iP*^'' "" i II l^fel ' ) '' ri'ii%«*|^fV",^i ,11 ! [i I. ?:■ ^' LIBRARY OF THE THEOLOGICAL SEMINARS PRINCETON, N. J. PRESENTED BY Princeton University Library BR 157 .B46 1867 v 2 Bennett, Williaia J. E. 1804 looo • The church's broken unity ^^.. //;/ ^'^^^^^M^. ANABAPTISM, THE INDEPENDENTS, AND QUAKERISM. Chiefly Reprinted from the " Old Church Porch." ON ANABAPTISM, THE INDEPENDENTS, AND QUAKERISM. EDITED BY^^ REV. W. J. E. BENNETT, VICAR OF FROOME-SFLWOOD. LONDON : J, T. HAYES, LYALL PLACE, EATON SQUARE; AND 4, HENRIETTA STREET, CO VENT GARDEN. LONDON : SWIFT AND CO., EEGENT PRESS, KING STEEET, EEGENT STEEET, W. ANABAPTISM: OR, THE SECT OF THOSE VULGAKLY CALLED BAPTISTS. CHAPTEE I. There were, as described in the first volume, two great streams of schism bursting the bar- riers of the great river of Christ's Holy Catholic Church. The one was classed under the general name of Preshyterianism, i. e., the government of a community by Presbyters, exclusive of . the episcopal office : the other was classed under the general name of Congrega- tionalism, i.e., the assembling together in con- gregations, which should be independent of each other. These two classes of religionists agree together so far as they reject the office and govern- ment of Bishops ; but they differ in that the former maintains the necessity of union with each other in a joint corporate body, with com- VOL. n, B Z THE CHURCH S BROKEN UNITY. mon laws for the regulation of all; while the latter holds that no union is necessary further than in each separate congregation in each separate place. Both these principles seem to have taken their rise ,at the time of the Ee- formation, i.e., about three hundred years ago, but quite irrespective of each other. They both seem the offspring of the same evil mother, and though differing in detail, yet manifest the same spirit. The Church and her teaching — the au- thority of ages, and the traditions of antiquity, are nothing in the eyes of men when once seK- knowledge and self-seeking sway the judgment, and every man relies upon himself. The history into which we are about to enter, will clearly manifest this melancholy truth. The meaning of the word " Anabaptist " is this — 07ie ivho baptizes a second time. It is derived from two Greek words — /Saim^a), to baptize, and ai^a, which signifies " over again." Part of the sect now remaining in England prefer to take to themselves the name of Baptist, on account of the odious and disgraceful history which belongs to the original professors of their creed ; but while the word " ^?2abaptist " has a distinct and proper reference to the opinions which it means to represent, the word "Baptist" would appear to convey the very contrary — for the latter would be equally ap^olicable to the Church of England, the Church of Eome, the Wesleyans, the Inde- pendents, and indeed all other communities — for ANABAPTISM. 3 all hold it necessary to baptize. Thus S. John is called " The Baptist," because he ba^otized ; and we should be very unwilling to lose the idea that we were following the precept of our Lord, when He told us to go and ''baptize all nations." Baptism is the distinctive badge and mark of all Christians. We are all Baptists. But the very point of distinction and cutting off from the great body of the Church in the sect I am now describing is, that they ba^Dtize over again — which no other Christians ever do. If one enters into this community abeady baptized as an infant, they baptize such an one over again, passing by and ignoring the fact of any other baptism than their own. Hence, ANA-baptist is the proper word by which they should be desci'ibed, as mark- ing the essence of their heresy. The origin of the Anabaptists is very obscure. There seem to have been, even prior to the time of Luther, various opinions concerning Church government and Church doctrine, which were hidden and kept secret for want of power openly to manifest them, principally in Bohemia, Moravia, Switzerland, and Germany. When Luther took the lead, and boldly asserted the right of private judgment against the Bishop of Eome, and when the political ckcumstances of the Princes of Germany induced them to a great extent to take his side — then these other religious opinions found their vent ; and there started up in various quar- ters, men of vigour and enthusiasm, who were b2 1 THE CHURCH S BEOKEN UNITY. ready, as well as Luther himself, to dare all and to suffer all for the opinions which they held. Among these opinions was the one in question, namely that Infant Baptism was contrary to the Holy Scriptures, and that none should be baptized but adults, and following thereupon, the necessity of Adult Baptism and that alone — and following thereupon again, the necessity of re-baptizing all as adults, although previously baptized as infants. And among the several leaders who appeared in the shaping and guidance of this opinion, was one Menno — and from him the sect has generally been denominated Mennonites, as well as Ana- baptists. Whether the religious opinions of these men degenerated into political hostility to the estab- lished governments of their several countries ; or whether the original movement of their minds was political, and they assumed the garb of religion to cover their ulterior designs of disaffec- tion and rebellion, it would be difficult to say ; but certain it is, that combined with the rise of Anabaptism is the history of perhaps the greatest and most furious of rebellious fanaticism which which is on record. The views which the first Anabaptists put forth were these ; — they supposed that the time was come when God Himself would inspire the hearts of men and assume a kingdom of religion upon earth — that the Church was to be restored to its pristine power and purity — that Chbist our Lord would reign alone, and govern ANABAPTISM. 