HISTORY OF THE BAPTISTS IN ALL AGES
Chapter 1
SECTION I : PRIMITIVE
BAPTISTS.
"From the days of John the Baptist till now, the kingdom of heaven suffereth violence, and the violent taketh it by force."—Matt. xi. 12.
1. ECCLESIASTICAL history must ever prove an interesting subject
to every true lover of Zion. Not only does every saint feel personally
interested in her blessings, but he solicitously wishes and prays for their
diffusion, as widely as the miseries of man prevail. Psal. lxxiii. 19. Feelings
of holy jealousy are awakened within the bosom of each of Zion's offspring, for
the success and purity of that cause, in which all his soul is enlisted:
emotions, therefore, of pain or pleasure, will accompany all his discoveries in
historic details, in proportion as he views his adorable Lord honored or
dishonored, by the obedience or disobedience of his professed followers.
2. Among those duties clearly revealed, and which the…
…New Testament enjoins on the disciples of our Redeemer,
BELIEVERS' BAPTISM holds a very conspicuous place. This ordinance was
particularly regarded in the days of the Redeemer and his apostles with their
successors, and no satisfactory reason can be assigned for its perversion or
neglect. Its importance has occasioned some kind of attention from the general
body of professed Christians in every after age, though its scriptural
character has been observed and perpetuated by one class or branch of the
professing church, while other sections degenerated into the most unscriptural
customs and heathenish rites. In ancient and modern times, it has been the
apple of strife, as to its place and importance in the divine economy. By the
great body of disputants, it has been diverted from the subject to which the
Scriptures assigned it (Acts 8:37, and 18:8,) from various motives, all which
have made it to convey the essentials of purity and spiritual life. Yet it has
a scriptural aspect and import, for which we contend; and our desire is, to be
found succeeding in spirit, views, and practice, those Christians who, under
different names, and in various parts of the world, contended earnestly from
apostolic days. Our design is, to trace and record the existence and practice
of those Christian societies, which scripturally administered the ordinance,
and this we hope to do, from the Jewish Jordan to the British Thames.
3. The first mention of this divine ordinance is found in Matthew
the third. John, the son of Zechariah, is allowed to have been the first
administrator of it. The way of John's administering the ordinance occasioned
his being called THE BAPTIST.* The novelty of John's ordinance,…
The word Baptist, as distinguishing now a class of Christians, was given to express the act of John in administering the ordinance, and this term left by the Holy Spirit, without translating, is the only scriptural cognomen for that sacrament, and which has been through all ages, used to distinguish those who followed the first example. M'Knight, Gill on Matt. iii, 1. The Koran has rendered the word to dip; and total immersion is frequently enjoined in the Mahometan code. See Sale's Koran, vol. 1, sec. 4, p. 138, &c. Pococke's Description of the East, vol. 2., b. 2, chap. 8, p. 120. Pitt's Relig. and Manners of the Mahometans, pp. 80-82. The word baptize is rendered in all ancient versions of the Scriptures to dip. See Greenfield's Def. of the Seramp. Marrh. version, pp. 39-44. Dr. Ryland's Candid Statement: notes at the end.
…with the prevailing expectation among the Jewish community of his
sustaining some important embassy, rather than
the doctrines he preached, attracted the attention of multitudes
inhabiting Judea.* Many were reformed by John's ministry, and agreeably to his
terms were admitted to his A.D. baptism. "And there went out unto him all
the 26
land of Judea, and they of Jerusalem, and were all immersed of him in
the river Jordan, confessing their sins," Mark 1:5. Some Pharisees became
candidates for this ordinance, when John inquired into their motive, assuring
them, that their parents' holiness would now avail them nothing, neither could
he confer the ordinance on account of any promise made to their believing
father; but that each candidate must bring forth the fruits of repentance, as
an indispensable qualification for the New Testament dispensation ordinance.
John's extraordinary proceedings occasioned some inquiry among the leaders of
the nation, seeing he had introduced a new ordinance into society...
