Entered according to Act of Congress, in the year 1856, by

SHELDON, BLAEEMAN & CO.,

In the Clerk's Office of the District Court of the United States, for the

Sonthem District of New York.

PHILADELPnU : STSaiOTTPED BT OlOROl CHARLK^

Mo. 9 Sansom Street

PREFACE.

■ ••

The object of this book is tD famish for tha people generally, the information necessary to a con^ft judgment of the Church of Christ. It is an effort |o bringtl^ to the masses, what belongs to them as vmtk mB^^ scholars, to whom it has, to a great extentn^^p c^^K fined. ^W

With this view, the author has labored tQ|Kess into one small volume, matter found in no one work, liliRll or large; and, as far as it has been published, isjcat-tered over several volumes, pamphlets, and papers. The different topics are, of course, treated with great brevity; but.it is hoped sufficiently at length to secure the above-named object.

It is believed that numerous church members even, have but very imperfect information on a subject of vital interest to them. Such a state of things is incompatible with their happiness and usefulness.. We live at a time, when all the disciples of Christ should be eminent in their Christian profession.

While we are particularly desirous to reach church members generally, it is hoped our effort will not prove unacceptable to pastors and deacons, who will find here what they need to enable them to act prompfly and intelligently in ordinary church matters.

It is hoped, also, it will be found a convenient medium of information for those who are inquiring • for the truth, anxious to know where among numerous denominations it lies. The author has seen the time

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when he would have deemed invajuable a single volume, which he could place in the hands of those needing "much in a little," who could hardly be ejected to seek through many volumes, pamphlets, anopapers, what is here embraced. It is no exaggeration mPBSijy that the cases are numerous in which yi^^ipersolflWof other churches, and those who have not " ^^ dj^mbers of any church, are looking towards ta^wa home. They desire facts, and only need

em t<f%ia^e a decision. Here they are. It is worthy of remad^fliat a reliable man, who is distinguished fo^jjli a^^Kmulation of facts, has said: "the number of members received into the Baptist churches for soi4|l^ear8 past, from other denominations, exceeds 2000 annually; and that the number of ministers, so receives, by change of conviction, is equal to one for every week in the year." This is a church emigration unheard of except in this direction.

It is a pleasing fact of the times, that the primitive state of religion is attracting attention. The nearer we approach the Son of God, His willj the more sure we may be of correctness and success. This volume has originated in a desire to aid, in some humble manner, such a result. If any suppose it leads too decidedly in a Baptist direction for such a profession, or to be of general interest, we have only to say, we believe it to be the result of the force of truth, and have presumed that others have no more regard for a mere sect than ourselves, and are as willing to receive the truth, wherever it may be found.

JPhiladelphia^ Jan.y 1856. D. 0- H.

CONTENTS.

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pBsrAci .••••••«•• •••••••••••••••8

Ihtboduotioh bt John Dowliho, D. D •'.•• .mmII

PART I.

THE OBIOIN AND HISTORY OF THE BAPTIST ORTJBOH, Ain> ITS IDENTITY WITH THE PRIMITIVE OHUROH.

CHAPTER I.

1« The importanoe of inyestigations in Church History. 2. Misrepresenta-tions of Baptists by Historians—Prof. Hase and his translators—Statistios. 3. The argument stated 19—22

CHAPTER IL

The probahilitj of the tnith of the position that the Baptist chnrch is the primitiTe church, from the opinions of intelligent men, Baptists and others, who hare paid particular attention to the subject. 1. Orchard. 2. Dr. Brown. 3. Prof. Duncan. 4. Drs. Ypeig and Dermont. 5. Writers in the Christian Review 22—^2^

CHAPTER IIL

The argument for the primitive character of the Baptist church from the history of baptism. 1. The origin of the chnrch and the history of baptism for the first century; testimony of the learned as to the mode and subjects of baptism during this period. 2. The history of Baptism from the first century onward beyond the times when Baptist churches, subsequent to New Testament Baptists, arose; the mode of baptism; Prof. Stewart on the early fathers; Dr. Sears on Chrysostom and Winner; the time and origin of sprinkling; the subjects of baptism; Pedobaptist materials for Bapt|g|argament8; Dr. Woods on infant baptism; Chevalier Bunson and Hyppo^tos and his age; Prof. Enowles on the origin of infant baptism; the time when it was introduced 28—39

CHAPTER rV.

The argument for the primitive character of the Baptist church, from the history of the church, being brief sketches of history, showing the ehain

of oonneotion from the earliest period of the ChriBtian ohnroh until the present time. 1. New Testament Baptists from A. D. 1 to 100. 2. The Montanists from 150 to 600. 3. The Noyatians from 251 to 600. 4. The DonatistB from 311 to 750. 5. The Paulicians from 653 to 1017. 6. The Paterines from 330 to 1250. 7. The Waldenses from 150 to 1523; ^ Luther's appearance and the rise of evangelical Pedobaptism. 8. The TLnabaptists of Germany from 1524 to 1674. 9. The Baptists of England, Ac, from 100 to 1855. - 10. The American Baptists from 1639 to 1855. 11. Other Baptist sects .........40—53

CHAPTER V.

mie argument for the primitiTe character of the Baptist chnreh firom its identity with the primitive chorch; the identity wanting in the case of the Boman Catholic, the Greek, and the Protestant churches. 1. If the Baptist church is the primitive church, there should be an identity, and there is. 2. There is none between the Boman Catholic and primitive church; B'Aubigne on the rise and fall of Bomanism; Gavazzi's demolition of Bomanism. 3. The Greek church originating in the Boman. 4. Church of England no claim to primitive resemblance. 5. The other evangelical lurches primitive only in part •.«•...•. ..•••••§3—59

PART II. DOOZBINES AND OBDINANGES OF THE BAPTIBT 0HT7B0H.

CHAPTER L

Articles of Faith. 1. Harmony in the midst of variety. 2. Articles of Faith, with proof texts. 3. Church Covenant. 60—73

CHAPTER XL Baptist Catechism. 1. The object of it. 2. Keaoh's Oatechi8m.......73—93

CHAPTER nL

Baptism. Pengilly's work all which is necessary. L The four Gospels. 2. John's Baptism. 3. The subjects, mode, and spiritual design of baptism. 4. The mode of John's baptism. 5. The baptism of Jesus. 6. Christ baptizing by his disciples. 7. John's last baptiiin^^j^ Anon. 8. References of Jesus to John, and his baptism and success. 9. Christ's Bufferings under the figure of baptism. 10. The great commission. 11. Conclusion of the four Gospels. 12. The Acts of the Apostles. 13. The Pentecostal baptism. 14. Philip baptizing at Samaria. 15. Mode of the Eunuch's baptism. 16. The baptism of PanL 17. Of Comelins and bis friends. 18. Of Lydia and her houMhold. 19. Of the jailor and

his hoiueliold. 20. Paul and hoaseliold baptisms at Corinth. 21. Ee-fleetionB upon household baptisms. 23. Baptisms at Ephesus. 23. Oon-elnsion of tho Aets. The EpisUes. 24. Passages which contain expresa allusions to baptism. 25. Occasional mention of baptism. 26. Baptism illnstrated by erents in the Old Testament. 27. Conclusion of the New Testament. ......•.• 94—156

CHAPTBE IV.

Infiukt Baptism. Pengilly on the grounds of Infant Baptism, its rise and snsposed benefits. 1. Strange that Infant Baptism still exists. 2. No Infiukt Biq>tism in the New Testament 3. The Saviour blessing little ehildren. 4. Podobaptist grounds of Infknt baptism. 5. The children of belieyers, 1 Cor. yiL 14. 6. The children of believers no better bj nature than those of others. 7. The promise of God to Abraham and his seed. 8. Circumcision and the Abrahamio covenant 9. Infant salvation. 10. The authority on which Infant Baptism is founded. 11. The time when Infiuit Baptism was introduced. 12. Tradition. 13. Other Innovations introduced. 14. The Christian fathers and Infant Baptism. II. Sponsors introduced, because infants could not believe. 16. Views of modem Pedobaptists. 17. The use of baptism. 18. The first Christian writer who defends In£uit Baptism. 156—185

CHAPTER V.

Pr. Toller on Infiuit Salvation, Bedioatioui and Baptism. 1. Are infiuits^ dying such, saved t 2. Ought parents to dedicate their children to God? S. Where is the difference in baptism ? 4. What harm can baptism of infants do? 1st It perverts the Gospel; 2d. It makes void the command of God by human tradition; dd. It attacks and insults the mercy of God; 4th. It dishonors the Saviour; 5th. It does a serious injury to children.

185—193 CHAPTEB. VL

Communion. 1. Baptist terms of Communion the same with other denominations. 2. Bobert Hall on Close Communion. 3. Baptists should not be called Close Communionists, to distinguish them from others. 4^ Familiar Dialogue between Peter and Bei^jamin, on Close Communion.

193—207

PART III. BAPTIST CHUBOH POUTT, GOVERNMENT AND PBACnCS.

* CHAPTER L JL Tbe BiUo the Law of the Church. 2. The Church a Spiritual Body, ti Tbb Independenoe and Unity of the Church. 208—211

CHAPTER n. The 'Churoli. 1. Origin and meaning of the term. 2. Formation of- a Chnrch. 3. The power, rights and duties of a Church—^her power ezecu-tive; she should extend the reign of Christ; select, educate, license, ordain and support ministers of the Gospel; and choose her own officers.

211—226

CHAPTER m.

Members of the Church. 1. Spiritual Persons. 2. How they become members. 3. Restoration of excluded members. 4. How persons of other denominations become members. 5. Rights and duties of church members 226—230

CHAPTER rV.

Officers of the Church. 1. A Church may exist without them. "2. Bishops or Pastors and Deacons the only Officers. 3. Terms applied to Officers of the Church. 4. The authority, rights and duties of Pastors. 5. The origin, ordination, and duties of Deacons. 6. Other servants of the Church 230—239

CHAPTER V.

Church Meetings. 1. For Worship. 2. For Business. 3. Of Committees. 4. Of Councils. 5. Of Associations. 6. Of State ConTentions and Missionary Societies. 7. Of Ministers; 8. Church Letters.... 240—^246

CHAPTER VI.

Church Discipline. 1. Its Origin. 2. Its Nature and Design. 3. Offences requiring it. 4. Discipline of Ministers. 5. Treatment of Excluded Members. 6. Their Reception by other Churches 246—253

PART IV.

BAPTIST MARTYRS AND PERSECUTIONS, FOR THE FOREGOINa

PRINCIPLES.

CHAPTER L

1. The Uses of Persecutions. 2. Evidence of Discipleship. 3. They prove how idle is the wrath of man against God. 4. The Martyrs as an Example 254—261

CHAPTER IL

1. The Abundanee of the Su£ferings of Baptists. 2. New Testament Martyrs.

261—264

CHAPTER in.

1. Perseeutions of the Montanist BaptLsts, terrible in the extreme. 2. Of tho Noyatian Baptists by the Emperors 264—^267

CHAPTER rV.

1. Persecntiousof the Donatist Baptists; their Defence of Religions Liberty

2. Of the Panlician Baptists, eminent in piety and sii£fering, 267—271

CHAPTER. V.

1. Persecutions and Martyrdoms of the Paterine Baptists. 2. Gundulphas arises. 3. Arnold of Brescia; his intrepidity and martyrdom....272—^275

CHAPTER VL

1. The persecutions and martyrs of the Waldensian Baptists; the inquisition originated for them. 2. The boy and the priest. 3. Bartholomew Copin. 4. Cromwell and Milton interfere in behalf of Baptists...275—282

CHAPTER VII.

1. Persecutions and martyrs of the Anabaptists by Luther and the Reformers ; difference between Munoer and Munster. 2. Adrian Pan and wife.

3. John Deswarte, his wife, children, and neighbors 282—289

CHAPTER VHL

1. Persecutions and Martyrs in Britain. 2. Jeffreys and Baxter. 3. John Bunyan. 4. Eiffin and the Howling Family 289—297

CHAPTER IX.

Persecutions of Baptists in America. 1. By the Pilgrim Fathers in New England. 2. Roger Williams; his sufferings for conscience sake; his true place in the history of religious liberty. 3. The sufferings of Oba-diah Holmes and others in Boston; the Contrast in Boston. 4. The Sufferings of Baptists in Virginia; the Defence of three Baptist Ministers by Patrick Henry 298—314

PART V.

FACTS AND STATISTICS OF BAPTIST MISSIONARY INSTITUTIONS^ SCHOOLS. OF LEABNING, PERIODICALS AND CHUBCHES, AND CONCLUDING CHAPTERS ON THE INDEBTEDNESS OF THE WORLD TO BAPTISTS, AND THEIR DUTY TO THE WORLD.

CHAPTER L

I. Baptists ever the friends of Missions. 2. The first money raised in the United States for Foreign Missions. 3. Missionary Institutions in the United States and Great Britain. 4. Statistics of Beneyolenoe, Pastor's Salaries and Church Edifices. 5. Institutions of Learning. 6. Period-' icals. 7. Baptist Associations, Churches, Ministers and Baptisms. 8. Reflections upon the increase of Churches. 9. Ministers, Churches and .Members 315—329

CHAPTER n.

The Indebtedness of the World to Baptists. 1. On preserving pure the *' laws of God. 2. Baptists the only Christian people who have existed in all ages of the Christian era. 3. Defenders of Ciyil and Religious Liberty. 4^ They have not altered the ordinances. 5. They are the only consistent opponents of Popery. 6. They have contended for the truth against the world 329—339

CHAPTER IIL

The duty of Baptists to the world. 1. They should prore worikhy of the honor conferred upon them. 2. They should not yield to the demands of the world. 3. They should contend earnestly with Romanism; its statistics. 4. The groat number of Baptists should be consecrated; their statistics contrasted with other denominations..., 339—349

INTRODUCTION.

<••• » *

Nothing is of greater importance to all who would make themselves familiar with the history and peculiarities of religious denominations, than a correct understanding of their fir^ principles —^those fundamental truths which lie at the foundation of their system of faith and practice. Much of the asperity and unfairness which have characterized the polemics of religion, has arisen from a misunderstanding or misstatement of the belief of the parties in controversy and from ignorance of the fandamental principles, lying at the foundation of that belief, and giving rise to the distinctive peculiarities of each.

Whenever a doctrine or a practice is held, as the leg^mate result of a principle, the proper course for a fair opponent is —not to brand with hard names, or charge with false conclusions—^but candidly to examine the principle, and then the connection between that and the doctrine or practice based upon it. If he can show that the fundamental principle is unscriptural and unsound, of course he overturns the conclusions that are derived firom it; just as a superstructure must fall when the foundation is knocked from under it. If the principle be admitted as true, then he must slow that the doctrine or practice cannot be logically deduced from it. If he can do neither of these,—^if he can neither prove the un-•oundness of the principle, nor that the conclusion drawn from it is a non sequUw —then, as an honest man, he is bound

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12 INTRODUCTION.

to submit to the trath. The least he can do is to cease his opposition, and to ''refrain fronji =tt66e men, and let them alone."

Alas 1 that the history of religious controversy shows how many there are, who are maddened rather than subdued by the impregnability of truth, and for lack of hard arguments, resort to hard names, and thus tread in the steps of the ancient accuser of the Apostle Paul, the orator Tertullus, who, conscious of his inability to enswer his arguments, took the easier course of branding him as " a pestilent fellow, and a mover of sedition."* And thus it has come to pass that men who have found the task too difficult to undermine the principles, or to confute the reasoning of Baptists, have contented themselves with branding them as " mad men of Munster"— "movers of sedition"—and "Anabaptists" or Rebaptizers; epithets, which a knowledge of their principles and history— as faithfully exhibited in the following work—^proves to be as inapplicable to them as to any denomination of evangelical Christians.

Xfoch of the odium which, in earlier times, has been caat upon Baptists, and occasional instances of which are seen even st the present day, has arisen from an inadequate or mistaken view of the great fundamental principles which underlie their system of faith and practice. We hold that it is unfair to assail a doctrine or usage of a denomination, till the demolition of the principle upon which such doctrine or usage is based.

