and declared that he was ready to die (upon said faith) for the name of
Christ. Also, that in his suffering he called upon no other than his
Lord Jesus Christ, saying: “O Lord, deliver me out of the hands of my
enemies.”
Concerning the life of both of these martyrs, it appears to have
been upright in every respect, as regards the grand resolution which
each severally had--not only to confess the Lord with the mouth, and
to follow him with works in the regeneration, but also to honor and
magnify his holy name, by offering up their lives through a violent
death; as well as that they not only had resolved and determined to do
this, but also actually fulfilled their resolution, which is the most
important of all.
From the accounts given we have learned that Pelagius said: “I am a
Christian, and will remain a Christian, and obey only the commandments
of Christ all the days of my life.” He desired to obey only the
commands of his Savior, and not human inventions, and this, to the end
of his life; which he also did, according to his ability. Moreover, we
have not found anything, either of Eugenia or of Pelagius, in authentic
writers, which conflicts with the above good testimony respecting the
faith and life of said two persons; nor of priestcraft, nor of papal
or episcopal inventions, nor of Roman factitious practices, although
these things were much in vogue at that time. With this, we think to
have treated the matter sufficiently, and hence we will leave it and
proceed in our account.
A CRUEL PERSECUTION, INSTITUTED BY THE DANISH KING WORM AGAINST THE
CHRISTIAN BELIEVERS, A. D. 926.
It is recorded that A. D. 926, there appeared, from another quarter
than the one of which we have spoken, namely, from Denmark, a cruel
tyrant who was King of said country, and whose name accorded well with
his deeds. His name was Worm, and whatever he did was gnawing, biting,
and devouring, so that he inflicted much vexation, misery and grief
upon the followers of the Christian faith, in persecuting, tormenting,
and, as appears, killing and destroying them.
Of this tyrant, P. J. Twisck makes mention with these words: “At this
time, there was in Denmark, King Worm, a cruel tyrant and persecutor of
the Christian faith.” _Chron., fol. 329, col. 1_. from _Leonh., lib. 4,
fol. 190_.
NOTE.--King Worm was not the first tyrant that had arisen in Denmark,
seeing we spoke in the preceding century of the tyranny which the Danes
then practiced against the Christian believers. Just before the account
of this Danish persecution we lamented, and this, for good reasons,
that not more than two martyrs are mentioned in the whole persecution;
and but very little of their confessions, except the circumstances. But
here we have still more reason for regret, since not a single person is
mentioned of all those who were persecuted and martyred, though their
number, it seems, was very great. Moreover, their confession of faith,
upon which, nevertheless many, to all appearance, suffered and were
martyred or put to death, is not mentioned at all. Still, this matter,
is not utterly devoid of light or information, seeing it is stated of
the tyrant who instituted said persecution, that he was a persecutor of
the Christian faith.
Whether, then, he persecuted all who bore the name of Christians, or
only the Christian believers (who seem to have been had in view here),
it is evident, that the true and sincere believers, who, having no
settled place of abode, being scattered throughout the world, did not
escape; for they necessarily often had to live among the nominal,
yea, among the wicked Christians, with whom they frequently, when
distress arose, had to suffer, though not for the same reason. I
will not speak of the fact that the wicked Christians themselves,
whenever it pleased them, persecuted the faithful and good Christians
exceedingly, and, after many torments, put them to death in a worse
manner than the heathen did; so that, to all appearance, said tyrant,
when he persecuted the Christian believers, or, as our author says, the
_Christian faith_, he puts to death not a few, or, at least here, and
there some, of the orthodox and true Christians, on account of their
faith; besides what they often had to suffer from others.
Here we will let the matter rest, and will take a similar view, and
judge in like manner, according to the nature and rule of divine love,
also of other persecutions of the Christian believers, of which we may
subsequently speak; taking care, however, not to present persecutions
concerning which there may be evidence that those persecuted were not
faithful and sincere, but merely apparent or professed Christians; for
the former, we shall search, but the latter we shall avoid. We shall
now proceed in our task.
A MISERABLE PERSECUTION OF THE CHRISTIANS, CAUSED BY UDO, THE PRINCE OF
THE SLAVES (SLAVONIANS), A. D. 950.
