|
.
PREFACE
TO THE CENTENNIAL EDITION
The following Lectures have a peculiar history. They were
originally delivered to the Baptist Church in Caldwell, N.
J., in the ordinary course of pastoral labors in that place,
and were not then intended for the press. At the urgent request
of those who heard. them, the author was induced to give them
to the public. They were delivered. from meager notes, and
from these, as his "copy," the author, himself a practical
printer, set up the types of the first edition, which was
published in 1858. As much of the matter was thus extemporized.
at the "case," the entire book was never written. The
late excellent Spencer H. Cone, D. D., then pastor of the
First Baptist Church of New York city, read the proofs, and
so well pleased was he with the work, that he ordered the
first fifty copies for his own church, recommending it from
his pulpit as well as by the notice which appears among the
"Recommendations."
Several editions
were printed during the few following years, and the work
was widely circulated through the country, and seems to have
given a new phase to the baptismal controversy, by directing
attention to the GREAT PRINCIPLES which underlie the action
of the Baptist denomination. It shows that these principles,
though based on God's Word, are constantly violated by Protestant
pedobaptists, though they profess to be governed by that Word.
Not a few of these have been led, by the perusal of previous
editions, to see the utter inconsistency of pedobaptism with
the principles of the New Testament, and have renounced it,
and united with the Baptist denomination. Among these, several
highly honored and useful brethren, now in the ministry of
the denomination, might be named.
The occurrence
of our National Centennial seemed to the author an appropriate
time to issue a revised. and enlarged edition, especially
as some years have elapsed. since the plates of the first
editions were destroyed, anl during all that time applications
have been made for the work, which could not be supplied.
To the advocacy
and propagation of the principles here presented, our country
owes all it possesses of true greatness. American principles
are, essentially, Baptist principles, and this is owing to
the fact that Baptist principles have impressed. themselves
upon the nation, as the only principles consistent with a
government divorced from ecclesiastical control, and recognizing
the universal right to civil and religious liberty.
And to the recognition
and prevalence of these principles, the evangelical pedobaptist
churches of our land owe their spirituality and moral power,
in spite of the inconsistency of infant baptism, the legitimate
and baneful fruits of which are nipped in the bud. by the
influence of Baptist churches.
With the earnest
prayer that the present edition may be as useful, at least,
as previous ones, in leading Christians of every name to the
knowledge and practice of Bible truth, the work is commended
to the blessing of God, and the candid consideration of the
reader.
J.Q.A.
Newburgh, NY, 1876
RECOMMENDATIONS
FROM
THE FIFTH EDITION, PUBLISHED IN OCTOBER, 1856.
From
REV. SPENCER H. CONE, D. D.
"We
have read this little book with more than ordinary gratification.
It treats an important subject in a Scriptural and logical
manner. There is no attempt to conceal or modify our denominational
principles; they are stated kindly and persuasively, yet with
a manliness and earnestness worthy of all praise. We suggest
the expediency of stereotyping the work, printing it in a
cheap form and circulating it by thousands. ‘Christian
baptism is immersion only; if it is right to preach it, it
is right to print it:’' – that is my creed; and without
either violating it or covering it up, I can heartily commend
this plain, straightforward production of our young ministering
brother to all who wish to ‘buy the truth and sell
it not.’"
From REV. ARCHIBALD MACLAY, D. D.
"With the work of Brother Adams, entitled "BAPTISTS THOROUGH
REFORMERS," I am decidedly well pleased. I have perused it
with great satisfaction, and consider the reasoning contained
in it the most conclusive I have ever read. It is just
the book for the times, I can cheerfully recommend it."
From the N. Y. RECORDER.
"Baptists Thorough Religious Reformers:. BY JOHN QUINCY
ADAMS.– Mr. Adams illustrates in himself several things; that
practical printers make clear, straight-forward writers –
that Pedobaptists who sacrifice something for their convictions,
make thorough Baptists – and that he is the strongest Baptist
of all, who, passing far down beneath philological questions,
in which some shallow opponents think they see all there is
of Baptist doctrines, sees and comprehends the principles
which are embodied in the denomination, as in the primitive
church. All these characteristics, illustrated in Mr. Adams
personally, are transferred to his book. It is clear and straightforward
– it is thoroughly Baptist – and it is so, not on grounds
of philology merely, but of those foundation principles which
belong to the kingdom of Christ. The volume is suggestive
and valuable and will be read with interest and advantage."
From the MICHIGAN CHRISTISAN HERALD, Detroit.
"The Baptists have not hitherto performed their share
of book-work. They are, however, retrieving their character.
This work, from the pen of REV. JOHN QUINCY ADAMS, is the
result of a course of lectures. It is written in a plain,
clear, straightforward style, and is an earnest and
honest exposition of the great principles of Baptists. The
author was formerly a Pedobaptist, and in changing his church
relation, he has been led to look more intelligently into
the principles of the Baptists, than many who have not had
the same reasons to study them. The book should be in the
hands of every Baptist family."
From the GOSPEL BANNER, St. Louis, Mo.
"The author, JOHN Q. ADAMS, is a man of clear perceptive
powers. He looks into a subject, not at one.
He digs down beneath the surface, and has something to do
with principles, which, like roots interlaced, form the strong
support of the Christian tree. His subject has been for years
a central thought, around which other thoughts have gathered.
It grows naturally; he treats it with a master-hand. It is
a book you all need. Buy it."
From the TENNESSEE BAPTIST, Nashville, Tenn.
"We read this book with much interest and satisfaction.
The arrangement of the themes is admirable, the discussion
of the various topics is bold, clear, earnest, and satisfactory.
It presents Baptist principles in an imposing and interesting
light, and in this is well calculated to do good. This
book should be circulated by tens of thousands. It should
be scattered broadcast over the whole land. We shall be glad
to see it introduced into the South and West, and we hope
our booksellers will order large supplies. Instead of pursuing
a time-serving policy, Mr. ADAMS speaks right out, and proclaims
our principles to the world, though surrounded by the most
adverse circumstances. We honor him for his fidelity and fearlessness.
May such men be multiplied."
From the N. Y. CHRONICLE.
"This work presents the distinctive features of the Baptist
denomination in a, new light, and should be read by every
Protestant."
From the CHRISTIAN (QUARTERLY) REVIEW.
"We are here presented with a small volume containing
great and weighty principles, which cannot fail of commending
themselves to the judgment of the judicious reader. Had the
Reformation been carried forward on. these principles, the
opposing obstacles to the union of God's people, and, consequently,
to the prevalence of the Gospel, had been taken out of the
way. The volume is valuable and will repay a careful perusal."
[In addition to the above notices many others of subsequent
editions have been received. When the author was in London,
in August, 1868, Rev. C. H. Spurgeon informed him that he
had used "Baptists Thorough Reformers" as a text book in his
Pastor's College, regarding it as the best Manual of Baptist
principles he had met.]
BAPTIST
THOROUGH REFORMERS
LECTURE
I
THE
AIM, THE REPROACH, AND THE TRIUMPH OF
THE RELIGIOUS REFORMER.
"These
that have turned the world upside down, are come hither also."
– ACTS xvii, 6.
It has always been the policy of the advocates of error, when
unable to sustain themselves by sophistry, specious reasoning
and false logic, to stigmatize the advocates of the truth
as innovators, disturbers of the peace, and dangerous
to the harmony and interests of the community. Such was the
course pursued by those who uttered the language of the text.
Paul and Silas, having been released from the Macedonian prison,
where they had been confined for preaching the Gospel, took
their departure from Philippi, and passing through Amphipolis
and Apollonia, "they came to Thessalonica, where was a synagogue
of the Jews." Here Paul, according to his usual custom, met
the Jewish rabbis and teachers, and reasoned with them out
of the Old Testament Scriptures, concerning Jesus of Nazareth
– proving to them that he was the Meesiah. His reasoning on
this subject was so forcible, that many of the Jews were convinced,
and professed their faith in the Saviour. This stirred up
the hatred and envy of the discomfited rabbis; and, finding
themselves unable to cope with the superior logic and masterly
reasoning of Paul, they enlisted the prejudices of the rabbis,
and gathered a mob, and created a riot, and endeavored to
lay violent hands on the disciples, and thus accomplish by
force and superior numbers, what they could not effect by
fair argument. Their accusation against the disciples is contained
in the words of the text: "These that have turned the world
upside down, are come hither also." My theme is,
THE
AIM, THE REPROACH, AND THE TRIUMPH
OF THE RELIGIOUS REFORMER.
