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.
[Adrian is mentioned as the first one who, in this century, declared himself, not so much in words as in deed, against infant baptism; as to the manner, however, in which the Romanists proceeded against him, shall be more fully spoken of elsewhere.
The Bracerensian papists, to prevent the decline of infant baptism, confirm it in a certain council.
The pious adhere to the true ordinance of the baptism of Christ, notwithstanding the power of the Pope and the decree of the aforementioned council.
In the mean time there were baptized (that is, in adult age), Anastasius, the Persian; Theodorus or Theodus; many hundred Jews; some in Upper and Lower Saxony; some in England.
Probation or examination in the faith, was at this time practiced by the orthodox, as did, among others, Amandus, Birinus, another teacher.
Those of the Jewish nation now became members of the Christian church; some of whom, after confessing the faith, asked for baptism.
How Zeno of Verona was wont to address the candidates; explanation of his address.
The example of the Egyptian divines, who preached the doctrine of faith, before baptism, to the candidates, is followed by others at this time.
The time for baptism, which was fixed on Easter and Whitsuntide, is ordained to every day, on account of infant baptism. The Pope also decrees that during the mass the kiss of peace be offered to the people, in order that the mass, which, it appears, was esteemed but little by many, might be regarded the more highly.
The believers were not turned away from their faith, by said papal decree; nay, it appears that even some of the Roman church declared themselves against the papal superstitions; as, 1. Isidorus, 2. Cesarius, 3. Adelheymius, 4. Agatho, 5. Julian Pomorius. In the mean time, mention is also made of Isidorus of Spain, and what he has written on baptism, namely of the applicants for baptism, and fellow-prayers.
The Christian parents, Lutgerus and Libuga, left their son Lutgerus unbaptized, till he, having accepted the faith in France, was baptized thereupon.
Finally, the difference between those of the Roman church and those who administered baptism upon faith.
Conclusion of the account for this century.]
Notwithstanding in this century the seat of anti-Christ was exalted to its highest altitude, inasmuch as the Emperor Phocas, A. D. 606, conferred upon the Roman Bishop the title of _Papa_, that is, Pope or Supreme Father, which name was first assumed by Boniface III., writing, in the decrees emitted by him to enjoin obedience: “We will, we ordain, we decree, we command, etc.; thus I will, thus I ordain, thus I decree, thus I command;” whereby many superstitions and human inventions were presented to the people as the word of God; such as image worship, salutation of the sacrament, observance of infant baptism as necessary to salvation, etc.; yet many pious people not only refused to obey all these things which the Pope prescribed, but some even flatly opposed it, daring to censure, reject, and contume, some in this and some in that respect, the papal and Roman superstitions, as among other points, was done with regard to infant baptism and all that pertains to it, with which not only some of the common people, but also some eminent and learned men were dissatisfied, so that they abandoned it altogether, yea, indicated by words and actions, that they were opposed to it; which became manifest even in Rome, as will be shown in the proper place.[127]