About twenty-four years after the beginning of the aforementioned
persecution, instituted by the Danish King, a very dark cloud arose
over the Christian believers, from Slavonia, which threatened a heavy
rain or outpouring of the blood of the innocent and defenseless
Christians. For, one Udo, Prince of the Slaves, manifested himself
very cruelly against the Christian believers, and proved to be a great
tyrant over them. But he finally received his reward from one of his
own stamp, though a Saxon, who took his life. Concerning this, we read
in _Chron. van den Onderg., page 334, col. 2_, the following words
(except the parenthesis): “Udo, the Prince of the Slaves, an atrocious
persecutor of the Christians, and a great tyrant (who lived at this
time), was thrust through by a Saxon.” From _Hist. Andr., fol. 182_.
Compare this account with the explanation contained in the note on the
persecution of A. D. 926; as the circumstances of the persecution of A.
D. 950 must be explained in the same manner.
NOTE.--A. D. 964, fourteen years after the last persecution, the
Christians in Syria had to suffer much; yet not so much on their
bodies as in their property. This was done through the violent pillage
and burning perpetrated by the Saracens, of which I have found this
account, among others: “A. D. 964, in the reign of this Emperor
(namely, N. Phocas, the fifty-seventh who reigned in the Orient, at
Constantinople), the Saracens did great damage to the Christians in
Syria, by robbing and burning.” See _P. J. Twisck, page 340, col.
1_, from _Chron. Melancth., lib. 4_. Who shall say that this was not
brought upon them on account of the confession of the Christian faith?
or that among said people there were not some faithful and sincere
Christians, who suffered for living according to their true faith? This
could hardly be said, much less proved, since the orthodox, though
sometimes few in number, could be found in almost every country;
however, since said matter is obscure, we will not enter further into
it.
A SEVERE PERSECUTION OF THE CHRISTIANS, BY THE VANDALS, IN THE BORDERS
OF HAMBURG, BRANDENBURG, HAVELBURG, AND THE ADJACENT COUNTRIES, A. D.
984.
In the time of Emperor Otho III., or A. D. 984, Mistavus, King of the
Vandals, instituted (according to the testimony of the ancients) a
severe persecution against the Christian believers, in the borders of
Hamburg, Brandenburg, Havelburg, and the adjacent countries; we will
say nothing of his tyranny at Altenburg, since this, as can be seen,
was directed chiefly against the Romanists.
This persecution was caused by the hatred which the King of the Vandals
held against Otho III., because the latter, having intended to give
him his daughter in marriage, afterwards refused to do it, on account
of the opposition of Theodoric, Margrave of Brandenburg, who said
that he ought not to give such a noble maiden to a dog (so he called
Mistavus, the King of the Vandals). Mistavus, enraged at this, resolved
to revenge himself of it, yet not on those who had injured him, namely,
Otho and Theodoric, who were the chiefs of said countries; but on their
subjects, who were certainly quite innocent of that which their chiefs
had done; but this is generally the case that subjects must suffer for
the misdeeds of their rulers.
He then assailed those Christians who lived nearest, persecuting
them in an atrocious manner, a grievous matter for human nature, but
pleasant for the spirit, namely, of those who, through love, were
inseparably united to their God and Savior, and, hence, could say with
Paul: “Neither death, nor life, nor angels, nor principalities, nor
powers, nor things present, nor things to come, nor height, nor depth,
nor any other creature, shall be able to separate us from the love of
God, which is in Christ Jesus our Lord.” Rom. 8:38,39.
Concerning the tyrant Mistavus, the author of their distress, it is
stated that he raised a violent persecution, A. D. 984, against the
Christians living in the countries lying nearest; also, that Hamburg,
Brandenburg, and Havelburg, had their share of said persecution.
Compare _P. J. Twisck, page 348, col. 2_, with the account of _Merula,
fol. 649_, and _Georg. Hist., lib. 5_.
The reader, in order to understand aright our object in noting this
persecution, will please read, and accept as explanatory of the last
mentioned persecution, the different notes which we have placed
throughout this century.
