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and Miscellaneous Newspaper, devoted to Religion, Morality, Literature, General Intelligence, and the support of the Principles of the Christian Church. PUBLISHED WEEKLY. “THE LORD GOD IS A SHUT AID SHIELD.” $1:50 PER ANNUM, IN ADVANCE. RALEIGH, NORTH CAROLINA, JUNE 2, 1852. NUMBElf22. For ihe Christian Sun. CHURCH HISTORY, ' BY N. SUMMERBEIX. (Continued.) Tati am, of Assyria, who wrote The Philosophy of the Barba riant) says, u When God pleased, the word flowed from his simple essence—the first begotten work of his Spirit, produced by divis ion, not by despersion—as many torches may be lighted from one, and yet the light of the first torch not be diminished. So tho Logos proceeding from the power of the Father, does not leave the Father void of Logos, as I am not void of speech from toy speech going to yon.” Contr. Griecos, p. 145. Athenagoras wrote an Apology for the Christians, addressed to Marcus Aurelius, and also a treatise in defence of tho Res urrection—-next, Hormias wrote a satire against the heathen philosophers. Hegisippus, a ohureh teacher, in the reigns of Hadrian and Atonius Pius, the first church historian, is defended from Ebi onitism, by Neander 1: 676. Next Ilippolytus, a Bishop or Pastor of Arabia. A notice of his works was found in his statue, dug up in A. D. 1551. I will only notice, among his numerous works, that he compiled a homily in praise of the Savior, and that he is noted for a wri ting on tho Apocalypse, and a Commentary on Daniel, where their own day. But, as none of these are of popular authority as “ Church Fathers,” I pass to notice. Tertullian, A. D. 194 to 220. He was born in Carthage, and is doubtless one of the most eminent Elders in the ancient church, some of the Christianity of the day may be gathered from his Apology: “We look up to heaven with outstretched hands, because they are harmless, &c.; without a prompter, because we pray from the heart. We pray for the Emperor, whatever Cajsar would wish for himself in his private capa city, were we disposed to return evil for evil, it were easy for us to avenge tho injuries which we sustain; but Cod forbid that his people should vindicate themselves by human fire, or he reluctant to endure that by which their sincerity is evinced. Were wo disposed to get the part, I will not say, of secret as sassins, but of open enemies, should we want forces or num bers? Are we not dispersed through tho world? It is true wo are but of yesterdays, and yet wo have filled all your places, cities, islands, castles, boroughs, counsels, camps, courts, palaces, senato, and forum. We leave yon only your tempter. To what war should we not be ready and well prepared, even though unequal in numbers,—we who die with so much pleas ure—were it not that our religion requires us rather to suffer death than to inflict it. Wo are dead to all ideas of honor and dignity. Nothing is more foreign to us than political con cerns. Tho whole world is our republic!! We are a body united together in one bond of religion, discipline, and hope. We meet in our assemblies for prayer. We are compelled to \ havevrecourso to the Divine Oracles for caution, &c. See Iiawios 1: 174. \ Jbroin the Apology m lull, we learn, that jbiuers piesiuca m the Churches, that prayer was extempore, that worldly honor was not sought. Politics gavff place to religion, rulers were eubiiijtted to, anil liberality was .a constant virtue. These were the true Christians. Tertullinn was a very eminent writer, ranging the whole do main of Christian doctrine and life. His acknowledgment of the Son of Qoil is unequivocal. God said he, was not al ways a Father or u Judge, since ho could not be a Father un til he had a Son, Chap, iii,; p. 284. That he joined himself to the Montanists was purely in con sequence of his seeing more Christian excellence there. Hawies (1; 173.) He was a strong opposer of a doctrine just being in itiated into practice, infant baptism. _ A. D. 250. During the persecution, the Christians at Rome remained upwards of a year without choosing a President or | Bishop, so much would he he exposed. Novation was most in favor with the people, but by"T(*eiving-to his favor Novatus . ft- from Africa who had quarelled with Cyprian, this act enlisted the influence of tfiat powerful Bishop against him. Also his discipline was very strict: but perhaps, more reasonable than that of Cyprian, who demanded rebaptism. Be this as it may, Novatian was chosen Bishop of Rome: but another party chose one Cornelius, the favorite of Cyprian. Novatian was a Bishop as truly ohosen and ordained, from anything which appears as Cornelius—of the soundest princi ples, and distinguished by the name of Pure. But Cyprian and his African Bishops condemned Novatian, and supported Cor nelius in ‘the See.’