"Beware lest any man
spoil you through philosophy and vain deceit, after the tradition
of men, after the rudiments of the world," &c.--Col.
2:8.
1. By the oriental
churches are intended those communities of Christians formed by
the apostles and their successors, in those parts of Asia
situated in the Levant, or east of Italy. It appears probable
that the gospel was preached in Idumea, Syria, and Mesopotamia,
by Jude; in Pontus, Galatia, and the neighboring parts of Asia,
by Peter; in the territories of the seven Asiatic churches, by
John; in Parthia, by Matthew; in Scythia, by Philip and Andrew;
in the northern and western parts of Asia, by Bartholomew; in
Persia, by Simon and Jude; in Media, Carmania, and several
eastern parts, by Thomas; from Jerusalem to Illyricum, by Paul,
as also in Italy. In most of which places Christian churches were
planted in less than thirty years after Christ, and ten before
the destruction of Jerusalem. [A. Young on Idolatry, v. ii. pp.
216--34]
2. These worthy men,
scattered as they were on Stephen’s death, went everywhere
preaching the word. They disseminated the celestial seed in
all the provinces and cities through which they passed. Many
Christian societies were gathered and formed by them, all bearing
a striking resemblance to the parent institution, [Mosh. Hist.
Cent. 1, pt. 1, c. 4, ~ 5] which original society was composed of
those only "who gladly received the word and were
baptized," Acts 2:41.* The doctrines and discipline of these
communities very soon awakened the enmity of Jews and Gentiles to
the followers of the Lamb. Nero, who it is said was, at the
commencement of his reign, favorable to Christianity, changed his
line of policy, and was the first emperor to enact laws against
the disciples of Jesus. Among the martyrs at this period, are
enumerated Peter and Paul. His cruel example was followed by
Domitian in this century, and others at after periods, who,
without examining the claims of Christianity, indulged her
prejudices against the followers of its dictates. The number of
martyrs in the first ages was very great, which is allowed by all
impartial historians. [Mosh. Hist. C. 1, pt. 1, c. 5]
[* The word BAPTIZE is purely
Greek, and the orientals are supposed to understand its meaning.
Its import can be decided by the practice of the Greeks, which
practice ever has been to dip. Dr. King’s Rites of the
Gr. Ch. Office, Bap., Rob. Res. p. 91. Immersion in the East
could be easily performed, since each house has a bagnio, which
consists generally of two or three rooms, leading to the top room
or bath, paved with marble, &c., and possessing every
conveniency for bathing, Rob. Res. c. 9. Adam’s Antiq. p.
378; Potter’s Greece, b. 1, c. 8; Horne’s Crit. Intro.
to the Scrip, v. iii. pt. 4, c. 6, ~ 3. See above, ch. 1, s. 1, ~
17, and references there.]
3. Errors more or less
pernicious to the welfare of souls, crept into the churches
during the apostles’ ministry. It was in the oriental
churches where almost all the disputes on doctrine arose. [Camp.
Lect. 14, p. 240] A disposition prevailed in this quarter, to
accommodate the two dispensations, and, by blending baptism with
circumcision, to secure a more extensive community, while the
honor of each dispensation should remain unabated. The question
being important, the elders and brethren at Jerusalem, on hearing
the circumstance, decided very solemnly, that if any were
circumcised, Christ would profit them nothing, and thus a
glorious liberty was secured to the Christian converts.* The same
class of disputants obscured the way of a sinner’s
acceptance before God, which called forth the epistles to Galatia
and Rome, wherein a sinner’s justification without and the
deeds of the law, is and admirably argued. But the great evil to
the Christian cause was its coalition with the science styled by
its advocates, gnomis, or the way to the true knowledge of
the Deity. "The Greeks," says Campbell, "were
always keen disputants, and it was by them that most of the first
heresies were broached. Their condition, early habits, natural
character, with their copious and ductile language, conspired to
inure them to disputations. Hence, sprang those numerous sects,
into which the Christian community was so early divided."
