said Clement. He and Sydonius, Bishop in Bavaria, and others of like
purpose and belief, were as one heart and soul, to oppose with the
word of God, Boniface, the papal Legate, who proposed to oppress the
people with manifold superstitions and burdens. This, not only Samson,
but also Sydonius and the others boldly did. They taught with word and
pen, that the apostolical embassy (as it was called) of Bishop Boniface
bore a closer resemblance to paganism or anti-christendom, than to
christendom, and that he had _deformed_ rather than _reformed_, France
and Germany. Again, that he was a sycophant and flatterer of the Pope
of Rome, to whom he had not only bound, but completely sold himself, as
a sworn slave.
This they were able to prove, since, by a solemn oath, he had sworn
to the two Popes, Zacharias I. and Gregory II.: That he would bring
all the persons whom he should draw to him, also into obedience to the
Roman see. These things were known from documents written by himself
and transmitted to said Popes.
They also censured him for his evil practices in the administration of
baptism (that is, infant baptism), consisting in the saying of certain
words, by way of exorcism. In this several questions were generally put
to the unintelligent infants, namely: “Believest thou?” etc., whereupon
the sponsors, in the child’s name, answered: “Yea, I believe,” etc.;
which things certainly deserved no little censure, though without them,
infant baptism had but little virtue or respectability.
They were also greatly offended, because he would forbid them to marry,
as contrary to the institution of God, Gen. 1:27,28, yea, as being a
doctrine of devils, 1 Tim. 4:1–3.
Finally it is stated, that said persons, and others, unable, in Germany
as well as in France, to bring about any improvement with their
doctrine, were greatly oppressed, partly through the tyranny of the
popes of Rome, and partly through the authority of the kings of France,
yea, were condemned in open synods, deposed from their ministry, and
shut up in prisons and dungeons, and thus closely guarded that they
might not escape. But as to what finally became of these persons, and
others of like belief, A. Mellinus states, that the papistic historians
are ashamed to tell. Compare _Aventin. 3, Annal. Centur. Balaei., 14,
cap. 31, and in Append., Tom. 2. Concil. in Decret. Greg. 2, Epist.
Bonifac. ad Zachar. Citante Balaeo. Hist. Boj., lib. 3,_ with _A. Mell,
2d book, fol. 329, col. 1, 2_.
SEVERE AND LAMENTABLE PERSECUTION, INSTITUTED BY MADY, KING OF THE
ARABIANS, AGAINST THE CHRISTIAN BELIEVERS IN THE EAST, ABOUT A. D. 780.
About A. D. 780, in the fifth year of Leo IV., son of Constantine
Copronymus, Mady, King of the Arabians, greatly devastated the
church of God in the East, constraining the innocent and defenseless
Christians to apostatize, especially the servants and slaves. To
this end he had given full power to one Thesias, surnamed Zelotes,
to inflict upon the Christians all manner of oppression. The latter,
upon coming to Emesas, promised to constrain no one to apostatize, or
to become marked with the sign of Mohammed, except the Jews, or those
who had long before not been Christians, but unbelievers. But when the
Jews and the Christians had been separated, he commenced to torment the
Christians far more cruelly than had ever been done by the Governors
Lysias and Agricolaus, under the heathen Emperors; so that he put to
death many of them, men as well as women, for the name of Jesus Christ.
In the meantime something remarkable occurred here. Certain women whom
he visited with various torments, to see whether he could not make them
yield to his ungodliness, remained steadfast, overcoming, through the
grace of our Lord Jesus Christ, his fury with patience. He caused a
thousand stripes to be given them, and had them scourged and tormented
unto death, till they received from Christ the crown of victory.
Proceeding thence throughout Syria, he demolished, as far as Damascus,
all the meeting-places of the Christians, and ravaged the churches,
thus breaking the promise made by the Arabians to those of Syria, viz.:
That under their rule they should live in peace and tranquillity, and
enjoy the free and unrestricted practice of their religion. But (as
the apostle says) as then, he that was born after the flesh persecuted
him that was born after the Spirit, even so it was now, Gal. 4:29. See
_Abr. Mell., 2d book, fol. 306, col. 1_, compared with _Paul. Diac.,
lib. 23, Histor. Rom., in Leone 4. Sigibert. Chron., A. D. 781_;
others, however, fix it A. D. 780.
FURTHER OBSERVATIONS RESPECTING THE AFOREMENTIONED PERSECUTION.