5 the nations of the eartli ; and tlie Divine power to work miracles would be conveyed to their leaders, for the purpose of bringing these glorious events to completion. In the year 1551, their principal chiefs were Thomas Miinzer, Mark Stiibner, and Nicholas Storch. ^hey gathered together great multitudes of people, inflamed them by public harangues, recounted to them prophetic visions, and disturbed all notions of the government both of Chm-ch and State by seditious discourses. They announced sudden destruction to all civil magistrates, proclaimed universal equality, and set up the standard of individual liberty, both in opinion and in act. Even the most moderate, and those who did in some degree reject the extreme fanaticism of the multitude, yet put forth the following tenets, which may be taken as a fak exposition of their more deliberate views, strangely mixing, as will be perceived, the political with the religious. They held— 1. That the Church of Christ ought to be free from all sin. 2. That a community of goods and union and equality should be introduced. 3. That all usmy, tithes, and tributes, should be abohshed. 4. That the baptism of infants was the invention of the devil. 5. That all Christians had a right to act as teachers. 6 THE CHUECh's BKOKEN UNITY. 6. That the Christian Church had no need of special Ministers or teachers. 7. That there was no need, under the reign of Cheist, of any civil magistrates. 8. That God made known His Will hy di'eams and visions. It would of course follow that persons emhrac- ing such tenets as these, and filled with religious excitement by unscrupulous leaders, would soon he guilty of violence in their propagation. Ac- cordingly the first thing we hear of is, that Miinzer and his associates having collected a large army from among the credulous populace throughout Suabia, Franconia, and Saxony, proclaimed war against all civil government, asserting that Cheist alone should reign. It did not last for any length of time — Miinzer, the firebrand of sedition, was put to death, and his rebelHous army destroyed by the Elector of Saxony. But the fanaticism spread and filled all Ger- many with blood. Some were put to death as rebels, some as heretics. The most horrid crimes were committed by men who joined the ranks of the rehgionists for no other purpose but their own wickedness ; while, at the same time, many innocent persons suffered for the maintenance of mere religious opinions. In the year 1533, the Anabaptists of HoUand attacked the city of Mun- ster, in Westphalia, and there committed deeds that would almost appear incredible, were they not well attested as matters of history. John ANABAPTISSI. 7 Matthaei, Jolin Bockholcl, a tailor of Leyden, one Gerhard, and some others, persuaded not only the common people, but likewise some of the religious teachers, that their blessed heavenly Jerusalem was about to beestabhshed at Munster, and would thence be extended to other places. Under this pretext, they deposed the magistrates, took command of the city, and ventured upon all the criminal and ridiculous measures which their perverse ingenuity could devise. John Bockhold was created king and law-giver to this celestial re]3ubhc. But the issue of the scene was tragical and distressing. For after a long siege the city was captured, in 1536, by its Bishop, who was also its temporal lord — Francis, Count Waldec ; this New Jerusalem of the Anabaptists was de- stroyed, and its king punished with the utmost severity. The scenes of violence, tumult, and sedition, that were exhibited in Holland by this odious tribe, were also terrible. They formed the design of reducing the city of Leyden to ashes, but were happily prevented, and severely punished. John of Leyden, the Anabaptist king of Munster, had taken it into his head that God had made him a present of the cities of Am- sterdam, Deventer, and Wesel; in consequence thereof, he sent Bishops to these three places, to preach his gospel of sedition and carnage. About the beginning of the year 1535, twelve Anabap- ists, of whom five were women, assembled at midnight in a private house of Amsterdam : one 8 THE CHUKCH's broken UNITY. of them, who was a tailor by profession, fell into a trance, and after having preached and prayed for the space of four hours, stripped himself naked, threw his clothes into the fire, and com- manded all the assembly to do the same, in which he was obeyed without the least reluctance. He then ordered them to follow him through the street in this state of nature, which they accord- ingly did ; howling and bawling out, '' Woe! iwe'. the wrath of God ! ivoe to Babylon ! When after being seized and brought before the Magistrates, clothes were offered them to cover their indecency, they refused them obstinately, and cried aloud, *' We are the naked truth T' When they were brought to the scaffold they sang and danced, and displayed all the marks of enthusiastic frenzy. These tumults were followed by a regu- lar and deep-laid conspiracy, formed by Van Geelen (an envoy of the mock king of Munster, who had made a very considerable number of pro- selytes) against the Magistrates of Amsterdam, with a design to wrest the government of that city out of their hands. This incendiary marched his fanatical troop to the Town-house on the day appointed, drums beating, and colours flying, and fixed his head-quarters there. He was attacked by the burghers, assisted by some regular troops, and headed by several of the burgomasters of the city. After an obstinate resistance he was surrounded, with his whole troop, who were put to death in the severest and most dreadful ANABAPTISM. 