MARTYRS MIRROR

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2. of Martyrdom, comparing thereto the water that flowed from Christ's side, when a soldier had pierced it with a spear.

I. of Baptism.-Of this we shall say but little, since this subject has been sufficiently discussed in our preceding account of baptism as practiced in this century; yet, in order to proceed properly, and to pass by no part of said verse, we say that the resemblance which Alcimus here finds in the blood that flowed from Christ's side, saying that it was to the people, or to the peoples, a sign of baptism, neither can nor may be applied as referring to infant baptism; for not only the sense, but even the words of the verse, would contradict this. As to the words, he does not say that said water is to infants, a sign of baptism, which he certainly must have said, had he meant infant baptism by it; but he says that it was to the people, or peoples, a sign of baptism, which word (people, or peoples), in holy Scripture as well as in secular authors, is generally understood to mean adult, or, at least, intelligent persons, who can be taught, or to whom something can be signified; as, for instance, Christ said to His disciples, "Go and teach all nations, baptizing them," etc. Matt. 28:19. Moreover, that infants are unable to understand the signification of little things, even to say nothing of this great mystery of baptism, is so clear that it cannot, with truth, be controverted.

II. Of Martyrdom.-This is what we have chiefly had in view; for he says in the last line of the afore-mentioned verse, "Thus flows today the martyrs' blood." Certainly, here he indicates that at the time when he wrote this, the blood of the (believing) martyrs was shed; for this is indicated by the word, toddy, which generally is understood to mean the present day; but here properly signifies the present current time. Moreover, as to the persons whom Alcimus notices as martyrs, and of whom he says that their blood flowed today, they cannot be understood to have been other than orthodox martyrs, or, at least, such as held the same views and doctrines with him; for the first, ancient, and true Christians called none martyrs, but their fellow believers who had suffered or been put to death for the faith. From this, it would seem, has proceeded the old adage, which is still used: "Not the suffering, but the good cause from which he suffers, makes the martyr."

Of the correct views of Alcimus, and, consequently, of those whom he calls martyrs, especially in regard to baptism, we have spoken before, and have also just now given some explanation with reference to it; which must suffice for the present. The impartial reader may decide for himself. In the meantime it behooves us to investigate and, if possible, show when, where, why, and how said martyrs suffered. But, not being able, on account of the scarcity of ancient writers, to ascertain all this, we shall content ourselves with what we do find in regard to it, and shall therefore endeavor to follow the most faithful and truthful records.

 

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OF VARIOUS SEVERE PERSECUTIONS INSTITUTED IN AND ABOUT THIS TIME, AGAINST THE CHRISTIANS IN MANY KINGDOMS, PRINCIPALITIES, PROVINCES, AND COUNTRIES, BY JEWS, HEATHEN, AND FALSE OR APOSTATE CHRISTIANS; OF WHICH WE SHALL BRIEFLY POINT OUT THE PRINCIPAL ONES

We have counted from Abraham Mellinus alone, besides from many ancient. writers referred to by him, who have more fully recorded the martyrdom of this time, fifteen persecutions in this century, which were raised most vehemently against the Christians, in various countries.

In Order to condense this as much as possible, so as not to weary the reader, we shall not present the account of the afore-mentioned author word for word, but extract from it the pith and import thereof, and present it as clearly as is possible for us to do. In the 2d book of the History of the Persecutions, etc., under the head;"Exposition of Satan bound a thousand years," fol. 293, cot. 1-4, are described, in consecutive order, among other things, the afore-mentioned, persecutions, within the bounds of the sixth century, namely, fronk A. D. 518 .to the .close of the century; which we have briefly summed up thus

First of all, mention is made of many oppressions by the Jews, heathen, and others; by which all Christendom was kept in commotion, from the reign of the Emperor.Constantine the Great, to that of Justin the Great (f ol. 293, cot. 2); however, since said oppressions occurred before the time of Justin the Great, that is before A. D. 518, we will leave them, as not belonging to the number mentioned by us.

 

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OF THE PERSECUTIONS WHICH TOOK PLACE AFTER THE TIME OF JUSTIN THE GREAT, FROM A. D. 518 TO THE CLOSE OF THIS CENTURY

1. It is stated that besides the persecution instituted in the beginning of the reign of Justin the Great, by Theodoricus, the . Arian, against those who were called orthodox Christians, a certain Jewish tyrant, called Dunan, in the fifth year of Justin's reign, violently persecuted the Christians in the city of Nagra. Fol. 293, cot. 3.

2. Of Amalric, King of the West Goths, in France, it is stated that he heaped much vexation and contempt upon his own wife, Clotildis, because she was orthodox in the Christian faith. Ibidem, from Hist. Gall. and Isidor., in Chron..

3. It is declared that in the third year of Justinian the Great, nephew of Justin the Great, a persecution against the Christians was raised by the Samaritan Jews in Palestine. Ibidem, col. 4.

4. Afterwards there was also a short persecution of the Christian believers, by the Vandals, in Africa. Ibid.

5. Also, the Arian persecution of the Christians, by Totila, which is said to have taken place under Justinian, in Italy, is mentioned by the same writer.

6. Besides these the persecution originated by the Jews and Samaritans, at Cwsarea, in Palestine, was repeated in the 29th year of the reign of Justinian. See above.

7. We read that in the time of Justin II., the Christian churches in Pers-Armenia were oppressed by Chosroe, the King of Persia. See above.

8. In the third year of said Justin, Alboin, the first King of the Longobards, invaded Italy, having sworn to annihilate all the blood of the Christians with the sword. Ibid.

9. At this time, also a Saracenic persecution against the Christians was carried on, by Manucha.

10. After this, Chilperic, an enemy of the Christians, exercised great cruelty towards them. Fol. 294, col. 1.

11. In the first year of Mauritius, Emperor of the Cappadocians, the Persians instituted a persecution with fire and sword, in Armenia. Ibid.