[Camp. ubi sup.] So that it becomes exceedingly evident that the
Grecian atmosphere was congenial to native freedom and
nonconformity, and when spiritual claims were made by one party,
dissensions ensued--nonconformists, who had always been dispersed
all over the empire, maintained their original claim in religion
to think and act for themselves. Here we trace the rising class,
who adhered to the Truth through ages of ignorance, superstition,
and vice; "as it seems clear," observes Robinson,
"that Greece was the parent, Spain and Navarre the nurses,
France the step-mother, and Savoy the jailer of this class of
Christians known afterwards by the name of Waldenses." But,
amidst all the diversity of speculative opinions, they all agreed
in administering baptism by immersion. [Researches, pp. 73, 93,
320]
[* See Acts 15. It is very
remarkable in this discussion, that no allusion was made to
baptism as succeeding the place of circumcision; this proves the
two economies to be distinct in their subjects, the one from the
other: and so must the first adopters have viewed them, or they
would not have continued for years to practise both circumcision
and baptism, if one was understood as superseding the other.
Those who ground their practice of infant baptism, on
circumcision prefiguring baptism, should act consistently; and as
circumcision was administered universally throughout the land of
Canaan, baptism should be administered universally (i.e., to
children, servants, and slaves) in England or any country where
the gospel is preached. Only males were circumcised---only males
should be baptized. Faith, neither personal nor relative, was a
condition of circumcision; faith, as a pre-requisite to baptism,
should not be required either in the child or in the parent. All
children who were circumcised, partook of the passover; all
children who are baptized, should receive the Lord’s Supper.
All children who were circumcised were thenceforth considered
members of the Jewish church, and without any subsequent
conversion or profession of faith, were entitled to all its
privileges; all children who are baptized should be received as
members of the visible church of Christ, and have a right to its
privileges, independent of any work of grace or profession of
faith, in their future lives; but in this consistency the
paedobaptists fail. See Gibbs on Bap.]
4. When Trajan ascended
the throne, the third general persecution was set on foot.
The severity of his edicts was felt in Pontus and Bithynia, over
which provinces the younger Pliny was governor. The profession of
Christianity was so general in Asia, that the governor, in
enforcing Trajan’s measures against Christians, perceived
that their extinction would nearly annihilate the inhabitants of
his province. He acknowledged, in writing to the emperor, that
the heathen temples were forsaken, yet he apprehended it
inexpedient to search for Christians. [Epis. b. 10, let. 97 and
98] Trajan replied, by saying, they should not be sought for as
heretofore, and those accused, and who felt disposed to
accommodate themselves to the religion of the empire, or pagan
customs, should be spared, but those who remained inflexible to
their profession should be put to death. [Jones’s Ecc. Lect.
v.i. pp. 194-8] Under this reign, females were tortured, to make
them criminate each other, but while on the rack, they said,
"We are Christians, and no evil is done among us." It
was a regular custom, at this period, for Christians to meet
together for divine worship, to sing hymns to Christ, who was
worshipped as God almost throughout the East; to exhort one
another to abstain from all evil, and to commemorate
Christ’s death; to observe the first day of the week, which
was regarded by all Christians. [Mosh. Hist. v. i, pp. 91 and
109] Yet Pliny calls these heavenly engagements, "a depraved
superstition.’’ Such views the most polished heathens
encouraged, respecting the doctrines of the cross and spiritual
worship.
5. We have already
mentioned Justin Martyr, for the sake of exhibiting his views on
the ordinance. This early and learned writer of the eastern
churches was born at Neapolis, the ancient Shechem of Palestine. On
his embracing Christianity, he quitted neither the profession nor
the habit of a philosopher. He selected various and natural
circumstances to impress the mind with the doctrine of the cross,
which in a few ages aided in perverting the gospel altogether. In
his dialogue he says, "the roasted lamb was made into the
figure of a cross, by impaling or spitting it, from head to tail,
and then from one shoulder to the other, with a skewer, on which
last was extended the fore feet, and thus it was roasted."
He wrote two apologies for his persecuted brethren, and fell a
martyr to the cause he espoused, in A.D. 167. What influence Justin’s
philosophic notions had at this period in aiding Plato’s
views, about a middle state after death, we know not, but it is
certain such views were partially embraced by some persons in the
Christian interest.* These views once embraced, led to decide on
the subject, who occupied this middle state, while others were
anxious to know, "what became of those persons who died
unbaptized?" This middle state and the answer to the inquiry
were made to quadrate, and in the following centuries,
Plato’s intermediate state was by several able Fathers
assigned to the unbaptized. [Thus the neglect of baptism led in
two centuries to the adoption of a purgatory of which we shall
hereafter speak.]
