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EARNESTLY CONTENDING FOR THE FAITH:
BAPTIST HISTORY:
A CONCISE HISTORY OF BAPTISTS:
CHAPTER 2 SECTION 3:
AFRICAN CHURCHES CONTINUED
By G. H. Orchard
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| SECTION III : AFRICAN CHURCHES CONTINUED |
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"Wherefore come out from among them, and be
ye separate, saith the Lord, and I will receive you." - 2
Cor. vi. 17.
300 1. At the
commencement of the fourth century, distinct and separate
bodies of professed Christians continued to exist throughout
the Roman empire. Each church had an elder to preside, while
in every province one bishop was invested with a superiority
over others, in point of rank and authority. The ancient
method of church government seemed, in general, still to
subsist, while at the same time, by imperceptible steps, it
varied from the primitive rule, and degenerated towards the
form of a religious monarchy. This change in church affairs,
which commenced last century, was followed by a train of
vices which dishonor the character of those who
303
Prided over ecclesiastical affairs.* In 303, Diocletian, the
emperor, after repeated importunities from the pagan priests
and others, who were alarmed at the increase of Christians,
and the dangers attending their ancient superstition; issued
an edict, requiring the Scriptures to be given up to his
officers. A fire breaking out in the palace was charged upon
Christians, which excited the emperor to severe measures.
All bishops were now imprisoned. The third edict encouraged
tortures, and every diabolical means were used in order to
bring…
* Mosh. EC. Hist. v. i. p. 193, c. 2.
…Christians
over to sacrifice to the gods. Afflictions disgracefully
sinful were inflicted, which cannot decently be explained.
Africa is said by Eusebius* to have produced vast numbers of
martyrs.
The
diligence and zeal of the Roman magistrates, in executing
these edicts, had like to have proved fatal to the
306
Christian interest. In 306 Constantine, borne in to
Britain, was saluted emperor, and in
311,
Galerius 311 published an edict, ordering all persecution to
cease, which was confirmed by Constantine, who in
313
granted a toleration to all
persons professing Christianity. 2. On peace being realized in 311, the members, presbyters, and others, in the Carthaginian church, made choice of a pastor to preside over that interest. This business was managed without calling together the various members of the community, and a serious rupture ensued, † One objection raised against Cecilian, the new bishop, was, that during the persecution he had delivered the holy Scriptures to the officers of Diocletian. One Donatus took a prominent station in opposition to the choice of the church, and many persons supported his views. "By his superior abilities and virtues," says Gibbon, ‡"he was the firmest supporter of his party." This controversy, in a short time, spread far and wide, not only throughout Numidia, says Mosheim, but even throughout all the provinces of Africa, which entered so zealously into this ecclesiastical war, that in most cities there were two bishops, one at the head of the catholic party, and the other presiding over…
*
EC. Hist. lib. 8. cap. 1-10.
† Claude's Def. of the
Reform, v. ii. p. 3.C.4.
‡ Ro. Hist. c.21.
…the
Donatists.* The churches of the latter amounted to four
hundred. †
3.
These seceders or dissenters in Africa, were called
Donatists, from the name of their reformer, though by some
they were called Montenses. The Donatists did not differ
from the catholics in doctrine, ‡ but in morals, and they
seceded on the grounds of discipline from the community.
S
The Donatists maintained that THE CHURCH ought to be made up
of just and holy men, or at least of those who are such in
appearance; and that although wicked men might lurk in the
church it would not harbor those who were known to be such.||
They were zealous in requiring penitence of all those who
united with them, and the narrow and solitary way, observes
Gibbon, which their Erst leaders marked out, continued to
deviate from the great society of mankind.([ They thought
the church ought to be kept separate from the world, a
religious sociciety voluntarily congregated together for
pious purposes. With this view they admitted none to
fellowship without a personal profession of faith and
holiness; and them they baptized. ** They baptized converts
from paganism, and they re-baptized all those persons who
came over to their fellowship from other communities; ††
they were very careful to remove from their places of
worship every thing that bore any resemblance to worldly
communities.‡‡ While the catholics, under Constantine, were
ornamenting their sanctuaries, so as to resemble heathen
temples, the Donatists' zeal prompted them to clear the
walls and floors…
*
EC. Hist. C. 4, c. 5,
S
2.
