who conceive that they require | it in obedience to the law of Jesus Christ, are accused of treason! We have heard of different sorts of treason; we have always looked upon charges of constructive treason with suspicion; but we never before heard of treason against any king, the crime of which consisted in punctual regard to his laws! Even supposing the laws mistaken, how can this offence be called treason? The whole of this essay has one bias; it is mainly directed against those of our denomination who plead for strict communion. They are often called illiberal, but we believe few of them would be guilty of such illiberality as the above statement exhibits. We think Mr. Williams might have given a more complete reply than he has, to the argument for persecution from the Jewish law against blasphemy. Since God was the King of the Jewish state, blasphemy was not simply irreligion, it was treason ; as it consisted in reviling the name of the King of Israel, and thus struck at his authority. It is manifest that no civil governor ever did, or ever will tolerate that which is a denial of his right to govern, and which at the same time is likely to set a dangerous example before his subjects. And it will be granted, that no legislator had such a right to enact a law that should punish blasphemy with death, as the God of Israel. That which he as the ruler of the people might claim, cannot be justly claimed by any man in any circumstances. On "the duty of inquiry," we agree with our author on the whole; and have as little fear as he has concerning the result of investigation. There is a bitter- Those essays in the work now ness in some men, which never before us which relate to intodid, and never will promote the lerance, bring forward a great kingdom of God. We do not number of facts and reasonings apologize for such a temper as of the most striking kind. The this; yet it will probably be intolerant nature of Popery is found, that the church of Christ strongly displayed. The bias of has usually had to maintain some the Catholic system always was, part of the truth of the gospel always must be in opposition to against opposition. To plead the dearest rights of mankind; the cause of truth in the "meek- and such is its structure, that ness of wisdom," is the duty of this evil cannot be eradicated. those who have the ability; and Our objection to Roman Cathothis involves not only the obliga-licism is not so much on account tion which lies on them to inquire of its erroneous doctrine, as on what is truth, but also the obliga-account of its innate tendency to tion which others are under to slavery. It knows not how to examine whether these things tolerate. Tyranny is its very are so as they represent them. A soul. We are enemies to every litigious spirit is not the spirit of thing that ought to be called the gospel; but those who raise persecution. If a Roman Caan outcry against controversy, tholic has reason to complain that either do not know, or they for- he is in any respect abridged in get, that there is not a single sen- his religious privileges, let him timent which imparts consolation be heard, and let his wrongs be to their minds, that has not cost redressed. But if he wishes to an arduous conflict. have political power, the ques. tion is fair, and ought to be put How will his system permit him to use it? | been alive now, and were they men of character, no Baptist churches would have acknowledged them as brethren, except those who admit Pædobaptists. If the contrary can be proved, let whatever is truth be established. We have taken a little pains to look for evidence; and hitherto have found no reason to believe that these "German Anabaptists" adopted more than one part of our system. They did assert, that infants ought not to be baptized: thus far they agreed with us; and, also, that the only subjects of baptism were such as professed faith in Christ. But it does not appear that they admitted immersion to be the only mode in which baptism should be administered; and without this, they could not be called Baptists. The manner in which Calvin opposed the Anabaptists of his time, in his Institutions, clearly shows, that the point in debate had nothing to do with the mode of baptism. It is inconceivable that he should have written as he did, had his opponents contended that sprinkling was not baptism. We have consulted the writings of Luther on this subject, and have found reason to make the same remark on them. Dr. Feat Our author seems disposed to consider the charge of promoting persecution, as applicable to all parties, with scarcely an exception. The Quakers, we believe, are clear of this charge entirely; and we do not recollect that Mr. Williams affixes it on them. To these we may add the Baptists, who, we conceive, cannot be accused of having ever defiled their hands with blood. We should not have thought of saying any thing on this subject, had there not been many recent attempts made to fix a stigma upon us, by reviving the story of the bloody scenes at Munster. Mr. Williams slightly mentions it, and in a manner at which no man ought to be offended; but others have taken pains to hold it up to notice, with a design too evident to deceive any one. We recommend these persons to read certain parts of Mr.Williams's Essays; and if they are capable of receiving either reproof or instruction, they will blush, and for the future hold their peace. us. It appears to us, that we are not implicated in the conduct of those who are called " the madmen of Munster;" and, therefore, in jus-ley, who confesses that he dipt tice