Preface

In the following pages an attempt is made to state with clearness and simplicity the views regarded as essential by the Section of the Baptist Denomination to which the title “Strict and Particular,” or preferably “Primitive,” is ordinarily applied.

Debatable topics have been avoided. Nothing, therefore, is advanced ooncerning the Sonship of the Lord Jesus, in its controversial aspect: or the period of the creation of His human soul. On such questions, also, as the relation of God’s holy Law to the lives of His people, and whether Covenant blessings were or were not purchased by the Redeemer’s blood, absolute reticence has been maintained.

These and kindred subjects—though far from unimportant—are matters for private judgment rather than truths which must be universally received. On them, holy persons may safely be permitted to retain their own opinions: nor should they be inclnded in any Formula of Faith constituting the basis of the Fellowship of a Gospel Church.

Two exceptions will, however, be found, to which attention is directed.

Reference is made to the Theory of our Millenarian Brethren. Were these content to hold their own view quietly, and to allow others to be fully persuaded in their own minds,”—conduct which is commended [in this work]—nothing need be said; but their assumption of the possession of higher light and superior sanetity; their undisguised contempt for preachers whose convictions on the point differ from their own: and their covert but persistent efforts to unsettle their brethren, surely call for earnest remonstrance.

It will be observed that it has not been sought to refute their scheme of prophetical interpretation. Our modest aim has been to demonstrate that these tenets are not based on the passages ordinarily cited to substantiate them.

It cannot be too emphatically asserted that Modern Millenarians has a bad record. Elhanan Winchester—a notorious man and Universalist, against some of whose errors Huntington, in 1794, published his “Advocates for Devils Refuted,”—was, perhaps, the first to promulgate and popularise it. Edward Irving, whose melancholy story is a matter of history, and whom it tended to pervert so terribly from his early convictions, was led to adopt It through a mischievous book by a Jesuit. The havoc it has wrought among the Plymouth Brethren, a recent work has shown us. Everywhere its influence, both on individual character and on the life and work of the free Churches, has, in the main, been for evil.

While, therefore, we admit the devotion of many of its advocates, Millenarianism itself we strongly deprecate, and pray that our own brethren may be saved from this fascinating but delusive error.

The popular conception of what is revealed concerning the Judgment Day, though not indeed opposed to the accepted truths of the Evangelical System, the writer has also long regarded as unscriptural: while it has proved the cause of terror to many of the Lord’s people. Personally he could subscribe to no Creed which insisted on the General Judgment as an imperative article of FaIth. He therefore felt constrained to introduce the paragraphs which will be found [in this work], but with the earnest reminder which concludes them. That his private views will be generally received, he dares not hope: but the Scriptures advanced and expounded will he trusts, obtain prayerful attention.

In discussing the Constitution and Government of a Gospel Church the same method has been observed. The differences on minor points which exist between the Rules and Regulations of our several Causes are not made the subjects of discussion. Where Divine directions are unmistakably plain, they are unhesitatingly enforced: but since within the limits prescribed by “the Master of Assemblies” there is room for diversity of action, every Church must prayerfully follow its vouchsafed light, and act in its collective capacity in the fear of God.

In quotations from the Sacred Volume, renderings closer and more literal than those with which all are familiar are occasionally introduced. “We should be very sparing,” observes William Jay, “in our animadversions on the Translation of the Scriptures in common use; not only because these tend to shake confidence and awaken suspicion, but because they are generally needless. It is not illiteracy that commends the present version; the ablest scholars are, upon the whole, the most satisfied with it. Yet while the original is Divine, the rendering is human: and therefore we need not wonder if an occassional alteration is necessary.” This is pleaded in justification of the course herein adopted. The inquiring reader may be assured that our belief and usages, so far from being based (as has been alleged) on a faulty Version of the Scriptures, appear more unmistakably Divine in their authority the more closely the originals of the Book of God are followed.

A severely literal translation of a passage, moreover, though it may seem harsh and uncouth, not unfrequently affords a simple and striking exposition of its true meaning.

The Indexes will enable the reader to refer at once to every Scripture cited, and every topic discussed.

This little book is by no means a Body of Divinity, but as its Title states, “A Guide to Church Fellowship.” It is simply intended to present what honest and intelligent persons who claim to be members of our Churches should be; should believe; and should practise, to maintain their position with consistency.

It is neither designed to be authoritative nor final. It may, however, incite others to produce a “Confession of Faith and Practice” sufficiently comprehensive to embrace every point generally deemed essential among us; catholic enough to include the sentiments of all who are loyal to our distinguishing principles; and so plain and concise as to be adapted to the requirements of every Church which exists as a “Pillar of the Truth.” Such a compilation, if universally and cordially received, would serve not only as a basis and a bond of union and fellowship to each Community, separately considered, but would make our Churches in their entirety a coherent and compact phalanx of true and trusted witnesses of the most High God.

To three classes of readers this “Guide” is commended.

Firstly, to those who desire to join us, either from the World, or from religious associations which have proved uncongenial and unedifying.

