baptism, the whole church of Christ is quickened and becomes one body,
by one Spirit received by all.” For, when mention is made here of the
quickening Spirit of God, which in baptism is imparted to the church,
or, at least, to those who, by baptism, are incorporated as members
into the church, it follows almost incontrovertibly, that this relates
neither to infants nor to infant baptism; for, as regards infants,
instead of becoming quickened by the Spirit of God, after baptism, that
is, instead of becoming adorned with all divine and Christian virtues,
we see, on the contrary, that they generally, from that time on, as
their powers increase, are led by their own spirit, so that with the
increasing years, perverseness also increases, yea, sometimes gains the
ascendency; hence, those who have reached their years, are admonished,
that they must be born again, that is, that they must lead another and
better life; or that they cannot enter into the kingdom of God. John
3:5,7.
This being the case, it stands fast, that Paschasius, in said passage,
speaks neither of infants nor of infant baptism. Leaving this subject
here, we will conclude with the account of P. J. Twisck, who records of
Paschasius, besides what we have stated above, that he mentions but two
sacraments, namely, 1. baptism; 2. the Supper; or, as it was anciently
called, the body and blood of the Lord; which militates against the
seven sacraments of the Roman church. _P. J. Twisck, Chron., page 310._
_Same year as above._--“Remigius,” he writes in the same place, “also
taught much against the Pope, saying, among other things: “That we must
address our prayers not to idols, but to the living God; and that the
church must conform to the holy Scriptures.” _Chron., 9th book, page
310, col. 1_, from _John Munst., fol. 61, 131, 133. Perk., fol. 249._
In the mean time, the pious were exceedingly oppressed in this century,
by the power of the Pope and the Roman clergy; so that, on account of
the smoke of the papistic errors, the fire of the pure doctrine could
not burn freely, which was also the reason that not more learned and
godfearing men manifested themselves at that time, in defense of the
truth of God.
_A. D. 900._--That at this time, some dared oppose not only infant
baptism and other tenets of the Roman church, but even the Pope of
Rome, who might well be called the father of all superstitions, the
example of Tergandus sufficiently indicates, who, at this time, dared
designate him by the name of antichrist, wolf, etc.; concerning which,
Samuel Veltius (from other authors) has noted the following for the
year 900: “Tergandus, Bishop of Treves, called the Pope of Rome
antichrist, yea, a wolf, and Rome, Babylon.” _Geslacht-register, page
128._
NOTE.--We will close with the account of P. J. Twisck, in his
conclusion to the ninth century: “In this century, the occidental or
western, Roman Empire, which has been at a stand-still now for 324
years, begins afresh. The clergy, through the folly of the Emperors,
obtain power to elect popes and bishops. The Emperors are crowned by
the popes, who will themselves to be the masters and lords and rule
before and over others, as is evident from this, that some times
two, three, and four popes reign at once and seek to domineer over
the others, expelling, driving away, exhuming, cursing, each other.
Spiritual matters are still greatly on the decline, men seeking
their salvation far more in so-called good works, in ceremonies and
superstitions, than through justification by faith in Christ Jesus.
Disputations about transubstantiation are inaugurated, though the
Supper is still administered under both forms, that is, with bread and
wine. The people, having been to the supper, offer money or something
else.”
What he further relates of exorcism at baptism; of the mass; of the
power to canonize saints; of the worship of saints and images; of the
ban of the bishops; of the punishment of heretics; of the consecration
of temples; of purgatory; of soul-masses, to redeem souls from
purgatory, etc., would require too much time to recount. See concerning
it, _Chron., page 320_.
This has been told simply to show how and whereby the orthodox
Christians were oppressed at this time in their worship of God; and
why so few learned and pious people manifested themselves. We will
now proceed to show what pious witnesses of Jesus Christ suffered as
martyrs at this time.
NOTE.--_A. D. 884._ John Patrick, a man well versed in the Chaldean,
Arabian, and Greek languages, in the monastery of Mabelsbury,
greatly opposed the doctrine of an offering for the living and the
dead; on account of which he was stabbed to death with awls. See
_Geslacht-register, page 127_.
AN ACCOUNT OF THOSE WHO SUFFERED IN THE NINTH CENTURY.
SUMMARY OF THE MARTYRS IN THE NINTH CENTURY.