12. At this time, the Longobards, throughout Italy, did not cease to oppress the Christian believers. See same place.

13. About this time there was also a persecution in France.

14. Also in Spain.

15. In England the heathen sought to exterminate the Christians. For full information on the above persecutions, read, aside from the above references, A. Mell., pages 293, 294 and on to p. 303.

NOTE.-In said fifteen persecutions that occurred in this century, we notice that twelve different kingdoms, principalities, and other countries, are mentioned, situated not only in Europe, much less in Italy (which can also be reckoned only as a single country), where the Roman Bishops chiefly had their seat and ungodly dominion; but also, yea, for the most part, in Asia and Africa, which were far remote from Italy, being different parts of the world. The countries mentioned, in consecutive order, are these: 1. Nagra, a place or region in Arabia. 2. France. 3. Palestine. 4. Some region in Africa. 5. Italy. 6. Cwsarea. 7. Pers-Armenia. 8. A certain country where the Saracens persecuted the Christians. 9. Another country, where Chilperic tyrannized. 10. Armenia. 11. Spain. 12. England. These are the countries mentioned, besides those that are passed over, but were also subjected to persecution:

Who will believe now, thq all these countries were under the Roman Empire? Yea, more than that, what man of ordinary intelligence will think that they all adhered to the Roman See, and, con sequently, that all the persons who were slain in said fifteen persecutions, professed the Roman religion? Surely, this does by no means appear; but the opposite is quite evident. In the first place, because we do not find, in reliable authors, that the authority and power of the Roman Bishop, or Pope, was so great at this time, that not only Europe, but also Asia and Africa, constituting the whole of the ancient or then known world, bowed to him; which would nevertheless have to be proved and established, for in these three divisions of the world are situated the above-mentioned kingdoms, principalities, and countries, and the aforementioned persecutions occurred not only within, but also beyond their boundaries.

In the second place, that at this time there were people in different countries, who, not only in regard to baptism, but also in other points of religion, held views entirely different from what those of the Roman church understood and believed, is so clearly evident from our previous account of baptism in this century, that no reasonable person will dispute, much less be able to refute it.

Hence it follows, that to all appearance, in the above-mentioned fifteen persecutions, not a few, or, at least, some, orthodox believers were put to death, as true martyrs; for such have of old been paramountly subject to persecution. We shall therefore investigate what people have at this time, as pious witnesses of Jesus, steadfastly testified to the truth of their Saviour by their death, and sealed it with their blood.

 

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ARNOLD, A TEACHER OF THE GOSPEL AND THE CHRISTIAN FAITH, MARTYRED IN A FOREST NEAR PARIS, A. D. 511

It is stated that in the eleventh year of the sixth century, a certain pious teacher, by the name of Arnold, not willing to bury the talent given him by God, in the earth, but if possible, to obtain some spiritual gain for Christ his Saviour, by preaching the Gospel, exchanged his life for death in the forests of France, and has thus been reckoned among the number of pious martyrs. Concerning this, P. J. Twisck, among others, notes the following, for the year 511, "When Arnold preached the Gospel of Christ and the Christian faith in a forest in France, near Paris, he was martyred, and was buried there by his wife." Chron., 6th book, Q. 117, col. 2, from Chron. Nicol. Gillem., fol. 44.

NOTE.-All the particulars mentioned respecting said Arnold, clearly indicate the uprightness of his mind and views, as well as how far he stood aloof from the superstitions of the Roman church, which superstitions then had already risen very high. The latter especially appears from various circumstances.

First, Because it is stated that he did not preach the traditions and legends of the Romanists, but the Gospel.

Secondly, Because it is shown what he preached from the Gospel, namely, Christ and the Christian faith, but nothing about the power of the Roman bishop, or about the Roman faith.

Thirdly, because it is stated, according to ancient writers, that having been martyred for said faith, he was buried there (where he had been put to death) by his wife; but to have a wife the Romanists had many years before forbidden, .to teachers and deacons, on pain of deposition. With regard to this, the article established about the year 495, in a certain papal council, reads as follows, "The priests, that is, those who also preach, and deacons shall abstain from taking unto themselves wives; if they do not observe this, they shall be deposed from their office." Seb. Franck ' Chron. Rom. Concilen, fol. 48 col. 4, from Concil. Aphr.

Fourthly, because we have found, in the ancient registers, in which the names of the principal ancient teachers and martyrs are recorded, not the least charge laid against this man, either of superstition, or anything else; although we searched diligently, and had others search.

NOTE.-It appears that about nine years after the death of said martyr, Arnold, namely, A. D. 520, a great persecution arose in Arabia against the Christians; of which P. J. Twisck writes the following, "A. D. 520, a seditious Jew, who pretended to be the second Moses, caused an awful massacre and persecution of the Christians, at Nagra in Arabia, in the reign of the Emperor Justin; he slew the pious Bishop Arethas and many thousands of Christians. Chron. 6th book, page 180, col. 1, from Nicephor., lib. 16, cap. 6. But as we have not been able to obtain reliable information, except that which we have shown, concerning this Bishop Arethas, as to whether he was a true and orthodox bishop, as well as in regard to the many thousands of Christians who were slain with him, as to whether they professed a good profession of faith, which we doubt very much, we will not concern ourselves with them. Nevertheless, it must be considered, that among so great a number there were at least some, here and there, who died in the true faith, seeing the same were sometimes scattered in various countries. Of this we will let the well-meaning reader judge ,for himself.

