that at his time they did not first baptize, and then apprehend faith; but that the one to be baptized had to state his willingness before baptism, and then to make confession of faith with his own mouth. However, we shall speak more fully of Arnobius in the succeeding century.

Same year as above. It is recorded that at this time there were several persons who had separated from the catholic* (Roman) church, namely: Dadoes, Sabas, Adelphius, Hermas and Simeones, who were accused of heresy by the Roman church, and, among other things, were charged with holding erroneous views concerning the divine meat (that is, the sacrament of the Lord's Supper), and of baptism (that is, infant baptism). As regards the divine meat they were charged with holding the opinion, that it neither profited nor injured; that is, that the sacrament of the Lord's Supper had no intrinsic virtue or value; and of baptism it was said that they maintained, that those baptized were not benefited by baptism, but that fervent prayer alone must expel the indwelling Satan.

Concerning these and other matters with which they were charged, whether justly or unjustly, see Hist. Eccles. Tripart., lib. 7, cap. 11. S. Fr., Chron. Rom. Kett., printed A. D. 1563, fol. 96, letter E, under the name Eraclit. Epulius.

Hence, when they said that those baptized were not benefited by baptism, they thereby sufficiently rejected infant baptism, since the Roman church in general recognized no other than infant baptism. That this rejection of baptism, or deeming it useless, has respect to infant baptism, is clearly evident from what is added, namely, that they held that not baptism, but fervent prayer must expel the indwelling Satan; for those of the Roman church entertained the contrary view, namely, that Satan must certainly be expelled from the infants by baptism. However, we let every one judge for himself in this matter.

Jacob Mehrning in concluding the third century, says: "All these are beautiful reminders, which were administered to the catechumens before as well as after baptism, and which can certainly not

* ilsca in the sense of general.

have place with infants. And thus it has been shown in this, the third chapter, that in these three centuries infant baptism cannot be proven by a single consistent and authentic testimony from the fathers and church historians." Baptism. Hist., pp. 320 and 321.

But this is further elucidated by the remark of P. J. Twisck, who, quite at the close of the third century, says: "Although infant baptism had been originated by some individuals, or by the church (that is, the Roman), as they themselves state, there were, nevertheless, many who devoutly received baptism upon faith and with a penitent life." Chron., 3d book, conclusion, pages 83 and 84.

With this we close our account of baptism as practiced in the third century, and proceed to the martyrs who suffered during this same time for the truth and their upright faith.