Chapter XV: Baptist History (4)

MOSHEIM says: "The rulers of the churches were denominated sometimes _presbyters,_ or _elders,_ a designation borrowed from the Jews, and indicative rather of the wisdom than the age of the persons, and sometimes also _bishops:_ for it is most manifest that both terms are promiscuously used in the New Testament of one and the same class of persons." "In these primitive times, each Christian church was composed of the _people,_ the presiding _officers,_ and the assistants, or _deacons._ These must be the components of every society." _Eccl. Hist., Cent 1., p. 2; Ch. 2, Secs. 5, 8._

GIESELER asserts: "The new churches everywhere formed themselves on the model of the mother church at Jerusalem. At the head of each were the _elders_ (_presbyter, bishop_), all officially of equal rank, though in several instances a peculiar authority seems to have been conceded to some one individual from personal considerations." _Ch. Hist., Part 1, Div. 1, Ch. 2, Sec. 29._

WADDINGTON declares: "It is also true that in the earliest government of the first Christian society,--that of Jerusalem,--not the _elders_ only, but the 'whole church,' were associated with the Apostles; and it is even certain that the terms _bishop_ and _elder,_ or _presbyter,_ were in the first instance and for a short period, sometimes used synonymously, and indiscriminately applied to the same order in the ministry." _Hist. Christ. Church, Ch. 2, Sec. 2._

ARCHBISHOP USHER says that "_bishop_ and _presbyter_ differed only in degree, and not in order." See _Cole., Anc. Christ. Exemp., Ch. 8, Sec. 6._

BISHOP BURNETT says: "As for the notion of distinct offices of _bishop_ and _presbyter,_ I confess it is not so clear to me." _Vindic. Ch. of Sects, p. 366._

DOCTOR COLEMAN says: "It is generally admitted by Episcopal writers on this subject, that in the New Testament, and in the earliest ecclesiastical writings, the terms _bishops_ and _presbyters,_ or elders, are synonymous, and denote one and the same office." "The office of _presbyter_ was undeniably identical with that of _bishop,_ as has been shown above." "Only _two orders_ of officers are known in the church until the close of the second century. Those of the first are styled either _bishops_ or _presbyters;_ of the second, _deacons._" _Anc. Christ. Exemp., Ch. 8, Sec. 6; Ch. 6, Sec. 5._

This author cites many of the early Christian Fathers who bore the same testimony, among whom are Clement of Rome, Polycarp, Justin Martyr, Irenæus, Jerome, Chrysostom, Theodoret, and others. Many prelatical writers, besides these above quoted, frankly admit the same facts.

The Apostle Paul, it is stated (Acts 20:17, 18), called together the _elders_ (_presbyters_) of the Ephesian Church. But in verse 28 he calls these officers _overseers_ (_episcopos_). Here the terms _presbuteros_ and _episcopos_ were certainly used interchangeably.

Paul and Timothy, in their address to the Philippian Christians, specify three classes as evidently constituting the entire body of disciples. They say, "To all the _saints_ in Christ Jesus, which are at Philippi, with the _bishops_ and _deacons._" Saints, bishops, and deacons embraced the whole church.

Timothy was instructed by Paul as to the qualifications of pastors to be placed over the churches. (1 Tim. 3:1.) Particular directions are given as to both _bishops_ and _deacons,_ but no mention is made of elders--clearly because they were the same as bishops.

Titus is likewise enjoined to secure pastors for the church in Crete. (Titus 1:5, 7.) These pastors are called _elders_ in verse 5 and _bishops_ in verse 7.

_Pastors_ and _deacons,_ therefore, are two orders, and these officers simply were known or needed in the Apostolic churches. In this, also, the views held by Baptists are in harmony with the customs of the churches in the first and purest age of Christian history.

+CHAPTER XV+

BAPTIST HISTORY

It is sometimes asked: "When and where did the Baptists originate? Who were their founders? What is their history?" These are questions of interest; but a more important one would be: "Are they right? Is their faith according to the teachings of the New Testament?" Many things which are old are not true. Creeds and sects may boast a venerable antiquity, while the Word of God utterly condemns them. Any organization that cannot reasonably claim Christ for its founder has small right to the name of a Christian church, no matter how old it may be.

