MARTYRS
MIRROR
[The beginning is a repetition of the fourth proposition of the discourse of Haimo (for the year A. D. 814) respecting baptism by the shedding of blood, with which the Lord and all the holy martyrs were baptized.
Of the cruelties instituted by the Danish tyrant, Regnerus (A. D. 818) against the Christian believers; which matter is further explained in a note.
In the margin, mention is made that A. D. 826, the Saracens invaded the islands of the Romans, and, consequently, Creta; where Cyril, Bishop of the church at Gortina was slain.
The tyranny instituted by the King of Bulgaria against the Christians, about the year 842, is shown and confirmed by testimonies.
Great persecution of the believers, caused by the mutual contentions of the kings in France, noted also for A. D. 842.
Very grievous and lamentable persecution of Christian believers at Cordova, in Spain, A. D. 850, through the wickedness of the Saracens. It is shown that said persecution had commenced long before A. D. 850, but that at this time it raged the most violently.
The distressing martyrdom of John, a tradesman at Cordova, A. D. 850. Note respecting the faith of said martyr.
Nunilo and Aloida, sisters and Christian maidens, put to death with the sword, for the name of the Lord, in the city of Osca, about A. D. 851.
Marginal note, for the year 852, that then the zeal of some to die as martyrs, was so great that multitudes of them confessed Christ, and ran after martyrdom; among whom Emilas and Hieremias are mentioned, who were beheaded for said reason however, every one is left to judge for himself.
Aurea, a God-fearing maiden, after many severe trials, beheaded at Cordova, for the testimony of Jesus Christ, A. D. 856.
After adding a note; we prepare to flee from the Mohammedan persecutions, and turn to England and Italy, where more and clearer light, has arisen.
Marginal note of Hincmar, Bishop of Laudun, that, through the hatred of the Bishop of Rheims, and by a certain council held at Dusiacum about A. D. 866, he was condemned and finally sent into banishment.
Johannes Erigena, a Scotchman, and hence, called Scotus, through the instigation of some monks, put to death by his scholars, for the confession of the evangelical truth, at Meldum, in England, A. D. 884.
Observations about the time of this history, as well as some remarks upon the history itself, according to the accounts of .Carion, P. Melancthon, C. Peucer, Sebastian Franck of Worth, P. J. Twisck, Caesar Baronius, and A. Mellinus. Finally, his belief is compared with that of Berengarius, of whom we shall speak in the eleventh century. Conclusion.]
About the year A. D. 814.-In our account of Holy Baptism for the year 814, we made mention of Haimo, a celebrated teacher of that day, as well as of some salutary and good .testimonies, which he left respecting the baptism of believers. Writing on Rom. 6, he treats of four different kinds of baptism, the fourth or last of which he calls baptism by the shedding of blood, indicating withal, what he means thereby, as well as what persons were baptized in this manner. The fourth (baptism), he says,"is by the shedding of blood; with which the Lord Himself and all holy martyrs were baptized." B. H., 2d part, page 540, num. 2, from Centur. Magd. IX., cap. 4, fol. 75.
Someone perhaps may think that in this passage by Haimo, nothing is said of a present persecution or martyrdom, but that it is simply shown that the shedding of the blood of the martyrs can, in some measure, be called a baptism, with which the Lord Himself and many of His followers, namely, all the holy martyrs, had, so to speak, been baptized. To this we will offer no objection, for it is well remarked; nevertheless, it will throw light upon the object we have in view, namely, to show the martyrdom of this time. Hence, in order to reach this end, we say: It would not have been necessary then only to recount to the hearers the shedding of the blood of the martyrs, as well as that in a certain way this may be called a baptism, if at that time the exigency of martyrdom or the shedding of blood for the Lord's sake had not existed, or, at least, if there had been no danger of being persecuted or martyred.
Certainly, all good teachers regard the opportuneness of the times, the condition of persons, and other circumstances, in the matter of teaching, lest the salutary and good words of God, by being spoken at the wrong time, or on an unsuitable occasion, should prove void, powerless, and vain to those who hear it. Thus we must believe that also said teacher (Haimo) proceeded, and that, consequently, when he called the shedding of the blood of the martyrs a baptism, and adduced this for the purpose of instructing his brethren, there must have been an exigency of martyrdom, either at the time, or near at hand; otherwise the assertion and exposition of this excellent teacher would not have been adduced properly, or at the right time and on the proper occasion.
