"From the days of John
the Baptist till now, the kingdom of heaven suffereth violence,
and the violent taketh it by force."--Matt. 11:12.
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. 73:19.
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 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 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.]
[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, a land of brooks of water, of fountains and depths, that
spring out of the valleys and hills, Deut. 8:17. Ezek. 19:10.
Joseph. Wan, 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. 11:10.]
The novelty of John’s
ordinance, 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. 3:1. The Koran has
rendered the word to dip; and total immersion is frequently
enjoined in the Mahometan code. See Sale’s Koran, vol. i.,
sec. 4, p. 138, &c. Pococke’s Description of the East,
vol. ii., 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 Del. of the Seramp. Marrh. version, pp. 39-44.
Dr. Ryland’s Candid Statement: notes at the end.
Many were reformed by
John’s ministry, and agreeably to his terms were admitted to
his baptism. "And there went out unto him all the 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 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.
[* 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. 12:25. 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.]
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 Jesus exercised their ministry for a short time to the same
people, and during the same period both administered the
ordinance, John 4. 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.
[+ 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.]
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 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.
[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.]
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. 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.
[* 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.]
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 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 converted, and Christian communities
extensively established. Among those assemblies on record, it is
said of 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 possibility
of a third party.] At Philippi, "Lydia’s heart was
opened, she and her household were baptized and comforted,"
Acts 16:40. 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
19:5, all which instances prove believers’ baptism.+
[* 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.]
[** 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. 10:7.]
[+ "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 2:38.
"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.]
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 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 brethren 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. 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,
Jn. 15:2. 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 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.
[Myers’s Hist. of the Jews, c. 5 3] The destruction
of the city and 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. [Gibbon’s Rom.
Hist. c. 15] These circumstances occasioned dissidents, yet at
this period, each party tenaciously held the name of Christian,
and had strong aversions to any other. [Bingham’s Antiq.
of the Chris. Ch. b. 1, c. 1, s. 6] At the close of the
century, the cruel 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.
Barnabus was
Paul’s companion, (Acts 13:2) and like him sound in the
faith. [Toplady’s Hist. Proof, v. i., p. 125] This worthy
minister says on baptism, "Consider how he hath joined both
the cross and the water together; for this he saith, Blessed are
they who putting their trust in the cross, descend into the
water." [Catholic Ep. of Barnabas, p. 292, Dr. Wake’s
translation]
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.
[Stennett’s Ans. to Russen, p. 143]
Clemens asserts,
"that they are right subjects of baptism, who have passed
through an examination and instruction." [See Jacob
Merningus, in his Hist. of Bap, p. 2, out of Clem. Epis.;
also, Dutch Martyrol, cent. 1]
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." [Dutch Martyrol, c. 1]
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." [Magdeb. Cent. c. 1. I.I.c. 4]
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. [Id. p. 497 in Danver’s Hist.
of Bap. p 58]
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 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." [Bapt. p. 155]
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.
[Benson’s Hist. of the First Planting of Christianity]
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. i. 3, that he had
perfect understanding of all things, from the very first; and in
Acts i. 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 rite; 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 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! [Gibbon’s Hist. c. 15. v. ii. pp. 302 and
309]
[* The following item would
have suited Gibbon, "We have 900 baptized, and candidates
for baptism, and about forty members in our church."
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.]
17. There was no
difficulty in administering baptism by immersion. Mr. Horne
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
construction similar to that of those, which are so frequently
seen at the present day in the East." [Intro. to the Crit.
Study, &c., v. iii. p. 434] 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
magnificence; 140,000 men were employed many years in building
them. [Howard’s Roy. Ency. v. i, Art. Baths. Potter’s
Antiq. of Gr. b. 1. c. 8., &c. Fosbroke’s Ency. Antiq.
vol. i., p. 46] 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. [Lon. Ency. Art. Baths; Adam’s Rom.
Antiq. pp. 375--81; Penny Cyclo. Art. Bath; Robinson’s
History of Baptists c. 9--11] In Modern 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. [Lon.
Ency. Art. Bathing] The baths in Persia consist of three rooms
for the accommodation of bathers. The Persians are obliged to
immerse, when they would cleanse themselves from any legal
pollutions. Persons of distinction have their own baths in their
own houses. [Millar’s New Geograph. v. 1, p. 27, col. 2;
fol. Sandy’s Travels in Turkey &c. Took’s
Russia; Pococke’s View of the East]
It is thus made plain to the
unlettered, that no difficulty existed in the east in performing
baptism by immersion.
ORCHARD'S TABLE OF CONTENTS
BAPTIST HISTORY
BAPTIST HISTORY & DOCTRINE SITE MAP
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