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ley being then Bishop of Bangor. There is a bishop of Sodor and Man, who has no seat in the house of Peers.

Since the death of the intolerant Archbishop Laud, men of moderate principles, have been raised to the see of Canterbury, and this has tended not a little to the tranquility of church and state. The established church of Ireland is the same as the church of England and is governed by four Archbishops and eighteen Bishops.



In church history a considerable sect, who are distinguished from other Christians by their opinions respecting baptism, and who maintain that the ordinance must be administered by the immersion of adults, and not by the sprinkling of infants. Sucha they say is the meaning of the word baptiso. They call to their aid a variety of passages of scripture, none of which are however so decisive as to put the controversy at rest. And though it is certain that adults were baptised in the earliest periods of the Christian system, there is no proof that infants were not admitted to the ordinance. It is not for us to enter into this controversy which has been cut short by some other Christians, who maintain that baptism was intended only for the converts to the Christian faith, and was not to be repeated upon the children of believers. Hence

many persons in the present day do not think it necessary to baptize their children, nor advise them to submit to it when they have attained to years of maturity. As the ordinance, when conducted with solemnity and liberality, is truly impressive, and as it does not occur to every one to witness such a scene during their lives, we shall extract an account of one performed in the neighbourhood of Cambridge, and which has been well described by the excellent Mr. Robinson, whose name shall live when the distinction of sects and parties shall be obliterated from the Christian church, and when the only profession of faith will be that in the divine mission of the founder: happy day when no man shall be excluded from the righthand of fellowship, because he cannot believe in dogmas of self-created censors, and who cannot join in ceremonies, for which there is no direct sanction in the New Testament.

many years ago at Whittlesford, seven miles from Cambridge, forty-eight persons were baptized in that ford of the river from which the village takes its name. At ten o'clock of a very fine morning in May, about 1500 people of different ranks assembled together. At half past ten in the forenoon, the late Dr. Andrew Gifford, Fellow to the society of Antiquaries, Sublibrarian of the British Museum, and teacher of a Baptist congregation in Eagle Street, London, ascended a moveable pulpit in a large open court yard, near the river, and adjoining to the house of the lord of the manor. Round him stood the congre gation; people on horseback, in coaches and in carts, formed the outside semicircle; many other persons sitting in the rooms of the house, the sashes being open, all were uncovered, and there was a profound silence. The doctor first gave out a hymn, which the congregation sung. Then he prayed. Prayer ended, he took out a New Testament, and read his text-I indeed baptize you with water unto repentance. He observed, that the force of the preposition had escaped the notice of the translators, and that the true reading was- I indeed baptize or dip you in water at or upon repentance; which sense he confirmed by the 41st verse of the 12th of Matthew, and other passages. Then he spoke as most Baptists do on these occasions, concerning the nature, subject, mode, and end of this ordinance. He closed, by contrasting the doctrine of infant sprinkling with that of believer's baptism, which being a part of Christian obedience, was supported by divine promises, on the accomplishment of which, all good men might depend. After sermon, he read another hymn and prayed, and then came down. Then the candidates for baptism retired to prepare themselves.

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About half an hour after, the administrator, who that day was a nephew of the doctor's, and admirably qualificd for the work, in a long black gown of fine baize, without a hat, with a smalí New Testament in his hand, came down to the river side, accompanied by several Baptist ministers and deacons of their churches, and the persons to be baptized. The men came first, two and two, without hats, and dressed as usual, except that instead of coats, each had on a long white baize gown, tied round the waist with a sash. Such as had no hair, wore white cotton or linen caps. The women followed the men two and two, all dressed neat, clean, and plain, and their gowns white linen or dimity. It was said, the garments had knobs of lead at bottrm, to make them sink. Each had a long light silk cloak hanging loosely over her shoulder, a broad ribband tied over her gown beneath the breast, and a hat on her head. They all ranged themselves around the administrator at the water side. A great number of spectators stood on the banks of the river on both sides; some had climbed and sat on the trees, many sat on horseback and in car

riages, and all behaved with a decent seriousness, which did hour our to the good sense and the good manners of the assembly, as well as to the free constitution of this country. First, the administrator read a hymn, which the people sung. Then he read that portion of scripture which is read in the Greek church on the same occasion, the history of the baptism of the Eunuch, be: ginning at the 23d verse, and ending with the 39th. About ten minutes he stood expounding the verses, and then taking one of the men by the hand, he led him into the water, saying as he went, See here is water, what doth hinder?. If thou believest with all thine heart, thou mayest be baptized. When he came to a sufficient depth, he stopped, and with the utmost composure placing himself on the left hand of the man, his face being towards the man's shoulder, he put his right hand between his shoulders behind, gathering into it a little of the gown for hold: the fingers of the left hand he thrusted under the sash before, and the man putting his two thumbs into that hand, he locked all together, by closing his hand. Then he deliberately said, I baptize thee in the name of the Father, and of the Son and of the Holy Ghost: and while he uttered these words standing wide, he gently leaned him backward, and dipped him once. As soon as he had raised him, a person in a boat fastened there for the purpose, took hold of the man's hand, wiped his face with a napkin, and led him a few steps to another attendant, who then gave his arm, walked with him to the house, and assisted him to dress. There were many such in waiting, who like the primitive susceptors, assisted during the whole service. The rest of the men followed the first, and were baptized in like manner. After them the women were baptized. A female friend took off, at the water side, the hat and cloak. A deacon of the church led one to the administrator, and another from him; and a woman at the water-side took each as she came out of the river, and conducted her to the apartment in the house, where they dressed themselves. When all were baptized, the administrator coming up out of the river, and standing at the side, gave a short exhortation on the honour and the pleasure of obedience to divine commands, and then with the usual benediction dismissed the assembly. About half an hour after, the men newly baptized, having dressed themselves, went from their room into a large hall in the house, where they were presently joined by the women, who came from their apartments to the same place. Then they sent a messenger to the administrator, who was dressing in his apartment, to inform him they waited for him. He presently came, and first prayed for a few minutes, and then closed the whole by a short discourse on the blessings of civil and religious liberty, the sufficiency of Scripture, the pleasures of a good conscience, the importance of a holy life, and the prospect of a blessed immortality. This they call a public baptism."

