for the preservation of purity, to be baptized; but one must also
use great diligence, that the image of the sonship of God, which is
represented in baptism, is kept unspotted. There are many who have
received, in baptism, the grace of adoption as children of God, but
who, through negligence, have not remained children of God unto the end.
Here he greatly laments the apostasy of the children of God, namely,
of those who, having been baptized, and having received the grace of
adoption as children of God, but through negligence had apostatized so
that they, as he calls it, had not remained children of God. Certainly,
this was a sad matter; but notwithstanding we rejoice that in those
times people were baptized upon faith (as has been shown above), that
they might receive the grace of adoption as children of God; and that
there were yet persons (as appears from Theophilact) who taught this
doctrine and reproved the opposing abuses; to which, has been our sole
aim.
_Page 575._ Theophilact (on 1 Tim. 6, where the apostle says: “Thou
hast professed a good profession before many witnesses”), writes:
“This profession takes place at the instruction of those who are to be
baptized; and we profess by it that we will forsake Satan, and pitch
our tent with Christ, that we may fully adhere to him.”
How could any one speak more clearly and truly of baptism according to
the institution of Christ and the practice of the apostles? He says
here, that the good profession of which Paul writes (1 Tim. 6:12), took
place at the instruction of those who were to be baptized; by which
he indicates that in his time the candidates were not only instructed
at and before baptism, namely, in the Christian faith, but that they
were also required to make a profession of what they believed, which
consisted (as can be gleaned not only from Theophilact, but also from
other writers of that time) of two parts: firstly, in the confession
of faith in God and in his Son Jesus Christ; and secondly, in the
renunciation of Satan, the world, the flesh, and all its lusts.
_Same page as above._ Theophilact on Mark 1, says: “All who came to be
baptized by John, were delivered through repentance from the bond of
their souls, if they believed on Christ.”
He says of those who came to John’s baptism, that they were delivered
through repentance from the bond of their souls (that is, from sin),
if they believed on Christ; by which he indicates that two things were
required of those candidates, in order that they might be delivered
from sin; 1. _repentance_; 2. _faith in Christ_. Which things, since
he adduces them for the instruction of his cotemporaries, were also
required of the candidates of his time, namely, that they had to repent
and believe on Christ. For, to what purpose should he otherwise, by way
of instruction, have adduced them?
_Page 581._ D. J. Vicecomes (_lib. 3, cap. 3_, on Heb. 6), quotes from
Theophilact: “When you were to be baptized, you repented of dead works,
that is, rejected the works of Satan.”
In _Lib. 5, cap. 37_, Vicecomes expresses the opinion, that in the time
of Theophilact the holy Supper was still administered to the baptized,
after baptism.
Whether we cast our eyes upon the words of Theophilact, or upon those
of Vicecomes, we see that both tend in the same direction. As regards
the words of Theophilact, he informs us concerning the candidates of
his time, that they, before baptism, or, at least, when they were about
to be baptized, repented of dead works, which, as every one knows, can
only be done by adults, and not at all by infants; for, one that is
to desist from dead works, and repent, must first have committed dead
works; this is incontrovertible.
As to the words of Vicecomes, they confirm the foregoing; for, if the
holy Supper was then administered to the baptized after baptism; which
Supper, as is taught in 1 Cor. 11:27, had to be received with proper
examination, and qualification, as, according to history, was then
still done, it follows that the baptism of infants could not have been
maintained among those who practiced this, seeing infants are unfit for
such examination and qualification, and, consequently, also unfit to
become partakers of the holy Supper, which Vicecomes also notices; for,
referring, in the same place, to some among the Romanists, he says:
“But when the baptism of infants was introduced, they [the infants] did
not understand the virtue of the heavenly food, the church abolished
this custom (namely, of administering the Supper to the baptized),
that this holy sacrament might not be dishonored thereby.”
From this it is quite evident, that at that time, not only some who
had separated from the Roman church, but even some who belonged to the
Roman church (perhaps, whole churches of the Romanists), still had the
custom of administering the holy Supper to all that had been baptized,
and this with all proper devotion; so that in those churches, it seems,
nothing was known, even as late as that time, of infant baptism, or, at
least, that it was not observed there, until the Pope, or some council
ordained otherwise; for this is clearly expressed in the words: “But
when the baptism of infants was introduced, the church abolished this
custom.”