 

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THE OPPRESSION SUFFERED BY THE CHURCH AND THE SERVANTS OF GOD, UNDER GRANUS, THE SON OF THE KING OF FRANCE A. D. 562

That believers and the leaders of the church of God had to suffer great oppression at this time, our beloved brother and coworker in Christ, P. - J. Twisck, deceased, in his time, signified to his cotemporaries with these words, "About this time (562), the churches and the servants of God were greatly vexed by Granus, the wicked son of the King of France." Chron. 6th book, page 192, col. 1, from Paul Merula, fol. 431, hist. Wenc., fol. 78.*

ABOUT FORTY PIOUS CHRISTIANS SEIZED BY THE LONGOBARDS IN ITALY, AND MOST OF THEM PUT TO DEATH WITH THE SWORD, FOR REFUSING TO COMMIT IDOLATRY, A. D. 566

Shortly after the death of the peasants just spoken of in the margin, as the heathen Longobards, according to their custom, were offering to Satan the head of a he-goat, about forty meek and pious Christians were apprehended. When their captors, in honor of Satan, had gone round their sacrifice, consecrated it by their sorcerous incantations and conjurations, and had bowed their heads before it, and worshiped it, they wanted to constrain the captive Christians to worship with them this head of the he-goat. But most of the Christians, preferring to die and strive for life immortal, rather than to live and worship the idol, refused to bow their heads, which they had always bowed in honor to God their Creator, before a vain and, perishable creature. Thereupon, the enemies of od and His Anointed, who had not hesitated to fight against the Lord, and to kick against the pricks, put to death with:the sword, all of said captive Christians who would have no fellowship with their idolatry; and thus they (the latter), all became blessed martyrs of Jesus Christ. Compare A. Mell. 2d book, 1699, page 299, col. 4. from lib. 5 Dialog., cap. 28.**

 

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GOLAUDUCH, A CHRISTIAN WOMAN OF PERSIA, MUCH TORTURED, AND PUT TO DEATH FOR THE TESTIMONY OF JESUS CHRIST, ABOUT A. D. 598

About A. D. 598, in the time of the Emperor Mauritius, Golauduch, a woman of Persia, who had once been an adherent of the Persian religion, but subsequently become converted to Christ, and, consequently, had been baptized upon her faith, and remained steadfast in the confession of the Christian religion, even unto death. Of this, Evagrius makes mention, whom we take to be the same one of whom we have spoken elsewhere, and shown that he has described and commended as something praiseworthy, the baptism of candidates; that is of those who were baptized upon


* In the following year, namely, A .D. 563, mention is made of forty Christian peasants, whom the Longobards seized and would constrain to eat of the food offered to idols; but as they refused to do this, they were beheaded together, for the faith in the only God, and His Son Jesus Christ. Compare . J. Twisck. Chron. page 192, from"Marianus Scotus," lib. 4, with A. Mell., 2nd book, fol. 299, col. 4, from"Gregor. Dialog.," lib. 5, cap. 27 from trustworthy eyewitnesses. Nevertheless, we dare not count them among the true, defenseless martyrs, since we doubt whether, at their apprehension, they showed themselves meek.

* Concerning these martyrs, we have not found that anything has been laid to their charge, as regards the uprightness and steadfastness of their faith (as has been stated respecting Arnold); nor have we discovered anything that is at variance with the views of the Anabaptists; hence we have accorded them a place among the faithful martyrs of Jesus Christ. confession of faith. He writes the following of said Golauduch, "At that time (namely, in the reign of Mauritius), there lived among us, the godly martyrs, Golauduch, who, having, suffered many and severe torments at the hans of the magi or Persian priests, finally obtained the martyr's crown; of whose life, old Stephen, Bishop of Hierapolis, has written an account." Compare Evagn, lib. 6, cap. 19; also, Nicephor., l%b. 18, cap. 25, ex Act. Sabulosis, with A. Mell., 1619; fol. 301, col 1.

Abraham Mellinus and J. Mehrning, however, differ in regard to the supposed time in which Evagrius (who, it appears, wrote the above account of the martyrdom of Golauduch), is said to have lived, J. Mehrning referring him to the middle of the fifth century, while Abr. Mellinus, on the other hand, places him almost at the close of the sixth. This difference of chronology we leave to them, holding, nevertheless, that they both wrote of one and the same person; who was a good historian and well versed in ecclesiastical affairs.

This person, then, called Evagrius, having commended as praiseworthy the baptism of the above mentioned candidates, that is, of those who had previously been instructed in the faith, afterwards, it appears, also makes mention of said martyress Golauduch, virtually calling her his sister in the faith, and a member of his church. For, when he says, "At that time, there lived among us, the godly martyress Golauduch," what else does he mean to indicate thereby, but that said woman belonged to, and lived in, the very church of which he was a member, or, at least, whose doctrine he loved and cherished? Besides, we have not found anything laid to her charge, as regards her faith and good conversation, as has been stated of the preceding martyrs; hence we are satisfied with regard to her.

 

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AN ACCOUNT OF THOSE WHO SUFFERED IN THE SEVENTH CENTURY: SUMMARY OF THE MARTYRS OF THE SEVENTH CENTURY

[After the oppression exercised by the heathen and Arians, the Roman Pope also began to direct his arrows against the orthodox Christians. This forms the beginning of our account.

Bishop Adrian, of whom we have already related that he refused baptism to infants, is now criminally punished for this cause, A. D. 606.

Concerning the chapter of criminal matters, some further observations are made; also, as to whether said Adrian really suffered corporal or capital punishment.

Thereupon follows a notice concerning the following martyrs, noted by P. J. Twisck for the years 614 and 628, and recorded by us.

Many Christians apprehended by the Longobards, and put to death, A. D. 614, because they refused to eat, in honor of the idols, food offered to idols.

Of the sufferings of the Christians in Persia, and how a great many of them were delivered from imprisonment, given for the year 628.

Mention made of eight severe persecutions instituted against Christian believers, from A. D. 622, to the close of the century; the places where these persecutions happened, and the names of some of the tyrants who originated them.

Further observations concerning said persecutions and martyrs, which concludes the account of the martyrs of this century.

When first the heathen and then the Arians, the former by open, wicked violence, the latter by secret, tyrannical hypocrisy, had for a long time not only scattered the flock of Christ, but devoured with wolves' teeth, as it were, many of its innocent and defenseless lambs, then, in this century (a thing almost unheard of), the Roman Bishop, now called pope, began to arise as the forerunner of antichrist, seeking to destroy those who opposed the Roman church, not only by anathematizing, excommunicating, and awfully threatening them, which alone would have been sufficient to strike terror into the heart, but, besides this, it seems, by criminal and actual punishments, which generally touched the body or the life. Of this we hope presently to show an example from which the rest of his wicked deeds may be inferred.