9 manner, to serve as examples to tlie other branches of the sect, who were exciting commo- tions of a like nature in Friesland, Groningen, and other provinces and cities in the Netherlands.* Such seem to be the acts of madmen, and not professors of religion ; nevertheless, they pre- vailed to a great extent, coupled with a general depravity of morals, which was truly frightful. It was a favourite dogma among them, that true believers could not sin ; but finding what was generally understood to be sin was still practised among them, they found it necessary to declare that such things in men as appeared to be opposed to God's Law, were not really so ; but that, if existing in the body or the mind of a believer, they ceased to have the nature of sin, and were in reahty either indifferent or meritorious ! Thus it came to pass that most of those inclinations in human nature which are usually considered sinful were permissible among these fanatical Anabap- tists, and the consequence was, every kind of homd profaneness, blasphemy, and wickedness. Bockhold, one of the leaders of the Munster Anabaptists above-mentioned, af&rmed the meri- torious nature of polygamy, and is said to have illustrated his doctrine by taking to himself no less than fourteen wives ! Another anecdote is given of one Thomas Schucker, that at S. Gall, he convened a numerous assembly, and declared * Mosheim's Ecclesiastical History. 10 THE CHUECH's BKOKEN UNITY. in the company that he was seized with the Spirit of God, upon which he commanded his brother to kneel down — then taldng a drawn sword, he cut off his brother's head — declaring that he was doing nothing but what was revealed to him by God the Holy Ghost.''' This man, with many others, suffered the penalty of the law, but still maintained on the scaffold that he had done only that which was commanded of God. It was at the time of the Anabaptists of Mun- ster, and in the midst of this most wild and hor- rible fanaticism, that Menno Simonis of Friesland, a Priest of the Eoman Church, joined the ranks of the Anabaptists. From the lead that he took in their affairs — from his great powers of mind, and the success with which he extricated them from the horrid delusions under which they were labouring ; as well, also, from his intrinsic and real integrity, his mild, accommodating, and la- borious life, accompanied with a patient and ardent piety, he ultimately gave them the name of Men- nonites. It was natural that at such a juncture, a man of his temper embracing their religious tenets, would have influence in subduing their political fury. They were a people evidently of the most ignorant and savage description, hitherto under the subjection of teachers that howled and raved in a religious frenzy, rather than taught or instructed in any spirit of true faith. They had * Broughtou's Bibliotheca Historica Sacra. ANABAPTISM. 11 also learned severe lessons from the too fatal experience in suffering for their extravagances. They were anxiously inquiring what they could do in order to be extricated from the bodily perils which justly surrounded them ; for of com*se it followed that those who by their actions had so outraged all the common feelings of civilised life, were, in their turn, met by the indignation and the chastisement of all who could deal with them with the hand of power. Menno was born in the year 1505. For some time he joined the Anabaptists in secret, but in the year 1536, openly quitted his office as a Catholic Priest, and listening to the entreaties of many of the sober sort, who had taken no part in the disturbances at Munster, placed himself at their head. From this period, for about twenty- five years, he travelled with his wife and children amidst perpetual sufferings through many coun- tries, propagating and advancing the religious tenets of Anabaptism, but gradually softening down those more extravagant and wilder political notions which had been their destruction at the commencement. He struck out a system of doctrine free of the absurdities, while he retained all that was essentially characteristic of the sect, which would, of course, principally turn upon the subject of Baptism. He condemned, and would not permit the inculcation of any doctrine denouncing the Civil Magistrate. He condemned also the idea of any miraculous restoration of 12 THE church's broken UNITY. the Churcli, by effusion of tlie Holy Ghost. He condemned the licentiousness of polygamy and divorce, and abolished the fanatical idea of men being directed or impelled by visions, prophecies, and dreams. But that which was the essen- tial feature of the sect, he retained — namely, the impossibility of infant baptism, and the necessity of re-baptising as adults the candidates for admis- sion into their community. By this wise and moderate course, by the gentleness of his own life, and by the eloquence of his preaching, he gra- dually moulded and shaped the whole sect into something like (however erroneous) the aspect of religion. By excluding the original fanaticism of his followers, and by rejecting all opinions in politics injurious to the State ; while at the same time he cultivated and enforced sound morahty of life, the original evils of the sect gradually died away, and were lost. The name of Menno long remained among them, for in good truth, as at present they exist, he was their founder. But the very essence of all sectarianism is division. Once part from the common stock on a principle of private judgment, and there can be no solid ground for retention of unity even in the most minute portion of the thing divided. So in the history of Anabaptism. Menno, however much he had done in ridding his community of absolute folly and wickedness, was still utterly unable either to prevent or to remedy the ten- dency to split into parts. About the middle of ANABAPTISM. 