† Rob. Hist. of Bap. p. 213.
‡ Camp. EC. Lect. p.
240.
S
History of the Donatists, p. 60.
|| Dupin's Ch. Hist. C. 4, c.
3.
([ Ro. Hist. c. 21.
** Rob. Hist. of Bap. p. 215.
††
Mosheim. ib.
‡‡ Gibbon's Ro. Hist.
c. 21.
…of
their places of worship of all vestiges of the ancient
superstitution. The regard which they paid to purity of
communion, occasioned their being stigmatized with the term
Puritans.*
4.
The Donatists and Novatianists very nearly resembled each
other in doctrines and discipline;† indeed they are charged
by Crispin, a French historian, with holding together in the
following things: First, For purity of church members, by
asserting that none ought to be admitted into the church but
such as are visibly true believers and real saints;
Secondly, For purity of church discipline; Thirdly, For the
independency of each church; and. Fourthly, they baptized
again those whose first baptism they had reason to doubt, ‡
They were consequently termed Re-baptizers, and Anabaptists.
S Osiander says, our modem anabaptists
were the sanie with the Donatists of old. || Fuller, the
English church historian, asserts, that the Baptists in
England, in his days, were the Donatists new dipped:([ and
Robinson declares, they were Trinitarian Anabaptists.**
5.
The disputes between the Donatists and Catholics were at
their height, when Constantine became fully in
314
vested with imperial power: A.D. 314.†† The catholic party
solicited the services of the emperor, who, in answer,
appointed commissions to hear both sides, but this measure
not giving satisfaction, he even…
* Jones, ubi sup.
† Id. v. i. 472.
‡ Danver's Treat, p. 272.
S
Baronius' Ann. see above ch. 2, sect. 1st.
S
5, note 9, references.
|| Danvers, ib.
([ Idem.
**Hist. of Bap. p. 216.
†† About this period Arius
arose in Africa; the star called Wormwood fell and
embittered the waters of the sanctuary to a great extent,
nor are they fully sweetened yet.
…condescended
to hear the parties himself; but his best exertions could
not effect a reconciliation. The interested part that
Constantine took in the dispute led the Donatists to
inquire, "What has the emperor to do with the church? What
have Christians to do with kings? or What have bishops to do
at court? Constantine, finding his authority questioned and
even set at nought by these Baptists, listened to the advice
of his bishops and court, and deprived
320
the Donatists of their churches.
This persecution was the first which realized the support of
a Christian emperor, and Constantine went so far as to put
some of the Donatists to death. The Circumcellians, men of
no religion, saw these Puritans oppressed, and from
sympathy, and a love of native freedom, actually took up
arms in their defence.* Every thing now combined to disturb
the peace of the province, to prevent which the emperor
found it necessary to abrogate those laws he had previously
made against the Donatists. His superstitious regard to the
rites of the church, and the Catholic clergy, increased as
he declined in life, and consequently through their
influence he issued, in
330,
his edict against all Dissidents and
337
Seceders from the orthodox cause. These views and measures
he supported till 337, when death terminated his career. The
ensuing emperors were influ
348
enced generally by the stipendary bishops, consequently
chequered circumstances attended dissenters. In 362 Julian
permitted the exiled Donatists to
362
return and enjoy the sweets of liberty, which revived the
denomination, and by their zeal and… * This conduct of these men is always represented to the disparagement of the Donatists, but later records of Protestants leave the Donatists with credit in this defensive war.
…unceasing
efforts, brought over, in a short time, the greatest part of
the African provinces to espouse their interest. From
various sources of information, it is most evident that the
Donatists were a most powerful and numerous body of
dissenters,* almost as numerous as the catholics, which,
considering the strictness of their discipline, and their
close adherence to the laws of Zion, is a subject of
pleasing reflection. Their influence must have been
considerable, since as Mr. Jones remarks, "There was
scarcely a city or town in Africa in which there was not a
Donatist church."†
370
6. Bishop of Mela, or Milevi, a
city of Numidia, wrote a book against the Donatist
separation, addressed principally to Parmenianus, a minister
of that persuasion. In this book he charges the Donatists
with removing sacred things out of those places of worship,
which came into their possession from other denominations;
with washing the walls of such sanctuaries; and thinking
themselves more holy than others. He charges them with
re-baptizing catholics as if they were heathens; and
asserts, in opposition to the views held by the Donatists,
that "all men that come into the world, though they be born
of Christian parents, are filled with an unclean spirit,
which must be driven away by baptism. This is done by the
exorcism, which drives away the spirit, and makes it fly * Mosheim's EC. Hist. ubi supra. † Ecc. Lect. v. i. p. 474.