 

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ADRIAN, A CHRISTIAN BISHOP OR TEACHER, CRIMINALLY PUNISHED FOR REJECTING INFANT BAPTISM, ABOUT THE CLOSE OF THE YEAR 606

In our account of baptism for the year A. D. 606, we made mention of the celebrated teacher and Bishop Adrian, and stated, from a certain letter sent by Gregory the Great to John, bishop of Larissa, that Adrian was accused of having refused baptism to infants. But it seems it did not stop, at said accusation, but that they, to all appearance, proceeded further and more severely and cruelly against him; for the above was imputed to him for a crime or a heinous sin. Hence he was criminally proceeded against, which criminal ,punishment sometimes related to property, but most frequently it was of a corporal, or capital nature.

Moreover, though said punishment was ordained for great crimes and criminals, yet in the case of Adrian, we can perceive, it was founded on nothing but his disregard and rejection of infant baptism, as appears from the sequel of Gregory's letter to John, which reads thus, "Pursuant to the chapter of criminal matters, a 'charge was preferred against Bishop Adrian, or brought against him by way of punishment, concerning the children which, by his orders, had been kept from baptism, and died in darkness, unbaptized (or unwashed) from the filth of sin." Compare with the account in Bapt. Hist., page 546.

If any one should object that said chapter of criminal matters, was not comprehensive and rigorous enough, and that therefore, Adrian was probably not really punished corporally or with death, by virtue of the same, with such a one we do not feel inclined to dispute. It suffices us, to have learned, on the one hand, that this teacher Adrian, did not hesitate, even though he should incur severe penalty, to speak against infant baptism, yea, what is still more, to reject infants from baptism, and to let them die unbaptized, as being under the grace of God; and on the other hand, that those of the Roman church were exceedingly dissatisfied with this, yea, to such a degree, that the chapter of criminal matters was opened and, apparently by form of sentence, set before this good man, either to send him (after preceding excommunication) into banishment, or to strip him of his property, or to punish him corporally or capitally. But whether said sentence was actually executed on him, is not clearly expressed;, hence we commit the truth of the matter to God.

In the meantime, there appears what we have said before, namely, that the pope or the Roman church did'not hesitate, not only to anathematize, as had formerly been customary, their opposers, especially those who spoke against infant baptism, but to proceed against them criminally or by way of corporal punishment. This was done with the said teacher Adrian, concerning whose departure we have a good hope, whether he died a natural or a violent death. The Lord knows His own, and shall in the hereafter not leave them unrewarded, who have suffered for testifying to His truth, and opposing error.

 

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NOTICE CONCERNING THE FOLLOWING MARTYRS NOTED BY P. J. TWISCK FOR THE YEARS 614 AND 628, AND RECORDED BY US

We have not been able to obtain certain or clear information as regards the confession of faith of the martyred persons of whom we shall presently speak; hence we dare not reckon them all indiscriminately among the true and orthodox confessors of the true faith; the more especially, as the sword of persecution then came upon all who bore the:Christian name (as had before, yea, frequently, been the case), in places where such persecutions occurred. Persons were also not examined so very closely With regard to this or that controverted point of the faith (I speak of those who were apprehended by the heathen), for these were things of which the persecutors knew nothing, while it was quite different with those who fell into .the hands of the papists mentioned above. The people were simply asked whether they would sacrifice, to the idols, renounce Christ, etc. Hence the reason, that in the confession of the martyrs who suffered among the heathen, but little is said regarding controverted matters of faith which are now discussed among Christians; but this is discussed more fully elsewhere:

The negligence of the writers of those times, the absence of the art of printing, and the violence of persecution, which caused people to flee and roam about, are also no small cause why so little can be adduced concerning the confessions of the martyrs. This has been more fully explained in our account of baptism.

Therefore we hold, according to the judgment and nature of love, that among the martyrs of whom we shall speak, there were, if not all, at least some, who viewed the matter aright, and whose martyrdom had for its foundation a good confession; but to accept them altogether, or to enter deeper .and more fully into the matter, we do not deem advisable, for:reasons already mentioned.

In order, then, to present the matter in the briefest and simplest' manner, we shall follow the account of P. J. Twisck, as being a summary of what the ,ancients have recorded concerning it.

 

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OF MANY CHRISTIANS WHO WERE APPREHENDED BY THE LONGOBARDS, AND PUT TO DEATH BY THEM, BECAUSE, IN HONOR OF THE IDOLS, THEY REFUSED TO EAT FOOD OFFERED TO IDOLS. A. D. 614

"The Longobards," says Twisck,"apprehended many Christians, and sought to compel them, to eat meat which they had offered to their idols; and when they refused, they put them to death. They also put to death four hundred who would not worship their gods." Chron., page 216, col. 1.

As to what might be adduced concerning the confession of faith of these slain persons, and how far we accept them as martyrs, see the foregoing notice.


OF THE SUFFERINGS OF THE CHRISTIANS IN PERSIA, AND HOW AFTERWARDS MANY OF THEM WERE DELIVERED FROM IMPRISONMENT, A. D. 628

Continuing in his account, the above-mentioned author finally speaks of the year 628, for which, in the beginning, he records these words, "About this time, the Christians had to suffer much also in Persia." He then relates that the Emperor Heraclius, having come into Persia, liberated many of the imprisoned Christians; the number, however, of those who suffered, as well as of those who were delivered from imprisonment, is not expressed, and hence we can add no further explanation. Chron. page 221, from Hist. Eccl. Hedio., lib. 5, cap. 18 and 19.

All explanation further necessary, concerning the imprisonment and the sufferings of said Christians in Persia., and how far they are recognized by us, must be looked for in the preceding notice.