* Some have asserted that immersion could not have
been practised in Judea from scarcity of water; but, "the Lord thy God
bringeth thee into a good land, d land of brooks of water, of fountains and
depths, that spring out of the valleys and hills, Deut. viii. 17. Ezek. xix.
10. Joseph. Wars, b. 1, c. 16, b. 5, c. 4, which confutes the objector, since
Judea was to be different to Egypt in this very point, Deut. xi. 10.
…of a religious aspect, John 1:25. The deputation from the
Sanhedrim made inquiries of John, who assured them he received his commission
from heaven. John 1:21; Matt. 21:25.* That his ordinance was appointed to make
the Messiah and his adherents manifest to Israel. John 1:31. He also required
of the deputation an acknowledgment of its heavenly origin by their obedience,
and in order to express their desire of escaping the wrath to come. Matt. 3:7,
which they refusing, excluded themselves from the privileges of the gospel
kingdom, Luke 7: 30.
4. John, having exercised his ministry about six months, was
visited by Jesus of Nazareth, who came as a candidate for baptism. John
hesitated, but when he understood that the ordinance constituted part of
"the righteousness" † in the new dispensation, they both descended
into the river Jordan,‡ and John became the administrator. John and…
* Had Jewish
proselyte baptism been in use at this period, this inquiry would not have been
made, nor would the rulers have felt any difficulty in answering the Redeemer,
Matt. xii. 25. Some of the rabbins speak of John as being the innovator of this
rite, and affirm the newness of its character. When proselyte baptism came into
use, is not known: the proselyte dipped himself, but his posterity was not
subject to the rite; no repentance, faith, or belief was required. If it
existed, there is no part of scripture for the practice; and if it belonged to
the Jewish dispensation, all ceremonies were abrogated by Christ's death. Yet
this rite is said to be the "basis of infant baptism." Many able
divines, as Owen, Jennings, Benson, &c., declare the absence of such rite
in the Jewish church. See this ably handled in Gale's Reflect. on Wall, and
Appendix, edit. 1820.
† See an
admirable little tract by Prof. Crawford, of Mercer University, Ga., on
"The Baptism of Jesus," showing what righteousness Christ fulfilled,
and also an exegesis upon the phrase baptism of repentance for the remission of
sins, published by the Tenn. Pub. Society.—ED.
‡The river
Jordan is an interesting object. It was divided by divine power for Israel, Elijah,
and Elisha. By dipping in this water, Naaman was cured. It was the place of
John's ministry, and of attesting the Messiah's character. "Some stripped
and bathed themselves in Jordan, others cut down boughs from the trees; every
one employed himself to take a memorial of this famous stream: the water was
turbid and too rapid to be swam against. For its breadth, it might be about
twenty yards over: and in depth, it far exceeded my height."—Maundrell's
Journey, &c., p. 111. Madden's Travels in Syria, &c., vol. ii., lett.
38, p. 307.
…Jesus exercised their ministry for a short time to the same
people, and during the same period both administered the ordinance, John iv. 1.
But the multitudes which attended John's ministry awaken in Herod's mind
apprehensions of a revolt, he consequently shut up John, to prevent any
political disturbance,* or rather, as the evangelists say, his reproving Herod
of incest, occasioned his duresse, and afterwards he removed him by
decapitation.
5. It had been predicted that John should make ready a people for
the Lord. The Saviour declared John as the harbinger of the new dispensation,
and that his ministry had virtually terminated "the law and the
prophets," Luke 16:16, and commenced the gospel kingdom, Mark 1:1. The
instruction given by John to those persons whom the Saviour chose to
discipleship, plainly fulfilled those predictions, Acts 1:21. These disciples
went forth by his authority to preach and baptize during the Saviour's personal
ministry; and after his resurrection, they were invested with authority to
preach the gospel to all nations, baptizing those who acknowledge themselves
willing disciples to his doctrines. † On the day of Pentecost they became…
* Josephus'
Antiq. b. 18, c. 7.
