BAW.Jim]L ^(BWm^.B. 9 .li^o.iifr' o From an original portraat in the poaaession of hia grand-daughtei-, IF? W? f Wll = Philadelphia. THE ^ APR 23 1932 EARLY BAPTISTS OF PHILADELPHIA, BY REV. DAVID SPENCER. PHILADELPHIA : WlILLIAM SyCKEL MOORE 1877. Entered according to Act of Congress, in the year 1877, in the Office of the Librarian of I I Congress at Washington, D. C. | i PHILADELPHIA: William Syckelmoore, Printei No. 1420 Chestnut Street TO THE MEMORY OF REV. SAMUEL JONES, D. D., WHO, FROM HIS GRADUATION AT THE UNIVERSITY OF PENNSYLVANIA, MAY 18th, 1762, TO HIS DEATH AT LOWER DUBLIN, FEBRUARY 7th, 1814, WAS A NOBLE REPRESENTATIVE OF THE EARLY BAPTISTS OF PHIL- ADELPHIA; FOREMOST IN THE AGGRESSIVE WORK OF OURDE- NOMINATION; GENEROUS IN HIS SYMPATHIES WITH ALL WHO LOVED THE LORD JESUS ; BENEFICENT IN HIS EF- FORTS TO ADVANCE MENTAL AS WELL AS SPIRITUAL CULTURE; PATRIOTIC IN HIS DEVOTION TO THE INTERESTS OF HIS COUNTRY ; THE FRIEND OF THE NEEDY ; HOSPITABLE AND COUR- TEOUS TO ALL ; THIS WORK IS MOST RESPECTFULLY DEDICATED B-Y" THE ^TJ1'I3:OI^- IIxIxUSTRATIONS. Rev. Samuel Jones, D. D. Barbadoes Storehouse. . Chri.st, Protestant Episcopal, Church. Montgomery Baptist Meeting House. Southampton Baptist Meeting House. Hopewell Academy. Lagrange Place Meeting House. Carpenter's Hall. Independence Hall. Old Meeting House at Roxborough. . Lower Dublin Baptist Meeting House. First Church Broad and Arch Streets- Frontispiece 32 38 52 70 76 87 108 119 147 163 194 CONTENTS. CHAPTER I._1684— 1690— Philadelphia Founded.— Religious Lib- erty—Welsh Parentage. — Origin of Baptists. — John Holme Purchases Land.— Rev. Thomas Dungan.— Cold Spring Church.— Bucks and Philadelphia Counties. — ^William Penn and Thomas Dungan.— An English Baptist.— A Celebrated Spring.— Persecution in Wales.— Settlement at Pennypack.— An Indian Deed.— Meaning of Pennypack. —Rev. Elias Reach.- The First Baptism.— Lower Dublin Church Constituted. — Change of Calendar. — Quarterly Meetings. — Conference Meetings. — Decease of Rev. Thomas Dungan— Rev. John Watts. . 17 CHAPTER II.— 1691-1700.— Keithians.— Baptists and Liberty of Con- science— Rev. Thomas Killingsworth. — William Davis. — Preaching at Cold Spring. — A Catechism and Confession of Faith. — Quaker Baptists.— Mennonites— Rev. E. Keach Returns to England.— Rev. Morgan Edwards and Baptist History. — First Baptist Church of Phila- delphia Organized— Prominence of John Holme.— Rev. Hanserd Knollys. — Barbadoes Storehouse. — Baptists and Presbyterians. — Sepa- ration.— Meeting in a Brewhouse. — Baptists and Episcopalians. - Christ Church 27 CHAPTER III.— 1701-1710— The Seventh-Day Baptists— An Emi- grant Church. — Laying on of Hands and Singing. — Death of Rev. John Watts. — First Baptist Church and the Keithians. — A Constant Supply of Ministers. — The Philadelphia Baptist Association.— More Ministers. .......••.• '^^ CHAPTER IV.— 1711-1720.— D i s s e n s i o n s.— Ruling Elders— The Montgomery Church Organized. — William Thomas.— Tunkers in Germantown. — - 48 CHAPTER V. 1721-1730.— Death of Samuel Jones and Abel Morgan. An Educated Ministry. — Thomas Hollis.— Harvard College. — Order in Church services. — Careful Reception of Ministers from Abroad. — The Fourth Commandment. — Marrying an Unbeliever. — Forfeit of Office and Membership in the Church.— Letters of Churches to the Association. — Closed Doors. — Tunker Church Organized. — George Eaglesfield. — Benjamin Griffith Ordained. — Reception of Members from Great Britain. — Rev. Jenkin Jones at Pennypack. — William Kinnersley. — Joseph Eaton Ordained. — Church Letters not Granted. — Laying on of Hands in Ordination. — Fraternal Correspondenee with London.— The First Circular Letter 55 10 CONTENTS. CHAPTER VI. —1731-1 740— The Baptist Meeting-House Built Assistance Needed. — Baptists and the Romanists. — Church of Eng- land Demands the Baptist Property. — Fail to get it. — William Kinners- ley Dies. — Samuel Jones and Samuel Stillman. — Rev. George White- field Arrives. — A Spiritual Man — The Rev. Jenkin Jones. — Various Questions- — Association Records. — Catechetical Instruction Fifty-six Baptized. — Denominational Growth Slow. ..... 63 CHAPTER Vn.— 1741-1750— Philadelphia Confession of Faith- Subjects of Articles. — Ebenezer Kinnersley Ordained Doubts on Whitefield's Preaching. — Electricity. — Joseph Eaton's Defection. First Baptist Church Reconstituted. — Groundless Question. — Consti- tuent jSIembers, — The Southampton Baptist Church George Eaton and Peter P. Vanhorn. — Abraham Levering. — First Records of the Association. — Benjamin Griffith. — Power and Duty of an Association. —Death of Rev. Joseph Wood. — Trouble with the Pennypack Property, — Death of Rev. Joseph Eaton. — Rev. Isaac Eaton and Hopewell Academy. — Moderator's Name First Given. — Nathaniel Jenkins. . 67 CHAPTER VIII— 1751-1760— Feeble Churches Supplied with Preach- ing— Ministers Ordained at the Association. — Other Associations Organ- ized— George Eaton Called to the Ministry. — Ebenezer Kinnersley, a Professor in the University of Pennsylvania. — New Britain Church Con- stituted.— John Davis Ordained— The Pioneer Baptists of Maryland. Ordination Certificate — First Latin Grammar School— Hopewell Academy. — Association's Jubilee. — Talents Developed— Ministerial Supply — Doctrinal Sermon.— Meagre Records. — First Church Pulpit Supplied. — Application to England for a Pastor.— Death of Rev. Jenkin Jones — His Legacy. — Dissenting Ministers Permitted to Solem- nize Marriages. — Mount Moriah Cemeteiy. — Rev. Morgan Edwards Invited from England.— First Fruit of the Hopewell School. — Rev. John Gano. — Rev. Samuel Stillman. — Various Occurrences. . . 74 CHAPTER IX— 1761-1763— A New Era.— Rev. Morgan Edwards Arrives. — Dr. G. Weed's Self- Esteem. — Excommuuicated for Drunken- ness.— Supervision of the Membership. — Morgan Edwards Prominent. Association's Letter to England. — Need of Books. — First Table of Statistics. — Brown University Projected. — Morgan Edwards the Pro- jector.— Educational Growth.— New Meeting-House in Philadelphia St. Michael's Lutheran Church. — Sound of the Organ. — Resignation of Rev. P. P. Vanhorn— The City's Seal to Ordination Certificates.— George Eaton. — Samuel Jones Baptized. — Licensed to Preach. — Copy of the License. — Ordained. — Place of Worship Occupied. — Mr. Whitefield's Church — Samuel Jones Pastor at Pennypack. — A Prerog- ative of the Ministry. — Wearing a Master's Gown.— Rev. Stephen Watts. — Ordination of Deacons 82 CONTENTS. 11 CHAPTER X.— 1764-1770— The Sisters Allowed to Vote.— Ruling Elders. — Fraternal Asscciational Correspondence. — Warren Association Organized. — Letter from Philadelphia.— Rhode Island College and Morgan Edwards. — Death of Rev. Benjamin Griffith. — First Com- mencement of Brown University. — Minutes First Printed. — Northern Liberties Church. — Persecutions. — Philadelphia Association to the Rescue. — Sufferings at Ashfield. — New Meeting-House at Pennypack. 93 CHAPTER XI.— 1771-1775— A Decade of Trial.— Rev. Morgan Edwards Resigns. — Rev. Samuel Stillman Chosen Pastor. — Did not Accept. — Northern Liberty Church in the Association. — The Missionary Spirit.— Morgan Edwards an Evangelist. — Rev. William Rogers Or- dained.—Last Sermon of Rev. Issac Eaton. — Divine Blessing.— John Levering. — Laying on of Hands. — Rev. Ebenezer Kinnersley Resigns his Professorship. — Death and Burial of Mr. Kinnersley. — Memorial Window. — Persecutions of Baptists. — Association Meeting twice a Year. — Academy at Pennypack. — Burgiss Allison. — Carpenters' Hall. — Continental Congress — Rev. Isaac Backus. — Diary of Backus in Phil- adelphia.