13 the 16th century, the Anabaptists, or Mennonites, fell into a dispute concerning excommunication ; and now, strangely diverging from their original license, they set forth, in the other extreme, the most rigid, austere, and self-denying life, even beyond the usual power of man. Persons refusing this doctrine or failing in its practice, were ex- communicated, and it was ruled that persons so ex- communicated, should be debarred from all social intercourse, even with husbands, wives, brothers, children, and all other relations of family life. To some of the most austere sort, this severity of discipline was acceptable, while to others it was intolerable. Hence, even in the lifetime of Menno himself, there arose two kinds of Anabaptists, distinguished by the names of " The Fine," and *' The Gross ; " i. e., the more rigid, and the more lax. The *'Fine" Anabaptists retained a con- siderable portion of the ancient fanaticism, which was no doubt the secret source of their opinions ; while the " Gross " fell more into the usual and ordinary kind of Protestants. The greater part of the " Gross," or lax Anabaptists, at first were inhabitants of a part of the north of Holland, called Waterland, and hence took the name of Waterlanders ; while the severe sect were inhabi- tants of Flanders, and hence called Flandrians, Among the Flandrians another subdivision soon arose, respecting the method and degree of excom- munication, and these were called Frieslcmders, To these were added a new sect called Germans. 14 THE CHUKCH's BKOKEN UNITY. Thus interminable is the produce of schism once begun ; and thus strange are the wanderings of the human mind, when leaning on itself, it leaves the path of God and His Church. We need not pursue any further the history of the Anabaptists abroad. They still exist in con- siderable numbers in Holland and Prussia, but of course with increasing knowledge around them, and greater light o|. God's Holy Word, are harmless in the profession of their tenets, and irreproachable in their lives. Let us now rather pursue their history in our own country. Whatever was held or taught among the German Eeformers, or their schismatic offspring of multifarious names, whether for good or for evil, was sure in the end to travel towards England. And this was the case with Anabaptism. It is said by the present English Anabaptists, (called by themselves Baptists) that they owe their origin to times far earlier than Luther. They would fain make their descent from the Waldenses, and confuse themselves with the Hussites and Wickliffites, Lollards, and other such religious bodies, who appeared on the continent previous to the Reformation. No doubt there were many persons here and there among that strange dis- cord of religion which then prevailed, who might not have desired infant baptism ; but it is certain that they did not aj^pear as a TcUgious community separating on the point of Baptism until introduced from Germany in, the sixteenth century. ANABAPTISM. 15 The historian Lingard tells us that there was a sect of fanatics who infested the north of Germany, called Pm-itans. Usher calls them Waldenses ; Spelman, Paulicians, (the same as the Waldenses). They gained gi'ound and sx^read all over England ; they rejected all Pioman ceremonies, denied the authority of the Vo-pe, and more particularly refused to baptise infants. Thirty of them were put to death for their heretical doctrines near Oxford; but the remainder still held on their opinions in private, until the time of Henry II. (1158) ; and the historian Collier tells us that wherever this heresy prevailed, — the churches were either scan- dalously neglected, or pulled down, and infmits left unhaptised. No doubt, in these facts, we see a very early intimation of the heresy of refusing to baptise infants ; but still, it cannot be said that these persons claimed any distinctive mark on this special head, as they afterwards did, nor did they associate themselves as a religious community under this specific title. There was a book pub- hshed by the Lollards, entitled *' The Sum of the Scriptures," which denied the Baptism of the Church. It was examined by the clergy and condemned. Fourteen persons, it is said, suffered death, and they were called ' ' Mennonite Brethren. ' ' Here we have, indeed, an intimation of the exist- ence of the sect as introduced from Germany, and it is identified by the name of Mennon. This was in the reign of Henry VIII. Earlier than 16 THE CHUECH's broken UNITY. tills, we cannot see any distinct or positive proof of the existence of tlie community. There is evident reason why the present professors of the sect in England should desire to trace a more ancient descent than that of the sixteenth century, and to aholish the name of ^?m-haptist. Simply because they are naturally anxious to be free from the pollution of the history of German Ana- baptism. But it is quite clear, that from Ger- many, it was introduced into England as a sect, and did exist here before the time of Mennon ; and though we may cheerfully allow that the present deniers of Infant Baptism have prece- dents in many individuals before the time of German Anabaptism, still, as a religious sect, they owe their origin solely to Menno. It was, no doubt, with Luther and his tenets, with the Keformation generally, and owing to the full scope given by Henry VIII. to every man to oppose his private judgment to the Church, that Anabaptism, such as it now is, — a religious sect, — crept in among us, and assumed the important position which it now occupies. Under Edward VL, the penal laws against heresy were in a great degree repealed, and the Ana- baptists flocked in from Germany, and in great numbers polluted the ancient faith. Bishop Burnet says, that at that time they became very numerous, and openly preached this doc- trine, that " children are Christ's without icaterJ** (S. Lake xviii. 