We shall, therefore, ascertain from other authors the condition of that time, and whether then or shortly after, any persecution, bloodshedding or martyrdom arose against the Christian believers, to which the afore-mentioned teacher might have had reference in his instruction touching said matter.
Four years after the admonition of the aforenamed teacher, namely, A. D. 818, mention is made of a certain Danish tyrant, called Regnerus, the sixty-second king of Denmark; who, as regards military affairs, was greatly praised by the champions of war, but, with regard to his cruelty and tyranny towards the Christian believers, deserves to be utterly contemned, yea, counted a tyrant and a blood-thirsty monster.
Concerning this;- P. J. Twisck (from various other writers) has left the following as a summary of his wickedness, and how he was punished for it, as a warning to all tyrants."King Regnerus was a prodigy in matters of war, but a great enemy and persecutor of the Christians. He was conquered by Hella, king of the Britons, and cast into a pool of snakes, to be killed in this manner." Chron. 9th book, page 280.
NOTE.-We have not been able to learn in particular the manner in which said tyrant manifested his enmity against the Christians, or how he persecuted them; nor the countries and places in which those persecutions occurred; nor the names of the persons who then suffered; nor how long these persecutions and martyrdoms lasted; hence we cannot more fully speak of these things.
In the meantime, it is our firm conviction, that not a few upright professors of Jesus Christ laid down their lives for the apprehended and accepted truth of the holy Gospel, and were offered up as steadfast martyrs for their love to their Saviour, and for the working out of their own salvation. But for the want of their particular confessions and names, we are constrained to break off, as we have had to do in several places in preceding centuries; which things can be compared with the account we have given here; which we commit to the intelligent and impartial reader.
About A. D. 826, the Saracens invaded the islands of the Romans, and took possession of Crete
(where Paul had ordained his beloved spirtual son Titus bishop and shepherd of the church), and put to death, Cyril, the bishop of the church of Gortina, for confessing Christ. Compare A. Mell., 2d book, fol. 306, col. 2, with Zonar., Torn. 3, in Michaele Balbo Cedren.
When the afore-mentioned tyrant Regnerus, who commenced to reign about A. D. 818, had died, in the year 832, having been cast among the snakes, and the Christian believers in the devastated regions, had obtained, it seems, some freedom in the matter, of living according to their faith, there arose against them, ten years afterwards, namely, A. D. 842, another miscreant, no better, to all appearance, than the former, though for a time he had borne the name of a Christian, who instituted great tyranny against them.
The last-mentioned author, proceeding to the year 842, speaks in his account concerning this matter as follows, "When this king of the Bulgarians had received the kingdom from his father, who wished to retire into privacy, he apostatized from the (Roman) Christian faith to heathen idolatry, and re-established the latter, with much tyranny against the Christians. Chron., 9th book, page 287, col. 1, from Hist. 4ndra, fol. 182. Leon., lib. 4, fol. 176. Compare this with the above note.
In the same year in which the above-mentioned Bulgarian tyrant reigned and instituted so much wickedness against the Christian believers, namely, A. D. 842, the kings of the Franks, through their wars, though they were brothers, it appears, grievously persecuted and martyred the poor believers, everywhere in the French territories; so that said persecution and martyrdom is compared and regarded as equal to the persecutions instituted in earlier times by the heathen emperors. Of this, the following is found in the last-mentioned chronicle, and in the same place, "The fraternal wars between the kings of the Franks, were the cause of much calamity and distress to the poor believers throughout France, so that they might well be compared to the cruel persecutions which in former times occurred under the heathen princes."
Concerning this, Remigius, bishop of Auxerre, who lived about this time, writes thus (on Ps. 69), "There are different times of persecution; one, when the heathen fall unmercifully upon the Christians; the other, when the evil purpose of the (false) Christians persecutes the believers, which time still continues in the church; for, though the heathen kings, and others, are dead, still the devil is not dead, who secretly vents his cruelty, by secret instruments, that is, through bad Christians. Chron., 9th book, page 287, col 1, from Leonhard, lib. 4, histor. Georg., lib. 4, fol. 305.
