Part 59

However, it is not our purpose to write here of all these things; partly, because this, through default of the authors, cannot be done circumstantially; and partly, because we only intended to write something of baptism, with regard to which we will also adduce the testimony of Juo. What he may have written concerning this subject, in other respects, while he was yet unenlightened, we pass by, and will only speak of that which he, when he had become enlightened and had attained to knowledge, wrote salutarily and correctly on this article.

_Bapt. Hist., page 588, num. 6_, Juo writes: “To the hearers of the new life, the apostolic creed is delivered, which they publicly confess before baptism.” _Ex Meginh. de Fide._

_Page 590, num. 14_, the following is quoted from Juo: “During the answers to the threefold question, the catechumen (that is, the novice who has learned the faith) is washed from the filth of the old wickedness (namely, through baptism), and puts on the new man.”

_Page 594, num. 7._ D. Vicecomes (_lib. 1, cap. 25_) quotes the following account from Juo: “Then those who were to be baptized on the holy Easter Sabbath, were led, in the fourth week of the forty days’ fast, and on the fourth day of said week, to the church (or, to the assembly), to be taught and examined in the catechism (that is, in the instruction of the faith), and further instructed, how they should fight against spiritual wickedness; yet, their baptism was deferred till holy Easter Sabbath.” _Serm. de Sacram. Initiat._

_Same page as above._ “On that day, those who desire baptism, come to the church (or, to the assembly), that they may be received into the order (or number) of the catechumens, and may throw off, by holy prayers, the yoke of the devil.” _D. Vicecom., lib. 2, cap. 30._

_Page 595._--Juo (from August.) adduces these words: “At the water of baptism, before we baptized you, we asked: Do you believe on God the Almighty?” _D. Vicecom., lib. 4, cap. 7._

From these five passages of Juo it is evident, virtually as well as from the circumstances, that he treats of no other baptism than that which is accompanied with instruction, faith, confession of the faith, and observance of the same; in short, that he speaks of a baptism which, as appears from his own words, cannot well, yea, not at all, be reconciled with infant baptism. For, in the first passage he makes mention of a creed, which the candidates had to confess publicly before baptism. In the second passage he speaks of the answers which the catechumens gave to the threefold question put to them before baptism; and that they were then washed from the filth of the old wickedness, and did put on the new man. In the third passage he relates how those who were to be baptized on the holy Easter Sabbath, were first examined in the faith, and further instructed, in the fourth week of the forty days’ fast. In the fourth passage he says that on that day those who desired baptism, came to the church or assembly, to be received into the order or number of the catechumens, and to pray. In the fifth passage he mentions what the candidates were asked at the water of baptism, namely, whether they believed on God, the Almighty.

All these are things that pertain only to the adult and intelligent, and cannot be comprehended, much less practiced by infants.

We will conclude this with the account of P. J. Twisck, who, besides what he has mentioned concerning baptism, briefly notices several other articles which Juo taught contrary to the common belief of the Roman church. He writes: “Juo, Bishop of Carnuto, zealously taught of Christ, the only Mediator, of church-service, against monachism, against the difference of meats, and of the Supper.” _Chron., page 416, col. 2_, from _Catal. Test., Tom. 2, fol. 346_.

It is very probable, since we have never heard of his having recanted, that this Juo, who began his doctrine, or, at least, maintained it the most vigorously, in the year 1090, continued therein to the end, and thus concluded the eleventh century with it. Hence, we will close here, and see which pious witnesses of Jesus Christ suffered at this time.

AN ACCOUNT OF THOSE WHO SUFFERED IN THE ELEVENTH CENTURY.

SUMMARY OF THE MARTYRS IN THE ELEVENTH CENTURY.

[A simile of the moonlight and the stars, which shine most in the darkest nights, forms the beginning of our account, representing the condition of this time.

Fourteen persons, the chiefest of whom was called Stephen, are burned as heretics, for the testimony of the truth, by the papists, A. D. 1022, at Orleans in France.