NOTE.--Seven years after the persecution which we have just related,
namely A. D. 991, the Normans came from Denmark into Germany, where
they began to greatly vex the Christians, which lasted about forty
years, that is, for over thirty years after the close of this century.
_P. J. Twisck, Chron., page 351, col. 1_, from _Chron. Avont, lib. 4_.
_Vinc., fol. 502._ Moreover, that the Arabians (of whom we made mention
in our account of the first open persecution in this century, for the
year 923), not only at this time, but from A. D. 622 to 1300, like
a swarm of destructive grasshoppers, overran nearly every country of
the known world, to the great distress and misery of many Christian
believers, can be read at large in the history of the Turks; of which
brief mention is made in _A. Mell., 2d book, fol. 312, col. 4_, and
_fol. 313, col. 1_.
AN ACCOUNT OF THE HOLY BAPTISM IN THE ELEVENTH CENTURY.
SUMMARY OF BAPTISM IN THE ELEVENTH CENTURY.
[In the beginning of the eleventh century, the celebrated Anselm
is introduced, who declares that baptism is the “fulfilling of all
righteousness;” that the baptism of Christ is a “washing of water in
the word;” that every one, in his day, was baptized in the name and the
faith of God; that believers were then baptized upon, or in the name
of Christ; that the adults had first to be instructed in the Christian
doctrine; that after baptism one must not again lay the foundation of
repentance from dead works, Heb. 6:1–3; that believers are brought into
the church of Christ (understand, through baptism); that the twelve
Ephesian men (Acts 19) were rebaptized by Paul.
Algerus speaks of the power and operation of God in baptism; also, that
the lasciviousness of the flesh is quenched or washed off in or through
baptism.
Buchard of Worms gives an excellent explanation touching baptism,
saying that the examinations in the faith were for the purpose of
ascertaining whether the holy words of the faith confessed, were rooted
deeply in the heart of the candidate, and whether he intended to
continue steadfastly in the faith.
Lanfrancus opposed infant baptism.
The testimony of Bruno and Berengarius against infant baptism as well
as against transubstantiation is presented and amply commented on; the
time when they began their doctrine, and when they finished the same;
also their death.
A certain book of ceremonies by the ancient Beroldus is introduced;
what we read in it concerning baptism: namely, of the first address
made to the novices at baptism, the way of wisdom and faith, being
presented to them.
An account of Ado Trevirensis, and to what he admonished the candidates
of his time; also, how he baptized the believing woman Syranna and her
son, after previous instruction.
The last witness adduced about baptism is Juo of Carnuto, who, besides
various other matters, makes this salutary and true declaration with
regard to baptism: “That the novices would confess the creed before
baptism; that they were then, while answering, washed from the old
wickedness; that their baptism took place on the holy Easter Sabbath,
and that they were first instructed; that those who desired baptism had
to throw off, by prayers, the yoke of the devil; that they were asked:
Do you believe on God,” etc. Thereupon it is noted what said passages
of Juo indicate. Finally it is shown that he also opposed monachism,
discrimination as regards food. Conclusion.]
* * * * *
The thousandth year is finished; we have come to the years that follow
it; which time is called the eleventh century. We will wander through
it in our thoughts, and investigate how it then stood with the true
church of God, whether the ordinances of Christ, especially in the
matter of baptism; and its requirements, were rightly observed. In
order to begin and finish this aright, we will turn to some of the
ancient authors who wrote about the condition of said matters, at that
time, or, at least, who subsequently made mention of what then occurred
with regard to religion.
_About A. D. 1010_, or, as Jacob Mehrning puts it, “In the beginning of
the eleventh century,” there manifested himself, by various writings,
the celebrated and almost universally known Anselm, who, having at one
time, it seems, advocated infant baptism, with divers forcible, yet
human arguments, now and also subsequently showed, that the opposite
belief had taken root in him; concerning which, it is stated, that
there have remained even to the present day, several excellent things,
which cannot well be reconciled with infant baptism, yea, which, when
viewed with spiritual eyes, militate against it. Of these we will
present a few as examples, confident that, if you judge impartially,
you will concur with us, or, at least, assent to it.[151]
[151] With regard to what is attributed to Anselm, concerning the
suspicion in reference to infant baptism, namely, that he (on Eph.