We commenced this century in the East, thence proceeded to the West,
and have now returned to the East, namely, to the countries situated
east from Italy, and, consequently, far from Rome, and the Roman see of
papal dominion.
As regards the aforesaid persecutions, as well as the churches which
existed in the East, especially in the Thessalonian regions, and
the martyrs who fell there, namely, what and how much is to be held
of them, can be gleaned from the explanation which we gave in the
beginning, and to which we here refer the reader.
These Arabians proceeded and brought still more persecution and misery
upon many Christian believers in other countries; however, for reasons
already mentioned, we are again prevented from speaking more fully, or,
at least, separately, of each person that may have been martyred there.
The account of holy baptism, which we have given for this century,
would furnish us with not a little matter, to fill these hundred years
to the very end with true professors of the true faith, also with such
as, to all appearance, did not hesitate, in testimony of their upright
and unwavering minds, to lay down their lives for the sake of Jesus
Christ, which is the utmost that can be required of any martyr; but as
we have not been able to find their names, they can have no place in
this book. It is sufficient, we hope, that their names, by the hand of
God, are written in the Book of life and eternal salvation.
AN ACCOUNT OF THE HOLY BAPTISM IN THE NINTH CENTURY.
SUMMARY OF BAPTISM IN THE NINTH CENTURY.
[This account begins with a sad lamentation, that nearly all
the learned and celebrated men were corrupted through the Roman
superstitions.
Immediately, however, a consolation follows, namely, that in this
corrupt age there were still people who did not adhere to the Roman
superstitions.
Then it is shown from Haimo, that teaching must precede baptism;
that the candidate must first be instructed; that he must first be
enlightened, etc. Thereupon, in the margin, A. D. 821, it is noticed
that Christus Taurinensus wrote against the invocation of images, of
the cross, of relics, of the saints, and against the power of the Pope,
pilgrimages, etc. In the margin, for the year 825, a certain council
of Paris is adduced, against image worship. In the same place, Gratian
says that Christians must not oppose weapon with weapon, but flee
before persecution.
Rabanus Maurus appears, A. D. 830, and teaches how in his time the
catechumens were prepared for baptism. Of those who asked for baptism,
and made haste for it. His exposition of Cant. 3:6: “Who is this that
cometh up white as snow?” Again, that the candidate must previously be
instructed in the faith of the incarnation of Jesus Christ; also, that
in the sacrament of the Supper, the language is figurative.
Angelomus follows Rabanus, teaching that the sins which have been
committed through the senses, are washed away (that is, forgiven) in or
through baptism; which is more fully explained.
Thereupon, A. D. 840, Bertram, Heymon, and Walafrid appear, who declare
themselves against the Roman church, in various points, as in the
matter of baptism, transubstantiation, justification, good works as
practiced by the papists.
The council of the Christians at Paris, in the time of Louis and
Lothaire, is introduced; lamentation on account of the encroachment of
infant baptism, and the neglect of the instruction once connected with
baptism.
The conversion of the Slaves (of Slavonia) is stated; also, that they
were baptized, though not according to the Roman custom, nor in the
Roman language. Marginal notice, for A. D. 843, that Christus Lupim at
Ferrara refuted the new Roman doctrines, as purgatory.
A few good things respecting the baptism of adults are adduced, for the
year 848, and explained in a simple manner. In the margin, for A. D.
858, it is stated of Gunther, Bishop of Cologne, that he calls the Pope
a tyrant, yea, a wolf.
Idiota declares that in baptism we accept Christ as our bridegroom.
In the margin, mention is made of Ulric, Bishop of Augsburg, that he
accused the Pope of error.
Hincmar, Bishop of Landun, opposes the baptism of infants, and
prohibits their being baptized; on account of which he is severely
accused.
Paschasius advances three things which are incompatible with infant
baptism.
Remigius teaches against the Pope; likewise, Tergand, Bishop of Triers,
who calls him antichrist, and Rome Babylon. Conclusion from P. J.
Twisck and John Patrick.]
* * * * *
Jesus Christ our Savior, speaking of the grievous times which should
come after his departure, says, (Matt. 24:12): “And because iniquity
shall abound, the love of many shall wax cold.” This was experienced
at this time; for with the growth and increase, through very many
ungodly and unrighteous superstitions, of the iniquities of the Pope of
Rome and the whole Roman church, the true love for God’s commandments
decreased, so that but few were found, who, as bright lights,
penetrated the smoke that came up from the Roman pit; yea, nearly
all men of learning and celebrity were corrupt. O sad and lamentable
matter![136]
[136] A. D. 812, disputes began to arise in the Roman church,
concerning transubstantiation, or the changing of the bread and
wine into the sacrament; so that the custom of the holy Supper was
converted into idolatry. _P. J. Twisck, Chron., 9th book, page 279,
col. 1_, from _Chron. Mich., 2d part, fol. 175, Zegh., fol. 245_.
