Part 48
What kind of persons these catechumens were, and how they were instructed before baptism in the doctrine of the faith, called the catechism, has already been sufficiently explained, and it is not necessary to repeat it here: yet, over and above this, we will adduce the man’s own words, as I have found them translated in _Bapt. Hist., page 499_. “After the catechumens,” he says, “there is the second grade--the applicants for baptism or fellow-prayers, that is, those who are striving for the doctrine of the faith, and sobriety of life, in order to receive the grace of Christ in baptism, and, hence, are called fellow-prayers, that is, such as pray for the grace of Christ.” _Lib. 2, de Div. Officiis, cap. 21._
What took place ultimately with these applicants for baptism, in his time, he indicates with these words: “On Palm Sunday (that is, the Sunday before Easter), the _Symbolium_ (that is, the twelve articles of faith) is delivered to the applicants for baptism, on account of the approaching glorious Easter feast, in order that they, as striving to receive the grace of God (that is, baptism) should first learn the faith which we confess.” _Bap. Hist., page 499_, from _Isid., lib. 2, de Div. Off., cap. 27_.
These words, compared with the preceding ones, clearly show, what custom as regards baptism, prevailed at that time in the church of which he speaks; namely, that the catechumens, or, at least, the novices, were first instructed in the catechism, that is, in the doctrine of the faith, until they were meet to be baptized; and that from that time on, they were called applicants for baptism, and fellow-prayers, because they desired baptism and prayed for it. This could certainly not be done by newborn infants.
As regards that which is noted elsewhere from Isidorus (_ex lib. de summo bono_), with reference to other views on baptism which he is said to have entertained, we do not accept it as having been written by him, and this for good reasons, which, however, it would require too much time to relate; unless it be said that he wrote it before he was converted, and had obtained light on the matter; and here we would let the matter rest.
_A. D. 700._--We come now to the last year of this century, in which we perceive that at that time not only those of Jewish or heathen parentage, but also those born of Christian parents, were instructed in the faith before they were admitted to baptism; so that the Christians who sought the salvation of their children, left them unbaptized, till they were able themselves to confess their sins, profess the faith, and thereupon desire baptism as a sign of the same. Among these, the two pious Christians, Lutgerus and his wife Libuga, are not considered of the least. It is stated of them, that they left their son Lutgerus unbaptized, till he, having learned and accepted the faith in Jesus Christ, in France, was baptized thereupon, A. D. 700. _P. J. Twisck, Chron., 7th book, page 239, col. 1_, from _Grondig. Bewijs., letter B_.
We now leave this account of baptism in the seventh century; in which, on the one side, the oppressed believers practiced the true ordinance of the baptism of Christ upon faith; while, on the other side, the oppressing Roman church deviated the longer the more from it, so that they not only forsook, but also opposed the command of Christ _to baptize only upon faith_.
On the other hand, infant baptism and many other superstitions were so firmly established, that almost no one except those who did not fear the anathema of the Pope, and death, dared oppose these things. It is truly astonishing, what P. J. Twisck writes, and truthfully, concerning this, in his conclusion to the seventh century, with which we will also conclude this: “The Pope of Rome, having been declared head of all the churches by the Emperor Phocas, gradually established the boundaries of his power, authority and jurisdiction, not only in, but also beyond, Italy, yea, beyond Europe, and this with exceeding haughtiness. The pomp and greatness became unendurable; yea, the avarice of the clergy generally was so great that they obtained ecclesiastical offices through presents, in order to derive temporal gain therefrom, and would scarcely baptize an infant, unless money was given them for it.”
Herewith enough has been said regarding this matter, and we will therefore turn to the martyrs who suffered at this time for the truth of Christ their Savior.
AN ACCOUNT OF THOSE WHO SUFFERED IN THE SEVENTH CENTURY.
SUMMARY OF THE MARTYRS OF THE SEVENTH CENTURY.