16.) In Queen Mary's time, the ANABAPTISM. 17 laws against heresy were again enforced, and Anabaptism was decried, and even Queen Eliza- beth, though she promised hberty of conscience, was most bitter against all who denied her re- ligious supremacy. She made a proclamation to suppress Anabaptism, and commanded the Ana- baptists to depart out of the kingdom within twenty-one days. King James succeeded, with much the same policy, proclaiming and expelling ; but the thing lived on, with many other evils of those days, and without any particular mark of publicity, until the time of one Edward Wight- man, who suffered death for maintaining the doctrine of Anabaptism in the year 1611. The first congregation of Anabaptists was formed by one Mr. Smyth, a clergyman of the Church of England, in the year 1607. He opened a place for public worship in London. Many others quickly followed throughout Eng- land and Wales, and the sect rapidly increased with the increasing liberty given to the profession of every creed, and the removal of penal liabi- lities. The Anabaptists of England had always been conspicuous as defenders of religious free- dom, and of private judgment, but they are by no means to be confounded in the remotest pos- sible way (the sole exception is their origin) with the fanatical tribes of the German Anabaptists. Though in the main doctrine of the sect, they are the same, and as far as religion in its proper Bense is concerned, they uphold nearly all that VOL. II. 18 THE CHUKCh's broken UNITY. tlieir originators upheld, yet, tliey are by no means to be confounded with the outrageous enemies of law and order, of which we have fur- nished a specimen from Munster and Leyden, The tendency of all sectarianism is, of course, from its very nature, against the constituted authority of the Church, and as the Church is so far wrapped up, and identified with the State, the Anabaptists would generally be found on the side of democracy, and as it is popularly called, radicalism ; yet they are generally good subjects, and loyal citizens. They are divided at present into two principal classes, calling themselves by the name of, 1, The General, and 2, the Particular Baptists. 1. The Particular Baptists (rightly called Ana- baptists,) hold the views of Calvin on the subject of election and grace. 2. The General Baptists, rightly called A«rtbaptists, maintain the doctrine of universal redemption ; but these are subdivided again into Old Connexion, (Unitarian), and Neiv Connexion, (Trinitarian). There is another point of division also in regard to Communion in the Loed's Supper [so called]. Each congregation or society assembling together stands by itself, on the -pYmciyle above described, of Congrega- tionalism. They call each congregation so stand- ing aloof and in itself, a Church. Some of these '' Churches " do not allow persons who have not received baptism according to their views of it, to join with them in the celebration of the Loed's ANABAPTISM, 19 Supper. Of this number are some of the Parti- cular Baptists, and all the New Connexion of General Baptists. Others, however, do not scruple to meet together at the Lord's Supper, and put aside so strict and so bigotted an exclu- siveness. They will admit all — even those who do not hold the strict views of adult baptism which they themselves do : they will communi- cate with all, without narrowing the terms of Christian fellowship. Of this, Mr. Eobert Hall was a great advocate among them, and it is called "Free Communion." This principle is now making rapid progress throughout the whole sect. They display great energy and activity in the maintenance and ipropagation of thek peculiar tenets. In 1812, they formed what was called a " Baptist Union.'' They have a " Baptist Building Fund.'" They have a " Mis- sionary Society,'" and sustain many Missions in all the parts of the world ; but in no part have they made such advances as in America. The number of their adherents there may, perhaps, be haK a million. The Particular Baptists support Colleges at Bristol, Bradford, Aberga- venny, and Stepney; the General Baptists* New Connexion have schools at Wisbeach and Loughborough for the education of their Ministers. So much then for the history of this peculiar sect ; — its origin, its present tenets, and its pre- valence as a religious body. With its peculiar c2 20 THE church's broken unity. opinions on the more common doctrines in which they may he classed with other Dissenters or Nonconformists, it is not worth while to enter, as all such points will he discussed in the order in which we meet them, marking out the essence of each sect. CHAPTEE II. The heresy of the Anahaptists is deduced from two main principles in which they deviate from the Catholic faith. Both of them, as the name of the sect would imply, regard the sacrament of Holy Baptism, and may he classed under the following heads : — 1. The subjects of Baptism. 