Nevertheless, as Noah and his family served God in the first world;
Lot, in Sodom; Daniel and the three youths, Shadrach, Meshach, and
Abed-nego, in Babylon; Elijah and the seven thousand who were hidden
and had not bowed their knees to Baal, in the land of Israel, where
the prophets of the Lord were slain, and his altars thrown down; even
so there remained some, though but few, at this time, who, living in
the midst of popery, did not adhere to the Roman superstitions, but
abhorred them.
However, in order to avoid prolixity, we shall confine ourselves,
omitting, as has been our custom, other points to the article of
baptism, except where it may be found necessary to add something else;
and shall show when and by whom this article, with the rejection of
infant baptism, was maintained salutarily and in the fear of God,
according to his words. Hence we will begin thus.
_A. D. 814._--In the days of Louis the Pious, the first of this
name, who began to reign with the year 814, there lived and wrote
the celebrated Haimo, of whom various praiseworthy things concerning
baptism upon faith are still extant.
Haimo, on Matt. 28:19, (_Bapt. Hist. page 561_,) writes: “In this place
the order how to baptize aright is pointed out to us; in which it is
ordained, that teaching must precede baptism, for he says: ‘Teach all
nations;’ and then adds: ‘baptizing them.’ He, then, that is to be
baptized, must previously be instructed, that he may first learn faith,
which he shall afterwards receive in baptism.
How could any one give clearer testimony concerning the true baptism
of Jesus Christ? how, also, could anybody more plainly reject infant
baptism, than by such a declaration? every word emphatically says it.
He begins with Matt. 28:19, where the Lord says: “Go ye therefore, and
teach,” or, in other words make disciples of; which he explains thus:
“_that teaching must precede baptism_;” for the Lord first says: teach,
and then, _baptize_, and that therefore he that is to be baptized, must
first be instructed, and learn the faith. Certainly, these are things
which pertain only to the adult and intelligent; hence it would be
sinning against the truth to apply them to unintelligent infants.
Haimo (_Serm. Domin. 12, Trinit., page 564_) says: “Since those who are
baptized, must first be enlightened with the grace of the Holy Spirit,
then instructed by the teachers, and finally called to confess the
faith, hence arises the custom that,” etc.
This accords fully with the preceding; for he declares the same
still more plainly, since here not only instructing is joined to
baptizing, but the illumination of the Holy Spirit, the instruction
of the teachers, and the confession of the faith are connected with,
yea, required before baptism; which is so clear, according to the
purport of the first declaration, that it is unnecessary to add
another word; the impartial may judge. As to what he further says in
the same place, concerning the touching of the tongue, the saying of
the word _Hephphatha_, etc., we leave as it is, neither praising nor
censuring it, since it is of little consequence, if the truth and the
signification of the matter is rightly preserved.
Haimo, on Rom. 1 (_page 542_), writes: “At the time of baptism we
confess that we believe on God the Father, and on the Lord Jesus
Christ, and on the Holy Ghost; likewise, that we renounce the devil
and all his pomp and works. If we observe this thus, we belong to God
in faith; but if we do not, we are convinced of unbelief.[137]
[137] A. D. 821 (writes P. J. Twisk), that is, in the time of the
Roman Emperor Louis, there lived Christus Taurinensus, who wrote
and taught against the invocation of the images, of the cross, of
the relics, of the saints, and against the power of the Pope, and
pilgrimages. _Chron., 9th book, page 280, col. 2_, from _Joh. Munst.,
fol. 132_.
A little before, in his exposition of Rom. 6 (_page 540_), he makes
mention of four different baptisms: 1. In the water only, as was John’s
baptism. 2. In fire and the Spirit, with which the apostles were
baptized on the day of Pentecost. 3. In water and the Spirit, which
baptism then obtained in the church. 4. In the shedding of the blood
with which the Lord himself and all the holy martyrs were baptized.