[After the oppression exercised by the heathen and Arians, the Roman Pope also began to direct his arrows against the orthodox Christians. This forms the beginning of our account.
Bishop Adrian, of whom we have already related that he refused baptism to infants, is now criminally punished for this cause, A. D. 606.
Concerning the chapter of criminal matters, some further observations are made; also, as to whether said Adrian really suffered corporal or capital punishment.
Thereupon follows a notice concerning the following martyrs, noted by P. J. Twisck for the years 614 and 628, and recorded by us.
Many Christians apprehended by the Longobards, and put to death, A. D. 614, because they refused to eat, in honor of the idols, food offered to idols.
Of the sufferings of the Christians in Persia, and how a great many of them were delivered from imprisonment, given for the year 628.
Mention made of eight severe persecutions instituted against Christian believers, from A. D. 622, to the close of the century; the places where these persecutions happened, and the names of some of the tyrants who originated them.
Further observations concerning said persecutions and martyrs, which concludes the account of the martyrs of this century.]
When first the heathen and then the Arians, the former by open, wicked violence, the latter by secret, tyrannical hypocrisy, had for a long time not only scattered the flock of Christ, but devoured with wolves’ teeth, as it were, many of its innocent and defenseless lambs, then, in this century (a thing almost unheard of), the Roman Bishop, now called Pope, began to arise as the forerunner of antichrist, seeking to destroy those who opposed the Roman church, not only by anathematizing, excommunicating, and awfully threatening them, which alone would have been sufficient to strike terror into the heart, but, besides this, it seems, by criminal and actual punishments, which generally touched the body or the life. Of this we hope presently to show an example from which the rest of his wicked deeds may be inferred.
ADRIAN, A CHRISTIAN BISHOP OR TEACHER, CRIMINALLY PUNISHED FOR REJECTING INFANT BAPTISM, ABOUT THE CLOSE OF THE YEAR 606.
In our account of baptism for the year A. D. 606, we made mention of the celebrated teacher and Bishop Adrian, and stated, from a certain letter sent by Gregory the Great to John, bishop of Larissa, that Adrian was accused of having refused baptism to infants. But it seems it did not stop at said accusation, but that they, to all appearance, proceeded further and more severely and cruelly against him; for the above was imputed to him for a crime or a heinous sin. Hence he was criminally proceeded against, which criminal punishment sometimes related to property, but most frequently it was of a corporal, or capital nature.
Moreover, though said punishment was ordained for great crimes and criminals, yet in the case of Adrian, we can perceive, it was founded on nothing but his disregard and rejection of infant baptism, as appears from the sequel of Gregory’s letter to John, which reads thus: “Pursuant to the chapter of criminal matters, a charge was preferred against Bishop Adrian, or brought against him by way of punishment, concerning the children which, by his orders, had been kept from baptism, and died in darkness, unbaptized (or unwashed) from the filth of sin.” Compare with the account in _Bapt. Hist., page 546_.
If any one should object that said chapter of criminal matters, was not comprehensive and rigorous enough, and that therefore, Adrian was probably not really punished corporally or with death, by virtue of the same, with such a one we do not feel inclined to dispute. It suffices us, to have learned, on the one hand, that this teacher Adrian, did not hesitate, even though he should incur severe penalty, to speak against infant baptism, yea, what is still more, to reject infants from baptism, and to let them die unbaptized, as being under the grace of God; and on the other hand, that those of the Roman church were exceedingly dissatisfied with this, yea, to such a degree, that the chapter of criminal matters was opened and, apparently by form of sentence, set before this good man, either to send him (after preceding excommunication) into banishment, or to strip him of his property, or to punish him corporally or capitally. But whether said sentence was actually executed on him, is not clearly expressed; hence we commit the truth of the matter to God.
In the meantime, there appears what we have said before, namely, that the Pope or the Roman church did not hesitate, not only to anathematize, as had formerly been customary, their opposers, especially those who spoke against infant baptism, but to proceed against them criminally or by way of corporal punishment. This was done with the said teacher Adrian, concerning whose departure we have a good hope, whether he died a natural or a violent death. The Lord knows his own, and shall in the hereafter not leave them unrewarded, who have suffered for testifying to his truth, and opposing error.