2. The mode of Baptism. What I mean hy the "subjects''' of Baptism is this — the persons who are thought fit to be bap- tized; and what I mean by the ''mode'' of Bap- tism is this — the peculiar manner in which it is thought requisite to perform that holy rite. I propose to consider the first of these points at present. The Church throughout all the world, both as to time and as to place, received and practised the sacrament of Holy Baptism without regard of age. This she did directly from the time of the Apostles down to the commencement of the ANABAPTISM. 21 sixteenth century. There might have been occa- sional deviations in individuals, and probably, as there is hardly any subject u^^on which there have not been found strange opinions in the Church at some time or other, the question of Infant Baptism may have suffered under the hands of these individuals ; but until the six- teenth centiuy there never was any religious community which openly denied the baptism of little childi-en. There might also have been differences of opinion as to the number of days that should elapse between birth and baptism ; as, for instance, the Copts in Africa, did not baptize their children until forty days old ; and the Abassens, as also the Maronites in Asia, did not baptize their male children till forty days old nor their female children till eighty days old. Such differences as these might have been — but there was never anything in the Church more universal and of less doubt, than that every child, as a child, if born of Christian parents, should be brought unto Cheist for Holy Baptism. How then did the thought enter into the hearts of these men described above, such as Storch, Munzer, Menno, and the rest, to set up a different doctrine ? It is very easy to imagine how persons of a disobedient spirit such as they were — persons of an inquisitive temper, and of minds searching for themselves, with the Holy Scriptures, now more widely open for their reading than they had ever been before, should 22 THE church's broken unity. "be struck with what, it must he confessed, does at first sight appear an anomaly — that is, certain conditions required in the subjects of Baptism, and yet persons brought to Bax3tism of such an age as to render it impossible for them to fulfil those conditions. They would argue in this way : — '' The Church, it is true, has practised Infant Baptism — but then she did not in the first ages set before the people God's Holy Word. The Church has gone on in this practice in a spirit of blind ignorance, and a mere following of precedent. The Priests and rulers of the Church have kept the people in ignorance. But now that the light of God's Word is freely shed over the face of the earth, things must be judged hj sl different measure. Men must think for them- selves : — and who, thinking for himself, and judging by mere common sense, cannot but see that it is absurd to say with one voice, that re- pentance and faith are requisites of Baptism ; and yet withal to baptize such persons as cannot by any possibility possess them ?" There is evidently a very specious appearance ol reason in such a statement, and men of a really religious tone of mind might very easily be led away by it. In fact, such we find to be the case. The modern writers in defence of their heresy of Anabaptism, " insist on the absolutely personal nature of true religion, which in none of its acts can be performed by proxy. They say that those who are unconscious, as infants, of ANABAPTISM. 23 wliat is clone, cannot be members of the Christian Church, or competent to embrace its institutions ; that, in fact, the concurrence of the sanctified mind is the essential element of all Christian obedience." One of their writers asks, as all do in one form of expression or other, "Ought the profession of Christianity to be a matter of mere imposition, or a matter of free conviction and choice ? And if religion be personal, all religious acts and ordi- nances must be so. It is plain that acts and ordinances of a different description would be out of harmony with the character of rehgion itself." " Believers, and believers only," it is further said, " who have been convinced by the Word and Spirit of God that they are in a sinful and dangeroii.s condition, and who have been guided by the same Word and Spirit to the Lord Jesus Christ, as a Eedeemer able and willing to forgive, and sanctify, and save them ; these, and these only, are the proper subjects for the significant and solemn ordinance of Baptism." Now if we grant — as we most readily do — that the defenders of Anabaptism, or rather the deniers of Infant Ba^Dtism, are actuated by a sincere desire for the truth ; if we grant — as we most readily do — that they rest their opinions to the best of then' knowledge on the Word of God, it would be expected that from that Word of God they would urge their main defence. Ac- 24 THE church's broken unity. cordingly, so we find it. Eeason and conwnon sense — the impossibility, as they say, abstrac- tedly of entering into covenant with God without a personal interest therein, are, to a certain extent, arguments — but not arguments suffi- ciently strong for any Christian to be satisfied with, when, as in their case, they claim for themselves the full liberty of interpreting Gtod's Word. Thus, then, after setting forth their idea that in itself it would be unreasonable to think that any person could enter into the covenant of Baptism if unconscious of its responsibility, and thereupon excluding infants ; they do not rest content with that abstract statement, but fortify their opinion by appeals to Holy Scripture. They urge as their main basis of proof that our Blessed Lord set forth the institution of Baptism in such words as would infer that He could not mean infants to be baptized. It is thus in S. Matthew's Gospel, xxviii. 