About A. D. 850, the Saracens, who were adherents to the Mohammedan religion, invaded various islands of the Mediterranean Sea, and also the kingdom of Spain, in which they penetrated so far that their king had his court in the city of Cordova.
In the meantime, in order to treat the inhabitants of said country kindly as it were, and thus draw them gradually over to the Mohammedan religion, the Christians were allowed to remain, on condition that they would not gainsay, revile, or refute their false prophet Mohammed and his laws; also that they should no longer go into their churches, but pay their taxes, and live quietly under their jurisdiction.
The Christians, thus limited, and obeying their conscience by calling evil, evil, and good, good, were easily apprehended by the Saracens, and accused of capital crime; but, what is most to be deplored, these accusations proceeded sometimes from apostate, so-called Christians, yea, from such as bore the name of bishops (apparently political bishops, or such as were designated ordinaries by the Roman church), who, loving the favor of the Saracens more than the favor of God, declared that those who were put to death by them, because they obeyed their conscience, were no martyrs and could not be recognized as such; and what is yet more, they maintained this in a public council.
The persecutors, as can easily be judged, greatly encouraged by this, lamentably persecuted, martyred, and put to death many innocent Christians. Oh, deadly piercings of antichrist, through the instrumentality of his bishops!
It is true, no severe tortures were inflicted upon the Christians who were martyred in this persecution, but for the most part they were simply beheaded; however, after their death their bodies were shamefully treated; first they were suspended for a time on gallows, then burned, and their ashes strewed in the rivers; or they were left unburied, to be torn to pieces by dogs and birds.
It is stated that this persecution commenced long before A. D. 850, but that at this time it was at the height of its fury, for which reason, it seems, the ancient writers have ascribed it to this year. Compare Memor. Sanctor, lib. 1. Apal. Mart. and Doc. Mart. Eulog., lib. 2, cap. 8, 9, and vita E-ulogii, with A. Mell., 2d book, fol. 306, col. 2, 3; also, Chron. van den Ondergang, 9th book, page 290, from Hist. Wenc., fol. 443. Chron. Nicoll. Gill., fol.
172, Leonh., lib. 4. However, this persecution is here fixed one year later, namely A. D. 851.
What has been said of this persecution, is to be further explained by the remarks made in the first note. In the meantime, we will investigate what martyrs mentioned by name, suffered during said persecution for the testimony of Jesus Christ, and the confession of the holy Gospel.
A. D. 850, in the city of Cordova, John, an unlearned, but pious man, who kept a few things for sale, was accused to the judge, by false witnesses, for the sake of Jesus Christ, of deriding and reviling Mohammed. But as the witnesses in this case were not found reliable enough in their accusations, to condemn him to death, this faithful servant of God was sentenced to be severely scourged, and constrained to deny Christ. But this pious profes sor of Christ cried aloud: That he would not forsake the Christian religion unto death, and declared that he was innocent of the false accusations which had been brought against him.
This firmness so enraged the judge against John, that he had him scourged with more than five hundred stripes, causing the executioners to continue beating him, till he, under their hands, fell to the ground apparently dead. But as he still lived and breathed after this torture, they set him backwards on an ass, and led him through the whole city, from street to street, with a crier, who cried, "Thus shall it be done with the revilers of our prophet, and with the ridiculers of our worship."
This done they fettered him with heavy chains, and put hirri in prison; but as to how he finally died, we have not been able to discover in the accounts of the ancients; this much, however, is certain, that he contended for the name of Christ even unto blood. Compare Eulog. Memorial. Sanctor., lib. 1, with the account of Abr. Mellinus, Zd book, fol. 307, Col. 1; 2.
NOTE.-From a want of fuller records by the ancient writers, we have not been able to obtain further information regarding the cause of the mar-
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tyrdom of the above-mentioned John, than that being zealous of the truth of God and his Saviour, he suffered principally for the second article of our general Christian faith, in which we confess that we believe in Jesus Christ, the only begotten Son of God; which justly, and according to the rule of God's Word, can be called a good profession, I Tim. 6:12.
