Part 56
“First,” he writes: “all nations were taught, and then they were baptized with water; for it is impossible for the body to receive the mystery of baptism aright, if the soul has not previously accepted the truth of the faith; for they were baptized in the name of the Father, the Son, and the Holy Ghost.” Again: “This excellent ordinance of baptism commands the apostles, first to teach all nations, then to incorporate them by the baptism of faith, and then, after faith and baptism, to teach them what they were to observe.” _Smaragdus, on Matt. 28._
N. B. “Thus,” says the writer who has recorded this, “the light of truth must shine forth in the midst of darkness; for, where did Christ institute another ordinance of baptism, for infants?” _B. H., page 570, num. 7._
Though this last passage is very acceptable and worthy of being considered, and confirms in no small measure the point we have in view we will nevertheless let the writer keep it to himself, it being only a comment on the aforementioned matter.
We will, therefore, return to the matter itself, namely, to the words of Smaragdus, and we shall soon find that his aim was, to connect faith with baptism, yea, to admit no other baptism than that which is accompanied with the truth of the faith. For, what else does he intend to say with these words: “For it is impossible for the body to receive the mystery of baptism aright, if the soul has not previously accepted the truth of the faith?” May we not firmly conclude from this, that this man knew nothing of infant baptism, or, at least, that he, when he wrote this, utterly denied and rejected it? Certainly, no one could oppose, or reject, infant baptism more flatly and plainly; for if it is impossible, as he says, to receive baptism aright without having previously accepted the truth of the faith, etc., he establishes that it is impossible to baptize infants aright, seeing they, because of their disqualification in regard to power as well as knowledge, cannot previously accept the truth of the faith. Unless some one would say that he held, that there is a certain faith, or germ of faith, as others call it, in infants from their birth (as was afterwards advanced by the Lutherans), upon which, some were wont to assert, they ought to be baptized. But this is easily refuted; for, besides this, that in the time of Smaragdus, as far as can be seen, they knew nothing of this hidden faith, or germ of faith, in infants, much less baptized them upon it, he plainly indicates that he is speaking of another faith, which he calls _the truth of the faith_, that is, a true and genuine faith; which true and genuine faith no one ever, to our knowledge, not even to the present day, claimed for infants, in order to establish infant baptism upon it.
Moreover, Smaragdus required of the candidates for baptism, not only the truth of the faith, but also regeneration, as appears from his comments on John 3, where he says: “He that is regenerated through water and the Spirit, is invisibly changed into a new man, and from a carnal man is made a spiritual man; and he is therefore rightly called, not only spiritual, but also spirit.” _B. H., p. 573, num. 11._
In this passage again there are several things mentioned, which indicate nothing else than that he is speaking of the baptism of adults. For, besides that the words, John 3, were not spoken to an infant but to Nicodemus, a master in Israel, the circumstances adduced by Smaragdus in regard to it also indicate, that it is to be understood of none but adult persons. For, what else does he mean to say by the word _regenerated_, than that the baptized person who has previously truly prepared himself for baptism, gives up his old, earthly birth, and becomes a new creature? Thus also, when he says that the baptized person is changed into a new man; for, how shall any one be changed into a new man, who was not an old man before? And also, when he adds, that such an one, from a carnal man is made spiritual; for, how is it possible, from a carnal man to become spiritual, if one has not previously been carnal or lived after the flesh? Therefore, to become spiritual, does not simply mean, to receive the Spirit of God, but to live after the Spirit, in the fear of God, and in all the Christian virtues. Gal. 5:21–24.
This being so, we will leave the testimony of Smaragdus and proceed to others of his cotemporaries, who held the same belief and left it to us in their writings.
_A. D. 952._--It is stated that in the time of the Emperor Otho the Great there lived and wrote, in Greece, a very virtuous and learned man called Theophilact, who, writing on various matters of faith, also makes mention of baptism, not differing herein, as far as we have been able to ascertain, from the Anabaptists of the present day, but agreeing with them very well on the subject of baptism upon faith.
_Bapt. Hist., page 571_, Theophilact on Luke 15, says: “As many of us as have been baptized have put on Christ.”
These are the words of Paul, Gal. 3:27, which the apostle does not speak to infants, but to the believing saints of the Galatian church, namely, that they had indeed, become children of God by faith, but had put on Christ by baptism.”
Continuing he says: “Then he puts on our hand (namely, to us who through baptism have put on Christ) the ring, the seal of Christianity, which works in us.” Again: “Every one that is baptized, is also made a child of God, yea, readopted as such; he is also, when he is washed from sin, made a partaker of the fatted calf, and becomes the joy of the Father and his servants, the holy angels and men, even as one that has arisen from the dead, and who was lost, and is found.”
