In some parts of France dissenters similar to the Albigenses were called Bulgarians, in Italy they were called Paterens and in Germany were called Catherists, and in derision were called "Good Men." How is it that these dissenters, by the testimony of their enemies, appear to have lived better and holier lives without the sacraments than their persecutors did with them? What is the testimony of observation in our day?[236] Are those beatitudes which Jesus pronounced upon the Mount better observed by those who have seven sacraments than they are by Protestants who have only two? And, are they better observed under two sacraments than they are by the Quakers, and some other Christians who have none? If this is the case, it is strong support to the belief that Christ ordained the sacraments. But if the reverse is found to be the existing condition, then a suspicion may arise that these sacraments are not divine, but are human impositions and that they divert from the Divine. Therefore, may it be that some of our best Christians get along quite as well or better without them. Neither the word sacrament nor any synonym thereof occurs in the New Testament, nor in the writings of the "Fathers," until the third century. There were no sacraments then as there are now, therefore no necessity for such a name. Sacrament was a Pagan name for a military oath and was ruled into its present position by apostate Christians. The apostles and first Christians evidently continued to eat the Passover Supper, because their fathers had done so for ages in memory of Israel passing over the Red Sea out of Egypt, and not from any command of Christ. Otherwise they would with still more persistence have continued to wash each other's feet, which Jesus commanded with language and actions far more solemn, impressive and imperative.[237] The Ante-Nicene Fathers and Eusebius inform us that water baptism was a prolific cause of bitter discord and division among the early Christians. It still sorrowfully distracts the loving children of our one Father and impedes the spread of his kingdom in the earth. These lamentable conditions must inevitably continue until such shadows are dissolved by divine brightness in that day which we rejoice to believe is now dawning. FOOTNOTES: [Footnote 200: Josephus Vol. 3, P. 324; Vol. 4, P. 99] [Footnote 201: Eusebius P. 75] [Footnote 202: Gibbon's Rome Vol. 1, P. 399] [Footnote 203: Josephus Vol. 4, P. 337] [Footnote 204: Christian Institutions P. 202] [Footnote 205: Acts 21.21, 24] [Footnote 206: Cyclopedia American and Britanica] [Footnote 207: Ante-Nicene Fathers Vol. 1, P. 209; Vol. 5, P. 667; Vol. 5, P. 678] [Footnote 208: Ante-Nicene Fathers Vol. 6, P. 217] [Footnote 209: Ante-Nicene Fathers Vol. 3, P. 669] [Footnote 210: Ante-Nicene Fathers Vol. 3, P. 669] [Footnote 211: Bucks Dictionary] [Footnote 212: Ecclesiastical History Vol. 2, P. 228] [Footnote 213: Cyclopedia American and Britanica]