 

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OF EIGHT SEVERE PERSECUTIONS INSTITUTED AGAINST CHRISTIAN BELIEVERS, FROM A. D. 622 TO THE CLOSE OF THIS CENTURY

It behooves us to record here, that from A. D. 622, to the close of this century, various other persecutions and severe oppressions were instituted against those who were called Christian believers, among whom, to all appearance, there were here and there, some who died upon a pure confession of faith; of which persecutions and oppressions of the Christian believers, among others, eight are enumerated, which we will briefly extract from A. Mellinus. Having spoken of the chronology of the Turks or Mohammedans, he proceeds to the year 622, and says

1."In Italy a new persecution arose against the Christians who resided there, under the Arian King of the Longobards.

2. "In France also some (namely, Christian believers) were made martyrs.

3. "Constantine, the son of Heraclius, having reigned four months, and Heracleonas six months, Constant, the son of Constantine, became Emperor, and reigned for twenty-seven years. He followed in the footsteps of his grandfather Heraclius, in espousing the cause of the Monothelites, and for the sake of this sect carried on a severe persecution (namely, against those Christians who held different views).

4."In the twenty-eight years during which said three Emperors reigned, the Arabians or Saracens conquered many countries and cities, and put to death a countless number of Christians (namely, of those who lived under said reign). There was also considerable commotion in France and England (understand, on account of the Christian religion). He afterwards says:

5."But in France, during the seventeen years of his reign several were put to death as martyrs."
After this, he speaks of the persecutions which, during the twenty-seven years comprising the reign of Justinian II, and the time of Leontius and Tiberius Apsimarus, arose against the Christians, through the Longobards as well as the Saracens. Finally he says, "Also in France, 6. in England, 7. in Germany, and in Spain 8. many became martyrs at this time." A. Mell., 2nd book, fol. 303, col. 1, 2.

What has been remarked concerning the martyrdom of those slain in the years 614 and 628, applies also to the eight persecutions just mentioned; hence, see the above-mentioned notice.

 

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FURTHER OBSERVATIONS TOUCHING THE ABOVE MENTIONED MARTYRS

Here we are compelled to leave our account of the martyrs of this century, since the ancient writers have left us no further information respecting this matter; at least we have not found anything more that would shed light on the subject. However, it will be sufficient for the defense of the cross-bearing church of the Anabaptists and defenseless Christians; for, though among the great number of martyrs that have been noticed by us there are found but few open professors of the faith, but this diminishes neither the respectability nor the verity of said cross-bearing church; since already in our account of baptism throughout this century various, yea, many, professors of said faith have been presented, to prevent and oppose whom divers means were frequently resorted to. See the account of baptism for the years 610, 682, 699, etc.

Moreover, it seems hardly possible that all those who were, in such great numbers, it appears, designated Anabaptists, in the fifth century, and against whom bloody decrees were ordained, A. D. 413, should all have been slain and exterminated so that none were left remaining. This, we say, seems hardly possible, since even in the severest persecutions the persecuted, especially if their number is great, cannot be spied out so closely as to make it impossible for any to escape, or that not one or the other will be able to conceal himself. This being the case, those remaining (for it can scarcely be otherwise) allowed the living faith which was in them, to manifest and work out its power, in order to implant in the people of that age, but especially, in their children and decendants, the belief and doctrine which they themselves professed, and for the sake of which they had imperiled their lives, escaping death however, through the grace of God.

It certainly appears that in the following (sixth) century there were again people of such belief and doctrine; and not only that, but such as to honor Christ their Saviour, did not hesitate, as true martyrs, to pour out their blood like water. Concerning this, both with respect to the confession and the martyrdom, our observations on the sixth century may be referred.

Is it a matter of surprise, then, that we hold it for certain, that the seventh century also was not destitute of persons who, having professed a good confession of faith, had to taste death thereupon? Certainly, we have no reason to doubt it; or the ancients must not have well instructed their cotemporaries and descendants, or there must have been no persecutions in this century. As regards the former, the very nature of love will lead us to believe otherwise; while the latter has already been sufficiently refuted, seeing we have shown that various persecutions occurred during that time. We will now conclude, since our object has been sufficiently explained above; besides, many of the confessors and martyrs noted for this century, will bear testimony to it.

 

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AN ACCOUNT OF THOSE WHO SUFFERED IN THE EIGHTH CENTURY: SUMMARY OF THE MARTYRS OF THE EIGHTH CENTURY

[ We commence with a certain severe persecution of the Christians in the East, instituted by Haumar, King of the Saracens, about A. D. 718.

Thereupon follows a note concerning said persecution; it is related that those of the East had long before separated from those of the West (that is, from the Roman church); mention is also made of the Thessalonian churches, which, from the time of the apostles, are said to have continued unchanged in religion; from which it is concluded that apparently also some of these true believers were put to death for the true faith, in said eastern persecution.

A very brief account of the great cruelty exercised by Elvelid, the Mohammedan, A. D. 739, against all Christian prisoners in the eastern countries, whom without mercy, he caused to be put to death, because of the Christian worship; upon which follows a note containing more particulars, and some explanation with regard to Eutichius, Peter of Damascus, Peter Mavimenus, and others, who were put to death for the Gospel, in the East, particularly at Damascus.


* This appears also quite clearly from the example of Charlemagne, who, about the year 781 had his son Carloman, who was then several years old, baptized by Pope Adrian I, at Rome, on the feast of Easter. His daughter Gisla was also baptized the same year, at Milan, by Bishop Thomas. H. Montanus refers this to the year 781, but others, to A.D. 800. Derthuin, Bertherius, Anabert, Hunored, and others, opposed the superstitions of Boniface, the papal Legate; whereupon they are deposed from their ministry, about A. D. 748.
Albert of Gaul, and Clement of Scotland, follow the afore-mentioned persons, and reprove Boniface for introducing his superstitions; then it is related, of each separately, what happened on this account to Albert and Clement; and how they died, according to the most reliable testimony, about A. D. 748; a discrepancy among authors as to the time of their death; how the discrepancy can be reconciled.

