different from each other, but they all went by the name of Anabaptists.

April 12, 1747, there was a complaint brought to the council, that with the strangers that were come into England, some of that persuasion had come over, and were disseminating their errors, by making proselytes, so a commission was ordered, and the archbishop of Canterbury, with some other bishops and lords of high characters, were appointed by a commission under the great seal, to examine and search after all those people called Anabaptists, and indeed, all such as did not go to church.

They were to endeavour to reclaim them, to enjoin them penance, and give them absolution, or, if they were obstinate, to excommunicate them, and deliver them over to the civil power, to be further proceeded against, that is, they were to be burnt. In May, the same year, some tradesmen of London were brought before these commissioners, and ordered to abjure their former opinions, particularly, they were to acknowledge, that infant baptism was a Christian sacrament.

One of these who thus abjured, was commanded to carry a faggot the next Sunday to St. Paul's, where there would be a sermon setting forth his heresy. But there was another of these extremely obstinate, namely, Joan Bocher, commonly called Joan of Kent. She denied, that Christ was truly carnate of the virgin, whose flesh being sinful, he could not take any of it; but the word, by the consent of the inward man in the virgin, took flesh of her. There must have been many more of these sentiments at that time; for how could a poor ignorant woman form notions that would have puzzled the most learned philosophers to comprehend.

The commissioners took a great deal of pains with this woman, and had many conferences with her, but she was so extravagantly conceited of her notions, that she rejected all they said with scorn. Upon this she was condemned to suffer death as an obstinate Heretic. We are sorry to say that this happened in the beginning of a Protestant reign. The pious young king Edward withstood all the solicitations of his council for signing the warrant for her execution, declaring, it was doing in fact what they had condemned in the church of Rome, and that he would not drive her headlong to the devil. At last the king was persuaded by archbishop Cranmer, who urged that her crime was an im peachment of the apostles' creed, and that blasphemers were to be stoned to death, according to the Mosaic dispensation. The king, overcome by Cranmers's aguments, put his hand to the bloody warrant, though not without shedding tears, de

claring he would lay all the charge on the archbishop before God. Accordingly the woman was executed, being burnt alive; and soon afterwards George Van Paris, a Dutchman, was committed to the flames in Smithfield.

A faithful historian must neither conceal virtue nor vice, and the crime of a Protesant archbishop, must no more be veiled over than the guilt of a Roman pontiff, or a Spanish Inquisitor.

Cranmer's conduct on this melancholy and remarkable occasion, is a striking proof of the corruption of human nature, even in the midst of good actions. The archbishop, with many other good men, endeavoured to promote the reformation of religion in England, and yet they could not help bringing' along with them, from the church of Rome, the vilest dregs of practical Popery. This is a matter of very serious consideration, and should teach men to be on their guard, when they change from the practices of a corrupted church. Let them leave all that is bad behind, and bring all that is good along with them.

The arguments made use of by Cranmer, to induce the young king to sign the warrant for the execution of a poor ignorant mad-brained woman,points out to us the shocking notions and the baleful influence that ignorance of the sacred truths of the New Testament will always have on the minds of people. He argued from the Mosaic law, that the blasphemer was to be stoned to death, and it is very true; but the archbishop did not so much as know what was meant by a theocracy. He imagined, that because God, as the real sovereign of the Jewish people, permitted them to put blasphemers to death, so Christians were to do the same. But we pity the man, while we detest the action.

The Papists rejoice in this act of cruelty, and retort back persecution on the Protestants. Philips, in his life of cardinal Pole, while he is contriving every means to blacken the characters of the reformers, takes care not to let this pass unnoticed. However, if we Protestants have persecuted, we learned it from the Papists, nor shall we attempt to vindicate such unchristian principles.

In the reign of queen Elizabeth, the Anabaptists encreased, and were subjected to imprisonment and banishment. Some few, as Dr. Fuller observes, recanted their errors, but two of them were burnt in Smithfield.

In the reign of James I. among the persecuted exiles that fled to Holland were several Anabaptists; who set up a church under the pastorship of Mr. John Smith, who had been a minister of the established church; but they were violently opposed

by

by the other Puritan exiles, from whom they received much abuse in books written against their opinions. In this reign Edward Wightman, a Baptist, of Burton upon Trent, was burnt at Litchfield. He was the last martyr that suffered by this cruel statute of burning heretics in England. And it may be remarked, that William Sawtre, the first that suffered in that manner for his religious opinions, was supposed to bave denied infant baptism; so that this sect had the honour both to lead the way and bring up the rear of all the martyrs that suffered in England upon the bloody statute of Henry IV.