I.
THE AIM OF THE RELIGIOUS REFORMER. A Reformer is one who seeks
to remove abuses which have crept into an organization or
community, or one who boldly enters a field where error has
held undisputed sway, and fearlessly wields amid giant powers
of opposition, the weapons of truth. He aims to entirely revolutionize
the minds of the community in which he labors, on that particular
subject where he believes reform to he needed. A compromise
between truth and error is not what he seeks, and will not
satisfy him. "The truth, the whole truth, and nothing
but the truth," is his motto. Old systems of error, however
sacred on account of their antiquity, he boldly attacks. Though
massive darkness has long brooded over the people, he aims
to dissipate the gloom, and shed upon them brilliant rays
of light. His work is a mighty one; the end for which
he labors is noble and sublime. He holds a position
in advance of the community in which he resides, and the age
in which he lives – hence he possesses traits of character
that are peculiar, which fit him to toil and suffer for the
accomplishment of his designs.
A spirit of noble
daring is his. He fears not to grapple with error, though
sanctioned by age, and supported by popular favor. He scruples
not, if need be, to stand alone, as the champion of truth.
With undaunted intrepidity he braves the "world's dread laugh"
or meets its frown. With a spirit of indomitable perseverance,
he steadily adheres to his purpose and determinedly pursues
his single object. Every obstacle thrown across his path affords
a new incentive to increased activity. Every difficulty he
meets, only gives new strength and inspires fresh courage.
He is not to be turned aside. Having put his hand to the plough,
he looks not back.
Self-sacrificing
effort and benevolent labor are his. His time, talents,
property, are all laid upon the altar of truth. He toils,
not to achieve a name, to amass wealth, or to advance a sect.
He labors for the good of others, while often he receives
only their hatred, reproach and persecution. If there is one
picture on earth that reminds us, more than any other, of
the meek and lowly Saviour, it is the spirit and conduct of
the reformer, patiently suffering at the hands of those whose
moral elevation he labors to effect. And here is the test
by which the true and false reformer may be tried and discovered.
Infidelity boasts of seeking a reform. But when did Infidelity
ever inspire its advocates with a spirit of self-denial for
the good of others? Where are its sacrifices made to benefit
and elevate the human race? Did infidelity ever suffer
to benefit man? Does it to-day go forth, as an angel of
mercy, to labor, to suffer, and to bless? No, no. But
the true reformer has a high purpose, a benevolent aim; he
occupies holy ground, and he can suffer, unjustly suffer,
to benefit his fellow-men. Let us notice,
II. THE
REPROACH OF THE REFORMER. All Reforms are attended with
agitation and conflict, but none more so than reforms in religion.
At first, the reformer may attract but little attention. His
attacks on error may appear so feeble, and his efforts to
advance the truth may seem so faint, that the opponents of
truth may esteem only the smile of ridicule and scorn necessary
to throw his work into insignificance, or a slight exertion
of authority sufficient to extinguish it. But let him continue
with boldness, energy and eloquence, to plead for truth and
begin to make an impression upon the public mind, and gather
adherents around him; then will his adversaries become agitated
and alarmed. Like the fierce storm, lashing into foam the
waters of the mighty deep, they stir up the popular mind,
until the entire community moves in angry surges, and persecution
and violence ensue. The more bold the onset, the more forcible
the elucidation of truth, the more numerous the adherents
to the reform, the more fiercely will the advocates of error
oppose the effort, and the more desperately will they seek
to crush by force, or circumvent by cunning, what they cannot
master by argument, or defeat by sound logic.
In such an event,
the reformer labors under every disadvantage. He is reproached
as a disturber of the public peace. He is regarded
as the cause of all the confusion and uproar, and must bear
all the odium connected with it. Look at the text and its
connection. The disciples had peacefully taught in the synagogue
in Thessalonica, yet all the uproar was charged upon them:
"These that have turned the world upside down, are come hither
also." Thus it has ever been. The opposers of reform have
lashed into fury the elements of political strife, and then
have charged the peace-loving disciples of truth with all
the disastrous results.
The reformer is
also reproached as an innovator. He is opposing old
customs and popular usages. He seems to be ruthlessly trampling
on all that has been held beautiful and venerable. He seems
to be setting up individual and novel opinions against the
united and established wisdom of ages. He seems to
be destroying every thing and advancing nothing. He seems
to be a reckless intruder, trespassing on ground rightfully
occupied by others. He seems to touch sacred things with an
impious hand. He seems to be sowing dissensions, destroying
hallowed institutions, and introducing unauthorized innovations.
But he perceives that these old forms and venerated institutions
are the offspring of error, and that truth and right demand
their extermination; in the name of God, therefore, he goes
forth, to overturn, to revolutionize, and to reform.
He is further reproached
as illiberal, uncharitable, bigoted, and narrow-minded. Because
he refuses to call error truth, and darkness light, and wrong
right, the slaves of error, the victims of darkness, and the
followers of wrong conclude that he is uncharitable and narrow-minded.
They forget that it is the highest charity to expose error
and oppose wrong, and that only the largest minds and most
benevolent hearts will seek to disseminate light and dispel
darkness, even though "the darkness comprehendeth it not."
There never yet
was a reform attempted, that did not suffer the reproach of
the dominant party. Look at that old reformer Lot: "This one
fellow came in to sojourn, and will needs be a judge." Look
at Moses, the prophets, John the Baptist, Martin Luther, Roger
Williams. All these were reproached as innovators, and virtually
charged with "turning the world upside down." But the greatest
innovator that ever appeared in our world was Jesus Christ.
He was the Great Reformer. He aimed directly to abolish the
old dispensation and make all things new. He paid no respect
to the antiquity of the scribe, the morality of the Pharisee,
or the sanctity of the priest. He threw himself upon the merits
of the truths he delivered, and declared himself a radical
innovator and reformer. Did not He meet reproach? Let the
purple robe, the reed sceptre, the thorny crown, the mocking
homage, and the blood-stained cross reply.
The apostles were
reproached. The Gospel which they preached was a great innovation
upon old and venerable institutions. No reform could ever
be compared with that which they sought to effect. They aimed
to overturn all the religions in the world. Hence they were
accounted "vagabonds, fools, and moon-struck madmen." They
were treated with ridicule, scorn, and contempt. They, a few
ignorant fishermen, seeking to abolish those religions which
had stood for centuries, and which had gathered around them
all the charms of history, philosophy, and poetry; religions
whose massive temples towered in majestic splendor to the
very clouds – religions which numbered among their devotees,
crowds of kings and heroes, artisans and sages, and which
were cherished by the most powerful and refined nations of
the earth. It is not strange that at first they were only
deemed worthy of ridicule; nor is it surprising, that as success
crowned their persevering labors, they became the subjects
of violent hate and bitter persecution. They were shaking
the foundations of ancient superstitions, they were disturbers
of' the public peace, they were detestable innovators, they
were hateful reformers, in short, they were "turning the world
upside down."
This kind of reproach
Baptists especially have been called to endure. They are great
innovators. Of all persecuted sects, the Baptists stand forth
as most prominent, simply and only because they aim at a more
complete and thorough reform than any others ever attempted.
They teach that Christ's kingdom is not of this world; that
the church is not a national, political, or provincial establishment;
but a congregation of holy men, separated from the world by
the receiving of the Holy Spirit. They seek to "turn the world
upside down "– not in the odious sense, but in the proper
and desirable sense. The world is wrong; it is morally wrong
side up; it needs to be revolutionized, and primitive Christianity
alone can do it. This is the instrument by which Baptists
aim to accomplish their design. By the propagation of primitive
Christianity, they confidently expect to achieve a complete
and entire Reformation in the Pagan, Romish, and Protestant
world, and bring the race of man back to God. We pass on to
notice,
III. THE TRIUMPH
OF THE REFORMER. The true religious reformer must ultimately
triumph. However opposed, reproached, and persecuted, he triumphs.
