t with the customs and practises that had grown up in the
Ante-Nicene church, we do not wonder that evangelical faith was soon
afterwards almost entirely lost in ritualistic forms; that, like the
Pharisees of old, men made the faith of God of none effect by their
traditions.

[Sidenote: 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.

[Sidenote: 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