Then follows a note concerning the accusations brought against the aforementioned persons; and also, further observations touching said fourteen martyrs, according to the accounts of various papistic and other writers, noted in the _Second Book of the Persecutions, fol. 437, col. 3, 4_.

The great craftiness of the Papist, Gretserus, in altering the titles of the books of the ancients, to the detriment of the belief of the Waldenses; some of their martyrs called firstlings, which is circumstantially noticed in the margin.

Some pious Christians at Goslar, called Manicheans by the papists, hanged for the confession of the evangelical truth, A. D. 1052. It is shown, 1. that they claimed to lead a true apostolical life; 2. that they would neither lie nor swear; 3. that they maintained that the sacrament of the altar was nothing but bread; 4. that they denied baptism, that is, infant baptism. One papist, as Thuan against Radulph, etc., opposed to each other in their testimony against these people.

Henry and Alfuard, two good Christians, the former beheaded in the uttermost parts of Sweden, the latter slain among the Normans, for defending the evangelical doctrine, A. D. 1067.

Marginal notice explanatory of their belief.

Bruno, Bishop of Angiers, and Berengarius, his deacon, are condemned in different councils, through the Roman Pope, on account of their views against infant baptism, transubstantiation, the mass, etc.; the first time, A. D. 1050, both together; the second time, A. D. 1079, Berengarius alone. The inconstancy of Berengarius in some matters is shown, but also his sorrow for it, and his perseverance to the end, on account of which he is accounted among the martyrs.

Many of the followers of Berengarius, called Berengarians, are anathematized by order of the Pope, at Piacenza, in Italy, A. D. 1095, and afterwards persecuted unto death, about A. D. 1100. Conclusion.]

* * * * *

Even as the shining moon and the glittering stars give the most light, and adorn the blue expanse of heaven the most gloriously, in the darkest nights, so it was also after A. D. 1000, as regards spiritual matters, which concern the honor of God and the salvation of the souls of men. For, about the year 1000, as well as many years before and after, but particularly then, the world lay sunken, as it were, in an arctic, six-month’s night, through the thick, and palpable darkness, which had arisen, with heavy vapors of superstitions, from the Roman pit. Yet, notwithstanding the state of the times, some undefiled persons, as bright heavenly signs, and stars, began to shine forth the more, and to let their light of evangelical truth illumine the dark nights of papal error. Yea, some, like the polar star, served as a sign to sail by; I mean, to accomplish safely and in a godly manner, through the turbulent waves of perverted worship and human inventions, the journey to the heavenly fatherland. Others, like the morning-star, or the lovely, blushing Aurora, announced the approaching day; we mean, they pointed to the true day of the Christian and evangelical worship of God, and revealed it, as much as they were able, to those who sat in the darkness of error.

We will no longer speak by simile; what we mean is this: That there were men in those dark times, who maintained God’s truth, in various points, according to the needs of that time, and bore witness to and sealed it not only with the mouth, but with the deed, yea, with their blood and death.

FOURTEEN PERSONS, THE CHIEFEST OF WHOM WAS CALLED STEPHEN, BURNED AS HERETICS FOR THE TESTIMONY OF THE TRUTH, BY THE PAPISTS, AT ORLEANS, IN FRANCE, NEAR THE CLOSE OF A. D. 1022.

A. D. 1022, near the close of the year, it seems, or, at the latest, A. D. 1023, there were apprehended and publicly burned, in France, in the presence of King Robert, an account of heresy (so-called by the papists), certain fourteen persons, some of whom were common people, while the others were of noble descent,[152] and of whom the chiefest was called Stephen. They were accused of having spoken evil of God, and the holy sacraments, that is, of holy baptism (namely, infant baptism, for this was what the papists generally practiced, and concerning which disputes were of frequent occurrence), and of the body and blood of the Lord (that is, the sacrament of the altar, which the Romanists were wont to call the body and blood of the Lord); also of marriage, etc.

