deathbed alone. The same scruples endured among the medieval | Messianic hope, it advanced them further than that bath could Cathars. (See PENANCE and NOVATIANUS.)

do, and assured them of a place in the kingdom of God, soon to 11. Baptism for the Dead.-Paul, in 1 Cor. xv. 29, glances be established—this, without imposing circumcision on them; at this as an established practice familiar to those whom he for the ordinary proselyte was circumcised as well as baptized. addresses. Three explanations are possible: (1) The saints For the Jews, however, who came to John, his baptism could before they were quickened or made alive together with Christ, not have the significance of the proselyte's baptism, but rather were dead through their trespasses and sins. In baptism they accorded with another baptism undergone by Jews who wished were buried with Christ and rose, like Him, from the dead. We to consecrate their lives by stricter study and practice of the law. can, therefore, paraphrase v. 29 thus: “Else what shall they do So Epiotetus remarks that he only really understands Judaism which are baptized for their dead selves ?” &c. It is in behalf of who knows “the baptized Jew” (idy Bebappévor). We his own sinful, i.e. dead self, that the sinner is baptized and gather from Acts xix. 4, that John had merely baptized in receives eternal life. (2) Contact with the dead entailed a the name of the coming Messiah, without identifying him with pollution which lasted at least a day and must be washed away Jesus of Nazareth. The apostolic age supplied this identification, by ablutions, before a man is re-admitted to religious cult. This and the normal use during it seems to have been "into Christ was the rule among the Jews. Is it possible that the words " for Jesus," or "in the name of the Lord Jesus Christ,” or “of Jesus the dead ” signify“ because of contact with the dead”? (3) Christ” simply, or "of the Lord Jesus Christ.” Paul explains Both these explanations are forced, and it is more probable these formulas as being equivalent to "into the death of Christ that by a make-believe common in all religions, and not un- Jesus," as if the faithful were in the rite raised from death into known in the earliest church, the sins of dead relatives, about everlasting life. The likeness of the baptismal ceremony with whose salvation their survivors were anxious, were transferred Christ's death and resurrection ensured a real union with him into living persons, who assumed for the nonce their names of the believer who underwent the ceremony, according to the and were baptized in their behalf, so in vicarious wise rendering well-known principle in sacris simulata pro veris accipi. it possible for the sins of the dead to be washed away. The But opinion was still fluid about baptism in the apostolic age, Mormons have this rite. The idea of transferring sin into especially as to its connexion with the descent of the Spirit. another man or into an animal, and so getting it purged through The Spirit falls on the disciples and others at Pentecost without him or it, was widespread in the age of Paul and long afterwards. any baptism at all, and Paul alone of the apostles was baptized. Chrysostom says that the substitutes were put into the beds of So far was the afflatus of the Spirit from being conditioned by the deceased, and assuming the voice of the dead asked for the rite, that in Acts x. 44 ff., the gift of the Spirit was first baptism and remission of sins. Tertullian and others attest this poured out upon the Gentiles who heard the word preached custom among the followers of Cerinthus and Marcion.

so that they spoke with tongues, and it was only after these 12. Use of the Name.-In Acts iv. 7, the rulers and priests manifestations that they were baptized with water in the name of the Jews summon Peter and inquire by what power or in of Jesus Christ at the instance of Peter. We can divine from what name he has healed the lame. Here a belief is assumed this passage why Paul was so eager himself to preach the word, which pervades ancient magic and religion. Only so far as we and left it to others to baptize. can get away from the modern view that a person's name is But as a rule the repentant underwent baptism in the name a trifling accident, and breathe the atmosphere which broods of Christ Jesus, and washed away their sins before hands were over ancient religions, can we understand the use of the name in laid upon them unto

