"Now I beseech you,
brethren, mark them which cause divisions and offences contrary
to the doctrine which ye have learned, and avoid them,"
&c.--Rom. 16:17.
1. The history of these
churches is not to be understood as comprehending the whole of
that immense tract of land which extends from the Mediterranean
Sea on the north to the Cape of Good Hope on the south, but that
part principally which runs parallel with, and borders on, the
Mediterranean Sea. As to the extent and influence of
Christianity on the interior nations of Ethiopia, we have now no
means of ascertaining. It is not certain by whom these people
were first evangelized. The current opinion is, that the Eunuch
first, and afterwards Matthias, labored in the part called
Ethiopia: and that Mark, in 39, with Simon and Jude, preached in
Egypt, Memorica, Mauritania, and other parts of Africa. [Young on
Idolatry, v. 2, p. 216, &c. Robins. Bap. p. 584] It is
recorded that Mark baptised Auzebius on a confession of his
faith, [Vicecomes’ Life of Auzebius] and that this
Evangelist was martyred by the people of Alexandria. The
hostility of the nations to the gospel, the unobtruding course of
the first disciples, with the obscurity of those persons who
formed the first communities, are probable reasons why the
materials are so few respecting the churches first planted.
It is very evident that the churches of this province were
introduced into notice and brought prominently into history by
their association with those learned men whose names are recorded
as some of the first corrupters of the gospel.
2. The first, and the most
fatal of all events to the primitive religion, was the setting up
of a Christian academy at Alexandria. Christians had been
reproached with illiteracy, and this seemed a plausible method to
get rid of the scandal. This school was first kept by Pantaenus,
whom Clement first assisted, and then succeeded, as Origen did
him. [Rob. Res. p. 51. Mosh Hist. c. 2. p. 1. c. 1. ~ 12, and p.
2, c. 1, ~ 4] In this school baptism was first associated with a
learned education. Here minor baptism began with young gentlemen
under age, and afterwards gradually descended to boys of seven
years of age, where it stood for centuries in the hierarchies.
[Rob. Bap. p. 155] Here youths were first incorporated and became
church members by baptism: before, baptism had only signified a
profession of the religion at large. In this school human creeds
were first taught and united with baptism. [Id. p. 227]
In apostolic days a simple
expression of faith was required of each candidate, Acts 8:37,
but in after-periods, to accommodate the ignorance of
catechumens, short sentences were drawn up for the candidate to
utter. [Wall’s Hist. p. 2, c. 9, sec. 10] These sentences
were in this school improved into a creed or compendium of
doctrines, a knowledge of which was thought essential to the
catechumens, and the acquirement of which occasioned a delay,
from forty days to uncertain years, and some put off the
ordinance till the close of life. [Rob. Bap. p. 239; Gibb. Rom.
Hist. c. 20] "We know," says Dr. Wall, "that every
one repeated the creed at his baptism, either by himself or his
sponsors. [Hist. Inf. Bap. p. 2, c. 9, sec. 5] And "as
abstinence, prayer, and other pious exercises, prepared persons
for baptism; it was to answer for such persons, as offered
themselves for baptism, having attended to these duties or
exercises," observes Mosheim, "that sponsors were
appointed." [Ecc. Hist. C. 2, p. 2, c. 2, sec. 13] These
exercises of the candidates for baptism were afterward known by
the term of exorcising him, or putting him to his oath."
[Wall’s Hist. p. 2, c. 9, sec. 9] From which oath probably
the term sacrament had its rise. [Dr. P. Smith’s Intro.