—See Hawies 1: 215. Perhaps, Cornelius was first chosen: but being deemed too im pure, Novation was designed to succeed him. Cornelius said that Novfttian socrotly aspired to the office—but Neander thinks that ho had already declined it, and asks—whence had Cornelius the power to penetrate thus into the secrets of his opponent’s heart?—See Neander 1: 241. Yet I have no doubt that Novatns was the moving soul of the Novatian party; and the world may yet have cause to regret their lack of sucoess. Cyprian’s appoal against Nova tion’s treatment of the lapsed, is not to be considered as pre senting the wh&le truth, Novatian would have favored, nour ished and cherished them: but he thought that they ought not to be receiVod into the bosom of the Church, who had fallen in the day of trial. Truth unadulterated is not to be found with rnen, nor unspotted purity with the children of men. Nepos was an Egyptian Bishop who revived the doctrino of Papias concerning the miUenium which had been brought into discredit through the gble refutation of the theory by Origen. “ Nepos taught that the millenhim would take plaos uni the resurrection, and described the happiness of the saints, as inqch consisting in corporeal enjoyment. ” lie was a Christian, faithful, zealous, and skillful in the Scriptures.—See Milner 1: 227. DionstlS of Alexandria, A. P. 250. One of the brighest luminaries of his day, opposed Nepos, and quashed his opinions in the bud. llis works are lost except a few extracts preserved by Eusebius. These prove him to have been sound in the Christian faith. Sabelhamsm.—lie speaks ol the babelhan doctrine as fol lows, “ As many brethren have sent their books and disputa tions concerning a doctrine lately propagated containing many blasphemies against the Almighty God and Father of onr Lord Jesus Christ., and much infidelity against his only begotten Son, the first begotten of every creature, and the word incarnate: and much ignorance relative to the Holy Ghost.”—Milner 1: 226. The clearness with which he states the distinction between God and the Son, shows clearly that he did not consider them the same, while the denominations given to the Son establishes his divine personality. Milner says: “ Dionsyus showed, by unequivocal testimony that the Father was not the same as the Son, nor the Son the same as the Father—the Father cannot says he—be sepa rated from the Sou, as he is the Father; for that name es tablishes the relation, neither can the Son be separated from the Father for the word Father implies the union—the spirit is united with the Father and the Son, because it cannot exist separate, either from him who sends it, or from him who brings it."—Milner 1: 228. “ Gregory Thaumaturges—was born in Cappadocia—educated in Pagan idolatry, learned in Platonic Philosophy, with his brother and several other gentlemen attending the lectures of the renowned Origen, were converted to the Christian Religion; and Gregory on returning to Neccaesarea his native city a place wholly given up tq sin, was enabled to plant there a Christian 'Church. A subsequent ago has attributed to him a creed, which he'iit'saitlto have received in a vision from John and the Virgin Mary, the Toi’gery however is evidently the pro duct of a later age. “ Cyprian was elected Bishop of Carthage, A.„L>. 248, and suffered under Valerian 258, he was justly honored as a true pastor, and a dovout Christian, j et he was bjr birth a man of family, of considerable tbrtune, fair prospects; bred to the bar; - possessing a liberal education, being a good orator, elegant wri ter, of vivid genius and respected erudition. When converted, he literally sacrificed his property, distributing it to the p§or : he was elected Bishop by the people, was a married man, and de servedly reverenced: yet his people were not united in him; hut divisions took place and Fortunatus was also elected Bis hop.” See Hawies 1: 206. Cyprian's Death, Sept. 18: 258. “ The soldiers were sent to his residence to take him: he knew that his end was near; though his whole ministry had been in he midst of persecution, danger and death. He repaired to the Proconsul, was kept prisoner during the night at the house of the officer, which was sur rounded by great numbers of Christians ready to die with him : when brought before the Proconsul in the morning, surrounded by a strong guard, and followed bj’ the multitude, the Prbconsul said, “ Art thou Thacius Cyprian ?” Then answered Cyprian, “ I am,” and the following conversation ensued: Proconsul. The most sacred Emperors have commanded thee to sacrifice. Cyprian. I do not sacrifice. Pro. Be well advised. Cyp. Do as thou art commanded. (Pro. Advises with liis council.) Cyp. In so just a cause thou needest no consultation. % Pro. Thou art an enemy of the Gods, and a seducer of the people. The Proconsul then read his sentence; It is decreed, that Thacius Cyprian be beheaded. Cyprian replied, “ God be praisedthe people exclaimed, “ let us too bo beheaded with him.”