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 gusheth forth the wat’ry flood,
A sign[124] of the baptismal rite;
Thus flows to-day the martyrs’ blood.
[124] The reader will please insert here, _to the peoples_, which is
contained in the original, but had to be omitted in the translation,
as the metre would not allow it. The words in question are virtually
implied in the verse as translated by us, and we would not have
deemed it necessary to call attention to the circumstance, were
it not for the fact, that van Braght bases part of his following
argument on these very words.--_Translator._
The question now is, what Alcimus meant to say by this verse. He treats
of two things: 1. of Baptism; 2. of Martyrdom, comparing thereto the
water that flowed from Christ’s side, when a soldier had pierced it
with a spear.
I. _Of Baptism._--Of this we shall say but little, since this subject
has been sufficiently discussed in our preceding account of baptism
as practiced in this century; yet, in order to proceed properly, and
to pass by no part of said verse, we say that the resemblance which
Alcimus here finds in the blood that flowed from Christ’s side, saying
that it was to the people, or to the peoples, a sign of baptism,
neither can nor may be applied as referring to infant baptism; for not
only the sense, but even the words of the verse, would contradict this.
As to the words, he does not say that said water is _to infants_ a sign
of baptism, which he certainly must have said, had he meant infant
baptism by it; but he says that it was _to the people_, or _peoples_, a
sign of baptism, which word (people, or peoples), in holy Scripture as
well as in secular authors, is generally understood to mean adult, or,
at least, intelligent persons, who can be taught, or to whom something
can be signified; as, for instance, Christ said to his disciples: “Go
and teach all nations, baptizing them,” etc. Matt. 28:19. Moreover,
that infants are unable to understand the signification of little
things, even to say nothing of this great mystery of baptism, is so
clear that it cannot, with truth, be controverted.
II. _Of Martyrdom._--This is what we have chiefly had in view; for he
says in the last line of the aforementioned verse: “Thus flows to-day
the martyrs’ blood.” Certainly, here he indicates that at the time when
he wrote this, the blood of the (believing) martyrs was shed; for this
is indicated by the word, _to-day_, which generally is understood to
mean the present _day_; but here properly signifies the present current
_time_. Moreover, as to the persons whom Alcimus notices as martyrs,
and of whom he says that their blood flowed to-day, they cannot be
understood to have been other than orthodox martyrs, or, at least, such
as held the same views and doctrines with him; for the first, ancient,
and true Christians called none martyrs, but their fellow-believers
who had suffered or been put to death for the faith. From this, it
would seem, has proceeded the old adage, which is still used: “_Not the
suffering, but the good cause from which he suffers, makes the martyr_.”
Of the correct views of Alcimus, and, consequently, of those whom he
calls martyrs, especially in regard to baptism, we have spoken before,
and have also just now given some explanation with reference to it;
which must suffice for the present. The impartial reader may decide
for himself. In the meantime it behooves us to investigate and, if
possible, show when, where, why, and how said martyrs suffered. But,
not being able, on account of the scarcity of ancient writers, to
ascertain all this, we shall content ourselves with what we do find in
regard to it, and shall therefore endeavor to follow the most faithful
and truthful records.
OF VARIOUS SEVERE PERSECUTIONS INSTITUTED IN AND ABOUT THIS TIME,
AGAINST THE CHRISTIANS, IN MANY KINGDOMS, PRINCIPALITIES, PROVINCES,
AND COUNTRIES, BY JEWS, HEATHEN, AND FALSE OR APOSTATE CHRISTIANS; OF
WHICH WE SHALL BRIEFLY POINT OUT THE PRINCIPAL ONES.
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 thereof,
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.
OF THE PERSECUTIONS WHICH TOOK PLACE AFTER THE TIME OF JUSTIN THE
GREAT, FROM A. D. 518 TO THE CLOSE OF THIS CENTURY.
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,
yea, 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? Yea, 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 abovementioned 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.
Hence it follows, that to all appearance, in the abovementioned 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.
ARNOLD, A TEACHER OF THE GOSPEL AND THE CHRISTIAN FAITH, MARTYRED IN A
FOREST NEAR PARIS, A. D. 511.
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.
THE OPPRESSION SUFFERED BY THE CHURCH AND THE SERVANTS OF GOD, UNDER
GRANUS, THE SON OF THE KING OF FRANCE A. D. 562.
That believers and the leaders of the church of God had to suffer great
oppression at this time, our beloved brother and co-worker in Christ,
P. J. Twisk, deceased, in his time, signified to his cotemporaries with
these words: “About this time (562), the churches and the servants
of God were greatly vexed by Granus, the wicked son of the King of
France.” _Chron. 6th book, page 192, col. 1_, from _Paul Merula, fol.
431, hist. Wenc., fol. 78_.[125]
[125] In the following year, namely, A. D. 563, mention is made
of forty Christian peasants, whom the Longobards seized and would
constrain to eat of the food offered to idols; but as they refused to
do this, they were beheaded together, for the faith in the only God,
and his Son Jesus Christ. Compare _P. J. Twisck, Chron. page 192_,
from _Marianus Scotus, lib. 4_, with _A. Mell., 2d book, fol. 299,
col. 4_, from _Gregor. Dialog., lib. 5, cap. 27_ from trustworthy
eye-witnesses. Nevertheless, we dare not count them among the true,
defenseless martyrs, since we doubt whether, at their apprehension,
they showed themselves meek.
ABOUT FORTY PIOUS CHRISTIANS SEIZED BY THE LONGOBARDS IN ITALY, AND
MOST OF THEM PUT TO DEATH WITH THE SWORD, FOR REFUSING TO COMMIT
IDOLATRY, A. D. 566.