Even when he appears to be discomfited he triumphs. While
he struggles on in adversity, and while sad reverses meet
him in his work, still he triumphs. The power of the truth
is manifest in the support it yields him amid these disheartening
circumstances. The consciousness that he has discharged his
duty with fidelity, fills his mind with peace. He feels that
the smile of God is upon him; hence the frowns of the
opposers of truth, and their anathemas, are lighter than vanity
to him. He esteems "the reproaches of Christ greater riches
than all the treasures" of earth. The shame of the cross he
counts greater honor than all the applause of the world, and
the martyr's death is to him sweeter than all earthly pleasures.
He exhibits a dignity of character that far outshines all
others, and totally eclipses, on the historic page, all his
slanderous persecutors. He is as far superior to the time-serving
demagogue, as are the burning beams of the meridian sun to
the last sickly rays of the feeble taper, flickering in its
socket, and just ready to expire. He knows no fear of consequences.
Duty, it is his to perform – results, are God's to control.
He stands firmly, as the rock in the ocean, unmoved amid the
howlings of the tempest and the fury of the waves. For him
there is a, glorious future, however dark the hour of trial
may be; and though for a time he endures reproach, he will
have a name when his persecutors have perished and are forgotten.
Every true religious
reformer that ever lived in our world triumphed. Daniel, and
the three Hebrew worthies, possessed the spirit, endured the
reproach, and achieved the triumph of Reformers; they saw
their enemies clothed with shame, and the cause of God, which
they had espoused, gloriously advanced. And though their pathway
to success lay through the lions' den and the burning furnace,
these only made their triumph more sublime, and shed a new
halo around their names. Martin Luther triumphed – and though
Rome anathematized and bitterly execrated him, the name of
the poor monk of Erfurth is honored wherever evangelical Christianity
prevails; while the distinguishing doctrine for which he contended
has become one of the strong bulwarks of the Protestant world,
and the terror of Antichrist. Roger Williams triumphed – though
banished from the Massachusetts colony, and driven into the
desert wilds among the Indians. The religious liberty for
which he suffered, and which American citizens today enjoy,
forms the most distinguishing and pre-eminent glory' of our
country. How superior the fame of such men to that of the
mere military hero! Napoleon won his fifty battles; William
Carey translated the Bible into almost as many different languages;
and while to-day the name of Napoleon begets sentiments of
disgust, or wakes emotions of unhallowed ambition, the name
of William Carey touches a chord in every Christian breast,
arousing to new life and to more unreserved consecration to
Christ, the energies of the ablest and best of Zion's sons
and daughters.
There is a great
deal of this work of reform before the church at the present
day. Especially is this true of the Baptist churches of this
country. They are prepared to labor for a more thorough reformation
than any others can undertake. There are forms of error, productive
of incalculable mischief, which none others can consistently
attack; while all others retain and seek to perpetuate the
unscriptural dogma of infant baptism, which with every other
traditionary rite must be abolished, before the world's revolution
will be complete. Let it be remembered that each has a personal
interest and responsibility in this matter. Let the inquiry
be, "Lord, what wilt thou have me to do?" Every Christian
is to aim to reform, first himself; then the world. The Word
of God must be our weapon. With this, old forms of error must
be attacked, and the conflict only end when the field is left
in possession of truth. "Wherefore, seeing we also are compassed
about with so great a cloud of witnesses, let us lay aside
every weight, and the sin which doth so easily beset us, and
let us run with patience the race that is set before us, looking
unto Jesus, the author and finisher of our faith, who, for
the joy that was set before him, endured the cross, despising
the shame, and is set down at the right hand of the throne
of God."
BAPTIST
THOROUGH REFORMERS
LECTURE
II
THE
RECEPTION WHICH SHOULD BE GIVEN TO
THE RELIGIOUS REFORMER.
"These
were more noble than those in Thessalonica, in that they
received the word with all readiness of mind, and searched
the Scriptures daily, whether those things were so." – ACTS
xvii. 11.
INFIDELITY
and error have always delighted to taunt the disciples of
Christ and the friends of truth with ignorant credulity, and
the reception of unfounded and absurd dogmas, without due
forethought and investigation. They have arrogated to themselves
all the freedom of thought and independence of mind there
is in the world, and profess to have calmly investigated the
truths which they reject. The taunt on the one hand, and the
assumption on the other, are both false; for it is a significant
fact, that a pure Christianity has advanced just in proportion
as the right of free and independent investigation has been
enjoyed and exercised; and moreover, it is the glory of Christianity,
that it courts the test of candid examination, and commends
such a course whenever adopted.
We have a striking
illustration of this in the text and its connection. The apostle
Paul, having been driven from Thessalonica by an infuriated
mob, excited to deeds of violence by bigoted and interested
partisans, fled to Berea. Here he pursued a course similar
to that which he had adopted in Thessalonica. He entered the
Jewish synagogue and taught in the name of Jesus. The community
in this place was composed of men of more independent minds,
and nobler spirit than the Thessalonians; and, consequently,
they gave the apostle a far different reception from that
which he experienced in their city. They were not afraid to
discuss, examine, and fairly investigate the new doctrine
which he introduced to them, and after bringing it to the
proper test, to let it stand or fall on its own merits. This
conduct was truly noble; and as such, it is endorsed by the
Holy Spirit in the inspired words of the text: "These were
more noble than those in Thessalonica, in that they received
the word with all readiness of mind, and searched the Scriptures
daily, whether those things were so." Though the apostle appeared
among them as a reformer, they did not consider him an intruder,
or treat him as an innovator; but they acted like rational,
intelligent beings; they acted like men; they acted as all
should act under like circumstances. Our theme on the present
occasion will be,
THE
RECEPTION THAT SHOULD BE
GIVEN TO THE RELIGIOUS REFORMER.
In
illustrating this theme, I shall invite your attention to
the conduct of the Bereans, and their treatment of Paul and
Silas, as the divinely approved example. This example will
appear to better advantage, if we follow the phraseology of
the text, and notice,
I. THE COMPARISON
INSTITUTED. "More noble than those in Thessalonica." The Thessalonian
Jews had exhibited a spirit of gross intolerance. They were
destitute of that spirit which truly ennobles man. They had
power and influence, and they used these to crush the weak.
They were filled with envy and jealousy, and they gave vent
to their feelings in acts of violence and oppression. Refusing
to be convinced themselves, they determined to prevent all
others from being convinced. They appealed to passion, and
prejudice, rather than to judgment and reason. They made old
opinions, and popular usages, the standard and test by which
they tried the apostles' teaching, instead of the Word of
God. They falsely accused them of disturbing the peace of
society; and, by a willful misconstruction of their words,
they even charged them with treasonable designs against the
government: "These," said they, "all do contrary to the decrees
of Caesar, saying that there is another king, one Jesus."
They drove them entirely away from their city, and then took
security of those who had hospitably entertained them. Nor
was this all. They followed them to Berea, and stirred up
the people there, so that Paul was compelled to leave that
place. Now, in contrast with this course, notice,
II. THE RECEPTION
OF THE APOSTLES BY THE BEREANS. "They received the word with
all readiness of mind." They were wedded to the same rites
as were the Jews in Thessalonica. Their prejudices were in
favor of Judaism and arrayed against Christianity. Hence,
the teaching of the apostle was as much opposed to their views,
as to those of the Thessalonians; but notwithstanding all
this, they "received the word with all readiness of mind."
This implies that they received it,
1. Respectfully.
It is too frequently the case, that when the truth is
presented to those who have long cherished religions error,
they treat it with ridicule, especially where it comes in
contact with their preconceived opinions. Thus the Athenians
treated Paul, when he broached the doctrine of the resurrection,
"And when they heard of the resurrection of the dead, some
mocked; and others said, We will hear thee again of this matter."
(Acts xvii. 89.) Thus it is, often, in our day. The curling
lip, and the sneer of contempt, and the expression of ridicule,
are seen and heard as soon as a favorite dogma is touched,
no matter how kindly. Not so with the Bereans. However novel
the doctrines of the apostle appeared, however opposite to
what they had been taught, or however different from their
previously formed opinions, they listened to what he presented
with respect. They received the word,
2. With candor.
They were disposed to be frank and fair. They were open
to conviction – honest and ingenuous in their conclusions.