Moreover, we have found nothing derogatory to his faith, of papal superstition or the like, in other points; notwithstanding in the city of Cordova, where he suffered, there were also people, who, it appears, were not free from the Roman pollutions; of which history has made mention. Hence, since nothing of this kind can be laid to his charge, we are bound, according to the nature of love, to judge the best both of his person and the other points of his faith, and this not only with regard to him, but also to others, who suffered for the same reason, and of whom the ancients, in regard to this matter, have given like testimony.
For this contest for the name of Christ, the Lord prepared not only men, but also women, and young maidens so that in the following year, 851, as near as can be reckoned, two sisters, one named Nunilo, the other Aloida, did not hesitate to confess Jesus Christ, their heavenly Bridegroom, among the Mohammedans, not only with their blood, but also with their death; which took place on this wise
Their father was a Mohammedan, and their mother a nominal Christian, but not very pious, since she, according to the testimony of the ancients, after the death of her husband, married a Saracen (Mohammedan) or unbeliever. In consequence of this, these pious young women could not freely observe, and live up to, the confession of their faith, according to the doctrine of Christ, on account of the constraints placed upon them by their unbelieving stepfather. Compelled, therefore, to leave their mother's house, they went to live with their aunt or mother's sister, who, being a true Christian woman, brought them up farther in the Christian religion.
The envious enemy of the human race, filled with jealousy because they, the children of a Saracen father, had become Christians, accused them through the instrumentality of wicked persons, to the chief officer of the city of Osca, so that shortly after they were brought before the judge. The latter, in order to draw them away from the Christian religion made them great promises of gifts and presents. He moreover offered to secure their marriage with the most excellent young men, etc., if they would but embrace Mohammedanism. But, if they remained stubborn, and despised the advice of the president or judge, he threatened to torture them with divers torments, and finally to put them to death with the sword.
Thereupon, these pious maidens being strengthened by the Spirit of God, firmly and fearlessly answered the judge, saying, "O judge! how is it, that thou dost command us to turn away from true godliness? since God has made known to us, that no one in the world is richer than Jesus Christ, our Saviour; and that nothing is more blessed than the Christian faith, by which the just live, and the saints have conquered kingdoms. For, without Christ there is no life, and without His knowledge there is nothing but eternal death. To dwell with Him, and to live in Him, is our only and true consolation; but to depart from Him, is eternal perdition. From His communion we will never be separated as long as we live in this life; for, having given and entrusted our innocence (or youth) into His keeping, we hope eventually to become His bride., "For, the profit of the transient riches of this world, with which thou didst think to allure us, we count as dung and loss, that we may gain Christ, because we know that everything under the sun, except Christ and true .faith in Him, is vanity., "Nor are we moved by the threatened punishment; since we know, that the torments endure but a short time; yea, for death itself, which thou hast presented to us as the final terror, we long the more because we know that thereby we go without delay* to heaven, to Christ our Bridegroom, there to be embraced by Him inseparably, through His love."
The judge, perceiving the steadfastness of their faith, and the power of their confession, deemed it well to commit these young maidens, each separately to certain Saracen women, to be instructed in the Mohammedan religion, strictly prohibiting them from conversing with each other, or with any others of the Christians. The women, who had undertaken to instruct them in the Saracen or Mohammedan religion, daily presented to them their idolatry and pernicious doctrine, seeking thus to poison them with the cup of the wrath of God, from the hand of Mohammed. But all in vain; they remained steadfast, which was called stubbornness by their enemies.
Finally they were brought before the tribunal and made a public spectacle; where they, confessing Christ as before, and declaring Mohammed an enemy of the Christian faith, as well as rejecting his doctrine, were executed with the sword, in the city of Osca in Spain, on the 22d of October, A. D. 851. Though others differ considerably in their chronology of this matter, we leave it to the decision of the intelligent reader. Compare the account of A. Mellinus, second book, fol. 308, col. 1,
2, with the authors from whom the same has been extracted. Eulog. Memor. Sanctor., lib. 2, cap. 7, and Interp.
Touching these two pious martyresses; there is also to be observed what is said in the added note respecting John, the first-mentioned martyr.