reception of the Spirit. Apollos, who only baptisms, exorcisms, prayers, purifications and consecrations. knew the baptism of John (Acts xviii. 24), needed only instruction For a name carried with it, for those who were so blessed as to in the prophetic gnosis at the hands of Priscilla and Aquila in be acquainted with it, whatever power and influence its owner order to become a full disciple. On the other hand, in Acts xix. wielded in heaven or on earth or under the earth. A vow or 1-7, twelve disciples, for such they were already accounted, who prayer formulated in or through a certain name was fraught had been baptized into John's baptism, i.e. into the name of him with the prestige of him whose name it was. Thus the psalmist that should follow John, but had not even heard of the Holy addressing Jehovah cries (Ps. liv. 1): "Save me, o God, by Spirit, are at Paul's instance re-baptized into the name of the Thy name, and judge me in Thy might." And in Acts iii. 16, Lord Jesus. Then Paul himself lays hands on them and the Holy it is the name itself which renders strong and whole the man Ghost comes upon them, so that they speak with tongues and who believed therein. In Acts xviii. 15, the Jews assail Paul prophecy. Not only do we hear of these varieties of practice, because he has trusted and appealed to the name of a Messiah but also of the laying on of hands together with prayer as a whom they regard as an overthrower of the law; for Paul substantive rite unconnected with baptism. The seven deacons believed that God had invested Jesus with a name above all were so ordained. And this rite of laying on hands, which was names, potent to constrain and overcome all lesser powers, good in antiquity a recognized way of transmitting the occult power or evil, in heaven or earth or under earth. Baptism then in the or virtue of one man into another, is used in Acts ix. 17, by name or through the name or into the name of Christ placed Ananias, in order that Paul may recover his sight and be filled the believer under the influence and tutelage of Christ's person with the Holy Ghost. Saul and Barnabas equally are separated ality, as before he was in popular estimation under the influence for a certain missionary work by imposition of hands with prayer of stars and horoscope. Nay, more, it imported that personality and fasting, and are so sent forth by the Holy Ghost. It was into him, making him a limb or member of Christ's body, and also a way of healing the sick (Acts xxviii. 8), and as such immortal as Christ was immortal. Nearly all the passages in accompanied by anointing with oil (Jas. v. 14). The Roman which the word name is used in the New Testament become more church then had early precedents for separating confirmation intelligible if it be rendered personality. In Rev. xi. 13, the from baptism. It would also appear that in the primitive age revisers are obliged to render it by persons, and should equally confirmation and ordination were one and the same rite; and have done so in iii. 4: “Thou hast a few names (i.e. persons) so they continued to be among the dissident believers of the in Sardis which did not defile their garments.” (See Con- middle ages, who, however, often dropped the water rite altoSECRATION.)

gether. (See CATHARS.) More than one sect of the 2nd century 13. Origin of Christian Baptism.- When it is asked, Was this rejected water baptism on the ground that knowledge of the a continuance of the baptism of John or was it merely the baptism truth in itself makes us free, and that external material washing of proselytes?-a distinction is implied between the two latter of a perishable body cannot contribute to the illumination of the which was not always real. In relation to the publicans and inner man, complete without it. St Paul himself recognizes soldiers who, smitten with remorse, sought out John in the (1 Cor. vii. 14) that children, one of whose parents only is a wilderness, his baptism was a purification from their past and believer, are ipso facto not unclean, but holy. Even an unbeso far identical with the proselyte's bath; but so far as it raised lieving husband or wife is sanctified by a believing partner. If them up to be children unto Abraham and filled them with the I we remember the force of the words dyros dyrasw (cf. 1 Cor.

brigands, and as Count Almaviva in Beaumarchais' La Mère porch with two noble porphyry columns and richly carved coupable. His success in this was so great that the directors of capitals, bases and entablatures. The circular church of Santa the Théâtre de la République-who had already secured Talma, Costanza, also of the 4th century, served as a baptistery and Dugazon and Madame Vestrishastened to obtain his services, contained the tomb of the daughter of Constantine. This is a and, in order to get him at once (1793), paid the 20,000 francs remarkably perfect structure with a central dome, columns and forfeit which he was obliged to surrender on breaking his contract. mosaics of classical fashion. Two side niches contain the Later he, as well as his younger brother, became sociétaire. earliest known mosaics of distinctively Christian subjects. In Nicolas took all the leading parts in comedy and tragedy. As he one is represented Moses receiving the Old Law, in the other grew older his special forte lay in noble fathers. After a brilliant Christ delivers to St Peter the New Law-a charter sealed with career of thrity-five years of uninterrupted service, he retired in the XP monogram. 1828. But, after the revolution of 1830, when the Théâtre Another baptistery of the earliest times has recently been Français was in great straits, the brothers Baptiste came to the excavated at Aquileia. Ruins of an early baptistery have also rescue, reappeared on the stage and helped to bring back its been found at Salona. At Rayenna exist two famous baptisteries prosperity. The elder died in Paris on the ist of December encrusted with fine mosaics, one of them built in the middle of the 1835. The younger brother, Paul Eustache Anselme, known as 5th century, and the other in the 6th. To the latter date also BAPTISTE Cadet (1765-1839), was also a comedian of great talent, belongs a large baptistery decorated with mosaics at Naples. and had a long and brilliant career at the Comédie Française, In the East the metropolitan baptistery at Constantinople still where he made his debut in 1792 in L'Amour et l'intérêt. stands at the side of the mosque which was once the patriarchal