Essay to Leighton on the Creed]
3. The evils attendant on
the union of Christianity with Judaism, Paganism, and philosophy
which was effected in this school, occasioned swarms of
dissidents in Africa. Among those who were hostile to the
Alexandrian school, is to be numbered MONTANUS. His aim
evidently was to maintain or restore the scriptural simplicity
and native character of the religion of the New Testament, with a
constant reliance on the promised aid of the Holy Spirit. He
consequently declared himself a mortal enemy to philosophy and
religion. He adopted a severe discipline, and yet proved very
successful in planting many churches, whose members were far from
the lowest orders, over various provinces. He is reproached as a
heretic by all state paid clergy, though it is very probable his
attempts were designed to recover Christianity to its original
spiritual character. [Mosh. Hist. c. ii. p. 2, c. 5, ~ 23-4;
Jortin’s Rem. on Ec. Hist. v. 2, pp. 1-3]
4. When Pantaneus was
called to fill a missionary station in the East, CLEMENS, who had
been his assistant, succeeded to the office of catechist in the
Alexandrian school. Clemens was born at Athens, and had
realized the advantages of an early education. While he sustained
the character of a schoolmaster, he directed his attention to the
Gospel, with the newly arranged doctrines of Plato, and
endeavored, through these opposite sources, to form an imaginary
coalition, in order to render learning more palatable to
Christians, and to meet in part the prejudices of heathen.
Presiding, as Clemens did, over the academy, he tinctured the
fountain of knowledge with the poison of his system, which proved
of the most serious consequences to the cause of Christianity.
The boys under his superintendence were trained to sing his
compositions; and a choir of those, who were supposed to be
pious, was appointed in the church resembling the heathen orgies.
[Rob. Bap. 163]
During his filling this
office, he wrote a book entitled "Pedagogue." Jesus was
the pedagogue, and all disciples were children. To support this
view he selected the words, child, children, little children,
little ones, babes, &c. out of the Scriptures, to prove the
character of true disciples. He calls the church of Alexandria
"a Choir of Infants." For these infants his
instructions were intended, as the book is a Christian’s
directory, and contains some plain admonitions to avoid the
excesses visible in the world. The Egyptian symbols expressive of
infancy were honey and milk; Clemens would have these symbols
given to newly baptized persons, to remind them of their infancy
in grace. [Mosh. Hist. C. 2, p. 2, c. 2, ~ 6; Wall’s Hist.
p. 2, c. 9] A door was now opened into the church for Jewish
ceremonies, Egyptian images, Pagan rites, and oriental science.
"As there were many persons of narrow capacities, the
Christian teachers thought it advisable to instruct such in the
essential truths of the gospel, by placing those truths, as it
were, before their eyes, under visible objects or images."
[Mosh. Hist. ubi sup.]
5. Ammonius Saccas, who
was born of Christian parents, became a very learned man, and a
professor of the Christian religion. He also was a teacher
and became very popular in the Alexandrian school. He attempted
to reconcile all parties by those general truths all parties
held, and by various subtleties in argument, supported by
austerities of life, won too successfully on inquiring youths and
the carnal multitude. Here we discover a broad entrance into the
Christian profession, and it is not difficult to discover the
extensive and mixed company that entered. The infirmities of the
weak and ignorant were to be accommodated by symbolic
instruction. Symbols and images required some learning to explain
them; besides ignorance was a disgrace in the Athens of Africa.
The learned men of the
school, with the ministers and explainers of symbols, allegorized
every thing, and darkened by figures the plainest truths. But
what is learning, without gazing and admiring disciples? A system
of extensive comprehension must establish the reputation of the
deviser, and this stretch of charity and sagacity is awarded
rightly to Saccas. Converted Jews came into this new system with
their full attachment to the mint, anise, and cummin of their old
economy. Heathens, alike converted, professed this Christianity,
and at the same time, respected the departed manes of their
ancestors. Others were equally accommodated on the ground of
allowed truths, and all this motley group were held together by
forbearance and charity: and to complete this system of
expediency in Africa, the teachers declared, the employment of
falsehood in the cause of virtue was harmless! [Mosh. Hist. C. 2,
p. 2, c. 1,~6--11]
6. TERTULLIAN was a lawyer
at Carthage. He became a Christian, and joined the church in
that city. His views on baptism we have already mentioned. He was
elected an elder, and wrote ably in defence of the Christian
religion. It was reputed in 215, that the tenth part of the
inhabitants were Christians, and there were many congregations in
other parts. Tertullian thought they had increased too fast, and
lost in the crowd the simplicity of the Christian religion.
