The Last Reformation

by F. G. Smith

False doctrines and heresies

Another evidence of the decline of evangelical faith is found in the presence of many false doctrines among the leaders of so-called orthodox Christianity in that period of which I now write. Paul not only taught that at a later time some should "depart from the faith, giving heed to seducing spirits and devils" (1 Tim. 4:1), but he referred to some who had already "erred concerning the faith" (1 Tim. 6:21), and named two persons, 'who, concerning the truth, had erred, saying that the resurrection was past already, and overthrew the faith of some' (2 Tim. 2:18). After the death of the apostles, error made deeper inroads, and its baneful influence cast a shadow over the church, which rapidly deepened into the darkness of spiritual night.

Baptismal regeneration

One of the earliest corruptions of apostolic truth concerned the design and purpose of baptism. It was not long until unscriptural significance was attached to the literal rite itself, so that what was originally a mere sign, was substituted for the thing signified, and thus baptism took the place of spiritual regeneration. In several places in the writings of Justin Martyr, who lived about the middle of the second century, his language seems to attach undue importance to the literal rite; but other passages from the same author indicate that he had not as yet entirely lost sight of the apostolic standard. In his Dialog with Trypho, chapter 14, he says: "We have believed and testify that that very baptism which he [Isaiah] announced is alone able to purify those who have repented ... and what is the use of that baptism which cleanses the flesh and body alone? Baptize the soul from wrath and covetousness, from envy and from hatred, and lo, the body is pure."

In his First Apology, chapter 61, the same writer draws a clear Biblical distinction between spiritual regeneration secured through repentance and faith, and ritual regeneration in baptism as a mere outward sign of the inward work. He says: "I will also relate the manner in which we dedicated ourselves to God when we had been made new through Christ ... as many as are persuaded and believe that what we teach and say is truth, and undertake to be able to live accordingly, are instructed to pray and to entreat God with fasting for the remission of their sins that are past, we praying and fasting with them. Then they are brought by us where there is water and are regenerated in the same manner in which we were ourselves regenerated. For, in the name of God, the Father and Lord of the Universe, and of our Savior Jesus Christ, and of the Holy Spirit, they then receive the washing with water."

Other writers of the period under consideration, however, praise the saving efficacy of baptism in the most exalted terms. According to their minds, it is the actual means of the redemption of sins, not a mere literal rite expressing ceremonially the work of God's Spirit within the heart; it is an illumination; it extinguishes the fire of sin; it removes the unclean spirits from men and seals them for heaven. Tertullian wrote extensively on this subject. In his work On Baptism, chapters 3 to 8, he maintains the doctrine of baptismal regeneration "by which we are washed from the sins of our former blindness and set free for eternal life." He declares that by this act men are prepared to receive the Holy Ghost; that in the literal act, "the spirit is corporeally washed in the waters, and the flesh is, in the same, spiritually cleansed." Cyprian, bishop of Carthage (third century), in his treatise concerning the Baptism of Heretics, teaches the same doctrine in no uncertain terms.

Other erroneous doctrines and practises

The limits of this work preclude the historic treatment of the rise and development of the host of false doctrines and practises that finally bound the people in the thralldom of superstition and plunged the world into the darkness of spiritual night. One who is free from such influences can scarcely read without feelings of disgust the elaborate treatises of these church fathers wherein they extol the virtues of virginity as forming a new order of life, as an evidence of divinity, as making virgins while in this world "equal to the angels of God," and as a certain surety of special rewards in heaven. From this false standard proceeded at length the celibacy of the clergy and monkery with all their attendant evils. And the time would fail me to tell of the introduction of images and image-worship in the Western Church and of that superstitious regard for miserable relics of every description and kind. True evangelical faith was at length lost to view, buried beneath the rubbish of men's traditions. The treatment of such matters, however, belongs to the church historian, and as the general facts are well-known, it is unnecessary here to make more than a brief reference to them so as to prepare the mind for that treatment of the reformation which is a special object of the present work.