An Account of the Holy Baptism of the Martyrs in the Third Century

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

Leonilla, a Christian grandmother, had her three grandsons, Sosyphus, Cleosyphus, and Melosyphus, baptized after they had first been instructed.

Then comes Origen, surnamed Adamantius, who gives very excellent and wholesome 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; and so also is Pancratius, the son of the believing Chonius; also Bazilla, an honorable maiden, who was baptized after she had been instructed by Protus and Hiacyntus; and in this way too, after being instructed in the faith by Pontianus, Pontus, the son of a Christian called Marcus, was baptized.

Nemesius instructed and baptized those who came to the faith.

Cyrillus Hierosolymitanus exhorted those who came to his baptism to fast forty days first, because 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 they had separated themselves; and with this the account of baptism in this century is complete.] [n167-4]

We do not find it stated by a single authentic author, as has been shown, that during the first two centuries anyone 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 it, but also put it in practice and administered it; yet it was adopted only in a few places. J. Mehrn., in Baptism. Hist., page 164, number 10. H. Montanus, in Nietighz. van den Kinder doop, second edition, page 17.

It would not be out of place to give a twofold 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 like a rose among thorns, we will pass this question by, since it does not properly belong here; we shall, however, speak of it in a separate place, and go on now with our account.

About the year 204. This is the time in which, it is stated, the celebrated Tertullian flourished. Seeing that baptism was administered to the catechumens (learners) too soon, since some began to baptize them while they were still children, he wrote the following in order to prevent it: "It is better to put off baptism, according to the condition, circumstances, and age of each particular person, than to rush into it. Again: " It is true, the Lord says: 'Do not forbid them to come to me.' Let them come, then, when they grow older; let them come when they learn and are taught what they are coming to; so that they may become Christians; when they can know Christ. Why do you hurry the innocent young to the forgiveness of sins? We should exercise more prudence in temporal matters than to entrust divine things to those to whom we do not entrust earthly ones; so that they may know how to desire salvation, and it may appear that it was given to him who desired it." Book de Baptism, chapter 18. Also, H. Mont. Nietigheyd, page 17.

These words contain several arguments against baptizing too early. The first reason is based on how unprofitable it is to hasten with it, and is contained in these words: "It is more profitable to put off baptism, according to the condition, circumstances, and age of each particular person, than to hasten it." The second reason is founded on the meaning of the words of Christ: "Do not forbid them to come to me;" with reference to which he says

"Let them come, then, when they grow older." The third reason he bases on the innocence or simplicity of those children, saying: "Why do you hurry the innocent young?" The fourth reason he founds on the lack of prudence shown in it, saying: "We should exercise more prudence in temporal matters than to trust divine things to 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 how 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 it would have been to him if, having reached the years of maturity and been instructed and taught, they were baptized upon their own desire to be saved.

He mentions this manner of baptizing in another place, stating at the same time how this baptism was administered by him and his own people. [n167-1] He says: "When we go to the water, and first begin with baptism, we confess there, just as we did before in the church, under the hand of the overseer,* that we renounce the devil with all his adherents and angels; after which we are dipped three times, which answers more than the Lord has laid down in the Gospel."* [n167-8]

He states it still more clearly in book de Spectaculis, chapter 4: "When we have gone into the water and confess the Christian faith upon the words of his law, we testify with our mouth that we have renounced the devil, his pomp, and his angels."

And so that this may be practiced and maintained in truth, he gives the candidates for baptism this instruction (book de Baptism, chapter 20): "Those who are to be baptized must supplicate with much praying, fasting, bending of knee, and watching, confessing all their former sins, so that they may show forth John's baptism." "They were baptized," he says, "confessing their sins." Matthew 3, verse 6.

Then he shows what baptism is, and what it signifies; from which we can clearly see that at least in his estimation infant baptism was not authorized. He says: "The washing of water is a seal of the faith; and that faith begins with, and is known by, the penitence of the believer. We are not washed in order that we may cease to sin, but because we have ceased, and are washed in heart, for this is the first immersion of him who hears." [n167-9]

If you wish to learn still more of the views of Tertullian concerning baptism as instituted by Christ, read book de Prescript. adversus Haereticos, chapter 36, cited by H. [n167-2] Montanus, in Nietigh., page 23, and by J. du Bois (although he misinterprets this passage), Contra Montanum, page 44, where Tertullian writes as follows: "Well then, you who would inquire more fully into the matter of your salvation, take a view of the apostolic churches, in which the chairs of the apostles are still occupied by their successors, and where their own authentic epistles are still read, sounding their voices, and calling up their very forms. If Achaia is near you, there is Corinth; if you are not far from Macedonia, there is Philippi, and there Thessalonica; if you can come into Asia, there is Ephesus; but if you are near Italy, there is Rome. Let us see what she (namely, the church there) has said, what she has taught, and in what she has agreed with the African churches. She recognizes one God, the Creator of all things, and Christ Jesus from the virgin Mary, the Son of God the Creator, and the resurrection of the flesh; she unites the law and the prophets with the evangelical and apostolical writings, and from there drinks this faith, which she seals with water, clothes with the Holy Ghost, feeds with the eucharist, or Lord's Supper, and confirms by martyrdom; and receives no one contrary to this institution." Thus far, Tertullian.

To this we say: "It is indeed true that he here speaks against the errors of Valentinus, Marcion, and the like; but since this leads him to say that all the churches which he mentions, especially the one at Rome, in which the apostolic doctrine was still sounded at that time, sealed with water the faith which he sets against those errors, and that they received no one contrary to this institution, anyone can clearly see that all the above named churches administered baptism at that time to adults, who could drink that faith from the evangelical and apostolical writings; and not this only, but could also partake of it by the use of the eucharist, and confirm it by martyrdom, which are things that children cannot do." Ergo.