Baptists claim to be built on the foundation of the Apostles and prophets, Jesus Christ Himself being the chief Corner-Stone. If this claim be well founded, whether they have a written history of one century or of twenty, matters little. Yet whatever of the past belongs to any, it may be well to know. Any Baptist history constitutes one of the most interesting chapters in the records of Christianity.

During the Apostolic age even, the doctrines of the Gospel became corrupted, and its ordinances soon after. Both Jewish and Gentile converts brought into the churches many of their old religious notions, and incorporated them with the faith of Christ. These, together with the many philosophical ideas of the times and the perversions to which the truth is always exposed from the ignorance and selfishness of men, very early turned the churches aside from the faith once delivered to the saints. Still there were many who in simplicity and humility maintained the doctrines and customs in their original purity. Those churches which were strongest and most prosperous were most exposed to corruption by alliances with the world.

When at length the period of martyrdom and persecution terminated; when a nominal Christianity took possession of a throne, and Church and State became united, then religion, in its prevailing forms, lost its simplicity, its spirituality, and its power, and a temporal hierarchy took the place of the church of Christ. This was the great apostasy of the early times. But all the churches and all disciples did not follow in the wake of this sad departure from the truth. Many congregations and communities of true worshipers kept the doctrines of the Gospel, and practiced its ordinances, nearly, or quite in their primitive purity. And this they continued to do through all the ages of darkness and corruption which followed. They were never identified with the Roman or Greek churches; they never were in alliance with States; never formed hierarchies. As independent congregations, or small communities, with no other bond of union than a common faith, fellowship, and sympathy, often obscure and unobtrusive, taking the Word of God as their guide, they sought to realize the idea, not of a temporal, but a spiritual kingdom in the Gospel dispensation.

These religious communities were by the dominant hierarchies called _sects,_ and stigmatized as _heretics._ As such they were traduced and persecuted continually. And though they may have had their errors, they were the best and purest defenders of the Christian faith, and the truest representatives of the first disciples of Christ then existing. The State churches were the heretics; while those so-called sects were the true successors of the first Christians.

They were defamed and oppressed, calumniated and martyred because they bore witness to the truth of God and testified against the errors and vices of the so-called churches. History has never done them justice, and perhaps never will; because history has been too much written in the interest of their enemies, or from their standpoint. Tortured and tormented by those who should have been their defenders, crowns and miters alike pledged to their destruction, they could do nothing but suffer. And this they nobly did as Christ's faithful witnesses. They were known by various names in different ages and in different lands, but retained the same general characteristics.

In the _first_ and _second_ centuries, Messalians, Montanists, Euchites, were terms which distinguished some of these sects.

In the _third, fourth,_ and _fifth_ centuries arose the Novatians. Increasing with exceeding rapidity, they quite overspread the Roman empire, in spite of the cruel and destructive persecutions which they suffered.

In the _fourth_ century the Donatists appeared, as a new form of existing sects, or a new phase of the old faith. They multiplied rapidly, spread extensively, and long survived.

In the _seventh_ century appeared the Paulicians, attracting much attention, and calling down upon themselves the wrath of the Romish Church. Still they increased greatly, notwithstanding their many persecutions.

That these Christian communities should have been faultless could not be supposed. But they were the best of the ages in which they lived, and maintained the purest forms of Gospel truth and practice. Without the advantage of organization and association, they differed somewhat among themselves.

But in general they all professed to take the New Testament as the rule of their faith and practice. They held to a spiritual church-membership, and received only professedly regenerated persons to the ordinances. Denying the orthodoxy of the Romish Church, they rebaptized persons received from that body, and hence were called _Anabaptists._ Infant baptism they rejected, according to Allix, Mosheim, Robinson, and other historians. Baptism they administered by immersion, as indeed did all Christians during those ages. Robinson calls them "Trinitarian Baptists." It is said that the Empress Theodora, after having confiscated their property, caused to be cruelly put to death no less than one hundred thousand Paulicians, for no other fault or offense than their religious faith.

About the close of the _tenth_ century appeared the Paterines; substantially the same people, no doubt as had previously existed under other names. They too rejected infant baptism, and protested against the corruptions of the Romish Church; in consequence of which they suffered long and severe persecution.