…persecution
they experienced, he considered the justice of God sent it
upon the Donatists to revenge the dishonor they had done to
the waters of baptism. Their success in proselyting
catholics occasioned Optatus to call them thieves and
heretics.* To make baptism valid, he says, three things are
necessary, The Trinity, the faith of him that receives it,
the faithfulness of the minister; and then there is no
occasion of re-baptizing. He argues, that the faith of him
who receives baptism, is necessary to the validity of the
sacrament. This view of exorcising the candidate proves
Optatus to have been ignorant of modem pasdobaptism.†
377
7. In 377, the emperor Gratian, influenced probably by the
catholic party, who envied the growing prosperity of the
Donatists, deprived them of their churches, and prohibited
all their assemblies, public and private; but their number
and influence prevented the edict being fully executed. At
some period during this century, and very probably while
under suppressing edicts in Africa, the doctrines and
discipline of the Donatists were established in Spain and
Italy; but their influence in other kingdoms bore no
comparison to their numbers, importance, and operations in
their native province. These people maintained their
popularity through the century, and continued formidable to
their enemies through the ensuing age, but afterwards we
shall trace them declining in credit and numbers. Two
circumstances combining about the end of this century,
operated prejudicially to their interests; the one was a
division among themselves about a man named Maximin, which
discord was very considerably aided by the…
* Rob. Hist. of Bap. p. 189.
† Dupin's Ch. Hist. C. 4. v.
ii. pp. 87-96. Optatus.
…catholics,
in order to weaken their energies and importance; the other
was, the rise, credit, efforts, and influence of
387
Augustin, bishop of Hippo, with the court of Rome.* 8. AUGUSTIN was born at Thagaste in Numidia (Algiers) A. D. 354, of Christian parents. He was not baptized in infancy. His early life was dissolute, from which conduct he had been unfavorably represented by various writers. † His change of views on religion took place while he was under Ambrose's ministry at Milan, by whom he was first baptized. It is probable that Augustin imbibed from the Milanese bishop, the spirit of usurpation and tyranny so prominent in his proceedings. Some parts of this Father's works are excellent, the reading of which will convince any Christian, that he was well acquainted with the innate depravity of the heart. Soon after his baptism he gave up his profession, and returned to Africa, where he was again baptized by Valerius, bishop of Hippo. Here he rose to eminence in the church, and contended with four classes of dissenters from various motives. The Arians he disputed with on the doctrine of the Trinity: the Pelagians, on the points of original sin, and the ingenite state and power of the human will to spiritual duties: ‡ the Manicheans, on the origin of virtue and vice,…
*
Mosh. Hist. C. 4, p. 2. c. S. S 6. † There is an obscurity about Augustin's motives and conduct, which is at variance with Christianity; virtues and vices to the extreme have been attached to him. See Dupin's and Mosheim's Histories, with Bayle's Dictionary, and Robins. Hist. of Bap. ch. 23.
‡ The advocates of
Pelagianism, say, that Augustin first discovered and
propagated those sentiments since termed Calvinistic, but
this is an error. The early writers expressed themselves
equally decisive on election, predestination, &c., with
Austin, though not so frequently; and it is equally evident,
that the early churches held his views. The ministers of
religion had, for about two centuries, been more engaged in
adjusting the new philosophy and arranging ceremonies, than
in discussing the doctrines of grace: but the views of
Pelagius, when made known, awakened all the native energies
of Austin's mind. Pelagius, in conference, found all the
valuable learning and authority of previous ages against
him, which no doubt regulated him in abjuring his error. See
Dupin's Lives and Works of the Fathers. Cave's ditto.
Daille's Use of the Fathers. Toplady's Hist. Proof. Gill's
Cause of God and Truth.
