0701b-General Character of the Period part 2

THE QUIET PERIOD Chapter I continued

Presbyterians, Congregationalists, Baptists, and Methodists, were considered unworthy to share in responsibilities and honours with members of the Church of England. Nay, more-the Corporation of the City of London meanly took advantage of their position to filch money from them. As no man who was not a member of the Church of England could take any office in a Corporation, and as it was well known that Dissenters would not "qualify" (as it was called) by taking the Sacrament, a bye-law was passed, imposing a fine of 400l. on every citizen who should refuse to serve as Sheriff when nominated by the Lord Mayor, or 600l. when elected by his fellow-citizens. This being done, Dissenters were, from year to year, nominated or chosen, and then compelled to pay the fines, which were appropriated to the rebuilding of the Mansion House. The sum of 15,000l. had been wrung from them in this manner: it was high time to put a stop to the unjust exaction. In 1754, three Dissenters (Messrs. Stratfield, Sheafe, and Evans) were elected to the Sheriffs’ office. The Committee of Dissenters encouraged them to refuse payment of the fine, on the ground of the illegality of the bye-law. For this they were sued in the Sheriffs’ Court, and condemned. The judges reversed the decision, whereupon the Corporation took up the cause, by writ of error, to the House of Lords, where the question was gravely and ably argued. By that time two of the defen­dants had died, and the death of Mr. Evans, the survivor, who was in the eighty-second year of his age, was daily expected. Lord Mansfield, the Chancellor, espoused the cause of justice, and nobly vindicated the rights of Dis­senters, at the same time censuring the course adopted by the Corporation in terms of indignant severity. The House confirmed the action of the Judges, February 4th, 1767; and so the oppression ceased for ever. Mr. Evans, we may add, who had persevered for thirteen years in his re­sistance to wrong, received the news of the successful issue as he lay on his death-bed.

It is pleasant to record that no Protestant Dissenters were implicated in the rebellions of 1715 and 1745. During the first, there were riotous proceedings in various parts of the kingdom, when those who were friendly to the exiled dynasty raised the ecclesiastical war-cry that "the Church was in danger," and wreaked their fury on Dissenting meet­ing-houses and other property. The Baptists lost two places of worship on that occasion. The breaking out of the second rebellion was the signal for loyal and patriotic demonstrations. The Dissenters took up arms in defense of their King; several of their distinguished men received commissions; and it was confessed that the vigor dis­played by them tended powerfully to repress the discon­tented, and to embolden the friends of the royal house. But they had incurred the penalties of the law by pre­suming to serve the King without first going to church, and taking the Sacrament; and, ridiculous as it may appear, it was absolutely necessary to pass an Act of Indemnity, graciously releasing them from the penal con­sequences of their loyalty and zeal!

It has been stated that freedom of worship was granted to Dissenters "under certain restrictions." They might worship when and where they pleased, but it was necessary to register their meeting-houses at the Quarter Sessions, and their ministers were required to take the oaths of allegiance and supremacy, and to subscribe the doctrinal Articles of the Church of England (but the Baptists were not called on to subscribe the 27th article, which treats of infant baptism). The latter requisition was peculiarly offensive to them, not because they did not generally believe the doctrines enunciated in the Articles, but because they repudiated the authority of the State to demand subscription. In addition to this, Dissenting schoolmasters were still subject to penalties (notwithstanding the repeal of the Schism Bill), if they taught school without first signing a declaration of conformity to the Church of England. These grievances remained unredressed till the year 1779. An attempt to remove them was made in the year 1772, and a Bill for that purpose passed the Commons, but was rejected by the Lords. Only one bishop voted for it. Another attempt was made the next year, with a similar result. On that occasion the Archbishop of York charged the Dissenting ministers with being "men of close ambition." "This is judging uncharitably," replied Lord Chatham, "and whoever brings such a charge without evidence defames." His lordship paused for a moment, and then added: "The Dissenting ministers are represented as men of close ambition;-they are so, my lords; and their ambition is to keep close to the college of fishermen, not of cardinals-and to the doctrines of inspired Apostles, not to the decrees of interested and aspiring bishops. They contend for a Scriptural and spiritual worship-we have a Calvinistic creed, a Popish liturgy, and Arminian clergy. The Reformation has laid open the Scriptures to all; let not the bishops shut them up again. Laws in support of ecclesiastical power are pleaded, which it would shock, humanity to execute. It is said religious sects have done great mischief when they were not kept under restraints; but history affords no proof that sects have ever been mis­chievous when they were not oppressed and persecuted by the ruling Church."4