[The beginning is a repetition of the fourth proposition of the
discourse of Haimo (for the year A. D. 814) respecting baptism by the
shedding of blood, with which the Lord and all the holy martyrs were
baptized.
Of the cruelties instituted by the Danish tyrant, Regnerus (A. D. 818)
against the Christian believers; which matter is further explained in a
note.
In the margin, mention is made that A. D. 826, the Saracens invaded the
islands of the Romans, and, consequently, Creta; where Cyril, Bishop of
the church at Gortina was slain.
The tyranny instituted by the King of Bulgaria against the Christians,
about the year 842, is shown and confirmed by testimonies.
Great persecution of the believers, caused by the mutual contentions of
the Kings in France, noted also for A. D. 842.
Very grievous and lamentable persecution of Christian believers at
Cordova, in Spain, A. D. 850, through the wickedness of the Saracens.
It is shown that said persecution had commenced long before A. D. 850,
but that at this time it raged the most violently.
The distressing martyrdom of John, a tradesman at Cordova, A. D. 850.
Note respecting the faith of said martyr.
Nunilo and Aloida, sisters and Christian maidens, put to death with the
sword, for the name of the Lord, in the city of Osca, about A. D. 851.
Marginal note, for the year 852, that then the zeal of some to die as
martyrs, was so great that multitudes of them confessed Christ, and ran
after martyrdom; among whom Emilas and Hieremias are mentioned, who
were beheaded for said reason: however, every one is left to judge for
himself.
Aurea, a godfearing maiden, after many severe trials, beheaded at
Cordova, for the testimony of Jesus Christ, A. D. 856.
After adding a note, we prepare to flee from the Mohammedan
persecutions, and turn to England and Italy, where more and clearer
light has arisen.
Marginal note of Hincmar, Bishop of Laudun, that, through the hatred of
the Bishop of Rheims, and by a certain council held at Dusiacum about
A. D. 866, he was condemned and finally sent into banishment.
Johannes Erigena, a Scotchman, and, hence, called Scotus, through
the instigation of some monks, put to death by his scholars, for the
confession of the evangelical truth, at Meldum, in England, A. D. 884.
Observations about the time of this history, as well as some remarks
upon the history itself, according to the accounts of Carion, P.
Melancthon, C. Peucer, Sebastian Franck of Worth, P. J. Twisck, Cæsar
Baronius, and A. Mellinus. Finally, his belief is compared with that
of Berengarius, of whom we shall speak in the eleventh century.
Conclusion.]
* * * * *
_About the year A. D. 814._--In our account of Holy Baptism for the
year 814, we made mention of Haimo, a celebrated teacher of that
day, as well as of some salutary and good testimonies, which he left
respecting the baptism of believers. Writing on Rom. 6, he treats of
four different kinds of baptism, the fourth or last of which he calls
_baptism by the shedding of blood_, indicating withal, what he means
thereby, as well as what persons were baptized in this manner. The
fourth (baptism), he says, “is by the shedding of blood; with which the
Lord himself and all holy martyrs were baptized.” _B. H., 2d part, page
540, num. 2_, from _Centur. Magd. IX., cap. 4, fol. 75_.
Some one perhaps may think that in this passage by Haimo, nothing is
said of a present persecution or martyrdom, but that it is simply
shown that the shedding of the blood of the martyrs can, in some
measure, be called a baptism, with which the Lord himself and many of
his followers, namely, all the holy martyrs, had, so to speak, been
baptized. To this we will offer no objection, for it is well remarked;
nevertheless, it will throw light upon the object we have in view,
namely, to show the martyrdom of this time. Hence, in order to reach
this end, we say: It would not have been necessary then only to recount
to the hearers the shedding of the blood of the martyrs, as well as
that in a certain way this may be called a baptism, if at that time
the exigency of martyrdom or the shedding of blood for the Lord’s sake
had not existed, or, at least, if there had been no danger of being
persecuted or martyred.
Certainly, all good teachers regard the opportuneness of the times,
the condition of persons, and other circumstances, in the matter of
teaching, lest the salutary and good words of God, by being spoken
at the wrong time, or on an unsuitable occasion, should prove void,
powerless, and vain to those who hear it. Thus we must believe that
also said teacher (Haimo) proceeded, and that, consequently, when he
called the shedding of the blood of the martyrs a baptism, and adduced
this for the purpose of instructing his brethren, there must have
been an exigency of martyrdom, either at the time, or near at hand;
otherwise the assertion and exposition of this excellent teacher would
not have been adduced properly, or at the right time and on the proper
occasion.