Touching what is adduced (_B. H., p. 308_, from _D. Vicecomes, lib.
5, cap. 37_), concerning the infant Supper, as though it might have
obtained in the time of Theophilact, it is refuted by the writer
himself, in said passage; for he explains it as having reference to
the Supper of believing, baptized Christians, saying, that it was
administered to the baptized till infant baptism came into vogue, and
that it was then (because infants were unfit for it) abolished.
In regard to this, the writer who records it, has the following words
to the shame of those who did so: “Cannot these foolish saints,”
says he “for the same reason, also abolish infant baptism, which is
not a less, but, on account of the effectual regeneration, a greater
sacrament, than the Supper?” _B. H., page 308._ He means to say: If
the Supper, which it was customary to administer to believers after
baptism, was abolished, when infant baptism came into vogue, because
infants have not the ability to worthily prepare themselves for the
Supper; how great a folly is it, then, that infant baptism was not
also abolished for the same reason; seeing that not less, but more,
is required for baptism than for the Supper, namely, an _effectual
regeneration_? For which reason also baptism is a greater sacrament
than the Supper. Certainly, this was a forcible argument in refutation
of those who, having introduced infant baptism, had therefore abolished
the Supper which used to be administered after baptism; and who
considered infants better qualified for baptism than for the Supper.
_About A. D. 980._--_Bapt. Hist., pages 578, 579._ Vicecomes quotes
from Simon Metaphrastes, _lib. 1, cap. 5_, the following occurrence:
“That Theridates, with his wife and the chief persons of the land were
baptized in the river Euphrates.”
_Page 580._ “Greg. Martyr enjoined upon Theridates and those who
desired to be baptized, a fast of thirty days, then instructed them
one after another, and thereupon baptized them in the Euphrates.” From
_Vicecom., lib. 3, cap. 6_.
D. Vicecomes (_lib. 1, cap. 14_), relates how Namesius, came to the
water, towards evening, descended into it, and was baptized, in the
name of the Father, the Son, and the Holy Ghost. From _Metaphr., in
vita Steph._
In _lib. 3, cap. 3_, he writes, how Olympius, with his wife, Exuperia,
and his only son, Theodulus, in the night came to Sympronius, fell
down at his feet, and said: “We have recently learned to know the
power of Christ, that he is truly God. We therefore pray thee, to see
that we receive baptism, in the name of Christ, whom thou preachest.”
Sympronius answered them: “If you repent with your whole heart,
God will be so gracious as to receive you as penitents.” Then said
Olympius: “This we will immediately do.” From _Metaphr., in vita Steph.
B. H., page 579, num. 10_.
_Page 580, num. 14._ “This same Olympius, when he desired to become a
Christian, was bidden to break the idols with his own hands, to melt
the gold and silver of which they were made, with fire, and to gather
the poor, and distribute it among them. This, the writer says, Olympius
faithfully did.” _D. Vicecom., lib. 3, cap. 13._
NOTE.--Page 851, it is related of Placidus, his wife Trajana, and
his two sons, how they went to the teacher, etc.; and how the latter
instructed and eventually baptized them; changed their names;
administered the Supper to them; wished everything good to them, and
said: “Depart! the true peace of Christ go with you.” From _Metaphr._,
according to _Vicecom., lib. 5, cap. 45_.
Still other similar examples, which it would take too long to recount,
are adduced in said place, and elsewhere, in the History of Baptism.
The persons mentioned in all these examples, those who were baptized
as well as those who baptized, we pass by without commenting on them;
our object here being simply to show that said Simon Metaphrastes, who
is stated to have lived and written about this time, described the
foregoing matters as good and praiseworthy examples of the believing,
baptized Christians, and left them to posterity, for instruction.
_About A. D. 1000._--Or at the close of the tenth century, there is
noticed in Jacob Mehrning’s History of Baptism, Fulbertus Carnotanses,
who compares the descending in baptism to the burying of Christ in
the earth, and the arising from baptism to the resurrection of Christ
from the grave, or, properly speaking, to the awakening of Christ to
life.[148]
[148] What Fulbertus says, in this comparison, of baptism, is, as
far as the sense is concerned, identical with that which Paul, Rom.