…and
the Donatists on the ceremonies of the church and the
expediency of infant baptism. It is probable that Augustin,
in the heat of controversy expressed himself on different
subjects more energetically than he would have done in the
absence of exciting causes. Innocent of Rome, Ambrose of
Milan, Augustin of Hippo, with others, had united their
influence in supporting the catholic church, and these
bishops in 390 received the sanction of the emperor
Honorius, in establishing superstitious rites against the
zeal and efforts of many pious and judicious Christians.*
This union of secular and spiritual power operated alike on
all dissenters. In 398 a council of bishops at Carthage
petitioned the emperor for the removal of all heathen
temples, and the destruction of all images, which was
granted. In 399 the temples were razed, and Christianity was
said to be much extended. † This combination was prejudicial
to the Donatists, whose churches were numerous in this
province, "and which were served by no less than four
hundred bishops."‡
9.
The Donatists had hitherto maintained themselves in
reputation, and their affairs were in a good state. The
catholics having Augustin as their head, with other zealous…
*
Mosh. Hist. C. 4.
S
22.
† Baronius Ann. C. 4. c. 9,
A. D. 399.
‡ Mosh. Hist. C. 4,
S
7.
…adjutors,
exerted every means for their suppression; but finding their
preaching and writing effect very little
404
alteration; they, in 404, sent a deputation to the emperor
Honorius, requesting him to enforce those edicts, made in
previous reigns, against the Donatists. The emperor first
imposed a fine on all those who refused
405
to return into the bosom of the church, banishing the
pastors of the refractory. The year following, severe
measures were adopted, but the magistrates were remiss in
their execution. This occasioned a council at Carthage,
which sent a deputation to the emperor, soliciting the
appointment of special officers to execute his edicts with
vigor. Though weakened by these severe measures, the
Puritans were yet quite strong.
408
In 408 after Stilicho, the general, had been put to death,
they increased in strength, and in the ensuing year, they
had accessions to their interests,
409
when from their rising importance the emperor granted a law
in favor of religious liberty; but the united exertions of
catholics occasioned the abrogation
410
of this law following year. Tired with the appeals of these
contending parties, the emperor sent a tribune with full
power to conclude the unhappy contest. Consequently a public
meeting was called, and
411
as Lardner says, "a famous conference was held at Carthage
in 411."* In this celebrated synod, the number of ministers
from the different churches, in both denominations, was
found to be nearly equal; though some ministers of the
dissenting party were unavoidably absent. † The catholics
numbered two hundred and… * Lardner's Cred. of the Gospel Hist., vol. iv. pt. 2, c. 67, p. 96. † Ibidem.
…eighty-six,
and the Donatists, two hundred and seventy-nine. The defeat
of the latter is not attributed to the catholics' majority,
but principally to Augustin's influence at court and his
writings. The defeated Donatists appealed to the emperor,
but without attaining any beneficial result.*
412
10. In 412 Cyril was ordained
bishop of Alexandria. One of his first acts was to
shut up all the churches of the Novationists, and strip them
of every thing of value. Augustin, supported by a kindred
spirit in Cyril, exercised all his influence, and
consequently the edicts procured against the Donatists, were
now of a more sanguinary character. The Catholics found by
experience, that the means hitherto used had been
ineffectual against the Donatists: they now prevailed on
Honorius, 413
and Theodosius, emperors of the east and west to issue an
edict, decreeing. That the person re-baptizing, and the
person re-baptized, should be punished with death. In
consequence of this cruel measure martyrdoms ensued.
Gibbon remarks on these edicts, that "three hundred bishops,
with many thousands of the inferior clergy, were torn from
their churches, stripped of their ecclesiastical
possessions, banished to the islands, proscribed by law, if
they presumed to conceal themselves in the provinces of
Africa. Their numerous congregations, both in cities and the
country, were deprived of the rights of citizens, and the
exercise of religious worship. A regular scale of fines,
from ten to two hundred pounds of silver, was curiously
ascertained according to the distinctions of rank and
fortune, to punish the crime of assisting at a schismatic
conventicle; and if the fine had been levied… * Mosheim's EC. Hist. C. 5, p. 2, ch. 5.
