"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, 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 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. [See Lord Barrington’s Essay on
the distinction between the apostles, elders, &c. vol. i. pp.
61 and 252; and vol. ii. p. 4.] 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 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.
[Camp. Lect. 9, p. 163] 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. [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. [Eccl. Hist. C. 3, p. 2, c. 2, S 4, 5] 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. [Lond. Ency., v. xi, p. 286; Campbell’s
Lect., No. 8]
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: [Robinson’s
Res., pp. 55 and 123] 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 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,
finding 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; [Campb. Lect. 7, p. 124, &c.] while Italy was
full of dissenters [Rob. Res., p. 121] who never were in
communion with Rome, which is beyond all contradiction. [Rob.
Res., p. 440] 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. [Campb. ib.]
5. We shall now subjoin
the views and testimonies of the writers of the third century, on
the subject of baptism.
Tertullian was born of pagan
parents at Carthage. He was brought up to the law. His learning
was considerable, and his style of writing 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."
[Dupin’s Eccl. Hist. 3d Cent., p. 80] 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." [De Baptismo,
Bap. Mag., v. i, p. 210] "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." [De Poeniten., c. 6. Gale’s
Refl. 410] "There is no distinction between the catechumens
and believers, they all meet together, they all pray together,
they all hear together." [Rob. Hist. Bapt., p. 245] "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 water three times, and
they make us answer to some things which are not specified in the
gospel." [De Corona Militis, Dupin, 3d Cent., p. 82]
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." [De
Bapt., c. 4] 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." [Antiq. of the Christian Church, b. 8, c.
17, ~ 1]
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." [Wall’s Hist., p. 1, p. 40] 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."
[De Bapt., c. 2: see African Churches] See churches in Africa.
Origen was born at
Alexandria, of Christian parents. He to became a very learned
man. His education being guided by Clemens, proved injurious 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."
[Homily on Ezek. xvi. 4, and on Rom. vi.; see African Churches]
Dionysius of Alexandria,
writing to Sextus, Bishop of Rome, testifies, that it was their
custom to baptize upon a profession of faith. [Danver’s
Hist. Bap., p. 63]
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." [Danver’s Treat.
66]
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." [Mag. Cent. c. 3. Danv. p. 62]
"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."
[Dupin’s Hist. Cent. 3]
"There were, twice a
year, stated times when baptism was administered to such as,
after a long course of trial and preparation, offered
themselves as candidates for the profession of
Christianity." [Mosh. Hist., C. 3, p. 2, c. 4, ~ 4]
"The severity of
ancient bishops exacted from the new converts a novitiate of
two or three years." [Gibbon’s Hist., c. 20]
"The historians of
this period do none of them mention anything concerning
infant baptism." [Wall’s Hist., p. 1, c. 21, ~ 4,
p. 411]
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." [Rob. Res., pp. 131,362]
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. [Jones’s Ecc. Lect.
v.i., pp. 277, 324]
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." [Bogue and Bennett’s
Hist. of Diss., v.i., p. 144]
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 and though all the Fathers of the first four ages down
to Jerome, were of Greece, 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]