Shortly after the death of the peasants just spoken of in the margin,
as the heathen Longobards, according to their custom, were offering
to Satan the head of a he-goat, about forty meek and pious Christians
were apprehended. When their captors, in honor of Satan, had gone round
their sacrifice, consecrated it by their sorcerous incantations and
conjurations, and had bowed their heads before it, and worshiped it,
they wanted to constrain the captive Christians to worship with them
this head of the he-goat. But most of the Christians, preferring to
die and strive for life immortal, rather than to live and worship the
idol, refused to bow their heads, which they had always bowed in honor
to God their Creator, before a vain and perishable creature. Thereupon,
the enemies of God and his Anointed, who had not hesitated to fight
against the Lord, and to kick against the pricks, put to death with the
sword, all of said captive Christians who would have no fellowship with
their idolatry; and thus they (the latter), all became blessed martyrs
of Jesus Christ. Compare _A. Mell. 2d book, 1699, page 299, col. 4_,
from _lib. 5 Dialog., cap. 28_.[126]
[126] Concerning these martyrs, we have not found that anything
has been laid to their charge, as regards the uprightness and
steadfastness of their faith (as has been stated respecting Arnold);
nor have we discovered anything that is at variance with the views
of the Anabaptists; hence we have accorded them a place among the
faithful martyrs of Jesus Christ.
GOLAUDUCH, A CHRISTIAN WOMAN OF PERSIA, MUCH TORTURED, AND PUT TO
DEATH, FOR THE TESTIMONY OF JESUS CHRIST, ABOUT A. D. 598.
About A. D. 598, in the time of the Emperor Mauritius, Golauduch, a
woman of Persia, who had once been an adherent of the Persian religion,
but subsequently become converted to Christ, and, consequently, had
been baptized upon her faith, and remained steadfast in the confession
of the Christian religion, even unto death. Of this, Evagrius makes
mention, whom we take to be the same one of whom we have spoken
elsewhere, and shown that he has described and commended as something
praiseworthy, the baptism of candidates; that is of those who were
baptized upon confession of faith. He writes the following of said
Golauduch: “At that time (namely, in the reign of Mauritius), there
lived among us, the godly martyress, Golauduch, who, having suffered
many and severe torments at the hands of the magi or Persian priests,
finally obtained the martyrs’ crown; of whose life, old Stephen, Bishop
of Hierapolis, has written an account.” Compare _Evagr., lib. 6, cap.
19_; also, _Nicephor., lib. 18, cap. 25, ex Act. Sabulosis_, with _A.
Mell., 1619, fol. 301, col. 1_.
Abraham Mellinus and J. Mehrning, however, differ in regard to the
supposed time in which Evagrius (who, it appears, wrote the above
account of the martyrdom of Golauduch), is said to have lived, J.
Mehrning referring him to the middle of the fifth century, while
Abr. Mellinus, on the other hand, places him almost at the close of
the sixth. This difference of chronology we leave to them, holding,
nevertheless, that they both wrote of one and the same person; who was
a good historian and well versed in ecclesiastical affairs.
This person, then, called Evagrius, having commended as praiseworthy
the baptism of the above mentioned candidates, that is, of those who
had previously been instructed in the faith, afterwards, it appears,
also makes mention of said martyress Golauduch, virtually calling her
his sister in the faith, and a member of his church. For, when he says:
“At that time, there lived among us, the godly martyress Golauduch,”
what else does he mean to indicate thereby, but that said woman
belonged to, and lived in, the very church of which he was a member,
or, at least, whose doctrine he loved and cherished? Besides, we have
not found anything laid to her charge, as regards her faith and good
conversation, as has been stated of the preceding martyrs; hence we are
satisfied with regard to her.
AN ACCOUNT OF THE HOLY BAPTISM IN THE SEVENTH CENTURY.
SUMMARY OF BAPTISM IN THE SEVENTH CENTURY.
[Adrian is mentioned as the first one who, in this century, declared
himself, not so much in words as in deed, against infant baptism; as
to the manner, however, in which the Romanists proceeded against him,
shall be more fully spoken of elsewhere.
The Bracerensian papists, to prevent the decline of infant baptism,
confirm it in a certain council.
The pious adhere to the true ordinance of the baptism of Christ,
notwithstanding the power of the Pope and the decree of the
aforementioned council.
In the mean time there were baptized (that is, in adult age),
Anastasius, the Persian; Theodorus or Theodus; many hundred Jews; some
in Upper and Lower Saxony; some in England.
Probation or examination in the faith, was at this time practiced by
the orthodox, as did, among others, Amandus, Birinus, another teacher.
Those of the Jewish nation now became members of the Christian church;
some of whom, after confessing the faith, asked for baptism.
How Zeno of Verona was wont to address the candidates; explanation of
his address.
The example of the Egyptian divines, who preached the doctrine of
faith, before baptism, to the candidates, is followed by others at this
time.
The time for baptism, which was fixed on Easter and Whitsuntide, is
ordained to every day, on account of infant baptism. The Pope also
decrees that during the mass the kiss of peace be offered to the
people, in order that the mass, which, it appears, was esteemed but
little by many, might be regarded the more highly.
The believers were not turned away from their faith, by said papal
decree; nay, it appears that even some of the Roman church declared
themselves against the papal superstitions; as, 1. Isidorus, 2.
Cesarius, 3. Adelheymius, 4. Agatho, 5. Julian Pomorius. In the
mean time, mention is also made of Isidorus of Spain, and what he
has written on baptism, namely of the applicants for baptism, and
fellow-prayers.
The Christian parents, Lutgerus and Libuga, left their son Lutgerus
unbaptized, till he, having accepted the faith in France, was baptized
thereupon.
Finally, the difference between those of the Roman church and those who
administered baptism upon faith.
Conclusion of the account for this century.]