† The
first order given to the eleven to make converts, to baptize and to teach, was
not confined to the ministers or apostles, but extended to all capable of
rendering aid to the Christian interest. That this was the construction then
put upon that charge, receives support from the subsequent part of the history;
Philip, the Eunuch—Ananius at Damascus, could equally teach and baptize, though
these were not apostles. Campbell's Lect. On Ecc. Hist., p. 68, lect. 4. This
view of the Commission was taken by early dissenters, and the difficulty of
baptizing by immersion, 3,000 or 10,000 in one day, finds an easy solution.
…29 fully qualified, by the outpouring of the Holy Spirit, for rightly
understanding and correctly executing their Lord's will. It will be our
pleasure to accompany them while in the discharge of their sacred trust, and to
observe carefully for our guidance how they fulfilled their commission.
6. The extraordinary circumstances on the day of Pentecost,
occasioned many Jews congregating where the apostles and disciples met, at
which time Peter opened to the Jews the gospel system of salvation. Three
thousand felt the force of truth, and confessed themselves convinced of the
dignity and authority of Christ as the Messiah; and as a proof of their
sincerity, and the submissive state of their minds to his commands, they arose,
were baptized, and washed away their sins; and the same day were added unto the
church. To which number, in a few days, were added five thousand more: so that
the word of the Lord prevailed, and the number of the disciples multiplied in
Jerusalem greatly, and a great company of the priests were obedient to the
faith. "So mightily grew the word of the Lord and prevailed," and
"Jerusalem was filled with the doctrine; and the multitude of them that
believed were of one heart and one soul, and great grace was upon them
all."
7. This church of Jerusalem was composed of those only who
"gladly received the word and were baptized. "Their unity of spirit
was their "beauty of holiness." This church so constituted is the
acknowledged pattern or…
…model* by which other Christian churches were formed, 1 Thess.
2:14: since "the law was to go forth out of Zion, and the word of the Lord
from Jerusalem." This community of Christians was also the arbitrator in
spiritual affairs during apostolic days, and must be allowed still to be the
standard of doctrine and practice to every Christian church, aided as it was by
all the wisdom of inspired teachers; and particularly since no promise is found
in the Scriptures, allowing us to expect those extraordinary aids, to qualify
any men in forming any other church than the New Testament presents. This Christian
assembly as it was the first, so it is the mother church in the Christian
dispensation.
8. All the apostles and teachers emanating from this community
sustained the character of holy faithful men. Their knowledge of divine things
was regulated by an unerring guide. They all agreed in doctrines, duties, and…
* Hierarchalists, with others, say, the New
Testament presents no settled form of church government. But the Judean
churches were considered as models by Paul, who praised the Thessalonians for
following their example: nor were the customs of different people allowed to
influence churches in different provinces, but the teachers of religion
throughout the world were to follow Paul's example. This model imitated,
occasioned a harmony in practice for one hundred years. If there is no form,
then the Scriptures cannot be a perfect rule of faith and practice; each
province, town, or society, may legislate without giving offense to the King of
Zion; and consequently every age, from new customs, might have a new form of
church government. Yet Jesus Christ has forbidden any thing to be added to his
word; and one feature of the man of sin is, that he should "change laws in
God's temple;" but every plant not of scriptural authority shall be taken
away, and every innovator in Christ's kingdom will meet with his displeasure.
The unity enjoined, the discipline established, the example left, and the
accountability of each servant for his conduct in the service of God, prove
there is a settled law for our guidance. See Maclean on the Commission, and
Glass's King of Martyrs.
…discipline, so that from their teaching there was no schism in
the body. However various their talents, into one spirit they had been made to
drink, and by that spirit were all baptized into one body. A divine spirit
actuated the whole community of Christians and teachers, so that all spoke and
taught the same things, 1 Cor. 4:17. This oneness of views about doctrines,
duties, and discipline, admitted the different epistles written by the apostles,
to be of general use to the churches situated in various provinces of the Roman
empire; which has not been the case, since a diversity of opinions on duties
have been adopted by different communities, and distinctions pleaded, as to
essential and non-essential things.