In the _eleventh_ century, and the ages following, were the Waldenses, Albigenses, Vaudois, Cathari, and Poor Men of Lyons. These were new names, and names usually given by their enemies. They increased, even under their persecutions, to a wonderful extent, and attracted the notice, if not the sympathy, of all Europe.

It is not pretended that these ancient sects were known by the name as Baptists; but in general they held the more prominent and distinctive principles which have always characterized the Baptists; thus: 1. They declared and defended the rights of faith and conscience and the freedom of worship. 2. They denied the authority of popes and the right of kings and States to interfere with the people in matters of religion. 3. They rejected infant baptism. 4. They baptized by dipping. 5. They held the Bible to be the only rule and authority in concerns of religious faith and practice. 6. They admitted to the churches none except such as professed to be regenerated and godly persons.

Now it is conceded by all historians of note that such churches and communities did exist, separate from and persecuted by, the prevailing State churches and civil authorities during all the ages from the Apostles to the Reformation.

When the Reformation under Luther and his coadjutors broke out, these sects to a great extent fraternized with, and were lost in, the multitude of the reformers. Such as continued their separate existence, as the Waldenses of Piedmont, yielding to the influence of the reformers, did from sympathy what the persecutions of the Papists had never been able to compel them to do--abandon dipping for sprinkling in baptism, adopted infant baptism, and took the general forms of religious life, into which Pedobaptist Protestantism grew.

THE WELSH BAPTISTS

Few denominations have a better claim to antiquity than the Welsh Baptists. They trace their descent directly from the Apostles and urge in favor of their claim arguments which have never been confuted.

When Austin, the Romish monk and missionary, visited Wales, at the close of the _sixth_ century, he found a community of more than two thousand Christians, quietly living in their mountain homes. They were independent of the Romish See, and wholly rejected its authority. Austin labored hard to convert them--that is, to bring them under the Papal yoke; but entirely failed in the effort. Yielding things in general, he reduced his demand upon them to three particulars: 1. That they should observe Easter in due form, as ordered by the Church. 2. That they should give Christendom, or baptism, to their children. 3. That they should preach to the English the Word of God, as directed.[1]

These demands of Austin prove that they neither observed the Popish ordinance of Easter, nor baptized their children. They, however, rejected all his overtures, whereupon he left them with threats of war and wretchedness. Not long after, Wales was invaded by the Saxons, and many of these inoffensive Christians cruelly murdered, as was believed, at the instigation of this bigoted zealot, the exacting Austin.

THE DUTCH BAPTISTS

The Baptists of Holland have a history that reaches back to a very remote period, if not to the Apostolic age, as some confidently assert. And this antiquity is conceded by historians who have no sympathy with their denominational sentiments.

MOSHEIM, in his Church History, says, "The true origin of that sect which acquired the name Anabaptist _is hid in the remote depths of antiquity,_ and is consequently extremely difficult to be ascertained." _Eccl. Hist., Vol. IV., p. 427, Mac. Ed., 1811._ See _Introd. Orchard's Hist. Bap., p. 17._

ZWINGLI, the Swiss Reformer, contemporary with Luther, declares: "The institution of Anabaptism is no novelty but for _thirteen hundred years_ has caused great disturbance in the church." _Introd. Orchard's Hist. Bap., p. 17._ Thirteen hundred years before his time would have carried it back to within two centuries of the death of Christ.

DOCTOR DERMONT, chaplain to the king of Holland, and Doctor Ypeij, professor of theology at Groningen, a few years since received a royal commission to prepare a history of the Reformed Dutch Church. That history, prepared under royal sanction, and officially published, contains the following manly and generous testimony to the antiquity and orthodoxy of the Dutch Baptists. "We have now seen that the Baptists, who were formerly called Anabaptists, and in later times Mennonites, were the original Waldenses, and have long in the history of the church received the honor of that origin. On this account, _the Baptists may be considered the only Christian community which has stood since the Apostles, and as a Christian society, which has preserved pure the doctrines of the Gospel through all ages." Hist. Ref. Dutch Ch., Ed. Breda, 1819._ See _Ency. Relig. Knowledge, Art. Mennonites._

MOSHEIM says of the persecutions of this people in the sixteenth century, "Vast numbers of these people, in nearly all the countries of Europe, would rather perish miserably by drowning, hanging, burning, or decapitation, than renounce the opinions they had embraced." And their innocency he vindicates thus: "It is indeed true that many Anabaptists were put to death, not as being bad citizens, or injurious members of civil society, but as being incurable _heretics,_ who were condemned by the old canon laws. For the error of _adult baptism_ was in that age looked upon as a horrible offense." That was their only crime. _Eccl. Hist., Cent. 16, Sec. 3. Part 2, Ch. iii. Fuller's Ch. Hist., B. 4._

This testimony is all the more welcome, because it comes from those who have no ecclesiastical sympathies with Baptists, but who, in fidelity to history, bear honest testimony to the truth which history teaches. The circumstances under which their evidence was produced give it additional force.