NOTE.-A. D. 852, the zeal of some to die for the name of Jesus Christ was so great that multitudes of them confessed Christ, and, hastening to martyrdom, suffered themselves to be put to death as defenseless lambs, for Christ's sake. It is stated that among these there were two young heroes of Jesus Christ, namely Emilas and Hieremias, who, from a well-meaning and special zeal, spoke against -Mohammed, and thus offered themselves, to suffer for Christ their Saviour. For this they were both executed with the sword, whereupon (according to the testimony of the ancients), though the weather had been fine in the forenoon, immediately at the hour of their death, there followed mighty peals of thunder, so that the earth quaked; terrible lightnings fell from the air; great darkness, heavy hailstorms, furious whirlwinds, .and storms manifested themselves, as though the insensible elements (according to Rulogius) were mourning the death of these pious martyrs; whose dead bodies were taken across the river and suspended on stakes, on the 15th of September, A. D. 852. A. Mell., fal. 309, col. 4, from Memor. Sanctor., lib. 2, cap. 2. For certain reasons, however, we will not comment on these persons, though we know of nothing to censure, as regards either their faith or their life.
Aurea was by descent a noble maiden, and a sister to the martyr John, of whom we have already spoken, from the province Hispalis or Seville, who was betrayed and accused by some of her countrymen. The judge, who was a relative of hers, endeavored by every possible means to draw her away from Christ, in which he also succeeded. But shortly after, she repented of her apostasy, and went daily into the congregation of the believers, that by the hearing of the Word of God she might be strengthened in the Spirit against a like conflict in time to come.
The enemy of mankind, who could not endure it, that Aurea now adhered more firmly to God her Creator, than before, instigated another to accuse this maiden to the judge, who instantly had her brought by his bailiffs, and threatened her as before. But in the second conflict she was as much stronger to obtain the martyr's crown, as, in her former apostasy, she had been too weak to resist the temptation; for she thus answered the judge, saying, "I have never separated myself from Christ my God; I have never forsaken the religion of true godliness; I have never for one moment adhered to your impious worship; though I once, with my tongue, seemed to have apostatized from Christ, my heart was nevertheless far from it, and I had a firm confidence in my Lord Jesus Christ, who has again lifted up my contrite conscience, by His consoling promises, saying? 'He that believeth in me, though he were dead, yet shall he live.' Though, with my words, I fell into the snare of denial, yet my heart was strengthened through the power of faith, for, as soon as I went away from you, I kept with heart and mind the faith which I had practiced from infancy. Hence, there is nothing left, but to execute me with the sword, or else you must give me liberty to freely serve my Lord Christ."
Thereupon the judge said that she should be kept in prison until he had informed the king of the matter. The result was, that the following day, according to the king's command, she was put to death with the sword, and then, with a murderer, suspended by her heels on the gallows. Her dead body was sunk with several thieves and murderers in the river Betis. She died on the 19th of July, A. D. 856, at Cordova, under Mahumad, king of the Saracens. In this account, A. M., fol. 311, must be reconciled with Eul., lib. 3, cap. 17.
REMARK.-For further information we would remark that the afore-mentioned martyress, as regards profession in the matter of external religion, is to be distinguished from four other persons, Helias, Paulus, Isidore, and Argimirus, together with others, whom the last-mentioned authors, in their account, have noticed just before the martyrdom of Aurea; for they, to all appearance, were of the Roman profession, of which we find no evidence in Aurea. She professed a good profession of Christ her Saviour, and died thereupon; on which account she is justly classed among the true believing martyrs, according to what we stated in the note respecting the martyr John, for the year 850.
NOTE.-Since we do not find sufficient lizht on the persecutions, with regard to the names, as well as the confessions of the martyrs. we will now prepare ourselves to take leave of them, and commit those whom we have not noticed, as being too dark before our eves, to the omniscient God, who will bring all to light. Our purpose is, to turn to Italy and England, where more and brizhter light has arisen, though it had its bezinninp in France; so that the papal darkness, particularly in the matter of transubstantiation and the mass, was illuminated by it. Yet, this shall end as a traeedv, for we shall show that the bright light of truth had to set in rays of blood and to sink under the earth as it were, to the sorrow of the true believing Christians.