4 and Hebr. 10.) agreed with Meginhard (_de Fide at Gunth._), we
let those say, who can show more evidence of it, than we have yet
met with. In the mean time, we have weighty reasons, which induce
us to show the contrary concerning him. The same is true also with
regard to what he is said to have written, touching said doctrine,
on Matt. 15; 1 Cor. 7, and in _Concordia Gratia, and lib. Arbitrii_,
etc.; which things as well as the above, we leave without comment,
reserving our explanation of them to ourselves.
_In Bapt. Hist., page 582_, from _Cent. Magd. XI., cap. 4_, of baptism,
Anselm teaches on Matt. 3, that baptism is necessary, and says:
“Baptism is a fulfilling of all righteousness; a man may be never so
righteous, pious, benevolent, abstemious, and chaste, yet, it avails
him nothing, if he lacks the grace of holy baptism.”
It is evident that Anselm has regard here to what Jesus Christ our
Savior said to John, when the latter refused to baptize him with water.
“Suffer it to be so now,” the Lord said, “for thus it becometh us to
fulfill all righteousness,” Matt. 3:15; which took place, according to
Luke 3:23, when Jesus began to be about thirty years of age, and the
people, who came from Jerusalem, were baptized by John in Jordan.
It having been observed then that Anselm has regard to the baptism of
Christ, and that Christ calls it the fulfilling of all righteousness,
it is manifest, that he does not speak of infant baptism here, since in
the same no righteousness at all, much less, all righteousness, can be
fulfilled; which is the more obvious, when he says, in the same place,
that however righteous, pious, benevolent, abstemious and chaste one
might be, it would avail him nothing, if he lacked the grace of holy
baptism: for, righteousness, piety, etc., are not exercises or works of
infants, but only of intelligent, yea, of devout persons.
_On the same page_, Anselm, on Ephes. 5, says: “The baptism of Christ
is a washing of water in the word; if you take away the water, it is no
baptism; if you take away the word, it is likewise no baptism.”
What else is indicated thereby, than that the word of God cannot be
separated from baptism? which word of God, in baptism, does not consist
simply in this, that a few words of holy Scripture are pronounced in
or over baptism, or over those who are baptized; but that the word
of faith is preached to the candidates, before and at baptism. Mark
16:15,16; Rom. 10:8.
_On page 583, num. 6_, Anselm (_Enarrat. in Evang._) says: “That the
Father was heard in a voice; that the Holy Ghost descended in the
form of a dove; and that the Son, in his humanity, was baptized; this
clearly indicates the Holy Trinity, in whose name and in the belief of
which, every one of us is baptized.”
Here he again has reference to the baptism of Christ, concerning which
the holy evangelists state, that, when he, being about thirty years of
age, was baptized, the heavens were opened above him; that the Holy
Ghost descended like a dove upon him; and that a voice came from heaven
(or, from God, his heavenly Father) saying: “This is my beloved Son, in
whom I am well pleased.” Matt. 3:16,17; Mark 1:10,11; Luke 3:22.
All this, as has been stated above, can serve only as a type of the
baptism of the adult, intelligent, and believing followers of Christ;
which Anselm plainly indicates, when he says: “In whose name and in
the belief of which, every one of us is baptized.” Notice, when he
says, “Every one of us,” etc., he indicates each severally and all in
general, namely, all who belodged as members to the church of Christ;
so that, according to the language employed by him, each and all among
them were baptized, not only in the name of the Holy Trinity, but also
in or upon the belief of the same.
_On page 585_, Anselm, on Rom. 6, says: “We are baptized into the death
of Christ, that we, believing in his death, and following it, may live
as those who are dead; but since we, through baptism, are dead to sin,
we must not again live unto sin, so that it is necessary again to die
unto it; for, we are baptized into the death, that is, in the likeness
of the death, of Christ; that, as he once died, and ever lives, even so
we, having once died to evil, should ever live to the good; and, as a
dead person can sin no more; thus also we, if we have died with Christ,
shall not let ourselves be entangled again in mortal sins.”