NOTICE CONCERNING THE FOLLOWING MARTYRS NOTED BY P. J. TWISCK FOR THE YEARS 614 AND 628, AND RECORDED BY US.
We have not been able to obtain certain or clear information as regards the confession of faith of the martyred persons of whom we shall presently speak; hence we dare not reckon them all indiscriminately among the true and orthodox confessors of the true faith; the more especially, as the sword of persecution then came upon all who bore the Christian name (as had before, yea, frequently, been the case), in places where such persecutions occurred. Persons were also not examined so very closely with regard to this or that controverted point of the faith (I speak of those who were apprehended by the heathen), for these were things of which the persecutors knew nothing, while it was quite different with those who fell into the hands of the papists mentioned above. The people were simply asked whether they would sacrifice to the idols, renounce Christ, etc. Hence the reason, that in the confession of the martyrs who suffered among the heathen, but little is said regarding controverted matters of faith which are now discussed among Christians; but this is discussed more fully elsewhere.
The negligence of the writers of those times, the absence of the art of printing, and the violence of persecution, which caused people to flee and roam about, are also no small cause why so little can be adduced concerning the confessions of the martyrs. This has been more fully explained in our account of baptism.
Therefore we hold, according to the judgment and nature of love, that among the martyrs of whom we shall speak, there were, if not all, at least some, who viewed the matter aright, and whose martyrdom had for its foundation a good confession; but to accept them altogether, or to enter deeper and more fully into the matter, we do not deem advisable, for reasons already mentioned.
In order, then, to present the matter in the briefest and simplest manner, we shall follow the account of P. J. Twisck, as being a summary of what the ancients have recorded concerning it.
OF MANY CHRISTIANS WHO WERE APPREHENDED BY THE LONGOBARDS, AND PUT TO DEATH BY THEM, BECAUSE, IN HONOR OF THE IDOLS, THEY REFUSED TO EAT FOOD OFFERED TO IDOLS. A. D. 614.
“The Longobards,” says Twisck, “apprehended many Christians, and sought to compel them, to eat meat which they had offered to their idols; and when they refused, they put them to death. They also put to death four hundred who would not worship their gods.” _Chron., page 216, col. 1._
As to what might be adduced concerning the confession of faith of these slain persons, and how far we accept them as martyrs, see the foregoing notice.
OF THE SUFFERINGS OF THE CHRISTIANS IN PERSIA, AND HOW AFTERWARDS MANY OF THEM WERE DELIVERED FROM IMPRISONMENT, A. D. 628.
Continuing in his account, the above mentioned author finally speaks of the year 628, for which, in the beginning, he records these words: “About this time, the Christians had to suffer much also in Persia.” He then relates that the Emperor Heraclius, having come into Persia, liberated many of the imprisoned Christians; the number, however, of those who suffered, as well as of those who were delivered from imprisonment, is not expressed, and hence we can add no further explanation. _Chron., page 221_, from _Hist. Eccl. Hedio., lib. 5, cap. 18_ and _19_.
All explanation further necessary, concerning the imprisonment and the sufferings of said Christians in Persia, and how far they are recognized by us, must be looked for in the preceding notice.
OF EIGHT SEVERE PERSECUTIONS INSTITUTED AGAINST CHRISTIAN BELIEVERS, FROM A. D. 622 TO THE CLOSE OF THIS CENTURY.
It behooves us to record here, that from A. D. 622, to the close of this century, various other persecutions and severe oppressions were instituted against those who were called Christian believers, among whom, to all appearance, there were here and there, some who died upon a pure confession of faith; of which persecutions and oppressions of the Christian believers, among others, eight are enumerated, which we will briefly extract from A. Mellinus. Having spoken of the chronology of the Turks or Mohammedans, he proceeds to the year 622, and says:
1. “In Italy a new persecution arose against the Christians who resided there, under the Arian King of the Longobards.