Awhile he had endeavored to stem the torrent, by a strict
scrutiny at the admission of members, and as several came to join
the church, who had been, or pretended they had been baptized
elsewhere, he insisted on re-examining and rebaptizing them,
unless they could make it appear that they had been baptized by
churches in communion with that of Carthage. [Rob. Hist. Bap. c.
22, p. 183]
7. Tertullian was inquired
of, by a rich lady named Quintilla, who lived at Pepuza, a town
in Phrygia, whether infants might be baptized on condition, they
ask to be baptized and produce sponsors?+ In reply to
Quintilla, Tertullian observes, "That baptism ought not to
be administered rashly, the administrators of it know. Give to
him that asketh? every one hath a right, as if it were a matter
of alms? yea, rather say, Give not that which is holy to dogs,
cast not your pearls before swine, lay hands suddenly on no man,
be not partakers of other men’s sins. If Philip baptized the
eunuch on the spot, let us remember that it was done under the
immediate direction of the Lord .... the eunuch was a believer of
Scripture, the instruction given by Philip was seasonable; the
one preached, the other perceived the Lord Jesus, and believed on
him; water was at hand, and the apostle having finished the
affair was caught away. But Paul, you say, was baptized
instantly: true; because Judas, in whose house he was, instantly
knew he was a vessel of mercy. The condescension of God may
confer his favors as he pleases; but our wishes may mislead
ourselves and others. It is therefore most expedient to defer
baptism, and to regulate the administration of it according to
the condition, the disposition, and the age of the person to be
baptized; and especially in the case of little ones. What
necessity is there to expose sponsors to danger?* Death may
incapacitate them for fulfilling their engagements, or bad
dispositions may defeat all their endeavors." [Id. ch. 21]
"Jesus Christ said indeed, hinder them not, &c., but
that they should come to him as soon as they are advanced in
years, as soon as they have learnt their religion, when they may
be taught whither they are going, when they are become
Christians, when they begin to know Jesus Christ. What is there
that should compel this innocent age to receive baptism? and
since they are not allowed the disposal of temporal goods, is it
reasonable that they should be entrusted with the concerns of
heaven?" [Dupin’s Eccl. Hist. cent. 3, p. 80]
"They just know how to ask for salvation, that you may seem
to give to him that asketh. Such as understand the importance of
baptism, are more afraid of presumption than procrastination, and
faith alone saves the soul." [Rob. ubi. sup.]
[+ When Baptism was made to
convey a saving influence, an inquiry was agitated in the eastern
churches, "What becomes of the unbaptized?" The answer
was, "None are saved without baptism." For penitents,
martyrs, and others, therefore, dying unbaptized, the Greeks
allotted a middle place, called by the Latins Limbus Puerorum.
Wall, pt. i.p. 160. It was during the agitation of this question
in the East, that Quintilla made this inquiry, and what might
have encouraged her to submit her anxieties to Tertullian was,
the report that in the African churches, particularly at Carthage
and Alexandria, a great many infants were employed in the church
as readers. Her inquiry amounts to this, "How early might
children be baptized after they can speak so as to be
understood?" Rob. Bap. ch. 21, p. 171. Mr. Robinson has
proved that the words infants, little ones, &c. are terms too
vague for argument, or to ground a rite upon. He has amply shown
that these words, at this period, were expressive of minors: as
infants were employed in the church service, are said to have
composed hymns, willed away property, erected churches, were made
bishops, and presbyters, suffered martyrdom; various ages
expressive of minority were inscribed on tombs; as Menophylus, an
infant, who lived eight years and five months. Also it is said
infants married, &c. &c. So that the terms in early days
among these churches, were expressive of youths under legal
responsibility. Hist. Bap. c. 19.]