The sense of the words of Anselm is this: that we must be careful, not
to live in sin again after baptism, since the former sins, in which
we lived, have died through baptism, and have been laid in the grave
as it were, through the death of Christ. Hence, said words can only
be applied to the baptism of the believing and penitent, but in no
wise to the baptism of infants; because it is certain that the things
indicated as requisite for baptism cannot exist in infants. For, how
can baptism be, in infants, a dying of their former sins, when they
have never lived in sin? How can they have their sins buried, through
baptism, into the death of Christ, who never could nor need die unto
sin?
Thus, Anselm, in the aforementioned passage, speaks only of the baptism
of the adult, intelligent, and penitent Christians, who, having died
unto their former sins, had them buried through baptism into the death
of Christ, to rise to a new life.
_Page 588, num. 6_, Anselm writes on Matt. 3: “The adults had first to
be instructed in the Christian doctrine.” S. Clement and others imposed
upon those who had lived in wickedness, and, becoming converted,
desired to be baptized, a fast of seven days, and sometimes more, as
a preparation; moreover, a considerable time, before baptism was also
prescribed to the catechumens who were to be baptized.
N. B. “Thus,” says the writer who has noted this, “the light of the
testimony of the truth shines forth brightly in the midst of the
darkness of popery.”
We will not enlarge on what the writer has added here, but turn to
words of Anselm, which we cannot view without plainly seeing that
he treats of the baptism of the believing and penitent; for, when
he speaks of the adults; of those who were first instructed in the
Christian doctrine; of those who, having lived in wickedness, becoming
converted; of those who desired to be baptized; of the seven days’ fast
imposed upon them; of the considerable time prescribed the catechumens
who were to be baptized, etc., it is clearly expressed thereby, that
the baptism of which he here speaks, is far different from the baptism
of infants, since these things can in no wise be said of them.
_On page 593, num. 5_, D. Vicecomes quotes, _lib. 2, cap. 4_, the
following language of Anselm on the words of Paul, Heb. 6:1–3: “We will
not lay again the foundation of repentance from dead works, and of
faith toward God, of baptism, of doctrine, etc., that is, the doctrine
which was delivered to you in the beginning.”
He explains the words of the apostle (Heb. 6:1–3), which, as every
one knows, were written to the believing Hebrew brethren, who, having
accepted Christ at the beginning of their faith, had had the same
sealed through baptism. They are here exhorted to constancy in the
faith accepted, and that they should not return to the principles of
the Christian religion, upon which they had been baptized, but must go
on to the perfection of the same. This is what Anselm, from said words,
sought to impress, in his time, upon his fellow-believers in the faith,
to the end, that they might observe their baptism and the confession of
the same, to the honor of God, the edification of their neighbor, and
the salvation of their own souls.
_On same page_, Vicecomes, _lib. 5, cap. 35_, Anselm, on Luke 2, says:
“Even as Jesus, after the purification, was brought into the temple, so
those who become believers, are brought into the church of Christ.”
When he speaks of those who, becoming believers, are brought into the
church of Christ, he has respect to such as, having been baptized upon
faith, are through this means, recognized and received as members in
the Christian church; for this is the purpose for which this passage of
Anselm is adduced in _Bapt. Hist._
As to the twelve Ephesian men, of whom we read, Acts 19:1–5, who had
been baptized with the baptism of John, he asserts in his explanation
on Matt. 3, that they were re-baptized by Paul, assigning as a reason
of this, that the baptism of John could not properly give remission
of sins, because the blood of Christ which blots out sin, had not
then been shed; again, because John, who was a forerunner of Christ’s
preaching, was also (according to his explanation) a forerunner of
baptism.
_About A. D. 1024_, close to, or a little after, the time of Anselm, a
place is given to one Algerus, who, though writing somewhat obscurely
on baptism, gives so much light on the subject, that an impartial
Christian heart can readily decide from it, that, in said matter, he
followed the evangelical truth, according to the doctrine of Christ and
the practice of his apostles; in proof of which we will present a few
examples.
_In Bapt. Hist, page 583._--Algerus says (_lib. 3, de Euchar. cap. 3_):
“Who can regenerate a child of the devil to a child of God, except God
the Father? Who can justify sinners, except he who died for our sins?
And, since every thing which is done in baptism, is spiritual, who can
perform it, except the Holy Ghost?”