To illustrate our meaning:—The Episcopalian believes that no one can be a true minister of Christ unless episcopally ordained in tbe line of apostolical succession, and he therefore excludes "from his pulpit his Methodist, or Presbyterian, or Baptist brother. Now, what we maintain is, that it would be unfair to attribute this seeming exclusiveness to bigotry of

♦ Acts xziy. 6.

t^nnchantabl^ess. The practice is a necessary result of the principle. If he really believes in the necessity of apostolical succession in order to a valid ministry, he is not to be blamed, because he refuses to be guilty of the inconsistency of violating this principle. Kor can we expect that such an one should admit us into his pulpit till he shall be as firmly con-

' vinced as we are, that this whole claim of apostolical succession is baseless, unscriptural and absurd. Just so, the Baptist believes that Immersion only is valid baptism; and in common with all other denominations, he believes that baptism— whatever it is—^must precede communion. How unjust, then, the odium cast upon Baptists, for what is termed their strict communion ; when, in this matter, they stand, as the following work proves, upon precisely the same ground with their accusers, viz.: valid, scripture baptism a prerequisite to communion 1. Till the principle from which this practice necessarily follows is disproved, viz.: that immersion only is true baptism, no fair opponent will censure them, or excite prejudice against themf for a practice which consistency with their principles imperatively enjoins.

That which we cheerfully concede to others, we have a right to demand for ourselves. We are firm believers in a principle that lies at the basis of the Baptist faith, viz.: that THE Bible is the only and sufficient kule of faith AND PRACTICE. We do uot belicve in the Romish or the Oxford doctrine, as expressed by Dr. Newman, a few years ago, before he had finished his voyage towards Rome—and which he still believes, now he has reached his haven, viz.:

.that " these two things, the Bible and the Catholic tradition^— form together a united rule of faith." We cannot admit vfKtu the Papist at Trent, that the written books and " unwritten: traditions" are to be received " with equal piety and venera* ti<#:*'* • .r

* '' Pari pietatis affectu ao reyerentia susoipit et yenerator." See the de^ cree of the Council of Trent on Tradition.

%

INTRODTJOnON.

The reader of the work to which these remarks are prefixed, will find abnndant proof, that the Baptist admits not of tradition as a joint authority with the word of God; but clings with unyielding tenacity to the Bible, and the Bible only as authority, in all matters of faith. Whatever we find in the Bible, that we receive as of paramount authority; whatever is not there, we reject, as of nothing worth. We care nothing for tradition; we have little regard for " the fathers," unless they confirm the declarations of the written word. Every true doctrine is as old as the apostles. K ihey knew nothing of it, no matter to us whether it be discovered in the musty folio of some visionary of the third or fourth century, or dug up from the chamelhouse of rottenness and oblivion to which the good sense of the people had consigned it fifteen hundred years ago, or whether it spring from the fertile brain of some visionary of the nineteenth century; if it is not in the Bible, it has not the slightest claim to our regard as an article of religious belief.. Nay, more, we will add, that though Augustine, or Jerome, or even Tertullian or Irenseus, were to arise from the dead, and teach some new doctrine, we would simply ask—^" Is it to be found in the inspired record ?" and if truth should compel them to answer " No"—^then we would esteem it of no greater worth, as matter of religious faith, than the vagaries of Emanuel Swedenborg, Joseph Smith, or Andrew Jackson Davis. With such principles, we ask—Is infant baptism to be found in the Bible ? What says Schleier-macher, himself a Pedobaptist ? " All traces of infant baptism, which one will find in the New Testament, must first be put into it." What says the Episcopal Dr. Hook, the celebrated champion of the Oxford theology, in a recent sermon |li^ in defence of tradition ? "You know, my hearers," says he, "that the Bible says nothing whatever of the baptism of in-faSs; if, then, you reject the authority of tradition, how ^n ' 70U account for infant baptism ? With what consistency can fon receive this doctrine, as you do, withoat a ques&p, and

reject other doctrines whidi are established npon precisely the same foandation ?" ' "^^ ^

Now the only way in whMi a Pedooaptist can possibly meet this argoment^ is either to deny the Baptist principle-^ (he Bible only (he rule of faith —and take the Romish roles of Scriptvre and tradition united, or else to prove what the above Pedobaptist writers, and many others, flatly deny, viz.: that the baptism of infiants is plainly commanded in the Bible; a task which never has been, and, we ^e very snre, never can be accomplished. The reader will i|(^Be surprised, therefore, to find it asserted, and we think conclosivelj proved, in the present work,* that Baptists, who reject evScy doctrine based on]y npon tradition, can alone consistently op- j pose the errors of Rome. 2B^

From this fundamental principle of the Bible only, springs another principle, ever dear to Baptists, viz.: the personal, right of every man to judge for himself what that Bible]||teto —^individual responsibility, intellectual freedom, avHKiat Roger Williams so well named " soul liberty." No one can read the present volume, without being convinced that the world owes a mighty debt to the great Baptist family for their labors and sufferings as the martyrs and champions of religious liberty—" freedom to worship God."

The Baptist considers it an invasion of this individu^d and personal responsibility, to administer a so-called ordinance to an unconscious babe, with the expectation that he shall make that act his own, and be bound by it^ when he arrives at maturity; and, to us, there appears both force and propriety in the <}U|prtion once put by a young man convinced of the duty of believerg' immersion, when his parents endeavored to dissuade him from his purpose, by reminding him Hiat he had been sprinkled in his infancy— " was it right, dear parents, to deprive me of the liberty of choice ?" It will be seen, therefore, that the practice of infant baptism is in direct opposition to these two great principles of the Baptist faith—

the sufficiency of the Bible only, and individual and personal responsibility befo^ God.

While we thua avoid most scrupulously any invasion of individual freedom; there is danger, on the other hand, lest Baptists should fall into an opposite error, and neglect the early instruction of their families in their peculiar and scriptural views. Religious instruction is a duty imperative upon every Christian parent, and no over-scrupulous fear of infringing upcm the province of private judgment should pre-

vent the pelmrmance of so plain a duty. This religious iiuytmction of our children should include a statement of our principles, history, doctrines, and polity as Baptists. We believe that a great reform is needed here in Baptist families. If our principles are worth holding, they are worth dissemi nating, worthy of being taught to our children, worthy of being studied and understood by all. And they must be so tanrfj^^nd studied, if we would succeed in retaining the chil-dre^W Baptists in Baptist churches and congregations. These principles have a history—a history of labors and sufferings, of "struggles and triumphs"—a history which is worthy of being popularized^ that it may be read, and pon-. dere(5, and treasured up by all Baptists and the children of Baptist^. The names and achievements of Williams and Delaune, of Bunyan and Keach, of Gill and Booth, of Hall and Rayland, and Fuller and Ivimey—of Backus and Stillman, and Baldwin and Staughton, and scores of other Baptist worthies, both in the Old World and the New, should be familiar to us and our children as household words, and th^ precious truths for which they toiled and suffered, tS doctrines, the polity, and government of the churches plaut^ and nurtured by their labors, should be made in all Baptist families, the subjects of frequent reading, conversation, ^d instruction.

I cannot but esteem the present work of my valued friend and brother, the Rev. D. C. Haynes, as a successful attempt to popularize'the knowledge of Baptist principles, history.

doctrines, and polity of which I have spoken; and I am sore the Yolnme, besides being a comprehensive and convenient manual for constant reference by every intelligent Christian, and especially by every Baptist, will prove a most important auxiliary to domestic religions instruction in every Baptist family into which it may be introduced.

JOHN DOWLING. FhUadelphiaf MarcTi, 1856.

PART I.

THB OUOIK AlTD HISIOEI OF IH£ BAPTIST CHUBCH, ISI> US IDENTITY WITH THE FRDUTITE CHUBCH.

CHAPTER I.

The Inportanoe of inyestigations in Ohnroh History. 2. Misrepresentations of Baptists by Historians—Prof. Hase and his translattMrs—Statistics. 3. The Argoment stated.

1. No honest, intelligent man can, on the least reflection, be disinterested in the question, is any one of the denominations now in being essentially the primitiye church ? If so, which is it ? Pnt the question in a different form, and it is the same thing. Has any one denomination any more claim to this distinction than another ? If so, which is it 7 Let the truth appear. No matter where the light flashes its rays. Let us have light. This is a subject of legitimate inquiry, and is as capable of investigation and fair decision as any other. If it is in-Yolved in difficulty, it is at the same time of no ordinary interest^ and no pains should be spared to arrive at the truth. K the least important historical questions are deserving of examination, how much more those relating to the Church of God 1 Surely Christians should not be outdone in research, or interest^ in such matters, by men of the world.

2. The obligation of Baptists, particularly, to such investi-gati(»i% is amply illustrated in all church history, and in none

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more than in the most recent works on the subject. Their church, though occupying-^y far the largest space in true church history, has no fair place in any, but those written by Baptists; and the recent one by Prof. Hase affords them no relief. Some are inclined to doubt the existence of Baptists in distant times, subsequent to the apostolic, because historians either pass them over in silence, or with contempt, or some very equivocal compliment. But Prof. Hase in this li^te day has done the same thing, and there are really no BSia^tists now, of any consideration, in any country, if to such men their history is to be trusted. Witness his false representations of Baptists in Germany. "In Germany persons sometimes become Baptists from pietistic scruples, or from some religious extravagancies (!); and a few small congregations have here and there been baptized by the English Missionary Oncken, of Hamburg" (since 1834). Prof. Hase dates modem missions from the "London Missionary Society" of 1Y96, when it is now well known that the English Baptist Mission bears date 1192. The American translators of Prof. Hase's book, who have prepared for it by his permission, an account of religion in this country, have treated the Baptists of America but a little, if any, better than historians treated the Anabaptists of Germany, and if we are to be ashamed of them on account of their history, written by enemies, we must be ashamed of ourselves, and acknowledge that Baptists have no desirable existence in America at the present time. A writer in the Cluistian Review says of this account—"within the brief compass of twenty lines, we detect eight or ten erroneous representations, and in the parts which are true in fact, there is BO regard to the true proportions or proper coloring." J^'Tflfe a single statement from this American prepared account of Baptists in the United States. " The Baptists follow next -{to the Oongregationalists) in the order of time (1639), and if we include under the appellation all who deny the validity of Baptism except by immersion and on the professed faith of the

Bobject, they must be regarded as the most nnmerons denomi-natioii but one in the United States." If these gentlemen had consulted as common a book as " Mitchell's School Atlas/' they would have seen that the associated Baptists alone, are three times as numerous as any other denomination, excepting the Methodists; and that without reckoning several sects included in their estimate of Baptists. The Baptist population of the United States is larger than the Methodist. " Mitchell's School Atlas" is not a Baptist work, of course, and puts down the Methodist population, including six different sects, at 4,100,000; and the Baptist population, including seven different sects, at 5,200,000. All authorities unite in making the Baptist church membership a little less than the Methodist, and the population a little more.

It is supposing such historians dishonest to the last degree, to charge them with intentional misrepresentations so gross. It is the dictate of charity to attribute them to ignorance of Baptist history.^ It should be—^it must be—^the work of Baptists to give them the facts in so plain a manner, that they cannot misrepresent them for want of information. Indeed, it seems incredible now, that those making any pretensions t^ historical learning, should be ignorant of so palpable a history as is theirs.

3. The argument stated.

The Baptist church is the primitive church—^that is, it originated in the primitive church—^it has ever been essentially like it—there has never been a time when it was not in being—^it is now, as it was in its origin, and has been in its history in all ages of Christianity, essentially the same. The bond of union among Baptists is a scriptural faith in Christ, manifested in a scriptural baptism, to be followed by an adherence to all of Jehovah's provisions for his church. Tradition is without authority, and ever has been among Baptists. It has never been Baptistical to require every man to be just like every other one, to give him a claim to be of us. It is an agreement essen-

tially, in cardinal points, upon which we insist. A bond of nnion framed for another pnrpose is here as nowhere else appropriate. '' In essentials, unity; in non-essentials liberty; in all things charity." In this maimer the Baptist church has existed since the Saviour said, " upon this rock will I build my church, and the gates of hell shall not prevail against it.''

CHAPTER II.

The probability of the truth of the position that the Baptist church is the primitiye church, from the opinions of intelligent men, Baptists and others, who have paid particular attention to the subject 1. Orchard —2. Dr. Brown—3. Prof. Duncan—4. Drs. Ypeig and Dermont— 5. Writers in the Christian Eeriew.

Such only as have paid particular attention to this subject are competent to express an opinion on it. The position may appear extravagant to some, for no other reason than that they have never investigated it. That we may not be deemed presumptuous in the position, and for the benefit of those having no time or facilities for such investigation, we give the following testimony. .

Uneducated men, especially, are indebted to the labors of others having had better opportunities than themselves, for much they believe. In the nature of things it must be so. Reliable testimony is therefore valuable. It is only an exchange of work, for the educated are equally dependent upon tiiem for other things, no less important.

1. Rev. G. H. Orchard published a book on this subject in London, in 1838. If we mistake not, others have a similar expedience with his, in the circumstances which led to his work. He says— " While on a visit to Somersetshire, in 1823, a min-

isfer of the Independent persuasion panegyrized Dr. Carey, as the individual who raised the Baptists out of obscurity, and further remarked that they had no existence before the days of the commonwealth. The respectability and age of the minister, did not allow me, a young man, and unacquainted as I was with history, to negative his assertion only by a relieving hint, 'that from the days of John the Baptist until now,' I believed they had had an existence. I was resolved to be satisfied on this subject."

Mr. Orchard calls his book: " A concise history of foreign Baptists, taken from the New Testament, the first fathers, early writers, and historians of all ages, chronologically arranged, exhibiting their distinct communities, with their orders in various kingdoms, under several discriminative appellations from the establishment of Christianity to the present age," &c. In summing up the result of his researches, which any one must be satisfied on reading the book are ample, he says, " it is stated in the most satisfactory manner, that all Christian communities during the first three centuries were of the Baptist denomination in constitution and practice. In the middle of the third century the Novation Baptists established separate and independent societies, which continued until the end of the sixth age, when these communities were succeeded by the Paterines, which continued until the Reformation (1517). The Oriental Baptist churches, with their successors, the Pau-licians, continued in their purity until the tenth century, when they visited France, resuscitating and extending the Christian profession in Languedoc, where they flourished tUl the crusading army scattered or drowned in blood, one million of unoffending professors. The Baptists in Piedmont and Germany

are exhibited as existing under different names down to the Reformation. These churches, with their genuine successors, the Mennqiutes of Holland, are connectedly and chronologically detailed to the present period (1838)." We only, in addition, ^ remark of this work, and the opinion of its author, no one will

contemn either, who will examine their claim to honesty, in-dnstij and research.

2. Rev. J, Newton Brown, D. D., Editorial Secretary of the American Baptist Publication Society, and author of the Encyclopedia of Religious Eaiowledge, who has given much attention to church history, says : " the Baptists have no difficulty whatever in tracing up their principles and churches to the apostolic age< It has often been said by our enemies that we originated in the German city of Munster, in 1534. Lamentable must be the weakness and ignorance of such an assertion, come from whom it may. It were easy to recite eminent Paedobaptist historians to refute this calumny—especially Limbroch and Mosheim, of the last century."

3. Rev. William Cecil Duncan, Professor of the Greek and Latin Languages, and Literature, in the University of Louisiana, in a recent history of the Baptists, says: " Baptists do not, as do most Protestant denominations, date their origin from the Reformation of 1520. By means of that great religious movement, indeed, they were brought forth from comparative obscurity into prominent notice, and through it a new and powerful impulse was given to their principles and practices in all those countries which had renounced allegiance to the Pope of Rome. They did not, however, originate with the Reformation; for long before Luther lived, nay, long before the Roman Catholic church herself was known, Baptists and Baptist churches existed and flourished in Europe, in Asia, and in Africa."

4. Not to multiply testimony, the most remarkable and conclusive is that of Dr. Ypeig, Professor of Theology at the XJniversity of Groningen; and Dr. J. J. Dermont, Chaplain to the King of Holland. These gentlemen are not Baptists, but learned and pious members of the Dutch Reformed church, and wrote a history of Dutch Baptists at the request of their sovereign. Here is their testimony:

" The Mennonites are descended from the tolerably pure

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ITS OBIQIN AND HI8T0BY. SS

evangelical Waldenses, who were driven by perseention into various countries; and who, during the latter part of the twelfth century, fled into Flanders, and into the provinces of Holland and Zealand, where they lived simple and exemplary Kves—^in the villages as farmers, in the towns by trades—^free from the charge of any gross immoralities, and professing the most pure and simple principles, which they exemplified in a holy conversation. They were therefore in existence lojig before the Beformed church of the Netherlands,^^ Again: " We have now seen that the Baptists, who were formerly called Anabaptists, and in later times Mennonites, were the original Waldenses; and who have long in the history of the church received the honor of that origin. On this account THE Baptists may be considered as the only Christian

COMMUNITY which HAS STOOD SINCE THE DAYS OF THE ApOS-TLES; AND AS A CHRISTIAN SOCIETY WHICH HAS PRESERVED PURE THE DOCTRINES OF THp: GoSPEL THROUGH AMi AGES. The

perfectly correct external and internal economy of the Baptist denomination, tends to confinn the truth, disputed by the Komish church, that the Keformation brought about in the sixteenth centiuy, was in the highest degree necessary; and at the same time goes to refute the ^oneous notion of the Catholics, that their communion is the most ancient."