In the year 1620, some Anabaptists transported themselves to New England, where, for a time, they met with very bad treatment from the Independents, who though they had fled from persecution themselves, yet persecuted with great cruelty both the Baptists and Quakers. Dr. Mather in his history Dr. Mather in his history of New England, has declared, that many of the Baptists were very worthy honest men; and that Mr. Williams, one of their preachers, being banished from Salem, settled at a place called Providence, where he gathered a church together and was very instrumental in obtaining a charter for the government of Rhode Island, of which he was frequently chosen governor, and that he did all in his power to convert the Indians in his neighbourhood. He published a treatise on their manners, language, and tempers, and when peace was restored in New England, the Baptists spread themselves throughout many parts of the continent.

In 1642, there was a dispute or conference held in the Borough of Southwark, between Dr. Featly and some Anabaptist preachers, of which the doctor has published an account, but it is supposed to be a very partial one; for from the title page, to the latter end, there is a spirit of bitterness runs through it. During the civil wars of the last century, they encreased in vast numbers, and no less writers than Dr. Hammond and Bp. Taylor, spoke favourably of their sentiments. In 1643, the Baptists published their confession of faith, and in 1646, it was licensed by order of the parliament. Except in the articles of baptism, and church government, this confession differed very little from that of Westminster now established in the church of Scotland.

However, they were now persecuted by the Presbyterians, just as they had been before by the Episcopalians. But in March, 1647, a declaration of the lords and commons, was published in their favour, induced thereto by the great numbers of them, then

This declaration has the following words:

"The name of Anabaptism hath, indeed, contracted much odium, by reason of the extravagant principles and practices of some of that name in Germany; tending to the disturbance of government and peace of all states, which opinions and practices abhor and detest; but for their opinion against the baptism of infants, it is only a difference about a circumstance of time in the administration of an or dinance, wherein, in former ages, as well as this, learned men have differed both in opinion and practice. And although we could wish that all men would satisfy themselves, and join with us in our judgment and practice in this point, yet herein we hold it fit, that men should be convinced by the word of God, with great gentleness and reason, and not driven to any thing by force and violence.”

The protestants, however, did not abide long in those sentiments of moderation; for the very next year, 1648, they published a cruel ordinance for the punishment of blasphemies and heresies, by which every sect, but the rigid Presbyterians, were condemned; and upon this ordinance several baptists were persecuted, merely for their opinions about baptism.

The short rest they enjoyed towards the close of the usurpation, was succeeded by a most cruel persecution, during great part of the reign of Charles II. II. The story of Venner, the fifth monarchy man, is well known, who, at the time of the restoration, sallied out from a house in Coleman-Street, with some of his hearers, parading the streets, and knocking down every person who came in their way. Their professed intention was, to set king Jesus upon his throne.. These infatuated people believed, that the millenium was then to take place, and Christ was to reign with his people a thousand years.

It is certain, that the Anabaptists had no moré concern with this insurrection of Venner's, than they had with the election of a pope of Rome, but the Presbyterian party at court embraced the oppor tunity of wreaking their vengeance on the whole body of those innocent people. We call them innocent; for where men's notions do not tend towards disturbing government, or promoting immorality, they may be justly esteemed innocent, and not ob jects of public censure.

About four hundred of these people were crowded: into Newgate, besides many in other prisons. But: at the coronation they were set at liberty by the act. of indemnity. They published a declaration, where

in they testified their abhorrence of Venner's insurrection, and all they begged for was, liberty to meet together, to worship God according to the dictates of their consciences. This, however, did not avail them much, for they were continually persecuted during the whole of that reign.

John Bunyan, one of their preachers, was confined in prison eleven years, in Bedford gaol, where he had no other way of procuring a subsistence, but by knitting of purses, and in that afflicted state he wrote his Pilgrim's Progress, a book that will perhaps be read to the end of the world.

The famous bishop Patrick, author of the commentary on the bible, wrote a book under a similar title, which the witty earl of Rochester ridiculed in the most severe manner, when compared with that of Bunyan's.

The Baptists continued to suffer much in England, till king James II. published his indulgence, and at last they were entitled to all benefits of the toleration act, which leads us to consider what they have been since, and what they are at present.

The Anabaptists are, by their own choice among themselves divided into the following classes, or rather parties:

First, Calvinists.

Secondly, Arians.

Thirdly, Sabattarian Calvinists. Fourthly, Sabattarian Arians.

We shall treat of all thèse in their order.

Of Calvinistical Anabaptists.

All the Anabaptists, from the time of the reforination, till some time after the revolution, were Calvinists, but they soon split into parties, the commou consequence of the abuse of liberty. Not that we would wish to abridge the least part of the toleration act, but only to shew, that the best things may be made the worst use of; and here we would not have it understood, that we are opposing any of those parties, but merely giving an historical account of them.

The Calvinistical Anabaptists are the most numerous of their sects, and it arises from a circumstance that will surprise the reader.

