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.

How could any one give clearer testimony concerning the true baptism of Jesus Christ? how, also, could anybody more plainly reject infant baptism, than by such a declaration? every word emphatically says it.

He begins with Matt. 28:19, where the Lord says: “Go ye therefore, and teach,” or, in other words make disciples of; which he explains thus: “that teaching must precede baptism;” for the Lord first says: teach, and then, baptize, and that therefore he that is to be baptized, must first be instructed, and learn the faith. Certainly, these are things which pertain only to the adult and intelligent; hence it would be sinning against the truth to apply them to unintelligent infants.

Haimo (Serm. Domin. 12, Trinit., page 564) says: “Since those who are baptized, must first be enlightened with the grace of the Holy Spirit, then instructed by the teachers, and finally called to confess the faith, hence arises the custom that,” etc.

This accords fully with the preceding; for he declares the same still more plainly, since here not only instructing is joined to baptizing, but the illumination of the Holy Spirit, the instruction of the teachers, and the confession of the faith are connected with, yea, required before baptism; which is so clear, according to the purport of the first declaration, that it is unnecessary to add another word; the impartial may judge. As to what he further says in the same place, concerning the touching of the tongue, the saying of the word Hephphatha, etc., we leave as it is, neither praising nor censuring it, since it is of little consequence, if the truth and the signification of the matter is rightly preserved.

Haimo, on Rom. 1 (page 542), writes: “At the time of baptism we confess that we believe on God the Father, and on the Lord Jesus Christ, and on the Holy Ghost; likewise, that we renounce the devil and all his pomp and works. If we observe this thus, we belong to God in faith; but if we do not, we are convinced of unbelief.137

A little before, in his exposition of Rom. 6 (page 540), he makes mention of four different baptisms: 1. In the water only, as was John’s baptism. 2. In fire and the Spirit, with which the apostles were baptized on the day of Pentecost. 3. In water and the Spirit, which baptism then obtained in the church. 4. In the shedding of the blood with which the Lord himself and all the holy martyrs were baptized.

These four different baptisms can pertain to none but the intelligent and believing; for, as regards the first, namely, John’s baptism, it is expressly stated that those to whom it was administered, confessed their sins and repented. Matth. 3:6,8,11. As to the second, namely, the baptism of fire and the Holy Ghost, which was administered to the apostles by God himself from heaven, this did not at all relate to infants, seeing that all who were thus baptized, spake with tongues and magnified God. Acts 2:3,4. Concerning the third, namely, the baptism in water and the Spirit, which then obtained in the church, this likewise could not be peculiar to infants, since the fruits of the Holy Ghost, without which the Holy Ghost cannot be, do in no wise appear in them. See Gal. 5:22. Respecting the fourth, namely, the baptism by the shedding of blood, this, according to his statement, is peculiar only to Christ and the martyrs; consequently it cannot be regarded as applying to infants, for these do not even know of confessing Christ, much less of suffering one’s blood to be shed for his name’s sake, and of dying in constancy.

Continuing, he shows in the same place (Rom. 6) that in him that is to be baptized, there must be three invisible things: 1. Faith. 2. The soul, which is washed from sin. 3. The Holy Ghost, by whose cooperation the forgiveness of sins is imparted. We would explain these things more fully; but since this is a passage expressed in almost the very words which Albinus, in the preceding century, for the year 792, wrote (on John 15), of which we gave an explanation, we will, to avoid repetition, take leave therefrom, referring the reader to said explanation.

Haimo teaches, on Canticles 4 (page 544), that all who desire to become brethren must be baptized, saying: “Without the washing of baptism, no one can be a true believer.”

What else is this than what the holy Scripture teaches, namely, that in baptism we put on Christ? and that by faith (which is professed in baptism) we become the children of God? Paul says: “Ye are all the children of God by faith in Christ Jesus. For as many of you as have been baptized have put on Christ.” Gal. 3:26,27.

But some one may think: Haimo speaks of becoming brethren by baptism; whereas Paul speaks of becoming children of God, of putting on Christ, etc. 226True, beloved reader; but who, with only a little experience in the holy Scriptures, knows not that to be a child of God, or to be a brother of the church of Christ, is one and the same thing? Certainly, it is the same; for the same Spirit that makes us children of God, also makes us brethren of Christ, yea, joint heirs with him. Rom. 8:15–17. For this reason, Christ calls them both his brethren and his children, saying: “I will declare thy name unto my brethren, in the midst of the church will I sing praise unto thee.” And again: “Behold, here am I and the children which God hath given me.” Hebr. 2:12,13. Who now shall say that Haimo, who calls the baptized, brethren, and Paul, who terms them children of God, contradict each other? Their accordance is sufficiently proven, and at this we will let it rest.