—Wad. 64. Cypridn'n r&maris on Xovatian on receiving the lapsed again into the Church, are animating and beautiful—“At the day of* judgment, it will be laid to our charge that we took no care of the wounded sheep, and that on account of one that was diseas ed, left many sound ones to perish: that while our Lord left the ninety and nine whole sheep, and went after the one that had wandered and become weary, and when he had found it, brought it away himself on his shoulders, we not only do not seek after the fallen, but even reject them when they return to us—See 1 Cof. is: 22—xii: 26, x: 33. Jbe case stands different ly with the. PMlosophers-and Stoics, who say,- ad sins are alike, and that a sound man should not easily be brought to bend ; we are bound to. keep aloof from what proceeds, not from God’s grace, but from the pride of a severe philosophy. Our Lord says again..lie merciful, even as your Father is merciful—:the whole need not a physician, but the sick; but such a physician he cannot be who says, ‘ I take care only of the sound who need no physician.’ Behold! yonder lies thy brother, wounded in the battle by his enemy. On the one hand Satan is trying to destroy him whom he has wounded, on the other Christ ex horts ns not to leave him to perish, whom he has redeemed. Which cause do we espouse; on whose side do we stand ) Do we help the devil finish his work of destruction ? Do we, like the Priest and the Levite, pass by our brother lying half dead ? Or do we as priests of God and of Christ, snatch the wounded man from the grasp of the enemythat having done every tiling for his salvation, we may leave the final decision of his case to the judgment of God,”—See Neander 1: 245-6. Nor was this bare profession. When certain Christians of Numidia had been taken captive and the Churches were un- | able to raise the ransom, Cyprian raised a contribution of over four thousand dollars and forwarded it for their relief.—Ibid 1; 256. Yet the charges, that Cyprian ruled with imperious sway and ejected members who displeased him with great haughti- . ness, seems but too well to accord with his notions of visions aud dreams, and of the dignity, and authority, and superiority of the outward and particular developements of the Church. He was but human. None is without fault save God and his Son. The error seems to have been fellsn into by some, and Cyprian among the number that baptism was iudbpensible to the return sion of sins, hence a controversy arose about Baptism.— The question was whether returning penitents, or heretics ought to be rebaptized. Cyprian maintained the baptism, of heretics to be null and void; and that even the baptism of Novatian—the pure—ought, to be so regarded. Stephen bishop of Rome opposed rebaptizing with much asperity and dogma tism. - \ ' ' Sprinkun’o., In the cause of this controversy Cyprian decided, “ that those whose weak state 0/ health did not permit them to be washed in water, were yet sufficiently baptized by being sprinkled, as the virtue of baptism ought not to be estimated, in a carnal manner, by the quantity of external apparatus.”—Milner 1: 211. This innovation we thus see crawling in at first as an invalid upon the sick bed. Hence it is admitted that “ immersion was so customary in the ancient Church, that the baptism of the sick who were merely sprinkled, was entirely neglected by some, and by others was thought to be inferior to the baptism of those bathed in water.” The Roman Bishop Cornelius said to Cyprian, “Novatian received baptism on a sick bed, by asper sion, if it can be said that such a person received baptism,” for, “ No person who had during sickness been baptized by asper sion was admitted to the clerical otlice.”—Epis. Cyp. 69. Bib. Theo. Storr & Flatt by Schmucker 513. "r The 'change thus taking place in baptism may be marked by the reader in the followingextracts , from Moshietn, who was himself Pedo-baptist: - , ” _ First Century. “ Baptism was administered in this century by an immersion of the whole body* in the baptismal font."— Mosh. 1 : T6. Second Cent. “Baptism was administered publicly twice every year, at the festivals of Easter and Pentecost. The persons to be baptized repeated the Apostle's creed, confessed and re nounced their sins &c., and were immersed under the water.” Mosh. 1: 69. Third Cent. Baptisms were continued twice a year: but now “ the candidates had to endure a long course of trial, and prepara tion, and the ceremony was performed only in the presence of the initiated, and remission of sin was thought to be the imme diate happy fruit, and the candidates returned home arrayed in white garments, and adorned with white crowns.”—Mosh. 1; 91. -v^s before seen, some sick persons were sprinkled. Fourth-Cent “ Baptismal fonts were now erected in the porch of each Churclr’C^ntRceremonies were multiplied.