These four different baptisms can pertain to none but the intelligent
and believing; for, as regards the first, namely, John’s baptism, it
is expressly stated that those to whom it was administered, confessed
their sins and repented. Matth. 3:6,8,11. As to the second, namely,
the baptism of fire and the Holy Ghost, which was administered to the
apostles by God himself from heaven, this did not at all relate to
infants, seeing that all who were thus baptized, spake with tongues and
magnified God. Acts 2:3,4. Concerning the third, namely, the baptism
in water and the Spirit, which then obtained in the church, this
likewise could not be peculiar to infants, since the fruits of the Holy
Ghost, without which the Holy Ghost cannot be, do in no wise appear
in them. See Gal. 5:22. Respecting the fourth, namely, the baptism by
the shedding of blood, this, according to his statement, is peculiar
only to Christ and the martyrs; consequently it cannot be regarded as
applying to infants, for these do not even know of _confessing Christ_,
much less of suffering one’s blood to be shed for his name’s sake, and
of dying in constancy.
Continuing, he shows in the same place (Rom. 6) that in him that
is to be baptized, there must be three invisible things: 1. Faith.
2. The soul, which is washed from sin. 3. The Holy Ghost, by whose
cooperation the forgiveness of sins is imparted. We would explain these
things more fully; but since this is a passage expressed in almost
the very words which Albinus, in the preceding century, for the year
792, wrote (on John 15), of which we gave an explanation, we will, to
avoid repetition, take leave therefrom, referring the reader to said
explanation.
Haimo teaches, on Canticles 4 (_page 544_), that all who desire to
become brethren must be baptized, saying: “Without the washing of
baptism, no one can be a true believer.”
What else is this than what the holy Scripture teaches, namely, that
in baptism we put on Christ? and that by faith (which is professed in
baptism) we become the children of God? Paul says: “Ye are all the
children of God by faith in Christ Jesus. For as many of you as have
been baptized have put on Christ.” Gal. 3:26,27.
But some one may think: Haimo speaks of becoming brethren by baptism;
whereas Paul speaks of becoming children of God, of putting on Christ,
etc. True, beloved reader; but who, with only a little experience in
the holy Scriptures, knows not that to be a child of God, or to be a
brother of the church of Christ, is one and the same thing? Certainly,
it is the same; for the same Spirit that makes us children of God, also
makes us brethren of Christ, yea, joint heirs with him. Rom. 8:15–17.
For this reason, Christ calls them both his brethren and his children,
saying: “I will declare thy name unto my brethren, in the midst of
the church will I sing praise unto thee.” And again: “Behold, here am
I and the children which God hath given me.” Hebr. 2:12,13. Who now
shall say that Haimo, who calls the baptized, brethren, and Paul, who
terms them children of God, contradict each other? Their accordance is
sufficiently proven, and at this we will let it rest.
Of the dignity of baptism, Haimo, on Hos. 2 (_page 547_), says:
“Baptism is sanctified by faith in the sufferings of our Lord.”
“What doth hinder me to be baptized?” said the Ethiopian to Philip.
Philip replied: “If thou believest with all thine heart, thou mayest,”
Acts 8:36,37; indicating that, in order to receive baptism worthily,
sincere faith is required, by which baptism is sanctified, which is
just what Haimo has expressed in the above words; and thus his words
agree with those of the holy Scripture which we have quoted.[138]
[138] The following passages by Haimo, from Ps. 38, to Cant. 1, are
apparently quoted by Idiota. _Bapt. Hist., pages 547, 548._
The righteous, Haimo says, on Ps. 38 (_page 548_): “Live in baptism, in
which they die unto sin and the world.”
Again, on Ps. 136, he says: “By the Red Sea we understand holy baptism,
which (so to speak) is red, being sanctified through the blood of
Christ,” and a little further on: “By the impartation of the same, the
believers begin (to proceed) in the way by which they come to God.”
On Zech. 13 he says: “When we receive the faith, we are regenerated
in Christ, and in baptism we are washed from all our sins; and they
that through faith are regenerated in baptism, are made children of
God.[typo?: ” missing]
Again, on Cant. 1, he speaks thus: “As Israel was preserved in the
Red Sea, but Pharaoh drowned, even so the church of the Gentiles, by
baptism, is delivered from the bondage of the devil, and led into the
true land of promise, to the liberty of the Gospel; thus she who was
formerly an handmaid of iniquity, is become a friend[139] [beloved] of
Christ, cleansed and washed, by baptism, from the filth of sin.”