[* Mosh. Ecc. Hist. c. 2, ch.
3, ~ 2, 3. The sprinkling of water is spoken of by several of the
Fathers as purely heathenish. "Justin Martyr says, that it
was an invention of demons, in imitation of the true baptism
signified by the prophets, that their votaries might also have
their pretended purifications by water." See
Middleton’s Letters from Rome on this subject, p.
139. Tertullian, in his book on baptism, says, "The heathen
did adopt a religious rite, particularly in the mysteries of
Apollo and Ceres, where persons were baptized for their
regeneration and pardon of their perjuries." "Here we
see," he says, "the aim of the devil, imitating the
things of God." Wall’s Hist. v.i. c, 4, p. 50.]
6. In most of those
Christian congregations planted by the apostles, a plurality of
pastors was settled. To conduct their affairs with harmony
and prudence, it was necessary they should often meet and consult
together. These meetings, made up of pastors, deacons, and
members, were properly a council of the congregation.
Everything regarding worship and discipline was settled among
themselves. When points were difficult or disputed, a more
general company of ministers and disciples met, as the apostles
had done at Jerusalem, to consult and promote love, truth, and
unity. This course probably suggested to churches the propriety
of a regular intercourse with one another. A stated meeting
ensued of all the churches in the same canton or province,
wherein they fully discussed church affairs.
From the confidence the
church had in their ministers, when the distance was great, the
affairs of the churches were intrusted to a deputation of elders
and deacons with others. From these friendly meetings arose a
sort of republic association of the churches in a particular
province. The metropolis being the most centric, was usually the
place of meeting. At first, the office of president seems
generally to have been elective, and to have continued no longer
than the sessions of the synod. The bishop of the place where the
association was held, from a sort of natural title to preside in
the convention, came, by the gradual but sure operation of
custom, to be regarded as the head of the body. This in time,
aided by other auxiliary causes, established a metropolitan
bishop, [Camp. Lect., lec. 9, and Mosh. Hist. C. 2, p. 2, ch. 2,
~ 2] which, when fully matured, gave a seat and conferred
authority on the papistical monster.
7. During the greater part
of this century, Christian churches were independent of each
other; nor were they joined together by association, confederacy,
or any other bonds but those of charity. Each Christian
assembly was a little state, governed by its own laws, which were
either enacted, or at least approved, by the society; but in
process of time, as above noticed, all the churches of a province
were brought into one ecclesiastical body. [Mosh. ut ante.] With
this accumulating corporation, a desire prevailed among ministers
to increase the numbers of adherents to their respective
interests. But instead of increasing their ministerial exertions,
and giving a simple exhibition of divine truths as in the first
planting of Christianity, the pastors increased the numbers of
rites and ceremonies in the Christian worship; thus an
accommodation was afforded to Jews and Pagans, and their
conversion facilitated to the sophisticated doctrines of the
cross. [Mosh. c. 2, p. 2, c. 4, ~ 2] As the boundaries of the
church were enlarged by an easier ingress, the number of vicious
and irregular persons who entered into it, proportionably
increased. Most of the churches at the end of this century
assumed a new form. As the old disciples retired to their graves,
their children, along with the new converts, both Jews and
Gentiles, under new ministers from the Alexandrian school, came
forward and new-modelled the cause. [Mosh. Hist. C. 2, pt. 1, ch.
1, ~ 12. Rob. Res. c. 6, p. 51] When the evil of the new system
had developed itself, a new course of discipline was adopted; but
the character of the community was changed, and purity with
primitive simplicity took leave of such a mixtion. [Mosh. Hist.
