The Bloody Theatre, or Martyrs Mirror of the Defenseless Christians / who baptized only upon confession of faith, and who suffered and died for the testimony of Jesus, their savior, from the time of Christ to the year A.D. 1660

by Thieleman J. van Braght

“He also taught contrary to the Roman church, of the authority of the holy Scriptures, of justification, repentance, the state of the soul after this life, and against other[141] papal errors, as his books testify.

“The same thing was done at this time, by Angelomus, who treated of the grace of God, good works, and the keys of the church, in opposition to the Pope. Chron., 9th book, page 283, from John Munst., fol. 120, 133. John Boea., lib. 4, Grond. Bewijs, letter A. Chron. Seb. Franck, fol. 77, Casp. Swinck, fol. 115.

Same year as above.—This Angelomus just mentioned is referred to in Jacob Mehrning’s History of Baptism, in which it is stated that, besides the aforementioned views held by him contrary to the Roman church, he left the following testimony with regard to the matter of baptism:

Angelomus (in cap. 7, lib. 3, Reg. 1, page 548), says: “From all that we have sinned with the sight, hearing, smelling, tasting and feeling, we are redeemed through the grace of God, by the washing of the living fountain of water (that is, water-baptism). But the forgiveness of previous sins is not enough, if we are not diligent to lay up good works: for, otherwise, the devil who was gone out of the man, finding him empty of good works, returns, manifold, and makes the last state of that man worse than the first.”

Hence, when Angelomus here speaks of the sins which before baptism were committed through the senses, as, through the sight, hearing, smelling, tasting, and feeling, he certainly indicates thereby, that the persons of whom he speaks, are not unintelligent infants, seeing these can neither use nor abuse their senses, and, consequently, as long as they lack the knowledge and power, they can not sin with them.

Hence it also appears that the baptism of which he speaks, is not infant baptism; for this can have no regard to sins committed previously through the abuse of the senses. The baptism in question, then, is such a baptism as is received by persons who can lay aside previous sins, and lay up good works; who also give no room to the devil gone out of them, that the last state may not be worse than the first; for of all this, Angelomus speaks. We will, therefore, leave this, and proceed to other testimonies serving the same purpose.

A. D. 840.—That at this time not only baptism, but also various other articles of Christian doctrine were maintained contrary to the belief of the Roman church. P. J. Twisck indicates, in his Chronijk., for the year 840, with these words: “Bertram, a courageous and learned man, now vigorously assailed the doctrine of transubstantiation, in a remarkable book, dedicated to the King of France. Heymon, Bishop of Halberstadt, also contended against this doctrine, and wrote much of baptism, the Supper, justification, good works, and of the church and her office, in opposition to the opinion of the papists. Also Walafrid opposed the new doctrine of the Romanists very vigorously.[142] P. J. Twisck, Chron., 9th book, page 286, col. 2, and page 287, col. 1, from Joh. Munst., fol. 129, and 132.

A. D. 841.—It is recorded that at this time, in the reign of the Emperors Louis and Lothaire, a council was held at Paris, concerning which it is written (chap. 6): “In the beginning of the holy church of God, no one was admitted to receive baptism, who had not previously been instructed in the faith, and in the mystery of baptism, as is testified by the words of Paul, Rom. 6:3: ‘Know ye not, that so many of us as were baptized into Jesus Christ were baptized into his death?’ which passage of the apostle has reference to the sacrament of baptism.”

In the council of Laodicea (Tit. 46), it is also written, that “those who desire to come to baptism, shall learn the faith, and recite the same to the bishop or teacher, on the fifth day of the great week.”

Again (Tit. 47): “That those who were baptized in sickness, shall, after recovery, diligently study their faith and know what great grace they have received; which words plainly indicate, that those who attain to the Christian faith, are also previously instructed concerning said faith and the mysteries of baptism. But now, sad to relate, also the infants of Christian parents are baptized, who, on account of their tender age, cannot comprehend this matter, which to learn even persons of understanding must exert themselves diligently, and which, owing to the negligence of some, has gone out of use in the Christian church. O what great neglect! O what great mischief.” Jacob Mehrning, Bapt. Hist., page 538.