[* This is plainly the
opinion of a lawyer on the delicate situation of sponsors under a
heathen government. Minors were not of age till 25. The law had
taken no cognizance of baptism, and if persecution should
commence, minors and sponsors would be involved in sufferings,
for encouraging a community not incorporated by law. Rob. Hist.
of Bap. p. 179.]
8. This is the first
recorded reference in history to minor baptism. The mildness
of Tertullian’s manner evinces the spirit of the Christian,
and proves his answer given to be an opinion supported by
Scripture and the custom of the church. He is not encountering a
rite long established; if it had been so, we should have seen,
with his views of baptism, something of that burst of genius
against the innovation, as we find so firmly and finely displayed
in his defence of Christianity. From the inquiries, we see the
New Testament examples alone regulated the female preacher’s
views. These were illustrated by Tertullian in a way exhibiting a
preparation necessary in order to receive baptism. The lady
observed that the eunuch and Paul received baptism as soon as
they asked for the ordinance; he shows these to have been
extraordinary cases, and therefore cannot be taken to support the
case of children, who understand not what they ask for. He refers
to Scripture, and says, let them come, let them ask, let them be
instructed. Why should they attend an ordinance which is
expressive of death to sin, who are innocent of known sins?
The children referred to were
not unconscious infants, but those who could ask, just ask, for
things without knowing their value; and upon such, men do not
confer temporal good, then why spiritual? Besides, a change in
the policy of government would render a sponsor’s situation
very critical, or an evil disposition in the baptized would
rescind his benevolent designs.
9. In the creed bearing
Tertullian’s name, no reference is made to infant baptism:
[Jortin’s Rem. v. ii. b. 2. pt. 2. p. 25] and though
Christians were charged with eating their own offspring,--which
calumny they considered the most cruel, and this slander he
refers to in his Apology, chap. 7, and all their books are full
of the subject;--yet not one syllable transpires about infant
baptism. [Robins. Res. p. 49] Tertullian could recommend
expediency in religion, and was an admirer of those rites and
ceremonies adopted in the Alexandrian school. He advocated giving
honey and milk to the newly baptized, signing with the cross,
triune immersion and anointing the baptized. [Wall’s Hist.
pt. 2. pp. 281-291] A man who could so far lose sight of the
beautiful simplicity of the gospel would never have opposed the
infant rite, had such practice been known in his days. His
eldership in the church at Carthage, his careful examination of
candidates, with his rebaptizing those who came over from other
churches, prove that this rite was unknown in the Carthaginian
church. On the subject of minor baptism we find nothing more for
forty years. The corruption of the church with which Tertullian
stood connected at Carthage, was more than a match for his
reforming zeal, he consequently quitted it, and united himself to
the Montanists, about six years after he had given them his views
on baptism. In this society Tertullian’s principles met
encouragement; his austerity was indulged; and the purity of
communion sought in the old church, was realized in its
wished-for sanctity. A separate congregation of these people was
formed by him at Carthage, which continued two hundred years.
Tertullian’s method of admitting members with the
Montanists, was by severe examination, and they rebaptized all
such as joined them from other communities. He advocated every
Christian man’s preaching, baptizing, and administering
ordinances; and for dispensing with a separate order of men
termed clergy. [Robins. Bap. 183]
10. ORIGEN was a native of
Alexandria, and was born of Christian parents: he received his
education under Clemens and Ammonius Saccas. He assisted
Clemens as catechist when eighteen years of age. In this school
pupils were not baptized at their first admission into the
academy, which is clear by the case of six martyrs, two of whom
died unbaptized. Origen is said to have accompanied his pupils to
the place of execution. When the school was broken up, some were
catechumens, and others had been lately baptized. Origen was a
man of sober morals: but he was an eccentric genius, and his
theological speculations were the most wild and extravagant in
the world. [Rob. Bap. pp. 223, 224, 227] It was held as a
maxim in this school, and Origen supported it, "that it was
not only lawful, but even praiseworthy to deceive, and even to
use the expedient of a lie, in order to advance the cause of
truth and piety." About the time Origen went to school, the
affairs of religion underwent a very considerable change. As the
old pastors were removed by death, the new ones, and particularly
those from the Alexandrian school, were for introducing the new
doctrines and discipline, so that a mixture of Jewish,
Gentile, and Christian modes, formed a code of laws for religious
affairs. Origen embraced eagerly this new species of doctrines,
explaining the Scriptures in the most licentious manner, which
proved exceedingly pernicious to the interests of true religion.