to ourselves, ought to repel his pen in gall, and whose impothe charge which is laid against tent fury, in his " Dippers dipt," We place our defence, not has often amused us, asserts, that on the ground that the Munster the fortieth article of the "Anainsurrection began from political baptists' Confession, (printed in causes-that some of the first 1644,) and which relates to "the actors in it were Pædobaptists-way and manner of dispensing" and, that no party can be an- the ordinance by immersion, swerable, as a body, for the extra-wholly soured with the new leavagant conduct of a few indivi-ven of Anabaptisme; I say the duals, whose principles and prac-new leaven, for it cannot be tice they always condemn :-but we go farther;-we say, that there is no reason to believe that these men were Baptists. Had they " is proved, that any of the ancient Anabaptists maintained any such position." Dippers dipt, p. 187, ed. 1645. We feel no disposition to rely on his historical accuracy, have a tendency, under the blessing of God, to revive and keep alive a sense of divine things on my heart, I could not help thinking of the worth of my privilege, and how sad a case it would be, if I was deprived by any human power of these blessed means of grace. Will you permit an individual, through the medium of your Magazine, earnestly and affectionately to entreat all our friends, ministers, and people, to lay this matter to heart-let us, in our secret, our social, and in our public devotions, remember our poor afflicted and oppressed negro brethren, and while we reflect, that on the side of the oppressors there is power, let us fervently implore that He, who is higher than the highest, would undertake for them; and let us not forget that the God we serve, can easily break the rod of the oppressor, or so comfort and support his people, that they shall be able to bear it till he sends deliverance. but as he had taken a great deal of pains to render the "Anabaptists" odious, and had detailed the Munster affair at great length, it is manifest, that could he have added the additional reproach, that they practised immersion, he would gladly have done it. Each of the above considerations possess some force, and altogether render the argument in our view very strong, that those engaged in the insurrection at Munster were not Baptists. If they were, how singular it is, not only that their practising immersion should not be alleged, but that it should even be denied. In addition to the above, Dr. Gill adduces direct evidence from Meshovius, that the "German Anabaptists" sprinkled those who applied to them for baptism. We might easily extend our observations, but we prefer leaving the subject to the good sense and candour of our readers. While we are seeking the assist RESTRICTION ON WORSHIP ance of the Almighty, I trust our IN JAMAICA. To the Editors of the Baptist Magazine. My mind was much affected on hearing that a law had passed the House of Assembly in Jamaica, imposing heavy fines, or six months' imprisonment, on all persons who should assemble for religious worship after sun-set. As I have always found the weekly prayer-meetings, held by the church to which I belong, * See his Divine Right of Infant Baptism examined and disproved. Sold by Button & Son, Price 6d. See, also, Stennett's Answer to Russen. p. 243. VOL. IX. Missionary Society will do all in their power to counteract this great evil; and, among other things, send out a good supply of suitable books, and embrace every opportunity to promote the teaching of the natives to read the of divine truth may no longer lie scriptures, that the knowledge buried in ignorance and dark ness. If this feeble attempt to provine blessing, be blown up into a duce a spark should, under the Di flame of pure devotion, I shall greatly rejoice, in the sure and certain hope, that praying breath will not be spent in vain. A DEACON. London, Mar. 18, 1817. 2 A Juvenile Department. HISTORICAL ESSAYS. No. III. Britain. Ireland? What has begun to show the needless, the ridiculous rites, of so sinful a superstition as there prevails; and to expose the criminal The Introduction of Christianity into penances of those habitations of It is the same cause that cruelty?* frequently transforms the character of one and another around us; it is that which we have seen, and which we continue to see, induce industry where laziness was conspicuous; a love of virtue, where vice was ha WERE it within the reach of human exertion to induce a habit of impartial thinking, it would be conferring one of the greatest blessings on the youthful mind. While the far greater number of mankind suf-bitual: piety, where infidelity disfer the early part of life to pass away in thoughtless ease, or ruinous pleasure, happily there are those who improve this invaluable period by diligent observation, prudent inquiry, and useful meditation; and who already find, that wisdom's ways are ways of pleasantness, and all her paths are peace." Such highly favoured individuals, contrasting the present state of society amongst us with what is said of former periods, may very naturally ask, to what cause or causes may so important a change be attributed? Though so much of the ancient history of this country is unknown, yet it is a gratification that we are in possession of sufficient information fairly to reply to so interesting a question: but, in the day in which we live, though more were lost, it would, perhaps, be possible to return an answer even beyond a mere probability for it may be asserted, that there is but one cause to which it can be justly