BAPTISTERY (Baptisterium, in the Greek Church withplov), church of St Sophia; and many others, in Syria, have been the separate hall or chapel, connected with the early Christian made known to us by recent researches, as also have some Church, in which the catechumens were instructed and the belonging to the churches of North Africa. In France the most sacrament of baptism administered. The name baptistery is famous early baptistery is St Jean at Poitiers, and other early also given to a kind of chapel in a large church, which serves the examples exist at Riez, Fréjus and Aix. In England, a same purpose. The baptistery proper was commonly a circular detached baptistery is known to have been associated with the building, although sometimes it had eight and sometimes twelve cathedral of Canterbury. sides;- and consisted of an ante-room (npoalduos olkos) where See Hefele's Concilien, passim: Du Cange, Glossary, article the catechumens were instructed, and where before baptism quities of the Christian Church, book xi.

Baptisterium ";,. Eusebius, Hist. Eccl. x. 4; Bingham's Anti

(W. R. L.) they made their confession of faith, and an inner apartment where the sacrament was administered. In the inner apartment

BAPTISTS, a body of Christians, distinguished, as their name the principal object was the baptismal font (kodu u Bihopa, or imports, from other denominations by the

view they hold respectpiscina), in which those to be baptized were immersed thrice. ing the ordinance of baptism (9.0.). This distinctive view, Three steps led down to the floor of the font, and over it was common and peculiar to all Baptists, is that baptism should be suspended a gold or silver dove; while on the walls were com- administered to believers only. The mode of administration of the monly pictures of the scenes in the life of John the Baptist. The ordinance has not always been the same, and some Baptists (e.8. font was at first always of stone, but latterly metals were often but among those who will here be styled modern Baptists, used. Baptisteries belong to a period of the church when great the mode of administration is also distinctive, to wit, immersion. numbers of adult catechumens were baptized, and when immersion was the rule

. We find little or no trace of them before It should, however, be borne in mind that immersion is not Constantine made Christianity the state religion, i.e. before the peculiar to the modern Baptists. It has always been recognized 4th century; and as early as the 6th century

the baptismal font by Paedobaptists as a legitimate mode, and is still practised was built in the porch of the church and then in the church to the exclusion of other modes by a very large proportion of itself

. After the 9th century few baptisteries were built, the paedobaptist Christendom (e.g. the Orthodox Eastern Church). most noteworthy of later date being those at Pisa, Florence, We shall distinguish here between two main groups of Baptists Padua, Lucca and Parma. Some of the older baptisteries were

in Europe: thc Anabaptists, now practically extinct, and the very large, so large that we hear of councils and synods being modern Baptists whose churches are in nearly every European held th them. It was necessary to make them large, because in country and in all other countries where white men reside. the early Church it was customary for the bishop to baptize all