NoTE.-In our account of holy baptism. for the year 860, we made mention of Hincmar, bishon of Laudun, and stated that he desired that infants should be left unbaptized, on account of which he was greatly censured. But it seems that this was
not the last of it, seeing other writers afterwards relate that he was sentenced and condemned in a certain council in the palace of Dusiacum, in the province of Rheims; moreover, that he was sent into banishment, laid in chains, and, two year after, deprived of both his eyes. However, these writers do not unanimously state that this happened to him solely on account of his rejecting infant baptism, but relate also, that it was done through the bitter hatred of the archbishop of Rheims, as well as from other reasons relating to popery. As to the time of this event, the papist Caesar Baronius fixes it, A. D. 871, though we, from comparison with other authors, should fix it five years earlier. Moreover, though we, as regards the life, and walk of said Hincmar, have found nothing but what is good, we dare not give him a place among the martyrs, because of the differing statements of the ancient writers; hence we commit him to God, who will judge his cause.
Johannes Erigena, a Scotchman, and, hence, called Scotus, flourished, in the matter of his doctrine, in the time of the Emperor Louis the Pious, and his son Lothaire, somewhere in one of the cities of France. He was exceedingly virtuous, learned, and eloquent, and, consequently, for his eminent gifts, highly celebrated and esteemed. For, when Charles, one of the sons of the above Emperor, was desirous of having a good translation and, exposition of the books of Dionysius, the Areopagite, especially of the treatise Hierarchia,* John executed the same very laudably, and with marked ability, so that one Anasasius, who was librarian at the time, and composed a preface to it, writes of him thus, "It is astonishing how this barbariarl, (that is, foreigner or Scotchman), who hails from the uttermost parts of the world, was able to comprehend with his understanding such high things, and to translate them (said book of Dionysius), into another language, namely, from the Greek into the Latin; I refer to Johannes the Scotchman, concerning whom I have heard that he is a very holy and godly man."
This is the testimony even of one of his adversaries, touching his learning and godliness; so that it is not necessary for us to adduce additional testimony relative to this point, from other authors, hence we let it suffice.
Afterwards, it seems he wrote a book on the Eucharist (that is, on the thankoffering of the Supper), in which he very profoundly and conclusively refuted the gross error of the papists in the matter
' This was a treatise on the name of God, and thr heavenly order of the angels. of transubstantiation, or the essential change of the bread into the body of Jesus Christ; also, the mass and the sacrifice which thereby, in popery, is offered for both the living and the dead. This was the cause of his death, as the sequel shows.
When he had written this book, it was greatly esteemed by some, among whom, subsequently, was Berengarius, deacon of the church at Angiers, of whom it is stated that he took and learned his belief respecting this point (and perhaps also against infant baptism, since he strenuously dissuaded from it), from .the writings of Johannes Scotus; of which we propose to speak more fully in the proper place. On the other hand, said book was exceedingly hated by those who were zealous defenders of the Roman superstitions, especially of transubstantiation and the mass; so much so, that when it had come before Pope Leo IX, the result was, that both (as appears) he and his book were condemned and anathematized as heretical; which was done chiefly in the council of Vercellis.
When this had thus happened, and he had incurred the hatred of the pope and many of the papists, he left the city of Paris-where he was rector of the University-and also, -France, and went to England, where he took up his residence at Meldum, supporting himself by teaching and instructing inexperienced youths. But after a few years, when the spite and hatred of some monks could tolerate him no longer, on account of his faith against the Roman church, they instigated his scholars against him, so that they stabbed him to death with awls and penknives.
Other writers are of the opinion that the monks did it themselves. Both may be true; the monks, having instigated the young men, and probably finding them too timid, may have led off in the murder, the youths following, with penknives, awls, etc., so that said martyr lost his life under their hands. This much is certain, that he died a cruel death for his faith, and that the monks, through the instumentality of his scholars, were in no small measure the cause of it, as the records of his death inform us. Compare the account of A. Mellinus, 2d book, fol. 343, col. 2, 3, and fol. 392, col. 4, and fol. 393, eol. 1, 2, taken from Trithem. de Script. Eccles., Item. Hist. Reg. Angl., in Alfredo, lib. 2. Hobed. Annal. parte Priore. Westmon., in Flor. Hist., A. D. 883. Idem, Hist. parte Prima. Chron. Car., lib. 4, sub. Henr. 4, Seniore. Lanfranc., lib. de Euch., contra Bereng. Baron. Annal. T. 11, A. D. 1059. Mamelsburi Regum Angl., lib. 2.Testibus. Lanfranco, Guytmando and Aliis.