It is owing to this, that those who are best qualified for delivering their sentiments in public, will become most popular. It is so among the Roman Catholics, and in all Protestant countries where the No. 31

It is, in a

sermons are delivered without notes. great measure, owing to the cold indifferent manner in which sermons are read, that the established clergy have become unpopular, and the dissenting meetings empty This observation was made by Ep. Burnet so long ago as the year 1692, in one of his charges to his clergy.

It is an established maxim, that no part of human learning is necessary towards qualifying a man to be a member among the Anabaptists, besides that of being able to read the bible, and a few other religious books.

They have therefore made it a rule, to pick out such of their hearers, as are the most popular to harangue the people; and these they send to their country congregations, which are extremely numerous. Their high pretensions to piety, their earnest manner of addressing themselves to the passions of their hearers, and their strict attention to the duties of their function, bring after them a vast number of followers, but chiefly among the lower classes of the people.

We must acknowledge, that they have had a Gill and a Brine and some others among them. These were like constellations in a clouded sky, and some of their valuable performances have dispelled the mists of ignorance and infidelity, and reconciled many seeming inconsistencies in the Christian sys

tem.

When a man presents himself to be admitted a preacher among them, he is only asked whether he has been converted by Divine grace, and whether he considers infant baptism as inconsistent with the word of God. He is likewise to give his assent to every thing professed by this community, which are the doctrines of Calvinism. To these they add some of their own which Calvin never intended. It is not enough for them to allow of etermal reprobation, but like the Independents, they draw that conclusion from it that exhortations are unnecessary. Calvin, in several of his sermons, frequently says, "O sinners, we offer you Christ;" which indeed is no more than the apostle said, when he told the Corinthians that he preached Christ. But these people answer to this, that they have no Christ to offer. It might not be improper to ask them, whether preaching the gospel, and preaching Christ, are not synonymous terms? As all the promises in the Old Testament were made first to Christ, so they are like an inheritance, to descend to believers in the same manner as an estate descends to a son. If believers are heirs of Christ, and if the inheritance itself comes by the gospel, then is not preaching the gospel the offering of Christ to sinners as a saviour. 8 U. The

The ministers of this persuasion take great pains in their preaching to affect the hearers with the importance of their doctrines, and use every method to rouse the passions and influence the heart to high and heavenly pursuits; the attempt is laudable, and in it we must wish them success.

They have some decorum and order in their sermons, which we think would have still more effect upon the hearts and lives of their hearers, did they accustom themselves to draw practical inferences. As the ministers are generally men of abilities and piety, it is rather to be wondered at that they do not only ce the necessity for this manner of proceeding, but also break through that prejudice which has so long been a barrier to it. It is remarkable, that all our Saviour's discourses consist of explanations of the law, and are always mixed with exhortations.

Nine parts out of ten of the apostolical epistles consist of earnest exhortations to duty, and strange that it should ever have entered into the heart of man, to neglect such an useful part of preaching. The most strenuous Calvinists in the church of Scotland, who are the Anti-Burgher Seceders, seldom spend less than one fourth part of their sermons in the most fervent exhortations to duty; for they consider, with the apostle, that when the foundation has been once laid, they should endeavour to raise the super

structure.

But here let it be observed, that we are as well convinced of the necessity of teaching principles, as any of the Anabaptists are, but we consider it as only one part of preaching. We are no more to leave any thing undone, than we are to do what is forbidden. A constant direction on speculative opinions may enable men to talk of religion, but inferences drawn from them qualify them for heaven.

In their admitting of members, they differ much from the Independents. They do not call upon them. to make a display of all those favours which have been shewn to them by divine goodness; and that in a public manner before the face of a whole congregation. But still, they have something similar to it, and something, perhaps, even more public.

When a person desires to be admitted a member into one of their societies, he is examined strictly by the minister and deacons, as to his knowledge, and a strict enquiry is made into his moral character. Christ received sinners; and his apostles, so far from making enquiry into the moral characters of their new converts, received them as sinners, and pointed out their moral duty afterwards. This is only a hint, by the bye; it is not our intention to recommend the dissolute and profane, at least while they continue so, as proper members of any church, but the syna

gogue of satan: we only mean to say, that true penitents have a right to the blessings of the gospel dispensation. The benefits of the salvation provided in the gospel extend to sinners, and are calculated only for such; the whole need not a physician, but those who are sick. Christ came not to call the righteous, but sinners to repentance

But we must not look for primitive purity, in religion among any set of people. The truth is, the Calvinistical Anabaptists rest so much on speculative notions, and have such an antipathy to the term good works, that they run into errors in the extreme. This is rather absurd, because their own notions point out grace irresistible. However, there is such an inconsistency in human notions, and in human actions, that nothing less than the judgment day will clear up.