Two followers of the afore-mentioned martyrs, Samson and Sydonius, as well as some others, whose names are not mentioned, maintain their doctrine against the papists, especially against Boniface, the afore-mentioned papal legate; but whether for this they were martyred or put to death, is not stated.

A circumstantial account of a severe and lamentable persecution instituted by Mady, King of the Arabians, against the Christian believers in the East, about A. D. 780.

A note touching said persecution, as well as how the Arabians proceeded in persecuting the Christians in other places; also, what might be adduced, as regards the matter of martyrization, from our account of baptism in this century. Conclusion.]

 

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SEVERE PERSECUTION IN THE EAST, ABOUT A. D. 718

There was now considerable tranquility in the western countries, but in the East commotions began to arise; for about the year 718, Haumar,* King of the Saracens, issued bloody decrees for the persecution of the Christians. He prohibited wine, according to the laws of Mohammed, which, however, did not matter much; but the most grievous of all was this: he endeavored to compel the Christians to apostatize and deny Christ; he promised exemption from tribute and taxes to those who, forsaking Christ, should adhere to Mohammed; on the other hand, he threatened to punish with death, all those who should cling steadfastly to Christ. In the meantime he oppressed them with intolerable burdens, and deprived some of life, by various torments.**

He also made a law that the testimony of a Christian should not be valid, nor be accepted against a Saracen. In short, it is stated that by virtue of said decrees, many of the innocent and defenseless Christians became martyrs; but in default of faithful historians of that time, the names of said martyrs have not come down to us, save a few, as shall appear.


* Paul Diae., lib. 21. Hist. Rom. in Leone Isauro, compared with Abr. Mell. Hist., tol. 305, Col. 2.
* In the year 720, the Saracens or Arabians came over into Spain, where they sorely persecuted and martyred many pious Christians.-Sigibert. Chron. Tudensis. Also, Abr. Mell., fol. 328, Col. I However. from this we would conclude neither the one nor the other.

NOTE.-Above all, it must be observed in this account of the eastern martyrs, -that, as far as regards open churches or communities, those of the East had long before separated from those of the West, that is, from the Roman church, because they would not be subject to the power and dominion of the pope of Rome, who, already, A. D. 606, had been declared head of all the churches; but as such they would by no means recognize or accept him. This separation, in the course of time, assumed such proportions, that, as far as we know, they have not united again even to the present day.

Moreover, it is established by different writers, that, besides said separated churches, called the Greek, there are other churches in the East, principally in the region of Thessalonica, who are agreed in all respects with the Anabaptists of the present day, and have maintained such faith and practice uninterruptedly from the time of the apostles; of this, however, we shall speak more fully in the sixteenth century, in connection with baptism.

This being the case, it would not be surprising, if in said persecution of the Christians in the East, not only this or that single person, but, what is more, very many true believers were martyred and put to death for the true faith in Jesus Christ, and the sincere practice of the precepts of the Gospel. Nevertheless, we can tell no more than what the ancient writers have left us, and shall, therefore, proceed accordingly, adding, whenever we think it necessary, our own opinion in the margin or in a note.

 

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THE GREAT CRUELTY OF ELVELID, THE MOHAMMEDAN, TOWARDS ALL CHRISTIAN PRISONERS, WHOM HE, WITHOUT MERCY, CAUSED TO BE PUT TO DEATH, ON ACCOUNT OF THE CHRISTIAN RELIGION, A. D. 739

It is stated that A. D. 739, in the 23d year of Leo Isaurus, the Mohammedan Prince Elvelid caused all the imprisoned Christians in every city to be put to death, on account of the Christian religion. Among them is mentioned one Eutichius, who was carried away to Karras, in Mesopotamia, and, at the time when said slaughter and martyrization of all imprisoned Christian believers occurred, offered up, because of the same faith and testimony, for his Saviour Jesus. Compare Paul. Diac., lib. 21, with A. Mellinus, 2d book, fol. 305, col. 2, 3.

NOTE.-Of said Eutichius we find no further account, touching the confession of his faith, save that, when the other martyrs were put to death, he, too, was offered up for Christ; which must also be understood of various others. See the above-mentioned authors, compared with what we have stated in the beginning of this century.

We will say nothing of Peter, Bishop of the church of Damascus, Peter Mavimenus, and others, who, at this time, were also put to death in the East, particularly at Damascus, for the testimony of the Lord Jesus, about the year 742; since the ancient writers have left us no definite information respecting their particular confession of faith, only a general statement, namely, that they suffered for Christ, and for the Christian or evangelical truth.

Hence it has come, that some who boast of Christ and His holy Gospel with their mouths, yet, by their singular expositions, yea, by their deeds and works, are very far therefrom, have nevertheless not hesitated, to claim as of their number, and produce as witnesses for their strange, and, in many respects, unchristian and unevangelical confessions, persons of whom we maintain, because of certain circumstances mentioned by ancient writers, that they believed and lived in perfect accordance with the true tenor of the holy Gospel, and, as a seal of this, testified to this with their blood and steadfast death.

Oh, how greatly it is to be lamented that the ancients have not left us more definite and clear information with regard to this! We feel confident, that it would still refresh many a well-meaning heart, and serve to confirm their faith, if they should see that in those .early, and not less turbulent times, many of their fellow brethren and sisters had such love for Christ, their beloved bloodbridegroom, and for His heavenly doctrine (which they confess with them), that they did not hesitate, the one in the fire, another in the water, some under the teeth and claws of wild beasts, others under the sword, the deadly halter, or otherwise, to bear testimony to it.

But we hope that in the right place, and throughout, we have given as much information and explanation in regard to it, .as will satisfy a true Christian and well-meaning soul. All things cannot be discussed in one place.

We will here leave this, and proceed from the East, of which we have hitherto spoken, to the West, where now we think we can find clearer information concerning several special points of the faith, namely, of such persons as did not suffer under the heathen, Mohammedans, Saracens, or the like, but under the pope of Rome, or the Roman church, where it was customary to con-

demn people on some particular articles of worship. But before we proceed to the martyrs who were punished as criminals and with death, we

deem it well, by way of introduction to, and preparation for, this matter, to show first, how this, as

by steps, took its rise; namely, how first a few persons, whom we shall name, about this time, opposed a certain papal Legate, with words and censures, for introducing certain superstitions; and what occurred to them, on this account, from the pope.

