SUMMARY OF BAPTISM IN THE NINTH CENTURY.

[This account begins with a sad lamentation, that nearly all the learned and celebrated men were corrupted through the Roman superstitions.

Immediately, however, a consolation follows, namely, that in this corrupt age there were still people who did not adhere to the Roman superstitions.

Then it is shown from Haimo, that teaching must precede baptism; that the candidate must first be instructed; that he must first be enlightened, etc. Thereupon, in the margin, A. D. 821, it is noticed that Christus Taurinensus wrote against the invocation of images, of the cross, of relics, of the saints, and against the power of the Pope, pilgrimages, etc. In the margin, for the year 825, a certain council of Paris is adduced, against image worship. In the same place, Gratian says that Christians must not oppose weapon with weapon, but flee before persecution.

Rabanus Maurus appears, A. D. 830, and teaches how in his time the catechumens were prepared for baptism. Of those who asked for baptism, and made haste for it. His exposition of Cant. 3:6: “Who is this that cometh up white as snow?” Again, that the candidate must previously be instructed in the faith of the incarnation of Jesus Christ; also, that in the sacrament of the Supper, the language is figurative.

Angelomus follows Rabanus, teaching that the sins which have been committed through the senses, are washed away (that is, forgiven) in or through baptism; which is more fully explained.

Thereupon, A. D. 840, Bertram, Heymon, and Walafrid appear, who declare themselves against the Roman church, in various points, as in the matter of baptism, transubstantiation, justification, good works as practiced by the papists.

The council of the Christians at Paris, in the time of Louis and Lothaire, is introduced; lamentation on account of the encroachment of infant baptism, and the neglect of the instruction once connected with baptism.

The conversion of the Slaves (of Slavonia) is stated; also, that they were baptized, though not according to the Roman custom, nor in the Roman language. Marginal notice, for A. D. 843, that Christus Lupim at Ferrara refuted the new Roman doctrines, as purgatory.

A few good things respecting the baptism of adults are adduced, for the year 848, and explained in a simple manner. In the margin, for A. D. 858, it is stated of Gunther, Bishop of Cologne, that he calls the Pope a tyrant, yea, a wolf.

Idiota declares that in baptism we accept Christ as our bridegroom. In the margin, mention is made of Ulric, Bishop of Augsburg, that he accused the Pope of error.

Hincmar, Bishop of Landun, opposes the baptism of infants, and prohibits their being baptized; on account of which he is severely accused.

Paschasius advances three things which are incompatible with infant baptism.

Remigius teaches against the Pope; likewise, Tergand, Bishop of Triers, who calls him antichrist, and Rome Babylon. Conclusion from P. J. Twisck and John Patrick.]

Jesus Christ our Savior, speaking of the grievous times which should come after his departure, says, (Matt. 24:12): “And because iniquity shall abound, the love of many shall wax cold.” This was experienced at this time; for with the growth and increase, through very many ungodly and unrighteous superstitions, of the iniquities of the Pope of Rome and the whole Roman church, the true love for God’s commandments decreased, so that but few were found, who, as bright lights, penetrated the smoke that came up from the Roman pit; yea, nearly all men of learning and celebrity were corrupt. O sad and lamentable matter!136

Nevertheless, as Noah and his family served God in the first world; Lot, in Sodom; Daniel and the three youths, Shadrach, Meshach, and Abed-nego, in Babylon; Elijah and the seven thousand who 225were hidden and had not bowed their knees to Baal, in the land of Israel, where the prophets of the Lord were slain, and his altars thrown down; even so there remained some, though but few, at this time, who, living in the midst of popery, did not adhere to the Roman superstitions, but abhorred them.

However, in order to avoid prolixity, we shall confine ourselves, omitting, as has been our custom, other points to the article of baptism, except where it may be found necessary to add something else; and shall show when and by whom this article, with the rejection of infant baptism, was maintained salutarily and in the fear of God, according to his words. Hence we will begin thus.

A. D. 814.—In the days of Louis the Pious, the first of this name, who began to reign with the year 814, there lived and wrote the celebrated Haimo, of whom various praiseworthy things concerning baptism upon faith are still extant.

Haimo, on Matt. 28:19, (Bapt. Hist. page 561,) writes: “In this place the order how to baptize aright is pointed out to us; in which it is ordained, that teaching must precede baptism, for he says: ‘Teach all nations;’ and then adds: ‘baptizing them.’ He, then, that is to be baptized, must previously be instructed, that he may first learn faith, which he shall afterwards receive in baptism.