SECTION III :
PRIMITIVE BAPTISTS CONTINUED.
"After my departure shall grievous wolves enter in among you, not sparing the flock."—Acts 20:29.
1. The tragical conduct of Severus towards the disciples of Jesus
has been mentioned. His son and successor, 211 Caracalla, was mild in his
measures. Several emperors followed in rather hasty succession, whose clemency
admitted of an increase of professors to the doctrines of the cross. Many
persons in the employment and in the public offices of government professed the
Christian religion; privileges also were increased to them, and several
provinces were considered favorable to Christianity. While these tolerant
features existed in the government, the profession of Christianity was considerably
extended; but at the same time its character was not that enjoined 249 in the New Testament code. In 249,
Decius, coming to the throne, required all without exception to embrace the
pagan worship on pain of death.
Professors were not in a state to meet sufferings, and apostasy to
an alarming extent ensued, as measures of the severest kinds were adopted to
bring all to acknowledge pagan rites. Many realized cruel martyrdoms. Varied
circumstances attended the churches through the remainder of the century. At
the close of this age we may discover the expiring order of gospel worship, and
the extinction of that simplicity which characterized apostolic institutions.
2. The officer formerly known by the name of elder, bishop, or
presbyter (terms exactly synonymous in the New Testament) became now
distinguished by the elevation of the bishop above his brethren, and each of
the above terms was carried out into a distinction of places in the Christian
church.* The minister, whose congregation increased from the suburbs of his
town and vicinage around, considered the parts from which his charge emanated,
as territories marking the boundary of his authority; and all those presbyters
sent by him into surrounding stations to conduct evening or other services,
acknowledged the pastor of the mother interest, as bishop of the district: this
view of the pastor, connected with his charge of the baptistery, gave
importance to his station and office which entailed an…
* See Lord Barrington's Essay on the distinction
between the apostles, elders, &c. vol. i. pp. 61 arid 252; and vol. ii. p.
4.
…evil.* Associations of ministers and churches, which at first
were formed in Greece, became common throughout the empire. These mutual unions
for the management of spiritual affairs, led to the choice of a president,
which aided distinction amongst ministers of religion.† In those degenerating
times, aspiring men saw each other in varied elevations; consequently jealousy,
ambition, and strife ensued, and every evil work followed. The minister having
the largest interest under his superintendence; another whose usefulness in the
Christian interest had been evident; and a third whose popular declaiming
talents had raised him into general approbation; led to distinctions and
superior stations, which at last became vested in the metropolitan minister.
Places of distinction to which ministers were eligible, prompted the ambitious
to use every device to gain the ascendant position; and every part of the word
of God, with every scriptural example to support such distinctions and
proceedings, was quoted, enforced, and practised. The learning of the
philosopher contributed to popularity, and where the suffrages of the community
were to be taken, this acquisition was important to the aspirant; while the
Jewish distinctions of ministers gave force and example to place and power. It
was some time before the bishops, presbyters, and deacons, now very distinct
classes of men, could persuade the people that they succeeded to the character,
rights, and privileges of the Jewish priesthood. So far as those ministers were
successful they opened a door to the adoption of every abrogated rite; and one
evidence of success soon appeared, in the abundance of wealth conferred on the
clergy. ‡
* Camp. Lect.
pp. 72 and 148; Lect. 4 and 8. Robins. Hist. Bap., p. 346.
† Camp. Lect. 9,
p. 16?.
‡ Lond. Ency.,
v. xi. p. 286, c. 2, History.