[152] Laymen and nobles, etc., the papist writer says.

“This appears,” says the writer, “to have been the first execution (that is, by burning), of persons accused of heresy in the Roman church.” Continuing he says: “In an old book we find an account, that this heresy was brought into this country from across the sea, namely, from Bulgaria, and that thence it was spread into other provinces, where it subsequently was much in vogue, principally in Languedoc, around Toulouse, and in Gascony.”

He also states there, that the people who maintained this doctrine, were called Albigeois, and also Bulgarians, because they came from Bulgaria. _Vignierii Hist. Eccl., A. D. 1022, ex Glabro and Massonio in Annalibus, and alio Antiquo Authore_, compared with _Abr. Mell., fol. 381, col. 2_, and _fol. 436, col. 1_.

Touching the accusations which were brought against the aforementioned fourteen persons, they were, as is related: That they had spoken against the article concerning God; against the holy sacraments, both baptism and the sacrament of the altar; against marriage, etc.; on account of which there was inflicted upon them the very cruel, dreadful, and miserable death by fire.

But what they believed and maintained with regard to said points, according to the account of impartial writers, shall be amply explained afterwards, in the Confession of the Albigenses and Waldenses, who held the same belief; since said persons are held to have been the firstlings of those who maintained the doctrine of the Albigenses (though long before their general rising). _See the authors cited above, especially the last one._

Then it will be seen, that they believed and spoke nothing but what we at the present day believe and speak; also, as regards baptism, that they baptized believers, and opposed infant baptism; and, touching the Supper, that they observed it according to the institution of Christ, but rejected the mass and transubstantiation; again, that they denied revenge, the swearing of oaths, auricular confession, the invocation of departed saints, purgatory, etc.

FURTHER OBSERVATIONS TOUCHING SAID FOURTEEN MARTYRS, ACCORDING TO THE ACCOUNTS OF VARIOUS PAPISTIC AND OTHER WRITERS, NOTED IN A. MELLINUS’ SECOND BOOK OF THE PERSECUTIONS, FOL. 437, COL. 3, 4.

“Robert Altisidorensis states of said martyrs of Orleans, that they were of the best or chiefest laymen of Orleans, and that for this reason a council was convened there against them, in which they were unanimously condemned and sentenced, as heretics, to the fire; and that they were thus burned alive.”

This testimony is confirmed by Johannes, a monk of Floriax, who gives a somewhat fuller account of the matter, in his letter to Oliva or Olivarius, abbot of the church of Ansona, saying: “Meanwhile I will inform thee of this heresy (thus he calls the true faith of these people), which was on Innocent’s day, in the city of Orleans; for it is the truth if thou hast heard aught of it. King Robert caused fourteen of the best or most nobly born laymen of said city to be burned alive; who, (O, what a great falsehood!) abominable before God, and hated by heaven and earth, utterly denied the grace of holy baptism (he means infant baptism, for thereupon the grace of salvation was promised to children, which these men denied) as well as the consecration of the body and blood of the Lord, and denied that one could thereby obtain remission of sins, after he had committed a crime.” _Masson Annal. Franc., lib. 3_, in _Hugo and Robert_.

Glaber Radulphus (in _Hist. Gall., lib. 3, cap. 8_), gives a much more circumstantial account of these martyrs, relating not only how this (so called) heresy was discovered, but also how it was brought to Orleans and propagated; which we, in order to be brief, pass by.

He mentions, among others, two of these people by name, namely, Heribert and Lisoius, who were greatly esteemed and beloved by the king and the lords of the realm, as long as their case was not known. Glaber further relates how they were discovered. They sought, at Rouen, to bring a certain priest over to their belief, through some whom they probably had expressly sent to this priest, to expound to him the mystery of their doctrine, and who endeavored to persuade him by saying that very soon all the people would fall over to them.

