We have printed elsewhere herein the 1835 BALTIMORE ADDRESS, which was a sequence to the Black Rock Address of 1832. Another Meeting of Baptists, now beginning to be referred to as “Old School or Particular Baptists” was held in 1837, and this body added more to the Black Rock Address than was originally in it. We print next the Addition to the Black Rock Address of the Third Baltimore Meeting of Old School Baptists.
Additional Remarks. – In offering this appendage to the ADDRESS declarative of our original stand on the ground of old school principles, it is proper first to remark, that in deciding on that stand in the first instance, we did not so much design thereby an entire separation from those who were professedly sound in the faith, though they might measurably, by their practices, sanction those anti-christian departures from that ancient order given from heaven, and transmitted down through the New Testament of our Lord Jesus Christ, which were increasing to such an alarming extent among the Baptists, as to threaten an entire subversion of the ancient principles, as in the spirit of candor and moderation, to declare our entire and decided dissent from these modern innovations, upon the doctrine and order of the Gospel, no less than from these more ancient workings of the “man of sin;” also to assign plainly our reasons for this dissent from the popular current, and to admonish those with whom we had been connected in associations, &c. against further attempts to impose their new measures on us, that sooner than submit to their schemes, knowing them to be not of God, we would separate ourselves from their fellowship. Hence in coming toward the conclusion in our Address, we say of those whom we address as Particular Baptists in principle, that “If they meet us in churches, to attend only to the order of Christs house, as laid down by Himself in associations, upon the ancient principles of Baptist associations, &c. &c. we can still go on with them in peace and fellowship.” And as numbers of our Old School brethren, and most of us who signed that Address, have since united in passing resolutions declaring our entire separation as to religious connexion with those who patronize the new measures, and as some of those from whom we have separated, have talked more recently of arranging their associations upon the plan of free indulgence, to allow every church and all individuals, to act their own pleasure, whether to promote or to let alone the new schemes, but not to bring the subject into their associations, that is, for their action upon it, it seems necessary that something by us should be said on this point, lest we, by some should be thought to have acted inconsistently with the declaration we had before made.
In the first place then, allow us to say that our original Address contained a candid declaration of the reasons why we were in conscience constrained to “set up our banner,” (and we trust we did it in the name of our God,) in opposition to the flood of human devices, which were flowing in upon us; that in it we decidedly condemned those innovations, with which we are at war; but then our appeal was in the spirit of moderation and Christian affection, made to the candor of those whom we addressed as brethren; and calculated, if they held Christian fellowship for us, to awaken their sympathies to dispose them to reflect seriously on the alienating course they had been pursing, and to lead them to show more respect for our equal rights of conscience, than they had hitherto done. How was our appeal met? Let the columns of each and every one of their periodicals testify. These testify that it was met with the most uncandid [sic] cavils, and distortions of our views and expressed sentiments, and the most ill-natured reflections upon us and our stand. Notwithstanding this was enough to convince us that fire and water could as soon harmonize, as that we could continue in peaceable connexion with them, whilst we resisted a subjection to that heavy yoke which they seemed determined to place upon the whole Baptist denomination; still unwilling to be rash, or to break fellowship with those who we hoped were sound in the faith, we would fain have continued on without a formal separation, until we found that if we would continue in connexion even the more sound of the benevolent-effort men, we must, through them, extend tokens of fellowship, to the whole mass of corruption and error which is cloaked under the name of Regular Baptists, that these persons, through their attachment to the popular societies, and that their partiality for their associations the most forward is patronizing those societies, would form a connecting link between us and them, keep up a correspondence between their associations and ours, and thus introduce their preachers however corrupt, into our connexion, and into our pulpits. It is a fact publicly manifested, that many persons, who a few years since, held Fullerism in its most plausible form to be a system subversive of the very foundation of a Gospel hope, now extend their arms of fellowship and good feeling, so as to embrace those who preach that system in its most expansion of corruption as “fellow-laborers” in the great work of evangelizing the world.
Here is the grand gull in this proposed new divinity arrangement of certain associations, under the idea of compromise, and of leaving every church free to patronize, or not, the benevolent efforts, without making it a subject of enquiry in their associations a plan is laid which would connect together in their associations, and in their free correspondence every thing which, honestly or dishonestly, is ranked under the broad banner of Regular, or United Baptists.
From these considerations we think it clear, that our original Address, instead of opposing, requires us in order to be true to our stand therein taken, to seek to disentangle ourselves from all those links which would connect us with those unscriptural measures which we oppose, by withdrawing our connexion, in things pertaining to religion, from all who patronize these measures. If in drawing this separating line, we withhold expressions of fellowship from some brethren sound in the faith, we say as we said in our Address it would be “The sin lieth at their door; they, by their acts, imposing upon our continuing in fellowship with them, those concubines which we had declared we could not submit to.
May the blessed Lord give us straight feet, the face or feelings of a man, as well as the face of boldness of the lion, the patience of the ox, and the quick penetrating sight of the eagle, and may our faces, like those of the cherubim, be steadfastly set upon the mercy-seat. Farewell.