…five
times, without subduing the obstinacy of the offender, his
future punishment was referred to the discretion of the
imperial court. By these severities, which obtained the
warmest approbation of Augustin, great numbers were
reconciled to the catholic church: but the fanatics (or
faithful) who still persevered in their opposition, were
provoked to madness and despair."* Augustin owned, the city
of Hippo had been full of conventicles, till he procured
penal laws for their suppression. When the Donatists
reproached him with making martyrs of their bishop and
elders, and told him God would require an account of their
blood at the day of judgment; he replied, "I know nothing
about your martyrs, martyrs! martyrs to the devil. There are
no martyrs out of the church, beside, it was their
obstinacy, they killed themselves."†
11.
The Donatists rebaptized all persons coming from other
professing communities; this conduct Augustin disapproved,
and observes, "You (Donatists) say they are baptized in an
impure church, by heretics; but the validity of the baptism
depends upon God's authority, not on the goodness or
sanctity of the person who officiates." Their objections to
his infant baptism, he endeavors to answer, remarking, "Do
you (Donatists) ask for divine authority in this matter?‡
though that which the whole church practices,
S
is very reasonably believed to be no other than a…
*
Ro. Hist. Ch. 33.
† Robins. Hist. of Bap. c.
23, p. 215.
‡This question shows,
that the Donatists required scriptural authority for their
faith and practice in all the affairs of God's house. S Innocent fell in with this practice and infant communion, and after Zosimus, Boniface, in 418, was bishop of Rome. This Boniface inquires of Augustin, "Suppose I set before you an infant, and ask you whether, when he grows up, he will be a chaste man or a thief? Your answer, doubtless will be, I cannot tell. And whether he, in that infant age, have any good or evil thoughts? you will say, I know not. Since you therefore dare not say any thing, either concerning his future behavior, or his present thoughts; what is the meaning, that when they are brought to baptism, their parents, as sponsors for them, make answer and say, to the inquiry. Does he believe in God? they answer, he does believe. I entreat you to give me a short answer to these questions, in such a manner, as that you do not urge to me the prescription of the customariness of the thing, but give me the reason of the thing." Augustin felt the difficulty of giving a reason for his own custom, and subjoined a silly reply, gets angry, and concludes by saying, "I have given such an answer to your questions as I suppose is to ignorant or contentious persons not enough, and to understanding and quiet people, perhaps more than enough." Again, "He that does not believe it [infant baptism], and thinks it cannot be done, is indeed an infidel." Wall's Hist. pt. 1, c. 15, p. 196. Note. - The questions and answers were the relics of believers' baptism, which when used about an infant, was a lie before God! If the church had always practised infant baptism, why so many inquiries from Donatists and Catholics in the fifth century? Augustin being required to answer so many questions, and explain its utility, proves how great a share he had in introducing the rite, and in his reply, he considers scripture and tradition on an equal footing in the church, while the catholic community is the only church.
…thing
delivered by the apostles,* yet we may take a true estimate,
how much the sacrament of baptism does profit infants, by
the circumcision which God's former people received." †
Augustin
was requested by the Donatists to state "what good the
sacrament of Christ's baptism does to infants?" He says in
reply, "As to which matter it is piously and truly believed,
that the faith of those by whom the child…
*
The first recorded inquiry respecting minor baptism was,
"May youths be baptized so soon as they ask for the
ordinance?" the second period of this rite stated, "Our
opinion is that the grace of God should be withheld from no
son of man," Augustin insinuates apostolic authority, though
the bishop of Rome requested information on the propriety
and utility of the infant rite. † Wall's Hist. pt . l, p. 182-7.
…is
presented, or offered to be consecrated, profits the child."
But Austin does not say what advantage attends the child
where the sponsors have no faith, as is so common in the
present day. These inquiries from the dissidents of Africa,
are similar to those often made by the Baptists of the
present day, satisfactorily proving their denominational
character. This assertion is further established by Mr.
Long, who says, "though there were great feuds between the
Donatists and others, yet they were professed Anabaptists."*
"They did not only re-baptize the adults, that came over to
them, but refused to baptize children, contrary to the
practice of the catholic church."† Though Austin confines
the church to the catholic body, yet it must not be
forgotten, that there were churches more or less extensive
throughout Africa, besides the Donatists, and known as
Manicheans, Montanists, Novationists, and other, whose
morals were far more excellent than even Saint Augustin's,‡
but all these were heretics in his view, and objects of his
most virulent animosity.
12.