However, when the candidate has been examined. and approved of, he is ordered to come and be baptized. In the country, this ceremony is frequently performed in a different manner from that used in London. One of the Anabaptists, perhaps more zealous than many of his brethren, told us, that he was plunged in a river in Pembrokeshire, in SouthWales, after the ice had been broken to make way for the ceremony.

It is rather different in London, where the cere mony is performed before a numerous and respectable congregation.

The candidate comes near to a font, or rather a reservoir of water, in the centre of the meeting.. having a robe around him to conceal his nakedness, and the minister walks into the water before him. The minister being up to the middle in the water, the candidate approaches towards him in a very reverend posture. Then the minister lays him back, and holds him in the water till he repeats these words:

"I baptize thee in the name of the Father, Son, and Holy Ghost."

They then go out of the water together, and a sermon is preached suitable to the occasion.

The mode of conducting this ceremony is sometimes very solemn; the minister generally quotes those passages of scripture which are suitable to the purpose, and which, in his opinion, defend the practice of adult baptism. It is very certain, that when Christianity was first promulgated, adults were baptized, and so were children too, other wise we should not hear of the baptism of whole households.

With respect to discipline, these people have none in particular, but they excommunicate their members in the same manner as the Independents.

The

They make provision for their poor, and have many collections for that purpose, yet there is a discretionary power left in the minister to give what part of it to whom he pleases.

In all other respects, they are like the Independents, and differ but little from them, except in the article of baptism. How far such men act consistently with the rules, laid down in the gospel, is not our business to enquire. To be censorious is inconsistent with that impartiality which should at all times distinguish the character of an historian; to be remiss in taking notice of some abuses, would point out a fawning disposition. Let God be true, and let every man be a liar.

Of the Arian and Socinian Anabaptists.

WE have already taken notice of those Anabaptists who are called Calvinists, we must now proceed to consider such as are of a different denomination

The first Arian Baptist preacher in England was Dr. John Gale, who made his first public appear, ance about the beginning of this century. That he was a man of some learning cannot be denied, and his book, in answer to Dr. Wall, discovers amazing abilities. But, notwithstanding all this, he contracted, in his early youth, the most violent. prejudices against every thing, either in Calvinism or Arminianism. The most part of his sermons, consisted of invectives against the godhead of Christ, and what was practical, consisted of no more than what a common Heathen would have delivered. No mention of Christ as a Redeemer, no notice of his offices as a mediator, no enlivening hope of pardon through his merits or acceptance, in consequence of his righteousness, but a heavy commentary on the words virtue, good men, and all such other titles as we find mentioned in Heathen authors.

In consequence of this man's preaching, a sort of schism took place among the Anabaptists, but of a very extraordinary nature.

The clergy encreased, and the laity decreased. There is something in this, resembling the conduct of five hundred shop-keepers setting up in a city, to sell a new commodity, while, at the same time, they could not have one hundred customers. It is certain, that no man can live without the common necessaries of life; for self-preservation is the first

principle in natural religion. Poverty should be borne with resignation, when it comes as an ordinary dispensation of Divine Providence; but we are not to court poverty. This much, however, is certain, that these men, in consequence of having denied the divinity of Christ and of the Holy Ghost, drove the greatest part of their hearers away, so that their families were left in distress.

In all disputed points concerning religion, it is best to err on the safe side, that is, it is much better to rest satisfied with a declaration of our own ignorance, than to run into an opposite extreme. It is certain, that the doctrine of the trinity is taught both in the Old and New Testament, and it is equally certain, that we are not able to comprehend it. Then in such cases, is it not much better to wait with humility, till God lays open all these

secrets to us.

In all these things, acknowledge th' Almighty first, And where we can't unriddle, learn to trust.

With respect to the discipline of these Arian Ana baptists, they have but little, and their meetings are deserted of hearers. Their discourses are in general, such as an ancient Heathen would blush at. Every thing that strikes at the root of the fundamentals of Christianity, has been adopted by them, and properly speaking, they may be considered as enemies to Christianity. Is it the resurrection of the body, they are sure to start some doubts concerning it? Is it the mediatorial office of Christ? It is laughed at with contempt. Is it the salvation through the redemption wrought by Christ? It is

nonsense.

This brings to our remembrance what Sir Mat thew Hale says, namely, that nothing can make the people so immoral as moral preaching.

In their ceremonies there are no differences between them, and the Calvinistical Anabaptists, only that the Arians admit any person whatever to communicate with them, who only subscribe towards supporting their meetings.

All the ministers of their persuasions, are such as have received a liberal education, so in that particular they differ from many others. But notwithstanding all their learning, they are left to starve. Undoubtedly, the hatred these men have to Christ Jesus as a mediator, must be very shocking, when they can subject themselves to all sorts of want, that they may have an opportunity of blaspheming

his name.

There