This testimony has been styled: " a confession of the rarest candor," as coming from members of another denomination. But we see not how honest men, after having carefully examined the history of the church, could say any less. Chris-tians deserve no praise for admitting the truth of each other: they can do no less.

6. Writers in the Christian Review.

A writer in the Christian Review of Jan., 1865, undoubtedly a Baptist, makes the following singular remark for a Baptist, or an ordinarily intelligent scholar: " Though Baptists, and attached for the time in which we live to this division of osr Lord's followers, we must yet say that we kno^ of no assump* 3

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86 THB BAPTIST DENOMINATION.

tion more arrogant^ and more destitute of proper historic sap-port, than that which claims to be able to trace the distinct and nnbroken existence of a chnrch substantially Baptist, from the time of the Apostles down to our own." How does this statement look in connection with the testimony just given ? We freely, however, forgive the author of it^ for the rebuke of hi^ position which it has called out in the October number of the same Review: ''But if he means, what his words seem properly to denote, taken in their whole connection, that no traces can be found of churches substantially Baptist throughout the centuries which connect Cyprian of Carthage with Martin Luther—^then we must be permitted to take issue with him. Who is he, or what is the extent of his knowledge, that he should be qualified to speak on such a question in the style of oracular authority ? Men who have gone deeper than any others into the investigation—^for instance, Robinson of Cambridge—^reached a very different conclusion. We hold in our possession at this moment a letter received from one of the most distinguished scholars of our denomination—one too that has filled the chair of Ecclesiastical History—^who thus freely and forcibly expresses his views of the opinion advanced by the Reviewer: ' The language is exaggerated and offensive, and far more 'arrogant' than the assumption to which it is applied. I can see nothing resembling arrogance in the supposition that a body of Christian disciples, holding substantially the views of the Baptist churches of the present day, may be historically traced from the times of the Apostles. They may have taken different names, at different periods. The mere naTTve amounts to little or nothing in such a historical view, and it is puerile to hang an objection on such a shadow. The thing itself would constitute the object of historical investigation. On the ground that the Baptist churches conform substantially in their doctrines and practice to the Apostolic churches' (which the Reviewer of course admits), *we must either suppose that there has been a Christian people eidsting

in every age firom the Apostolic to the present, characterized by the same doctrines and practice; or that there were periods in the intervening history when Apostolic faith and practice had absolutely no representative on the face of (he earth. Are we prepared to take the latter alternative ? Have there been snch hiatoses in the history of Christianity ? No chnrch, no Christian people, to uphold the standard of a pure Gospel, and bear witness to the truth as it is in Jesus amid a perverse and crooked generation? What then becomes of the Saviour's promise? Reasoning & priori, we must infer, I think, that there must be a continuous line of witnesses for the truth, not only as individuals, but as organized bodies, keeping the faith as originally delivered to the saints, and practicing the ordinances as instituted by the great Head. It cannot then be * arrogant'—^nay, it is a duty we owe to the truth, to go into a careful and thorough investigation of historical sources, to find out^ if possible, such an uninterrupted line of witnesses.'" We beg leave to ask, if the " continuous line of witnesses" from the Apostles to the Reformation were not Baptists, what were iheyf Surely no one of the present sects having no earlier an origin than the Reformation, will claim them. Were they then Latins, Greeks, or Baptists ?

We are now prepared to suppose it probable that the Baptist church can be traced directly to the primitive church. This testimony (which might be greatly increased) can be accounted for on no other supposition.

S8 THE BAPTIST DENOMINATION.

CHAPTER III.

The ar^ment for the primitive character of the Baptist church from the history of baptism. 1. The origin of the church and the history of Baptism for the first century; testimony of the learned as to the mode and subjects of baptism during this period. 2. The history of baptism from the fimt century onward beyond the times when Baptist churches, subsequent to New Testament Baptists, arose; the mode of baptism; Prof. Stewart on the early fathers; Dr. Sears on Ghrysostom and Winner; the time and origin of sprinkling; the subjects of baptism; Pedobaptist materials for Baptist arguments; Dr. Woods on infant baptism; Chevalier Bunson and Hypolytus and his age; Prof. Enowles on the origin of infant baptism; the time when it was introduced.

1. The origin of the church and the history of baptism for the first century. ''In those days came John the Baptist^ preaching in the wilderness of Judea, saying, Repent ye, for the kingdom of heaven i& at hand. For this is He that was spoken of by the prophet Isaiah, saying, The voice of one crying in the wilderness. Prepare ye the way of the Lord, and make his paths straight. * * * And then went out to Him Jerusalem, and all Judea, and all the region round about Jordan, and were baptized of him in Jordan, confessing their sins."

We see not how any one can deny that here we have the germ of the Baptist church; and of no other. " Then went out to Him Jerusalem, and all Judea, and all the region round about Jordan, and were baptized of Him in Jordan, confessing their sins." Here is no sprinkling; no infant baptism. The "baptism in Jordan" is not sprinkling. The baptism of those "confessing their sins," could not have been of infants.

Whether John's baptism Was precisely Christian baptism or not, does not affect this question. Though some differences may be made out between the two, there is none as it respects the mode and subjects of them.

The New Testament embraces the first century, the last

THE mSTOBY OF BAPTISBL S9

work of the Apostle John, bearing date, A. D. 96. He probably died, the last of the Apostles, fonr years later, A. D. 100.

It is safe to assert that in the New Testament there is no sprinkling and no infant baptism, for the most learned Pedo-baptist scholars affirm it. It is suitable here, only to introduce a specimen of the testimony, with the remark that Yolomes are at hand for those who wish them.

The mode of baptism in New Testament times.

The Eight Rev. Dr. Trevan, a high dignitary of the Church of Rome, in an argument with the Church of England, says: "But without going any farther, show us, my Lords, the validity of your baptism, *by Scripture alone.' Jesus Christ there ordains that it shall be conferred, not by pouring water on the heads of believers, but by believers being plunged into the water. The word baptize, employed by the Evangelists, strictly conveys this signification, as the learned are agreed."

Rev. Mr. Love, formerly missionary to Greece, has translated a standard work of the Greek church, in whose language the New Testament is written, from which we make the following selections: ''We say that the baptism of the Latins" (the Roman Catholics, which is not immersion), "is baptism Mselj named. Observe that we do not say that we re-baptize the Latins; but that we baptize them, since their baptism is a lie in its very name. It is not baptism at all, but bare sprinkling." If the New Testament contained anything but immersion for baptism, surely the Greeks would have discovered it; but they have never admitted anything of the kind in theory or practice.

"In a work recently re-published by C. Scribner, from the English edition, entitled 'Life and %istles of St. Paul,' by Rev. W. J. Connybeare, and Rev. J. S. Howson, both ministers of the Episcopal church, we find the following: 'It is needless to add, that baptism was (unless in exceptional cases) administered by immersion, the convert being plunged 8*

beneath the surface of the water, to represent his death to the life of sin, and then raised from this momentary burial to represent his resurrection to the life of righteousness. It must be a subject of regret that the general discontinuance of this original form of baptism (though perhaps necessary to our Northem climate), has rendered obscure to popular apprehension some very important passages of Scripture.' The same authors, in a note respecting the 4th verse of Romans, 6th chapter, say: * This passage cannot be understood, unless it be borne in mind that the primitive baptism was by immersion.' They translate the 4th verse thus: 'With Him therefore we were buried by the baptiw wherein we shared His death (when we sank beneath the waters: and were raised from under them), that even as Christ was raised up from the dead by the glory of the Father, so we likewise might walk in newness of life.'

"In the July number of the London Quarterly Review, page 2T, of Leonard Scott's reprint^ we have the following statement: * There can be no question that the original form of baptism-*-the very meaning of the word—^was complete immersion in the deep baptismal waters; and that for at least four centuries any other form was either unknown, or regarded as an exceptional, almost a monstrous case.'"

There is no better scholar in the Congregational church, than Rev. Prof. Stewart, of the Andover Theological Seminary. Here is his testimony: " Bapto and baptizo, mean to dip, plunge, or immerge into any thing liquid. All lexicographers and critics of any note are agreed in this."

The well known Rev. Dr. Chalmers, of the Presbyterian church, says: " The original meaning of the word baptism is immersion. We do not doubt that the prevalent style of the administration in the Apostles' days was immersion."

The subjects of baptism in New Testament times. Infant baptism not in the New Testament.

An article in the North British Review, the oilman of Pres-

byterianism in Scotlanct attributed to Kev. Dr. Hanna, has the following: " Scripture knows nothing of the baptism of infants. There is absolutely not a single trace of it to be found in the New Testament." The same Review says: "That the recognized baptism of the ancient church was that of adults, of those whom the church only received into her fold after a long course of systematic, catechetical instruction, cannot indeed admit of any doubt."

Rev. Prof. Stewart says: "there are no commands, or plain and certam examples, in the New Testament, relative to infant baptism."

Rev. Dr. Woods, of the same school of theology as Prof. Stewart^ says: "We have no express precept or example for infant baptism in aU our holy writings."

Rev. Dr. Hodge, of the Princeton (Presbyterian) Theological Seminary, says: "When Christ came, the commonwealth (Jewish) was abolished, and there was nothing put in its place. The church remained. There was no external covenant, nor promise ot external blessings, on conditions of external rites and subjection. There was a spiritual society, with spiritual promises, on the condition of faith in Christ. In no part of the New Testament is any other condition of membership in the church prescribed than that contained in the answer of Philip to the eunuch who desired baptism: * if thou believest with all thy heart, thou mayest. And he answered and said, I believe that Jesus Christ is the Son of God.' The church, therefore, is in its essential nature a company of believers."

So much for the best possible testimony of the silence of the New Testament in regard to sprinkling and infant baptism, and consequently of the entire absence of both in the history of the church for the first century. It were superfluous, after this, for us to consume our pages with an examination of this period of the history of the church. These witnesses are too learned to be mistaken; and too partial to Pedobaptisnii to

bear so decided testimony against it without absolute ne* cessity.

If it is asked why they do not renounce the doctrines they declare unscriptural, we answer, that is their affair. Our work here is historical, not controversial. We may say, however, in a word, that they attempt to sustain themselves upon other than Scriptural grounds, which, to say the least, is an abandonment of the Protestant maxim that: " the Bible is the only rule of faith and practice." We cannot see, nor can we understand how they can, the difference, in principle, between abandoning the Bible in one thing and in all things: why they are not, on their own showing, encouraging disorders in the church; and exposing themselves to the anathemas of Revelations xxii., 18, 19.

2. The history of Baptism, from the first century onward beyond the times when Baptist churches, subsequent to the New Testament Baptists, arose.

The mode of baptism during this period.

We deem the admissions of Rev. Prof. Stewart, in relation to the practice of the church for centuries immediately following New Testament times, abundantly reliable, both on account of his acknowledged learning and intimacy with the works of the fathers, and his aversion to Baptist sentiments. Inter* rogated in 1832, when in his prime, by missionaries and others, as to the ''mode of baptism in early times," he prepares and publishes a work on the subject. This work is republished, 1866, by Baptists. Prom the eighth section of this edition we make the following selections: " In the writings of the Apostolic fathers, so called, that is, the writers of the first century, or at least those who lived in part during this century, scarcely anything of a definite nature occurs respecting baptism, either in a doctrinal or ritual respect. It is, indeed, frequently alluded to; but this is usually in a general way only. We can easily gather from these allusions that the rite was practiced in the church; but we are not able to determine,

with precMbn^ either the manner of the right or the stress laid upon it."

It should be observed in relation to this passage, that, for the first century, we have better testimony than that of the Apostolic fathers, namely, the Apostles themselves. The New Testament' if all we need, as far as it carries the history, which is through the first century. We have seen, and any one may read for himself what the New Testament teaches of the first century.

It should also be remarked of this period, and of the centu-ties immediately foUowing, that there was no necessity or t>ccasion for much to be said upon the mode and subjects of baptism, for there was but one opinion. When individuals and churches began to recede from the original Baptist position, then the remonstrances began to arise, and the testimony becomes most ample.

Passmg into the second century. Prof. Stewart finds in the Pastor of Hennas (A. D. 116), Justin Martyr (A. D. 140), Tertullian (A. D. 200), ample evidence of Baptists. Of what he finds in Justin Martyr, he says: " I am persuaded that this passage, as a whole, most naturally refers to immersion; for why on any other ground should the convert to be initiated go out to a place where there is water ? There could be no need of this, if mere sprinkling, or partial effusion only, was customary in the time qf Justin."

Of what he finds in Tertullian (A. D. 200), he says: " I do not see how any doubt can well remain, that in Tertullian's time, the practice of the African church, to say the leasts must have been that of trine immersion."

He then takes his reader through the works of Gregory Nyssen (A. D. 3T0), and Chrysostom (A. D. 398), and sums the whole up in that remarkable passage: *f But enough. It is," says Augusti, " a thing made out, namely, the ancient practice of immersion. So, indeed, all the writers, who have thoroughly investigated this subject, conclude. I know of no one usage of ancient timto which seems to be more clearly made

out. I cannot see how It is possible for any candid man who examines the subject, to deny this."

" The passages which refer to immersion, are so nnmerens in the folhers that it wonid take a little Yolnme merely to recite them.''

"F. Brenner," continues-Prof. Stewart^ " a Roman Catholic writer, has recently published a learned work, which contains a copious history of usages in respect to the baptismal rite, namely,' Geschichtliche Danstellungder Verrichtung der Tanfe, etc., 1818.' I have not seen the work; but it is spoken of highly, on account of the diligence and learning which the author has exhibited in his historical details. The result of them respecting the point before us I present: 'Thirteen hundred years was baptism generally and ordinarily performed by the immersion of a man under water.

" * In the work of John Floyer, on cold bathing, it is mentioned that the English church practiced immersion down to the beginning of the seventeenth century, when a change to the method of sprinkling gradually took place.'

"We have," continues Prof. Stewart, "collected facts enough, to authorize us now to come to the following general conclusion, respecting the practiceof the Christian church in general, with regard to the mode of baptism, viz., that from the earliest ages of which we have any account, subsequent to the Apostolic age, and downward for several centuries, the churches did generally practice immersion."

Chrysostom, who was made Patriarch of Constantinople in A. D. 398, and who died A. D. 407, was a voluminous writer. By means of his writings we have a histoiy <ii baptism for the first four centuries. Dr. Sears says of him: '^Chrysostom, who in innumerable instances, in thirteen folio volumes, speaks of baptism, never alludes to sprinkling, but on the contrary defines it to be plunging into the water, and raising out of it." Dr. Sears also remarks: "Winer, in his lectures on Archse-ologji in manuscript^ says effusion was first applied only to the

Bick; but was gradually introduced for others after the seventh century; and in the thirteenth became the prevailing practice in the west."

We have seen that in New Testament times, the first century, the practice was exclusively immersion, as scholars of all persuasions admit. The same is true, as is generally admitted, of the first four centuries, or Chrysostom's voluminous writings would have some allusion to a different custom. Now, according to Winer, sprinkling soon began to be introduced for the sick, and was confined to them until the seventh century, when it gradually was used for others, and in the thirteenth century became a common custom. The Montanist Baptists (See Part I., chap, iv.) arose A. D. 150. They form the second link in our chain of Baptists, so that if sprinkling had been in use in the second century, instead of not until the fourth, our chain would be complete.

We may remark, in passing, upon the history of sprinkling, as baptism, that it originated not with Christians, but with the heathen. The earliest allusions to it are by the Apostolic fathers. ''Justin Martyr says," according to Mosheim, "that it was an invention of demons, in imitation of the true baptism * * * that their votaries might also have their pretended purifications by water." Tertullian says: " the heathens did adopt a religious rite, particularly in the mysteries of Apollo and Ceres, whose persons were baptized for their regeneration and pardon of their peijuries. Here we see the aim of the Devil imitating the things of God." In process of time, the corrupted church adopted this more convenient baptism, so called; but Baptist churches have never been wanting to protest against it, as an unholy innovation.