His symbolic views were auxiliary to his own mutilation. He
advocated strongly the new system of education, and though many
of the pious opposed it, from their convictions of its pernicious
consequences on the minds of ministers, yet Origen’s
influence prevailed, and Platonism and Christianity triumphed.
Origen’s views of
believers’ baptism we have detailed. The genuine Greek works
of this writer contain nothing in favor of infant baptism, but on
the contrary, baptism is always spoken of in relation to the
adult. The Latin pieces of this Father do speak of infant
baptism,* but they are proved by Dr. Gale to be spurious parts.
[Reflec. on Wall. Let. 13, pp. 417-19]
[* Dr. Wall quotes the
following to prove the uninterrupted practice of infant baptism.
Origen is made to say, "Having occasion given in this place,
I will mention a thing, that causes frequent inquiries among the
brethren: Infants are baptized for the forgiveness of sins. Of
what sins? or when have they sinned? None is free from pollution,
though his life be the length of one day upon earth: and it is
for that reason, because by the sacrament of baptism the
pollution of this birth is taken away, that infants are
baptized." [Hist. pt. 1. p. 5] If this quotation was
genuine, it would prove from the frequent inquiries, paedobaptism
to have been a modern thing. But Origen’s infants were not
babes, but the boys and girls of the church school. See Rob. Res.
p. 53, and authorities.]
11. CYPRIAN, a high
churchman, and a paragon to clergymen of every age, was born at
Carthage. In 246 he entered on a Christian profession, and
united himself to the dominant church in that city. Robinson
says, he was an ignorant fanatic, and as great a tyrant as ever
lived. His affluence was considerable, and probably from his
largesses, and benevolent distribution of property, he was chosen
two years after to the bishopric. In this situation Cyprian
described the generality of professors as "worldly-minded,
and greedy of gain. Luxury and effeminacy were very prevalent;
profaneness was unrestrained. The intermarriages of Christians
and heathens, by no means rare. The most outrageous quarrels and
disputes were carried on among them with bitter and malignant
acrimony. Even pastors were not only neglectful of their flocks,
but entirely deserted them. Covetous, fraudulent, and usurious,
they travelled through distant provinces in quest of pleasure and
gain." Many of the clergy were unmarried, but, who, however,
kept single sisters, or beloveds of singular beauty and in the
prime of life. This abuse as well as all others mostly prevailed
in Africa, and to the honor of Cyprian, he endeavored to reform
or remove these corrupt practices. But the subject was found too
indelicate to unfold, and these virgins and mothers were too
closely married to the religious establishments to be put
asunder.* These proceeds of sinful practices were evidently the
result of forty years’ peace. During this time the emperor
and governors had been tolerant in their measures, and as before
observed, professors were found in almost every station under
government. Cyprian’s reforming measures were supported by
the efforts and labors of Donatus; but from some cause a
separation ensued, probably from the former’s jealousy of a
rival, consequently the beneficial services of Donatus do not
appear.
[* Dupin, Cyprian; Mosh.
