ON THE

BAPTISM OF ROMAN CATHOLICS.

WHAT is the original and avowed character of the church of Rome, and is that proved to be a fixed character?

How far does the character of the Romish church correspond with the scriptural delineations of Antichrist?

In what light do the principles of the Protestant reformers present the church of Rome? Do these principles recognize her as separated-as excommunicated from the Christian church?

Would ordinances administered by an excommunicated person possess Christian validity?

Do the clergy and other officers of the church of Rome in that capacity sustain any relation to the spiritual church of Christ?

Is an ordinance administered by one, proved to be a servant of Antichrist, in the correct sense of the word, a Christian ordinance ?

Would any one be authorized to administer Christian ordinances without an immediate and accredited appointment? What constitutes such an appointment in the present day, and can it be obtained in the Romish church?

Does the validity of an ordinance administered by any one, arise from individual character merely, or does it also, and mainly proceed from the character of the community by which he is designated?

Were an ordinance administered by an unauthorized person, would its administration be considered valid? And if not, would it not be thought necessary that it should be re-administered?

If a principal object of Christian baptism be to introduce the subject of it into the visible church of Christ, does Roman Catholic baptism accomplish this, or does it not rather introduce him into the communion of Antichrist, and into the worship of others besides God?

Would not the recognition of the validity of ordinances as administered by the Romish church, be an act of communion with Antichrist; and is this consistent with the principles of the Protestant reformation?

Admitting that the first reformers were baptized in the Romish church, and were not re-baptized when they separated, is this necessarily an argument from the leading principles of Protestantism against the propriety of re-baptizing Roman Catholics now?

May it not rather be admitted that ordinances administered in the church of Rome, previous to the reformation, should be considered valid till that time, in the same manner as we would judge the administration of ordinances by an excommunicated pastor of orthodox church valid till the period of his excommunication-but no longer? If in their practices the great reformers did not follow out their principles, no one should exculpate the deficiency!

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Is there not as much reason for re-baptizing the Papists, as there would be for re-baptizing one who had received baptism in any other antichristian church, but had now renounced its heresy? The Socinians deny the divinity of Christ, and consequently his work as a full-atoning Mediator. The Papists refuse to him the kingly office and his priesthood in their scriptural meaning, consequently they rebel against his divine authority, and deny the fulness of his mediatorial work. This is proved by their admission of other mediators as necessary, and their views of the saving nature of human performances.

Are not the extremely degraded and depraved state of Roman Catholics in all, but especially in heathen countries, and the odious stigma brought upon the Christian name by their being recognized as part of the Christian church, sufficient arguments that the line of separation should be clearly and publicly defined to themselves and the heathen around? How can

Missionaries otherwise so distinctly exhibit to Pagans the decided contrariety and insuperable hostility of Christian doctrine to idolatry, since they would appear to hold communion with those whom the heathen know to be worshippers of idols? And how can they otherwise convince the Catholic that they really consider him in most fatal errors?

Various causes have contributed to render this subject of very decided importance at the present juncture. And some of them are of that peculiar nature which speaks loudly to all who profess to admire and adopt the principles of the reformation. It is on the broad but well defined character of Protestantism that those who make this appeal, have ventured to call the attention of all, Missionaries especially, to consider what is here as briefly as possible, submitted.

The state of ecclesiastical affairs throughout the world exhibits features which have been very uncommon to the church of Christ. The reviving influence and unchanging character of the church of Rome, her extended and unceasing exertions, and the variety of means she can employ, are calculated to arrest the attention of the philanthropist. The re-establishment of the Jesuits is a loud call for increased vigilance. They may well be denominated a band of consecrated swindlers. They hold the consciences and the ear of many great ones of the earth. They are mingling