— Committee of Grievances in the Association. — Meeting in Carpenters' Hall.— Address by Rev. James Manning.— Massachusetts Delegates Unfriendly. — Baptists and Soul Liberty. — Prejudiced Opinion of John Adams. — Committee Determined. — Printed Doccments., — Fasting and Prayer. — Rev. William Rogers Resigned. . . . 102 CHAPTER XII.— 1776-1780 The Ever Memorable 1776 — Declara- tion of Independence. — Association at Scotch Plains. — Days of Humili- ation.— Independence Hall. — Baptists on the Side of the Colonies. — Rev. William Rogers a Chaplain. — Ingenuity of Burgiss Allison. — Rev. John Pitman. — Patriotism of the Pennypack Church. — No Association in 1777. — Philadelphia Church in Distress. — Rev, James Manning. — Diary of Manning in Philadelphia. — Price of Board. — Letter to Revs. Still and Miller — Rev. John Gano Called. — Windows Filled with Boards. — Gano's Reply. — Call Repeated. — Elhanan Winchester Chosen. — An Unfortunate Move. — Rev. David Jones. — First Hundred Years. 118 CHAPTER XIIL— 1781-1782.— Apostacy of Winchester.— Protest.— Council Called. — Advice of Association. — Lawsuit for Property. — Excommunicated. — Address from the Church. — Winchester's Death. — Baptisterion. — Rev. James Manning. — Issues of the War. — Messenger Association in Session. — Met at Sunrise. — Success of American Arms. — Statistics of Churches. — Out of the Ordeal. — Petititon the General Assembly. — Ask to be Incorporated. — Desire President Manning. — Rev. Thomas Ustick Settled. — Sketch of Ustick. — Circulation of the Bible. — Brown University Commended. — Honeywell School Fund. — John Honeywell's Will 130 12 CONTENTS. CHAPTER XIV.— 1783-1790— Scruples Conceming Laying on of Hands. — Keep the Ordinances as Delivered. — Montgom.ry County Formed. — President Manning and Philadelphia Baptists. — The First Doctor of Divinity. — Lord's Supper, and Scattered Members. — Loyalty to the Colonies. — Pennypack Church Incorporated. — The Temperance Question. — A Baptist Hymn Book. — Rev. Samuel Jones, a Doctor of Divinity. — Singing Avoided. — Authorized Tunes. — Rev. \Vm. Rogers Appointed to a Professorship. — Plain Furniture. — Roxborough Church Organized. — Abolition of Slavery. — Old Meeting-House at Roxborough. 139 CHAPTER XV.— 1791-1800— Rev. Curtis Gilbert— Chestnut Hill.— Rev. Thomas Ainger. — Death of President Manning. — Sunday-school Society. — Regulation of Youth. — Destitute Orphans. — Notification of Members Received. — Soppression of Plays. — Recommendation or Dismission. — Joseph Keen. — Home Missions. — Death of Morgan Edvs^ards. — Rev. Wiliam White Ordained Yellow Fever. — Rev. Rev. Thomas Ustick. — A Second Church. — Association Chartered. — Churches Dropped. — Chains Across the Street. — Death of George Washington. — Rev. Thomas Fleeson at Roxborough. — A Forward Movement. — AFeeble Folk. — Missionary Efforts. . . . 147 CHAPTER XVI._1801-1806.— A New Era of Growth.—Measures Toward an African Church. — Letters from Carey. — A Missionary Spirit. — Baptisms on a Week-day. — Shade Trees at the Baptisterion. — Joseph S. Walter. — Holy Spirit Poured Out. — Second Baptist Church Constituted. — Moderator Should be a Member. — A Masonic Lodge Room Used for Religious Worship. — The Second Baptist Meeting- House Dedicated. — Death of Thomas Ustick. — Blockley Baptist Church Constituted. — Build a Meeting-House. — Singing Led by Precentors. — Christians in the Choirs. — Rev. William White, Pastor of the Second Church. — Licentiates' Names. — Rev. W^illiam Staughion in Phila- delphia.— Crowded Congregation. — New Meeting-House at Lower Dublin. — First Baptist Meeting-House Enlarged. — Four Sermons on Sunday. — Hoartio Gates Jones, D.D. — Churches Lighted by Candles. — Heated by Wood Stoves. — Blank Forms of Letters of Dismission. — First Collection for Foreign Missions — Number of Members Necessary to Form a Church. — Valid Baptism. — Christian Missions. — Rev. John Rutter Excluded. — Invalid Marriages. 157 CHAPTER.X VII.— 1807-1810— City Pastors Residing in the Country. Frankford Baptist Church Constituted. — Meeting-House Erected. — Centennial Anniversary of Philadelphia Association. — Chronological List of Churches — Second Baptist Church Incorporated. — John P. Crozer. — Wayside Efforts. — Third Baptist Church Constitufed. — Impo- sition of Hands. — Fifteen Hundred Dollars and Parsonage. — Close Supervision and Strict Discipline. — Prohibition of Society Funerals. — First African Baptist Church Constituted. — House for Baptismal Occasions. — Missionary Society Extending its Labors. . . 169 CONTENTS. 13 CHAPTER XVIII.— 1811-1815 — Growth of the City Westward.— Sansom Street Baptist Church Organized. — Ur. Staughton Ssttled as Pastor. — Collections at the Lord's Supper. — Rev. John E. Peckworth. — Rev. David Jones, Jr , at Frankford. — Rev. Henry Holcombe, D.D., Pastor First Baptist Chnrch, Philadelphia. — Missionary Spirit. — A Princeton Student Baptized. — A Scriptural Right to Baptize. — Rev. John King — Baptist Orphan Society, — Emporium of Baptist Influence. First American Missionaries — Philadelphia Baptist Society for Foreign Missions. — A Consecrated Spot. — Triennial Convention. — Names of Delegates. — Death of Dr. Samuel Jones. — Sunday-Schools Organized. — History of the First Church Bible School. — Historical Address by Judge Hanna 178 CHAPTER XIX.— CONCLUSION— Prominent Incidents and Persons. — Rev. Jacob Griggs. — Rev. William E. Ashton. — Rev. Wm. Wilson. — Rev. J. C. Murphy. — Defection of William White. — Rev. James McLaughlin. — The Fourth Baptist Church Constituted. — Meeting- House Erected. — The Latter-Day Luminary. — First Theological Sem- inar.y — Graduating Class. — Columbian University. — A Few Honored Names. — ^J. H. Kennard. — Daniel Dodge William J. Brantley. — Rufus Babcock. — K. A. Fleischman. — George B. Ide James M. Linnard. — Joseph Taylor. — Wilson Jewell. — David Jayne. — Franklin Lee. — W.H.Richards. — Thomas Wattson. — J.P.Sherborne. . 189 PREFACE. This work, on the Early Baptists of Philadelphia, does not claim to exhaust all that might be said about them, nor does it profess to be infallible on every point. The material for it has been collected and prepared amidst the pressing duties of pastoral and other denomi- national work, and it is presented to the public in this form, in the hope that, at no very distant day, an abler pen may do more ample justice to the memory and work of the men who in the past have rendered such valuable service to the cause of truth in these parts of our great and growing country. In publishing a few of the earlier chapters in the National Bap- tist the following incident was given: — In an old Welsh Bible belonging to the Lower Dublin Baptist Church of this city (now in the collection of the American Baptist Historical Society), printed in London, in 1678, is the following re- cord: — Sarah, daughter of Peter Davies, Baptist minister, Dolau, Radnorshire, South Wales, came over and settled in Penepec, in the year 1680, and through her letters, induced to follow her, George Eaton, John Eaton and Jane Eaton, to- gether with Samuel Jones, a preacher in Dolau, and they were amongst those who founded the church in Penepec, in 1688. This Bible was brought over by them and has been preserved ever since in the Penepec Church, now called Lower Dublin. May God continue to bless and prosper this dear old church. October 12th, i86g. THOMAS PRICE, Aberdare, Wales. Dr. Price made the above