They kept their minds free from an undue bias, and let every
argument have its full weight. They were disposed to think
and judge according to truth and justice. They were willing
to admit every reasonable and logical conclusion. They banished
prejudice, and examined the subject impartially. This is the
proper way to arrive at the truth. God gave us our reason
to be exercised in religious matters, as well as in
worldly affairs. These Bereans neither exhibited bigotry on
the one hand, nor credulity on the other. They were willing
to hear, and then they judged for themselves, and formed their
own conclusions. This is all that can be demanded.
This course was honorable to themselves, and would make even
those respect them who differed from them. And this is true
of any man, or body of men. let them be candid, fair and frank,
and they will win the respect of those who arrive at, a different
conclusion from them. They received the word,
3. Patiently.
They did not get in an ill-humor with the apostle, or
exhibit signs of irritation, or. cherish feelings of malice
toward him, because he sought to convert them from Judaism.
Though it was the religion of their fathers – though they
had been brought up in it – though their prejudices were strongly
wedded to its rites and ceremonies – still, they calmly listened
to the reasons urged by the apostle why they should abandon
it, and connect themselves with that sect which was "everywhere
spoken against." They were not offended at his zeal; their
minds were unruffled, and day after day they came to patiently
hear him through. How different is this from the conduct of
most persons. Just touch their peculiar doctrines, or hint
that the rites which they observe are unscriptural, and without
waiting to hear the reasons for such an opinion, they at once
become agitated, and impatiently desire to leave the place
and inwardly determine that they will not again enter it.
So did not the noble Bereans. They wished to find the truth,
though it might lie in a different direction from that in
which they had been accustomed to seek it. They desired to
follow the truth, though it might lead to the abandonment
of time-honored customs and the breaking up of old and pleasant
associations. Therefore, "they received the word with all
readiness of mind." Such a course might offend interested
partisans, but God commends it as noble. We notice,
III. THE TEST BY
WHICH THEY TRIED THE TEACHING OF THE APOSTLES.– "They
searched the Scriptures daily, whether these things were so."
This is the divine standard of appeal. God gave it as our
guide, and we are commanded to search it. It is to be the
test of all religious teaching; and the conduct of the Bereans
in making it the test of Paul's preaching is honored by its
divine Author; for let it not be forgotten that it is Jehovah
who speaks in the text.
They did not appeal
to Tradition. They might have done this. Rumor said
that Christ was an impostor; Paul affirmed that He was the
Messiah. How were they to decide? Simply by appealing to the
Scriptures. They did not appeal to their priests and
rabbis. They had told them to oppose Christianity,
and seek to exterminate it. But they knew their priests were
fallible men, and that if they obeyed them, they might possibly
be "found fighting against God." They did not appeal to their
own preference, and interest, and convenience.
These would have prompted them to reject the investigation
of the doctrine. and decide at once in accordance with tradition
and popular customs.
Abandoning all
these false and uncertain standards, they appealed to the
Scriptures, to settle the differences between their views
and those of their reformers. They "searched" the Scriptures;
as one who seeks for something that is lost. Many persons
read the Bible only to find support for what they already
believe, and search the Scriptures to prove that what is
new to them is not so. But these Bereans exhibited
the same candor in testing the word, that they did in its
reception. If the Scriptures sustained the apostle, they adopted
his views; if not, they rejected them. Thus they honored God,
and exempted themselves from the charge of willful ignorance,
intolerance, and superstition.
This is the reception
that should always be given to those who aim to reform a community,
whether that reformation be universal, or whether it have
reference only to a single doctrine or ordinance. Such a reception
is all we ask for these Lectures. Such a reception is all
Baptists ask anywhere. Those who hold the truth have nothing
to fear from such a course. Respectful, candid, and patient
attention, will enable them the more readily to detect sophistry
and specious reasoning, and the study of the Bible will always
expose what is unscriptural and erroneous. Moreover, this
course has the sanction of Jehovah, however much it may offend
men. The Bible should he the test of all preaching. That man
who desires to make himself the umpire and final standard
of appeal to his congregation, involves himself in a fearful
responsibility, and virtually claims for himself infallibility.
Yet some ministers appear offended if their authority is questioned,
or if their preaching is tested by the Word of God. So did
not Paul. Though inspired, he commended the course of those,
who, instead of taking his say so for it, examined
the Scriptures for themselves, to see whether those things
which he told them were so. To adopt a contrary course, and
blindly follow a minister or priest, is downright Romanism;
and, if pursued universally, would arrest the progress of'
the Gospel, and clog the wheels of truth, and stamp
error with immutability.
What if the Hindoo,
the Burman, and the Chinese follow their priests, and universally
determine never to examine Christianity? What if the Mohammedan,
Romanist and Greek, follow their teachers? What if the Universalist,
Infidel, and Atheist, follow their champions! And yet these
have as much war rant to do this, as the Presbyterian, Methodist,
or Baptist. No, my brethren, your minister is not to be the
umpire or standard. There is but one who could say, "Follow
Me!" and that was Christ. We point you to Him. We direct
you to His Word as the standard of your duty, and to His example
as the pattern of your lives. If, in these Lectures, we say
anything that conflicts with these, reject it; but if you
God, on examination, that these things which we preach are
so, remember, the whole responsibility of rejecting, not us,
but the Word of' God, and the meek and lowly Saviuor, rests
at your own door.
If the conduct
of the Bereans were universally imitated, what happy events
would follow. How soon would infidelity, and error, and superstition
vanish before the influence of sound reason and Scripture
truth. What courtesy, and forbearance, and love, wou1d be
manifested among brethren who differ. How much more diligently
would the Bible be studied, and how soon would the multitude
of sects and parties disappear, and the Saviour's prayer that
they all might be one would be answered.
The contrary course
can benefit no one. If a man is in an error, no matter how
trivial, it can do him no good to continue in that error.
Especially, it can do him no good to dwarf his mind, and stunt
his intellectual powers, in order that he may continue in
it unmolested. Yet this is the effect of refusing a
candid investigation of the truth. Further, if a man has the
truth, he will not fear investigation, but rather court it,.
"He that doeth the truth cometh to the light, that his deeds
may be made manifest, that they are wrought in God."
If a pretended
reformer appears, there is no surer way of exposing the imposition,
than the adoption of the example of the Bereans. But if a,
contrary course is pursued, it frequently leads to the exercise
of a morbid sympathy toward those who hold injurious error.
Now Baptists appear before the world as those who aim at a
complete reform. They, appeal not to the sympathies, but to
the consciences of men; not to prejudice, but to reason; not
to tradition but to the Scriptures. They simply ask for the
reception which the Bereans gave to those who sought to convert
them from Judaism to Christianity.
BAPTIST
THOROUGH REFORMERS
LECTURE
III
THE
WEAPONS OF THE RELIGIOUS REFORMER
"For
the weapons of our warfare are not carnal, but mighty through
God
to the pulling down of strongholds." – 2 CORINTHIANS x. 4.
Ever
since the introduction of sin into the world, there has been
an unremitting conflict between truth and error. The earth
has become a vast battle-ground; the theatre of a mighty moral
warfare. Truth and error are necessarily opposed to each other,
and whenever they come in contact, a fierce contest ensues,
which ends only when error is destroyed. This conflict is
not, however, one of a material kind; nor should physical
force be used in carrying it on. It is a moral warfare; and
ultimate success can be sensed only by the use of corresponding
weapons. The advocates of error may press into their service
carnal weapons, as indeed they are always forced to do, in
their vain efforts to sustain themselves. and oppose the truth;
but thus they only acknowledge their own weakness, and betray
the defects of their cause, and insure in the end their own
defeat. The disciple of the truth needs no such weapons. He
knows that they can yield him no advantage, and secure no
permanent benefit; and he sees that they would only encumber
and embarrass him in the conflict, and retard the cause he
seeks to advance. He feels that in order to be successful,
he must use only those means which God has appointed, and
which He can bless. He therefore appropriately adopts the
language of the text: "For the weapons of our warfare are
not carnal, but mighty through God to the pulling down of
strongholds." The theme of this Lecture is,–
THE
WEAPONS OF THE RELIGIOUS REFORMER
In
conducting any enterprise, or effecting any work, instruments
are neccessary implements adapted to the end designed. The
work of the reformer is, in a great measure, a work of destruction.