The baptists in England, form one of the three denominations of protestant dissenters, and are divided into Particular and General. The former are Calvinistical and Trinitarians; the latter are Arminians, and some few Arians, but the greater part are Unitarians, with regard to the person of Christ, considering him as man, the son of Joseph and Mary.

The following appears to be the declaration of faith, adopted some years ago, of the united Baptists in Virginia.

Of God and of the Holy Trinity. 1. The Lord our God is but one living, and true God; whose subsistence is in and of himself, infinite in being and perfection, whose essence cannot be comprehended by any bạt himself; a most pure Spirit, invisible without body, parts, or passions, who only hath immortality, dwelling in the light which no man can approach unto, who is immutable, immense, eternal, incomprehensible, almighty, every way infinite, most holy, most wise, most free, most absolute, working all things to the council of his own immutable and most righteous will, for his own glory.

2. In this divine and infinite Being there are three subsistences, the Father, the Word, (or Son) and Holy Spirit, of one substance, power and eternity, infinite, without beginning, therefore but one God, who is not to be divided in nature and being, but distinguished by several pecuJiar, relative properties, and personal relations; which doctrine of the Trinity is the foundation of all our communion with God, and comfortable dependance on him.

3. God hath decreed in himself, all things whatsoever, which manifest his glory, in the works of creation, providence and redemption.

4. In the beginning it pleased God the Father, Son, and Holy Spirit, for the manifestation of the glory of his eternal power, wisdom, and goodness, to create or make the world, and all things therein, whether visible, or invisible, in the space of six days, and all very good.

5. God, the Creator doth uphold, direct, dispose, and govern all creatures, and things, from the greatest even to the least, by his most wise and holy. Providence, to the end for which they are created, according uto his infallible fore-knowledge, and the free and immutable council his own will; to the praise of the glory of his wisdom, power, justice, infinite goodness and mercy.

6. The Holy, Scriptures is the only sufficient, certain and infallible rule of all saving knowledge, faith, and obedience. Under the name of holy scripture, or the word of God written, are now contained ali the books of the Old and New Testament. The authority of the holy, scriptures, for which it ought to be believed, dependeth not upon the testimony of any man, or church, but wholly upon God, (who is Truth itself) the author thereof; therefore it is to be received, hecause it is the word of God.


19. God created man upright, and perfect, and gave him a righteous law, which had been unto life had he kept it, and threatened death upon the breach thereof; yet he did not long abide in this honour; satan using the subtilty of the serpent to-seduce Eve, then by her seducing Adam, who without any compulsion, did wilfuliy transgress the law of their creation, and the command given unto them, in eating the forbidden fruit; our first Parents by this sin, fell from their original righteousness and communion with God, and we in them, whereby death came upon all; all becoming dead in sin, and wholly defiled, in all the faculties, and parts of soul and body. They being the root, and, by God's appointment, standing in the room, and stead of all mankind; the guilt of the sin was imputed, and corrupted nature conveyed to all their posterity, descending from them by ordinary generation, being now conceived in sin, and by nature children of wrath, the servants of sin, the subjects of death, and all other miseries, spiritual, temporal and eternal, unless the Lord Jesus set them free. From this original corruption, whereby we are utterly indisposed, disabled, and made opposite to all good, and wholly inclined to all evil, do proceed all actual transgressions.

8. The Lord in his infinite love to his people was pleased to enter into a covenant with his only begotten Son, which forever secures the Salvation of those who are given by the Father to the Son in this covenant.

9. It pleased God, in his eternal purpose, to choose and ordain the Lord Jesus, his only and begotten Son, according to the covenant made between them both, to be the Mediator between God and man;


pro phet, priest and king; head and Saviour of his Church, the heir of all things, and judge of the world; unto whom he did from all eternity give a people to be his seed, and to be by him in time redeemed, called, justified, sanctified, and glorified. The Son of God, the second person in the Holy Trinity, being very and eternal God, the brightness of the Father's glory, of one substance, and equal with him; who made the world, who upholdeth and governeth all things he hath made; did, when the fullness of time was come, take upon him man's nature, with all the essential properties, and common infirmities thereof yet without sin; being conceived by the Holy spirit in the womb of the Virgin Mary, the Holy Spirit coming down upon her, and the power of the Most High overshadowing her, and so was made of a woman, of the tribe of Judah, of the seed of Abraham and David, according to the Scriptures: so that two whole, perfect, and distinct natures, were inseparably joined together in one person, without conversion, composition, or confusion; which person is very God and very man, yet one Christ, the only Mediator be diator between God and man. 10. The Lord Jesus in his human nature thus united to the divine,

person of the Son, was sanctified, and anointed with the Holy Spirit, above measure; having in him all the treasures of wisdom and knowledge; in whom it pleased the Father, that all fulness should dwell: to the end, that being holy, harmless, undefiled, and full of grace, and truth, he might be thoroughly furnished to execute the office of a Me diator, and surety; which office he took not upon himself, but was there

in the

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