When the priest understood this, he immediately went to Richard, the Count of that city, and told him the whole matter. The latter instantly sent letters by express messengers to the King, informing him of this secret pestilence (as he calls the true faith). King Robert, much grieved at this, without delay convened a council of many bishops, abbots, and other religious persons (thus he calls this bloodthirsty council), and, through them, caused very strict investigations to be made, both as to the authors and the adherents of said heresy. When inquiry was made among the laymen, as to what the belief and faith of each several one was, the aforesaid Heribert and Lisoius immediately discovered themselves, that they differed in their belief from the Roman church, and afterwards others also declared that they adhered to Heribert and Lisoius, and that they could in no wise be drawn away from their faith. Being interrogated more closely, whence and by whom this presumption had originated, they gave this answer: “This is what you have long called a sect, which you now, though late, recognize. But we have waited for a long time, that you as well as all others, of whatever law or order, might come over and unite with this sect; which, we also believe, will yet take place.”

They then immediately presented their belief, undoubtedly after the manner of the Albigenses and Waldenses, as shall be shown hereafter.

When the King and all those present saw that they could not be moved from their belief, he commanded that a very large fire of wood should be kindled not far from the city, in order that perhaps, terrified thereby, they might desist from their belief. But when they were about to be led out to the fire, they cried aloud, saying, that they greatly longed for it, and gave themselves into the hands of those who were to draw them to the fire. They, thirteen in number, were committed to the flames, and all who afterwards were found to be their adherents, were put to death by the same means.

Again, in the records of the parish church of Orleans, called St. Maximus’ church, the time is specified, when this took place. It occurred, it is there stated, publicly at Orleans, A. D. 1022, in the twenty-eighth year of King Robert, on the fifth induction, when the arch-heretic Stephen and his companions were condemned at Orleans, and burnt.

The above citations are taken from the writings of papists; hence, the reader is admonished, to judge charitably with regard to the accusations which these inveterate adversaries have so bitterly cast up against these pious witnesses of Jesus Christ.

NOTE.--We have related above, that said fourteen martyrs have been considered, by the ancients, as the firstlings of the Waldenses; but the papists called them heretics. However, this is not to be wondered at; since, in the course of time, they adopted the practice of calling heretics and the Waldenses by the same name. Of this we will present a few examples. The priest Reinerius wrote a book, which he called, _Summa contra Hæreticos_, that is, “A Summary against the Heretics.” To this book the Jesuits subsequently gave the title _Contra Waldenses_, or, “Against the Waldenses;” as if all the errors opposed in said book, were peculiar to the Waldenses, which is as untrue as falsehood itself. Compare _Reinerius’ book_ with _A. M., 2d book, fol. 437, col. 4_.

Everhard Berthuniensis gave to his book the title, _Antiheretisin_, which is equivalent to saying _Against Heretics_, etc.; but the Jesuit Gretserus, when he published said book, called it, _Everhardus contra Waldensen_; as if Everhard had written only against the Waldenses, notwithstanding only the smallest part militates against them. Nevertheless, it was sought, by this title, to accuse the poor Waldenses of all the heresies mentioned in that book.

Afterwards, one Ermegard wrote a book against the grossly erring spirits who maintained in their confession, that the world and all visible things were not created by God, but (O what an awful falsehood!) by Satan; which belief is imputed, by most of the ancient writers, to the Manicheans; yet, the last mentioned falsifier, namely, Gretserus, has not hesitated to head such a page of said book, _Ermegard against the Waldenses_; though the author specially refuted the Manicheans, with whom the Waldenses had nothing in common. See the abovementioned authors and books, and also the comments of Balthasar Lydius on the disputations of said persons. Hence it follows from the foregoing, that it need not seem strange to the reader, that the papists called the orthodox Waldenses, or, at least, such as opposed the Roman doctrine, as well as the priests and monks, by the odious name of Manicheans or heretics, as was frequently the case, and shall presently be shown, with regard to the good martyrs, who, through the malice of the papists, were hanged at Goslar.