He goes forth to demolish all that is opposed to truth – all
that prevents its free and rapid advance. He is the pioneer,
who is accounted "famous according as he lifts up the axe
upon the thick trees."1 Error is rather negative
than positive. Truth was intended to enlighten man; error,
like a cloud, intervenes to shut out its brilliant rays. Truth
was intended to make man happy; error infuses poison, and
introduces the ingredients of misery. Truth was intended to
make man free; error rears her fortress and strongholds, and
makes him a captive in them. Now the work of the reforrner
is to dissipate this cloud – to extract this poison – to pull
down these strongholds. The work of Christ, the Great Reformer,
was eminently a work of destruction. He was manifested that
He might "destroy the works of the devil." Let us notice,
I. THE STRONGHOLDS WHICH THE RELIGIOUS REFORMER IS CALLED
ON TO DEMOLISH.
1. lgnorance.– All religious error is the offspring of ignorance
and mistake. God is true, and His Word is true. No religious
error can find any support there. Yet we know that error does
exist to a vast extent. How mighty, then, is this fortress!
and how strong! Look at the ignorance of heathen nations.
See the ignoranee of those who are under the dominion of the
Papacy. Behold the lamentable ignorance of a vast majority
of Protestants. Now the reformer meets this stronghold wherever
he undertakes to labor. He beholds wilful ignorance of plainly
revealed truths. He beholds one body of men wilfully ignorant
of the views and practices of another body which they condemn.
He finds himself misrepresented, misunderetood, and opposed,
because men are entrenched in this stronghold. The Apostle
Paul once found himself a victirn of misrepresentation which
had gained currency simply through the inexcusable and wilful
ignorance of those who believed them. "Art not thou that Egyptian,"
he was asked, "which, before these days madest an uproar,
and leddest out into the wilderness four thousand men that
were murderers?" The religious reformer is frequently assailed
with questions as absurd, betraying the wilful ignorance of
those who oppose him in his work. This ignorance he labors
to remove.
2. Prejudice.– Prejudices are generally in favor of that to
which men are accustomed, and opposed to that which appears
new to them. If men have been accustomed to error, they love
it on account of its antiquity; and the inquiry too frequently
is not, what is truth? but, is it in accordance with our prejudices?
is it what our fathers practiced? is it what they taught us?
Men speak of time-honored customs; they forget that, while
errors may be time-honoved, truth is eternal. Prejudice is
a mighty stronghold. Its walls are of adamantine strength
and of almost impenetrable thickness. Entrenched in this fortress,
men are unapproachable. The soundest logic, the strongest
arguments, the most convincing proof, the fairest reasoning,
all fail, all are powerless, while prejudice holds the mind
within her grasp. The very work of the religious reformer
brings him in direct contact with those customs whieh appeal
most powerfully to men's prejudices. He aims to remove old
errors; but, in order to do this, he must first demolish the
stronghold in which they are entrenched. He aims to convince
men that it is better to be the willing subjects of reason,
than the blind slaves of prejudice.
3. Self-interest.– Many go with the crowd, merely because
it is to their present interest. After they are enlightened
by truth, and after their old prejudices are overcome, still,
selfishness prevails; and instead of doing that which they
know to be right, and laboring to advance the truth, they
prefer to act contrary to their own convictions. They perceive
that the truth is unpopular – that its advocacy will necessitate
self-denial and sacrifice – that their temporal interests
will suffer, and their names be cast out as evil. Now the
religions reformer aims to make men benevolent; he labors
to make them willing to deny themselves and cheerfully suffer
for the good of others and the sake of the truth. Selfishness
must be demolished, this mighty stronghold must be pulled
down, ere the reformer can succeed in his work. Thus, the
victims of error must be driven from every refuge, and their
hiding-places must be destroyed, before they will be made
free by the reception of the truth. Notice
II. THE MEANS BY WHICH THIS IS ACCOMPLISHED.– These are stated
in tlie text negatively. "The weapons of our warfare are not
carnal." The religious reformer does not invoke
1. The Civil Power.– He does not seek to force men by legal
enactments to embrace his views, or profess attachment to
his cause. He does not seek to unite the Church with the State,
or enforce his teachings at the edge of the sword and the
point of the bayonet. He does not use persecution or oppression
of any kind. He does not use authority of office, either civil
or ecclesiastical. He does not use the authority growing out
of the domestic relations to force the consciences of those
who are subject to him, or compel them to adopt his views
of truth. He utterly renounces compulsion of every kind. The
gibbet, the rack, and the stake, are all discarded by him.
Here was one radical defect of the Reformation of the sixteenth
century. The civil arm was invoked, the State was united with
the Church, a political element was infused, and carnal weapons
were used as freely by the Reformed Churches in enforcing
their dogmas as by the Papacy in maintaining its heresies.
The thorough religious reformer uses no such weapons. Neither
does he employ
2. Calumny and Misrepresentation.– In order successfully to
combat the opinions and practices of an opponent, individuals
sometimes distort and falsify his views. They present an absurd
doctrine, which is inconsistent both with reason and revelation,
falsely charge it on those whom they oppose, and then eloquently
declaim against it. Or. they mistake the arguments used by
their opponents to sustain their views, and endeavor to make
the impression that they are but weak fanatics, or men laboring
under mental imbecility. Or, they openly slander and vilify
them, and injure their reputation. And thus they labor to
bring into disrepute both the views and practices they oppose,
and the persons who advocate them. All who persecute, love
to have some pretext; they therefore first slander their victim,
and then put hirn to death. Thus it was with Jesus; false
witnesses rose against him; and though their testimony carried
its refutation on its very face, it was made the pretext for
his crucifixion. But the thorough religious reformer, having
no desire to persecute, needs no pretext for it; he therefore
discards calumny and misrepresentation. Neither does he resort
to
3. Flattery and Cunning Artifices – He appeals not to sinful
passions, such as pride, ambition, self-indulgence and a desire
for worldly honor. This is often done in order to advance
a sect or party. "Our denomination," it is urged, "is the
most popular – it numbers more than any other – it has more
wealth." "Our church is the most respectable – it embraces
the most learned and talented men; therefore we are right."
"It will be to your interest to join our church, because it
is THE church of the place." Now all such motives as these
must be classed among the carnal weapons. They appeal to selfishness.
The true reformer makes no such appeals, urges no such motives,
wields no such weapons: "For the weapons of his warfare are
not carnal."
Such weapons are
impotent, and worse than useless, in seeking to advanee the
trnth. If a man becomes an honest and faithful follower of
the truth, it must be for the truth's sake, and not to avoid
persecution, or reproaeh, or unpopularity. Such weapons can
never pull down the strongholds of error, but rather render
them more impregnable. Persecution will never enlighten the
mind of the ignorant, misrepresentation will never remove
prejudice, and flattery will never demolish selfishness. And
further, such weapons only recoil on the heads of those who
use them. It is an immutable decree of Jehovah, that " they
who take the sword shall perish with the sword." We have a
striking illustration of this in the burning of Cranmer and
Rogers. We have been taught to sympathize with them in their
martyr-deaths at the stake; and that sympathy we would not
check, for they were cruelly persecuted. But we would at the
same time recognize in their sufferings a, fulfilment of Christ's
words, "With what measure ye mete, it shall be measured to
you again." The hands of both of them had been stained with
the blood of Joan Boucher, a noble-minded and pious female,
who, in the reign of the youthful Edward, was committed to
the flames for the sin of being a Baptist. "Cranmer is said
by Fox to have been most urgent with the you»g king to affix
the sign manual to the cruel document. The youthfnl king hesitated.
Cranmer argued from the law of Moses, by which blasphemers
were to be stoned to death. With tears but unconvinced, the
royal signature was appended. Rogers also thought that she
ought to be put to death, and when urged with the cruelty
of the deed, replied, 'that burning alive was no cruel death,
but easy enough.'"2
God has shown, in an unmistahable manner, his disapprobation
of carnal weapons. While the reforrner deprecates the use
of these means, there are weapons employod by him which are
"mighty, through God, to the pulling down of strongholds."