9. Stephen the deacon, taught with such force of evidence in his
public preaching, that the enemies of the gospel, incapable of repelling
conviction, resolved on his death. A severe persecution ensued, which drove many
of the disciples from Jerusalem into other cities and provinces.— These cruel
proceedings against the church were strongly supported by one Saul of Tarsus,
who afterwards, while on a journey for this express purpose, was arrested by
divine interposition, when near Damascus,* and thus became an eminent disciple
and apostle. In this scattered condition, the disciples went every where
preaching the word. Their efforts were attended with remarkable success. From their labors, with those of the
apostles, many souls were…
* See a description of this city and its waters,
with the coffee-houses, where visitors are entertained on sofas in a circular
court, in the midst of which court is a basin of water, fountain, &c.,
&c. This city is said to stand on the Eden of antiquity. Dr. Pococke's
Descrip. of the East, &c., v. ii. b. 2. ch. 8, p. 113, &c., and a
sketch in Robinson's Hist. of Baptism, ch. 40, p. 614. Pococke gives a
description of the baptistry in the Mosque.
…converted, and Christian communities extensively established.
Among those assemblies on record, it is said of 32 the church of Samaria, "They believed Philip's preaching the
kingdom of God and the name of Jesus, and were baptized, both men and
women." [If children had been baptized here, the Holy Spirit is an
unfaithful historian, and then the conjunction "both" precludes the
then possibility of a third party.] At Philippi, "Lydia's heart was
opened, she and her household were baptized and comforted," Acts xvi. 40.
The jailer, Crispus, Cornelius, and their households believed, and were
baptized; with the eunuch in the wilderness,* Saul at Damascus, the
Corinthians, Acts 18:8; the Ephesians, Acts xix. 5, all which instances prove
believers' baptism, †
10. The apostles, in writing to different churches, make their
appeal only to responsible persons, nor do they ever allude to any having
received baptism, but such as knew its spiritual import. Those addressed are
termed "saints, sanctified, justified. God's building, habitation, temple,
Christ's body, spouse," &c. Paul says to the Romans, "know ye
not, that so many of us as were baptized into Jesus Christ, were baptized into
his death? Therefore we are buried with him by baptism into death: that, like
as Christ was raised up from the dead by the glory of the…
* See a
description of the fountain in which the eunuch was baptized in Pococke, v.
ii., b. 2, c. 11. p. 45, and the sufficiency of water in some parts of the
wilderness, Deut. x. 7.
† "The
covenant of peculiarity was national; but now every one of you distinctly must
be baptized in the name of the Lord Jesus, and transact for himself in this
great affair."—Henry, on Acts ii. 38. "As God has appointed saints to
be the seal and subject of the ordinance, having granted the right of them, to
them alone."—Dr. Owen's New Test. Worship, p. 103.
…Father, even so we also shall walk in newness of life." He
said to the churches formed throughout the province of Galatia, "For as
many of you as have been baptized into Christ, have put on Christ." The
church at Colosse was formed of those who were "buried with Christ in
baptism, and were raised again through the faith of the operation of God."
The Corinthian community was composed of a diversity of persons; but,
"whether Jew or Gentile, bond or free, they had all been made to drink
into one Spirit, and by that one Spirit were all baptized into one body."—
The apostles having taught the same things in every place, and composed the
churches of similar materials in every province, the same conclusions enforce
themselves on the mind of every inquirer, that those only who had fellowship in
the spirit of the gospel,-were the only subjects interested in gospel
ordinances.
11. At an early period, abuses crept into Christian churches,
which occasioned apostolic correction.