The difficulty of establishing infant baptism, even among
the licentious clergy and people of Africa,
S
suggested to Austin the expediency of calling together a
number of his brethren, which he effected at Mela, in
Numidia. 415
Amidst ninety-two ministers, Augustin presided; he, with
them in this assembly, since called a council, issued the
following manifesto of their charity to dissenters, 'That it
is OUR WILL that all that affirm that…
*
History of the Donatists, p. 60.
† Id. p. 103.
Ecbertus and Emericus, two catholic writers, assert
the same, Danver's Hist. Bapt. p. 272, &c.
‡ Bayle and some French
historians say he was a hard drinker.
S
Rules were made in every council at this period, to restrain
the licentious clergy.
…young
children receive everlasting life, albeit they be not by the
sacrament of grace or baptism RENEWED; and that will not
that young children, which are newly born from their
mother's womb, shall be baptized to the taking away original
sin, THAT THEY BE ANATHEMATIZED."* Having attained eminency
in the church, and the support of his brethren to enforce
the doctrine of infant salvation from water baptism, another
assembly of divines was convened the same year at Carthage,
to enforce the rite, and occasion its universality if
possible. The council solemnly declared, "WE WILL that whoever denies that little children by baptism are freed from perdition and eternally saved, THAT THEY BE ACCURSED." † So little regarded were the proceedings of this first assembly, that disputes have existed as to its date; but Innocent, Bishop of Rome, having expressed his concurrence to Augustin, a little before his dissolution, which took place in 417, we place the Milevitan council in the preceding year. ‡ Believers' baptism has never borrowed a foreign aid for its support; it originated from heaven, John 1:33, and has been maintained to… * Mag. Cent., in Danver's Hist. pp. 118-9. † Danvers, ubi sup. This practice commenced as here, with a mistaken view as to children's condition. "Jesus himself did not baptize children, nor did he order his disciples to do it; nor would they have forbidden infants to be brought unto him, if they had known anything about infant baptism; if while he declared infants to be of his kingdom, if while he had such a fair opportunity of being explicit as to their baptism, and of setting an example of it, &c., we may learn, that infants may be acknowledged of Christ's kingdom, brought unto him, and obtain his blessing without being baptized." M'Lean on Christ's Commission, p. 123.
‡ Ivimey's Hist. of
the Bapt. v. 1, p. 23. Note. "The necessity of paedobaptism
was never asserted in any council, till about the year 418."
Episcopius and Limborch, in Gibbs on Bap. p. 129.
…this
day among the followers of the Lamb, by the same divine
teaching and sustaining power; while every cruel and
oppressive measure has been engaged to suppress the
practice, and to substitute infant baptism and rhantism in
its room. The establishment of this rite by these severe
censures, in time, raised the catholic community into
numerical importance, and by patronizing the infant cause,
the bishop of Rome became a father (papa) to the church. His
authority was allowed or disallowed by the adoption or
rejection of this rite,* as in England, in 596, and among
the Albigenses in 1178, which shall be fully shown. His
advice was sought by Spanish bishops, respecting the mode of
baptizing children, and he has devised or sanctioned means
for sanctifying by water the fostus and embryo in every
stage. Every class of servants under his holiness, in the
church and out, who received this his mark, from the crowned
head to the lowest menial, has felt the pope's honor involved in the infant rite. Consequently they all have advocated, and enforced by fire and sword, the sanctifying ceremony in opposition to the Baptists in every age. Every national establishment, as a daughter or division of the Romish community, adopts the measure as the best palladium to its constitution. But to return from this digression; the instruction sought by many ministers from Augustin and Innocent, on church affairs, respecting this rite and other discipline, † the former's controversy with Petilianus, a pastor among the Donatists on infant baptism, with his calling together and presiding in those…
*
Consequently the extension of the pure church and kingdom of
Jesus Christ, can be traced only where this rite and all
human ceremonies are repudiated, and where the law of Zion
alone regulates.
† Dupin's Ecc. Hist C. 5, v.
iii pp. 195-8.
…assemblies which issued such decided
measures-show Augustin to have been the active innovator, at
the same time the difficulty he realized in imposing the
ceremony on the Africans, proves the novelty of the thing.