I. THE ANABAPTISTS the catechumens in his diocese (and so baptisteries are commonly The great spiritual movement of the 15th and 6th centuries found attached to the cathedral and not to the parish churches), had for its most general characteristic, revolt against authority. and also because the rite was performed only thrice in the year. This showed itself not merely in the anti-papal reformation of (See BAPTISM.) During the months when there were no baptisms Luther, but also in the anti-feudal rising of the peasants and in the baptistery doors were scaled with the bishop's seal. Some a variety of anti-ecclesiastical movements within the reformation baptisteries were divided into two parts to separate the sexes; areas themselves. One of the most notable of these radical sometimes the church had two baptisterics, one for each sex. A anti-ecclesiastical movements was that of the Zwickau prophets, fireplace was often provided to warm the neophytes after (Marcus Stübner, Nikolaus Storch and Thomas Münzer): the immersion. Though baptisteries were forbidden to be used as most vigorous and notorious that of the Münster Anabaptists. burial-places by the council of Auxerre (578) they were not Although they have been called the “harbingers” of the uncommonly used as such. Many of the early archbishops of Anabaptists, the characteristic teaching of the Zwickau prophets Canterbury were buried in the baptistery there. Baptisteries, was not Anabaptism. (See, however, A NABAPTISTS.) For although we find from the records of early councils, were first built and Münzer repudiated infant baptism in theory, he did not relinused to correct the evils arising from the practice of private quish its practice, nor did he insist on the re-baptism of believers. baptism. As soon as Christianity made such progress that the characteristic teaching of the Zwickau movement, so closely baptism became the rule, and as soon as immersion gave place to linked with the peasant rising, was the great emphasis laid upon sprinkling, the ancient baptisteries were no longer necessary. the winner word.” Divine revelation, said Münzer, was not They are still in general use, however, in Florence and Pisa. The received from the church, nor from preaching, least of all from baptistery of the Lateran must be the earliest ecclesiastical the dead letter of the Bible; it was received solely and directly building still in use. A large part of it remains as built by Con- from the Spirit of God. It is this daring faith in divine illumina. stantine. The central area, where is the basin of the font, tion that brings the Zwickau teachers most nearly into touch is an octagon around which stand eight porphyry columns, with with the Anabaptists. But if they are not typical of Anabapmarble capitals and entablature of classical form; outside these tism, still less are the later representatives of the movement in are an ambulatory and outer walls forming a larger octagon. the last sad months at Münster. Attached to one side, towards the Lateran basilica, is a fine The beginnings of the Anabaptist movement proper were in