"Christian liberty!" exclaimed Robert Robinson, "thou favorite offspring of heaven; thou first-born of Christianity! I saw the wise and pious servants of God nourish thee in their houses, and cherish thee in their bosoms! I saw them lead thee into public view; all good men hailed thee; the generous British Commons caressed and praised thee, and led thee into an upper house, and there-there didst thou expire in the holy laps of spiritual lords!"5In 1774 Mr. Robinson (he was pastor of the Baptist church at Cambridge) published a work which probably influenced the public mind on this subject, and, prepared the way for the repeal of the obnoxious enactments. We refer to his Arcana, or the Principles of the late Petitioners to Parliament for Relief in the matter of Subscription. The book was written in the form of letters, and the subjects discussed were-Candour in Controversy-Uniformity in Religion-The Right of Private Judgment-Civil Magistracy Innovation-Orthodoxy-Persecution-Sophistry.

Incomparable wit sparkled in this work. No Churchman could read it without being ashamed of the intolerance of his spiritual rulers. At length, even the bishops were mollified. One of their number, Dr. Ross, Bishop of Exeter, in a sermon before the House of Lords on the 30th of January, 1779, expressed his wish that relief might be afforded to Dissenters. The hint was taken. A bill was speedily introduced, which passed both Houses without much difficulty, by which subscription to the Articles was abolished, and instead of it ministers were required to sign the following declaration:-"I, A. B., do solemnly declare, in the presence of Almighty God, that I am a Christian, and a Protestant, and as such that I believe that the Scriptures of the Old and New Testaments, as commonly received among Protestant Churches, do contain the revealed will of God; and that I do receive the same as the rule of my faith and practice." Dissenting schoolmasters also obtained the desired relief.

We have narrated these transactions, in all which the Baptists were concerned in common with other Protestant Dissenters, in order to put the reader in possession of some facts which ought not to be lost sight of. Persecution in its violent forms existed no longer; but there were men still to be found, and the race is not yet extinct, who gladly embraced every opportunity of venting their spite against those who chose to think and act for themselves in matters of religion. Let us be thankful that this ill-conditioned tribe is dwindling away.A sad degeneracy had taken place among the General Baptists, who, as the reader is doubtless aware, adopt Arminian views, the Particular Baptists being denominated Calvinistic. Arianism had crept in among them, and with it certain other errors. The loss of life followed the obscuration of light.

Anti-Evangelical sentiments and practices prevailed to such an alarming extent, that the sound-hearted of that denomination felt the necessity of withdrawment. They peaceably withdrew in the year 1770, and formed the "New Connexion of General Baptists." The blessing of God followed the movement. The new body thus constituted is now the General Baptist Denomination, the Arianised churches having for the most part fallen into Socinianism, or become extinct. The Communion controversy was revived. Nothing had been published on the subject since the time of Charles II., when Bunyan advocated free communion, and Kiffin replied to him. In 1771 Robert Robinson wrote a pamphlet entitled, The General Doctrines of Toleration applied to Free Communion. Messrs. Ryland, of Northampton, and Turner, of Abingdon, men of note and power published essays, maintaining the same views. They were answered by Abraham Booth, whose Apology for the Baptists was the most masterly production that had yet appeared on that side of the question. No other publications on the subject were issued for many years.