19 — " Go ye, there- fore, and teach all nations, baptizing them in the Name of the Father, and of the Son, and of the Holy Ghost, teaching them to observe all things whatsoever I have commanded you." Wlierein they say, that by the very fact of our Lord's command — " Go ye, and teach,'' it is presumed that the persons to be baptized were capable of being taught — certainly, therefore, not children ; and then they follow up this command of our Lord by the evident, and, as they say, universal fact, that none are ever mentioned as admitted ANABAPTISM. 25 to Baptism, unless they were so taught, or in some way manifested fruits of teaching in open and personal profession of faith. As for instance — " ' Those baptized by John confessed their sins.' (S. Matt. iii. 6.) ' The Lord Jesus Christ gave the command to teach and baptize.' {S. Matt. xxviii. 19 ; S. Mark xvi. 15, 16.) ' At the day of Pentecost, they who gladly received the Word were baptized, and they afterwards continued stedfastly in the Apostles' doctrine and fellow- ship.' {Acts ii. 41, 42, 47.) ' At Samaria, those who believed were baptized, both men and women.' (Acts viii. 12.) The Eunuch openly avowed his faith (in reply to Philip's statement — ' If thou believest with all thine heart, thou mayest,) and went down into water and was baptized.' {Acts viii. 35, 39.) * Saul of Tarsus, after his sight was restored, and he had received the Holy Ghost, arose, and was baptized.' {Acts ix. 17, 18.) ' Cornelius and his friends heard Peter, received the Holy Ghost, and were baptized.' {Acts x. 44, 48.) ' Lydia heard Paul and Silas ; the Lord opened her heart, and she was baptized, and her household. Paul afterwards went to her house and comforted the brethren.' {Acts xvi. 14, 15, 40). ' The jailor, and all his house, heard the Word, and were baptized, believing and rejoicing in God.' {Acts xvi. 32, 34.) ' Crispus, and all his house, and many Corinthians, heard, believed, and were baptized.' {Acts xviii. 8.) ' The disciples of Ephesus heard and were baptized.' {Acts xix. 5.) 26 THE church's broken unity. ' The lioiiseliold of Steplienas, baptized by S. Paul, were the first fruits of Achaia, and addicted themselves to the miuistry of the Saints.' (1 Cor. i. 16; xvi. 15.)" I have thus given, as fairly as I can, because in their own words, the arguments from Holy Scriptiu'e for denial of Infant Baptism ; and as long as we look merely on the superficial words, I do not wonder that common persons should be caught by them, and once forgetting that the voice of the Church has any weight, and denying the importance of universal practice, it is very easy to see how the sect of Anabaptists has on these grounds multiplied and extended. But we must look further than the merely superficial words. We must examine the meaning of the words in the original language of the Scriptiu'e ; and we must connect their use, and the incidents accompanying the facts which they relate, with the history and customs of the times. Until we do that, we are not in a position to judge fairly of the matter. Now at the very first outset, the text upon which the main strength of the Anabaptists de- pends, at once falls to the ground when we look to the original language of S. Matthew's Gospel. Look to the text again — S. Matt, xxviii. 19. The word which is translated teach in the first part of the text, is quite a different word from that which is translated teaching in the latter part. The first word is in the Greek language, (fiaOriTevaaTe) — make disciples of; or more closely still, ''enter ANABAPTISM. 27 their name as a scholar ;" whereas, tlie second word is more properly teach, or instruct — (SiSaaKovre^.) Now, though it might be perfectly true that if we are to teach the faith to any person before he is baptized — infants by that rule would be excluded ; yet, if the command of our Lord is merely '' enter their names as scholars,'' there is no reason why infants' names, as well as others, might not be so enrolled. The difference is this. The Anabap- tists say — "You must by our Lord's direction teach the faith to all persons before they are bap- tized." But the Church says — You must enrol their names as disciples, and do so by baptizing them ; and having once so baptized them, you must then '' teach ihevn to observe all things what- soever I have commanded you." These two statements, it will be readily seen, are very dif- ferent things. Then, with regard to the words connected with the Baptism of S. John — namely, that they came ^^ confessing their sins,'' and therefore as the argu- ment is, must have been adults. That citation has nothing to the point ; for we are not speaking of " John's Baptism," wliich was confessedly the Baptism of Kepentance, but of that which was specially distinguished from it — namely the Bap- tism of Jesus — which was not commanded as a Christian institution until long after John's death — not, indeed, until the final departure of our Lord in His Ascension. But it is far from true, even in S. John's case, that it is certain he never 28 THE chukch's broken unity. baptized children. There is, indeed, no ex^iress mention that he did so — but that does not show that he did not ; any more than in the history of the Jews — there occurs a period of 600 years without mention of the rite of circumcision ; but we are quite convinced that the rite of circum- cising children did continue, although not specifi- cally