Zürich, where Wilheld Reubli (1480-1554), Konrad Grebel (d. | ideals. All who did net embrace Anabaptism were driven from 1526), Felix Manz (d. 1527) and Simon Strumpf separated from Münster (1533), and Bernt Knipperdolling (ca. 1495-1536) Zwingli and proposed to form a separate church. They repudi- became burgomaster. The town was now besieged and Matthisated the use of force, advocated a scriptural communism of son was killed early in 1534. John (Johann Bockelson) of goods, and asserted that Christians must always exercise love Leiden (1510-1536) took his place and the town became the and patience towards cach other and so be independent of scene of the grossest licence and cruelty, until in 1535 it was worldly tribunals. But their most radical doctrine was the taken by the besieging bishop. Unhappily the Anabaptists have rejection of infant baptism as unscriptural. They rapidly always been remembered by the crimes of John of Leiden and gained adherents, among whom was Hans Brödli, pastor of the revelry of Münster. They should really be known by the Zollikon. Their refusal, however, to baptize infants, and the teaching and martyrdom of Blaurock, Grebel and Hubmaier, formation of a separate church as the outcome of this refusal, and by the gentle learning and piety of Hans Denck-of whom, brought upon them the condemnation of Zwingli, and a number with many hundred others," the world was not worthy." of them were banished. This act of banishment, however, For the teaching of the Anabaptists, see ANABAPTISTS. drove Jörg Blaurock, Konrad Grebel and others to take the Reference has already been made to the reason why a common step which definitely instituted "Anabaptism": they baptized Anabaptist confession was never made public. Probably, howone another and then partook of the Lord's Supper together. ever, the earliest confession of faith of any Baptist community This step took them much farther than the repudiation of is that given by Zwingli in the second part of his Elenchus contra paedobaptism. It formed a new religious community, which Catabaptistas, published in 1527. Zwingli professes to give it sought to fashion itself on the model of primitive Christianity, entire, translating it, as he says, ad verbum into Latin. Whatever rejecting all tradition and accretions later than New Testament opinion may be held as to the orthodoxy of the seven articles of records. Its members claimed to get back to the simple church the Anabaptists, the vehemence with which they were opposed, founded on brotherly love. The result was that their numbers and the epithets of abuse which were heaped upon the unfortunate grew with astonishing rapidity, and scholarly saints like sect that maintained them, cannot fail to astonish those used to Balthasar Hubmaier (ca. 1480-1528) and Hans Denck (ca. 1495- toleration. Zwingli, who details these articles, as he says, that 1527) joined them. Hubmaier brought 110 new adherents with the world may see that they are "fanatical, stolid, audacious, him, and in 1525 himself baptized 300 converts. This baptism, impious," can scarcely be acquitted of unfairness in joining however, was not immersion. Blaurock and Grebel baptized together two of them, the fourth and fifth,-thus making the each other, and many adherents, kneeling together in an ordinary article treat "of the avoiding of abominable pastors in the room. Hubmaier baptized his 300 from one bucket. The mode | church" (Super devitatione abominabilium pastorum in Ecclesia), was sprinkling or pouring. In all this the Anabaptists had though there is nothing about pastors in the fourth article, and maintained one central article of faith that linked them to the nothing about abominations in the fifth, and though in a marginal Zwickau prophets, belief in conscience, religious fecling, or inner note he himself explains that the first two copies that were sent light, as the sole true beginning or ground of religion; and one him read as he does, but the other copies make two articles, as in other article, held with equal vigour and sincerity, that true fact they evidently are. It is strange that the Protestant Council Christians are like sheep among wolves, and must on no account of Zürich, which had scarcely won its own liberty, and was still defend themselves from their enemies or take vengeance for in dread of the persecution of the Romanists, should pass the wrong done. Very soon this their faith was put to fiery test. decree which instituted the cruel persecution of the Anabaptists. Not only were Catholics and Protestants opposed to them on After Münster had fallen the harassed remnants of the Anadoctrinal grounds, but the secular powers, fearing that the new baptists were gathered together under Menno Simonis, who teaching was potentially as revolutionary as Münzer's radicalism joined them in 1537. His moderation and piety held in check had been, soon instituted a persecution of the Anabaptists. On the turbulence of the more fanatical amongst them. He died the 7th of March 1526 the Zürich Rath issued an edict threatening in 1561 after a life passed amidst continual dangers and conall who were baptized anew with death by drowning, and in flicts. His name remains as the designation of the Mennonites 1529 the emperor Charles V., at the diet of Spires, ordered (q.v.), who eventually settled in the Netherlands under the Anabaptists to be put to death with fire and sword without even protection of William the Silent, prince of Orange. the form of ecclesiastical trial. A cruel persecution arose. Manz was drowned at Zürich and Michael Sattler (ca. 1495-1527) burned to death after torture in 1527; Hubmaier was burned in 1528 and Blaurock in 1529, and Sebastian Franck (1499-1542) asserts that the number of slain was in 1530 already about 2000. Two results followed from this persecution. First, the development of a self-contained and homogeneous community was made impossible. No opportunity for the adoption of any common confession was given. Only a few great doctrines are seen to have been generally held by Anabaptists-such as the baptism of believers only, the rejection of the Lutheran doctrine of justification by faith as onesided and the simple practice of the breaking of bread. This last, the Anabaptist doctrine of the Lord's Supper, was to the effect that brothers and sisters in Christ should partake in remembrance of the death of Christ, and that they should thereby renew the bond of brotherly love as the basis of neighbourly life. In the second place, the persecution deprived the Anabaptists of the noble leaders who had preached non-resistance and at the same time provoked others to an attitude of vengeance which culminated in the horrors of Münster. For Melchior Hofmann (ca. 1498-1543 or 1544) having taken the Anabaptist teaching to Holland, there arose in Haarlem a preacher of vengeance, Jan Matthisson or Matthyszoon (Matthys) (d. 1534) by name, who, prophesying a speedy end of the world and establishment of the kingdom of heaven, obtained many adherents, and despatched Boekebinder and de Kniper to Münster. Here the attempt was made to realise Matthisson's