[139] In the Dutch translation of the Bible, in the Book of
Canticles, the word corresponding to “love,” whenever this is applied
as a term of endearment to the church, by Christ, is _vriendinne_, i.
e., friend; hence the allusion is not so apparent in the passage as
translated here into English.--_Translator._
These passages are like the jets of a fountain, which, though they
shoot forth in different places, proceed from one source. In the first
passage, it is said of the righteous, that they “live in baptism,
yea, die unto sin and the world.” The life spoken of here signifies a
spiritual life, and is contrasted with death, which comes by sin; the
dying unto sin and the world, signifies a forsaking and renouncing of
the same, which can be done only by those who previously adhered to,
and loved, sin and the world.
In the second passage, baptism is compared to the Red Sea, and it is
said that “by the impartation of the same, the believers proceed.”
But is not this the very thing which Paul spoke of the figurative
baptism of the believing patriarchs, saying: “Brethren, I would not
that ye should be ignorant, how that all our fathers were under the
cloud, and all passed through the (Red) sea; and were all baptized
unto Moses in the cloud and in the sea” (1 Cor. 10:1,2); which is not
to be understood of infants that were wont to be carried, but of adult
persons, who were able to proceed and walk.
In the third passage, faith, regeneration, baptism, and being made
children of God, are joined together. “They that through faith are
regenerated in baptism, are made children of God,” he writes. But how
can this be interpreted otherwise, than with reference to intelligent
persons, who, having attained to faith, by the hearing of the word of
God, are regenerated, and, in token thereof, baptized, and adopted as
children of God into his church? Faith certainly comes by hearing,
and hearing by the word of God. Rom. 10:17. Regeneration takes place
after the death of the first birth, or after the mortifying of the old
man. John 3:4,5; Rom. 6:4. Baptism is administered to the believing
and regenerated, as a sign of faith and regeneration. Acts 8:37; Tit.
3:5. Those are made children of God, who, through faith, have put on
Christ, and, in proof of this, have been baptized. John 1:12, compared
with Gal. 3:26,27. Judge now, whether these are things that can be done
by new-born infants. I am fully confident that you will say: _No_.
Yet, these things are connected with baptism, not only by Haimo, but
principally by God, in the holy Scriptures; yea, without them, baptism
is of no value. Hence we say: “What God has joined together, let not
man put asunder.” Matth. 19:6.
In the fourth passage it is said, that “The church of the Gentiles, by
baptism, is delivered from the bondage of the devil,” and that “she
who was a handmaid of iniquity, is (thus) become a friend [beloved] of
Christ.” This certainly savors not at all of infant baptism, for it
cannot be said of infants, that they are the church of the Gentiles,
under the bondage of the devil, a handmaid of iniquity, nor that
they, by baptism, are delivered from the service of the devil, and
become a friend of Christ. Certainly, no one can be delivered from the
service of the devil, but he who has served the devil; no other can
be liberated from the servitude of iniquity except she who previously
committed iniquity; she who previously blasphemed; no other can be
adopted as a friend of Christ, than she who formerly, by wicked works,
was at enmity with Christ; consequently it is indisputable, that this
cannot be understood of infants, seeing these things can have no place
with them; this even those who maintain infant baptism, must admit, and
hence we dismiss the subject.
“The adult (candidates) also made confession of their sins, and a
penance was imposed on them, for forty, twenty or seven days.” _Haimo,
on Heb. 6_, (_p. 552_).
Here adult and not infant candidates are spoken of, yea, such, upon
whom, when they had made confession of sins, a penance (or amendment
of life) was imposed; which are things pertaining to adults, and not to
little children; this is too plain to be refuted.
Said baptism was so firmly maintained and thus valued by Haimo, that
he held that it should never be repeated, if it had been administered
according to the rule of the holy Scriptures; for, treating of the 6th
chapter of Romans, he says, by way of exposition: “If we have once
died unto sin in baptism, we may not be baptized again.” _Bapt. Hist.,
p. 543._ This well accords with the custom of the Anabaptists of the
present day; for, though they rebaptize such as have been baptized in
their infancy, when they attain to the faith; regarding the baptism
which is received in infancy as no baptism at all, because it is not
according to holy Scripture; yet no one is rebaptized by them, who has
been _baptized aright_, that is, upon faith.
NOTE.--_A. D. 825._--The council held at Paris, A. D. 825, decreed
against image worship. _Sam. Veltius, Geslacht-register, page
127._ Gratian said to his cotemporaries: “The Lord, in saying to
his disciples: ‘When they persecute you in this city, flee ye into
another,’ teaches that Christians when persecuted, should not repel
weapon with weapon, but flee therefrom”. See _Grondelijke Verklaringe
Danielis ende Johannis_, printed at Harlem, in the year 1635, p. 56.