CARDINAL HOSSIUS, chairman of the council at Trent, says: "If the truth of religion were to be judged of by the readiness and cheerfulness which a man of any sect shows in suffering, then the opinions and persuasions of no sect can be truer or surer, than those of the _Anabaptists;_ since there have been none, for these _twelve hundred years past,_ that have been more grievously punished." _Orchard's Hist. Bap., Sec. 12, part 30, p. 364._

Many thousands of the Dutch Baptists, called Anabaptists, and Mennonites, miserably perished by the hands of their cruel persecutors, for no crime but their refusal to conform to established churches.[2]

THE ENGLISH BAPTISTS

At what time the Baptists appeared in England in definite denominational form, it is impossible to say. But from the _twelfth_ to the _seventeenth_ century, many of them suffered cruel persecutions, and death by burning, drowning, and beheading, besides many other, and sometimes most inhuman tortures. And this they suffered both from Papists and Protestants, condemned by both civil and ecclesiastical tribunals, only because they persisted in worshiping God, according to the dictates of their consciences, and because they would not submit their religious faith and worship to the dictates of popes and princes.[3] In 1538, royal edicts were issued against them, and several were burnt at the stake in Smithfield.

BRANDE writes that: "In the year 1538, thirty-one Baptists, that fled from England, were put to death at Delft, in Holland; the men were beheaded, the women were drowned." _Hist. Reformers._ See _Benedict's Hist. Bap., p. 303. Neal's Hist. Puritans, Vol. I., p. 138. Note, Vol. II, p. 355, Sup._ What crime had they committed to merit such treatment as this?

BISHOP LATIMER declares that, "The Baptists that were burnt in different parts of the kingdom went to death intrepidly, and without any fear, during the time of Henry VIII." _Lent Sermons. Neal's Hist. Purit., Vol. II, p. 356._

Under the rule of the Popish Mary, they suffered perhaps no more than under that of the Protestant Elizabeth. During the reign of the latter a congregation of Baptists was discovered in London, whereupon several were banished, twenty-seven imprisoned, and two burnt at Smithfield.[4]

DOCTOR FEATLEY, one of their bitter enemies, wrote of them, in 1633: "This sect, among others, hath so far presumed upon the patience of the State, that it hath held weekly conventicles, rebaptizing hundreds of men and women together in the twilight, in rivulets and in some arms of the Thames, and elsewhere, dipping them all over head and ears. It hath printed divers pamphlets in defense of their heresy; yea, and challenged some of our preachers to disputation." _Eng. Bapt. Jubilee Memor., Benedict's Hist. Bapt., p. 304._

BAILEY wrote, in 1639, that: "Under the shadow of independency they have lifted up their heads, and increased their numbers above all sects in the land. They have _forty-six churches_ in and about London. They are a people very fond of religious liberty, and very unwilling to be brought under bondage of the judgment of others." _Benedict's History, p. 304._

The first book published in the English language on the subject of baptism was translated from the Dutch, and bears date 1618. From this time they multiplied rapidly through all parts of the kingdom. The first regularly organized church among them, known as such in England, dates from 1607, and was formed in London by a Mr. Smyth, previously a clergyman of the Established Church.

In 1689, the Particular Baptists, so called, held a convention in London, in which more than one hundred congregations were represented, and which issued a confession of faith, still in use and highly esteemed.

The last Baptist martyr in England was Edward Wightman, of Burton upon Trent, condemned by the Bishop of Coventry, and burnt at Litchfield, April 11, 1612.[5]

AMERICAN BAPTISTS

The history of American Baptists runs back a little more than two and a quarter centuries. In this country, as elsewhere, they were cradled amidst persecution, and nurtured by the hatred of their foes. This has been their fortune in every age, and in every land.