We shall, therefore, ascertain from other authors the condition of that
time, and whether then or shortly after, any persecution, bloodshedding
or martyrdom arose against the Christian believers, to which the
aforementioned teacher might have had reference in his instruction
touching said matter.
TOUCHING THE CRUELTIES INSTITUTED BY THE DANISH TYRANT REGNERUS AGAINST
THE CHRISTIAN BELIEVERS, ABOUT A. D. 818.
Four years after the admonition of the aforenamed teacher, namely, A.
D. 818, mention is made of a certain Danish tyrant, called Regnerus,
the sixty-second King of Denmark; who, as regards military affairs,
was greatly praised by the champions of war, but, with regard to his
cruelty and tyranny towards the Christian believers, deserves to be
utterly contemned, yea, counted a tyrant and a blood-thirsty monster.
Concerning this, P. J. Twisck (from various other writers) has left
the following as a summary of his wickedness, and how he was punished
for it, as a warning to all tyrants. “King Regnerus was a prodigy in
matters of war, but a great enemy and persecutor of the Christians. He
was conquered by Hella, King of the Britons, and cast into a pool of
snakes, to be killed in this manner.” _Chron., 9th book, page 280._
NOTE.--We have not been able to learn in particular the manner in
which said tyrant manifested his enmity against the Christians, or
how he persecuted them; nor the countries and places in which those
persecutions occurred; nor the names of the persons who then suffered;
nor how long these persecutions and martyrdoms lasted; hence we cannot
more fully speak of these things.
In the meantime, it is our firm conviction, that not a few upright
professors of Jesus Christ laid down their lives for the apprehended
and accepted truth of the holy Gospel, and were offered up as steadfast
martyrs for their love to their Savior, and for the working out of
their own salvation. But for the want of their particular confessions
and names, we are constrained to break off, as we have had to do in
several places in preceding centuries; which things can be compared
with the account we have given here; which we commit to the intelligent
and impartial reader.
About A. D. 826, the Saracens invaded the islands of the Romans, and
took possession of Crete (where Paul had ordained his beloved spiritual
son Titus Bishop and shepherd of the church), and put to death, Cyril,
the Bishop of the church of Gortina, for confessing Christ. Compare _A.
Mell., 2d book, fol. 306, col. 2_, with _Zonar., Tom. 3, in Michaele
Balbo Cedren_.
TOUCHING THE TYRANNY INSTITUTED BY THE KING OF BULGARIA AGAINST THE
CHRISTIANS, ABOUT A. D. 842.
When the aforementioned tyrant Regnerus, who commenced to reign about
A. D. 818, had died, in the year 832, having been cast among the
snakes, and the Christian believers in the devastated regions, had
obtained, it seems, some freedom in the matter of living according to
their faith, there arose against them, ten years afterwards, namely,
A. D. 842, another miscreant, no better, to all appearance, than the
former, though for a time he had borne the name of a Christian, who
instituted great tyranny against them.
The last mentioned author, proceeding to the year 842, speaks in his
account concerning this matter as follows: “When this King of the
Bulgarians had received the kingdom from his father, who wished to
retire into privacy, he apostatized from the (Roman) Christian faith
to heathen idolatry, and re-established the latter, with much tyranny
against the Christians. _Chron., 9th book, page 287, col. 1_, from
_Hist. Andræ, fol. 182. Leon., lib. 4, fol. 176._ Compare this with the
above note.
GREAT PERSECUTION OF THE BELIEVERS, CAUSED BY THE MUTUAL CONTENTIONS OF
THE KINGS IN FRANCE, IN SAID YEAR 842.
In the same year in which the abovementioned Bulgarian tyrant reigned
and instituted so much wickedness against the Christian believers,
namely, A. D. 842, the kings of the Franks, through their wars, though
they were brothers, it appears, grievously persecuted and martyred the
poor believers, everywhere in the French territories; so that said
persecution and martyrdom is compared and regarded as equal to the
persecutions instituted in earlier times by the heathen emperors. Of
this, the following is found in the last mentioned chronicle, and in
the same place: “The fraternal wars between the kings of the Franks,
were the cause of much calamity and distress to the poor believers
throughout France, so that they might well be compared to the cruel
persecutions which in former times occurred under the heathen princes.”