6:4, declares of the baptism of believers, saying: “Therefore we are
buried with him by baptism unto death: that like as Christ was raised
up from the dead by the glory of the Father, even so we also should
walk in newness of life.”
His own words can be found, translated into German, _page 581_, from
_Fulbert. Carnot._ in _Epist. ad Adcodatum_. Herewith we conclude our
account of baptism in the tenth century, and proceed to the pious
martyrs who suffered in those days for the name of Jesus Christ.
AN ACCOUNT OF THOSE WHO SUFFERED IN THE TENTH CENTURY.
SUMMARY OF THE MARTYRS WHO SUFFERED IN THE TENTH CENTURY.
[About the year 910, we again refer to Giselbert (see our Account of
Holy Baptism), who teaches, as it were, for the consolation of the
martyrs who could not receive water baptism, that it is in God’s power
to show mercy to them on account of their good will.
Lamentable persecution of the Christians in the region of Cordova, by
the Arabians, instituted by their King Habdarrhaghman, A. D. 923.
Eugenia, an upright Christian woman, beheaded for the testimony of
Jesus Christ, near Cordova, in said year, 923.
Pelagius, a lad of thirteen years, beheaded after his arms and legs
were cut off, on account of the true Christian faith, at Cordova, A. D.
925.
An extract from the account of P. J. Twisck, touching the martyrdom of
the youth Pelagius.
Note containing further explanation respecting the confession of faith
of Eugenia and Pelagius.
Of the cruel persecution instituted by the Danish King Worm against the
Christian believers, A. D. 926.
A note containing further explanatory remarks concerning the
last-mentioned persecution, and that other similar persecutions are to
be understood and explained in the same manner.
A deplorable persecution of the Christians, caused by Udo, the
Sclavonian prince, A. D. 950.
Marginal note, of the terrible pillage and burning perpetrated by the
Saracens among the Christians in Syria, A. D. 964.
Circumstantial account of the severe persecution of Christians by the
Vandals, in the borders of Hamburg, Brandenburg, Havelburg, and the
adjacent countries, A. D. 984.
Marginal note, how, seven years afterwards, namely, A. D. 991, the
Normans came from Denmark into Germany, and there, for about forty
years, greatly vexed the Christians; and that the Arabians, from A. D.
622 to 1300, committed much mischief in nearly every country of Europe,
or Christendom.]
ABOUT THE YEAR, A. D. 910.
In our account of holy baptism for A. D. 910, we introduced the very
learned, but, by his adversaries, much accused, Giselbert, who,
through the exigency of that time, had to live under the Roman church,
though he decidedly opposed her superstitions, especially in the
matter of baptism. He taught concerning holy baptism as connected with
regeneration and a good will. He also added, for explanation (on John
3:5): “If any one (through obstacles, or otherwise) cannot receive
external baptism, it is in God’s power to graciously accept his good
will.” _Ex. Cent Magd. 10, cap. 4. Bapt. Hist., 2d part, page 567._
Hence, when Giselbert here consoles, in some measure, those who, from
necessity, had to remain without baptism, with the mercifulness of God,
who has it in his power to show mercy, even in the absence of baptism,
to those who are of a good will, it seems that at that time there must
have been an oppression or persecution of the Christian believers; for
at such times it frequently happens that there are people of a good
will, namely, who desire to be baptized upon the true faith on Jesus
Christ, but who nevertheless, on account of the persecution, and the
dispersion of the churches and their teachers, cannot attain to it, as
we have shown by living examples, in different places of our account of
the martyrs.
Thus, when people who had not been baptized, yet had a desire to be
baptized, were apprehended and put in bonds for the testimony of the
Lord, it was frequently seen, that they could not obtain complete
peace in their hearts, though they firmly believed in the Lord, and
had resolved to give expression to, and confirm, such faith not only
by words, but also in deed, yea, with their blood and steadfast death.
On these occasions, or against these emergencies, the pious and
soul-seeking teachers often consoled such people, strengthened their
hearts, and caused them to hope instead of despair; since God has it in
his power, to show mercy to, yea, to save, such, even without baptism,
for the sake of their good will or intention, if it has not been
neglected on purpose and presumptuously.