The subjects of baptism during this period.

It is worthy of remark, that the works of Pedobaptists furnish abundant material in favor of Baptist positions. Works written to refute Baptist arguments furnish confirmation of them, just as numerous instances are on record of persons wh^

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86 THB BAPTIST DENOMINATION.

have resorted to investigation to confirm Pedobaptist opinions, only to abandon them entirely, as in the case of Dr. Judson and wife, and others too numerous to mention.

The work of Rev. Dr. Woods, Professor in the Theological Seminary at Andover, on infant baptism, is an illnstration in point. Ija ^e preface to his first edition, he gives notice that he declines a controversy on the subject with Baptists. In the preftwje to the second edition, he refers to answers to his first, from different Baptists, which have induced him "to give the subject a new examination," in which he says: " I have requested the aid of my beloved colleague, the Rev. Prof. Stewart, who, as the public know, is very familiar with this kind of investigation. In compliance with my request, he has given particular attention to the subject, and has carefully examined those passages in the Christian &thers on which the historical argument for infant baptism rests, together wilti the writings of Wall, Gale, Robinson and others; and has allowed me the privilege of maMflg what use I please of his notes." He says also: " I take pleasure in acknowledging that the strictures of my Baptist brethren have been of real use to me, and have led me to correct some mistakes, to give to some of my expressions and arguments a more unexceptionable form, and to establish my positions by some new considerations."

We claim that, undet these circumstances, we have in the work of Dr. Woods the best thing which could be done for infant baptism. What then is the surprise of the reader to find so poor an argument, such want of connection between facts .gi^n and conclusions drawn, and so many direct admissions orlhe Baptist position.

The doctor commences with a concession which is ruinous to his entire argument: "Whatever may have been the precepts of Christ, or his Apostles, to those who enjoyed their personal instructions, it is plain that there is no express precept respecting infant baptism in our sacred writings. The proof then, that infant baptism is a divine institution, must be

made out in another way." If the "sacred writings" are silent on the subject, anything else is as soon thought of for infants as baptism. The argument, now abandoned by numerous Pedobaptist scholars, that it takes the place of circumcision, is ridiculous, because there is no resemblance between the two. Besides, when drcumcision was abolished in the council of the Apostles, nothing was put in its place. It were as reasonable, in the silence of the "sacred writings," to say that anything else took the place of circumcision as that infant baptism did; or to fasten thus upon the church any other dogma of Romanism. The silence of the sacred writings admitted, and the first age of the history of the church so summarily disposed of, folr us, we turn with no little interest to our author, to see how early in subsequent times he places infant baptism. .

He thus disposes of Justin Martyr's testimony, who, he says, wrote about the middle of the second century, while he inconmstently claims him against his own showing: " Tet as the phrase ix ^(ud«>v, firom their infancy, or childhood, may relate to children who have come to years of understanding, as well as to infants, I am satisfied, on a review of the testimony of Justin, that it cannot well be urged as concluMye in favor of Pedobaptism." He treats the testimony of Irenseus {A. D. 178) in a similar manner. TertuUian (A. D. 206) he claims. With what reason it is curious to see. He quotes extensively from him, and because he remarks that infants should not be baptized, he infers that infant baptism was a common affair. He finds no positive evidence of it in the sacred writings; or in the fathers until the time of Origen (A. D. 230); and yet, becaAe Tertullian speaks of adult baptism, he infers that infant baptism was in use. We may well ask, could an ordinan(?e, so called, upon which the "sacred writings are silent,'^ be fastened upon the church without opposition or controversy ? or without appearing in the writings of the day, until it became a common practice ?

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88 THB BAPTIST DliNOMINATION.

It is safficient to saj of Dr. Woods' work, that he does not profess to find positive evidence of infant baptism until he gets well into the third century, namely, the time when Origen wrote (A. D. 230). He then has failed to show infant baptism an ordinance of the early church. We think Dr. Woods' work might well be republished by Baptists, as has Prof. Stewart's been. Kot that they do not somewhat ably contend for Pedobaptism, but that their admissions are so numerous for our position, and their arguments of a nature abandoning all moral certainty for their opinions on the baptismal controversy.

A recent work of Chevalier Bunsen leaves us nothing to desire in regard to the time when infant baptism was introduced. This gentleman is a Pedobaptist scholar and Christian of distinction. He was for many years Prussian ambassador at Rome, and now (1855) holds the same office at London. Bev. Dr. Chase, of Boston, who has met him in Bome, speaks of his Christian and literary character in high terms, particularly of his "ample studies in ecclesiastical history." Bunsen's work is entitled "Hippolytus and his age; or, the doctrine and practice of the Church of Rome under Commodus find Alexander Severus" (Roman Emperors, the one late in the second century, and the other early in the third), "and anci^t and modem divinity compared."

It is an old Greek manuscript, of a Roman Bishop, of the period of A. D. 198-236, in which are quoted a series of fifteen preceding authors. We are enabled thus to go back, in near proximiiy to the first century, where the New Testament leaves the history of the church. Bunsen reaches the following conclusions from the work he publishes: "The church adhered rigidly to the principle (as constituting the true purport of the baptism ordained by Christ), that no one can be a member of the communion of saints but by his own BDlemn vow, made in the presence of the church. It was with fhis understanding that the candidate for baptism was tm-

mersed in waieVf and admitted as a brother upon his confession of the Father, Son, and Holy Ghost."

Hippolytus is represented by Bonsen as saying: "We, in our day, never defended the baptism of children. It had only began to be practiced (236) in some regions, unless it were an exception and an innovation." A reviewer, in the North British Review, of Bonsen's work, also a Pedobaptist, entirely approves of his conclusions.

The lamented Bev. Professor Knowles, who died while occupying a professor's chair in the Newton Theological Institution, gives the following reliable history of the origin of infant baptism: " Infant baptism was probably introduced into the church about the commencement of the third century, in connection with other corruptions, which even then began to prepare the way for popery. A superstitious idea respecting the necessity of baptism to salvation, led to the baptism of dck persons, and finally to the baptism of infants. Sponsors, holy water, anointing with oil, the sign of the cross, and a multitude of similar ceremonies, equally tmauthorized by the Scriptures, were soon introduced. The church lost her simplicity and purity, her ministers became ambitious, and the darkness gradually deepened into the long and dismal night of papal despotism."

Infant baptism, introduced in A. D. 230, taking Dr. Woods' period, which is about the period in which all critics agree, its course was onward. But long before this, namely, (A. D. 150,) the Montanists arose, who, as is shown in our * accoxmt of them, were Baptists, and form the second link in the Baptist chain of history. The New Testament period being the first, consequently, whatever its history from this point, it does not affect our position, that Baptists have ever existed, as infont baptism has ever found in them opponents.

.4

CHAPTER IV.

The argument for the primitiye character of the Baptist church, from the history of the church, being brief sketches of history, showing the chain of connection from the earliest period of the Christian church until the present time. 1. New Testament Baptists from A. D. 1 to 100. 2. The Hontanists from 150 to 500. 3. The Novatians from 251 to 600. 4. The Ponatists from 311 to 750. 5. The Pauliciims from 653 to 1017. 6. The Paterines from 330 to 1250. 7. The Waldenses from 150 to 1523; Luther's appearance and the rise of evangelical Pedobaptism. 8. The Anabaptists of Germany from 1524 to 1674. 9. The Baptists of England, Ac, from 100 to 1855. 10. The American Baptists from 1639 to 1855. 11. Other Baptist sects.

An eztensiye, thorongh, critical work npon this subject is a desideratum. Our limits and plan admit of only brief sketches of history, which, however, we trust may be sufficient to show that the light of the Baptist church has never entirely gone out since it first appeared, when, ''in those days came John the Baptist, preaching in the wUdemess of Judea."

We do not profess to find a succession of Baptist churches, that is to say, one church terminating in another indefinitely. Baptist churches are independent of each other, and may exist without each other's knowledge. But we do find them in being in all ages, the periods, so to speak, lapping over each other. If they have sometimes died out in one place, it has not been until others have sprung up, so that no period of the world, since the introduction of Christianity, has been without them.

BRUF .'SKETCHES OF BAPTISTS, FBOM THE OOHMENOEMENT 09 THE

GHBI8TIAN ERA TO THE PBBSENT TIME.

1. New Testament Baptists —^from A. D. 1 to 100.

We have seen that in New Testament times, that is, the first century, baptism was exclusively immersion, administered only to beliQ'rers. This is now generally admitted by the learned

BKETOHSS 01* HI8T0BT. 41

of oar opponents, and needs no further proof than any one can obtain by resort to the New Testament. See also preceding chap, on history of baptism.

2. Moniani^s—from A. D. 150 to 500.

The second centniy dawns upon the world, and in proportion as it recedes from New Testament times, errors in doctrine and practice creep into the church. According to Mosheim, " about the middle of the second century, Montanus, the first dissenter entitled to notice, undertook a mission to restore Christianity to its native simplicity. He was successful, his doctrines spreading through Asia, Africa, and some portions of Europe." Numerous converts to his theory were made, and «amongst several others of no mean rank, two opulent women." " This sect continued to flourish down to the fifth century, and the list of its members was ennobled by not a few names distinguished both for learning and genius."

That the Montanists were Baptists, is evident from the fact that Tertullian joined them, and became eminent among them. Neander calls him ''the Montanist Tertullian;" and speaks of him as ** assuming a more important place," in Mon-tanism, than its founder, on account of the superiority of his intellectual character. Mosheim gives Tertullian the same relation to Montanism as does Neander. His writings abound in Baptist sentiments, as we have seen in the chapter on the history of baptism. It is this distinguished writer who says of the mode of baptism in his time: " they were let down into the water, and dipped, between the utterance of a few words." When the Donatists arose (and we shall shortly see that they were Baptists), they were often called Montanists, from their resemblance to this more ancient sect.

It should be remarked that in forming the connection between the New Testament Baptists and the Montanists, a period of only fifty years is unprovided for, as the Montanists appear " about the middle of the second century." This is the <ml7 defect in tha chain, if, indeed, this can be called one* 4*

Th% New Testament history leaves the chnrches in a favorable condition, and fifty years is not a long period for the innovations to have reached a point requiring dissent.

Chevalier Bnnsen's work (see preceding chapter on the history of baptism) supplies amply this slight defect. Conmiencing with the period A. D. 198, some time after Montanus arose, and quoting fifteen different preceding works, we are carried back in near proximity to the close of the first century. We have seen how favorable this work is to Baptist positions. It settles the question of the Baptist character of Christians in the times immediately following the Apostolic.

3. NovaMans —^from A. D. 251 to 600.

So called from their founder, Novatian, an Elder in the Church of Rome, of excellent intellectual and moral character. After protesting against the errors creeping into the church, he abandoned her and commenced a reform. The Novatian churches are spoken of by the ordinary authorities as " introducing their views into France as early as A. D. 254." They were planted all over the " Roman empire, and were numerous at Alexandria, Constantinople, and in Phrygia." Though greatly persecuted, the Novatians are found in a prosperous condition as late as the middle of the fifth century; and Robinson says, "b, succession of them continued until the Reformation."

Were the Novatians Baptists ? In the attack upon them of Pacianus, Bishop of Barcelona, (A. D. 380,) he says: "likewise you say that the church is a body of men regenerated by water and the Holy Spirit, who have not denied the name of Christ, which is the temple and house of God, the pillar and ground of truth:" When an attempt was made to harmonize different factions, the Novatians stood aloof and would not adopt ''children's baptism and communion."

If Novatian himself was " poured" for baptism, let it be remembered that it was on a sick bed, and was before his views had matured, and forms an exception to their general rule. It is suitable to remark here, that we do not deem it necessary to

prove that in the diflferent periods there were no exceptions to the general rule, though ordinarily any exception cannot be proved.

As to the charge here of baptismal regeneration, it should be observed that Baptists are now, and ever have been accused of it, though more than all others repudiating the sentiment as unscriptural This grows out of their insisting upon the importance of baptism in the ease of every believer, and that the only baptism is that provided in the New Testament. But it is as the outward manifestation of the iini^rd change, for they never baptize any until they are satisfied of their conversion.

4. Donatists —^from A. D. 311 to 150.

Donatus appears, another witness for the truth, about A. D. 311, and becomes the founder of a church of Christ. Jones remarks of them in A. D. 362 : " there was scarcely a town in Africa in which there were not Donatist churches." Not until the middle of the eighth century did the Donatists cease to exist as a distinct people. Here let it be borne in mind that they were often called Montanists. And now it is remarked: " The Donatists and Novatians very nearly resemble each other in doctrine 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 independence 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." Osiander says, "our modem Anabaptists were the same 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 Kobinson declares "they were Trinitarian Anabaptists."

It should be remarked of the Donatists, that any practice nnbaptistical can be accounted for only as exceptions to a

general role. Such yiews as we haye quoted, which nnmerons aathoiities ascribe to them, can only be accoanted for on such a supposition. We do not deny exceptions to the general mid among them, nor is it necessary to our position.

5. PauHcians-^^om A. D. 653 to lOlf.

This sect appeared about A. P. 653, in Greece. In A. D. 101T, they appear in Europe, at Orleans. They derived their name from their fondness for the writings of Paul, while they were ever distinguished for their adherence to the entire New Testament. Though persecuted by church and state, they became, and were for centuries, a mighty people in numbers and influence.

Of the Baptist element in this people there can be no doubt. " It is evident," says Mosheim, " they rejected the baptism of infants. They were not charged with any error concerning baptism." "They, with the Manacheans, were Anabaptists, or rejectors of infant baptism," says Dr. Allix, " and were consequently often reproached with that term." "They were simply scriptural in the use of the sacrament," says Milner, " they were orthodox in the doctrine of the Triniiy, they knew no other mediator than the Lord Jesus Christ."

6. Pofennes—from A. D'. 330 to 1250.

This term means sufferers or martyrs, and was applied to a people appearing as early, according to Socrates, as A. D. 330. By means of the Paterines, Dr. Allix says, the truth was preserved in A. D. SIT. Falling and rising, as persecution became more or less severe, but never entirely disappearing, " the Paterines in the middle of the thirteenth century had exceedingly increased." They now disappear under the influence of augmenting persecution, but it is impossible for one aware of their self-denying, determined opposition to the dominant religion for so many centuries, to doubt the conclusion, to which 80 many have come, thut so far from ceasing to be, they were simply scattered, to form churches of other names, or •oalesee with kindred brethren. " It is highly creditable, and

there are some reasons to believe, that the Paterines did continue dispersed in Italy, till the Beformation in Germany" (A. D. 1517). In confirmation of this opinion, observe that Reiner says of them, A. D. 1245-50, less than three hundred years before that Reformation broke out: ''they had four thousand members in the perfect class; but those called disciples were an innumerable multitude." ''And notwithstanding the persecutions to which they were exposed, they maintained themselves in Italy, and kept up a regular correspondence with their brethren in other countries. They had public schools, where their sons were educated, and these were supported by contributions from churches of the same faith in Bohemiah and Poland." It is incredible that such a people could cease to be in less than three hundred years, and no doubt they disappear in other churches, of the same faith and order.

The only question to be settled in relation to the Paterines, is, were they Baptists ? I have only space to quote of their sentiments extracts of what relates to this topic. " They said a Christian church ought to consist of only good people." "That faith alone could save a man." "The church ought not to persectUe.^^ " The Catholics of those times immersed, hence the Paterines made no complaint of the action of baptism, but they objected vehemently against the baptism of infants."

T. The Walden8e»^from A. D. 150 to 1533.

We now approach the time of the Reformation, A. D. 151T, when the Waldenses were in being in great numbers. D'Aughbigne, in his account of the state of religion just prior to the Reformation, remarks: " The Waldenses, far superior to the Mystics in purity of doctrine, compose a long line of witnesses for the truth. Men more unfettered than the rest of the church, seem from the most distant times to have inhabited the summits of the Piedmontese Alps. Their number wa9 angmentedi and their doctrine purified by the discipline of

Yaldo. From their monntam heights thej protested during a long series of ages against the superstitions of Rome." • Four things seem settled in regard to the Waldensea. First, they derive their name from their valleys. Second, they existed in early times, long before some of the churches we have named rose. Third, they rejected sprinkling and infant baptism until Luther's appearance. And fourth, that shortly after that important event, many of these churches were Merged in the Lutheran church.