Of the dignity of baptism, Haimo, on Hos. 2 (page 547), says: “Baptism is sanctified by faith in the sufferings of our Lord.”

“What doth hinder me to be baptized?” said the Ethiopian to Philip. Philip replied: “If thou believest with all thine heart, thou mayest,” Acts 8:36,37; indicating that, in order to receive baptism worthily, sincere faith is required, by which baptism is sanctified, which is just what Haimo has expressed in the above words; and thus his words agree with those of the holy Scripture which we have quoted.138

The righteous, Haimo says, on Ps. 38 (page 548): “Live in baptism, in which they die unto sin and the world.”

Again, on Ps. 136, he says: “By the Red Sea we understand holy baptism, which (so to speak) is red, being sanctified through the blood of Christ,” and a little further on: “By the impartation of the same, the believers begin (to proceed) in the way by which they come to God.”

On Zech. 13 he says: “When we receive the faith, we are regenerated in Christ, and in baptism we are washed from all our sins; and they that through faith are regenerated in baptism, are made children of God.[typo?: ” missing]

Again, on Cant. 1, he speaks thus: “As Israel was preserved in the Red Sea, but Pharaoh drowned, even so the church of the Gentiles, by baptism, is delivered from the bondage of the devil, and led into the true land of promise, to the liberty of the Gospel; thus she who was formerly an handmaid of iniquity, is become a friend139 [beloved] of Christ, cleansed and washed, by baptism, from the filth of sin.”

These passages are like the jets of a fountain, which, though they shoot forth in different places, proceed from one source. In the first passage, it is said of the righteous, that they “live in baptism, yea, die unto sin and the world.” The life spoken of here signifies a spiritual life, and is contrasted with death, which comes by sin; the dying unto sin and the world, signifies a forsaking and renouncing of the same, which can be done only by those who previously adhered to, and loved, sin and the world.

In the second passage, baptism is compared to the Red Sea, and it is said that “by the impartation of the same, the believers proceed.” But is not this the very thing which Paul spoke of the figurative baptism of the believing patriarchs, saying: “Brethren, I would not that ye should be ignorant, how that all our fathers were under the cloud, and all passed through the (Red) sea; and were all baptized unto Moses in the cloud and in the sea” (1 Cor. 10:1,2); which is not to be understood of infants that were wont to be carried, but of adult persons, who were able to proceed and walk.

In the third passage, faith, regeneration, baptism, and being made children of God, are joined together. “They that through faith are regenerated in baptism, are made children of God,” he writes. But how can this be interpreted otherwise, than with reference to intelligent persons, who, having attained to faith, by the hearing of the word of God, are regenerated, and, in token thereof, baptized, and adopted as children of God into his church? Faith certainly comes by hearing, and hearing by the word of God. Rom. 10:17. Regeneration takes place after the death of the first birth, or after the mortifying of the old man. John 3:4,5; Rom. 6:4. Baptism is administered to the believing and regenerated, as a sign of faith and regeneration. Acts 8:37; Tit. 3:5. Those are made children of God, who, through faith, have put on Christ, and, in proof of this, have been baptized. John 1:12, compared with Gal. 3:26,27. Judge now, whether these are things that can be done by new-born infants. I am fully confident that you will say: No. Yet, these things are connected with baptism, not only by Haimo, but principally by God, in the holy Scriptures; yea, without them, baptism is of no value. Hence we say: “What God has joined together, let not man put asunder.” Matth. 19:6.

In the fourth passage it is said, that “The church of the Gentiles, by baptism, is delivered from the bondage of the devil,” and that “she who was a handmaid of iniquity, is (thus) become a friend [beloved] of Christ.” This certainly savors not at all of infant baptism, for it cannot be said of infants, that they are the church of the Gentiles, under the bondage of the devil, a handmaid of iniquity, nor that they, by baptism, are delivered from the service of the devil, and become a friend of Christ. Certainly, no one can be delivered from the service of the devil, but he who has served the devil; no other can be liberated from the servitude of iniquity except she who previously committed iniquity; she who previously blasphemed; no other can be adopted as a friend of Christ, than she who formerly, by wicked works, was at enmity with Christ; consequently it is indisputable, that this cannot be understood of infants, seeing these things can have no place with them; this even those who maintain infant baptism, must admit, and hence we dismiss the subject.

“The adult (candidates) also made confession of their sins, and a penance was imposed on them, for forty, twenty or seven days.” Haimo, on Heb. 6, (p. 552).

Here adult and not infant candidates are spoken of, yea, such, upon whom, when they had made confession 227 of sins, a penance (or amendment of life) was imposed; which are things pertaining to adults, and not to little children; this is too plain to be refuted.