2. “In France also some (namely, Christian believers) were made martyrs.
3. “Constantine, the son of Heraclius, having reigned four months, and Heracleonas six months, Constant, the son of Constantine, became Emperor, and reigned for twenty-seven years. He followed in the footsteps of his grandfather Heraclius, in espousing the cause of the Monothelites, and for the sake of this sect carried on a severe persecution (namely, against those Christians who held different views).
4. “In the twenty-eight years during which said three Emperors reigned, the Arabians or Saracens conquered many countries and cities, and put to death a countless number of Christians (namely, of those who lived under said reign). There was also considerable commotion in France and England (understand, on account of the Christian religion). He afterwards says:
5. “But in France, during the seventeen years of his reign several were put to death as martyrs.”
After this, he speaks of the persecutions which, during the twenty-seven years comprising the reign of Justinian II., and the time of Leontius and Tiberius Apsimarus, arose against the Christians, through the Longobards as well as the Saracens. Finally he says:
“Also in France, 6. in England, 7. in Germany, and in Spain 8. many became martyrs at this time.” _A. Mell., 2nd book, fol. 303, col. 1, 2._
What has been remarked concerning the martyrdom of those slain in the years 614 and 628, applies also to the eight persecutions just mentioned; hence, see the above mentioned notice.
FURTHER OBSERVATIONS TOUCHING THE ABOVE MENTIONED MARTYRS.
Here we are compelled to leave our account of the martyrs of this century, since the ancient writers have left us no further information respecting this matter; at least we have not found anything more that would shed light on the subject. However, it will be sufficient for the defense of the cross-bearing church of the Anabaptists and defenseless Christians; for, though among the great number of martyrs that have been noticed by us there are found but few open professors of the faith, but this diminishes neither the respectability nor the verity of said cross-bearing church; since already in our account of baptism throughout this century various, yea, many, professors of said faith have been presented, to prevent and oppose whom divers means were frequently resorted to. See the account of baptism for the years 610, 682, 699, etc.
Moreover, it seems hardly possible that all those who were, in such great numbers, it appears, designated Anabaptists, in the fifth century, and against whom bloody decrees were ordained, A. D. 413, should all have been slain and exterminated so that none were left remaining. This, we say, seems hardly possible, since even in the severest persecutions the persecuted, especially if their number is great, cannot be spied out so closely as to make it impossible for any to escape, or that not one or the other will be able to conceal himself. This being the case, those remaining (for it can scarcely be otherwise) allowed the living faith which was in them, to manifest and work out its power, in order to implant in the people of that age, but especially, in their children and descendants, the belief and doctrine which they themselves professed, and for the sake of which they had imperiled their lives, escaping death however, through the grace of God.
It certainly appears that in the following (sixth) century there were again people of such belief and doctrine; and not only that, but such as to honor Christ their Savior, did not hesitate, as true martyrs, to pour out their blood like water. Concerning this, both with respect to the confession and the martyrdom, our observations on the sixth century may be referred.
Is it a matter of surprise, then, that we hold it for certain, that the seventh century also was not destitute of persons who, having professed a good confession of faith, had to taste death thereupon? Certainly, we have no reason to doubt it; or the ancients must not have well instructed their cotemporaries and descendants, or there must have been no persecutions in this century. As regards the former, the very nature of love will lead us to believe otherwise; while the latter has already been sufficiently refuted, seeing we have shown that various persecutions occurred during that time. We will now conclude, since our object has been sufficiently explained above; besides, many of the confessors and martyrs noted for this century, will bear testimony to it.
AN ACCOUNT OF THE HOLY BAPTISM IN THE EIGHTH CENTURY.
SUMMARY OF BAPTISM IN THE EIGHTH CENTURY.