entry, while on a visit to this country in 1869. Meeting with it at Lower Dubhn, and wishing to determine the correctness of it. Dr. Price was written to for his authority. He replied promptly, and sent very full notes from a lecture prepared with great care for the Welsh in America. He says, ''I was then 16 PREFACE. (1869) assisted as to dates by the late Rev. William Roberts, L.L.D., the first pastor of Rev. P. L. Davies, of New York. Dr. Roberts had spent a life-time in gathering together material for a Baptist History, but I regret that he is now dead, and I fear that his great labors, to a large extent, will be lost. I am not able now to give you documentary proof of any date, but I had implicit confidence in him." A thorough examination into the above, warrants the statement, that it is entirely without foundation, and therefore it is expunged from the body of this work. Praying the blessing of heaven upon this humble contribution to the historical literature of our honored denomination, it is sent forth upon its mission of interest to those who may peruse its pages. T k: E £arly Baptists of Philadelphia. CHAPTER L— 1684-1690. PHILADELPHIA FOUNDED.— RELIGIOUS LIBERTY.— WELSH PARENTAGE. —ORIGIN OF BAPTISTS— JOHN HOLME PURCHASES LAND.— REV. THOMAS DUNGAN.— COLD SPRING CHURCH.— BUCKS AND PHILA- DELPHIA COUNTIES.— WILLIAM PENN AND THOMAS DUNGAN.— AN ENGLISH BAPTIST— A CELEBRATED SPRING.— PERSECUTION IN WALES.— SETTLEMENT AT PENNYPACK.— AN INDIAN DEED.— MEAN- ING OF PENNYPACK.— REV. ELIAS KEACH.— THE FIRST BAPTISM.— LOWER DUBLIN CHURCH CONSTITUTED.— CHANGE OF CALENDER.— QUARTERLY MEETINGS.— CONFERENCE MEETINGS.— DECEASE OF REV. THOMAS DUNGAN.— REV. JOHN WATTS. MUCH that is exceedingly interesting clusters around the early history of the Baptists of Philadelphia, coeval as it is with that of the city itself. William Penn received the charter of Pennsylvania March 14th, 1681, He did not, however, reach the site now occupied by the city until the early part of November, 1682. An old record of a meeting held at Shackamaxon,.on the 8th of November, says : "At this time Governor Penn and a number of Friends arrived here, and erected a city called Philadelphia, about half a mile from Shackamaxon." The frame of Government as established, was in the main on the broad platform of Religious Liberty. The thirty-fifth law of the statutes as agreed upon May 5th, 1682, declared "That all persons living in this Province, who confess and acknowledge the Almighty and Eternal God to be the Creator, upholder and ruler of the world, and 18 EARLY BAPTISTS OF PHILADELPHIA. that hold themselves obliged in conscience to live peaceably and justly in civil society, shall in no ways be molested or prejudiced for their religious persuasion or practice in mat- ters of faith and worship, nor shall they be compelled at any time to frequent or maintain any religious worship, place or ministry whatever." The Welsh Baptist historian (J. Davis) claims that "Wales is to be considered as the parent of the Baptist denomination in Pennsylvania." The question is sometimes asked, where did the Baptists start from? Those who know no better say from Roger Williams, in Rhode Island. Philadelphia Baptists trace their origin to Wales, and the Welsh Baptists have traced their history back to A. d. 63. From that date to Christ in Palestine, it is not difficult to track out the New Testament doctrines and practices which still distinguish us as the fol- lowers of Jesus. Between Penn's reception of the charter and his arrival in Philadelphia, the sale of land had commenced. In his letter to Philip Ford, dated May 22d, 1682, the name of John Holme is given as one of the first purchasers of land in this city. It is not improbable that he is the same man of whom Morgan Edwards says, "In the year 1686, one John Holmes, who was a Baptist, arrived and settled in the neighborhood." He was the ancestor of the Holme family, for many years associated with the Holmesburg Baptist Church of this city, and of Rev. J. Stanford Holme, D. D., of New York. Rev. Thomas Dungan was the first Baptist minister who located in these parts. He came with a colony from Rhode Island, where he had been a member of the First Baptist Church of Newport, and settled, in 1684, at Cold Spring, in Bucks county, about three miles north of Bristol. Here he founded a Baptist church— the first one west of New Eng- REV. THOMAS DUNGAN. 19 land, except one in Charleston, S. C, constituted in 1683. As the exact line between Bucks and Philadelphia counties was not fixed until April ist, 1685, as Dungan naturally visited this city before finally locating where he did, and as the Cold Spring interest " was, in the end, ab- sorbed by the " Lower Dublin Church, of this city, the history of this first church in Pennsylvania legitimately be- longs to that of Philadelphia. Between Penn and Dungan there may have been a friendly, though, necessarily, a short intimacy, as the former returned to England August 12th, 1684. The reasons for this supposed intimacy may be given. Admiral Penn, the father of William, Benedict* says, was an "English Baptist." William Penn himself, though a Quaker, entertained strong Baptist sentiments. In enacting laws for the government of Pennsylvania he recognized those rights for which Baptists have so earnestly contended, and which had already been incorporated by Roger Williams in the statutes of Rhode Island. Rev. Thomas Dungan was born in Ireland. Owing to the bitter hostility to Baptists, under the reign of Charles II., he came to America, only to find in New England the same spirit of persecution. Coming thence to Philadelphia, his settlement at Cold Spring was not accidental. Here is a most remarkable spring, throwing out a strong and steady stream of clear, cold water, whose temperature is the same all the year round. It is thought by some to possess quali- ties of great medicinal value. Tradition tells us that the Indians were accustomed to assemble about it twice a year, and bring their sick to enjoy its healing qualities. At the change of the seasons, the time of their semi-annual gather- ing, a mist would form over the spring, which, to the Indian's fancy, assumed the shape of a spirit, whose good ^ History of the Baptists, page 595. 20 EARLY BAPTISTS OF PHILADELPHIA. will they desired to enjoy. In selling their lands to William Penn, when speaking of their value, it is not impossible they spoke of this spring, located in a most beautiful spot on the banks of the Delaware. So, when Dungan came to purchase land, desiring a quiet region, where he could end his days peacefully, Penn, from the love he bore to the Baptists, and for his sympathy for those who had come out of terrible persecutions, offered him this celebrated place. With the church at Cold Spring it is supposed the father of the celebrated Dr. Benjamin Rush, one of the signers of the Declaration of Independence, was associated.