Said baptism was so firmly maintained and thus valued by Haimo, that he held that it should never be repeated, if it had been administered according to the rule of the holy Scriptures; for, treating of the 6th chapter of Romans, he says, by way of exposition: “If we have once died unto sin in baptism, we may not be baptized again.” Bapt. Hist., p. 543. This well accords with the custom of the Anabaptists of the present day; for, though they rebaptize such as have been baptized in their infancy, when they attain to the faith; regarding the baptism which is received in infancy as no baptism at all, because it is not according to holy Scripture; yet no one is rebaptized by them, who has been baptized aright, that is, upon faith.

NOTE.—A. D. 825.—The council held at Paris, A. D. 825, decreed against image worship. Sam. Veltius, Geslacht-register, page 127. Gratian said to his cotemporaries: “The Lord, in saying to his disciples: ‘When they persecute you in this city, flee ye into another,’ teaches that Christians when persecuted, should not repel weapon with weapon, but flee therefrom”. See Grondelijke Verklaringe Danielis ende Johannis, printed at Harlem, in the year 1635, p. 56.

A. D. 830.140—It is stated that A. D. 830, in the sixteenth year of the reign of Emperor Louis I., surnamed the Pious, there shone forth as a bright light, and wrote, one Rabanus Maurus, residing at Fulda, who, among various things written by him against the Roman church, also speaks of baptism, in the discussion of which he throughout employs such language as pertains only to believers, and in no wise to infants; notwithstanding he at one time, it appears, had been a maintainer of infant baptism, and many other superstitions of popery, so much so that he had been an abbot. But passing this by, we shall show what he wrote of baptism, and how closely it agrees with the teaching of the holy Scriptures.

In Jacob Mehrning’s history of baptism, various passages from Rabanus Maurus are adduced, some of which, it is suspected, have been attributed to him unjustly, or, at least, that, if he has written them, he wrote them before he was enlightened or converted; as, among others, in lib. 2, de Proprit. Serm., cap. 200; again, lib. 4, cap. 10; of which we let the intelligent judge.

Nevertheless various things are found, which, we doubt not, are justly ascribed to him, as, for instance: Of the instruction of the catechumens before baptism, and how the novices ought to learn the faith before they are baptized. In Decretis de Consecrat. dist. 4, cap. Ante Bapt., ex Rabano, Bapt. Hist., page 560. Likewise, the quotation made by Vicecomes (lib. 2, cap. 40) from Rabanus (in lib. de instruct. Cleric.), which reads as follows: “The order according to which the catechumens are prepared for baptism, is this: First they are interrogated whether they renounce the devil,” etc. Bapt. Hist., page 562. The rest we omit.

By this he indicates, that in his time, in the church of which he was a member, the custom of preparing the novices for baptism was still observed, inasmuch as first, the instruction of the faith, called the catechism, was presented and taught them; also, that they had to renounce Satan, &c.; which was observed not only at this time, but in nearly all the preceding times, as appears from this passage: “They are wont to renounce the devil with his works and pomp.” Syn. Turon. Bapt. Hist., page 516, num. 7.

That in the time of Rabanus the instruction of novices extended not only to those of heathen descent, but also to such as were born of Christian parents, is declared by Jacob Mehrning, Bapt. Hist., page 560, contra Rulichium.

D. Vicecomes (lib. 3, cap. 9), quotes from Rabanus Maurus (page 562): “The fellow petitioners for baptism are those who, through the doctrine of the faith, and by refraining from disorderly conduct, make haste to receive the grace of Christ in baptism.”

This confirms our former assertion, namely, that before baptism a preparation had to be made, in order that it (baptism) might be received worthily; which preparation is here called “the doctrine of the faith and refraining from disorderly conduct.” In it are comprised both parts of the doctrine which John presented to those who came to his baptism, saying: “Repent ye, and believe,” etc. Matt. 3:2, compared with Mark 1:15, and Acts 19:4.

Moreover, they are called fellow petitioners, and it is said that “They make haste to receive the grace of Christ in baptism,” which are things that cannot be done by infants.

Hence he writes, on Cant. 3:6, (page 540): “Who is this that cometh up white as snow?” applying the same to the candidates, who, cleansed from their former sins, come up from baptism, and increase in virtue. “This mystery,” he says, “is not otherwise than under the invocation of the Holy Trinity, that is, in the name of the Father, of the Son, and of the Holy Ghost; thus the Lord says to the apostles, Matt. 28:19: ‘Go and teach,’ ” etc.

Hence, when he speaks of coming up from the water, and of the invocation of the Holy Trinity, as well as of the passage, Matt. 28:19, he sufficiently shows that he does not speak of the baptism of infants, since they cannot come up from baptism, nor invoke the Holy Trinity, nor fulfill the passage, Matt. 28; which is too clear to be refuted. We will therefore briefly conclude this account of Rabanus with that which P. J. Twisck records concerning him.