Concerning this, Remigius, Bishop of Auxerre, who lived about
this time, writes thus (on Ps. 69): “There are different times
of persecution; one, when the heathen fall unmercifully upon the
Christians; the other, when the evil purpose of the (false) Christians
persecutes the believers, which time still continues in the church;
for, though the heathen kings, and others, are dead, still the devil is
not dead, who secretly vents his cruelty, by secret instruments, that
is, through bad Christians. _Chron., 9th book, page 287, col. 1_, from
_Leonhard, lib. 4, histor. Georg., lib. 4, fol. 305_.
GRIEVOUS AND LAMENTABLE PERSECUTION OF THE CHRISTIANS, BY THE SARACENS,
AT CORDOVA IN SPAIN, ABOUT A. D. 850.
[Illustration: JOHN MOCKED AND TORMENTED.]
About A. D. 850, the Saracens, who were adherents to the Mohammedan
religion, invaded various islands of the Mediterranean Sea, and also
the kingdom of Spain, in which they penetrated so far that their king
had his court in the city of Cordova.
In the mean time, in order to treat the inhabitants of said country
kindly as it were, and thus draw them gradually over to the Mohammedan
religion, the Christians were allowed to remain, on condition that they
would not gainsay, revile, or refute their false prophet Mohammed and
his laws; also that they should no longer go into their churches, but
pay their taxes, and live quietly under their jurisdiction.
The Christians, thus limited, and obeying their conscience by calling
evil, evil, and good, good, were easily apprehended by the Saracens,
and accused of capital crime; but, what is most to be deplored, these
accusations proceeded sometimes from apostate, so-called Christians,
yea, from such as bore the name of bishops (apparently political
bishops, or such as were designated ordinaries by the Roman church),
who, loving the favor of the Saracens more than the favor of God,
declared that those who were put to death by them, because they obeyed
their conscience, were no martyrs and could not be recognized as such;
and what is yet more, they maintained this in a public council.
The persecutors, as can easily be judged, greatly encouraged by
this, lamentably persecuted, martyred, and put to death many
innocent Christians. O deadly piercings of antichrist, through the
instrumentality of his bishops!
It is true, no severe tortures were inflicted upon the Christians
who were martyred in this persecution, but for the most part they
were simply beheaded; however, after their death their bodies were
shamefully treated; first they were suspended for a time on gallows,
then burned, and their ashes strewed in the rivers; or they were left
unburied, to be torn to pieces by dogs and birds.
It is stated that this persecution commenced long before A. D. 850, but
that at this time it was at the height of its fury, for which reason,
it seems, the ancient writers have ascribed it to this year. Compare
_Memor. Sanctor, lib. 1. Apal. Mart. and Doc. Mart. Eulog., lib. 2,
cap. 8, 9, and vita Eulogii_, with _A. Mell., 2d book, fol. 306, col.
2, 3_; also, _Chron. van den Ondergang, 9th book, page 290_, from
_Hist. Wenc., fol. 443. Chron. Nicoll. Gill., fol. 172, Leonh., lib.
4_. However, this persecution is here fixed one year later, namely, A.
D. 851.
What has been said of this persecution, is to be further explained
by the remarks made in the first note. In the mean time, we will
investigate what martyrs mentioned by name, suffered during said
persecution for the testimony of Jesus Christ, and the confession of
the holy Gospel.
JOHN, A TRADESMAN AT CORDOVA, SEVERELY SCOURGED FOR THE TESTIMONY
OF JESUS CHRIST, SET REVERSELY UPON AN ASS, MOCKED, AND MISERABLY
TORMENTED, A. D. 850.
A. D. 850, in the city of Cordova, John, an unlearned, but pious man,
who kept a few things for sale, was accused to the judge, by false
witnesses, for the sake of Jesus Christ, of deriding and reviling
Mohammed. But as the witnesses in this case were not found reliable
enough in their accusations, to condemn him to death, this faithful
servant of God was sentenced to be severely scourged, and constrained
to deny Christ. But this pious professor of Christ cried aloud: That he
would not forsake the Christian religion unto death, and declared that
he was innocent of the false accusations which had been brought against
him.