Among these we notice,
1. The Word of God. This is the double-edged sword of the
Spirit. This is the grand weapon which is to cut its way through
all error. It always has been successful, and always will
be. Those only have been successful reformers, who have used
this as their great weapon. Look at the Great Reformer; when
he went forth to encounter, in the wilderness, the arch adversary
of truth, how did he vanquish hirn? Though all the hosts of
heaven were ready to do his bidding, and drag Satan back to
his prison, He disdained to exert physical force. He used
this great weapon; and every assault of the Tempter was repelled
by the calm reply, "It is written – it is written – IT IS
WRITTEN. When the apostles went forth, the Word of Cod was
the iustrument with which they overcame the opposition of
Judaism. And what gave rise to the reformation in the sixteenth
century? Why, a poor monk found a Bible, and in his cell made
it his study. Happy would it have been for the world, if the
reformers of that age had been guided exclusively by its holy
precepts. Discarding tradition, aiid every human invention,
the thorongh religious reformer makes the Bible both his text-book
and test-book.
2. Candor and Affection. He takes pains to ascertain accurately
the views of those whose errors he would correct, giving them
credit for the truth they hold, and acknowledging their excellences
wherever they exist. His work is not to destroy their lives,
their liberties, or their reputations, but their errors. He
therefore speaks the truth in love, and seeks not theirs but
them. His great wish is to benefit them; and, like the blessed
Redeemer, who could mingle His tears of compassion with his
denunciations against sin, the reformer boldly and sternly
denounces error, yet cherishes ardent affection for those
who are "out of the way." He also employs
3. Sound Reason. He appeals not to passion or prejudice, but
to the understanding. He is able to give a reason for every
thing he attempts. He shows the fitness of things, and their
propriety; he invites the exercise of the judgment of those
whom he addresses. Instead of regarding men as brutes, who
are to be driven by force, he recognizes them as rational,
intelligent beings, who are to be convinced, and persuaded,
and moved by mental and moral power. Christ and the apostles
were great reasoners; especially is this true of the apostle
Paul. Who can read the epistles to the early churches, without
being struck with the force of his reasoning? The advocates
of error cannot stand before the reformer who is well skilled
in the use of this weapon.
4. Earnest, believing, importunate prayer. – "Mighty through
God." He must give success in the use of the weapons. The
religious reformer, therefore, while he wields the "sword
of the Spirit" and exhibits in his own life the power of the
truth he holds, depends only on God for success in his work.
He pleads for men with God, while he pleads with men for the
truth. Every successful religious reformer has been a man
of prayer. Earnestness in the pulpit has not accomplished
so much as earnestness in the closet. With a deep conviction
that it is God's work he is endeavoring to advance, he confidently
looks up for God's aid and blessing in prosecuting it, and
feels assured that while his weapons are not carnal, they
are yet "mighty through God" to the pulling down of strongholds."
These are the weapons
of the reformer. With these he goes forth to attack the strongholds
of sin, and raze to the ground the giant fabric of error.
To be successful even in advancing the truth, we must use
only the divinely appoirited means; for wherever the opposite
course has been pursued, the most disastrous results have
followed. Truth is only trammeled and retarded by the use
of any but the heaven-approved weapons.
These weapons,
only, have been used by Baptists. They have never figured
on the historic page as persecutors. Though the subjects of
bitter oppression and cruel persecutions themselves, it has
been their glory always to exclaim, "The weapons of our warfare
are not carnal, but mighty through God to the pulling down
of strongholds!"
BAPTIST
THOROUGH REFORMERS
LECTURE
IV
THE
FIRST FEATURE OF THE REFORM AT WHICH BAPTISTS AIM –
THE EXALTATION OF THE WORD OF GOD ABOVE TRADITION.
"Thus
have ye made the commandment of God of none effect by your
tradition."
– MATTHEW xv. 6.
EVERY
reform in religion presupposes the existence of errors, evil
in their tendencies and results, which have gradually crept
into eeclesiastical organizations, and which need to be removed
in order that such organizations may become pure and scriptural.
A reforrn is not the introduction of a new system of religion,
but rather the revival of the old system, and the assertion
of its supremaey over the innovations of men. It is not a
movement based on the pretended reception of a new revelation,
conflicting with previous ones from an unchanging Jehovah,
but it is the enforcernent of the commands and precepts which
have already been revealed, but which have been obscured,
and invalidated, and made of none effect by human tradition.
Thus it was with
the Great Reform introduced by Jesus Christ. He declared that
he came "not to destroy the law, but to fulfil it." In the
prosecution of his mission, he utterly disregarded the religious
rites which owed their origin to mere human invention, and,
by a studied non-observanee of the traditions of the Jewish
elders, he constantly exhibited his disapprobation of them.
At the same time, he taught principles, which, if carried
out, would restore the supremacy of God's law, and effectually
remove every vestige of this usurpation of authority by man.
This course brought down upon him the displeasure of those
who were wedded to the rites of tradition, while they neglected
the more important commands of God. They therefore came to
expostulate with him in reference to the course pursued by
him, saying, "Why do thy disciples transgress the traditions
of the elders~" But Jesus, in reply, asked them a far more
pertinent and weighty question: "Why do you also transgress
the commandment of God by your tradition?" and then, after
citing a case in point, he charged them, in the words of the
text, with making void the law of God, by substituting their
unscriptural observances for his divine commands: –" Thus
have ye made the commandment of God of none effect by your
tradition."
There exists to-day
a body of Christians, who are laboring to effect the same
kind of reforrn as that in which the blessed Saviour was engaged,
more than eighteen hundred yeavs ago. That body, though designated
since the days of Christ by various names, is known, at the
present time, by the name of Baptists. The theme of this,
and several succeeding Lectures will be,
THE
DISTINGUISHING FEATURES OF THAT REFORM
IN WHICH BAPTISTS ARE ENGAGED.
Many
persons suppose, that the only difference between Baptists
and other evangelical denominations, is respecting the mode
and subjects of baptism. This is, indeed, the principal external
difference: but this difference exhibits tlie adherence, on
the part of Baptists, to a great and important principle,
which is involved in their action, and which they believe
to be violated by those who difer from them in this matter.
An illustration of their position is found in the text and
its connection. The washing of a person's hands before eating,
was, in itself, a small matter; but it involved, in this instance,
a sinful obtruding of human tradition in the place of divine
commands. This is just the principle that is involved in the
practice of infant sprinkling. We announce, then, as the First
Feature of the reform in which Baptists are engaged,
The
Exaltation of the Word of God above Tradition,
in all Matters of Religious Duty.
There
has always been a conflict between Divine revelation and human
tradition; and yet the advocates of the latter have almost
invariably endeavored to reconcile it with the former, and
thus the Word of God is often distorted in vain efforts to
make it support that which is of merely human origin. The
ultimate effect of these efforts is to divide the Bible against
itself, and to cause it to be utterly disregarded as the standard
of appeal in matters of religious duty. It was thus with the
traditions of the Jewish elders. Those who followed them and
practised their rites, ceased to regard the Scriptures which
they possessed as the standard of duty; they became a dead
letter, and the tradition of the elders – not the Scriptures
– was the authority they cited for the support of their rites.
"For God commanded, saying, Honor thy father and mother; and
he that curseth father or mother, let him die the death. But
ye say, Whosoever shall say to his father or his mother, It
is a gift by whatsoever thou mightest be profited by me, and
honor not his father or his mother, he shall be free. Thus
have ye made the commandment of God of none effect by your
tradition."
The same result
followed, when the disciples listened to the voice of tradition.
On one occasion Christ said, in reference to John, "If I will
that he tarry till I come, what is that to thee?" Tradition
immediately distorted the question into an assertion: "Then
went that saying abroad among the brethren, that that disciple
should not die."3 Here tradition uttered a
falsehood, and taught as usual a lie.
It is thus, also,
in reference to the Chureh of Rome. Tradition after tradition
has been received, until it becomes dangerous to the interests
of that church to permit her deluded members to read God's
Word – so directly are her traditions opposed to that Word.
And, in order to sustain herself, she vainly arrogates to
herself infallibility, and exalts herself above the Bible,
and makes the commandment of God of none effect by her tradition.