We come now to the rise of evangelical Pedobaptism, and Luther's appeaf ance. Thus far sprinkling and infant baptism, as far as any considerable organization for them is concerned, have t)een confined to the Roman Catholic church, and Baptists have had only to contend with those unscriptural in numerous other particulars. From this point they have had earnestly to contend for the faith once delivered to the saints, not only with this ancient and formidable enemy of the truth, bst with others.

It is a curious, and at the same time serious task, to trace the rise of evangelical Pedobaptism. Luther seems at first to have appreciated the Baptists, who appeared in great numbers simultaneously, when the good news of his appearance and success became known. He seems, at first, to have embraced their views of baptism. It is said that Muncer was at one time called, on account of the attachment between themi Luther's Absalom. Luther's translation of the Kew Testament, gave to the Baptists great hope, as may well be supposed, when it is remarked that he translated Matt, iii., 1: "In those days came John the dipper." "It cannot," said Luther, "be proved by the Scripture, that infant baptism was instituted by Christ, or began by the first Christians after the Apostles."

But quite early in his Christian career, be decides against Baptists I and, singular enough, is left to persecute them. What was the cause of this change jn his policyi which has

:k« Hdwii:!^:

Of BISI09Y. 4T

resulted in so serions consequences ? I have given this question all the attention I am aUe to, and must concur in the opinion of others, to whom, I presume, it was as painful as to myself that Luther's ambition to be the originator and leader of the Reformation was the cause. The transition is soon told: "When the news reached Luther of Carolstadt re-bap-^ tizing; that Mtmcer had won the hearts of the people; and* that the Reformation was going on in kis absence; he, on the 6th of March, 1522, flew like lightning from iiis confinement, at the hazard of his Ufe, and without the advice of his patron, to put a stop to Carolstadt's proceedings. On his return to Wittemburg, he lyuiished Carolstadt, Pelargus, More, Dydjmus, and otheiti, and only received Melancthon again. "^ In confirmation of this view of Luther, see Maclean in Mosheim, Ivimy, Bobinson, Neal, M'Crie's Italy, ftc. But charity forbids us to linger about this frailty of a truly great and good man.

8. Chrman AnabaptUis —from 1524 to 1674.

"We have now," to use the language of Benedict, in relation to this people, " arrived at a wide, open, and interesting field, so far as the history of Baptists is concerned, where we shall not have to feel our way amidst the obscure and equivocal statements of both Mends and foes; we have now entered the land of the ancient dippers, who may justly claim their descent firom the Waldenses, Wickliffites, Hussites, Henrecians, Petrobrussians, and other ancient sects; and to the country where the old and perpetually repudiated name of Anabaptists was applied to our brethren in early times, where their sufferings were long and severe, and their triumphs were distinguished; and from which they have at different times swarmed out in multitudes into all the surrounding nations."

It.is of the German Anabaptists that Mosheim says: "The true origin of that sect which acquired the denomination of Anabaptists, by their administering anew the rite of baptism to those who came over to their communion, and derived that

of Mennonites from the famous man to whom they owe the greatest part of their present felicity, is hid in the remote depth of antiquity, and is, of consequence, extremely difficult to be ascertained. This tmcertainty will not appear surprising when it is considered that this sect started up all of a sudden, in several countries, at the same point of time, under leaders of different talents and different intentions; and at the very period when the first contests of the Reformers with the Roman pontiffs, drew the attention of the world, and employed the pens of the learned, in such a manner as to render all other objects and incidents almost matters of indifference."

This testimony of the "great historian," Mosheim, who was not a Baptist, is valuable in establishing the antiquity of the German Baptists, and their number at the time of the Reformation. So far from its being true that they originated in the Reformation, they existed at the time in great numbers, in numerous localitieB, and were only emboldened by what the Reformers were permitted to accomplish, to recommence with new energy the contest for the faith once delivered to the saints. They suffered incredible hardships during the Reformation, being persecuted for their sentiments by fines, imprisonment, banishment, and death itself. Would that the Reformers were innocent in relation to this matter; but truth requires us to say, that they were imything but "fathers^' to the Baptists, ever contending against their peculiarities, and attempting to crush by the strong arm of persecution, what they could not by argument. But "the blood of the martyrs was the seed of the church."

Mr. Benedict says: "I have followed the history of the German Anabaptists from 1524 till towards the close of the seventeenth century, a period of about one hundred and fifty years—^have noticed every kind of impeachment which was brought against them by their enemies, and am happy in being able ^ to state that they were never accused of any personal misconduct. They continually challenged their accusers

for proof of any thing immoral or injurious in their conduct, but nothing of the kind was ever attempted."

It should be remarked of the Anabaptists of this period, that they suffered greatly from the appUcatioa of the term to an kinds of di^enters. Men were called Anabaptists, for the reason that they opposed the prevailing faith, often when they bore little resemblance to the genuine party, to whom the term was applied. The affair at Munster, for instance, has been charged to the Anabaptists, when the fact is, that it originated with " one Bernard Rotman, a Pedobaptist minister, of the Lutheran persuasion." Some real Anabaptists, undoubtedly, ultimately had a part in this fanatical affair, and " this conduct of a handful of Anabaptists, with others, drew upon the whole body" odium. " Casiander, a papist, declares that many Anabaptists in Germany did resist and oppose the opinions and practices of those at Munster."

In a similar manner, undoubtedly, we may account for the fact, for fact it is, that there were those " in the period of the Reformation," who did not immerse in their rebaptisms. But that the genuine Anabaptists did immerse, is too obvious a historical fact to admit of dispute.

The Anabaptists were numerous prior to and during the time of Luther. Mosheim says of them, in A. D. 1636: " An innumerable multitude of Baptists preferred death in its worst forms, to a retraction of their sentiments." They came out of the persecution of that period multiplied and strengthened in nun^ierous countries. In A. D. 1540, it is said: "Shoals of Baptists who had hitherto resided in Germany, now left their native country, and passed into Holland and the Netherlands, to enjoy their religious privileges." In A. D. 1606, "Some of the Mennonites," as the Anabaptists were sometimes called, "introduced pouring, and pleaded that it virtually contained baptism, while the greater part retained dipping and were called immergenten." Whatever, in fine, may be said of this people as to their sentiments, character, 5

\

and ultimate deterioration, they constitute an important link in the Baptist chain/ reaching far into the past and into the fdtore beyond the history of Baptists now existing in different countries.

We have now traced the Baptists through the period of the Reformation. It remains for us, in leaving the period thus comprehended, to remark, first, that it is not claimed that the churches considered, were in every particular like the Baptist churches of the present time. It is sufficient that they were evangelical, and distinguished for their mode and subjects of baptism, as are Baptists now. Second, it may be remarked, that, while they undoubtedly had pecuUarities which cannot be defended, they had more excellencies; and are indebted for many of the extravagances attributed to them to the misrepresentations of enemies. Third, it is impossible to study their character without admiring it, and feeling assured that they were instrumentally the preservers of the church of Christ, through its long, dark night.

9. Baptists of England, Wales, Scotland and Ireland — from A. D. 100 to 1855.

Our brethren in England, in their "Jubilee Memorial,"say: " England undoubtedly received the Gospel in the days of the Apostles; and its ecclesiastical history plainly proves that thousands were baptized according to the primitive model. About the same time« or soon after, Wales was visited by Christian teachers; and when Austiu visited this country, about the A. D. 600, he found a society of Christians at Bangor, consisting of twenty-one hundred, who were afterwards destroyed at the command of the Pope, because they would not baptize infants." According to Ivimy, Crosby, and Dutch Martyrology, as early as A. D. 15ir5, a company of German Anabaptists, flying from persecution, had settled in London, to experience the same treatment as at home. An article attributed to Rev. Dr. Williams, has the following item of English Baptist history: " to the Baptists then, the age of

Baxter" (A. D. 1616-.1691) "is a memorable one. The period of the Commonwealth and the Protectorate was the season in which our distinguished sentiments became the property of the people. Through many years, they had been held in deep retirement, and at the peril of their lives; now they began rapidly working their way, and openly into the masses of society." It is sufficient to add, that of the present Baptist churches in England, at least seven of them date back to the period to which Dr. Williams alludes. They are, 1. Little Prescot St. Ch., constituted 1633; 2. Devonshire Square, 1638; 3. Red Cross St., 1644; 4. Commercial Road, 1667; 5. Milford, 1664; 6. Little Wild St., 1691; 1. Maze Pond, 1692. This brings their history down to the present time. It is sufficient to remark of Wales, Scotland, and Ireland, on account of their proximity and connection with England, that from early times until now, they have had their Baptist churches.

10. American Baptists —^from A. D. 1639 to 1855.

The oldest Baptist church in Britain, continuing to the present time, bears date A. D. 1633. The two oldest Baptist churches in the United States, namely, first Providence and first Newport^ R. I., who still dispute the honor of being the older, bear date, the former A. D. 1639, and the latter A. D. 1644. The chain of Baptist history thus crosses the Atlantic ocean, connecting the two countries.

The first permanent settlement of the Pilgrim Fathers was in Plymouth, Mass., A. D, 1620, about nineteen years before the two oldest Baptist churches still existing were constituted. During this period, Baptists appeared in Massachusetts, denying the union of church and state, and infant baptism, to suffer reproach, which they bore with Christian patience and firmness, their opponents becoming more and more bold. Roger Williams flies from Salem, persecuted by the Pilgrim Fathers, and after a short sojourn with the Indians in their native forest^ founds the State of Rhode Island and the City of

Providence, A. D. 1636. He was accused before leaving Salem, of "preaching doctrines tending to Anabaptistry." He was then a Presbyterian, and pastor of a Presbyterian church. In March, X 638-9, he was baptized, and was honored with being the apostle of the Baptists in America. As Baptist sentiments have ever been wont to, from the days of John the Baptist, so in America they prevailed in spite of oppressive persecution. In the following order they appear in the different United States. Rhode Island, 1638-56; Massachusetts, 1663-6; Pennsylvania, 1111-46; New Jersey, lT12-4t; New York, 1124-48; Connecticut, 1126-50; South Carolina, 1138-45; and thus onward to the present time.

The progress of regular Baptists in the United States is on this wise: "In 1192 there were 10,011 communicants; in 1812,189,345 ; in 1832,384,859; in 1852,110,839. In 1853, there were of regular Baptists in the United States, 500 associations; 10,131 churches; 6,415 ordained ministers; 60,820 baptisms in the year; 808,154 communicants; 45 Baptist periodicals; 25 colleges; 10 theological institutions ; and 8 national missionary associations." Our church then has existed since the dawn of the Christian era; and is still in all the vigor of youth. Though she has had to contend through poverty and reproach, with every kind of enemy, she has never yielded to despondency; and promises now, more than at any period of her history, to stand and flourish, until time shall be no more.

Undoubtedly, the Baptist church may be traced, for the most part, by other channels, from the commencement up to the time of the Anabaptists. We have selected this channel, because on the whole we have preferred it, and not because it is the only one. 'Orchard's is somewhat different from ours, but I presume not easily shown incorrect. We only ask that those who doubt the correctness of this channel will examine the subject and show us where we are wrong.

11. There are several minor sects of Baptists having no

more cooneetion with the r^nlar Baptists than have denominations not bearing the name. They hannonize with the legolar Baptists in bi^tism, and most of them are erangelical, and like other denominations hold seyeral doctrines in common with them. They all haye pecoliarities of which the regular Baptists do not partake. The more important of these are the Sabbatarians or Seyoith-day Baptists; the Gkneral Baptists of England and the Free-will Baptists of America; the Six principle Baptists; the G^^man Baptists or Tankers (Dippers); the Church of Gk>d Baptists; the Mennonite Baptists; the Disciples or Campbelite Baptists; and the Old School or Anti-Mission or Anti-Effort Baptists. All of these, excepting the two last, haye a yeiy early origin, and all of them haye members of good character. Their names generally designate their pecnliariti^ They all belong, in some sense, to the great Baptist fomily; and it is by no means improbable, will some day be merged in "the Baptist denomination." The reader is referred to the statistics of churches, in the latter part of this book, for the present condition of these different sects.

CHAPTER V.

Tho arj^nment for the primitiTe eharaeter of tho Baptist ohnroh from its identity with the primitiye ohuroh; the identity wanting in the ease of tho Boman Catholic, the Greek, and the Protestant charohes. 1. If the Baptist church is the primitiye church, there should be an identity, and there is. 2. There is none between the Roman Catholic and primitive church; D'Aubigne on the rise and fall of BoQianism; Gavaiii's demolition of Bomanism. 3. The Greek church originating in the Boman. 4. Ohuroh of England no claim to primitiye resemblance. 5, The other eyangelioal churches primitiye only in part.

1. If the foregoing testimony is reliable, their should be a sameness between the primitive church and the Baptist church, 5*

%

64 THE BAPTIST DENOMINATION.

in fdndamental points. It is not to be supposed that Jehovah gave the world a church, which in process of time was to be so changed by men, as to bear but little resemblance to its former self. Churches, therefore, now fundamentally unlike the Apostolic, either never were like it, or have departed from the Divine model, and which is their greater condemnation it may be difficult to tell; but either supposition must condemn them with thinking persons.

2. It is unaccountable presumption for the Koman Catholic church to claim any resemblance to the Apostolic church, for it has none. If it commenced in the original church at Rome, it very soon degenerated into its present worldly form. The following from D'Aubigne's history of the Reformation, is probably a reliable account of the rise and fall of the church of Rome:

" Paul of Tarsus, one of the greatest Apostles of the new religion, had arrived at Rome, the capital of the empire, and of the world, preaching in bondage the salvation which cometh from God. A church was formed beside the throne of the Caesars. Composed at first of a few converted Jews, and Greeks, and Roman citizens, it was rendered famous by the teaching and the death of the Apostle of the Gentiles. For a time it shone out brightly a^ a beacon upon a hill. Its faith was everywhere <;eIiA}rate4 but ere long it declined from its primitive condition. It was by small beginnings that both imperial and Christian Rome advanced to the usurped dominion of the world.

" If Rome is the queen of cities, why should not her pastor be the king of bishops ? Why should not the Roman church be the mother of Christendom ? Why should not all nations be her children, and her authority their sovereign law ? It was easy for the ambitious heart of man to reason thus. Ambitious Rome did so. Thus when Pagan Rome feU, she bequeathed to the humble ministers of the God of peace, sitting in the

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IDENTITY WITH THE PRIMITIVB CHUBOH. - 55

midst of her ruins, the proud titles which her invincible sword had won from the nations of the earth.

" No sooner was the erroneous notion of the necessity for a visible unity of the church established, than another appeared—^the necessity of an outward representation of that union. Although we find no traces in the Gospel of Peter's superiority over the other Apostles, although the very.idea of a primacy is opposed to the fraternal relations which united the brethren, and even to the spirit of the Gospel dispensation, which, on the contrary, requires all the children of the Father, to 'minister one to another,' acknowledging only one teacher and one master; although Christ had strongly rebuked his disciples whenever ambitious desires of pre-eminence were conceived in their carnal hearts; the primacy of St. Peter was invented and supported by texts wrongly interpreted; and men next acknowledged in this Apostle, and in his self-styled successors at Rome, the visible representatives of visible unity—^the heads of the universal church.

" New and more powerful friends than all the rest soon came to her assistance. Ignorance and superstition took possession of the church, and delivered it, fettered and blindfold, into the hands of Rome."

I will also quote on this subject the eloquent Italian convert from Romanism, Gavazzi, who, in a few burning sentences, places in its true light the claim of Romanism to Apostolic origin or resemblance:

" Christianity was founded by Christ; it was then a simple, pure, spiritual church. After some centuries it received the patronage of emperors; then it was corrupted into a haughty, material, and profane system. Constantine, emperor of Rome, a Pagan, embraced Christianity; other emperors countenanced and adopted it, and became its guardians—a bad guardianship ; for, warped by their political aims, they sought to please Christian and Pagan; the priests of the faith, warped by private aims, were content to Dlease the emperors; an evil con-

tignity resulted in an incongraoas, absurd, profane medley; and Paganism, wedded to a yitiated, debased, false Christianity, became the parent of the church of Kome. Almost all the forms of Paganism are found in the Roman church. The Pagans had their Pontifex Maximus, Rome has her supreme pontiff; Paganism had its purgatory with material fire, Rome has the same; Paganism had expiations for the dead, so has Rome; Paganism had its vestal virgins, Rome has her nuns; Paganism had its processions and sacred images, Rome abounds in hers; Paganism had its penates, Rome has her peculiar saints; Paganism had its sanctuaries, holy water pilgrimages, votive tables, and Rome has all these too; Paganism had the perpetual fire of vesta, and Rome has the perpetual sacrifice of the mass. The sacrifice of the mass, then, is an inheritance from the heathen. The word of Qod is expressly contrary to it.