Such will find our views stated without reservation or equivocation. Our opening sentence is characteristic of the whole. “The holy Scriptures” are “our sole, supremeand all-sufficient guide on every matter of Christian Faith and Practice.” How few who profess to be religious can honestly adopt this as fully expressing their attitude and action! Many plead antiquity; appeal to authority; and speak of the consensus of pious persons. Thelr sanctity may be eminent; their preachers learned, eloquent, and earnest; their public services solemn and attractive; their numerical increase great and continuous; their influence and popularity extensive; their benevolence and bounty large as their kindly hearts; their candour and Christian charity frank, Winsome, and unselfish—but direct authority from the Word of God for much that they say and do in Christ’s name they are utterly unable to advance.

Are we, then, better than they? Nay; in many things we sadly admit that they put us to shame. In this particular however, we must submit that as Christians our profession and our practice are unique.

Those, then, who join the people in whose interests these pages are published, must be prepared to leave much, that pious Nature loves, behind; and to take up no light cross for the Master’s glory. We emphasise the appeal [made in this work]. Readers who do not act “for the Truth’s sake” and who are not all of us, should leave our Churches alone. Better were it for all concerned that they should do so. Gideon’s diminished army of three hundred men was immeasurably more effective when the other thirty-one thousand and seven hundred of the people had “returned from Mount Gilead.” (Judges 7:3-8): nor would our strength be less if our numbers were fewer, if we were but staunch to our principles. Brother, sister “is thy heart right?” If it is, “Give (us) thy hand.” “Come thou with us, and we will do thee good.” If, however, thou shouldst here find what thou conscientiously regardest contrary to the Word of God, let us each take our own path “at the parting of the way.” “Can two walk together except they be agreed?”

Our book may also help to clarify ‘and affirm the Faith of some whose association with our people dates from their chidhood; the offspring of godly parents, whose conversions in their moral aspect, necessarily presented few marked features, and who ascended from the purity of the religious life of a holy home, by an easy gradient to a course of avowed Christian and Church fellowship.

“Grace does not run in the blood,” but it often, thank God goes in the line. Instead of the fathers, the children come up and the religion—not the spirituality—of such is, to some extent at least, hereditary. This, however, has its perils, as well all its privileges; and there is not a little danger of these young Christiaans adoptIng our system of belief without much examination of the validity of its foundations. To these we commend our pages. Oh that they may prove brave confessors as well as earnest Christians, and become competent, on all points, to give a reason for “the unfeigned faith” which is in them, and to state the Divine facts and testimonies on which it rests with intelligent and unwavering clearness and decision.

We further trust that among our readers some of our Baptist brethren who do not share our distinguishing sentiments will be found. To such the writer affectionately addresses himself. Here, in brief, is what we believe. Do not burlesque our doctrines. If you refer to us, quote our very words, and oppose our errors by the Truth of God. If universal redemption is a truth; if it is a preacher’s business to offer grace to natural men; if the awful penalties of hell will be made more intolerable to those who do not receive our messages and as the added punishment of their unbelief; if our commission includes regeneration; if spiritual faith is a duty incumbent on any but heaven-born men; if the Lord’s Supper is designed to be an act of testimony to Christian brotherhood and good feeling only, rather than to the privileges and responsibilities of Church union and fellowship, these things must be taught somewhere within the covers of the Book to which we all appeal. Brethren, be not “dumb dogs that cannot bark,” but respond to challenges so often and so earnestly reiterated.

Some of you were once with us, and talked long and loudly about your adherence to our distinctive principles—yet you finally left us without a word of explanation. One by one, you will have to die. Perhaps others will then be told of you, as we are this year in the Baptist Handbook, of a most saintly man that, when Minister of a certaln Chapel in which the principles of this book are still firmly maintained, “he modified his earlier Calvinistic views, and adopted what was known, in those days, (circum 1853) as Moderate Calvinism.” That his motives were disinterested and honest, and that for his change of sentiment he had the strongest Scriptural reasons, we, who knew him could not entertain a passing doubt; but had he no “bowels and mercies” for the benighted Christians on whom he turned his back and left to stumble in the darkness? Such reticence on the part of our brethren is to the writer a marvellous and most distressing fact. 

To their honour, however, let it be said, that their conduct towards ourselves is, personally, most just, courteous, and kind. The idea that they habitually treat Strict and Particular Baptists unbecomingly and unfairly because of our sentiments and pactices is, the writer firmly believes, utterly untrue. He himself, since 1870, has been a somewhat notorious hyper- Calvinist and Strict Communionist, but never once have his convitions been derided or his susceptibilities wounded by word or action from any to whose religious views or usages he was known to be opposed. On the contrary, their Christful gentleness and consideration have often evoked the sigh, “O! si sic omnia.”

Frequent reference is made to the Author’s “Manual Of Faith And Practice”, which was published in 1887. A hope was then expressed that a second volume would follow. Heavy trials, both personal and relative, and the present condition of his health now render this improbable if not impossible. God has, however, greatly owned that work, which he ventures to commend as amplifying much that is advanced [in this work]; while the two may, he submits, be advantageously studied together.

After forty years’ labour in the cause of Christ the writer avers his solemn belief that their contents embody the truth of “the living God,” the Gospel of his own salvation in the hope of which he prays to be preserved till his “change shall come” and his earthly service cease.

October, 1902.