* He was buried in the graveyard adjoining this church. At that time Philadelphia had a population of 2500 persons. Upon the restoration of Charles II. to the throne of Great Britain, commenced a series of fearful persecutions, in which the Baptists suffered a large share. In Wales, for twenty-eight years, during his reign, " they had to meet," says Davis, "in the most secret places by night, somewhere in the woods, or on the Black mountain, or the rough rock. They were obliged to change the place every week, that their enemies might not find them out. Often the friends of the infernal foe diligently sought them, but found them not. While the wolves were searching in one mountain, the lambs were sheltering under the rock of another. But, notwithstanding all their care and prudence, they were sometimes caught, and most unmercifully whipped and fined. Their cattle and household furniture were seized to pay the fines and expenses of the executioners of the law. The safest place they ever found was in the woods, under a large rock, called Darren Ddu, or the Black Rock. It is a most dreadful steep, and the roughest place we have ever seen." * See preface to Century Minutes of Philadelphia Baptist Association. SETTLEMENT AT PENNYPACK. 21 So great was the hostility of the public authorities that the Baptists were not permitted to bury their dead in the graveyards. They humbly petitioned the King for pro- tection, concluding their appeal thus : — O, King, we dare not walk the streets, and we are abused even in our own houses. If we pray to God with our famiUes, we are threat- ened to be hung. Some of us are stoned almost to death, and others are imprisoned for worshipping God according to the dictates of their own consciences and the rule of his word. This plea was disregarded, and the persecutions from 1660 to 1688 were most bitter. During all this time the annual meetings of the Baptist Association were not held, but the opening of Pennsylvania was a source of hope to these distressed children of God, and two years before the persecution in Wales ended, by reason of its bitterness, several members of the Baptist Church of Dolau,with their families, sailed for America. Arriving in Philadelphia in 1686, they settled on the banks of the Pennypack Creek. These, with others, subsequently constituted the Pennypack, now Lower Dublin, Baptist Church, of this city. Its ancient records state: — By the good providence of God, there came certain persons out of Radnorshire in Wales, and over into this province of Pennsylvania, and settled in the township of Dublin, in the county of Philadelphia, viz. : John Eatton, George Eatton, and Jane, his wife, Samuel Jones and Sarah Eatton, who had been baptized upon confession of faith and received into the communion of the church of Christ, meeting in the parishes of Llandewi and Nantmel, in Radnorshire, Henry Gregory being chief pastor. Also John Baker, who had been bap- tized, and a member of a congregation of baptized believers in Kil- kenny, in Ireland, Christopher Blackwell, pastor, was, by the provi- dence of God, settled in the township aforesaid. In the year 1687 there came one Samuel Vaus, out of England, and settled near the afoiesaid township, and went under the denomination of a Baptist, and was so taken to be. It was, however, shortly after learned that he had never been baptized, and when confronted on the subject by the 22 EARLY BAPTISTS OF PHILADELPHIA. pastor, he acknowledged his imposition, and ceased to be one of the church. It is to these lands, and, perhaps, to some of the very Christians named in the foregoing, that the following copy of an Indian deed refers: — ''I, Richard Mettamicont, Owner of ye Land on both sides of Pemmapecca Creek, on the River Delaware, do hereby acknowledge y* of my own accord and freewill, I have offer*^ given and disposed of, and by these presents do give and dispose of all my Land, situated as above mentioned, for me and my Heires forever, unto William Penn, Proprietary and Govern"" of ye Province of Pennsilvania, &c., his Heirs and Assignes forever. In consideration of w*^^ I confess to have received by Ord"" of ye said Govern'', one match coat, one pair of stockings and one shert ; And I do now promise never to molest or trouble any Christians so called, settled upon any part of ye aforesaid Land, by authority of Governour Penn. Witness my hand and seal, Philadelphia, ye 7th ye 4th month (June), 1684. RICHARD + METTAMICONT, [l 5 1 His mark. L ' J Sign'd, seald and delivered in ye presence of PHILIP TH. LEHNMANN, TRYALL HOLME. Indorsed partly by Pen?i. — '' Rich. Mettam^'cont Deed for Lands on both sides of Pemmapecka Creek." The word Pemmapecca, in the above, leads us to say the stream of that name was thus called at first, then Pennepek. Now it is generally written Pennypack. It means, a pojid, lake or bay ; zvater not having a current. To avoid confusion, we hereafter speak of the Pennypack Church under its present name of Lower Dublin or Penny- pack interchangeably. About the same time, Elias Keach, a son of the cele- brated Baptist minister, Rev. Benjamin Keach, of London, settled in Lower Dublin. He was born in England in 1666, so that he was only twenty years of age when he came to this country. Morgan P^dwards says of him : — On his landing he dressed in black, and wore a band in order to pass for a minister. The project succeeded to his wishes, and many people resorted to hear the young London divine. He performed THE FIRST BAPTISM. 23 well enough till he had advanced pretty far in the sermon. Then, stopping short, he looked like a man astonished. The audience con- cluded he had been seized with a sudden disorder ; but on asking what the matter was, received from him a confession of the imposture, with tears in his eyes, and much trembling. Great was his distress, though it ended happily ; for from this time he dated his conversion. He heard there was a Baptist minister at Cold Spring, in Bucks county, between Bristol and Trentown. To him did he repair to seek counsel and comfort ; and by him was he baptized and ordained. The site of his baptism is one of the most beautiful, for such a purpose, to be found along the Delaware river. The sloping bank with its pebbly bottom, and the bend in the river, giving a view up and down for miles, is very fine. From then until the present, this same location has fre- quently been the scene of Bible baptism. The Christian Church, of Tullytown, one mile above, baptize their candi- dates here. After his baptism, Mr. Keach at once devoted himself to the work of the ministry at Pennypack. Success attended him, and on November 21, 1687, he baptized Joseph Ashton, Jane Ashton, his wife, Wm. Fisher and John Watts. So far as known, this is the first record of a baptism in what is now Philadelphia, and it probably took place in the Pennypack Creek, at a charming point, which, to this day, is used by this venerable church for the same purpose. Of this spot the late Rev. WiUiam T. Brantly, D. D., wrote in 1829 : — A flat rock, which projects into the stream at a certain point, and leaves an easy slope into the water, has been for a series of years the platform on which the administrator of Baptism has stood to propound the way of truth to the surrounding multitude, and from which he has conducted into the yielding elements below him, the placid forms of new converts. The church at Lower Dublin was constituted in January, 1688, with twelve members. The account of this event is given in the church records thus : — Sometime after, about the nth month (January, 1687-8), by the advice of Elias Keach and with the aforesaid baptized persons' consent, a day was set apart to seek God by fasting and prayer, in order to 24 EARLY BAPTISTS OF PHILADELPHIA. form ourselves into a church state. Whereupon Elias Keach was accepted and received for our pastor, and we sat down in communioii at the Lord's table. Also at the same time Samuel Vaus was chosen, and by Elias Keach, with laying on of hands, was ordained to be a deacon. When the above record was made the year began on March 25th. March was then called the first month, and that is why