—ibid 1: But Moshietn says nothing farther about the mode. Monarchism—Heretics of the Third Cextcrt. Among the heretics who troubled the Church in this century. Monarchism stands predominant. We find, says Neauder, “the earliest traces of it in the Ro man Chuch: 1st Class were called simply ifonarchians. and held, that al though Christ’s birth was supernatural, yet they did not ac knowledge an indwelling divine nature in Christ. This class, or at least the leader, Theodotus, was excommunicated by Victor the Roman Bishop.” zu v. iiisb. ^yiuuier uiiuss ui use m xvuiue nuiii aricuiuu, «uu appealed to Victor in support of his theory: Hence, these could not have been of Theodotus’ school. The second class of Monarchians were called Patripassians, because they believed that the Logos was God the Father, and that the Father suffered. This doctrine first came from Praxe as, of Asia Minor, lie traveled' to Rome and induced the Bish ops to excommunicate the Montanists of Asia Minor. Praxeas denied any distinction in God’s being, and applied the term Son barely to Christ’s appearance on earth. To this class Xoetus be longed, who, when cited to answer for his faith, exclaimed: “Of what evil am I guilty ? When I glorify Christ, the unity of God and Christ,” this only God was his motto. Berylus of Arabia, one of the most learned teachers in the Church, having excited some notice as a supporter of the Mon archian theory, a Synod was convened, A. I). 2 ft, and the great Origen-haring confuted him, he -returned to the Church: but Sabellius of Africa, proceeded farther in the track of Berylus, and plainly taught that while “ the Father remains the same, he envoives himself in the Son, aud Spirit; thus he received riot only the Son, but the Whole-Triad into his Monarcliian theory.” (Neander 1: 595.) Said this heretic, “As in the Sun we may dis tinguish its proper substance, its round shape, and its power-of communicating warmth and’light; so in God w.e may distin guish his proper self-subsistent essence, the illuminating power of the Logos, and the power of the Holy Spirit in diffusing warmth and glow of life through the hearts of believers: he even-denotedthese persffnaTP^these he regarded as personifica tions <fcc. The self-expression of the Supreme being is the on becoming Logos, which is the ground of all existence. Thus God silent is inactive—lie spake aud the on became Logos, so said he “tothaeud that ive might be created, the Logos came forth from God—or was begotten—God caused the Logos to go forth from him, as a ray from the Sun, and then withdrew it again into himself; but the Logos is iu itself only Logos, with its humanization, it first becomes a Son of God, so the Logos having eondufted souls to' their perfection will return to-its oneness with the Father—perhaps this was done at the ascen sion from the mount of Olives. “ In the conflict with these two classes of Monarchians, the Church doctrine of the Trinity (afterwards) unfolded itself.”— Ncandor 1: 584, 595, 598. Persecutions under the Heathen Emperors, Recapitulated. There are ten geueral persecutions recorded under Pagan Rome: 1st, A. D. SI, by Nero, who set fire to the city of Rome; and when the tide of popnftir fury set hard against him, laid it to the Christians, and punished them accordingly. 2d. A. D. 95, by Domitian, when fort ^t housand Christians are supposed to have suffered. Simeon, Bishop of Jerusalem was crucified. All kinds of torture, rack, searing, broiling, burning, scourging, stoning and hanging were resorted to. Tim othy at this time, pastor of Ephesus suffered, A. D. 97/ Sd. A. D. 108, Trajan. In this persecution Ignatius was put to death, after being cruelly tortured. Sytnphrosa, a widow was scourged, hung by the hair, and afterwards drowned with a stone hung to her neck. This persecution continued for many VMM / 4th. A. D. 162, Antonins. Under his reign the Christians were banished from their houses, stoned, imprisoned, plundered, and forced to walk over nails and sharp stones bare-footed, and afterwards put to death. In this persecution Polycarp suffered. 5th. A. D. 180, Commodius. In this persecution, Perpetua and Felieitus, both mothers with their infants, were drawn from prison to the Theatre, and exposed to the fury of homed beasts, and afterwards beheaded with many others. * 6th. A. D. 235, Maximinus. In this persecution the Chris tians were outlawed; Ilippolis was tied to a wild horse and dragged to death. Others were burnt. 7th. A. I). 249, Decius. In this persecution many eminent Christians suffered, among whom was Balylas, pastor of the Church at Antioch. SeveraL females of exemplary piety, en dured the most severe tortures with constancy and fortitude. The famous Orfgen at the age of sixty-four endured much, thrown into a loathsome prision, loaded with chains, his feet and hands extended to the utmost for days in the stocks, his tortures being protracted to prolong his sufferings; in the interim, Decius died, and with a shattered frame Origen was released, and lingered five years with a broken constitution. 