He here compares the candidates to the prodigal son who, repenting of his evil life, arose to go to his father, to seek grace, and was received by him with outstretched arms. Thus, he would say, it is also in baptism: The sinner seeks grace, confesses his sins, manifests sorrow for them, yea, prays and supplicates for forgiveness. God, the Lord, who is the true Father of all men by reason of creation, meets him, embraces him with the arms of his grace, yea, pardons all his past sins, and, in token thereof, commands one of his servants to baptize him. This he compares to the putting on of the ring, saying: “Then he puts on our hand the ring, the seal of Christianity.” What he further says concerning the killing of the fatted calf; and the joy of the Father and his servants, has regard to the joy that is in heaven over the repentance of such a penitent (and thereupon baptized) sinner, which is greater than over ninety and nine just persons, which need no repentance. Luke 15:7.
Hence, when Theophilact compares the candidate for baptism to the prodigal son, in the manner shown above, it is evident enough, yea, as clear as midday, that he is treating of no other baptism than the baptism of adults, and this of such adults as manifest sorrow for their past sins.
_Page 572._ Theophilact on John 8, says: “Since Christ came to take away the sins of the world, we can obtain remission of sins in no other way than, by means of baptism (however properly speaking the blood of Christ is the effective cause of the remission and taking away of sins), yet it is impossible that he that has not believed, be baptized (aright); hence, the unbeliever must afterwards die in his sins, for he has not put off the old man, because he has not been baptized.”
Though several things are said here, which confirm our preceding explanation of the words of Theophilact, we shall nevertheless notice only these words: “It is impossible that he that has not believed, be baptized (aright);” for here certainly every baptism which is not received with faith is denied; hence, infant baptism cannot be admitted here, because it is without all faith, yea, it is utterly denied here. And thus, the words of Theophilact concerning baptism, are not only clear, but also Christian-like and apostolical.
_Page 572._ Theophilact on 2 Cor. 3, says: “Even as silver, exposed to the sun, does itself emit rays, because the sun shines upon it; so also we, when we are purified in baptism, by the Holy Ghost, and illumined by his rays, emit a spiritual radiance, perceived only in the soul, and are changed into the same image, by the Spirit of the Lord, to our glory.” And, a little further on: “All believers are illumined in baptism by the Holy Ghost, that their souls shine (or, emit radiance) thereby.” Again: “As we are all dead by one sinner, even so we are all made alive, and are risen through Christ, in baptism; and we justly recognize no one as believing, who lives after the flesh, that is, who leads the old, carnal life; but all who are regenerated by the Spirit, begin a new, spiritual life.”
The words which Theophilact speaks from or on 2 Cor. 3, concerning the candidates, Paul speaks of believers; and the simile borrowed by the aforementioned writer from the silver, which, when the sun shines upon it, reflects his rays, which he applies to the candidates, who become illumined by the Holy Ghost, and reflect a spiritual radiance of virtues, confirms, in a good degree, that he is speaking of such candidates as can be illumined by the Holy Ghost, and live virtuously, to the honor of God, the edification of their neighbor, and to the salvation of their own souls. What he says after that, fully confirms our opinion, namely, that he is speaking of believing candidates; for, this he clearly expresses with these words: “All believers are illumined in baptism by the Holy Ghost.” What he adds finally, tends in the same direction, for he says that, “As we are all dead by one sinner (Adam), even so we are all made alive and are risen, through Christ, in baptism.” Who does not see that this making alive and rising (in baptism) has respect to the renewing of the old life, according to the teaching of Paul (Rom. 6:4): “Therefore we are buried with him by baptism into 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.” That this is his meaning, he indicates by the following words, when he calls those whom he has previously termed candidates, believers and regenerated persons, saying: “We justly recognize no one as believing, who lives after the flesh; but all who are regenerated (thus he calls the candidates or the baptized) by the Spirit, begin a new, spiritual life.”
_Page 573._ Philophilact on 2 Tim. 1, says: “The Holy Ghost hovers over us at baptism; now, if we keep this Spirit, and do not drive him away by wicked works, he keeps us and what we have received from God; therefore, use all diligence, that you keep the Holy Ghost, and he, who has been given you, will also keep you.”
It seems that in the days of Theophilact there was a failing among some of the candidates, or, at least, among the unbaptized Christians, that, instead of stirring up the grace of the Spirit of God, which had been given them (after baptism), and thereby increasing and proceeding in virtues, they decreased and retrograded, yea, fell into wicked works. This, Theophilact opposed, warning them to be careful not to drive the good Spirit of God away from them by wicked works, seeing he will not dwell in a malicious soul, nor in a body that is subject unto sin. Wisdom of Sol. 1:4.
Secondly, he admonishes them affectionately and consolingly, to keep the gift of the Holy Ghost (after baptism), pointing out also, the means by which this could be done, namely, by avoiding wicked works, and using diligence, that is, such diligence by which the worship of God and the common edification could be promoted. The consolation which he, for such, adds to his admonition, is expressed in these words: “Therefore, use all diligence, that you keep the Holy Ghost, and he ... will also keep you.” But, what fruit his warning, and consoling admonition had on those persons, is not stated there; hence we will take our leave, and proceed to other writings which he has left.
_Same page as above._ Theophilact on John 3, says: “It is not enough 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.