The will of the Pope. and the decisions of councils, are made
the standards of appeal, and the Bible is a dead letter. And
yet this same church, in all her corruption, endeavors to
reconcile her traditions, in some instances, with the Bible;
but, in order to do it, she distorts and invents Scripture
to suit herself.
On what does the
Papacy rest to support its penances, and image-worship, and
prayers to the saints, and priestly absolutions, and, in short,
its very existenee? I reply in one word, Tradition. Let
the Bible become her standard, and she would cease to exist.
She has made almost every commandment of God of none effect
by her tradition.
Thus it is, also,
with Protestant Pedobaptist churches. Tradition is the basis
on which infant sprinkling rests. We look in vain for any
command in referenee to it in the Bible; the Scriptures utter
not a word in support of it. The most able Pedobaptists have
themselves admitted this. Says Dr. Woods, an eminent Pedobaptist:
"Whatever may have been the precepts of Christ, or his apostles,
to those who enjoyed their personal instruetions, it is plain
there is no express precept respecting infant baptism
in our sacred writings. The proof, then, that infant baptism
is a divine institution, must be made out some other way."4
He says further: "The want of an express,
positive command of Scripture that infants should be baptized,
is not to be considered as a valid objection against infant
baptism."5
It is here plainly
admitted that there is no command for infant baptism
in the Word of God. But we do not need these admissions to
substantiate our assertion. We simply appeal to the Bible
itself. If it was there, we could see it for ourselves. We
ask any one to show us the first instance of the sprinkling
of an infant, or any command to administer baptism to infants.
It cannot be found. Thousands of dollars have been offered
for the production of a single text, authorizing the practice;
but these premiums have never been claimed. On what, then,
does it rest? I reply, on tradition. Dr. Woods says
that authority for it, "may be afforded particularly by an
unwritten tradition." It is a human invention,
having no higher authority than that of man. It is one of
the traditions which the Protestant Reformers brought from
Rome. It is the main "pillar" on which Popery rests; for,
if you take away the baptism of infants, Rome would soon fall.
Its defence necessitates Romish arguments; and instances are
not wanting where Pedobatists in combating Romanists, have
either been compelled to use arguments fatal to their own
practices, or else be defeated. 6
And it is a matter of history, that Protestant arguments
against Baptists have often been used by Romanists against
Protestants themselves. A forcible proof of this is seen in
the following extract from the Roman Catholic Catechism:
"Q.
Can Protestants prove to Baptists, that the baptism of infants
is good and useful?
"A. No; they cannot; because, according to Protestant principles,
such baptism is useless.
"Q. Why do you say this?
"A. One of the Protestant principles is, that no human being
can be justified except by an act of faith in Jesus Christ;
but no infant is capable of making this act of faith; therefore,
upon Protestant principles, the baptism of infants is useless.
"Q.Can you draw the same consequence from any other principle?
"A. Yes; their first principle is, that nothing is to be
practised which is not authorized by Scriptural example;
but it does not appear from Scripture, that even one infant
was ever baptized; therefore Protestants should reject,
on their own principle, infant baptism as an unscriptural
usage.
"Q. How do Baptists treat other Protestants?
"A. They boast that the Scripture is evidently for Baptist
practice – that other Protestants hold traditional doctrines,
like the Catholics. They quote Matt. chap. 28: 'Go teach
all nations, baptizing them,' from which they say it is
clear that teaching should go before baptism; hence they
conclude that as infants cannot be taught, so neither should
they be baptized, until they are capable of teaching or
instruction.
"Q.
What use do they make of Mark, chap. 10: ' He who believeth
and is baptized shall be saved?
"A. They say it is evident that belief or faith must precede
baptism; but they add infants are not capable of believing;
therefore neither are they capable of being baptized.
"Q. What can Protestants reply to this Baptist reasoning?
"A. They may give these passages another meaning; but they
can never prove that their interpretation is better than
that of the Baptists, because they themselves give every
one a right to interpret Scripture.
"Q. How do Catholics prove that infants ought to be baptized?
"A. Not from Scripture alone, which is not very clear on
this subject, but from the Scripture illustrated by the
constant tradition of the church.
"Q. Can Proteatants use this argument of tradition against
the Baptists?
"A. No; they have no right to use it in this matter, where
it would serve them, since they reject it in every question
where it is opposed to their novel and lately invented doctrines."7
Says
the President of the famous Council of Trent, a Roman Catholic
Cardinal, speaking of the Baptists: "And surely, how many
soever have written against this heresy, whether they were
Catholics or Reformers, they were able to overthrow it, not
so much by the testimony of the Scriptures, as by the authority
of the Church." And Bayle, in his Critical Dictionary, says
that the Protestants were obliged to meet the Baptists with
arguments which were turned against them by the papists. Dr.
Woods furnishes us an illustration of this assertion. He says:
"It is unquestionable, that the knowledge of some extraordinary
events of providence, or of some divine injunctions, may be
as truly and as certainly communicated in this way, [by an
unwritten tradition,] as in others; and we should in many
cases, consider a man who should refuse to admit the truth
and authority of a tradition, to be as unreasonable, as if
he should refuse to admit the authority of written or printed
records."8 Now I ask if this is not
giving up to Rome all she claims? "We should consider a man
who should refuse to admit the authority of tradition, to
be as unreasonable as if he shonld refuse to admit the authority
of written or printed records!" Will not Popery heartily endorse
this doctrine? Now on what kind of traditionary authority
does infant sprinkling rest? Why, upon the same as every other
corruption of Rome; and if Romish tradition be followed in
this case, why not in all others? Thus, we have shown that
infant sprinkling requires Romish arguments. Now, the simple
reason of this is, that, like the other rites of Popery, it
is founded in tradition.
Further, the commandment
of God is made of none effect by this tradition. God has given
express and plain commands, in reference to every duty and
ordinance. He has commanded believers to be baptized; He has
extended the command to none others. Those baptized in infancy,
in a multitude of cases, grow up in unbelief, and never become
believers. But where they do become converts, they are taught,
by the tradition of the church, that their infant baptism
is sufficient, and they are not expected to be baptized after
believing. And even when persons sprinkled in infancy are
led, by the study of the Bible, to desire baptism after they
have believed, strong efforts are always made to dissuade
them from it, and they are often compelled to go to the Baptists
in order to be baptized. These things are of such common occurrence,
that it is unnecessary to relate instances in proof. Thus
the Word of God is made of no effect.
Again, Pedobaptists,
like the Jewish elders, endeavor to reconcile their tradition
with the Word of God. Look at their reasoning: "Whosoever
shall say to his father or his mother, It is a gift by whatsoever
thou mightest be profited by me, and honor not his father
or his mother, he shall be free." Pedobaptists say: "If any
persons be sprinkled in infancy, and be not baptized after
they believe, it is sufficient." There is an exact parallel.
Here you perceive the reasonings of men, in both instances,
though opposed to the express command of God, are made the
standard, instead of his Word. Would it not sound strange
to hear a Pedobaptist minister urge his people to simply follow
the teaching and example of Christ, in reference to baptism?
Yet this is right; but this comes directly in contact with
their tradition.
Now Baptists are
opposed to tradition, any where and every where; whether they
find it in the Church of Rome, or in Protestant churches.
They aim to elevate the Word of God above tradition, as the
standard of duty in all places. It is professedly the grand
doctrine of Protestantiam – which Protestants themselves have
abandoned – that Baptists steadily maintain. They aim to bring
all to this standard. They, themselves, have always adhered
to the Bible. Did any one ever hear of Baptists being charged
with following tradition? The charge would be ridiculously
absurd; for they have always opposed tradition as a guide
in matters of religious duty.
From these remarks,
it will be perceived, that while the subjects and mode of
baptism is the external ground of difference between Baptists
and others, that difference involves a great principle; and
the primary question is not, Shall infants be baptized? but,
whether God's Word or tradition shall be our guide. God has
uttered his will in the matter. That will we follow, as we
find it in his Word. Those who oppose us, by their own showing,
follow tradition. We are laboring to effect a reform. In doing
so we refer all to the Bible. We assert its supremaey above
all human teaching, our own, as well as that of others.
This, then, is
a prominent feature of the reform in which Baptists are engaged.