Hist. C. 3. p. 2. c. 2. ~ 4-6; Robins. Hist. Bap. 201;
Morris’ Biog. note. It is very natural to conclude that
these "holy fathers" would make provision for their
offspring in their respective churches; such no doubt was the
case in the infant singers, infant readers, which were found in
the churches of Africa at this period. Robins. Hist. Bap. pp.
171, 172, 178.]
12. In the year 249,
Decius ascended the throne. His edicts required all persons to
embrace the pagan worship. The churches were unprepared for
measures so severe. Apostacy or death were the only terms
proposed; and to see these enforced, officers were especially
appointed. The consequences were very serious to professors.
Cities and towns were depopulated, hills and mountains swarmed
with inhabitants. It is very evident that Africa abounded at this
period with persons who professed the gospel. Fox says, Donatus
fell a martyr, but Cyprian sequestered himself. This state of
things lasted about two years, when Cyprian returned to Carthage.
On resuming his charge and
station in the church, he assumed considerable self-importance.
He pleaded the cause of the clergy with more than ordinary zeal,
exhibiting their claims and rights from different sources unknown
before. Those who had apostatized during the "fiery and
bloody trial" Cyprian considered had, by their conduct,
renounced their previous faith and baptism; and that, as
expressions of sorrow and re-conversion, they should again
profess their repentance and faith, and be again baptized in
order to reenter the communion of the church. This act of
re-baptizing separated the Roman and Carthaginian churches, and
they in solemn assembly mutually anathematized each other.
Cyprian’s conduct and proceeding, not meeting the
approbation of Novatus, he with others withdrew, and united with
Novatian at Rome. How soon after his seceding from the church of
Carthage, Novatus returned to that city, we know not; but it is
evident the Novatianists, with the Montanists, had a church or
churches in Cyprian’s diocese.
13. It is stated that a
country minister, named Fides, wrote a letter to Cyprian in 257,
to ascertain how soon after birth, children might be baptized.
The existence of such a letter has been questioned [Rob.
Hist. of Bap. 195]: and Jortin admits that some statements of
Cyprian’s are not to be credited, [Daille’s Use of
the Fathers, b. 2. c. 2. reas. 2. p. 11] and particularly
since many of the Fathers of this age contradict themselves and
each other. [Remarks, &c. v. ii. b. 2. pt. 2. p. 77] But
admitting all the circumstances to be correct, the inquiry proves
that the subject was novel and the practice unestablished.
Cyprian, not having any such practice in the church at Carthage,
could not answer this letter: he consequently called together, in
a private way, those brethren in the vicinity;* and to them he
submitted the business. The characters of those pastors we have
already exhibited from Cyprian’s own lamentation, which is
supported by Mosheim, who asserts, that "many of the sacred
order, especially in Africa, consented to satisfy the desires of
the people, by abstaining from the pleasures of a conjugal life,
and endeavored to do this in such a manner, as not to offer an
entire violence to their own inclinations. For this purpose, they
formed connections with those women who had made vows of
perpetual chastity; and it was an ordinary thing to admit one of
these fair saints to the participation of his bed, but, still
under the most solemn declarations, that nothing passed in this
commerce that was contrary to the rules of chastity and
virtue." [Mosh. Hist. C. 3. pt. 2 c. 2. ~ 6] Credat Judaeus
Apella. Sixty-six bishops, without frocks or state pensions, as
thus described, were brought together, and "Agreed that the
grace of God should be withheld from no son of man--that a child
might be kissed with the kiss of Christian charity as a brother,
so soon as born--that Elisha prayed to God, and stretched himself
on the infant. That the eighth day was observed in the Jewish
circumcision, was a type going before--which type ceased when the
substance came. If sinners can have baptism, how much sooner
infants, who being newly born, have no sin, save being descended
from Adam. This, therefore, dear brother, was our opinion in this
assembly that it is not for us to hinder any person from baptism
and the grace of God, who is merciful and kind, and affectionate
to all. Which rule as it holds for all; so we think it more
especially to be observed in reference to infants and persons
newly baptized," &c. [Wall’s Hist. C. 3. pt. 2. c.