The Judaizing teachers required the converts of Christianity, from among
the Gentiles, to be circumcised. Now, if the ordinance of baptism had come into
the place of circumcision, the apostles would most certainly have explained
such things to the Christian churches; and their instruction on this point of
discipline, would have prevented the Jewish rite being added to baptism, and
practised for some time with a New Testament ordinance. When the mixture of
rites was discovered, the apostles, Paul and Barnabas, were not capable of
deciding the point in dispute, so as to rectify the evil, and satisfy the
contending parties, without calling their brethern together. The Redeemer had
assured his disciples, during his ministry, that their decisions should
abrogate any previous ordinance, or if they imposed new precepts they should be
obligatory.— 49 The disputed point occasioned the elders and disciples to
assemble at Jerusalem. After some consultation, they very solemnly, and by
divine direction, put an end to the covenant which God had made with Abraham
and his posterity; annulling federal holiness, national distinctions and
privileges; securing a glorious liberty to believers of all nations. This
decision cancelled the seal, circumcision, and left the Jewish people without a
covenant or a promise.
12. Predictions held forth, that the Jews should be without their
privileges many days, Hos. 3:4. And that God would break the covenant with all
the people, Zech. 11:10. John the Baptist told the Jews that the axe was laid
to their national privileges, and consequently, refused to admit them to gospel
privileges, from relative considerations. These features of God's intentions
were repeated by Christ, John xv. 2. The synod at Jerusalem had declared the
covenant with Abram void, and circumcision nothing. But while the Jews could
assemble in the temple, a rivalship on their part was maintained, and a
disposition constantly evinced to persecute the followers of the Lamb. The
violent conduct of the Jews, engaged the emperor's attention, and required all
Nero's cruel policy to 67
manage. These
commotions of the Jews allowed the Christians to realize a respite from
persecution, which the emperor had commenced for his diversion.
A contest had some time existed between the Jews and Syrians,
about Caesarea, which city stood on the confines of both kingdoms, and was
claimed alike by both. The dispute was referred to Nero, who decided in favor
of Syria; on the report of this decision, the Jews flew to arms,…
…butchered Romans and Syrians, which conduct drew on their
countrymen dwelling in foreign cities and provinces, a retaliating vengeance.
The combined armies of Rome and Syria subdued the Jews, and after
a siege of five months, during which the sufferings of the besieged were
unparalleled, the temple and city of Jerusalem were destroyed. Eleven hundred
thousand lives were lost, and ninety thousand persons were led into captivity.*
The destruction of the city and 70 temple, after fifteen hundred
years existence, effectually terminated Jewish distinction.
13. After the destruction of the Jewish capitol, the Christian
church enjoyed for several years outward peace. Its inward harmony was often
disturbed during this century by advocates of unscriptural doctrines, whose
austerity of manners, and apparent sanctity of conduct, gave force to their
doctrines upon the unwary.† These circumstances occasioned dissidents, yet at
this period, each party tenaciously held the name of Christian, and had strong
aversions to any other.‡ At the close of the century, the cruel 96 edicts of Domitian changed the
aspect of affairs towards the church.
14. We now turn to the writings, next in importance to the sacred
oracles, in order to ascertain the views encouraged by the early fathers on
baptism.
45 BARNABAS, Paul's companion, (Acts
xiii. 2.) and like him sound in the faith.|| This worthy minister says on
baptism, "Consider how he hath joined both the…
* Myers's Hist. of the Jews, c. 5 3.
† Gibbon's Rom. Hist. c. 15.
‡ Bingham's Antiq. of the Chris. Ch. b. 1, c. 1, s.
6.
|| Toplady's Hist. Proof, v. i.. p.125.
…cross and the water together; for this he saith. Blessed are they
who putting their trust in the cross, descend into the water." *
* * Again, "We go down into the water, full of sin and
pollutions, but come up again bringing forth fruit; having in our hearts the fear
and hope which is in Jesus."*
95 HERMES, whom Paul salutes in the
church at Rome, (Rom. 16:14.) writing about A.D. 95, speaking of baptism and
backsliders, says, "They are such as have heard the word, and were willing
to be baptized in the name of the Lord; but when they call to mind what
holiness it required in those who professed the truth, withdrew
themselves." Again, "Before a man receives the name of the Son of
God, he is ordained to death; but when he receives that seal, he is freed from
death, and delivered unto life: now that seal is water, into which men descend
under an obligation to death, but ascend out of it, being appointed unto life.†
[NOTE.]