[The example of Lutgerus (adduced in the last year of the preceding century) is rehearsed, by way of introduction, in the beginning of this; to which is added an account of Herinigild, who was baptized by Leander, after previous instruction:
Germanus, a father at Constantinople, states that it was customary to make confession of sins before baptism.
Bede the presbyter treats of the baptism of the apostles; of the baptism of the Angles who were baptized in the Rhine and Swalbe; of the catechumens, to whom, before baptism, the confession of faith was delivered; of four things which do not apply to infant baptism; of Paulinus, the teacher at York, and how he baptized Eadfrid and Offrid, the sons of Edwin; that there can be no baptism without water and the word; that all believers must be baptized; that the bread of the holy Supper is a figure of the body of Christ; which latter is further explained in the margin.
Amalarius Fortunatus states that the newly planted or, newly baptized, Christians were led to the church for eight days; he admonishes the candidates to fast for several days before baptism; and, in the margin, it is stated that he taught against transubstantiation, etc.
The views of Antharitis, who refused baptism to the infants of the Christians, are presented.
Of some among the Romanists, who held that fasting, reading, and praying must be connected with baptism; that the teachers should first baptize the men, and then the women; what prayer should be spoken over the men and women to be baptized; that the baptized must kneel down and pray to God, etc.
Wittikind becomes a catechumen, is instructed in the faith, and then baptized together with Albion.
The baptism of the son of Carloman, and of his daughter Gisla; what we think of it.
Albinus requires faith at baptism, that is, that baptism must be received with faith; he also says that with baptism there are connected three visible and three invisible things; of which the visible are: 1. the body of the candidate; 2. the baptizer; 3. the water; and the invisible are: 1. the soul; 2. faith; 3. the Spirit of God; that baptism without the invocation of the holy Trinity is void; that not only the creed, but also the Lord’s prayer was said at baptism; that examination in the faith took place at baptism; which custom, however, according to Vicecomes, was abolished after infant baptism came into vogue; that the factitious practices of the papists commenced when baptism ceased to be administered to adults. Thereupon follows the opinion of Jacob Mehrning, that about the year 800, infant baptism was doubtful and hung by a thread.
Seb. Franck quotes the statement of Beatus Rhenanus (from Turtullian), saying that according to the usage of the ancients, the adults were baptized with the washing of regeneration; which is also confirmed by the testimony of Polydorus.
The conclusion taken from P. J. Twisck, is to the effect, that the ancient custom of baptizing adult, believing and penitent persons, seems to have still obtained in some measure, even with the general church. Conclusion for this century.]
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As in winter the sun does not always, but only at times, send down his bright beams upon the earth, even though he has risen above the horizon, and even reached the meridian, so it was also in the eighth century, with the true faith, and the baptism which is administered upon faith. For although the light of the holy Gospel had at that time risen in the hearts of many pious persons, so that they apprehended the faith, and, in token of it, were baptized thereupon, yet, there were but few who exhibited to mankind, by their writings, the bright splendor of the evangelical truth; at least this is true, that but very little has come down to the present generation. Nevertheless, we have met with enough to prove that this dark age also was not entirely destitute of persons who shone forth as flaming torches in the midnight of papal error, and shed abroad the radiance of God’s truth, especially in the matter of baptism. To prove this will not be difficult for us; hence we begin.
_A. D. 701._--For the last year of the preceding century, that is, for A. D. 700, we showed that Lutgerus and Libuga, two Christian parents, left their son Lutgerus unbaptized till he, having accepted the faith, was baptized of his own accord. This occurred in France, at the time referred to, and it is also stated that the same year, in Spain, Herinigild, having attained to the faith through the instruction of Leander, was baptized; besides various other persons, both before and at that time, as the chronicles show.
From this it clearly follows that the people who held this belief must have existed also in the beginning of this century, since a religion that has once obtained a footing, cannot well be abolished in a year or two, especially if it is spread over different countries, and is zealously advocated, which latter, as has been shown, the true believers did. Hence we shall proceed to the persons who held this belief and whose names are mentioned in this century.