" Is that which Catholics believe and practice, founded on the Holy Scriptures ? No I I have looked into history, and 1 can point to the date when errors were introduced into the Roman church; intruded upon the true church of Christ; masses, transubstantiation, infallibility, purgatory, absolution, indulgences, worship of images, relics of saints, invocation of saints, works of supererogation, celibacy of the clergy, monasteries, church processions, holy water and holy wafers, are all found in history—^none of them in the Bible—and therefore does the Pope prohibit the reading of the Bible. More and more: such a system of Pagan and coarse intrusions, which is called the Bpiritual power, is supported by another iron, muddy machinery, called the temporal power, which both constitute that sacred political drama, called the Romish church. And both -are unscriptural and anti-scriptural."

It is a waste of time to prove any farther, the absence of all identity between the Roman Catholic and the Christian church. Not only has the former all Qavazzi names, and much more, which the latter never had, but she is wanting in numerooa in-

5C

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IDENTITY WITH THE PBQflTiyB OHUBGH. ST

temal and external vitalities which characterize the chnrcl of Christ.

It is not denied that the chnrch of Home has had individnal members of a high order of piety; bnt these have been too few to characterize her; and even these have been so nnlike primitiye Christians, as to be able to live and die in a church claiming to be the only chnrch of Christ; and yet not only wantmg in, bnt denying most of the inward and outward characteristics of that church.

3. The Greek church is in a similar condemnation, in respect to any identity with the primitive church. It has its origin in the political partition of the Koman empire into the Oriental or Greek, and the Occidental or Latin, in A. D. 381. The formal separation of the church did not take place until A. D. 482. The Greek church, originating in the Roman Catholic, and superior to it in some particulars, yet too greatly resembles it to give it any considerable preference. Its liturgy, its tradition, its confession and penance, its extreme unction, its superstition, its abandonment of spirituality in outward forms, and its connection with the state, &c., &c., annihilate any claim it may make to identity with the church of Christ.

4. Of the Protestant churches, that of England claims identity with the primitive churches with least reason. Where in the New Testament^ the history of the primitive church, do we find the alliance between the church and state which exists between the church of England and the crown ? Nowhere. On the contrary, the New Testament directly prohibits that alliance in such passages as: ''My kingdom is not of this world." Where in the New Testament do we find anything like the superior order of clergy; and the worldly secular character of the clergy, of the church of England ? Nowhere; while the entire system is annihilated by such passages as: ''Be ye not called Kabbi, for one is your Master eVftn Christ, and all ye are brethren." Where in the New Testament is there anything approaching the liturgy of the church of England, her

forms and prayers ter public worship ? Nowhere; for remarkable is the simplicity of the Divine plan; and the only defence of the Episcopal is, that it is an improvement of the Divine, which is as insulting to God as it is contrary to fact. The principal difference between the Koman and Greek church, and the English church, in this respect, is, that the latter has not carried so far the innovations; but far enough to destroy its claim to resemblance to the church of Christ.

5. The position of the other evangelical churches is very diflPerent from that of the church of England. Though they have all rejected the primitive form and subjects of baptism, they acknowledge and imitate its simplicity of worship, and its spiritual character. They all agree with the Baptist church in the following great doctrines of Christianity: " Man's native sinfulness—^the purity and obligation of the law of God—^the tme and proper divinity of onr Lord Jesus Christ-the neces-sity and reality of His atonement and sacrifice—the efficiency of the Holy Spirit in the work of renovation—^the free and fall offers of the Gospel, and the duty of man to accept it—the necessity of personal holiness, and a state of rewards and punishments beyond the grave.'*

On this account the evangelical churches are considered, in a general sense, the church of Christ. Nevertheless, excepting the Baptist church, they ail differ essentially from the primitive church, in the subjects and mode of baptism; and, therefore, cannot claim the same identity with that church.

We claim for the Baptist church a remarkable identity with the primitive. We ask for the difference between the two. We place the New Testament in the hands of those who doubt, and invite a comparison. Nor is this boasting, if our claims are well founded. The language of Baptists is that of Paul : " God forbid that I ^should glory, save in thp cross of our Lord Jesus Christ." We claim not perfection of spirit^ but of laws. The primitive church was imperfect in spirit. All churches are. Imperfection is stamped upon everything in this i^orld

We claim, however, what other churches have in harmony with the primitive; and in addition what others have not, the primitive subjects and mode of baptism.

We refer our readers to the chapters in this book upon the different topics for the evidence of the correctness of our position, with the remark, that, admitting its correctness, there can be no doubt as to the origin of the Baptist church. Let none, however, imagine that we have nothing to attain. The spirituality of all is greatly beneath what it should be. It is due to the Saviour, to the church, to the world, that we "grow in grace, and in the knowledge of our Lord and Saviour Jesus Christ." 0 how sadly deficient are Christians in these respects, and how it becomes them to "covet earnestly the best gifts/' and still "behold a more excellent way," than that to which they have attained I Particularly is this obligatory upon Baptists, claiming such identity with the primitive church.

PAET 11.

DOCTRINES AKD ORDINAKCES OF THE BAPTIST GHTJECH.

Beader I pass not over this part of our book, on the gronnd that it is nothing new. We admit your plea; bat deny that on this account you shoold pass it entirely, or with a hasty perasal. Yon should be familiar with the doctrines and ordinances of the church, particolarly of your own church, what they are and the reasons for them. Are you familiar with them ? Could you teach to others, or give eyen a moderate account of them ? Unless you are better informed than the masses of even church members, you must acknowledge your deficiency in this important matter. Here are the doctrines and ordinances of the church, and the reasons for them, in a oonyenient, condensed form. Bead and reflect.

CHAPTER I.

\ ,^ "*_ Articles of Faith. 1. Harmony in the midst of variety. 2. Articles of Faith,

with proof texts. 3. Church Covenant.

1. Baptist churches generally have their articles of faith, being a compendium of their belief, with proof passages. In addition to the insertion of a copy of these in this chapter, I shall insert able articles upon their distinguishing peculiarities.

It is remarkable that so great harmony should prevail on so many topics, among the multitudinous churches of the denomination in their articles of faith, when it is remembered that the churches are independent of each other. Rev. Dr. Church, one of the editors of the New York Chronicle, says: (60)

^'

ARTICLES OF FAITH. 61

" Henry B. Dawson, Esq., Secretary of the Baptist Historical Society of this city, is in possession of a Confession of Faitn^ which was drawn up and subscribed to by the members of seyen Baptist churches in London, more than two hundred years ago. It is the oldest document of the kind in the English language, not excepting the one found in Dr. NeaPs historical work from Crosby's. It consists of an interesting preface, and fifty-two articles, to all of which we can subscribe as heartily as to any document, of the same length, ancient or modern. In fact, we have seen nothing, in our estimation, that equals the articles on the independence of our churches, the ordinance of baptism, the officers of churches, and discipHne of members."

The principal diflference in Baptist Articles of Faith, is in the phraseology or style of them, not in the doctrines. In some of the older ones obnoxious terms are used, without any gain to the sentiment it is designed to express. This might have been intentional, for it must be confessed that our fathers were not anxious to conciliate a giddy world, by endeavoring to make the truth palatable to the human heart. They may have carried this feeling too far. We may carry the opposite one too far. The true ground is, as usual, the medium. The great effort should be to give the mind of the Holy Spirit, as *

nearly as possible.

The harmony among the Baptists on these points, can only be accounted for in that with them the only rule of faith and practice is the Bible. As they all resort to the same source of knowledge, they harmonize in a most remarkable manner. Almost every church has its Articles of Faith, differing in numerous unessential particulars, but agreeing in substance.

2. Among the numerous Confessions of Faith in use in the denomination, we have been not a little perplexed in making a selection. We have finally decided to adopt that prepared by Rev. J. Newton Brown, D. D., Editorial Secretary of the American Baptist Publication Society. These articles jof

faith were prepared several years ago, and are now in very general use.

DECLARATION OF FAITH.

I. Of the Scbipttjees. —^We believe that the Holy Bible was written by men divinely inspired, and is a perfect treasure of heavenly instruction ;* that it has God for its author, salvation for its end,* and truth without any mixture of error for its matter;' that it reveals the principles by which God will judge us ;* and therefore is, and shall remain to the end of the world, the true centre of Christian union,* and the supreme standard by which all human conduct, creeds, and opinions should be tried."

Places in the Bible where taught

' 2 Tim. lit 16,17. All soriptnre is glyen by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instmotion in righteousness ; tiiat the man of God may be perfect, thoroughly furnished unto aU good works. Also, 2 Pet. L 21. 2 Sam. xziii 2. Acts L 16; ilL 21. John X. 35. Luke xvi. 29-31. Ps. cxiz. 111. Bom. iiL 1, 2.

* 2 Tim. iiL 15. Able to make thee wise unto salvation. Also, 1 Pet. L 10-12. Acts xL 14. Rom. i. 16. Mark xyL 16. John y. 38-39.

' Proverbs xxx. 5, 6. Every word of God is pure.—^Add thou not unto his words, lest he reprove thee, and thou be found a liar. Also, John xvii. 17. Rev. xxiL 18,19. Bom. iiL 4.

* Bom. ii. 12. As many as have sinned in the law, shaU be judged by the law. John xiL 47, 48. If any man hear my words—^the word that I have spokeu, the same shall judge him in the last day. Also, 1 Cor. iv. 3, 4L Luke X. 10-16. xiL47, 48.

* Phil. iiL 16. Let us walk by the'same rule; let us mind the same thing. Also Epbes. iv. 3-6. PhiL ii. 1, 2. 1 Cor. L 10. 1 Pet. iv. 11.

' 1 John iv. 1. Beloved, believe not every spirit, but try the spirits whether ihey are of God. Isaiah viii. 20. To the law and to the testimony; if they speak not according to this word, it is because there is no Ught in them. 1 Thess. V. 21. Prove all things. 2 Cor. xiiL 6. Prove your own selves. Also, Acts xviL 11. 1 John iv. 6. Jude 3d. v. Ephes. vL It. Ps. ozix. 69,60. PhiL L 9-11.

n. Of the trite (Jod. —^We believe that there is one, and only one, living and true God, an infinite, intelligent Spirit, whose name is Jehovah, the Maker and Supreme Kuler of Heaven and Earth ;* inexpressibly glorious in holiness,* and worthy of all possible honor, confidence and love;' that in the unity of the Godhead there are three persons, the Father, the Son, and the Holy Ghost ;* equal in every divine perfection,*

and executing distinct but harmonions offices in the great work of redemption.^

Places in tho Bible where taught.

John It. 24. God \a a spirit. Ps. cxlyiL 5. His nnderstanding is infinite. Ps^ IxxxiiL 18. Thou whose name alone is JEHOVAH, art the Most High over all the earth. Heb. iiL 4. Rom. i. 20. Jer. z. 10.

* Ex. XV. 11. Who is like unto Thee—glorious in holiness ? Isa. tL 3. 1 Pet. i. 15,16. Rev. ir. 6-8.

' Mark xlL 30. Thou shalt lore the Lord thy God with aU thy heart, and with all thy soul, and with all thy mind, and with aU thy strength. Rev. iy. 11. Thou art worthy, 0 Lord, to reoeiye glory, and honor, and power: for thou hast created all things, and for thy pleasure they are and were created. Matt. X. 37. Jer. ii. 12, 13.

* Matt xxyiii. 19. Go ye therefbre and teach aU nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost John xr. 2Q. When the comforter is come, whom I will send you from the Father, even the Spirit of Truth, which prooeedeth from the Father^ he shall testify of me. 1 Cor. xii. 4-6. 1 John y. 7.

* John X. 30. I and my Father are one. John y. 17; ziy. 23; xyiL 5,10. Acts y. 3, 4. 1 Cor. ii. 10,11. PhU. iL 5,6.

* Ephes. it 18. For through Him [the Son] we both haye an access by one Spirit unto the Father. 2 Cor. ziiL 14. The grace of our Lord Jesus Christ, and Uieloye of God, and the communion of the Holy Ghost, be with you all. Rey. i. 4, 5. Comp. ii 7.

III. Of the Fall of Man. —^We believe that man was created in holiness, nnder the law of his Maker;* bat by Tolnntary transgression fell from that holy and "happy state;' in conseqnence of which all mankind are now sinners,^ not by constraint bnt choice \* being by nature utterly void of that holiness required by the law of God, positively inclined to evil; and therefore under just condemnation to eternal ruin^^ without defence or excuse.'

Places in the Bible where taaght

' Gen. L 27. Gk>d created man in his own image. Gen. i. 31. And God saw eyerything tiiat he had made, and behold, it was yery good. Eccles. yii. 29. Acts xyii. 26. Gen. ii. 16.

* Gen. iii. 6-24. And when the woman saw that the tree was good for foody and that it was pleasant to the eyes, and a tree to be desired to make one wise; she took of the fruit thereof, and did eat; and gaye also unto her husband with her, and he did eat—Therefore the Lord God droye out the man; and he placed at the east of the garden of Eden, Cherubims, aud a flaming sword which turned eyery way to keep the way of the tree of life. Rom. y. 12.

' Rom. y. 19. By one man's disobedience many were made 9inner8. John iiL 6. Ps. IL 6. Bom. y. 16-19; yiU. 7.

-■J

* Isa. liiL 6. We have tumedi eveiy one to hifl own way. Gen. vL 12. Bom. iii. 9-^18.

* Eph. ii. 1-3. Among whom also we all had our conversation in times past in the lusts of our flesh, fulfilling the desires of the flesh and of the mind; and'Were by nature the children of wrath even as others. Rom. i. 18. For the wrath of God is revealed from heaven against all ungodliness and nnrighteousness of men, who hold the truth in unrighteousness. Bom. L 32; iL 1-16. Gal. iii. 10. Matt xx. 15.

* Ex. xviiL 19, 20. Yet say ye, Why ? doth not the son bear the iniquity of the father ?—The soul that sinneth it shall die. The son shall not bear the iniquity of the father, neither shall the father bear the iniquity of the son; the righteousness of the righteous shall be upon him, and the wickedness of the wicked shall be upon him. Rom. i. 20. So that they are without excuse. Rom. liL 19. That every mouth may be stopped and all the world may become guilty before God. Gal. ilL 22.

IV. Of TfiB Way of Salvation. —^We believe that the salvation of sinners is wholly of grace ;* through the mediatorial offices of the Son of God;" who by the appointment of the Father, freely took.upon Him onr nature, yet without sin;* honored the Divine law by his personal obedience ;* and by his death made a full atonement for our sins ;^ that having risen from the dead, He is now enthroned in Heaven f and uniting in His wonderful person the tenderest sympathies with divine perfections, He is every way qualified to be a suitable, a compassionate, and an all-sufficient Saviour.^

Places in the Bible where tanght.

' Eph. it 6. By grace ye are saved. Matt. xviiL IL 1 John iy. 10. 1 Cor. iiL 5-7. Acts xv. 11.

'John iii. 16. For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish but have everlasting life. John i. 1-14. Heb. iv. 14; xii. 24.

' Phil. ii. 6, 7. Who being in the form of God, thought it not robbery to be equal with God; but made himself of no reput&tion, and took upon him the form of a servant^ and was made in the likeness of men. Heb. ii. 9; ii. 14. 2 Cor. V. 21.

. * Isa. xlii. 21. The Lord is weU pleased for his righteousness' sake; he will magnify the law and make it honorable. Phil. ii. 8. Gal. iv. 4 ^* Bom. iii. 21.

* Isa. liii. 4, 5. He was wounded for our transgressions, he was bruised for our iniquities; the chastisement of our peace was upon him; and with his stripes we are healed. Matt xx. 28. Rom. iv. 25; iii. 21-26. 1 John iv. 10; ii. 2. 1 Cor. xv. 1-3. Heb. ix. 18-15.

