passions, and not to religious opinions, they passed away with circumstances.

Many of these people might oppose infant baptism; but they are understood to have used sprinkling with water. Many of them also were of no principle; and many were professed Roman Catholics. There were at the same time Anabaptists, more or less, of a very different character, who have been confounded with these deluded wicked people; and who, owing simply to their views of baptism, were at that period involved in one common whirlpool of vengeance. "Why were the innocent and the guilty involved in the same fate?" asks Dr. Mosheim. "Those who had no other marks of peculiarity, than their administering baptism to adult persons only, and their excluding the unrighteous from the external communion of the church, ought undoubtedly to have met with milder treatment than what was given to those seditious incendiaries, who were for unhinging all government, and destroying all civil authority."

The modern descendants of those harmless and pious men, who then suffered with the guilty, are the Mennonites in Holland, and the Anabaptists in France, &c.; much of whose present felicity may be traced up to the laborious efforts of Menno Simon, a native of Friesland, from whom the former have taken their name. Having been a Romish Priest, and, as he himself confesses, a notorious profligate, he resigned his office and rank in the Church of Rome, and publicly embraced the communion of the Anabaptists in 1536. From that time, his conduct seems to have been correct and exemplary; and soon after, being solicited by many of his brethren to assume the rank and functions of a public teacher, he laboured among them, both in Holland and Germany, with such zeal and success, till the period of his death in 1561, that he has been styled, on the continent, the Parent and Apostle of the Baptists.

The Anabaptists met with much opposition in Switzerland from the two great Reformers, Zuingle and Calvin, as well as from others; and it is painful to remark, that, even in England, instead of meeting with that welcome reception and Christian treatment which exiles and persecuted religionists have more lately experienced here, their only alternative seems to have been, for nearly a whole century, banishment or the stake. Yet Bishop Burnet remarks, that, about the middle of the sixteenth century, there were many Anabaptists in several parts of England, and that they were generally Germans who had fled from the Rustic War, &c. There were VOL. II.

E

likewise many Hollanders among them; and, notwithstanding Fuller's exultation, that "our countrymen were free from the infection," it cannot be questioned that Englishmen, as well as foreigners, were found in their societies. Nor have we good cause to believe that this "infection" was imported; for persons holding Baptist principles existed in England before the Reformation, and Baptist congregations may be traced here up to 1589, or sooner

*

In the reign of James I. among the persecuted exiles that fled to Holland, were several Anabaptists; and the fire of persecution was kept alive till the year 1611, when Legat and Wightman were burnt at the stake.

The latter, a Baptist of Burton-upon-Trent, was the last person" that suffered this cruel kind of death in England; and it may be remarked, that William Sawtree, the first that suffered in that manner for his religious opinions, was supposed to have denied infant baptism: so that this sect had the honour both of leading the way and bringing up the rear of all the martyrs who were burnt alive in England, as well as that a great number of those who suffered this death for their religion, in the 200 years between, were of this denomination +."

Having thus been exposed to many severities, the Baptists were slow in getting a sure footing in England; nor are authors agreed under what year, from 1608 to 1640, which are the two extremes, their first congregation should be placed.

1

According to Neal, they separated from the Independents, under a Mr. Jessie, about 1640. During the Interregnum they increased rapidly; and from that time they have ever prevailed here, more or less; and have long subsisted under two separate and distinct societies, distinguished by different names; those who have followed the doctrines of Calvin, being called Particular Baptists, from particular election, the principal point of that system; and those who profess the Arminian or Remonstrant tenets, being denominated General Baptists, from the chief of those tenets, general (or universal) redemption. This denomination is at present composed of two parts, called the Old and the New Connection: the former are mostly Socinians, and the latter Trinitarians. Their first congregation in England was formed in London in 1611, whereas that of the Particular Baptists is dated in 1633.

Ivimey's "History of the Baptists," vol. i. pp. 86-95. 108. +Bishop Burnet's "History of the Reformation," part ii. p. 100, &c.; and "The History of Religion, particularly of the principal Denomina, tions of Christians," vol. iv. pp. 195–197; edit. 1764, 8vo.

Several Anabaptists emigrated to New England about the same time that the Independents settled in that country-i. e. about 1620, or soon after-when their Congregational brethren, though they had themselves fled from persecution, gave no great latitude to their tender consciences. They have, notwithstanding, maintained their ground in America ever since, and have been gradually increasing their numbers till now, when the members of the Baptist congregations in the United States alone may amount to upwards of 400,000*.

It does not appear that any regular society of this denomination can be traced in Scotland farther back than the year 1767; but there also they are now in a flourishing state, and have several distinct societies or communions.

The subject of this denomination has occupied the pens of many authors, both at home and abroad. The history of the German Baptists has been written by Sleiden, Meshovius, Heresbach, Catron, Ottius, &c. That of the Baptists in England, by Crosby, in 4 vols. 8vo.; Robinson; and Ivimey, who has already printed three vols. 8vo. and intends publishing other two;-in Wales, by Thomas ;-and in America, by Edwards, Backus, and Benedict. Dr. Rippon's "Baptist Register" may also be consulted with great advantage.