mentioned. It will be shown presently, that according to the Jewish custom, most likely, nay, almost certainly, S. John did baptize children. The expression '^confessing their sins,'' has nothing to do with the matter; for if " midtitudes'' came, as we are told, " confessing their sins," and if it was the custom, as will be shown, for the Jews to baptize children, then it would be inferred that among the multitudes, according to custom, would be found children — children coming with their parents, — not mentioned as children, because coming as a matter of course. Then with regard to the instances cited from the Acts of the Apostles — it is perfectly true that all these instances manifested a mature and res- ponsible age in the persons ba^Dtized ; but that must have been of necessity the case from the very nature of the thing — for we must remember how it was. The Apostles, even as our Blessed Lord Himself, were of the Jewish nation. To the Jewish nation they were, in the first instance, sent specially to preach. It was to grown-up persons clearly, as in the ordinance of preaching it must be, that the Apostles spoke. It was ANABAPTISiM. 29 grown-np persons that listened — grown-up per- sons that were converted — grown-up persons, therefore, naturally at first that were baptized. And, moreover, we must consider the object of the writer of the Acts of the Apostles in giving us those instances. It was not his object to speak of Baptism, but of conversion to the faith. He was giving a history of the first preaching of Christ, and of the commencement of the Church. He selects the more eminent of the instances of conversion — such as the Eunuch, Cornelius, the Jailor at Philippi, S. Paul, Lydia, and so forth. These are brought forward to show, not how Baptism was practised, but how the Gospel was spreading. Baptism is only introduced as a secondary, or incidental matter. When those special instances of conversion took place. Bap- tism, as a thing of course, according to the pre- cept of Christ, followed ; but it is only incidentally mentioned in the course of the narrative as a fact, and not as the main object of the writer to give rules concerning it. Then, moreover, let us deal fairly by those very passages. Look at the case of Lydia. It is dis- tinctly said, that not only she, but " lier Jiouse- holcl,'' was baptized. It is reasonable to suppose that among her household were childi-en. And the same in the case of the Jailor — " He, and all his house,'' were baptized; and so with Crispus, — " all his house ;" and so with Stephanas — the household of Stephanas — they were all baptized by 30 THE chuech's broken unity. S. Paul. Now, if it had been said, ''all the household, except the children," or " all the house that were of mature age ;" or, if it had been said, " all of the household who came forth and pro- fessed faith, being of such an age that they could rightly do so ;" — if any such intimations, how- ever remote, had been given, then there would have been an end of the dispute ; but when it is said, as a mere matter of course, " all the house- hold," it is impossible but that we should infer that children of every age were included therein. But, after all, these are but trifling arguments in defence of the doctrine of the Church concern- ing Infant Baptism. They are but answers to citations from Holy Scripture, superficially ad- duced. We must look for the foundation of the Universal Church custom to something deeper than this. And first, for the principle itself. Can, or ought persons to enter into covenant with God, although they be in themselves incapable at the time of understanding the nature of the covenant ? If that principle be taken in the negative, there is an end of the matter, and the deniers of Infant Baptism are in the right. But is it so ? It is acknowledged on all hands that Circumci- sion was a covenant of God, instituted as the way of admission into the Jewish Church. But who, and under what conditions of ■personal responsi- bility were the Jewish people admitted into this covenant ? None at all ; for by Almighty God's ANABAPTISM. 31 Own Law children were admitted at eight days old — at which age there conld be, of course, no personal responsibility whatever. If, therefore, in the first dispensation, children conld enter into covenant with God, why not in the second ? The principle must in both cases be the same ; and therefore to say that it is impossible for children, as such, to be partakers of a Divine covenant, is simply to contradict the words of Almighty God. But have we a right to identify Baptism with Circumcision ? Is not the law a state of bond- age, and unfit to be compared with the glorious liberty of the Gospel ? Yes ; certainly it is. But however inferior the one is to the other, still the principle of entering into covenant with God is not affected by that ; add to which, we have S. Paul's authority for comparing the one with the other ; for in the Epistle to the Colossians ii. 11, he caUs Baptism " i/ie Circumcision made uithout hands.'' He illustrates the one by the other. If the Circumcision made with hands could embrace, as it necessarily did, children — the Circumcision made without hands was meant to do the same. Both w^ere divine institutions, and appointed with the same intent and object; i.e., the reception of the human race within the pale of salvation. How would it have been, if when God appointed Circumcision, and commanded every male person — Abraham himself, at ninety-nine years old, and Ishmael at thirteen ; and afterwards, when the 82 THE church's broken unity. promised seed was born, Isaac at eiglit df