2. ~ 6]
[* These meetings could not
be held publicly because of the jealousy and persecution of the
emperors. Dupin. c. 3. v. i. p. 172. The council of Sinuessa in
Africa, A.D. 303, was held in a grotto. Id. C. 4. v. ii. p.
2’{0.]
14. Here infant baptism is
entirely different from that proposed in the time of Tertullian.
That was the baptism of little ones, who asked to be baptized;
this, of new-born babes. That was supported and rejected by New
Testament texts and arguments; this is grounded on, and defended,
and regulated by Jewish law. That required the consent of
sponsors; this mentions none. That was a joining them to the
church; this is a dedicating of them to God. [Rob. His. of Bap.
p. 198] This assembly made no reference to any command; the
ministers allude to no example going before; if the custom had
prevailed at Carthage, no assembly would have been required to
answer the inquiries; and when the ministers decide, they only
render an opinion which they call their agreement, nor do they
support their opinion by reference to any of the previous
Fathers, nor do their reasons agree with those fostered on Origen
a few years before. The views of these ministers imply that, in
withholding baptism, the grace of God would not be conferred on
the sons of men; a sufficient evidence of their degeneracy. While
the churches remained independent of each other, this association
of ministers could only give an opinion, and recommend the
practice; but any part of the assembly was at perfect liberty, at
any time, to depart or abstain from the recommendation. "It
does not appear,’’ says Robinson, "that infants
were baptized at Carthage, or any where else, except in the
country where Fidus lived. An opinion of council, that Fidus
ought to baptize infants, is very far from proving that the
advisers did so, who were in different circumstances." [Rob.
Bap. p. 199] Mr. R. Baxter acknowledges "that Tertullian,
Origen, and Cyprian, do all of them affirm that, in primitive
times, none were baptized without an express covenanting, wherein
they renounced the world, the flesh, and the devil, and engaged
themselves to Christ, and promised to obey him."
[Danver’s Hist. p. 63] This concession of Mr. Baxter is
supported by history, and proves Cyprian and his colleagues to
have been the first supporters of infant baptism. An
eye-witness says of these Africans, "in spite of their vain
boast of orthodoxy, they were pagans and blasphemers, who
worshipped idols in secret, and dedicated their children in their
infancy to demons."+ They were more wicked in morals than
the pagan Romans had ever been; there was no crime they did not
practise." [Rob. His. of Bap. c. 22, p. 183] The rules of
discipline adopted in general assemblies of ministers, for
retaining the clergy, exhibit an awful picture of lewdness. Yet
to these men infant baptism is traced, and the persons among whom
the practice afterward flourished were men whose mental
characters and pretensions in religion were far below zero in the
Christian thermometer. [Vossius De Baptismo, Disp. 1, c. 6,
7, 8, and Bap. Mag. v.i.p. 435. Dupin, Council of Elvira.]
[+ It is a fact that infant
dedication to God by baptism, was first heard of in Africa. A
mistaken charity probably first suggested infant baptism. Fides,
the inquirer, lived among the barbarians who sacrificed children
their gods. Tertullian complained of this custom, and it was long
before the Africans left it off. The Bible taught Fides how the
Jews dedicated children to God, and it was very desirable to
rescue children from the fire and dedicate them to Christ.
Reeve’s Apologies of the Fathers, v.2,~ 30 p. 148.
Rob. Bap.. p. 199. In the services of the church, youths were
ployed in Africa. Now, if the fixed time of their admission could
be the eighth day, instead of the eighth year, Fides hoped to
rescue babes from the service of idols. For this early date he
sought advice. "This view is supported," says Robinson,
"by the writings of Tertullian, Cyprian, Victor, Optatus,
Arnobius, Minueius," &c. Bap. pp. 185-195.]
15. Africa, towards the
close of the third century, presents nothing of a lovely feature.