DISTINGUISHING TENETS.

The members of this denomination are distinguished from all other professing Christians, by their opinions respecting the subjects and mode of baptism; or, by their denying the validity of infant baptism, considering it as a human invention, not counter:anced by the Scriptures, nor by the practice of the first and purest ages; and by their contending for the exclusive validity of immersion in that sacrament, in distinction from the sprinkling or pouring of water.

As to the subjects-From the command which Christ gave after his resurrection, they conceive them to be those who believe what the Apostles were then enjoined to preach, and those only; baptism being there mentioned as consequent to

In 1821, there were in the United States 169 Baptist Associations, besides the Sabbatarian General Conference, some other conferences and yearly meetings, and many unassociated churches. The number of communicants in all these was then considered to be 256,636. In the above regular associations there were 3520 congregations, and only 2485 ministers. -Eighth Annual Report of the Board of Managers of the General Convention of the Baptist Denomination in the United States, p. 395. From the same Report it appears that a college was then opened for the American Baptists near Washington, to be known by the name of " the Columbian College in the District of Columbia."

faith in the Gospel. So, when the Ethiopian Eunuch asked the Evangelist Philip, "What doth hinder me to be baptized?" he answered, "If thou believest with all thine heart, thou mayest."-"They that gladly received the word were baptized;" and, it is said, "many of the Corinthians hearing, believed, and were baptized."

With respect to the mode, which is doubtless of less importance than the subjects, they say, that, instead of sprinkling or pouring, the person is to be immersed in the water. Immersion or plunging being, they maintain, the primary and common signification, both in sacred and profane authors, of the Greek term Barrioμa; one of the words which were adopted (by royal authority)*, without translation, into the English version of the sacred Scriptures. They again refer to primitive practice, and observe, that both the baptizer and the baptized having gone down into the water, the latter is baptized in it, when they both come up out of it. John, they say, baptized in the Jordan; and Jesus is said, when thus baptized, to come up out of it. Believers are said also to be "buried with Christ by baptism into death, wherein also they are risen with him;"-a doctrinal allusion incompatible, they insist, with any other mode.

But their views of this institution, they say, are much more confirmed, and may be better understood, by studying its nature and import. It is, in their estimation, an impressive emblem of that through which their sins are remitted or washed away, and of that on account of which the Holy Spirit is given to them who obey the Messiah. In other words, they consider Christian baptism to be a figurative representation of that which the Gospel of Jesus is in a testimony; to which the mind of the baptized is therefore naturally led, while spectators are to consider him as professing his faith in the Gospel, and his subjection to the Redeemer. They would say, therefore, that none except those who appear to believe this Gospel ought to be baptized,-and that immersion is not, to speak with propriety, a mode of baptism, but baptism itself.

With regard to infants-Jesus said, "Suffer little children to come unto me, and forbid them not, for of such is the kingdom of heaven." Although they see no warrant for baptizing them here (or any where else) this express assurance

• King James VI. prescribed fourteen rules to be very carefully observed by the translators. It is the third which is here referred to.-Sce Lewis, or New come's Bib. Trans.

Comp. 1 Cor. xv. 3, 4, with Rom. vi. 3, 4, and Coloss. ii. 12.

of the Divine favour towards their children is one in which they have strong faith, and from which they profess to have often derived much consolation.

Thus the English and most foreign Baptists consider a personal profession of faith, and an immersion in water, as essential to baptism. The profession of faith is generally made before the congregation, at a church meeting; when some have a creed, and expect the candidate to assent to it, and to give a circumstantial account of his conversion; while others only require him to profess his faith as a Christian ;this profession of faith being accompanied, in both cases, with an avowal of his determination to regulate his life by the precepts of the Gospel.

The former generally consider baptism as an ordinance which initiates persons into a particular church; and they say that, without breach of Christian liberty, they have a right to expect an agreement in articles of faith in their own societies.

The latter think that baptism initiates merely into a profession of the Christian religion in general, and therefore say that they have no right to require an assent to their creed from such as do not purpose to join their communion; and they quote the baptism of the Eunuch in proof, as related in the 8th chapter of the Acts of the Apostles.

The Baptists used to administer baptism in public waters; but they now more frequently use baptistries (as being more convenient), which are in, or near, their places of worship, either with the attendance of the candidate's friends only, or in the presence of the congregation; suitable dresses and separate apartments being provided for the accommodation and convenience of the candidates. Unordained ministers frequently baptize and many among them have alleged, that a deacon may with propriety baptize; but this opinion appears to have died away: nor am I aware that such a practice prevails among the Independents, though they also occasionally admit of lay preachers.

Some Baptists object to free or mixed communion †, and do not allow of persons who have been baptized in their

The Mennonites in Pennsylvania administer baptism to none but adults, bnt they do not baptize by immersion. Their common method is this: "The person to be baptized kneels; -the minister holds his hands over him, into which the deacon pours water, and through which it runs on the crown of the kneeling person's head;-after which follow imposition of hands and prayer."-Edwards's History of the American Baptists, vol. i. p. 90. See below, p. 63.

This term is made use of by the Baptists in relation to the Lord's