" Heb. i. 8. Unto the Son he saith. Thy throne, 0 God, is forever and over. Heb. i. 3; viii. 1. Col. iii. 1-4.

* Heb. vii. 25. Wherefore he is able also to save them to the utmost that eome unto God by him, seeing he ever liveth to make intercesiion for them*

CoL iL 9. For in him dwelleih all the fnllneBS of the Godhead hodily. Heb. iL 18. In that he himself hath suffered, being tempted, he is able to succor them that are tempted. Heb. vii. 26. Ps. Ixzxiz. 19. Ps. xIf.

V. Of Justifioation. —^We believe that the great Gospel blessing which Christ* secures to such as belieye in Him, is Justification ;^ that Justification includes the pardon of sin,' and the promise of eternal life on principles of righteousness ;* that it is bestowed, not in 9onsideration of any works of righteousness which we have done, but solely through faith in the Redeemer's blood ;* by yirtue of which faith His perfect righteousness is freely imputed to us of God f that it brings us into a state of most blessed peace and favor with Go^ and secures every other blessing needful for time and eternity.'

Places in the Bible where taught

' John L 16. Of his fullness have all we receiyed. Eph. iii. 8.

* Acts xiiL 39. By him aU that believe are justified from all things. Isa. iii. 11,12. Rom. viiL 1.

' Rom. y. 9. Being justified by his blood, we shall be saved from wrath through him. Zech. :diL 1. Matt. iz. 6. Acts z. 43.

* Rom. V. 17. They which receive the abundance of grace and of the gift of righteousness shall reign in life by one, Jesus Christ. Titus iii. 5, 6. 1 Pet iii. 7. 1 John iL 25. Rom. v. 21.

* Rom. iv. 4, 5. Now to him that worketh is the reward not reckoned of grace, but of debt But to him that worketh not, but believeth on Him that justifieth the ungodly, his faith is counted for righteousness. Rom. v. 21 } vi.23. PhiLiiL7-9.

* Rom. V. 19. By the obedience of one shall many be made righteous. Rom. iiL 24r-26; iv. 23-25. 1 John iL 12.

* Rom. V. 1, 2. Being justified by faith, we have peace with God, through our Lord Jesus Christ; by whom also we have aooess by faith into this grace wherein we stand, and rejoice in hope of the glory of God. Rom. V. 3. We glory in tribulations also. Rom. v. 11. We also joy in God. 1 Cor. L 30, 81. Matt vL 33. 1 Tim. iv. 8.

VI. Of the Freeness of Salvation. —^We believe that the blessings of salvation are made free to all by the Gospel;* that it is the immediate duty of all to accept them by a cordial, penitent and obedient faith f and that nothing prevents the salvation of the greatest sinner on earth, bat his own de-6*

termined depravity and Yoluntary rejection of the Gospel ;• which rejection involves him in an aggravated condemnation.^

Places in the Bible where tanght.

* Isa. It. 1. Ho, every one that thirsteth, come ye to the waters. Bey. xxii. 17. Whosoever wUl, let him take the water of life freely. Luke xiy. 17.

° Bom. xvi. 26. The Gospel according to the commandment of the everlasting God, made known to all nations for the obedience of faitlL Mark i. 15. Bom. i. 15-17.

' John y. 40. Ye will not come to me. that ye might have life. Matt, xxiii. 37. Bom. ix. 32. Prov. i. 24. Acts xiii. 46.

* John iit. 19. And this is the condemnation, that light is come into the world, and men loved darkness rather than light, because their deeds were eviL Matt. xi. 20. Luke xix. 27. 2 Thess. i. 8.

VII. Or Gbaoe in Begenebation. —^We believe that in order to be saved, sinners must be regenerated, or bom again •/ that regeneration consists in giving a holy disposition to the mind ;* that it is effected in a manner above our comprehension, by the power of the Holy Spirit, in connection with Divine truth,' so as to secure our voluntary obedience to the Gospel;* and that its proper evidence appears in the holy fruits of repentance, and faith, and newness of life.^

Places in the Bible where taught.

V John iii. 3. Verily, verily, I say unto thee. Except a man be bom again, he cannot see the kingdom of God. John iii. 6. 7. 1 Cor. i. 14. Bev. viii. 7-9. Bev, xxL 27.

* 2 Cor. V. 17. If any man be in Christ, he is a new creature. Ez. xxxvi. 26. Deut XXX. 6. Bom. ii. 28, 29 j v. 6. 1 John iv. 7.

' John iii. 8. The wind bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh, and whither it goeth; so is every one that is born of the Spirit. John i. 13. Which were bom not of blood, nor of the will of the flesh, nor of the will of man, but of God. James i. 16-18. Of his own will begat he us with the word of trath. 1 Cor. i. 30. Phil. ii. 13.

*1 Pet. i. 22-25. Ye have purified your souls by obeying the truth through the Spirit. 1 John v. 1. Whosoever believeth that Jesus is the Christ, is bora of God. Eph. iv. 20-24. Col. iii. 9-11.

* Eph. V. 9. The fruit of the Spirit is in all goodness, and righteousness, and troth. Bom. viii. 9. Gal. v. 16-23. Eph. iii. 14-21. Matt. iii. 8-10: viL 20. 1 John v. 4, 18.

YIII. Of Repentance and Faith. —^We believe that Repentance and Faith are sacred duties, and also inseparable graces, wrought in our souls by the regeuerating Spirit of

God ;> wherebj being deeply convinced of our gnilt, danger and helplessness, and of the way of salvation by Christ,* we turn to God with unfeigned contrition, confession, and supplication f5r mercy;' at the same time heartily receiving the Lord Jesus Christ as our Prophet, Priest and King, and relying on Him alone as the only and all-sufficient Saviour/

Places in the Bible where taught.

' Mark L 15. Bepent je, and believe the Gospel. Acts xi. 18. Then hath Ood also to tho Gentiles granted repentance unto life. Ephes. ii. 8. By grace ye are saved, through faith ; and that not of yourselves; it is the gifb of God. 1 John v. 1. Whosoever believeth that Jesus is the Christ, is born of God.

* John xvi. 8. He wiU reprove the world of sin, and of righteousness, and of judgment Acts ii. 37,38. They were pricked in their heart, and said— Men and brethren, what shall we do? Then Peter said unto them, Bepent, and be baptized every one of you in the name of Jesus Christ for the remission of your sins. Acts xvL 30, 31.

* Luke xviii. 13. And the publican smote upon his breast, saying, God be merciful to me a sinner. Luke xv. 18-21. James iv. 7-10. 2 Cor. viL 11. Bom. X. 12,13. Ps. Ii.

* Bom. X. 9-11. If thou shalt confess with thy month the Lord Jesus, and shalt believe in thy heart that God hath raised him from the dead, thou shalt be saved. Aots iiL 22, 23. Heb. iv. 14, Ps. ii. 6. Heb. L 8; viii. 25. 2 Tim. L 12.

IX. Of God's Pubposb op Gbace. —^We believe that Election is the eternal purpose of God, according to which He graciously regenerates, sanctifies, and saves sinners ;* that being perfectly consistent with the free agency of man, it comprehends all the means in connection with the end ;^ that it is a most glorious display of God's sovereign goodness, being infinitely free, wise, holy and unchangeable;' that it utterly excludes boasting, and promotes humility, love, prayer, praise, trust in God, and active imitation of his free mercy ;* that it encourages the use of means in the highest degree f that it may be ascertained by its effects in all who truly believe the Gospel f that it is the foundation of Christian assurance ;^ and that to ascertain it with regard to ourselves demands and deserves the utmost diligence.®

Places in the Bible where taught

^ 2 Tim. L 8, 9. Be not thou therefore ashamed of the testimony of our Lord, nor of me his prisoner; but be thou partaker of the afflictions of the

Gospel, according to the power of God; wbo hath sared ns and called ofl with an holy calling, not according to our works, but according to his own purpose and grace, which was given us in Christ Jesus before the world began. Epb. 1. 3-14. 1 Pet i. 1, 2. Bom. zi. 5, 6. John zt. 16. 1 John iv. 19. Hos. ziL 9.

* 2 Thess. ii. 13, 14. But we are bound to give thanks always to God for jou, brethren beloved of the Lord, because God hath from tibie beginning chosen you to salvation, through sanctification of the Spirit and belief of the truth ,* whereunto he called you by our Gospel, to the obtaining of the glory of our Lord Jesus Christ. Acts ziiL 48. tfohn z. 16. Matt. zz. 16. Acts zv. 14.

" Ex. zzxiii. 18, 19. And Moses said, I beseech thee, show me thy glory. And He said, I will cause all my goodness to pass before thee, and I wUl proclaim the name of the Lord before thee, and will be gracious to whom I will be gracious, and will show mercy on whom I will show mercy. Matt, zz. 15. Is it not lawful for me to do what I will with my own ? Is thine eye evil, because I am good ? Eph. 1. 11. Bom. iz. 23, 24. Jer. zzzL 3. Bom. xi. 28, 29. Jam. i. 17,18. 2 Tim. L 9. Bom. zL 32-36.

* 1 Cor. iy. 7. For who maketh thee t6 dijETer from another ? and what hast thou that thou didst not receive ? Now if thou didst receive it, why dost thou glory as if thou hadst not received it ? 1 Cor. i. 26-31. Bom. iiL 27 J iv. 16. Col. iU. 12. 1 Cor. iiL 6-7; zv. 10. 1 Pet v. 10. Acts i. 24. 1 Thess. ii. 13. 1 P6t iL 9. Luke zviu. 7. John zv. 16. Eph. i. 16. 1 Thess. ii. 12.

* 2 Tim. iL 10. Therefore I endure all things for the elects' sake, that they also may obtain the salvation which is in Christ Jesus with eternal glory. 1 Cor. ix. 22. I am made all things to all men, that I might by all meuis saye some. Bom. vliL 28-30. John vL 37-40. 2 Pet L 10.

' 1 Thess. i. 4r-10. Knowing, brethren beloved, your election of God; for our Gospel came unto you, not in word only, but in power, and in tike Holy Ghost, and in much assurance, Ac.

** Bom. viii. 28-30. Moreover, whom he did predestinate, them he also called, and whom he called, them he also justified, and whom he justified them he also glorified. What shall we then say to these things ? If God be for us, who can be against us ? Isa. xliL 16. Bom. zL 29.

' 2 Pet. i. 10,11. Wherefore the rather, brethren, give diligence to make your calling and election sure; for if ye do these things, ye shall never fall; for so an entrance shall be ministered unto you abundantly into the everlasting Kingdom of our Lord and Saviour Jesus Christ Phil. IiL 12. Heb. vL 11.

X. Op Sanctipication. —^We believe that Sanctification is the process by which, according to the will of God, we are made partakers of his holiness ;* that it is a progressive work;" that it is began in regeneration f and that it is carried on in the hearts of believers by the presence and power of the Holy Spirit, the Sealer and Comforter, in the continnal nse of the

appointed means—especially, the word of God, self-examination, self-denial, watchfalness and prayer.^

Places in the Bible where taught.

^ 1 Thess. iy. 3. For this is the will of God, even yonr sanctifioation. 1 Thess. T. 23. And the very God of peace sanctify you wholly. 2 Cor. yiL 1; xiii 9. Epis. i. 4.

* ProT. iy. 18. The path of the just is as the shining light> which shineth more and more, nnto the perfect day. 2 Cor. ilL 18. Heb. yL 1. 2 Pet L 6-8. PhiL iii 12-16.

' John iL 29. If ye know that he [God] is righteous, ye know that eyery one that doeth righteousness is bom of him. Bom. yiii. 5. They that are after the flesh, do mind the things of the flesh; but they that are after the Spirit^ the things of the Spirit. John ilL 6. Phil. i. 9-11. Ephes. L 13, 14.

* PhiL iL 12y 13. Work out your own salyation with fear and trembling, for it is God which worketh in you both to will and to do, of his good pleasure. Ephes. iy. 11, 12. 1 Pet ii. 2. 2 Pet iiL 18. 2 Cor. xiiL 5. Luke xL 35; ix. 23. Matt xxyi. 41. Ephes. yL 18; iy. 30.

XI. Of the Pebsevebanoe of Saints. —^We believe that such only are real believers as endure nnto the end ;* that their persevering attachment to Christ is the grand mark which distinguishes them from superficial professors ;' that a special Providence watches over their welfare;' and they are kept by the power of God through faith unto salvation.*

Places in the Bible where taught

*■ John yiiL 31. Then said Jesus—If ye continue in my word| then are ye my disciples indeed. 1 John iL 27, 28; iii. 9; y. 18.

* 1 John ii. 19. They went out from us, but tiiey were not of us; for if they had been of us, they would no doubt haye continued with us; but they went out that it might be made manifest that they were not aU of us. John xUL 18. Matt xiii. 20, 21. John yi. 66-69. Job xyii. 9.

' Bom. yiiL 28. And we know that all things work together for good unto them that loye God, to them who are the cidled according to his purpose. Matt yi, 30-33. Jer. xxxiL 40. Ps. oxxL 3; xcL 11, 12.

* Phil. L 6. He who hath begun a good work in you, wiU perform it until the day of Jesus Christ PhiL iL 12, 13. Jude 24, 25. Heb. L 14. 2 Kings ▼L 16. Heb. xiiL 5. 1 John iy. 4.

Xn. Of the Habmony of the Law and the Gospel. —We believe that the Law of God is the eternal and unchangeable rule of His moral government ;* that it is holy, just, and good;' and that the inability which the Scriptures ascribe to fallen men to fulfill its precepts, arises entirely from

f^ THE BAPTIST DENOMINATION.

.their love of sin:' to deliver them from which, and to restore them through a Mediator to unfeigned obedience to the holy Law, is one great end of the Gospel, and of the Means of Grace connected with the establishment of the visible church.*

Places in the Bible where taught.

*■ Rom. iii. 31. Bo we make void the law through faith ? Ood forbid. Tea, we establish the law. Matt. r. 17. Luke xvi. 17. Bom. iiL 20; iy. 15.

* Bom. yii. 12. The law is holj, and the commandment holy, and just, and good. Bom. yiL 7, 14> 22. Gal. iiL 21. Ps. cxix.

* Bom. viiL 7, 8. The carnal mind is enmity against Gh>d: for it is not subject to the law of God, neither indeed can be. Bo then thej that are in the flesh cannot please God. Josh. zziy. 19. Jer. ziiL 23. John yL 44; y. 44.

* Bom. yiii 2, 4. For the law of the Spirit of Life in Christ Jesus hath made me free from tl^e law of sin and death. For what the law could not dOji in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh; that the righteousness of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit Bom. z. 4. 1 Tim. i. 5. Heb. yiii. 10. Jude 20, 21. Heb. ziL 14. Matt z«i. 17, 18. 1 Cor. zii. 28.

XIII. Of a Gospel Chuboh.^— We believe that a visible church of Christ is a congregation of baptized believers/ associated by covenant in the faith and fellowship of the Gtospel;' observing the ordinances of Christ;' governed by His laws;^ and exercising the gifts, rights, and privileges invested in them by his word ;^ that its only scriptural officers are Bishops or Pastors, and Deacons,^ whose qualifications, claims, and duties are defined in the Epistles to Timothy and Titus.

Places in the Bible where taught

^ 1 Cor. L 1-13. Paul—^unto the church of God which is at Corinth.— Jm Christ diyided ? Was Paul crucified for you ? Or were je baptized in the name of Paul? Matt zyiii. 17. Acts y. 11; yiiL 1; zL 31. 1 Cor. iy. 17; ziy. 23. 3 John 9. 1 Tim. iii. 5.

' Acts ii. 41, 42. Then they that gladly receiyed his word were baptised; and the same day there were added to them about three thousand souls. S Cor. yiii. "6. They first gaye their ownselyes to the Lord, and unto us by the wUl of God. Acts ii. 47. 1 Cor. y. 12, 13.

' 1 Cor. zi. 2. Now I praise you, brethren, that ye remember me in all things, and keep the ordmances as I deliyered them unto you. 2 ThMS. ilL 6. Bom. zyi. 17-20. 1 Cor. zi. 23. Matt zyiii. 15-20. 1 Cor. y., yi, S Cor. ii, yu. 1 Cor. iy. 17.

* Matt zzyiii. 20. Teaching them to obserye all things whatsoeyw I haye commanded you. John ziy. 15; zy. 12. 1 John iy. 21. John sir* 21. 1 Thess. iy. 2. 2 John 6. Gal. yi. 2. All the Epistles.