We have remarked that the denomination had evidently fallen into a state of religious declension almost immediately after the restoration of freedom. The statistics prove this. To whatever other causes the condition of affairs may be ascribed, there can be little doubt that the paralyzing influence of the doctrinal sentiments entertained by many of the ministers must be regarded as mainly contributing to the result. John Brine and Dr. Gill were chief men in the denomination for nearly half a century. They were Supralapsarians, holding that God’s election was irrespective of the fall of man. They taught eternal justification. Undue prominence was given in their discourses to the teachings of Scripture respecting the Divine purposes. Although they themselves inculcated practical godliness, and so were not justly liable to the charge of Antinomianism, there is reason to fear that numbers of those who imbibed their doctrinal views kept out of sight, or but feebly urged, the obligation of believers to personal holiness. And this is certain, that these eminent men, and all their followers, went far astray from the course marked out by our Lord and His Apostles. They were satisfied with stating men’s danger, and assuring them that they were on the high road to perdition. But they did not call upon them to "repent and believe the Gospel." They did not entreat them to be "reconciled unto God." They did not "warn every man and teach every man in all wisdom." And the churches did not, could not, under their instruction, engage in efforts for the conversion of souls. They were so afraid of intruding on God’s work that they neglected to do what He had commanded them. They seem to have supposed that preservation was all they should aim at; they had not heart enough to seek for extension. No wonder that the cause declined! The backsliding and coldness had affected all religious communities in England. Had it not been for the merciful revival which accompanied the labours of Whitfield and the Wesleys, evangelical truth would have well nigh died out. These extraordinary men were raised up for a glorious purpose. The effects of their ministry were felt by all denominations. The churches began to arise and shake themselves from the dust. A new order of things may be dated from the commencement of their itinerancy, indicating a gradual return to Apostolical simplicity and fervor. Christian ministers preached differently; if they uttered the same truths, there was more affection and power in the utterance. Some of them found that an addition to their creeds was necessary, to bring them into accordance with the heavenly standard, and Christian churches saw that there were duties incumbent on them, which they could not neglect without incurring guilt. The restorative process did not take effect among the Baptists so soon as in some other denominations; but at length they also felt its influence, and then it was not long before improvement was discernible, as the statistical returns show. Another circumstance tended to bring it about. Some excellent ministers in the midland counties had long seen and lamented the prevalence of unscriptural opinions, and striven against the stream; they now saw a turn in their favour, and wisely resolved to avail themselves of it. Robert Hall, of Arnsby, father of the great Robert Hall, delivered a sermon before the Northamptonshire Association, at its Annual Meeting in 1779, founded on Isaiah 57:14:-"Cast ye up, prepare the way, take up the stumbling-block out of the way of My people." In compliance with the urgent request of his brethren, this discourse was shortly afterwards presented to the public, in an enlarged form, under the title of, Help to Zion’s Travelers; or, an Attempt to Remove various Stumbling­ blocks out of the Way, relating to Doctrinal, Experimental, and Practical Religion. This instructive and useful book had a wide circulation. It corrected the religious senti­ments of many, molding after the Divine model, and was peculiarly serviceable to the cause of truth. From that time we may discern religious progress. Thoughtful concern for the souls of others began to manifest itself. A monthly prayer-meeting far the revival of religion and the spread of the Gospel, was instituted in 1784. William Carey meditated on the state of the world, and longed to evangelize it. His Enquiry into the Obligations of Christians to use means for the Conversion of the Heathen, was published in 1791. This paved the way for the missionary enterprise; but our fathers did not rush into it unadvisedly or in haste. They thought, and prayed, and marked the leadings of the Divine will, prepared to follow the light. God educated them for the work, and so, when they engaged in it, it was not so much to undertake a project as to develop a principle, trusting in the promises of Him who has said in His Word, "It shall not return unto Me void."

Andrew Fuller and John Sutcliffe were "men that had understanding of the times, to know what Israel ought to do." When they saw that the time was come, they prepared to arouse the people. To this their discourses (delivered at a meeting of ministers at Clipston, Northamptonshire, in 1791) mainly contributed. Fuller preached from Haggai 1:2, on "The Pernicious Influence of Delay;" Sutcliffe from 1 Kings 19:10, on "Jealousy for the Lord of Hosts." Decisive action followed shortly afterwards. On the 2nd of October, 1792, twelve ministers, deputed by the Northamptonshire Association, met in the house of Mr. Beeby Wallis, at Kettering, and, after lengthened and prayerful discussion, adopted a plan of a mission, and formed a society, designated, "The Particular Baptist Society for Propagating the Gospel amongst the Heathen." The names of the twelve were, John Ryland, Reynold Hogg, John Sutcliffe, Andrew Fuller, Abraham Greenwood, Edward Sharman, Joshua Burton, Samuel Pearce, Thomas Blundel, William Heighton, John Eayres, Joseph Timms. Their joint contributions amounted to £13 2s. 6d.

William Carey immediately offered himself as a missionary. Mr. John Thomas, who had already performed some Christian labour in Calcutta, while practicing there as a surgeon, and was then in England, joined him. They sailed from England June 13th, 1793; John Fountain followed them in 1796; and in 1799 Messrs. Ward, Brunsdon, Grant, and Marshman were added to the little band. Difficulties and trials of no ordinary character oppressed the work for several years. At length the mission found a home at Serampore, under the protection of Denmark, to which country Serampore then belonged. There, on the 16th of May, 1800, the first sheet of the Bengali New Testament, translated by Carey, was put to press. Thus was a solid foundation laid, on which a fair and noble superstructure was afterwards erected.6

It is observable that, five years after the institution of the Missionary Society, the claims of home began to be deeply felt. Christians saw that, if one thing was to be "done," the other was not to be "left undone." The Baptist Home Mission Society was founded in 1797. The denomination had been gathering strength for several years. In 1763 the number of churches was 200. In 1790 there were 326 churches in England and 56 in Wales, besides the churches of the General Baptists, the number of which is not given.

1 History, iii. p. 279.

2 Ivimey, i. p. 496.

3 History, iii. p. 179.

4 Ivimey, iv. p. 28.

5 Works, ii. p. 183.

6 See Dr. Cox’s History of the Baptist Missionary Society.