ROGER WILLIAMS, a distinguished and an honored name, was identified with the rise of the denomination in America. He has been called their founder, because he organized the first church, and was intimately connected with their early history. Williams was born in Wales, 1598, educated at Oxford, England, came to America in 1630, and settled as minister of the Puritan church in Salem, Massachusetts. Not long after, he adopted Baptist views of doctrine and church order, on account of which he was banished by his fellow Puritans, and driven out of Massachusetts, in the depths of a rigorous winter, in a new and inhospitable country. Having wandered far and suffered much, finding the savage Indians more generous and hospitable than his fellow Christians, he finally reached and fixed his future home at what is now Providence, R. I. Here, with a few associates of like faith, he founded a new colony, calling both the city and the colony _Providence,_ in recognition of the Divine guidance and protection, which he had in so remarkable a manner experienced.

In 1639, Mr. Williams received baptism from one of his associates, there being no minister to perform that service. He in turn baptized his associates, and a church was organized, of which he was chosen pastor. He was also appointed first Governor of Rhode Island. Full liberty was granted in matters of religion. Thus Roger Williams became the first ruler, and Rhode Island the first State which ever gave entire freedom to all persons to worship God, according to their own choice, without dictation or interference from civil or ecclesiastical authorities.

On account of this unrestricted liberty many Baptists, as well as other persecuted religionists from other colonies, and from Europe, collected in considerable numbers at Providence, and spread through the colony.

It is a mistake to suppose that all the Baptist churches in America grew out of the one which Roger Williams founded. It is even doubtful whether any single church arose as an outgrowth of that. As immigration increased, other churches grew up, having no connection with that; and with considerable rapidity the sentiments of Baptists spread into adjoining colonies, particularly west and south. For a long time, however, they were sorely persecuted, especially in Massachusetts and Connecticut; persecuted even by those who had themselves fled from persecution in their native land, to find freedom and refuge in these distant wilds.

In 1644, the present First Church in Newport, R. I., was organized. But whether the present First Church in Providence was constituted before this date is still a disputed point. Both claim priority. In 1656, the Second Church, Newport, was formed. Then followed in order of time the church in Swansea, Massachusetts, 1663; First, Boston, 1665; North Kingstone, R. I., 1665; Seventh Day Church, Newport, 1671; South Kingstone, R. I., 1680; Kittery, Me., 1682; Middletown, N. J., 1688; Lower Dublin, Pa., 1689; Charleston, S. C., 1690; Philadelphia, Pa., 1698; Welsh Tract, Del., 1701; Groton, Ct., 1705. Others, not mentioned, arose within this period in these and other colonies. With the increase of population, Baptists rapidly increased and widely spread over the country.

_Edward's Tables_ gives the number of American Baptist Churches in 1768, as only 137.

_Asplund's Register_ for 1790, reported 872 churches, 722 ordained ministers, with 64,975 members.

_Benedict's History_ states that in 1812, there were 2,633 churches, 2,143 ordained ministers, and 204,185 members.

_Allen's Register_ for 1836, puts them at 7,299 churches, 4.075 ordained ministers, and 517,523 members.

_The Baptist Year-Book_ gives the following figures:

Date Churches Ministers Members 1840 7,771 5,208 571,291 1860 12,279 7,773 1,016,134 1880 26,080 16,569 2,296,327 1890 33,588 21,175 3,070,047 1900 43,427 29,473 4,181,086 1910 49,045 33,909 5,266,369 1920 53,866 42,121 7,504,447 1930 53,888 49,907 8,915,785

_The Year-Book_ gives the Sunday school statistics for 1930, as follows: For the United States, schools, 46,132; total enrollment 5,143,056.

The figures given in all these cases are probably less than the actual facts warrant, since full reports from associations, churches, and schools can never be obtained.

OTHER BAPTISTS

Besides the regular Baptist Brotherhood, there are in the United States very many other and smaller denominations, which practice immersion, but are not in fellowship with, or reckoned as a part of, the great Baptist family.

The Seventh Day Baptists, so called on account of their observing Saturday, or the seventh day of the week, as their Sabbath, on the ground that the Jewish Sabbath was never abrogated. They are estimated at about 7,000.