3. The bishops, says Mosheim, now aspired to higher degrees of
power and authority than they formerly possessed; and not only violated the
rights of the people, but also made gradual encroachments on the privileges of
the presbyters. That they might cover their usurpations with an air of justice
and appearance of reason, they published new doctrines concerning the nature of
the church, and episcopal dignity. One
of the principal authors of this change in the government of the church was
CYPRIAN, Bishop of Carthage (A.D. 254), who pleaded for the power of the bishops
with more zeal and vehemence than had ever been hitherto employed in that
cause. The change in the form of government was soon followed by a train of
vices, which dishonor the character and authority of those to whom the
administration of the church was committed. For though several yet continued to
exhibit to the world illustrious examples of primitive piety and Christian
virtue, yet many were sunk in luxury and voluptuousness, puffed up with vanity,
arrogance, and ambition, possessed with a spirit of contention and discord, and
addicted to other vices, that cast an undeserved reproach upon the holy
religion, of which they were the unworthy professors and ministers. The bishops
assumed in many places princely authority; particularly those who had the
greatest number of churches under their inspection, and who presided over the
most opulent assemblies. They appropriated to their evangelical functions the
splendid ensigns of imperial majesty. A throne surrounded with ministers,
exalted above his equals, was the servant of the meek and humble Jesus: and
sumptuous garments dazzled the eyes and the minds of the multitude into an
arrogant veneration for their arrogated authority. The examples of the bishops
was ambitiously…
…imitated by the presbyters, who, neglecting the sacredness of
their station, abandoned themselves to the indolence and delicacy of an
effeminate and luxurious life. The deacons, beholding the presbyters deserting
their functions, boldly usurped their rights and privileges; and the effects of
a corrupt ambition were spread through every rank of the sacred order.* The
duties of the sanctuary consequently devolved on new officers, and menials were
appointed to do the work of idle bishops and presbyters; ceremonies were added
by bishops to please the multitude, or the immediate possessors of power; and a
disposition prevailed to accommodate the religion of Jesus to the taste of
heathens.†
4. During the rise and growth of these corruptions, the churches for
three centuries remained as originally formed, independent of each other, and
were united by no tie but that of charity: ‡ while they were so constituted,
corrupt practices did not prevail in some to the same extent as in others,
particularly in those communities situated in the country, where objects
stimulating ministers to rivalship, seldom presented themselves. Nor are we to
conclude that all those persons forming Christian societies in cities, yielded
to the ambitious projects of city ministers, and to the glaring and
retrograding customs proposed. A certain portion of societies leaves all choice
to the leader; but in all periods, some persons in every free community have
appeared, who opposed innovation, and such dissidents in the church have adhered
to "the law and the testimony." It is impossible to trace the first
secession from a professing interest on scriptural grounds. At the conclusion
of…
* Eccl. Hist. C. 3, p. 2, c. 2, S 4, 5.
† Lond. Ency., v. xi. p. 286. Campbell's Lect., No.
8.
‡ Robinson's Res., pp. 55 and 125.
…the last century, Tertullian withdrew from one society on account
of its corruptions, and united with another on the grounds of purity of
communion. It is evident that many individuals remonstrated with ministers, and
that efforts were used to reform the degenerated churches; but those
dissidents, Ending a corrupt ministry and interest an overmatch for them, and
seeing no room to hope for a restoration of purity and primitive simplicity,
constantly withdrew and worshipped God, in public or private, as circumstances
allowed. That such a course of conduct must have been pursued by numbers, all
through the early part of the century, is most evident, since by the middle of
this age, 250, many of the old churches were reduced to a pitiable state;*
while Italy was full of dissenters † who never were in communion with Rome,
which is beyond all contradiction.‡ The deformity of the old churches we have
made apparent. To be dissidents in such societies—to separate from such bodies,
bishops, presbyters, deacons, and menials, who polluted every sacred
appointment, and abused the benefactions of the people—to dissent, was the
proof of existing virtue, and to such nonconformists we shall turn.
If the features of nonconformity can be thus traced in Italy, no
doubt other provinces contained persons of corresponding characters,
particularly in the East, where the old interests were in a deplorable
condition. S
5. We shall now subjoin the views and testimonies of the writers
of the third century, on the subject of baptism.
195 TERTULLIAN was born of pagan
parents at Carto thage. He was brought up to the law. His learn 216 ing was considerable, and his
style of writing…
* Campb. Lect.
7, p. 124, &c.
† Rob. Res., p.
121.
‡ Rob. Res., p.
440.
S
Campb. ib.
…acquired him the title of the first of the Latin Fathers. He
wrote an able and bold defense of the Christian religion. He was evidently a
man of extraordinary genius: his piety was warm and vigorous, with some features
of austerity; but a degree of superstition accompanying his profession,
prevents our relying on his judgment. Tertullian's writings prove, that he as a
Baptist stood between contending parties; he explained duties to some, enforced
them on others, while some of his instructions gave a check to the innovations
of the times.
His views of the ordinance were, that "those who are desirous
to dip themselves holily in this water, must prepare themselves for it by
fasting, by watchings, by prayer, and by sincere repentance for sin."* And
"that adults were the only proper subjects of baptism, because fasting,
confession of sins, prayer, profession, renouncing the devil and his works, are
required from the baptized."† "The soul is sanctified, not by
washing, but by the answer of a good conscience—baptism is the seal of faith;
which faith is begun and adorned by the faith of repentance. We are not
therefore washed that we may leave off sinning, but because we have already
done it, and are already purified in our hearts."‡ "There is no
distinction between the catechumens and believers, they all meet together, they
all pray together, they all hear together." S "To begin with baptism, when
we are ready to enter into the water, and even before, we make our
protestations before the minister and in the church, that we renounce the
devil, all his pomps and vanities; afterwards we are plunged in the…
* Dupin's Eccl.
Hist. 3d Cent., p. 80.
† De Baptismo,
Bap. Mag., v. i, p. 210.
‡De
Pceniten., c. 6. Gale's Refl. 410.
S
Rob. Hist. Bapt, p. 245.