C. 2, pt. 2, oh. 3, ~ 16, and pt. 2, c. 1, ~4--12] The ceremonies
introduced occasioned strife and discord. Victor, Bishop of Rome,
insisted upon Easter being observed by the Asiatic churches, at
the same time it was kept by the western. His authority and
request being disregarded, he thundered out his excommunications
against the orientals. This conduct in Victor broke the friendly
communion which had before subsisted between the churches in the
east and west. [Id. ch. 4,~11] Having now traced the features of
the churches generally, and finding their assumption of power,
with their aspect and composition, of an antichristian character,
we must dissent from these, and leave them; directing our
investigation to other claimants, until we can trace some
honorable and scriptural distinction.
8. The innumerable
Christians of the East, who were not in communion with either the
Greek or Roman churches, may be divided into two classes. The
first consists of such as in ages past dissented from the Greek
church, and formed similar hierarchies, which yet subsist
independent of one another, as well as of the Grecian and Romish
communities. The second consists of those who never were of any
hierarchy, and who have always retained their original freedom.
The number of such orientals is very great, for they lived
dispersed all over Syria, Arabia, Egypt, Persia, Nubia, Ethiopia,
India, Tartary, and other eastern countries. "It is
remarkable," says Robinson, "that although they differ,
as Europeans do, on speculative points of divinity, yet they all
administered baptism by immersion, and there is no instance to
the contrary.’’ [Rob. Hist. Bap. p. 484]
9. The MESSALIANS or
EUCHITES (the one a Hebrew term, the other Greek, and signifying
a praying people) had in Greece a very early existence. These
terms had also a very extensive application among the Greeks and
orientals, who gave it to all those who endeavored to raise the
soul to God, by recalling and withdrawing it from all terrestrial
and sensible objects. [Mosh. Hist. C. 4, p. 2. oh. 5, ~ 24] These
people, like all other nonconformists, are reproached and branded
with heresy by the old orthodox writers; but, whatever errors may
have been mixed up with their creed, it would appear devotion and
piety formed the ground of the stigma, so that a puritanical
character is fully implied. These Messalians were evidently the
parent stock of Nonconformists in Greece. They attributed to two
opposite causes, the sources of good and evil, much as we do in
the present day; but their enemies, recording their views, have
made them a people to be wondered at, and to be avoided. This way
of misrepresentation was the only means the dominant party had to
suppress "the men more righteous than themselves,"
before the church was endowed with a sword. The morality of this
people was severe and captivating to the simple, but their
discipline and worship are both reproached. [Rob. Hist. Bap. p.
208] This parent stock of nonconformists was divided and
subdivided by the clergy into various classes of heretics. They
were often named from the country they inhabited, as Armenians,
Phrygians, Bulgarians, and Philippopolitans, or as it was
corruptly sounded in the west, Popolicans, Poblicans, Publicans.
Some were called after the names of their teachers, as
Pauleanists, Novatianists, Donatists, Paulicians, and many more
names were found in this class. [Rob. Res. p. 58] The term
Euchites among Greeks was a general name for Dissenters, as the
Waldenses was in the Latin church, and Nonconformists in England.
[Id. p. 56] This large body of Dissenters were resident in the
empire from the first establishment of Christianity, till its
destruction in the thirteenth century. [Ib.]
10. In Greece, says Dr.
Mosheim, (who whenever he alludes to dissenters always evinces
"the spider of the mind,") and in all eastern
provinces, this sort of men were distinguished by the general and
invidious name of Euchites or Messalians, as the Latins
comprehended all the adversies of the Roman pontiff under the
general terms of Albigenses and Waldenses. It is, however,
necessary to observe, that the names above mentioned were vague
and ambiguous in the way they were applied by the Greeks and
orientals, who made use of them to characterize, without
distinction, all such as complained of the multitude of useless
ceremonies, and of the vices of the clergy, without any regard to
the difference that there was between such persons, in point of
principles and morals. There are several circumstances
which render it extremely probable that many persons of eminent
piety and zeal for genuine Christianity, were confounded by the
Greeks with these enthusiasts. In short, the righteous and
the profligate, the wise and the foolish, were equally
comprehended under the name Messalians, whenever they opposed the
raging superstition of the times, or looked upon true and genuine
piety as the essence of the Christian character. [Mosh. Hist. C.
12, pt. 2, ch. 5, ~ 1] In regard to baptism, these dissidents in
the East were so far from rejecting it, that if they erred, it
was in baptizing too much, if the expression may be allowed.