We should have refrained detailing such protuberances of
corruption, had not the sources of infant baptism been
assiduously and logically kept from inquirers. So far from
the practice of paedobaptism prevailing, there is no evidence of
its existence, after the opinions of these sixty-six bishops were
given. One hundred years after, complaints were common, that the
tender mothers could not be prevailed with to put their children
into the water at baptism. [Wall’s Hist. pt. 1, c. 10, p.
111] The fact is allowed, that youths were admitted into the old
African churches, on repeating a creed, and these were employed
in singing and reading; but "no one," says Wall,
"could hold office, or devote himself to the service of the
church, who was not baptized." [Hist. pt. 1, c. 17, p. 256]
It is also equally evident that minors’ baptism, with infant
baptism, was first heard of in Africa. [Rob. Bap. p. 449] But as
to the practice of paedobaptism at the end of this third century,
we shall here subjoin testimonies that cannot be refuted.
16. The Magdeburgh
Centuriators say, "Concerning the African churches, great
corruption did prevail respecting the ordinance of baptism, at
least in opinion, both as to the subject, time, manner, and
ceremonies, though as to practice, they could not give any
particular instance." [Cent. 3. in Danver’s, 0. 62]
"None," says Mosheim, "were now admitted to
baptism, until by menacing and formidable shouts and declamations
of the exorcists, they had been delivered from the dominion of
the Prince of darkness, and consecrated to the service of
God." [Hist. of the Ch. cent. 3, p. 2. c. 4, ~4] Gibbon
says, "the severity of ancient bishops exacted from the new
converts a novitiate of two or three years." [Ro. Hist. c.
20] See references above, ch. i. s. 3, ~ 6, 7.
17. The importance
attached to baptism, in this century, led corrupt bishops to
consider the case and situation of those who were in prison on
account of religion, and who at the same time expressed their
anxiety to be perfected in the Christian character by the
ordinance. Penitents on their dying couches also desired the
waters of salvation with those catechumens who, viewing the
ordinance as conveying purity, had deferred baptism till sickness
prevented immersion. Such persons in these circumstances were
accommodated, as in the case of Lawrence, who poured a pitcher of
water on a soldier in prison. This mode of proceeding in case of
necessity, and the trifling importance as to the quantity of
water under such circumstances, is argued by Cyprian.
[Wall’s Hist. pt. 2, c. 9, ~ 2, p. 354] Pouring as a
substitute for baptism, and afterwards its co-partner,
sprinkling, appear to have been invented in Africa,
particularly the latter; though the most depraved catholic owned
it to be no baptism, and cases are on record of those who could
hold no office in the church until they had been immersed, though
they had received baptism by aspersion in sickness. [Wall, ib.]
18. Persons, professing
the Christian religion, and who never stood connected with the
Carthaginian church, abounded through Africa. The sects or
denominations were very many, though the African interest over
which Cyprian presided, has claimed most of the attention of
historians from furnishing the readiest materials. Its assumed
authority, its spiritual tyranny, and its excessive corruptions,
stand prominent on the records of those times. Among the
denominations of that day may be named, the Bardesanes,
Basilides, Valentinians, Ophites, Monarchians, Patropassians,
Hieracites, Sabellians: these, with others, appear to have
originated in Africa. Perhaps the most numerous sect were the
Manicheans, who appear to have abounded in this province. There
were some churches of the Montanists and the Novatianists in this
quarter, but as to their extent or influence we are ignorant.
These African dissidents, if we may so call them, present fulness
and variety. They were found in every degree of distance from the
ruling party, by whom they were all termed heretics, and by whom
they were all persecuted without regarding their proximity or
remoteness of faith; so that it is apparent their hatred arose,
not from heresy, but from the quintessence of their dissent, the
love of religious liberty, the Upas tree to all religious
hierarchies. See Rob. Hist. of Bap. c. 22, and Mosh. Eccl. Hist.
cent. 2, p.
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