September, October, November and December were called respectively, as their names in Latin signify, the seventh, eighth, ninth and tenth months. The eleventh month, spoken of above, would of course be January. In 1752 the calendar was changed from the old style to the arrangement as at present. Previous to this change it was proper to say that the church was organized in 1687, but when the change was made " the eleventh month, 1687," became the first month or January, 1688. This change is the reason why Morgan Edwards gives, in brackets, the double date of i6Sy-S. Well has Dr. J. R. Murphy, in his memoir of Rev. J. M. Challis, a subsequent pastor at Lower Dublin, said : — Thus this old church and mother of churches was organized during the very incipiency of the settlement, while yet the homes of its members were in the midst of the Indians' hunting grounds. The Neshammies and Shackamaxons were still lingering in the old homes along the Delaware, and the echo of the Indian war-song had scarcely died away when the songs of praise to God arose from an assembled church of Christ, and the wilderness and the solitary place was glad. Mr. Keach extended his ministerial labors into New Jersey, to Trenton, Burlington, Middletown, Cohansey and Salem. He frequently preached in Philadelphia, Chester, and other places. At that time all the Baptists of Phila- delphia and New Jersey were regarded as general members of this church. Morgan Edwards says : — They were all one church, and Pennepeck the centre of union, where as many as could, met to celebrate the memorials of Christ's death ; and for the sake of distant members they administered the CONFERENCE MEETINGS. 25 ordinance quarterly at Burlington, Cohansey, Chester and Philadel- phia; which quarterly meetings have since transformed into three yearly meetings and an association. Thus, for some time, continued their Zion with length- ened cords till the brethren in remote parts set about forming themselves into distinct churches, which began in 1689 and continued until these late years. By these detachments Pennepeck was reduced to narrow bounds, but yet abides among the churches as a mother in the midst of many daughters. The distance of the above-named places from Lower Dublin, and the increase in the number of baptized believers, led to the organization of churches at Middletown in 1688, Piscataway in 1689, Cohansey in 1690, and Philadelphia in 1698. Dr. Benedict well says of Mr. Keach, " that he may be considered as the chief apostle among the Baptists in these parts of America." Visiting these numerous places in that early day necessitated his absence from Lower Dublin fre- quently, but the little band of disciples kept up each week " meetings for Conference," wherein " every brother might have opportunity to exercise what gifts God had been pleased to bestow on them for the edification of one another." In this way brethren gifted in prayer and exhor- tation were brought out, and the church enabled always to have within her own fold those upon whom she could de- pend in the absence of her pastor. Differences arose in the church relative to laying on of hands after baptism, and upon other matters of doctrine and practice, so that in 1689 Mr. Keach resigned the pas- torate and devoted himself to preaching the gospel in various parts of Pennsylvania and New Jersey. The year that witnessed the constitution of the Lower Dublin Church was also signalized by the death of Rev. Thomas Dungan. 26 EARLY BAPTISTS OF PHILADELPHIA. Of this venerable father (says Morgan Edwards, in 1770) I can learn no more than that he came from Rhode Island, about the year 1684. That he and his family settled at Cold Spring, where he gathered a church, of which nothing remains but a graveyard and the names of the families which belonged to it, viz. : the Dungans, Gardeners, Woods, Doyles, etc. That he died in 1688 and was buried in said graveyard. That his children were five sons and four daughters, who formed connections with families by the names of Wing of Rhode Island; Drake, West, Richards, Doyle and Kerrels. To mention the names, alHance and offspring of these, would tend towards an endless genealogy. Sufficeth it that the Rev. Thomas Dungan, the first Baptist minister in the province, now existeth in a progeny of between six and seven hundred. Mr. Dungan must have been a man far advanced in years, as the Minutes of the Lower Dublin Church, in speaking of him as baptizing Elias Keach, call him " an ancient disciple and teacher among the Baptists." December 10, 1690, Rev. John Watts assumed the pas- torate at Lower Dublin. He was born in Leeds, Kent County, England, baptized by Rev. Elias Keach, November 21, 1687, and was a constituent of the church, whose pas- torate he now filled. He was a man of decided talents as a preacher and writer, and most earnestly contended for the faith delivered once for all to the saints. He was, as we shall see, destined to take a prominent part in the earliest history and founding of the First Baptist Church of this city. His settlement as pastor at Lower Dublin was the last im- portant event in the first decade of Baptist history in Philadelphia. KEITHIANS. 27 CHAPTER IL— 1691-1700. KEITHIANS.— BAPTISTS AND LIBERTY OF CONSCIENCE.— REV. THOMAS KILLINGSWORTH.— WILLIAM DAVIS.— PREACHING AT COLD SPRING. -A CATECHISM AND CONFESSION OF FAITH. -QUAKER BAPTISTS.— MENNONITES.— REV. E. KEACH RETURNS TO ENGLAND.— REV. MOR- GAN EDWARDS AND BAPTIST HISTORY.- FIRST BAPTIST CHURCH OF PHILADELPHIA ORGANIZED.— PROMINENCE OF JOHN HOLME.— REV. HANSERD KNOLLYS.— BARBADOES STOREHOUSE.— BAPTISTS AND PRESBYTERIANS.— SEPARATION.— MEETING IN A BREWHOUSE. -BAPTISTS AND EPISCOPALIANS.-CHRIST CHURCH. THE closing decade of the seventeenth century was not without interest among the Baptists of this city. In 1 69 1 a division arose among the Quakers, ''touching the sufficiency of what every man has within himself, for the puipose of his own salvation." Some denied that sufficiency, and consequently magnified the external Word, Christ, etc. These were headed by the celebrated George Keith, and, therefore, were called Keithians. They were about fifty in number. He issued several articles. 1. To inform the world of the principles of the Separate Quakers. 2. To fix the blame of separation on the opposite party. 3. To complain of the unfair treatment, slanders, fines, imprison- ments, and other species of persecution, which they endured from their brethren. ''Whether these complaints,'' says Morgan Edwards, "be just or not, is neither my business nor inclination to determine. 