"They rebaptize," said one of their opponents,
"but instead of being immersed in water, they ought to be
plunged in hell." [Rob. Hist. p. 208]
11. Towards the conclusion
of the second century, one MONTANUS, who lived in a Phrygian
village called Pepuza, undertook a mission to restore
Christianity to its native simplicity. One class of
professors being at the period carried away with Egyptian
symbols, while others made up a system of religion from
philosophic notions, oriental customs, and a portion of the
gospel; apparently prompted this humble individual to attempt a
reformation, or rather a restoration, of the primitive order of
things. Being destitute of classical lore himself, he required it
not in others who were willing to further his designs. He was
decidedly hostile to those ministers, who with the new system,
emanated from Alexandria. He was very successful in his labor of
love, since his views and doctrines spread abroad, and were
received through Asia, Africa, and in part of Europe. His
doctrine and discipline, though severe, gained him the esteem of
many who were not of the lowest order. Some ladies of opulence
aided Montanus with their services and their fortunes. [Mosh.
Hist. C. 2, pt. 2, ch. 5, ~ 23] We noticed the inquiries made of
Tertullian, by females in this Christian community, respecting
minor baptism, [See ch. 2, s. 2, ~ 7, and note 18] and of
Tertullian seceding from the Catholic church in Carthage, and his
uniting with the Montanists, on the grounds of purity of
communion. From Tertullian’s works, his views and arguments
in support of their doctrines, with the nature of their
discipline, can be ascertained. He formed in his own city a
separate congregation, which continued for two hundred years.
Agrippinus its first pastor, with Tertullian, admitted members by
examination and baptism, but all such as joined the Montanists
from other communities were rebaptized. [Rob. Hist. Bap. p. 183]
12. A name often appears
in church history, which it will be necessary for us to mention
and illustrate. A physician, named MANES, embraced Christianity,
and taught others the views he adopted. It is plain he had
many followers in this, and in the following centuries. An
endless variety of tales are told of this man, and his adherents,
who were called after him, MANICHEANS, which name became a
kind of warning Merimo to all the orthodox. Their enemies being
the recorders of their creed and discipline, deserve little
credit, as in this case, with others already mentioned, their
interested accusers confounded all Dissenters with the
profligates and the enthusiasts, and most state clergy have
pursued the same path and spirit. This class of orientals was
unconnected with all hierarchies, and consisted of innumerable
churches in different countries. [Rob, His. Bap., p. 496] Though
errors were probably mixed up with this new system, one
circumstance is favorable to these people, that of their
enumeration by early catholic writers, with the Messalians,
Novatianists, Donatists, and Paulicians, whose memories and
creeds have been rescued from undeserved reproach. We do not
expect perfection in any body of Christians, but taking
dissenters in every age, they have been found preferable in their
knowledge of doctrines, and their practice of morals, to any
community in national forms; while it is easy to discover these
only have maintained civil and religious freedom, 1 Cor. 7:23, in
their native dignity. These people accounted for the origin of
evil as many had done before them, supposing it to arise out of
physical or natural imperfections. They rejected the Old
Testament, (as a rule to Christians, of which more hereafter.)
The leading errors in the African churches arose from their
adopting the Old Testament rites, which probably occasioned these
Christians with others to reject its precepts. Their morals were
rigidly severe, their worship simple but mixed with oriental
visions. Their doctrines were a mixture of national
superstitions with the tenets of Christianity. Their exact
views are probably not ascertained, and the reproaches heaped
upon all nonconformists, leave us room to exercise charity in
their case and creed. Their congregations, like those of the
English dissenters, were divided into hearers and members, whom
they called auditors and elect. They refused oaths, remonstrated
against penal sanctions, and denied the authority of magistrates
over conscience. Dr. Mosheim has demonstrated that they did
administer baptism to those who desired it, but not without the
candidates’ consent, and that they did not baptist infants [Comment.
on the Affairs of the Christians before Constantine, &c.,
in Rob. Bap. p. 496]: which is further evident by those books
published against dissenters; wherein are shown that all parties
administered baptism, single or trine, and all re-baptized. [Rob.