The Free Will Baptists, who take their name from their views as to the freedom of the human will and practice open communion, number about 66,000. In the North the Free Will Baptist churches have generally united with the Northern Convention, and their membership is reckoned with that of the regular Baptist body.

The Six Principle Baptists, so called because their doctrinal confession is based on the six points mentioned in Hebrews 6:1, 2, are estimated at about 300.

The Anti-Mission Baptists, or rather Primitive Baptists, found chiefly in the Southwest, do not believe in missions, Sunday schools, or other reform movements lest they should seem to interfere with the Divine decrees. They are said to number 43,000.

The Disciples of Christ, sometimes called Campbellites, or Christians, number about 1,200,000.

The Winebrennerians, or the General Eldership of the Churches of God in North America, are estimated at about 30,000.

The Tunkers, or Dunkards, of all groups number about 126,000, and the United Brethren, about 330,000.

BAPTISTS ELSEWHERE

In North America, aside from the United States, but including the provinces of British America, Central America, Mexico, and the West Indies, Baptists numbered in 1930 about 249,809.

In Europe there were in 1930 about 1,639,656.

In Asia, about 361,800.

In Australasia, about 35,113.

In Africa, about 83,041.

+FOOTNOTES:

[1] See Benedict's Hist. Bap., p. 343, and authorities there cited.

[2] Benedict's Hist. Baptists, Ch. IV. Neal's Hist. Puritans, Vol.
II.; p. 355. Supplement, Fuller's Ch. Hist., B. 4.

[3] See histories of Baptists, by Crosby, Ivimey, Danvers, and
Benedict.

[4] Wall, cited by Neal, Hist. Puritans, Vol. I., p. 137. Vol. II.,
p. 358. Supplement.

[5] Eng. Bap. Jubilee Memor., Benedict's Hist. Bap.