…water three times, and they make us answer to some things which
are not specified in the gospel."*
Some persons at this period gave undue importance to places, as to
the waters of Jordan. To such Tertullian asserts, "It is all one whether a
person is washed in the sea or in a pond, in a fountain or in a river, in
standing or in running water; nor is there any difference between those whom
John baptized in Jordan, and those whom Peter baptized, unless it be supposed
that the eunuch, whom Philip dipped in the water, obtained more or less
salvation."† On which observation Bingham remarks, "So that the first
ages all agree in this, that whether they had baptisteries or not, the place of
baptism was always without the church, and after this manner baptisteries
continued till the sixth century." ‡
Others felt disposed to forego baptism, because salvation had been
realized without. Tertullian rebukes the disobedience of such, and he further
argues, from Christ's words, John 3:5, to prove the necessity of obeying and
conforming; and asserts, "that all believers from thenceforth [from the
giving of the above words] were baptized." S
He adds,
"That men's minds were hardened against baptism, because the person [to be
baptized] was brought down into the water without pomp, without any new
ornament or sumptuous preparation, and dipped at the pronouncing of a few
words."|| See churches in Africa.
185 ORIGEN was born at Alexandria, of
Christian to parents. He became a very learned man. His 252 education being guided by Clemens,
proved injurious…
* De Corona
Militis, Dupin, 3d Cent., p. 82.
† De Bapt., c.
4.
‡Antiq. of
the Christian Church, b. 8, c. l7, S
1.
S
Wall's Hist., p. 1, p. 40.
|| De Bapt., c.
2: see African Churches.
…to his views of truth; and his after eminency in the school and
the church, was exceedingly pernicious to the cause of pure and undefiled
religion. On baptism he observes, "They are rightly baptized who are
washed unto salvation. He that is baptized unto salvation, receives the water
and the Holy Spirit; such baptism as is accompanied with crucifying the flesh,
and rising again to newness of life, is the approved baptism."*
254 DIONYSIUS of Alexandria, writing
to Sextus, Bishop of Rome, testifies, that it was their custom to baptize upon
a profession of faith. †
280 ARNOBIUS, Professor of Rhetoric at
Sicca, says, "Thou art not first baptized, and then beginnest to affect
and embrace the faith; but when thou art to be baptized, thou signifiest unto
the minister thy desire, and makest thy confession with thy mouth."‡
6. The most respectable historians affirm, that no evidence exists
as to any alteration in the subject or mode of baptism during the third
century.
"We have no testimony as to any alteration as to the rites of
baptism." S
"They baptize with some ceremonies those that were well instructed
in their religion, and who had given satisfactory signs of their sincere
conversion; they generally dipped them thrice in water, invoking the name of
the Holy Trinity." ||
"There were, twice a year, stated times when baptism was
administered to such as, after a long course of trial…
* Homily on
Ezek. xvi. 4, and on Rom. vi.; see African Churches.
† Danver's Hist.
Bap., p. 63.
‡ Danver's
Treat. 66.
S
Mag. Cent. c. 3. Danv. p. 62.
|| Dupin's Hist.
Cent. 3.
…and preparation, offered themselves as candidates for the profession of Christianity."*
"The severity of ancient bishops exacted from the new
converts a novitiate of two or three years." †
"The historians of this period do none of them mention
anything concerning infant baptism."‡
While the government was pagan, infants could not receive baptism,
without being involved with their parents in persecuting edicts; but there is
no evidence extant of this. Though Tertullian delicately alludes to this
consequence, if minors were baptized; which we shall refer to hereafter.
"In the first three centuries, no natural infants appear in any writings,
either authentic or spurious." S
Not one natural infant of any description, appears to have been
baptized in the Church of Rome during the first three centuries, and immersion
was the only method of administering the ordinance. ||
The Paedobaptists say, that, "On infant baptism, as well as
other subjects, the study of antiquity is an inextricable maze; and to consult
what is called the Fathers, is to ask council at on oracle, whose response is
usually of an ambiguous import." ([
7. During the first three centuries, Christian congregations, all
over the East, subsisted in separate independent bodies, unsupported by
government, and consequently without any secular power over one another. ALL
THIS TIME THEY WERE BAPTIST CHURCHES; and though all the Fathers of the first
four ages down to Jerome, were of Greece,…
* Mosh. Hist.,
C. 3, p. 2, c. 4, S
4.
† Gibbon's
Hist., c. 20.
‡ Wall's Hist, p.
l, c. 21, S 4, p. 411.
S
Rob. Res., pp. 131, 362.
|| Jones's Ecc.
Lecfc v. i., pp. 277, 324.
([ Bogue and
Bennett's Hist. of Diss., v. i., p. 144.
…Syria, and Africa—and though they give great numbers of histories
of the baptism of adults, yet there is not one record of the baptism of a child
till the year 370, when Galetes, the dying son of the emperor Valens was
baptized, by order of a monarch who swore he would not be contradicted.*
*
Robin. Resear. p. 55.