This firmness so enraged the judge against John, that he had him
scourged with more than five hundred stripes, causing the executioners
to continue beating him, till he, under their hands, fell to the
ground, apparently dead. But as he still lived and breathed after this
torture, they set him backwards on an ass, and led him through the
whole city, from street to street, with a crier, who cried: “Thus shall
it be done with the revilers of our prophet, and with the ridiculers of
our worship.”
This done they fettered him with heavy chains, and put him in prison;
but as to how he finally died, we have not been able to discover in
the accounts of the ancients; this much, however, is certain, that
he contended for the name of Christ even unto blood. Compare _Eulog.
Memorial. Sanctor., lib. 1_, with the account of _Abr. Mellinus, 2d
book, fol. 307, col. 1, 2_.
NOTE.--From a want of fuller records by the ancient writers, we have
not been able to obtain further information regarding the cause of
the martyrdom of the abovementioned John, than that being zealous
for the truth of God and his Savior, he suffered principally for the
second article of our general Christian faith, in which we confess
that we believe in Jesus Christ, the only begotten Son of God; which
justly, and according to the rule of God’s word, can be called a good
profession, 1 Tim. 6:12.
Moreover, we have found nothing derogatory to his faith, of papal
superstition or the like, in other points; notwithstanding in the city
of Cordova, where he suffered, there were also people, who, it appears,
were not free from the Roman pollutions; of which history has made
mention. Hence, since nothing of this kind can be laid to his charge,
we are bound, according to the nature of love, to judge the best both
of his person and the other points of his faith, and this not only with
regard to him, but also to others, who suffered for the same reason,
and of whom the ancients, in regard to this matter, have given like
testimony.
NUNILO AND ALOIDA, SISTERS AND CHRISTIAN MAIDENS PUT TO DEATH WITH THE
SWORD, IN THE CITY OF OSCA, FOR THE NAME OF THE LORD JESUS, ABOUT A. D.
851.
For this contest for the name of Christ, the Lord prepared not only
men, but also women, and young maidens so that in the following year,
851, as near as can be reckoned, two sisters, one named Nunilo, the
other Aloida, did not hesitate to confess Jesus Christ, their heavenly
Bridegroom, among the Mohammedans, not only with their blood, but also
with their death; which took place on this wise:
Their father was a Mohammedan, and their mother a nominal Christian,
but not very pious, since she, according to the testimony of
the ancients, after the death of her husband, married a Saracen
(Mohammedan) or unbeliever. In consequence of this, these pious
young women could not freely observe, and live up to, the confession
of their faith, according to the doctrine of Christ, on account of
the constraints placed upon them by their unbelieving stepfather.
Compelled, therefore, to leave their mother’s house, they went to live
with their aunt or mother’s sister, who, being a true Christian woman,
brought them up farther in the Christian religion.
The envious enemy of the human race, filled with jealousy because they,
the children of a Saracen father, had become Christians, accused them
through the instrumentality of wicked persons, to the chief officer
of the city of Osca, so that shortly after they were brought before
the Judge. The latter, in order to draw them away from the Christian
religion made them great promises of gifts and presents. He moreover
offered to secure their marriage with the most excellent young men,
etc., if they would but embrace Mohammedanism. But, if they remained
stubborn, and despised the advice of the President or Judge, he
threatened to torture them with divers torments, and finally to put
them to death with the sword.
Thereupon, these pious maidens being strengthened by the Spirit of God,
firmly and fearlessly answered the Judge, saying: “O Judge! how is it,
that thou dost command us to turn away from true godliness? since God
has made known to us, that no one in the world is richer than Jesus
Christ, our Savior; and that nothing is more blessed than the Christian
faith, by which the just live, and the saints have conquered kingdoms.
For, without Christ there is no life, and without his knowledge there
is nothing but eternal death. To dwell with him, and to live in him,
is our only and true consolation; but to depart from him, is eternal
perdition. From his communion we will never be separated as long as we
live in this life; for, having given and entrusted our innocence (or
youth) into his keeping, we hope eventually to become his bride.
“For, the profit of the transient riches of this world, with which thou
didst think to allure us, we count as dung and loss, that we may gain
Christ, because we know that everything under the sun, except Christ
and true faith in him, is vanity.
“Nor are we moved by the threatened punishment; since we know, that the
torments endure but a short time; yea, for death itself, which thou
hast presented to us as the final terror, we long the more, because we
know that thereby we go without delay[145] to heaven, to Christ our
bridegroom, there to be embraced by him inseparably, through his love.”