+Transcriber's Notes+

- The break between pages 3 and 4 is in the word "missionaries": mission|aries. In this and all subsequent cases, the whole word was moved to the earlier page. - The break between pages 4 and 5 is in the word "thousand": thou|sand. - The break between pages 5 and 6 is in the word "admitted": ad|mitted. - Page 6, apply reverential capitalization (RC) to "Divine." - The break between pages 9 and 10 is in the word "general": gen|eral. - Page 10, apply RC to "Divine," "Divinely," and "Word." Change "practise" to "practice." - Page 11, apply RC to "Apostolic,", "Divinely," "His Gospel," and "His." - Page 12, apply RC to "Gospel" (twice); change "fulfil" to "fulfill"; apply RC to "Him" and "He." Note 1, apply RC to "Gospel"; change "fulfils" to "fulfills" and "practise" to "practice." Note 2, apply RC to "His Word" and "His"; change "practise" to "practice"; apply RC to "His." - Page 15, note 2, apply RC to "Divine." - Page 18, apply RC to "Divine," "Word," "Divine," "His" (twice), and "He." - Page 19, apply RC to "His" (twice). - Page 20, Note 6, apply RC to "Me" and "Him." Note 7, apply RC to "Divinely." - The break between pages 20 and 21 is in the word "baptismal": bap|tismal. - Page 21, Note 8, apply RC to "His." - Page 23, change "practise" to "practice." - Page 24, Note 2, change "practise" to "practice." - The break between pages 28 and 29 is in the word "possibly": pos|sibly. - Page 31, Note 1, apply RC to "Divine." - Page 34, Note 1, apply RC to "His" (twice). - The break between pages 37 and 38 is in the word "ecclesiastical": ecclesias|tical. - Page 46, Voting, point 1, change "deliberatively" to "deliberately." - The break between pages 47 and 48 is in the word "services": ser|vices. - The break between pages 53 and 54 is in the word "importance": impor|tance. - Page 56, change "practise" to "practice." - Page 57, apply RC to "Divine." - Page 58, change "practise" to "practice"; add comma to "Britain Baptists"; apply RC to "Divinely." - Page 59, note 2, apply RC to "His" and "He." Note 3, apply RC to "My." Section II, apply RC to "Persons" and "Divine." Note 2, apply RC to "Thee." - Page 60, note 1, apply RC to "His" apply RC to "He." - Page 61, apply RC to "Divine," "His" (twice), "He," "His," "Divine," and "He." Note 2, apply RC to "He," "His," and "Him." Note 3, apply RC to "Himself" and "Him." Note 4, apply RC to "He," "Him," and "His." Note 5, apply RC to "He," "Him," and "He," and "Him." - Page 62, apply RC to "Gospel," "Him," and "His." Note 1, apply RC to "His." Note 2, apply RC to "Him." Note 3, apply RC to "His" and "Him." Note 4, apply RC to "One." - Page 63, apply RC to "Gospel" (twice). Note 3, apply RC to "Me." Apply RC to "Divine" and "Gospel." - Page 64, note 1, change "Rev. 8:7-9" to "Rev. 3:7-9." Note 5, change "Eph. 8:14-21" to "Eph. 5:14-21." Apply RC to "Prophet," "Priest," "King," and "Him." - Page 65, note 1, apply RC to "Gospel"; change "Eph. 2:3" to "Eph. 2:8" and change "ye are" to "are ye" to match the quotation. Note 2, change "Acts 11:38" to "Acts 2:38" to match the quotation. Note 3, apply RC to "Him." Point IX, apply RC to "He." Note 1, apply RC to "Gospel." - Page 66, note 1, change "a holy calling" to "an holy calling." Note 2, apply RC to "He" and "Gospel." Note 4, change "elects sake" to "elect's sakes" and "Chris" to "Christ." Note 5, change "1 Thess. 4:10" to "1 Thess. 1:4." Apply RC to "His" and "Word." - Page 67, change "practise" to "practice." Note 1, change "Thess 4:3" to "1 Thess. 4:3." Note 3, change "Phil. 1:12, 13" to "Phil. 2:12, 13" to match the quotation. Point XI, note 1, apply RC to "My" (twice). Note 2, change "John 2:19" to "1 John 2:19" to match the quotation. - Page 68, Note 3, apply RC to "His." Section XII, apply RC to "Gospel." Note 4, change "Rom. 8:2, 4" to "Rom. 8:2-4" to match the quotation; apply RC to "His." - Page 69, apply RC to "Gospel," "His" (twice), "Word," and "Scriptural." Note 4, change "John 1#:15" (where # represents a poorly printed sort), to "John 13:15." - Page 70, apply RC to "His." Note 2, change "Matt. 18:19" to "Matt. 28:19" to match quotation. Note 3, change "raised from the dead" to "raised up from the dead." Note 4, apply RC to "Apostles'." - Page 71, apply RC to "His," "Him," and "His." Note 1, apply RC to "He," "My," "Me," and "My"; change "1 Cor. 11:27-30" to "1 Cor. 11:22-30." Note 2, apply RC to "He." Note 3, apply RC to "My" (four times) and "Me." - Page 72, note 2, change "Ps. 113:24" to "Ps. 113:2-4." Note 3, apply RC to "My" and "Him"; change "then shall thou delight" to "then shalt thou delight." Note 4, apply RC to "Word." Point XVII, apply RC to "Divine." - Page 73, note 4, change "Rev. 19:14" to "Rev. 19:16" to match quotation. Point XVIII, apply RC to "His" (twice). Note 2, apply RC to "He" and "Him." - Page 74, note 2, apply RC to "Him." Note 5, change "Matt. 25:35-41" to "Matt. 25:31-46." Note 6, apply RC to "He" and "Him." - Page 75, apply RC to "Divine," "Him" (twice), "His" (thrice), "Divine." - Page 76, apply RC to "Gospel," "Him," and "His." - The break between pages 78 and 79 is in the word "expressed": ex|pressed. - Page 79, apply RC to "Gospel." Change "practise" to "practice." - Page 82, apply RC to "His Apostles." - Page 85, apply RC to "His" (twice), "He," and "His." - Page 86, apply RC to "He," "Him," and "He." - Page 88, apply RC to "His." - Page 89, change "Malancthon" to "Malanchthon" and "colaborer" to "co-laborer." - Page 90, capitalize "Divine" as referring to a churchman. Change "practised" to "practiced." - Page 91, change "practise" to "practice." - The break between pages 91 and 92 is in the word "sufficient": suf|ficient. - Page 92, apply RC to "Apostle." - The break between pages 93 and 94 is in the word "immersion": immer|sion. - Page 95, apply RC to "Apostles." - The break between pages 96 and 97 is in the word "original": origi|nal. - Page 98, change "practised" to "practised"; apply RC to "His Apostles." - Page 99, change "practise" to "practice" (twice). - Page 100, apply RC to "Gospel." Change "practise" to "practice" and "practises" to "practices." - Page 101, apply RC to "His." - Page 102, change "practise" to "practice." - Page 104, apply RC to "Divine." - Page 105, change "practise" to "practice." - The break between pages 106 and 107 is in the word "Parliament": Par|liament. - Page 108, apply RC to "His" (thrice) and "Me." - Page 109, apply RC to "He," "His," "My" (four times), "Me," and "Divine." - The break between pages 109 and 110 is in the word "practiced" (changed from "practised"): prac|ticed. - Page 110, change "practised" to "practiced" and "practise" to "practice" (twice). - Page 111, change "practise" to "practice." - Page 112, apply RC to "Him." - Page 113, apply RC to "Divine." - Page 114, apply RC to "Apostolic," "Word," "Apostles'," "Word," and "Divine." Change "practise" to "practice." - Page 115, change "practise" to "practice." - The break between pages 115 and 116 is in the word "infants": in|fants. - Page 116, change "practise" to "practice" (thrice). - Page 117, apply RC to "His"; change "practise" to "practice"; apply RC to "Him." - Page 118, change "practise" to "practice." - The break between pages 118 and 119 is in the word "remaining": re|maining. - Page 119, capitalize "Divines" as referring to churchmen. - Page 120, apply RC to "Gospel." - Each of pages 123 and 124, capitalize "Divine" as referring to a churchman. - Page 124, apply RC to "Lord's Table." - Page 125, apply RC to "His." - Page 129, change "practised" to "practiced" (thrice). Apply RC to "His Apostles" and "Word." - Page 130, capitalize "Divine" as referring to a churchman; apply RC to "Apostles." - Page 131, apply RC to "Apostolic" and "Apostles." - Page 132, change "practised" to "practiced." Apply RC to "His Apostles." - Page 133, change "practised" to "practiced." - Page 134, change "practise" to "practice" and "practised" to "practiced." - Page 136, change "practise" to "practice." Apply RC to "Divine" and "Word." - Page 137, apply RC to "Gospel" and "Word." - Page 138, apply RC to "Apostles." - Page 140, apply RC to "Apostles." - Page 141, apply RC to "Apostolic." - Page 142, apply RC to "Apostles" and "Divinely." - The break between pages 143 and 144 is in the word "people": peo|ple. - Page 144, capitalize "Divines" as referring to churchmen; apply RC to "Apostolic." Add "Ch. Hist." to the Geiseler citation. - Page 145, change "practised" to "practiced." - Page 146, change "practises" to "practices." - Page 147, apply RC to "His," "He," "His Apostles," "His" (twice), "He," "Divine," and "Apostles." - The break between pages 147 and 148 is in the word "minister": min|ister. - Page 148, apply RC to "Apostles," "His," and "Gospel." - The break between pages 148 and 149 is in the word "authority": author|ity. - Page 149, change "later" to "latter." - Page 150, apply RC to "Apostles." - Page 152, apply RC to "Apostle"; change _"episcopous"_ to _"episcopos"_ for consistency. - Page 153, apply RC to "Apostolic." - Page 154, apply RC to "Word," "Apostles," and "Himself." - Page 155, apply RC to "Gospel." - The break between pages 155 and 156 is in the word "apostasy": apos|tasy. - Page 156, apply RC to "Gospel,"; change "practised" to "practiced" apply RC to "Word" and "Gospel." - Page 158, apply RC to "Gospel." Change "practise" to "practice" (twice). - Page 160, change "practise" to "practice"; apply RC to "Apostles." - Page 161, apply RC to "Apostles" and "Word." - The break between pages 162 and 163 is in the word "contemporary": contempo|rary. - Page 163, apply RC to "Apostles" and "Gospel." - Page 164, change "offence" to "offense." - The break between pages 165 and 166 is in the word "because": be|cause. - Page 166, remove extraneous right double quotes after "Smithfield"; change "suffered perhaps more" to "suffered perhaps no more." - Page 167, change "defence" to "defense." - Page 169, add comma to "after he"; apply RC to "Divine." - The break between pages 170 and 171 is in the word "themselves": them|selves. - Page 173, change "practise" to "practice" (twice); apply RC to "Divine."