# Summary Of Baptism In The Ninth Century.

9th century (source section) · Historical source

Source: Martyrs’ Mirror. Original heading: SUMMARY OF BAPTISM IN THE NINTH CENTURY.

Century of containing source section; exact event date not assigned

[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.





---

Page: http://history.truechristian.church/stories/mm-summary-of-baptism-in-the-ninth-century/

[Contribute a correction or addition](https://github.com/trueChristian/history.truechristian.church/issues/new?title=Correction%3A+Summary+Of+Baptism+In+The+Ninth+Century.&body=%23%23+Page+or+topic%0ASummary+Of+Baptism+In+The+Ninth+Century.%0A%0APage%3A+http%3A%2F%2Fhistory.truechristian.church%2Fstories%2Fmm-summary-of-baptism-in-the-ninth-century%2F%0A%0ARecord%3A+mm-summary-of-baptism-in-the-ninth-century%0A%0ADate+currently+shown%3A+9th+century+%28source+section%29%0A%0A%23%23+Correction+or+addition%0A%0A%0A%0A%23%23+Sources+and+evidence%0APlease+include+book%2Fpage+references%2C+archive+links%2C+or+first-hand+documentation.%0A%0A%0A%0A%23%23+Image+credit+%28if+applicable%29%0ACreator%2C+source%2C+and+permission+or+public-domain+basis.%0A%0A%0A%0ASubmitted+for+review%3B+this+issue+does+not+publish+changes+automatically.)