96 CLEMENS asserts, "that they
are right subjects of baptism, who have passed through an examination and
instruction." ‡
IGNATIUS was a disciple of John, and acquainted with Peter and
Paul. He was an elder in the church at Antioch. In a discourse on baptism, he
says, "That it [baptism] ought to be accompanied with faith, love, and
patience, after preaching." S
* Catholic Ep.
of Barnabas, S
11. p. 292, Dr. Wake's translation.
† Stennett's
Ans. to Russen, p. 143.
‡ See Jacob
Morningus, in his Hist. of Bap. p. 2, out of Clem. Epis.; also, Dutch Martyrol,
cent. 1.
S Dutch Martyrol, c. 1.'
NOTE.—I am not
willing to endorse the above two fathers as orthodox, or as the contemporaries
of the apostles, still their testimony is conclusive respecting the action of
baptism, assign them to what age we may.—ED.
15. We will now subjoin a few extracts from the most accredited
historians on the same subject.
"The Son of God was dipped in the waters of Jordan, by the
hand of John the Baptist. Philip baptized the eunuch in a river. It seems also,
that Lydia and her household at Philippi, were baptized in a river, at which
prayers were usually made."* The same historians tell us, "they
baptized only the adult or aged, whether Jews or Gentiles:" they also say,
"the manner of baptizing was by dipping or plunging in water, in the name
of the Trinity," so agreeably to the sense of the word, and also by the
allegory of death, burial, and resurrection to which the apostle alludes. †
Dr. Mosheim says, "Whoever acknowledged Christ as the Saviour
of mankind, and made a solemn profession of his confidence in him, was
immediately baptized and received into the church." Again, "The
sacrament of baptism was administered in this century without public
assemblies, in places appointed and prepared for the purpose, and was performed
by the immersion of the whole body in
the baptismal font." He also states, that "no persons
were admitted to baptism, but such as had been previously instructed into the
principal points of Christianity, and had also given satisfactory proofs of
pious dispositions and upright intentions:" and now arose the different
names of catechumen and believers, the first being under instruction, in order
to receive baptism, the other had received baptism, and were members in
communion.‡
"It is plain," says Dr. F. A. Cox, "from the
writers of…
*Magdeb. Cent.
c. 1. I.I. c. 4.
† Id. p. 497 in
Denver’s Hist. of Bap. p. 58.
‡ Hist. c. 1. S 8.
…this century, who will be allowed to have been the earliest next
to the apostles, as Barnabas, Hermes, Clement of Rome, Ignatius, and Polycarp,
and yet not one of these speaks of baptism being administered to
infants."*
16. One evidence that the religion of the New Testament was from
God, is derived from the progress the cause of truth made when it was first
propagated. † This progress, and consequently, the evidence upon which it is
suspended, entirely depends on the class of persons initiated into its
community. If children were in any way admitted to the ordinance, a great part
of those numbered amongst the adherents or converts to Christianity, in this
century, must be subtracted, as being from their minority incapable of judging
of its merits. This dilemma we leave with Paedobaptists. But the account, given
by Luke in the Acts, of various churches collected by the first preachers, are
details of communities made up of persons whose convictions of the truth
decided their choice; and such converts only, establish the full force of the
evidence, that Christianity was divine, and the triumphs of its truths,
rational. This evangelist declares, chap. 1:3, that he had perfect
understanding of all things, from the very first; and in Acts 1:1, says, his
gospel stated "all that Jesus began both to do and to teach, until the day
in which he was taken up." Yet no allusion is made to the infant write; we
cannot, therefore, assert its existence in the church in his day, without
impeaching Luke's veracity. The historian Gibbon has endeavored through his
work to weaken the evidences brought forth in favor of the gospel, manifesting
a solicitude to lessen the number of the first…
* Bapt. p. 155.