11 just, the Quakers have also shown that every sect would persecute, had they but power. I know of but one exception to this satirical remark, and that is the Baptists ; they have had civil power in their hands in Rhode Island government, and yet have never abused it in this manner, their enemies themselves being judges. And it is remarkable that John Holmes, Esq., the only Baptist magistrate in Philadelphia at the tim.e referred to, refused to act with the Quaker magistrates, against the Keithians, alleging that it was a religious dispute, and, therefore, not fit for a civil court. Nay, he openly blamed the court, held at Philadelphia, December 6-12, 1692, for refusing to admit the 28 EARLY BAPTISTS OF PHILADELPHIA. exceptions which the prisoners made to their jury. However, the Keithian Quakers soon decHned ; their head deserted them and went over to the EpiscopaHans. Some followed him thither ; some returned to the Penn Quakers ; and some went to other societies. Nevertheless, many persisted in the separation, particularly at Upper Providence, at Philadelphia, at Southampton, and at Lower Dublin. The Keithian Quakers who kept together at Philadelphia, built a meeting-house in 1692. Of these two public persons were baptized in 1697, by Rev. Thomas Killingsworth, of Cohansey. Their names were William Davis and Thomas Rutter. The first joined Pennepeck ; the other kept preaching in Philadelphia, where he baptized one Henry Bernard Hoster, Thomas Peart, and seven others whose names are not on record. These nine persons united in communion June 12th, 1698, having Thomas Rutter to be their minister." Rev. Mr. Killingsworth was an English Baptist minister. Having removed to this country in the year 1686 he began preaching the gospel in the vicinity of Piscataway, New Jersey, and aided in founding the Baptist Church of that name. About 1692 he settled near Salem, in the same State, and was the first pastor of the Cohansey Baptist Church. He was a man of talent, energy and good sense. The aforenamed William Davis became a troubler in Zion. He had been a Quaker preacher, then a Keithian, and finally a Baptist. He held Sabellian views, and was so pronounced in them as to make himself a subject of disci- pline. Rev. John Watts wrote a book entitled Davis Dis- abled, in reply to the heresies of his parishoner. Davis was finally excluded from the Lower Dublin Church. At this time, in the vicinity of Pennypack, there was a body of Keithians, one of whom, on September 27th, 1697, became a Baptist. To this party William Davis joined himself, and became their minister. In 1699 they received quite an accession to their number by baptism. After the death of Rev. Thomas Dungan, Elias Keach and John Watts preached as often as possible at Cold Spring, about nine miles distant from Pennypack. In 1692, in the Minutes of the Pennypack Church, the names of five of the QUAKER BAPTISTS. 29 Cold Spring members are given, among whom is Elizabeth, the widow of the late pastor, Mr. Dungan. The varieties and phases of theological opinion preva- lent, led the Baptists to feel the need of proper instruction in the true faith for their children and the church members. Mr. Watts was, therefore, requested to prepare a Catechism and Confession of Faith, which he did, and it was published in 1700. The Keithian Quakers soon became convinced on the subject of baptism, and "ended in a kind of transformation of Keithian Baptists; they were also called Quaker Baptists, because they still retained the language, dress and manners of the Quakers." These again divided on the Sabbath question; some becoming Seventh-day while the others went among the First-day Baptists. A Confession of Faith was published by the Keithian Baptists in 1697. It consists chiefly of the Apostle's Creed. The additions are articles which relate to baptism by immersion, the Lord's Supper, distinguishing days and months by numerical names, " plainness of language and dress, not swearing, not fight- ing," etc. In 1692 some Mennonite families settled in the neigh- borhood of Germantown and Frankford ; and to these con- stant accessions were made of others who emigrated from Europe. The founder of this sect was Menno Simon, a German Baptist, who was born in Friesland, in 1505, and who died in Holstein in 1561. This body originally were strict immersionists. Their founder declared, ** After we have searched diligently, we shall find no other baptism but dipping in the w.iter, which is acceptable to God and ap- proved in his word." Rev. dias Keach did not remain long to witness the growth of those principles he so earnestly advocated. In the spring of 1692 he embarked for England with his family, 30 EARLY BAPTISTS OF PHILADELPHIA. and became a celebrated and successful preacher in London. Hon. Horatio Gates Jones, of this city, who has rendered most valuable service to the denomination hereabouts in collecting facts and papers relating to our early history, says,* of this first Baptist pastor in the city of Philadelphia, after his return to England : — He became pastor of a church, which he was instrumental in gathering, in Ayles Street, Goodman's-field, London, in April, 1693; and, so successful was he, that in February, 1694, he wrote to Rev. John Watts, that in nine months he had baptized about one hundred and thirty persons. He remained the pastor of that church until October 27, 1699, when he died, after a brief illness, in the thirty- fourth year of his age. His funeral sermon was preached by Rev. Nathaniel Wyles, and is entitled. Death's Arrest, the Saint's Release. Mr. Keach wrote and published several works. First, Four ser- mons preached prior to 1694, in Pinner's Hall. Second, A Confession of Faith, Church Covenant, Discipline, etc. Third, Two sermons on The Nature a?id Excellency of the Grace of Patience. While in Pennsylvania, Mr. Keach married Mary Moore, a daughter of the Hon. Nicholas Moore, who was Chief Justice ot Pennsylvania, and after whom the manor of Mooreland was named, he being the owner of that tract of land. They had an only daughter, Hannah, who married Revitt Harrison, of England, and had a son, John Elias Keach Harrison, who came to America about the year 1734, and lived at Hatborough, and was a member of the Baptist Church of South- ampton, in Bucks county. Pa. The widow of Judge Moore, subse- quently became the wife of John Holme, Esq., then of Philadelphia, but aftei wards of Salem, N. J. For the history of our denomination in this vicinity during these early times, we owe a debt of gratitude to Rev. Morgan Edwards. He gathered invaluable material for Baptist History. God be thanked for raising up such men. As a denomination we have not given due attention to our history. A Baptist who is thoroughly acquainted with the principles which he professes, is not often much concerned to trace his tenets through the different centuries of the Christian era. It is enough for him to find that the * Historical sketch of the Lower Dublin Baptist Church, page 19. PROMINENCE OF JOHN HOLME. 31 doctrines he avows are distinctly expressed and commanded in the great commission of the Divine Redeemer, and that they were professed and preached by his inspired apostles. Yet he is not without testimony from, nor should he be un- interested in, ecclesiastical history, that from the days of the apostles to the present time, there were persons who held and advocated the principles he maintains. The church at Lower Dublin was in what was then known as the county of Philadelphia. Yet this decade was not to close ere a Baptist church in the city was organized. Of this movement Morgan Edwards says : — In the year 1686, one John Holmes, who was a Baptist, arrived and settled in the neighborhood. He was a man of property and learning, and, therefore, we find him in the magistracy of the place in 1 69 1, and was the same man who refused to act with the Quaker magistrates against the Keithians. He died Judge of Salem Court. In 1696, John Farmer and his wife, arrived; they belonged to the church of Rev. Hanserd Knollys. In 1697, one Joseph Todd and Rebecca Woosoncroft, came to the same neighborhood, who belonged to a Baptist church in Limmington, in Hampfihire, England, whereof Rev. John Rumsay was pastor. The next year, one William Silverstone, William Elton and wife, and Mary Shephard, were baptized by John Watts. These nine persons, on the second Sunday of December, 1698, assembled at a house in Barbadoes lot, and coalesced into a church for the communion of saints, having Rev. John Watts to their assistance. In addition to what Morgan Edwards says of the char- acter of John Holme, we may add there are many illustra- tions of his ability, prominence and respectability as a man and a citizen. In a petition to the Governor and Council of this province, in 1 69 1, relative " to the cove at the Blue Anchor to be laid out for a convenient harbor to secure shipping against ice or other danger of the winter, and that no person, for private gains or interest may incommode the public utility of a whole city " — immediately after the name of Humphrey Murray, who is spoken of as the " mayor," occurs the name of John Holme. The position of this 32 EARLY BAPTISTS OF PHILADELPHIA. name among many others being indicative of the promi- nence and the respectabihty of the man, while the subject of the petition is illustrative of his liberal views and excel- lent judgment. In 1696 he wrote a poem, entitled "A True Relation of the Flourishing State of Pennsylvania." It is published in the Bulletin of the Historical Society of Penn- sylvania.