And I observe it is most important and neeessary. Especially
is it necessary
1. In combating
error. If tradition be allowed in one particular, who will
prohibit it in another? Romanism is gaining ground in this
country; it is a religion of tradition. Who will oppose it?
Those who are themselves trammeled by tradition? To every
argument, they can retort, as they have done, "Where do you
get your infant sprinkling?" The most staunch Romanist asks
nothing more than the adoption of the principle, contained
in the language already quoted, of a Protestant Pedobaptist
in support of infant sprinkling: "We should consider a man
who should refuse to adrnit the truth and authority of tradition,
to be as unreasonable as if he should refuse to admit the
truth, of written or printed reeords." No Pedobaptist can
consistently oppose Romanism. There is no consistent position
between the Romish and the Baptist church. Tradition 1eads
to the one – the Word of God to the other. Infidelity and
Rationalism, also, are rearing their heads in our midst, and
who shall meet them? Their cry is, "Priestcraft., and ministerial
dictation!" Who shall meet them? Those who suffer their ministers
to tell them what to believe, and to dictate wliether they
shall investigate a subject or not? No! but those who are
prepared, by an independent investigation, and a manly appeal
to the Bible, to show the falsity of their charges. This feature
of reform is neeessary
2. To the purity
of the Church. No organization can be pure, without a pure
standard. Tradition is liable to perversion; there is no certainty
about it. To-day it assumes one position, to-morrow an opposite
one. Thus it has ever been. The Church of Rome, though claiming
infallibility, has constantly changed her ground of action,
because governed by the variable standard of tradition. This
is no less true of Protestant Pedobaptism. To-day, infants
are sprinkled on one gronnd; to-morrow that ground is abandoned,
and another, directly opposite to it, is urged, as a reason
for administering the rite. Anon, both these are abandoned,
and a new position, with a new set of arguments is introduced.
This is strikingly
illustrated in the experience of Simon Menno, a Romish priest,
who in 1580 was converted to Christ, and to Baptist sentiments,
by reading the New Testaiaent. He says:
"I
examined the Scriptures with diligence and meditated on
them earnestly, but could find in them no authority for
infant baptism. As I remarked this, I spoke of it to my
pastor, and after several conversations he acknowledged
that infant baptism had no ground in the Scriptures. Yet
I dare not trust so much to my understanding. I consulted
some ancient authors, who taught me that children must,
by baptism, be washed from their original sin. This I compared
with the Seriptures and perceived that it set at naught
the blood of Christ. Afterward I went to Luther, and would
gladly have known from him the ground; and he taught me
that we must baptize children on their own faith, because
they are holy. This also I saw was not according to God's
Word. In the third place I went to Brucer, who taught me
that we should baptize children in order to be able the
rnore diligently to take care of them, and bring them up
in the ways of the Lord. But, this too, I saw, was a groundless
representation. In the fourth place I had recourse to Bullinger,
who pointed me to the covenant of circumcision; but I found
as before, that, according to Scripture, the practice could
not stand. As I now on every side observed that the writers
stood on grounds so very different, and each followed his
own reason, I saw clearly that we were deceived with infant
baptism."
Can
the church be pure with such a contradictory guide as tradition?
Never!
Finally, I inquire,
Does the charge of the text lie against any of my Christian
brethren? If you have neglected baptism since you believed,
because you were sprinkled in infancy, it most assuredly does.
Your sprinkling rests on tradition. The Bible says, "He that
believeth and is baptized, shall be saved." "Repent and be
baptized, every one of you." If, because sprinkled in infancy,
you refuse now to obey Christ, we say to you, in His own truthful
langnage, "Thus have ye made the cornmandment of God of none
effect by your tradition!"
BAPTIST
THOROUGH REFORMERS
LECTURE
V
THE
SECOND FEATURE OF THE REFORM AT WHICH BAPTISTS AIM –
THE RESTORATION OF THE SPIRITUALITY OF CHRIST'S KINGDOM
"My
kingdom is not of this world" – John xviii. 36.
THERE
was much misapprehension, during the ministry of Christ on
the earth, concerning the nature of that kingdom which he
was about to establish. It was most generally supposed, that
it would be a temporal kingdom, differing from others only
in its superior external splendor, its brilliant warlike achievements,
and its universal extent. It was this false idea, that so
perplexed Herod, at the announcement of the birth of the infant
Saviour. It was this false idea that led the Jews to reject
their Messiah, when he appeared among them in the chararter
of the meek and lowly One. It was this false idea that led
the disciples, just before the ascension of Christ, to ask,
"Lord, wilt thou at this time restore again the kingdom to
Israel?"
The principles
to which the Saviour gave utterance, were calculated to remove
these false impressions from the minds of all who had imbibed
them. He taught his followers to cherish a spirit of self-denial,
and humility, and peace. Every act of his life, and every
word of his lips, bore testimony to the fact that he came
not to set up an earthly empire, but a spiritual kingdom;
and when he uttered the words of the tezt, "My kingdom is
not of this world," he simply gave an exposition of
the principles he had been teaching during his life.
When the apostles
were enlightened by the Holy Spirit on the day of Pentecost,
they understood perfectly the nature of this declaration;
and hence, tliey admitted none to visible membership in the
gospel kingdom but those who gave evidence of repentence,
and faith in Christ. They taught that the church of which
Jesus is the Head, was a spiritual organization, composed
not of those who came into it by hereditary descent, but of
those who were born of the Spirit. But, there has been a departure
from these principles; and organizations now exist, under
the designation of Christian churches, which aim to unite
the church and the world, and introduce the impious, and ungodly,
and profane, into Christ's kingdom – thus reversing his declaration,
that his "kingdom is not of this world." Against this innovation
Baptists strenuous!y protest. We announce, then, as the Second
Feature of the reform in which Baptists are engaged,
The
Restoration of the Spirituality of Christs kingdom.
Let
us inquire here, How is it, that the principle expressed in
the text came to be violated? How does it happen, that others
than those possessing the qualifications demanded by the Gospel,
come to have a place in Christ's professedly visible kingdom?
How comes it to pass, that what is professedly Christ's church,
is the receptacle of the godless and the vile? I reply, simply
through the introduetion of the unscriptural rite of infant
baptisrn. So long as the church followed the direction of
her Lord, and baptized into her membership only those who
gave evidence of faith, so long she retained her spirituality;
but when she permitted tradition to add to the Word of God,
and received into her membership infants, who grew up in sin
and unbelief, then her spirituality was exchanged for worldliness
– then she introduced a traitor into the citadel, who betrayed
her into the hands of her enemies. In contending, then, for
the baptism of believers only, we aim at the restoration of
the principle expressed by the Saviour in the words of the
text: "My kingdom is not of this world." I shall endeavor
to show,
1. That Infant Baptism tends to the Violation of this Principle.
It is an undeniable fact, that all Pedobaptist churches
have contended that infants are proper subjects for membership
in the church, arid therefore should be baptized. There are
two opinions, however, as to the grounds of infant baptism.
Some contend that the infants of professed believers should
be baptized because they are already members of the church,
by their natural birth, while others contend that they should
be baptized in order to make them members. All Pedobaptists,
however, agree, that infants are proper subjects for church
membership, and by baptism they receive such to their membership.
This is true, not only of the Church of Rome, but of all the
Protestant Pedobaptist denominations, as can easily be shown
by their Confessions of Faith and writings on the subject.
The Episcopal minister,
at the baptism of an infant, says: "We receive this child
into the congregation of Christ's flock." And again: "Seeing
that this child is regenerate, and grafted into the body of
Christ's church." And in the prayer he thanks God that it
hath pleased him "to regenerate this infant, and incorporate
him into his holy church."9
M. E. Church Discipline, Art. XVII, says: "Baptism is not
only a sign of profession, and mark of difference, whereby
Christians are distinguished from others that are not baptized,
but it is also a sign of regeneration, or the new birth. The
baptism of young children is to be retained in the church."
The Presbyterian Confession of Faith says: "The visible church
consists of all those throughout the world that profess the
true religion, together with their children."10
We are told again, that "Baptism is a sacrament," "whereby
the parties baptized are solemnly admitted into the visible
chureh."11"All
baptized persons are members of the church, are under its
care, and subject to its govermnent and discipline, and when
they have arrived at years of discretion, they are bound
to perform all the duties of church members."12
|