This the above mentioned Giselbert taught, and thus he consoled the
well-disposed unbaptized; hence, our foregoing conclusion may be
regarded as true, namely, that there was, at that time, a persecution
on account of the word of the Lord, which made it necessary to add said
consolation for the aforementioned persons. But as this is based merely
on a probable conjecture, since it is not expressed in clear words,
we will leave it, and give an account of a certain persecution which,
about thirteen years after this, was raised by the Arabians against the
Christians, and ended after much misery and distress.
A LAMENTABLE PERSECUTION OF THE CHRISTIANS IN THE REGION OF CORDOVA, BY
THE ARABIANS, INSTITUTED BY THEIR KING HABDARRHAGHMAN, A. D. 923.
_A. D. 923_, a terrible persecution was raised by the Arabians against
the Christian believers, in the region of Cordova. This occurred mainly
through the wickedness of the Arabian King Habdarrhaghman IV., who
allowed himself to be called protector of the law of God, and king of
the believers; but, being filled with bitter hatred against the true
law of Jesus Christ, and, consequently, also against the true Christian
believers, he considered and declared all Christians unbelievers and
despisers of the law of God. But he did not stop at this, but raged
against them in an awful manner, yea, persecuted them with fire and
sword. One thing, however, in connection with this grieves us to the
very heart, namely, that the records of the pious witnesses of Jesus
Christ who were killed by him, have all been lost, except of two,
namely, Eugenia and a youth of thirteen years; of whom we shall give
an account presently. Touching said persecution; compare _A. Mell., 2d
book, fol. 312, col. 2_, with _Ruderic., Archiep. Tolet., and Alii.
Rer., Hisp. Script._
EUGENIA, AN UPRIGHT CHRISTIAN WOMAN, BEHEADED FOR THE TESTIMONY OF
JESUS CHRIST, NEAR THE CITY OF CORDOVA, A. D. 923.
It is recorded that A. D. 923, an upright Christian woman, called
Eugenia, was apprehended in the aforementioned persecution, and,
remaining steadfast in the confession of the faith in the Son of God,
was beheaded, on the sixteenth of March, A. D. 923, through the tyrant
and persecutor Habdarraghman.
It is stated that in digging the foundation of some building, in a
village called Marmolejos, near Cordova, where she was martyred, an
epitaph was found, the first letters of each line of which spelled
her name: _Eugenia Martyr_, that is, Eugenia the Witness (namely,
of Jesus), as a token that she had died for the testimony of Jesus
her Savior. There could be gathered from it, further, the time when
this took place, as well as the manner in which she was put to death,
namely, that she was beheaded with the sword, at the time indicated
above.[149]
[149] For further comments respecting Eugenia’s confession of faith,
see the explanation which we shall append to the account of the death
of Pelagius.
PELAGIUS, A LAD OF THIRTEEN YEARS, AFTER MUCH SUFFERING FOR THE TRUE
CHRISTIAN FAITH, AT CORDOVA, HAS HIS ARMS AND LEGS CUT OFF, AND IS
FINALLY BEHEADED, A. D. 925.
It is stated that about two years after, namely, A. D. 925, a lad of
thirteen years, called Pelagius, was put to death for the name of
Christ, in Cordova, which occurred as follows: His uncle, Ermoigus
(who by some writers is called a bishop), having been apprehended
and imprisoned at Cordova, by the Arabian King Habdarrhaghman, said
Ermoigus, in order to be released, left his nephew, who was then only
about thirteen years old, in his stead, as a pledge, which for more
than three years was not redeemed, either through the neglect of his
friends, or because the King would not let go the youth, who was now
very comely and well-mannered.
In the mean time, this lad exercised himself diligently in the
Christian religion, to prepare himself for his martyrdom, which seemed
to him to be drawing near. When he was about thirteen and a half years
old, he was brought before the King, and, standing there, immediately
began to confess his faith, declaring that he was ready to die for
it.[150] But the King, having in view something else than to hear the
confession of the Son of God, or of the Christian faith, proposed
to the youth, who was quite innocent in evil, some improper things,
which this hero of Christ valiantly and in a Christian manner refused,
willing rather, to die an honorable death for the name of Christ,
than to live shamefully with the devil, and pollute both soul and
body with such an abominable sin. The King, hoping that he could yet
be persuaded, commanded his servants to ply him with fair promises,
to the effect, that, if he would apostatize, he should be brought up
with royal splendor at the court of the King. But the Lord, in whom he
trusted, strengthened him against all the allurements of this world, so
that he said: “I am a Christian, and will remain a Christian, and obey
only Christ’s commands all the days of my life.”