* barbadoes storehouse. Beginning with April, 1695, Rev. John Watts, pastor of the church at Lower Dublin, preached twice a month in the city of Philadelphia, in the Barbadoes storehouse, situated at the northwest corner of Second and Chestnut streets. The Presbyterians occupied this structure conjointly with the Baptists. The Presbyterians, however, were first to settle a pastor, the Rev. Jedediah Andrews, of New England. Coming from that part of our country where the Baptists were most bitterly persecuted, his love for them was not strong; hence he inaugurated measures to drive them out of the building they had occupied, in connection with the Presbyterians, for over three years. * Volume I, No. 13. BAPTISTS AND PRESBYTERIANS. 83 In view of this conduct, the Baptists wrote to them the following courteous and Christian letter : — To our dear and well beloved friends and brethren— Mr. Jedediah Andrews, John Green, Joshua Story and Samuel Richardson, and the rest of the Presbyterian judgment, belonging to the meeting in Philadelphia— the Church of Christ, baptized on confession of faith, over which Rev. John Watts is pastor, send salutation of grace, mercy and peace, from God our Father, and from our Lord Jesus Christ : — Dearly Beloved: Having seriously and in the fear of God con- sidered our duties of love to and bearing with one another, and receiv- ing the weak in faith ; and knowing that love, peace and unity tend much to the honor of Christ and Christianity, and to the conviction and conversion of sinners, and the comfort and establishment of be- lievers, and being desirous of your company heavenward as far as may be, and as much as we can to heal the breach betwixt us, occasioned by our difference in judgment (none being yet perfect in knowledge), we have thought it necessary to make you this proposition following, for peace (as being the necessary term upon which we may safely, comfortably and peaceably hold Christian communion together in the things wherein we agree in the public worship of God and common duties of religion, as in prayer, preaching, praising God, reading and hearing the word), viz., we do freely confess and promise for ourselves that we can and do own and allow of all approved ministers, who are fitly qualified and sound in the faith, and of holy lives, to pray and preach in our assemblies. If you can also confess and promise for yourselves that you can and will own and allow of our approved min- isters, who are fully qualified and sound in the faith, and of holy lives, to preach in your assemblies, that so each side may own, embrace and accept of each other as fellow brethren and ministers of Christ, and hold and maintain Christian communion and fellowship. Unto which proposition (that further disputes and vain janglings may be pre- vented) we shall desire, if you please, your plain and direct answer, that it may be left for us at Widow Elton's house in Philadelphia. Subscribed in behalf of the rest of the congregation the 30th of Sih month (October), 1698. JOHN WATTS, THOMAS BIBB, SAMUEL JONES, THOMAS POTTS, GEORGE EATON. To the above letter a reply was returned by the Presby- terians, dated November 3, 1698, and signed by Rev. Jede- diah Andrews, John Green, Samuel Richardson, David Gifting, Herbert Corry, John Vanlear and David Green, in 34 EARLY BAPTISTS OF PHILADELPHIA. which they requested a conference at some time and place to be appointed by the Baptists, in order that they might agree upon what was to be done. The 19th of November was fixed for the consultation at the common meeting-house on the Barbadoes lot, and the notification was delivered to Mr. Andrews. At the time appointed, Messrs. John Watts, Samuel Jones and Evan Morgan went to the city and were at the place of meeting, but no one came. Word was sent to Mr. Andrews, and his attendance was desired ; but he excused himself on the pretext that he thought the time was the second day after, or the 22d inst. The three brethren waited all day, but in vain. Before leaving the building, they wrote a letter to the Presbyterians. After stating their dis- appointment in not meeting them for conference, they said : Considering what the desires of divers people are, and how they stand affected, and that we are not likely to receive an answer to our reasonable proposition, necessity constrains us to meet apart from you until such time as we receive an answer, and we are assured that you can own us so as we do you ; though we still remain the same as before, and stand by what we have written. The next day being Sunday, the Baptists met apart. " This," says Edwards, " was what the Presbyterians wanted, in reality, as more plainly appeared soon after, particularly in a letter directed to one Thomas Revell, of Burlington, and signed * Jedediah Andrews,' wherein are these words : ' Though we have got the Anabaptists out of the house, yet our continuance there is uncertain, and therefore must think o( building, notwithstanding our poverty.' " The Baptists secured a place for worship near the draw- bridge, known as Anthony Morris' Brewhouse. Here they continued their religious services unmolested for several years. This brewhouse was situated at what is now known as Dock and Water Streets. Nevertheless, the First Church BAPTISTS AND EPISCOPALIANS. 35 was organized December ii, 1698, on the Barbadoes lot, as Morgan Edwards certifies. During the progress of the difficulty relative to the occupancy of the storehouse, Rev. Thomas Clayton, Rector of Christ Church, sent a letter to the Baptists, inviting them to unite with the Church of England, where they could enjoy the comforts of a convenient house of worship, or if they could not accept the proposition, to state their reasons for rejecting it. The reply of the Baptists was eminently Christian in spirit, Baptistic in sentiment, and loyal in its adherence to the New Testament as our only rule in all matters of religious belief and practice. Persecution in the Barbadoes storehouse did not force the honored founders of our First Church into retaliation, nor did the alluring proffers of the Church of England tempt them to swerve in their loyalty to God's truth. Their reply to Rev. Thomas Clayton was as follows . — Rev. Thomas Clayto7i. Sir : Whereas we received a letter invitatory from you to return to your Church of England (dated Sept. 26, 1698), wherein you desire us to send you in hiunility and without prejudice, the objections why we may