 

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OF DERTHUIN, BERTHERIUS, ANOBERT, HUNORED, AND OTHERS, WHO WERE DEPOSED FROM THEIR MINISTRY, BECAUSE THEY WOULD NOT ACCEPT THE SUPERSTITIONS OF THE PAPAL LEGATE, ETC., ABOUT A. D. 748

A certain Boniface, Archbishop of Mayence, having been sent out, as an apostle, ambassador and legate, by Pope Zacharias I, to convert the heathen to the Roman see (as it was called), and to inoculate to those who already belonged to it, the Roman ceremonies and superstitions, and cause them to observe the same, many bishops, overseers, or teachers, in Germany, Bavaria, and France, opposed it with spiritual weapons, namely, with reproofs from the Word of God, refusing to obey in this respect, either the pope or his legate.

Among those who thus refused, there are mentioned by name, Derthuin, Bertherius, Anobert, and Hunored. These men were accused to the pope, and charged not only with said matter, but, from envy, also with being avaricious, proud and desirous of filthy lucre. Thereupon they were all deposed from their ministry, by authority of the pope and his legate; but how it ended with them, is not stated, though it is to be presumed that some kind of ecclesiastical exclusion, anathematization or excommunication followed; however, since this is passed by in silence, we can conclude nothing certain concerning it.

In the meantime, there appears, on the one hand, the boldness of said persons in reproving the Roman superstitions, and, on the other hand, the shameless arrogance of the pope and his legate, in deposing and removing those who, loving the good, could not refrain, according to the doctrine of the Word of God, from reproving the evil. See A. Mell., fol. 328, col. 2, compared with Aventin. Annal. Boi., lib. 3.

 

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HOW ALBERT OF GAUL, AND CLEMENT OF SCOTLAND, ALSO OPPOSED THE PAPAL SUPERSTITIONS, ABOUT A. D. 750; ON ACCOUNT OF WHICH THEY WERE MARTYRED

It is stated that about A. D. 750, there lived two very eminent men, Albert, surnamed Gallus, that is, of Gaul or France, and Clement, surnamed Scotus, that is, of Scotland. Both opposed the superstitions of common popery in various points; Albert began first, in some part of France, and was followed by said Clement, who came from Scotland and joined him. In consequence of this, both, yet each separately, had to feel the sting of the pope, in such a manner as the sequel will show. In order to present this, together with the circumstances pertaining to it, in the most suitable way, we shall treat of each separately, beginning with Albert, since he was the first and principal one in said matter.

ALBERT OF GAUL, FOR OPPOSING THE ROMAN SUPERSTITIONS, CAST INTO PRISON AT FULDA, IN WHICH HE, TO ALL APPEARANCE, PERISHED THROUGH WANT, ABOUT THE CLOSE OF THE YEAR 750

Enlightened by the heavenly radiance of the doctrine of the apostles, Albert, with voice and pen, had again and again reproved the errors, and superstitions of the Roman church, assertin, namely, that priests or teachers should not be prohibited from marrying; that the relics, or bones, of the saints ought not to be venerated; that images should not be worshiped or saluted as a religious service, and that the pope has no right to the primacy (or supremacy) over the church. He condemned the masses for the dead, purgatory, etc., as [human] inventions. Wicelius adds: He rejected as unnecessary and superstitious, ceremonies, the imposition of hands, the making the sign of the cross, confirmation, etc., and, in short, all such things as are practiced in popery for the purpose of confirming infant baptism.

Boniface, the papal legate, therefore, accused him to the pope, fabricating and disseminating many slanders, which were spewed out against him as bitter gall. The pope lost no time, nor sought to delay the matter, but immediately condemned him unheard upon these false accusations; and the above-mentioned articles, excommunicated him, and sent the sentence of excommunication to said false accuser, namely, to Boniface, his dear legate, that the latter should publish it against Albert throughout France. Hence it is, that the papists number him among the heretics, though they fail to show what heresy it was, for which he was condemned and thus shamefully excommunicated; which matter must be gleaned from other writers, except the testimony quoted above from Wicelius, according to A. M.

Having received said letter containing Albert's excommunication, from the pope, Boniface not only caused the same to be published throughout France, and deposed him from his ministry, but also incarcerated him in the monastery at Fulda, in which imprisonment he probably died of hunger, thirst, and divers wants. Compare Wilibald. in vita Bonifacii, Aventin. Annal., lib. 3. Nauc. Gen. 26, vol. 2. Balaeus. Cent. 14, cap. 30, 31, in Append. Epist. Zach. ad Bonif., Tom. 2, Concil Lutsenb. Haigiol. in vita Bon., with A. M., fol. 328, col. 3; also, 7. Gys., edition of 1657, fol. 30, col. 2, 3.

 

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FURTHER OBSERVATION, RESPECTING THE TIME OF THE PRECEDING EVENT
Most ancient writers, it seems, with whom also A. Mellinus agrees, fix the time of the excommunication and martyrdom of said Albert, about A. D. 750, A. M., fol. 329, col. 1, Seb. Franck fixes it ten years earlier, namely, A. D. 740. In Chron. Rom. Kett., fol. 64, col. 2.

However, this discrepancy can easily be reconciled, if a distinction is made between the time when Albert commenced to teach against the pope and, the Roman church, and the time when he was anathematized by the pope, and, ultimately, deprived of life in the dungeon at Fulda; for ten years can easily have intervened, and Seb. Franck may therefore have had regard to the time when he began to teach, while the other authors, including Mellinus, may have referred to the time of his death.

Regarding this it appears that John Gysius made a great error, either through incorrect authors, or for some other reason, when he fixes the time of the aforesaid martyr, A. D. 900. See in the margin of the place referred to above.