Res., p. 212] The Manichean reproach has been charged on the
Paulicians and Albigenses, since these people have been rescued
from the stigma of palpable and damnable errors, we doubt not had
similar investigation been pursued by unprejudiced men; a similar
result would have ensued to a considerable extent, respecting the
Manicheans.
13. In reference to the
orientals, we observed, 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," says Robinson, "and
though all the Fathers of the first four ages, down to Jerome
(A.D. 370) 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."
The Grecian conventicles, as their practice proves beyond all
contradiction, held that the decrees and constitutions of
prelates were not binding on conscience; that river water was
preferable to consecrated water for baptism. [Rob. Res. pp. 55,
56] It has been affirmed by modern writers that Greeks are
Anabaptists, but they do not repeat baptism. The reason is plain;
dipping includes sprinkling, but sprinkling does not include
dipping. There is an officer in the Grecian church called the
baptist or dipper, who administers baptism, in the present day,
to all who have not been immersed. This will explain many
anecdotes, says Robinson, in the Russian church. The Greek church
admitted none into her communion, of the reformed church, but who
must be baptized anew. [Rob. Hist. Bap. p. 511] No church, says
Wall, ever gave the communion to any person before they were
baptized [Hist. of Inf. Bap. pt. 2, c. 9, ~ 15, p. 440]: though
the ancients reckoned that Christians might and ought to hold
communion, notwithstanding difference of opinion in lesser
matters. [Id. pt. 1. c. 11. ~ 11]
14. On the commencement of
the fourth century the Christian church enjoyed peace, but in 303
this halcyon period was disturbed by the edicts of Diocletian,
this persecution threatened the extirpation of the Christian
interest. Constantine was saluted emperor, and a change was
soon effected in the policy of the government by Constantine
declaring himself a Christian, and ordering by edict in the
ensuing year all persecution to cease. [Mosh. Hist. C. 4, pt. 1,
c. 1, ~ 4-6] The emperor having obtained the sole guardianship of
the empire, and to strengthen his interest with a vast number of
his subjects, pays particular attention to the bishops and
clergy, who previous to this period were obscure men, and little
more is known of them than their names. [Rob. Res. p. 120] In 313
he issued his edict granting religious liberty to all christians.
In 316 he gave liberty to those slaves who would receive baptism.
In 320 he issued his edict against the Donatists, and some
suffered death. The year before he relieved the catholic
clergy from taxes, and in 326 evinces moderation towards the
Novatianists because of their soundness in that faith he had the
year before established in the council of Nice. [Dupin. Cent. v.
ii. p. 11-16; Constantine, Gib. Ro. Hist. c. 20; Jones’
Lect. v.i. 354] He now incorporated the church with the state,
and transferred the seat of government from Rome to Byzantium,
and called it Constantinople from his own name. Here his imperial
majesty erected the spacious and splendid church of St. Sophia.
As an appendage to this elegant building, Constantine built the
baptistery of St. John, in the style of a convocation-room in a
cathedral. It was very large and was called the great Illuminary.
In the middle was the bath, in which baptism was administered: it
was supplied with water by pipes, [T.D. Fosbroke’s Ency.
of Antiq. v. i. pp. 46 and 103, and Pilkington’s Sacred
Elucidations, v. 2, pt. 4, of Baptism] and there were outer
rooms for all concerned in baptism of immersion, the only baptism
of the place.* Everything in this church goes to prove that
baptism was administered by immersion, and only to instructed
persons. The canon laws, the officers, the established rituals,
the Lent sermons of the prelates, and the baptism of the
archbishops themselves.*
[* Baptisteries are of
different forms and of very high antiquity, as that of St.
John’s connected with the church of Constantinople. In
Italy, although the churches were numerous, in some of the most
considerable cities there was only one general baptistery, to
which all resorted. Of the baptisteries of Rome the Lateran is
the most ancient. This baptistery was made out of an old
mansion-house given by Constantine to Bishop Sylvester, and was
endowed with a handsome income, the dimensions have been
preserved. Rob. Hist. of Bap. c. 14. One was prepared for the
baptism of Clovis, king of France, and his majesty, with three
thousand of his subjects, were plunged, says Mezeray, on
Christmas day, 496. The baptistery of Pisa, both externally and
internally, presents a fine display of the most exquisite
workmanship. See Penny Cyclop. Art. Bap.; Ency. Britan.; and Antiquarian
Repository, v. ii. p. 423. The baptistery of Florence is
remarkable for the beauty of its gates. The Italian baptistery in
appearance is not dissimilar to the octagon in Ely Cathedral.