[150] _To die for the name of Christ_, our author says.
The King, seeing that he remained steadfast, was filled with rage, and
commanded his guards to take him, suspend him by iron tongs, and pinch
him and haul him up and down until he should either die or renounce
Christ as his Lord. But having undergone all this, he was as fearless
as ever, and refused not to suffer still more tortures, even unto death.
When the tyrant perceived the immovable steadfastness of this youth, he
commanded that they should cut him limb from limb, and throw the pieces
into the river. As he thus stood before the King, dripping with blood,
from his previous tortures, he prayed to none than to Jesus Christ our
Lord, saying: “O Lord, deliver me out of the hands of my enemies.” When
he lifted up his hands to God [in prayer], the executioners pulled them
apart and cut off first one arm, and then the other; thus also his
legs, and, lastly, his head. When this was done, the pieces were thrown
into the river.
Thus this young hero and pious witness of Jesus Christ ended his life,
on the 29th of June, A. D. 925, his martyrdom having lasted from
seven o’clock in the morning until evening. See the first mentioned
writer, who has given the account of the Arabian persecution, on the
page referred to, third column, compared with _Raguele in Append., ab
Eulog., super Pelagium_.
EXTRACT FROM THE ACCOUNT OF P. J. TWISCK, TOUCHING THE MARTYRDOM OF THE
YOUTH PELAGIUS.
“When Habdarrhaghman, the King of the Arabians, had, from bishop
Ermoigus, his nephew Pelagius, as a pledge or hostage, the tyrant tore
him with red-hot tongs; and, having been torn limb from limb, he was
thrown into the nearest river, when he was scarcely thirteen years
old.” _Chron., 10th book, fol. 329, col. 1_, from _Merulae., fol. 621_.
NOTE.--Neither of Eugenia nor of the youth Pelagius have we been
able (as in the case of other martyrs before these), to ascertain
the particulars of their confession of faith, though we have exerted
ourselves not a little in this direction. It is almost as if the
records which no doubt treated more fully of it, were buried in the
earth, like the epitaph of Eugenia. O, that this were certain, and that
the spot were known--without contradiction, no pains would be spared
to obtain them, if it were possible; since thereby, according to our
opinion, the bright light of evangelical truth would come to light
pure and clear in many points; whereas now, others, especially those
of the Roman church, have, whenever it has pleased them, dimmed and
perceptibly obscured, with the smoke of their human inventions, the
blessed confessors of Jesus Christ and their confessions.
But what do our lamentations avail? We must content ourselves with what
has remained. It may be that said particular confessions, together
with the records of the suffering and death of many other martyrs (of
which we spoke in the beginning) were lost through the violence of the
persecution, or perished in some other way.
This persecution has not been so fortunate an one for the searchers
of ancient memoirs, as some of the preceding ones of which we know;
for these other persecutions already spoken of, however severe and
fierce they may have been, besides giving clearer light as regards the
confessions, have through the carefulness of some writers, generally
furnished and left for remembrance, a respectable number of martyrs
either mentioned or unmentioned; while this persecution, although very
many were slain in it, tells us of but two persons.
But though we, unable to obtain more, must content ourselves with
the bare circumstances, still the aforementioned martyrs, Eugenia
and Pelagius, shall not be esteemed the less by us; yet not, that
we would regard them without fault in all points, for who on earth
is perfect? but we hold that they were free from such blemishes as
separate one from Christ or deprive him of the name of a true martyr,
though he might suffer for his faith’s sake. The uprightness of said
persons, in faith as well as in life, may readily be inferred from the
circumstances mentioned in the account of the ancients, which, though
brief and few, nevertheless indicate these things.
What the faith of Eugenia and Pelagius was, appears from their
confessions. Eugenia is for this reason called _martyr_, which
signifies according to the Greek language, _the witness_; by which
name, even in and about the time of the apostles, those were wont to be
called, who had laid down their lives, or, at least, had suffered much,
for the pure and genuine testimony of Jesus their Savior.