CLEMENT OF SCOTLAND, A COMPANION OF ALBERT, EXCOMMUNICATED AND THEN BURNED, AS A HERETIC, BY THE ROMANISTS, ACCORDING TO THE TESTIMONY OF THE ANCIENTS, A. D. 750, FOR THE SAME REASON, NAMELY, FOR OPPOSING AND REJECTING THE ROMAN SUPERSTITIONS

When Clement, having come from Scotland, had joined the aforesaid Albert as a companion, and united with him in regard to doctrine, he not only began, but ceased not, even as the friend whom he had found, to combat with the spiritual armor, and, if possible, to overcome, in an evangelical manner, the pope and the Roman church, in various points, touching mostly her ceremonies. Thereupon he was also accused, and put to death in such a manner as in the proper place, we presently hope to show.

The accusations brought against him were of the same nature as those preferred against Albert, his companion; which was not at all strange, since he had placed himself under Albert, not only as a friend and companion, but also as a disciple. For this reason, the pope, through the accusation of Boniface, the papal legate, pronounced the same excommunication against him.

But when he presented himself for the purpose of vindicating his conduct in a full synod, Boniface prevented him from taking this course, making the people believe that it were not lawful to admit a heretic who had been excommunicated or excluded from the church, to divine worship, or to a synodal assembly; yea, that such an one should not be permitted to have the benefit (in whatever this might consist) of the laws or ordinances of the church.

Seeing that by this pretense his lips were sealed, making it impossible for him to properly defend himself, he had recourse to his pen and wrote a book concerning this matter, against Boniface.

Finally, it is stated and maintained that this steadfast witness of Jesus Christ, was burned as a heretic by the Romanists, even against the will of pope Zacharias, about A, D. 750, or a little after. Compare this entire account of Clement with Willibaldi, Kaucleri, Aventini. Balae. Alij ubi supra. Also, Annal. Boj. Bernhard. Lutz, in Catal. Hceres., Tom. 2, Concil. Also, A. M., 2d book, H. M., 1619, fol. 328, 329. Hist. Mart. 1. S., 1645, fol. 30.

 

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FURTHER OBSERVATIONS TOUCHING THE CASE OF ALBERT AND CLEMENT, ACCORDING TO THE ACCOUNT OF SEBASTIAN FRANCK

"In the year," etc.,"these two men drew to them much people in France, pretending to be followers of the apostles, and speaking great 'things of the mysteries of God, and the life and conduct of man. Boniface, Archbishop of France, wrote the whole matter to the pope, who, in a council of the bishops, laid it before them. They rejected the opinion of the (supposed) heretic from the church." Finally he says, "They were unanimously deposed and anathematized." Chron. Rom. Kett., fol. 64.

SPECIAL ACCOUNT OF CLEMENT, ACCORDING TO P. J. TWISCK

"Clemens Scotus, a faithful disciple of Bishop Adelbert, taught with great power in France and Germany, especially in Bavaria and Franconia, that the pope ought not to have so much power; that he (the pope) very improperly would forbid the priests (or teachers) to marry; that he introduced many new and unknown ceremonies into the church, and originated false doctrines. He (Clement) was condemned without a hearing or examination, and his writings or books were burned." Chron., page 258, col. 2, and 259, col. 1, from Joh. Munst., fol. 125. Aventin., lib. 3. Chron. Seb. Fr., fol. 54.

 

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OF TWO FOLLOWERS OF THE AFORESAID MARTYRS, NAMED SAMSON AND SYDONIUS, WHO, WITH OTHERS, MAINTAINED THEIR DOCTRINE AGAINST POPERY, PARTICULARLY AGAINST THE PAPAL LEGATE, BONIFACE, ARCHBISHOP OF MAYENCE; BUT WHETHER FOR THIS THEY WERE MARTYRED, IS NOT STATED

Samson was also a Scotchman by descent, and an elder and companion of said Clement. He and Sydonius, Bishop in Bavaria, and others of like purpose and belief, were as one heart and soul, to oppose with the Word of God, Boniface, the papal legate, who proposed to oppress the people with manifold superstitions and burdens. This, not only Samson, but also Sydonius and the others boldly did. They taught with word and pen, that the apostolical embassy (as it was called) of Bishop Boniface bore a closer resemblance to paganism or antichristendom, than to christendom. and that he had deformed rather than reformed, France and Germany. Again, that he was a sycophant and flatterer of the pope of Rome, to whom he had not only bound, but completely sold himself, as a sworn slave.

This they were able to prove, since, by a solemn oath, he had sworn to the two popes, Zacharias I and Gregory II: That he would bring all the persons whom he should draw to him, also into obedience to the Roman see. These things were known from documents written by himself and transmitted to said popes.

They also censured him for his evil practices in the administration of baptism (that is, infant baptism), consisting in the saying of certain words, by way of exorcism. In this several questions were generally put to the unintelligent infants, namely, "Believest thou?" etc., whereupon the sponsors, in the child's name, answered, "Yea, I believe," etc.; which things certainly deserved no little censure, though without them, infant baptism had but little virtue or respectability.

They were also greatly offended, because he would forbid them to marry, as contrary to the institution of God, Gen. 1:27, 28, yea, as being a doctrine of devils, I Tim. 4:1-3. Finally it is stated, that said persons, and others, unable, in Germany as well as in France, to bring about any improvement with their doctrine, were greatly oppressed, partly through the tyranny of the popes of Rome, and partly through the authority of the kings of France, yea, were condemned in open synods, deposed from their ministry, and shut up in prisons and dungeons, and thus closely guarded that they might not escape. But as to what finally became of these persons, and others of like belief, A. Mellinus states, that the papistic historians are ashamed to tell. Compare Aventin. 3, Annal. Centur. Balaei., 14, cap. 31, and in Append., Tom. 2. Concil. in Deeret. Greg. 2, EQist. Bonifae. ad Zachar. Citante Balaeo. Hist. Boj., lib. 3, with A. Mell., 2d book, fol. 329, eol. 1, 2.