1

From very early historical documents,* it is evident that, even in the second century, some deviations had obtained from the injunctions of Christ,† and the example of his inspired apostles. Distinctions had arisen which Christ had not instituted, and which did not tend to edification. There was a degree of assimilation to the Jewish priesthood, at least likely to becloud the views of the people, and take them off from immediate approach to, and simple reliance on, the one Mediator. It is true that names are but sounds, but "those who are conversant with the history of mankind will readily allow that they have a greater influence on the generality of men than most people are aware of. Besides, it is of the nature of power, unless it be guarded by a watchful jealousy, such as is rarely to be found in inexperienced and undesigning people, to accumulate and gather strength. Distinguish one at first but by a small degree of superiority, and the distinction made will very soon, and, as it were, naturally, carry every other distinction along with it. There is something here that resembles gravitation in material things, as the quantity of matter increases its attractive force increases, and it more easily draws other matter to itself." §

The beginning of error generally seems harmless. To use the similes of Bishop Jewel, "A thorn when young is soft and gentle; you may thrust at it with your finger, it will not hurt you; but after it waxes and grows hard and stubborn

*Letters of Ignatius.

Matt. xx. 25-28.

1 Pet. v. 1—3. § Campbell's Lectures on Ecclesiastical History, Lect. vi.

it will pierce the flesh and draw blood. A bear, when he is young, is harmless and innocent, you may dandle it, and play with it as with a whelp; it hath no teeth to bite, nor paws to tear; but afterwards it will grow and become fierce and cruel like the sire. A serpent, when it is young, is little and pretty, it has no sting nor poison; you may take it in your hand, and lay it in your lap, it will not hurt you; afterwards it will increase in venom, and grow in mischief, and be like itself; then it will shake the sting and cast poison, and prove dangerous."* The all but imperceptible changes of the second century carried in them the germ of Popery. Nor ought we, in our veneration for the excellent men, and faithful martyrs of Christ, whose histories and writings have been † handed down to us, to lose sight of the fact, that the "law of the Lord" alone "is perfect," and the slightest deviation from it is sinful and dangerous.

*Bishop Jewel, on the Second Epistle to Thessalonians. Not without suspicion as to the channel through which they have passed.

Psal. xix. 8.

CHAPTER VI.

ERROR AND SUPERSTITION PROGRESSIVE.

MANY errors and superstitions, especially those of an early date, originated in refining upon what was commanded, or in carrying to extremes what was not in itself improper. How beautifully simple and significant are the ordinances of the gospel! Baptism, the purifying element of water, employed as an outward emblem-nothing more-of the washing away of sin, and the renewing† of the Holy Ghost; the subject of it professedly a partaker in the death and resurrection of Christ, that like as Christ was raised from the dead by the glory of the Father, even so he also should walk in newness of life.

*

The Lord's supper, to keep in lively § remembrance the atoning death of Christ, and the Christian's participation of it by faith; represented by the significant actions of eating bread, as an emblem of his broken body; and drinking wine, as an emblem of his flowing blood.

But at no distant period from the institution of these ordinances we find indications of confounding

*Acts xxii. 16.

† Tit. iii. 5. Rom. vi. 4. § Luke xxii. 19, 20; 1 Cor. xi. 23-26.

together the sign with the thing signified, and also of adding uncommanded ceremonies as significant of something else. In the second century, Justin Martyr,* and in the third, Cyprian call. baptism regeneration, in such a way that, if it did not indicate confusion of mind in the good men who wrote, was at least very likely to mislead those who read; and, in fact, these statements have often been appealed to in proof of their holding the doctrine of baptismal regeneration. Christ and his apostles† regarded the preaching of the gospel a nobler work than baptizing, which they generally deputed, to others; and, ordinarily, those who taught the converts baptized them; but when human wisdom had given to the churcn “a system of fixed laws, then the right of baptizing the Christian converts was vested in the bishop alone."§ Then one ceremony after another was added; oil, to signify the anointing of the Holy Spirit; salt, to signify wisdom; milk and honey, (the food of babes,) to signify nourishment in grace, etc., etc. No wonder that the simple idea of an ordinance of Christ was lost sight of, and baptism was termed a "mystery!" No wonder that people came to think that their sins were actually washed away, and they actually regenerated by baptism; that distinctions were made between sins before and after baptism, and that, in consequence, baptism was deferred, sometimes till the subject was at the point of death, that this one efficacious cleansing might avail for the sins of his

* Apology addressed to the Emperor Antoninus Pius. † John iv. 2; Acts x. 48; 1 Cor. i. 17.

Acts viii. 12, 38; ix. 18.

§ Mosheim, vol. i. 94.

whole life! Was it possible that all this superstition could fail to take off the attention and faith of men from the Scripture truth, that "the blood of Jesus Christ cleanseth from all sin?"* There were, doubtless, differences of opinion, and of practice. Tertullian, a Christian apologist, early in the third century, thought it "profitable to delay baptism, especially as to little children," on two grounds: that of bringing the sponsor into needless danger; "because," says he, "either they may by death be prevented from fulfilling their promises, or be deceived by the child proving of a bad disposition:" and, further, because he deemed it unnecessary for "that innocent age to hasten to the remission of sins."† His contemporary, Cyprian, bishop of Carthage, convened a council of sixty-six bishops to consider whether infants ought to be baptized on the eighth day, in conformity to the Jewish rite of circumcision, or whether it might not be dangerous to delay baptism so long. Both the good men evidently attached to the outward observance the spiritual benefits of which it is but the sign.

Of Christ's dying ordinance Justin Martyr, in the apology above referred to, thus speaks: "Bread, and wine, and water, are brought, and the president offers prayers in like manner, and thanksgiving according to his ability: and the people express their assent by saying 'Amen,' and the distribution of that over which the thanksgiving has been pronounced takes place to each, and each partakes, and a portion is sent to the absent by the * 1 John i. 7.

Tertullian, Treatise on Baptism, book ii. chap. 18.