A&TIGLES OF FAITH. Tl

* BphM. It. 7. Unto oTory one of us is given grace according to the measnre of the gift of Christ. 1 Cor. ziy. 12. Seek that je may ^eel to the edifying of the church. Phil. L 27. That I may hear of your affairs^ that ye stand fSut in one spirit, with one mind, striying together for the faith of the GospeL 1 Cor. zii., ziy.

* Phil L 1. With the Bishops and Beacons. Acts ziy. 23; ry. 22. 1 Tim. liL Titas L

XIV. Of Baptism and the Lobd's Supper.— We believe that Christian Baptism is the immersion la water of a believer,^ in the name of the Father, and Son, and Holy Ghost;' to show forth in a solemn afid beautiful emblem, onr faith in the cmcified, buried, and risen Saviour, with its effect, in our death to sin and resurrection to a new life f that it is pre-requisite to the privileges of a church relation; and to the Lord's Supper,* in which the members of the church by the sacred use of bread and wine, are to commemorate together the dying love of Christ f preceded always by solemn self-examination."

Places in the Bible where tanght.

' Acts yilL 36-39. And the ennuch said, See, here is water; what doth hinder me to be baptized ? And Philip said, If thou belieyest with all thy heart thou mayest.—And thej went down into the water, both Philip and the eunuch, and he baptized him. Matt. iiL 5, 6. John iii. 22,23 ,* iy. 1, 2. Matt xzyiii. 19. Mark xyL 16. Acts iL 38; yiii. 12; zti. 32-34; xyiii. 8.

* Matt. xzyiiL 19. Baptizing them in the name of the Father, and of the Son, and of the Holy Ghost Acts z. 47, 48. Gal. iii. 27, 28.

' Rom. yi« 4. Therefore we are buried with him by baptism into death; that like as Ohrist was raised from the dead by the glory of the Father, eyen so we also, should walk in newness of life. Got ii. 12. 1 Pet. iii. 20, 21. Acts xziL 16.

* Acts iL 41, 42. Then they that gladly receiyed his word were baptized, and there were added to them, the same day, about three thousand souls. And they continued steadfastly in the Apostles' doctrine and fellowship, and in brea^g of bread, and in prayers. Matt zzyiiL 19, 20. Acts, and Epistles.

* 1 Cor. zi. 26. As often as ye eat this bread and drink this cup, ye do show the Lord's death tiU he come. Matt zzyL 26-29. Mark ziy. 22-25. Luke zzii. 14-20.

* 1 Cor. zL 28. But let a man ezamine himself, and so let him eat of that bread and drink of that cup. 1 Cor. y. 1, 8; z. 3-32; zi. 17-32. John vi. 26-71.

XV. Of the Christian Sabbath. —^We believe that the first day of the week is the Lord's Day, or Christian Sabbath ;* and is to be kept sacred to religions purposes,' by abstaining from all secular labor and sinfal recreations f by the devout

T2 THE BAPTIST DENOMINATION.

observance of all the means of grace, both private* and pnblic ;* and by preparation for that rest that remaineth for the people of God.8

Places in the Bible where taught.

Acts zz. 7. On the first day of the week, when the disciples came together to break bread, Paul preached to them. Gen. ii. 3. Col. IL 16,17. Mark ii. 27. John xx. 19. 1 Cor. xvi. 1, 2.

' Ex. XX. 8. Remember the Sabbath day, to keep it holy. Bey. i. 10. I was in the Spirit on the Lord's day. Ps. oxyiii. 24. This is the day which the Lord hath made; we will rejoice and be glad in it.

' Isa. lyiii. 13, 14. If thou turn away thy foot from the Sabbath, from doing thy pleasure on my holy day; and call the Sabbath a delight, the holy of the lord honorable; and shalt honor him, not doing thine own ways, nor finding thine own pleasure, nor speaking thine own words; then shaJt thou delight thyself in the Lord, and I will cause thee to ride upon the high places of the earth, and feed thee with the heritage of Jacob. Isa. lyi. 2-8.

* Ps. cxyiii. 15. The yoice of rejoicing and salyation is in the tabernacles of the righteous.

* Heb. X. 24. 25. Not forsaking the assembling of yourselyes together, as the manner of some is. Acts xi. 26. A whole year they assembled themselyes with the church, and taught much people. Acts xiii. 44. The next Sabbath-day came almost the whole city together to hear the word of God. Ley. xix. 30. Ex. xlyL 3. Luke iy. 16. Acts xyii. 2, 3. Ps. xxyi. 8; Ixxxyii. 3.

' Heb. iy. 3-11. Let us labor therefore to enter into that rest.

XVI. Of CrvTL Government.— We believe that Civil Government is of Divine appointment, for the interests and good order of hnman society ;^ and that magistrates are to be prayed for, conscientiously honored, and obeyed;" except only in things opposed to the will of our Lord Jesus Christ,' who is the only Lord of the conscience, and the Prince of the kings of the earth.^

Places in the Bible- where taught.

* Bom. xiii. 1-7. The powers that be are ordained of God. For rulers are not a terror to good works, but to the eyil. Deut. xyL 18. 2 Bam. xxiiL 3. Ex. xyiii. 23. Jer. xxx. 21.

' Matt. xxii. 21. Render therefore unto CsBsar the things that are Caesar's, and unto God the things that are God's. Titus ilL 1. 1 Pet iL 13. 1 Tim. ii. 1-8.

' Acts y. 29. We ought to obey God rather than man. iMatt. x. 28. Fear not them which kill the body, but are not able to kill the soul. Dan. iiL 15 -18; yi. 7-10. Acts iy. 18-20.

* Matt xxiii. 10. Te haye one Master, eyen Ohrist. Rom. xiy. 4. Who art thou that judgest another man's seryant ? Rey. xix. 16. And he hath on his yesturfi and on his thigh a name written, XING OF KINGS, AND. &QBD OF LORDS. Ps. Ixxil 11. Ps. ii. Rom. xiy. 9-13.

A&TIOLES OF FAITH. t8

XVII. Of thb BiajOTEOus and the Wicked.— We believe that there is a radical and essential difference between the righteous and the wicked:' that such only as through faith are, justified in the name of the Lord Jesus, and sanctified by the Spirit of our God, are truly righteous in His esteem f while all such as cpntinue in impenitence and unbelief are in his sight wicked, and under the curse f and this distinction holds among men both in and after death.^

Plaoes in the Bible where taught.

* MaL iii. 18. Ye shall discern between the righteous and the wicked; between him that serveth God and him that serveth him not. Prov. xii. 26. Isa. T. 20. Gen. xviii. 23. Jer. xv. 19. Acts x. 34, 35. Rom. yi. 16.

' Bom. i. 17. The just shall live by faith. Rom. vii. 6. We are delivered from the law, that being dead wherein we were held, that we should serve in newness of spirit, and not in the oldness of the letter. 1 John ii. 29. If ye know that he is righteous, ye know that every one that doeth righteousness is bom of him. 1 John iii. 7. Bom. vi. 18, 22. 1 Cor. zL 32. Prov. xL 31. 1 Pet iv. ir, 18.

* 1 John V. 19. And we know that we are of God, and the whole world Heth in wickedness. Gal. iii. 10. As many as are of the works of the law, are under the curse. John iii. 36. Isa. Ivii. 21. Ps. x. 4. Isa. Iv. 6, 7.

* Prov. xiv. 32. The wicked is driven away in his wickedness, but the righteous hath hope in his death. See, also, the example of the rich man and Lazarus. Luke xvi. <25. Thou in thy lifetime receivedst thy good things, and likewise Lazarus evil things: but now he is comforted, and thou ftrtr tormented. John viiL 21-24. Prov. x. 24. Luke xiL 4, 5; ix. 23-26. John xii. 25, 26. EccL ilL 17. Matt. vii. 13, 14.

XVin. Op the World to Come. —^We believe that the end of this world is approaching ;* that at the Last Day, Christ will descend from heaven;' and raise the dead from the grave to final retribution f that a solemn separation will then take place;* that the wicked will be adjudged to endless punishment, and the righteous to endless joy ;« and that this judgment will fix forever the final state of men in heaven or hell, on principles of righteousness,'

Places in the Bible where taught.

' 1 Pet. iv. 7. But the end of all things is at hand^be ye therefore sober, and wateh unto prayer. 1 Cor. vii. 29-31. Heb. i. 10-12. Matt xxiv. 35. 1 John ii. 17. Matt xxviii. 20,- xiii. 39, 40. 2 Pet iii. 3-13.

s Acts i. 11. This same Jesus which is taken up from you into heaven, shall so come in like manner as ye have seen him go into heaven. Bev. L 7. Heb. ix. 28. Acts iii. 21. 1 Thess. iv. 13-18; v. 1-11.

* Acts xxiy, 15. There shaU be a resurrection of the dead, both of the

T

^

^4 THE BAPTIST DENOMINATION.

Jnst and nnjnst. 1 Cor. zr. 12-59. Luke zir. 14. Dan. ziL 2. John ▼. 28, 29; vi. 40; zi. 25, 26. 2 Tim. i. 10. Acts z. 42.

* Matt ziiL 49. The angels shall oome forth, and sever the wicked from ^ among the jnst. Matt. ziii. 87-43; zziy. .80, 31; zzv. 31-83.

' Matt. zzT. 35-41. And these shall go away into everlasting punishment^ hnt the righteous into life eternal. Rev. zzii. 11. He that is unjusty let him he unjust still; and he which is filthy, let him he filthy still; and he that is righteous, let him he righteous still; and he that is holy, let him he holy still. 1 Cor. vi. 9,10. Mark iz. 43-48. 2 Pet ii. 9. Jude 7. PhL liL 19. Rom. vi. 22. 2 Cor. v. 10,11. John iv. 36. 2 Cor. iv. 18.

* Rom. iiu 5, 6. Is God unrighteoiis, who taketh vengeance ? (I speak as a man.) God forbid,* for how then shall Ood judge the world ? 2 Thess. i. 6-12. Seeing it is a righteous thing with God to recompense tribulation to them who trouble you, and to you who are troubled, rest with us—when he shall come to be glorified in his saints, and to be admired in aU them that heUeve. Heb. vi. 1, 2. 1 Cor.iv. 6. Acts zvlL SL Bom. ii. 2-16. Rer. zz. 11,12. 1 Joh9 ii. 28; iv. 17.

Seeing then that all these things shall be dissolved, what manner of persons ought ye to be in all holy conversation and godliness, looking for and hasting unto the coming of the day of God ? 2 Peter iiL 11,12.

3. Church Covenant,

In addition to articles of faith, Baptist chorclies generally have a Covenant to which the members agree. It is read on the reception of new members, for their edification and acquiescence. In some of the churches, the covenant is read at each communion, for the benefit of ail the members. This is a good practice, and should prevail in all churches.

Baptist Church Covenants, like the Articles of Faith, are very numerous, difTering in unessential particulars, but agreeing substantially. They are generally productions of distinguished piety and beauty, and worthy of attention and imitation. We insert the following as a fair specimen of numerous covenants, and as suitable for use in any church:

COVENANT.

Having been, as we trust, brought by Divine Grace, to embrace the Lord Jesus Christ, and to give ourselves up wholly to him, we do now solemnly and joyfully covenant with each other, to walk together in Him with brotherly love to His glory as our common Lord. And to the end that we may stand perfect and complete in all the will of God, and that the glory of Christ may be manifested in the salvation of men, it is

our solemn purpose, as God shall give ns strength, to exercise a mutual care, as members one of another, to promote the growth of the whole body in Christian knowledge and true holiness, and to let our light shine before the world ; particularly to uphold the public worship of God and the ordinances of his house, by a regular attendance thereon, to search diligently the sacred Scriptures, to train our children, and those under our care, with a view to the service of Christ and the enjoyment of Heaven, to contribute cheerfully of our property for the support of the poor, for the maintenance of a faithful ministry of the Gospel among us, and for the spread of the Gospel in all the earth; to exhort, and, if occasion require, to admonish one another in the spirit of meekness, considering ourselves lest we also be tempted; to cheerfully submit to, and conscientiously enforce, the wholesome discipline of the church •—keeping ever the unity of the Spirit in the bonds of peace ; and to endeavor by example and precept, to teach transgressors the ways of that God whose we are, and whom we serve, remembering that aa in baptism we have been buried with Christ and raised again, so there is on us a special obligation henceforth to walk in newness of life ; and may the God of peace, who brought again from the dead our Lord Jesus, that Great Shepherd of the sheep, make us perfect in every good workf to do his will, working in us that which is well pleasing in his sight, through Jesus Christ, to whom be glory forever and ever. Amen.

CHAPTER 11.

Baptist Oateohism^ 1. The object of it 2. Eeaoh's Cateohism.

'*

1. We insert here a Baptist Catechism for three purposes. lu haoi^ony with this chapter, it serves to illustrate the doc-

to THE BAPTIST DENOMINATION.

trines, prinoiples, and practice of the church. It shows also their views of the early training of children. While they reject the baptism of children, until they can and do believe for themselves in the Lord Jesus Christ, they insist on their early religious education in the family and the Sabbath School. We hope also the insertion of a catechism well known and approved, may be the means of promoting the suitable training of the young and rising generation. Of several catechisms in use in Baptist families and Sabbath Schools, I select the following a^ most fuU, and in most common use. It is pubHshed by the American Baptist Publication Society, 118 Arch St., Philadelphia.

In the year 16TT, a Confession of Faith was published by the Baptists, in London and vicinity. This Confession of Faith was reprinted in the year 1689, having been approved and recommended by the ministers and messengers of above an hundred congregations in England and Wales-Signed by Hanserd Knoilys, Wm. Eifi&n, Benjamin Keach, and others.

THE BAPTIST CATECHISM: COMMONLY CALLED KEACH'S OATECHISM.

Q. 1. Who is the First and Best of beings ? A. God is the First and Best of beings.

Isaiah zliv. 6. Psalin viii. 1, 2.

Q. 2. Ought every one to believe there is a God ? A. Every one ought to believe there is a God, and it is their great sin and folly who do not.

Hebrews zi. 6. Psalm xiy. 1. •

Q. 3. How may we know there is a God ? ^

A. The light of nature in man and the works of God, plainly declare there is a God: but his Word and Spirit only do it fully and effectually for the salvation of sinners.

Psalm xix. 1, 2. 1 Cor. L 21. \ Cot. n. 14.

Q. 4. What is the Word of Godf

A. The holy scriptures of the Old and New Testaments are

THB BAPnSI OATECHIBBf. ft

the word of God, and the only certain rale of faith and obedience.

2 Timothy Ui. 15,16, 17. Isaiah viii. 20. ^

Q. 5. May all men make use of the holy scriptnres ?

A. All men are not only permitted, but commanded and exhorted to read, hear, and understand the holy scriptures.

Q. 6. What things are chiefly contained in the holy scriptures f

A. The holy scriptures chiefly contain what man ought to believe concerning God, and what duty God requires of man.

Q. 1. What is God ?

A. God is a Spirit, infinite, eternal, and unchangeable, in his being, wisdom, power, holiness, justice, goodness and truth.

Q. 8. Are there more gods than one ?

A. There is but one only, the living and true God.

Q. 9. How many persons are there in the Godhead ?

A. There are three persons in the Godhead—^the Father, the Bon, and Holy Spirit, and these three are one God, the same in essence, equal in power and glory.

Q. 10. What are the decrees of God?

A. The decrees of God are his eternal purpose, according to the counsel of his will, whereby for his own glory he hath foreordained whatsoever comes to pass.

Q. 11. How does God execute his decrees ?

A. God executes his decrees in the works of creation and providence.

Q. 12. What is the work of creation ?

A. The work of creation is God's making all things of nothing, by the word of his power, in the space of six days, and all very good.

Q. 13. How did God create man ?

A. God created man, male and female, after his own image, in knowledge, righteousness, and holiness, with dominion over the creatures.

Q. 14. What are God's works of providence ?

A. God's works of providence are his most holy, wise, and 7*

powerfal preBerviog and governing all bis creatures, and all their actions.

Q. 15. Wbat special act of providence did 0od exercise towards man, in the state wherein he was created f

A. When Qod had created man, he entered into a covenant of life with him, upon condition of perfect obedience, forbidding him to eat of the tree of knowledge of good and evil, npon pain of death.

Q. 16. Did onr first parenta continoe in tliat state wherein they were created f