† Benson's Hist. of the first planting of
Christianity.
…converts. Had he been able to have established the point, that
children were admitted into Christian communities,* he would have employed
effectually, that circumstance to lower the triumphs of the cross. But this.
Gibbon could not do, for want of evidence. At an after period, he discovered
children and slaves in Christian churches, consequently he records their
characters, to exhibit the sublimity of the Saviour's cause, and its rivalship
in numbers with Pagans. Thus Paedobaptism in all ages has aided infidelity, by
lessening the evidences of the gospel, † and compounding the church of opposing
materials, conferring a spiritual rite on an irrational subject, and allowing a
comparison of its merits and success, with the enterprise of Mahomet, who
enlisted subjects by force, and embraced members without virtue! ‡
17. There was no difficulty in administering baptism by immersion.
Mr. Home remarks, "that the bath was always agreeable to the inhabitants
of the East; and it is not at all surprising, that it should have been so,
since it is cooling and refreshing. The bath is frequented by eastern ladies,
and may be reckoned among their principal recreations. It was one of the civil
laws of the Hebrews, that the bath should be used; Lev. 14:8, 9. We may,
therefore, consider it as probable, that public baths, soon after the enactment
of this law, were erected in Palestine, of a…
* The following item would have suited Gibbon,
"We have 900 baptized, and candidates for baptism, and about forty members
in our church." W. Ellis's Mem. of his Wife; Missionary to the Sandwich
Is. p. 91.
† About the middle of the last century, a work was published,
"Christianity irrational from Paedobaptism," several paedobaptists
replied to it, New Evangelical Mag. 5, 210.
‡ Gibbon's
Hist. c. 15. v. ii. pp. 302 and 309.
…construction similar to that of those, which are so frequently seen
at the present day in the East."* The Greek baths were usually annexed to
the gymnasia, of which pastimes they were considered as part. The Roman baths
were generally splendid buildings. It is said that at Rome there were eight
hundred and fifty-six public baths; and according to Fabricus, the excessive
luxury of the Romans appeared in nothing more visible than in their baths.
Seneca complains, that the baths of the plebeians were filled by silver pumps;
and that the freedmen trod on gems. Agrippa built 160 places for bathing, where
the citizens might be accommodated either with hot water or cold, free of
expense. The baths of Nero had salt water brought into them. Those of Caracalla
were adorned with two hundred marble columns, and furnished with sixteen
hundred seats of the same materials. Lipsius assures us, the baths were
sufficiently large for 1800 persons to bathe at the same time. But the baths of
Dioclesian surpassed all the rest in magnificance; 140,000 men were employed
many years in building them. † The rich had baths at home, and frequently very
magnificent ones. In Italy, and in the east, baths on a large scale are still
seen. ‡ In Modem Turkey, as well as among the ancients, bathing makes part of
diet and luxury; so that in every town and in every village there is a public
bath. S
The baths in Persia consist of three rooms for the accommodation of bathers.
The Persians are obliged to immerse, when they would…
* Intro. to the Crit. Study, &c., v. iii. p.
434.
† Howard's Roy. Ency. v. i, Art. Baths. Potter's
Antiq. of Gr. b. I.e. 8., &c. Fosbroke's Ency. Antiq. vol. i, p. 46. ‡ Lon. Ency. Art. Baths. Adam's Rom.
Antiq. pp. 375—81. Penny Cyclo. Art. Bath. Robinson's History of Bap. c. 9—11.
S
Lon. Ency. Art. Bathing.
…cleanse themselves from any legal pollutions. Persons of
distinction have their own baths in their own houses.*
It is thus made plain to the unlettered, that no difficulty
existed in the east in performing baptism by immersion.
* Millar's New Geograph. v. i., p. 27, col. 2, fol.
Sandy's Travels in Turkey, &c. Took's Russia. Pococke's View of the
East.