Of the introduction of Anabaptist views into England we have no certain knowledge. Fox relates that "the registers of London make mention of certain Dutchmen counted for Anabaptists, of whom ten were put to death in sundry places in the realm, anno 1535; other ten repented and were saved." In 1536 King Henry VIII. issued a proclamation together with articles concerning faith agreed upon by Convocation, in which the clergy are told to instruct the people that they ought to repute and take "the Anabaptists' opinions for detestable heresies and to be utterly condemned." Thomas Fuller (16081661) tells us from Stow's Chronicles that, in the year 1538, "four Anabaptists, three men and one woman, all Dutch, bare faggots at Paul's Cross, and three days after a man and woman of their sect was burnt in Smithfield." In the reign of Edward VI., after the return of the exiles from Zürich, John Hooper (bishop of Gloucester and Worcester, d. 1555) writes to his friend Bullinger in 1549, that he reads a public lecture twice in the day to so numerous an audience that the church cannot contain them," and adds, " the Anabaptists flock to the place and give me much trouble." It would seem that at this time they were united together in communities separate from the established Church. Latimer, in 1552, speaks of them as segregating themselves from the company of other men. In the sixth examination of John Philpot (1516-1555) in 1555 we are told that Lord Riche said to him, " All heretics do boast of the Spirit of God, and every one would have a church by himself, as Joan of Kent and the Anabaptists." Philpot was imprisoned

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soon after Mary's accession in 1553; and it is very pleasing The next great event in the history of the Baptists (though it to find, amidst the records of intense bitterness and rancour should be mentioned that the last exccution for heresy in England which characterized these times, and with which Romanist and by burning was that of a Baptist, Edward Wightman, at Lichfield Protestant alike assailed the persecuted Anabaptists, a letter of 1612) is the rise of the first Calvinistic or Particular Baptist Philpot's, to a friend of his, " prisoner the same time in New Church. This was the Jacob church in Southwark, which gate," who held the condemned opinions. His friend had numbered among its members John Lothropp or Lathrop(d. 1653), written to ask his judgment concerning the baptism of infants. Praise-God Barbon (ca. 1596-1679), Henry Jessey (1601-1663), Philpot in a long reply, whilst maintaining the obligation of Hanserd Knollys (ca. 1599-1691) and William Kiffin (1616-1701). infant baptism, yet addresses his correspondent as, “ dear It was originally Independent but then became Baptist. From brother, saint, and fellow-prisoner for the truth of Christ's this six other churches sprang, five of which were Baptist. gospel "; and at the close of his argument he says, “I beseech Before the Jacob church, however, had itself become Baptist, it thee, dear brother in the gospel, follow the steps of the faith of dismissed from its membership a group of its members (the the glorious martyrs in the primitive church, and of such as at church having grown beyond what was regarded as proper this day follow the same.”

limits) who, in 1633, became the first Particular Baptist Church. Many Anabaptist communities existed in England toward the Thus there were now in existence in England two sets of end of the 16th century, particularly in East Anglia, Kent and Baptists whose origins were quite distinct and who never had any London. Their most notable representative was Robert Cooke, real intercourse as churches. They differed in many respects. but they were more notorious for heretical views as to the Virgin The General Baptists were Arminian, owing to the influence of Mary (see ANABAPTISTS) than for their anti-paedobaptist position. the Mennonite Anabaptists. The Particular Baptists were It was for these views that Joan Boucher of Kent was burnt in Calvinist, springing as they did from the Independents. But on 1550. There is no doubt that these prepared the way for the the question of Baptism both groups, while they utterly rejected coming of the modern Baptists, but the truth is that, while the baptism of infants, were as yet unpledged to immersion and the Anabaptists in England raised the question of baptism, they rarely practised it. The development of their doctrine as to were almost entirely a foreign importation, an alien element; baptism was marked along three lines of dispute:-(1) who is and the rise of the Baptist churches was wholly independent of the proper administrator of baptism? (2) who are the proper subthem.”