8th. A. D. 257, Valerian. In this persecution many suffered, both of men and women. St. Lawrence, a Christian deacon was broiled over the fire on a large grid-iron. Some were burnt, and others sawn asunder. ytn. A. u. 11 -t, Aurehan. Under his reign among others, Felix, pastor (afterwards called Pope) of the Church at Koine suffered. 10th. A. D., Dioclesian. “Are you a Christian” still con tinued to he a question, upon the negative answer of which life depended: many however looking for a higher life were enabled by grace to say “We are Christians.” Said Maximus, governor of Cilicia to one : What are you i lie replied, I am a Christian. Max. What are you? / C. A Christian. Max. You should sacrifice to the Gods, and not disturb the State, then you would have riches and honor. C. I desire no greater honor than to be a Christian. Max. Strip, and scourge him. Many women endured the like torture with great fortitude. One Pagan Father even informed against his sons, who was finally put to death. The scenes are now about to change. Wo shall soon see Con stantius favoring Christians; and Constantine embracing Chris tianity, and the government of the Roman Empire passing from the hands of heathen to Christian Emperors: yet whether this was a real goo3-feen$fit to the truth, or tended to the glory of God, the reader must judgepeertainly it neither dried up the foun tain of persecution, nor changed itsCourse materially, though doubtless great mid important changes resulted.' It is. certainly to the credit of Constantine that the A. D. 313, Edict of Mil&a established universal toleration: but the union of Church and State was properly the rejection of the humble followers of Je sus, who must ever compose the true Christian Church, and the establishment of a worldly, Political, or Roman* Ckuhcii ; composed of those whom this world would love, because they were of this world. And such doubtless was the first founda tion stone politic of the religious edifiqeAfterwards called the Roman Catholic Church. During tne Jirst three Centuries, tne Gospel fiatl been piantea in every nation of the Roman Empire. Copies of the Bible were multiplied. Pagan altars were abandoned and the. priests were left void of occupation. Far and wide the influence of Christianity was felt. 'Porphyry, and Celcus, and Lucian bat tled with weapons of satire, ridicule and controversy in vain. Such writers as Origen and Justin Martyr swept the field of every adversary. The Gospel sailed smoothly on the political sea of Rome—advanced majestically o’er the classic fields of Greece. Rode triumphantly—o’er the barbarous domain ef 'Gaut—tri umphed gloriously in the sunny climes of France—and nobly reared its banner in the British isles. The Goths, the Van dals, the Lombards, and the Germans acknowledged its influ ence. The next century will see it sinking in earthly glory and perishing in carnal life. The days of unity are past, and the future reveals the dark picture of human nature wrestling with ’’ the divine; and in the very Sanctuary, striving for the mastery. Romas government becomes Christian—Constantine—Per secution oe the Pagans. The morning of the fourth century opened with a gleam of sunshine, and the Emperor Dibciesiau's peaceful favor and pro tection promised a beautiful day. Thet death of Marcellas an otficer in the army, who coultl not submit to heathen rites, was an exception to the general features of the'Tnnes; hut soon the morning rainbow gave, place to dark and lowering clouds, which burst in a terrific storm upon the Church. Dioclesian, to lessen the cares of government, had shared the Empire with Maxiwian.. Each chose a successor ; Dioclesian Galerius, and Maximian, (.’(.instant ius Chlorns. The former occupied the East, and Africa; and the latter the IVest, with Gaul and Britton. Dioclesian was a lukewarm Pagan, but Galerius breathed fury and slaughter against all Christians. Maximian was beastly and sensual, but Constantius Chlorns, was a man of candor. Galerius soon procured an Edict for the suppression of the Christian worship, and the Church of Xieotnedia was the first to bo leveled to the ground. Christians were next deprived of all places of trust, profit-or honor; and a zealous Christian who ^pulled down the decree was burnt alive. Former efforts having proved unavailing, a fourth Edict order ed the Magistrates to seize Christians without respect to age, sex, or station, and reclaim them to Paganism by torture, or slay the obstinate. Humanity reeoils, nature shudders, and man blushes for his fellow-man as he pursues the pages of suffering, groans, blood and death. Galerius rode into power on the suf ferings of his subjects. Dioclesian and, Maximian resigned to him their power; Constantius alone stood between him and universal ompire, and Constantius was in Britton drawing near his end. He sent to Galerius, for Constantine his son, that he might see him before he died. (Jo be ton-tinned.)
The Christian Sun (Elon College, N.C.)
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June 2, 1852, edition 1
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