NOTE.-P. J. Twisck gives two different accounts concerning it; in the first he fixes the date, A. D. 869. Chron. 9th book, page 306, col. 2, from Hist. Andr., fol. 160. In the second he fixes it, A. D. 8884. Page 311, col. 2, from John Munster, fol. 83. In the first place he calles him Johannes
Scotus, in the second, Johannes Erigena; however, as the account itself declares, it is the same person:
As to the dates 869 and 884, to which the history of said Johannes has been referred by him, some one might think that this could not very well be reconciled, which may, however, be easily done, if we take the year 869 as the time in which said martyr flourished and propagated his doctrine, and the year 884 as the time when he died and was martyred for the principles which he taught.
"In the time of Emperor Louis the Pious," said authors say,"Johannes Scotus read. and explained publicly in the schools, Dionysius' treatise Hierarchia. This Johannes Scotus, when he censured and refuted with good.reasons, the false and impious tenet of the sacrifice of the mass, concerning which others at that time taught that in the Supper Christ was to be offered up for the living and the dead, was stabbed to death by his disciples and hearers, with their penknives." Chron. Carion., from the beginning of the world until Chirles L'., enlarged by Phil. Melancthon and Casp. Peucer, printed 1586, 4th book, fol. 476, col. 1.
"Johannes, ,surnamed Scotus, not of the.Gray Friars, wrote a treatise on the sacrament, denying the presence of- the body ,and blood of Christ. He was condemned in the council of Vercellis. He was rector at Paris; 'eminently versed in the languages, and the phenix of his age: The Emperor Lothaire held him in great esteem. Of him there have writ ten, Platiria," etc. See Chron. Rom. Kett., fol. 106, eol. 4, letter J.
"Johannes Scotus," he writes,"lived under the Emperor Louis the Pious, and wrote strenuously against transubstantiation. On a certain occasion, when he, in an exposition, was severely censuring the delusion of the blasphemous oblation or offering up of the Lord Christ in the Supper for the living and the dead, his disciples and hearers killed him with iron styles." Chron., 9th book, fol. 306, col. 2, from Hist. Andr., fol. 160.
"But let us add," says he,"the opinion of , Baronius, touching this Scotchman: As regards johannes Scotus, we have said above,.in the' proper place, that he was in bad repute with the Pope Nicholas I. Although he wrote so violently against the Catholic faith, yet, as he did not spread it among the people, so that his views became known to all, many had a good opinion of him, so much so, that they, though most inconsiderately (thus he speaks, from a papistic standpoint) gave him the title of martyr." Compare A: Mell., 2d book, fol. 393, col. 1, 2, with Ccesar. Baronius' account touching J. Scotus, Annal. T. 11, A. D. 1059.
From this account it appears that the papist Baronius, who was a cardinal of the Roman see, was not pleased that many had a good opinion of Johannes -Scotus, and, what is still more, gave him the title of martyr; but this is not to be wondered at, since the true papists have a good opinion of none but those who adhere to the Roman superstitions, and never dare to utter a word of censure against them; and they would confer the title of martyr upon none but those who have sufered for the Roman see and its traditions (which are a parcel of human inventions). However, we will let them answer for this, and leave it.
We return to Johannes Scotus and say that, as regards his boldness, he showed himself as behooves a true martyr, since, to clear his conscience and defend the oppressed truth, he did not hesitate to incur the hatred of the pope and the papists, yea, the prospect of being anathematized, excommunicated, and, finally, miserably tortured and put .to death for it. He died for the confession of the Christian and evangelical truth, particularly for the article by which we commemorate the Lord's death, and in which lies the consolation of the soul, with regard to our blessed redemption.
But, since Berengarius, who opposed not only transubstantiation and the mass, but also infant baptism; was afterwards charged with having imbibed and obtained his belief from Johannes Scotus, the afore-mentioned martyr, we may conclude that said martyr must have opposed infant baptism; otherwise it could not be said in general words, that Berengarius imbibed or obtained his views from J. .Scotus, which is nevertheless frequently and confidently asserted by ancient writers. With this we will take our leave of J. Scotus and also of our account of the martyrs of this century; as being sufficient for the well-disposedfor the evil-disposed we care not; hence, our soul shall rest, and content itself with the pious.