jects? and (3) what is the proper mode? Eventually agreement II. THE MODERN BAPTISTS

was reached, and in 1644 8 Confession of Faith was published in 1. Great Britain and Ireland.-If the Anabaptists of England the names of the Particular Baptist churches of London, now were not the progenitors of the modern Baptist church, we must grown to seven, “commonly (though falsely) called Anabaptist." look abroad for the beginnings of that movement. Although The article on baptism is as follows:-"That baptism is an there were doubtless many who held Baptist views scattered ordinance of the New Testament given by Christ to be dispensed among the Independent communities, it was not until the time only upon persons professing faith, or that are disciples, or taught, of John Smith or Smyth (d. 1612) that the modern Baptist who, upon a profession of faith, ought to be baptized.” “The movement in England broke away from Brownism. Smyth was way and manner of dispensing this ordinance the Scripture holds appointed preacher of the city of Lincoln in 1600 as an ordained out to be dipping or plunging the whole body under water." clergyman, but became a separatist in 1605 or 1606, and, soon They further declare (particularly in order that they may avoid after, emigrated under stress of persecution with the Gains- the charge of being Anabaptists) that “a civil magistracy is an borough Independents to Amsterdam. With Thomas Helwys ordinance of God," which they are bound to obey. They speak (ca. 1560-ca. 1616) and Morton he joined the Ancient " church of the breathing time " which they have had of late, and their there, but coming under Mennonite teaching in 1609, he separated hope that God would, as they say, “incline the magistrates' from the Independents, baptized himself (hence he is called the hearts so for to tender our consciences as that we might be pro"Se-baptist "), Helwys and others probably according to the tected by them from wrong, injury, oppression and mol"station "; Anabaptist or Mennonite fashion of pouring. These then formed and then they proceed: “But if God withhold the magistrates' the first English Baptist Church which in 1611 published "a allowance and furtherance herein, yet we must, notwithstanding, declaration of faith of English people remaining at Amsterdam proceed together in Christian communion, not daring to give in Holland." The article relating to baptism is as follows:- place to suspend our practice, but to walk in obedience to Christ “That every church is to receive in all their members by baptism in the profession and holding forth this faith before mentioned, upon the confession of their faith and sins, wrought by the even in the midst of all trials and afflictions, not accounting our preaching of the gospel according to the primitive institution goods, lands, wives, children, fathers, mothers, brethren, sisters, and practice. And therefore churches constituted after any other yea, and our own lives, dear unto us, so that we may finish our manner, or of any other persons, are not according to Christ's course with joy; remembering always that we ought to obey testament. That baptism or washing with water is the outward God rather than men." They end their confession thus: " If manifestation of dying unto sin and walking in newness of life; any take this that we have said to be heresy, then do we with the and therefore in no wise appertaineth to infants.” They held apostle freely confess, that after the way which they call heresy " that no church ought to challenge any prerogative over any worship we the God of our fathers, believing all things which are other"; and that "the magistrate is not to meddle with religion, written in the Law and in the Prophets and Apostles, desiring or matters of conscience nor compel men to this or that form of from our souls to disclaim all heresies and opinions which are not religion.” This is the first known expression of absolute liberty after Christ, and to be stedfast, unmovable, always abounding of conscience in any confession of faith.

in the work of the Lord, as knowing our labour shall not be in Smyth died in Holland, but in 1612 Helwys returned to vain in the Lord.” The "breathing time” was not of long England with his church and formed the first Baptist church continuance. Soon after the Restoration (1660) the meetings of worshipping on English soil. The church met in Newgate Street, nonconformists were continually disturbed and preachers were London, and was the origin of the “ General ” Baptist denomina- fined or imprisoned. One instance of these persecutions will, tion. Helwys and his followers were Arminians, repudiating perhaps, be more impressive than any general statements. In with heat the Calvinistic doctrine of predestination. They thus the records of the Broadmead Baptist Church, Bristol, we find this differed from other Independents. They also differed on the remark: “On the 29th of November 1685 our pastor, Brother power of the magistrate in matters of belief and conscience. It | Fownes, died in Gloucester jail, having been kept there for two was, in short, from their little dingy meeting house ... that years and about nine months a prisoner, unjustly and maliciously, there flashed out, first in England, the absolute doctrine of for the testimony of Jesus and preaching the gospel. He was a Religious Liberty" (Prof. Masson). Leonard Busher, the author man of great learning, of a sound judgment, an able preacher, of "Religious Peace: or a Plea for Liberty of Conscience,” was having great knowledge in divinity, law, physic, &c.; a bold and a member of this church.

patient sufferer for the Lord Jesus and the gospel he preached.”