These features "point Augustin out as the first who ventured
to attack at law, believers' baptism. The innovators went,
therefore, on the forlorn hope, and a plain tale puts them
down. They did not pretend to ground infant baptism on
Scripture, but tradition; and as they could not cite a law,
human or divine, they ventured to place it on universal
custom."* Yet strange as it may appear, that which was said
to be a universal custom, required the penalty of damnation
to enforce!!! How sadly does the Carthaginian curse descend
on the heads of Austin's successors in practice, who hold
his rite, but who deny his doctrine! †
13.
The laws, edicts, and canons were more or less oppressive to
the Puritans for twenty-eight years. The invasion of the
Vandals in 428 relieved the oppressed from the scourge of
licentious bishops and a cruel court. These invaders entered
Africa from Spain; many who followed the army were protected
by them in full liberty, under the…
*
Rob. Hist. of Bap. p. 281.
† We have suggested that
pouring and sprinkling originated in Africa. Augustin says,
a complete harmony of sentiment existed between him and a
young man, his companion; the young man was taken ill, and
became insensible; Augustin, fearing his death, baptized him
(by pouring) while in an insensible state; on the young
man's partial restoration, he was told what had been done
during his stupor; he listened with honor, and treated
Augustin as his greatest enemy, Facts, &c., p. 32. Had no
undue importance been attached to the rite, or had the
custom been familiar in such cases, no such excitement of
horror would have been realized; but the novel view of its
sanctity regulated the saint in giving, and the sinner as to
the consequence of sinning after, the administration.
…
ancient name of Goths, Gothmen, or Goodmen. The Vandals,
like other German tribes, had no king, no priest, and
consequently were the avowed friends of liberty.* The
Donatists' situation and circumstances became ameliorated
under this new dynasty, though they never regained their
former extent, nor recovered their early popularity and
vigor. For one hundred years, Africa was governed by people
called barbarians, yet their conduct was milder towards the
followers of the Lamb and the Christian interest, than the
Catholics had ever been. During this period, the Vandals
allowed the Donatists to enjoy the sweets of civil and
religious freedom, which, probably, did not really conduce
to their spiritual prosperity; but when the
534
empire of the Vandals was overturned, in 534, the privileges
of religious freedom ceased to the Donatists, with the
government of these barbarians.
The
Donatists still, however, remained a separate body,
possessed their churches, and defended themselves from the
reproach of their enemies. They industriously tried every
591
means to resuscitate their interests; but the hostility of
the rising pope, Gregory, operated considerably on society,
to their prejudice. This pope wrote to two African bishops,
requiring them to exert themselves in every possible way, to
suppress the Donatists. Marked out for vengeance, and
realizing opposition and persecution
604
in every form, they disappeared. It is presumed these
people, "of whom the world was not worthy," emigrated to
Spain and Italy, or mingled with the pagans in the interior,
and worshipped the Redeemer as opportunities offered. From
their conduct in assembling… * Robinson's Ecc. Research, ch. 7, p. 106.
…in
caves and dens of mountains to worship, they obtained the
name of Montenses, i.e., mountaineers.* In the seventh
750
century, the Donatists dwindled away almost into obscurity,
but about the middle of the eighth century, the gospel light
was quite extinguished in Africa; and, as Gibbon observes,
it never after enlightened any territory, nor can it be
considered as having any extensive existence in the present
day.† 14. To review the history of such a people, so correct in morals, simple in spiritual worship, scriptural in faith and practice, for the period of above four centuries, is a pleasing employment. The continued preservation which the Donatists realized amidst trials the most formidable from crowned and mitred heads, is a satisfactory proof of their character, as forming part of that church against which the gates of hell shall never successfully prevail. We cannot help realizing a sacred respect for the memories of this body of people, whose religious profession and views were so nearly allied to our own; and some feelings of pleasure may be lawfully indulged at the remembrance of being their legitimate successors.
*
Idem, p. 112. In Abyssinia, and Africa, immersion is now
practised.- Millar's Geo., v. i. pp. 356 and 367.
† Ro. Hist. ch. 51. See
Dupin, Donatus and Optatus. Mosh. Ecc. Hist. Hist. of
Donatists, by Mr. T. Long, Prebendary of St. Peter's, Exon.
Claude's Defence of
the Reform, v. i. part 8, ch. 4. Lardner's Works, v. iv. p.
2, c. 67, pp. 91-103. Mr. W. Jones's Lect. on Ecc. Hist.
lect. 25. |
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