Lon. Ency. Art. Bapt.; Rob. Hist. of Bap. ch. 16. p. 89.]
1670 Dr. Wall says, "the
Greek church, in all its branches, does still use immersion; and
so do all Christians who have not submitted to the pope’s
authority." [Hist. Inf. Bap. p. 1. c. 2, S 2.]
1815 "This day, (says
Dr. Pinkerton, Russia,) "was excessively cold, being upwards
of ten degrees of frost, and the water in the font almost
freezing. I expressed my surprise to the priest that they did not
use tepid water, seeing the infant had to be three times dipped
over head and ears in the icy hath," &c. Again, he
remarks, "the Duchobortzi make the sacraments to consist
only in a spiritual reception of them, and therefore reject
infant baptism. Their origin is to be sought for among the
Anabaptists. This people have excited great attention" (in
Russia).
1854 The Syrians baptize
their children, says Missionary Wolf, by placing the child in the
fountain, so that part of the body is in the water, then the
priest three times takes water in his hands and pours it on the
child’s head, repeating at each time the name of one person
in the Trinity. After this the body is immersed. [Jewish
Expositor, for September, 1824]
The rubric of the present
Greek church requires dipping in baptism. [Gale’s Reflect.
p. 158]
15. The change effected in
the affairs of the church by Constantine, was attended with
serious consequences to the well-being of the community.
After he had adjusted the Nicene creed, he issued a law and sent
it to all the presidents of provinces, requiring all persons to
conform to his creed. The emperor condemned his past forbearance,
as an occasion of men’s being seduced by these erroneous
people. By this edict, says Eusebius, the dens of heretics were
laid open, and the wild beasts, the ringleaders of their impiety,
were scattered. "This edict," observes Lardner,
"was principally directed against the Novatianists, &c.,
and all others, who by private meetings endeavored to support
heresies." [Cred. of the Gospel, v. iv. ch. 70, p. 169] His
choice of clergy soon led him to erect splendid churches, and to
richly adorn them with pictures and images, which bore a striking
resemblance to the pagan temples. [Ion. Ency. Art. Rom. Cathol.
p. 647] The clergy of these churches became vicious, and they
contended with each other in the most scandalous manner; they
trampled on the rights of the people, as by endowments they were
raised above them. They imitated the luxury of princes, and
consequently ignorance and superstition soon prevailed among the
people. Reverence now began to be paid to the memory of
departed saints. The people, being left by those state paid
clergy soon had their minds diverted from the simple worship of
the New Testament to the scene of the Redeemer’s labors. The
Holy Land had peculiar charms, pilgrimages were made, discoveries
of relics, belonging once to a sacred name, became an enviable
treasure, which awakened ambition, and opened a door to a system
of pious frauds. [Mosh. Hist. C. 2, pt. 2, c. 2, ~ 8] After
having opened the way into the church for every evil, and
provided a chair for the man of sin, Constantine took leave of
all his earthly grandeur, May 22, 337, aged 66.
[The dangers attending the
church of God at this period, are shown in God’s sealing his
own people, Rev. 7:3. The sealing in the forehead suggests an
open profession, and a visible piety in the Lord’s servants.
This mark is not baptism, as Bishop Newton fancies, since that is
not God’s work, and is given alike to friends and foes, nor
is that rite ever called in the New Testament a seal, but is
plainly the work of the Holy Spirit, by which they were sealed to
the day of redemption, Eph. 1:13, and without which Spirit, they
would not be God’s servants, nor would the Novatianists in
Italy, the Euchites in Asia, the Donatists in Africa, the
Paterines in Italy, the Paulicians in Armenia, the Albigenses and
Waldenses, have been preserved from the surrounding contagion for
a day, but they were sealed or secured.]
ORCHARD'S TABLE OF CONTENTS
BAPTIST HISTORY
BAPTIST HISTORY & DOCTRINE SITE MAP
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