ascribed. Examples are multiplying of the most effectual method of civilization in individual and national character. To what are we indebted for the delightful accounts occasionally graced; and a successful love of study, where thoughtlessness and ignorance reigned. It is that which converted a hardened malefactor into a humble penitent, a sincere persecutor into an equally sincere apostle. It is a cordial reception of Christianity, that most admirable of systems that divine blessing to man! "God is love" is a beautiful scriptural declaration, illustrated in every book of the divine oracles, and confirmed by the connected events of providence and grace. Purposes of mercy towards rebellious man, we are informed, eternally occupied the mind of God; and more than an intimation of them was graciously given to the first human sinner. The typical dispensation that succeeded, with the whole tenour of the prophetic writings, unfolded them; and the advent, the incarnation, the death, the resurrection, and ascension of Immanuel, formed a lustre of evidence which none but the wilfully ignorant, and the awfully obdurate, could resist; for angels rejoiced in the facts, singing, "Glory to God in the highest, and on earth peace, good-will toward men;" and they ever desire to look into such wonderful things. "Go teach all nations, baptizing them in the name of the transmitted from South Africa and Let the reader peruse the interesting narrative of the conversion of the Harts, recently published by the Baptist Father, and of the Son, and of the Holy Ghost," said the Saviour after he had risen; and his apostles with cheerful feet obeyed. "And this gospel of the kingdom shall be preached in all the world, for a witness unto all nations, and then shall the end come;" and this was remarkably verified, by the laborious exertions of the servants of Christ before the destruction of Jerusalem, (which happened A. D. 71,) to which the latter part of the quotation "the end," is considered to refer. The frequent hostile visits of the Romans to this country, and their progressive success in subduing it, opened increasing intercourse between them and the Britons; of which different classes availed themselves, according to the various motives that actuated them, and the diversified pursuits in which they were engaged. The early converts to Christianity, whose zeal was so resplendent, could not but hear of the delusions of Druidism, and the love of Christ, as well as his command, would constrain the attempt to dispel them. As the records of those times are imperfect, we cannot be surprised that so little is known of the first visit to this island for so interesting a purpose; and as the tribes into which the inhabitants were divided were so numerous, among many of whom there was little or no intercourse, we need not wonder that traditions should vary as to the first preacher of the gospel among them: the probability is, that Christianity was propagated in different parts of the island by various individuals; and, at each place, the preacher would be considered as the first apostolic visitor to the country. This honour has been assigned to Joseph of Arimathea, Pomponia, St. Paul, St. Peter, Aristobulus, and Augustin, but we are certain the last-named individual has no claim to such a distinction, whatever the friends of popery may urge. He may have introduced many of the lamentable errors of that superstition, and have been the first to propagate something like Christianity among the Saxons, who had possessed themselves of the northern parts of Bri tain. The mission of this man is connected with a circumstance that deserves to be mentioned, as it evinces what serious consequences may result from an apparently trifling occurrence; while it demands our gratitude, that, though our forefathers were exposed for sale as slaves at Rome by their conquering enemies, no weapon formed against us has been allowed to prosper; and, although we blushingly own, that for years we trafficked in blood, yet we are now distinguished as abolishers of the slave trade wherever our influence can reach. About A. D. 584, as Gregory was passing through the streets of Rome, he was struck with the appearance of some beautiful youths, who were exposed for sale: finding they were heathens, he exclaimed, “ Alas, alas, that men of so fair a complexion should be subject to the prince of darkness." He inquired the name of the nation from which they came, and was answered, they were named Anglè. He replied," Rightly are they named Angle, for they have the beauty of angels, and should be companions of angels in heaven." Hearing that the shire to which they belonged was called Deiri, (a part of the kingdom of the Northumbrians,) he added, "Well are they called Deiri, because they are delivered De irâ Dei from the wrath of God." He asked the name of their king, and being answered it was Ella; "It is fit, then," said he," that hallelujah should be sung in that land, to praise the Almighty Creator." So touched was Gregory with this supposed auspicious circumstance, that he at once obtained leave of Pelagius II. and began his journey to Britain; but was recalled at the tumultuous request of the people, who were immoderately attached to him, and Augustin was sent in his stead. The insinuation that the Britons were idolaters till the mission of this man, which did not take place till the sixth century, is ably confuted by Dr. Adam Clarke, in his admirable Missionary Address, to which publication we are principally indebted for the information of this paper, by reference to several monk |