SOME PIOUS CHRISTIANS, CALLED MANICHEANS AND HERETICS BY THE PAPISTS, HANGED FOR THE CONFESSION OF THE EVANGELICAL TRUTH, AT GOSLAR, A. D. 1052.

It grieves us to our very soul, that in regard to the testimonies of the holy martyrs, we have to resort to the writings of papists, their most inveterate enemies, as well as to other writers who did not hold the same faith with us, and who, consequently, made the faithful records of the pious witnesses of Jesus our Savior incline to their opinion, and explained them according to their own views. This mischief has met us before, and now again falls to our lot; still, we hope that the intelligent and attentive reader will distinguish light from darkness, and judge impartially, and as a Christian.

Herman Contractus, Count of Veringen, writes at the close of his life, hardly one or two years before his death, of certain persons at Goslar, who were accused by their adversaries, the Romanists, of being Manicheans; for at that time no other or better name was known for the true Christians, who were opposed to the Roman church, notwithstanding they had nothing at all in common with the Manicheans; and thus this Herman Contractus, a strong maintainer of the papal religion, also called these persons, after Roman fashion, Manicheans, saying: “The Emperor Henry III. (some say II.), A. D. 1052, celebrated, at Goslar, the Lord’s birthday, and there caused some heretics (thus he calls the true Christians), who, among other perverse opinions according to the sect of the Manicheans, abhor the eating of all kinds of meat (which he unjustly imputes to these people, as shall be shown), and who were condemned, by common consent (of the bishops or lords of the realm), as heretics; to be hanged on the gallows, in order that the contagion should not spread further and contaminate many others. _Herm. Contr. Chron., A. D. 1052._

But they cared not so much (A. Mellinus writes), about the eating of flesh, as about many other points of doctrine, which Herman Contractus passes over silently; namely, such as Radulph Ardens makes mention of, relating that at the close of said century there were some (so-called) Manicheans at Aix la Chapelle in France. He there says (_Homil. Dominical 8, post Trinit._): “Such are at the present day the Manichean heretics, who have polluted our country of Aix la Chapelle with their heresy; who pretend to lead a true apostolical life, saying that they do not lie; that they do not swear, and, under the cloak of abstemiousness, they reject the eating of flesh. They also maintain that the sacrament of the altar is nothing but mere bread; they deny baptism (namely, infant baptism, for this was the point in question) and say that none can be saved but those who are baptized by their hands.”

It is true that said papistic writer charges them with several other things as belonging to their doctrines, of which we deem it unnecessary to speak here, since Mellinus to whom we referred above, answers all these for us, saying (_2d book, fol. 437_): “All these errors, except that of baptism and of the mass or transubstantiation (that is, against the mass and transubstantiation), are unjustly imputed to them by these papistic authors, as Thuan, writing of the Waldenses, himself confesses (_Hist. sui temp. A. D. 1550_). He then quotes from Thuan the confession of these people, in which no errors at all, much less Manichean heresies, are found; but which contains chiefly such things as are publicly taught by us, at the present day, and maintained with the power and authority of the holy and divine Scriptures, against the superstitions of popery.

Having quoted the confession of these people, from Thuan, Mellinus says: “This is certainly a square and unfeigned confession of Thuan, which alone is sufficient to refute all the preceding slanders (namely, which had been flung against the holy martyrs).”

Thus, even according to the testimony of the papist Thuan, and the statement of the Calvinistic Mellinus, the abovementioned martyrs were not guilty of Manichean errors; they only spoke against the Roman church, principally in the matter of baptism (that is, infant baptism) and in regard to the mass or transubstantiation; hence, they may be reckoned among the true witnesses of Jesus Christ, who testified to their living faith, not only with the mouth, but also with their blood, yea, with their death; and whom the Lord will hereafter, in the resurrection of the just, reward and crown, according to his promise. Rev. 2:10.