not be united in one community, and withal that you doubt not but by the blessing and assistance of God, you will be able to show thejji to be stumbling-blocks made by our wills and not by our feaso7i j and some of us, in behalf of the rest, having on the reception thereof given you a visit, and had discourse with you concerning some of the ceremonies of your church (about which you gave no satisfaction), we did not think that you expected any other answer from us ; but in your late letter to John Watts, you signify that you have received no answer to your former letter. We, therefore, taking this into con- sideration, do signify, in answer to your aforesaid invitation and pro- posal, that to rend from a rightly constituted church of Christ is that which our souls abhor ; and that love, peace and unity with all Chris- tians, and concord and agreement in the true faith and worship of God are that which we greatly desire, and we should be glad if your- self or others would inform us whenever we err from the truth and ways of Christ. Nor are we averse to a reconciliation with the Church of England, provided it can be proved by the Holy Scriptures that her constitution, orders, officers, worship and service are of divine 36 EARLY BAPTISTS OF PHILADELPHIA. appointment, and not of human invention. And, since you yourself are the person that has given us the invitation, and hath promised to show us that otir objectio7is are stu7nbli7ig-blocks made by otir wills and not by our reason, and we understanding that our Lord Jesus Christ is the only Head, King, Lord and Lawgiver of his Church, whom all are bound to hear and obey under the severe penalty of an utter extermination from among the people of God, and that his laws and will are only to be found in and known by sacred Scriptures, which are the only supreme, sufficient and standing rule of all faith and worships, and not understanding the constitution of your church (with all the orders, officers, worship and service at this day in use and maintained therein) to be agreeable to and warranted thereby, hath been the cause of our separation from her, and is the objection we have to make, or the stumbling-block which lies in our way to such a union and communion as you desire. We, therefore, hope and expect, according to your promise, that you will endeavor its removal by showing us from Holy Scripture these two things, as ab- solutely necessary thereunto : I. That the formation of your Church, with all the orders, officers, rites and ceremonies now in use and practiced therein, are of divine institution. Particularly that the Church of Christ under the New Testament may consist or may be made up of a mixed multitude and their seed, even all that are members of a nation who are willing to go under the denomination of Christians, whether they are godly or ungodly, holy or profane. That lords archbishops, and diocesan lords archbishops, such as are now m England, are of divine institution and appointment. That the government of the Church of Christ under the Gospel is prelatical according as it is practiced this day in your church, and that your ecclesiastical courts are of divine appointment. That particular churches or congregations, whether ministers or elders, who have power to receive persons with memberships, have not likewise authority (by Matthew i8 : 15-18; i Corinthians 5) to execute Church censures and excommunication upon miscreants, swearers, liars, drunkards, adulterers, Jews, Atheists, etc.; but that it is by divine appointment that they must be presented to their ordinaries, and only proceeded against in our ecclesiastical courts. That the several offices of deans, subdeans, chapters, archdeacons, prebendaries, chancellors, commis- saries, officials, registers, canons, petty canojis, vicars, chorals, appavitors, organists, vergers, singing men and boys, septins, epistlers, gospelers, and such like offices and officers, of your church and eccle- siastical courts are of divine institution, or have any Scripture warrant to justify them, and to bear them harmless on the last day. BAPTISTS AND EPISCOPALIANS. 87 That unpreaching ministers may celebrate the sacraments by- Scripture warrant. That their different apparel, in time of divine service, such as hoods, tippets, surplices, etc., are of divine institution or have any Scripture warrant in the New Testament. That the manner of public service and liturgy of the Church of England, with the visitation of the sick, burial of the dead, churching of women, matrimony, etc., as now in use are of divine appointment. That the people ought, by the rule of God's word, only with the minister, to say the Confession, Lord's Prayer, and the Creed, and make such answers to the public prayers as are appointed in the Book of Common Prayer. That it is God's holy will and pleasure that saint's days or holy days should be kept and observed by Christians, according to the use of the Church of England. That instruments of music are to be used in God's worship by the New Testament. That infant baptism is a duty. That pouring or sprinkling water is the proper way of baptizing. That your manner of administering the sacraments, and signing with the cross in baptism, are of divine appointment. These are some of the things we desire you to prove and make plain to us by the Holy Scriptures. But if the case is such that some or all of them cannot be, then the II. Thing necessary to our reconciliation with your Church is, that you will give us clear and infallible proof from God's Holy Word, such as will bear us harmless in the last day, that our Lord Jesus Christ has given power and authority to any man, men, convocation, or synod, to make, constitute, and set up any other laws, orders, officers, rites, and ceremonies in his Church, beside those which he hath therein appointed, according as may from time to time seem convenient, and that we are bound in conscience towards God by the authority of his word to yield obedience thereunto, or whether it will not rather be a sore reflection upon the sufficiency of the Holy Scrip- tures, and a high defamation of the kingly and prophetical offices of Jesus Christ to suppose such a thing. Thus we have in humility and without prejudice sent our objec- tions, and if you can, according to your letter, show them to be stumbling-blocks made by our wills ajid not by our reason, we shall be very thankful, and you shall not find us obstinate, but ready to accept your invitation. But until you do so, and prove the constitu- tion, orders, rites and ceremonies of your church to be of God, it is but reason that you should suspend all charge oi schism against us, and desist from blaming us for our peaceful separation. Which is all, at present, from your loving friends, who desire information and 38 EARLY BAPTISTS OF PHILADELPHIA. unity among saints, and the churches' peace, that God may be glori- fied through our Lord Jesus Christ. Amen. Subscribed by us, members of the general meeting, in behalf of all the rest, March nth, 1699. JOHN WATTS, JOSEPH WOOD, GEORGE EAGLESFIELD, SAMUEL JONES, THOMAS BIBB. Owing to the interest which gathers about Christ Church and our own history, in view of the above, a picture of the church edifice, as it now stands on Second street above Market, is herewith given. It was erected in 1754. CHRIST CHURCH. THE SEVENTH-DAY BAPTISTS. 39 CHAPTER III— 1701-1710. THE SEVENTH-DAY BAPTISTS.-AN EMIGRANT CHURCH.-LAYING ON OF HANDS AND SINGING.-DEATH OF REV. JOHN WATTS.-FIRST BAPTIST CHURCH AND THE KEITHIANS.— A CONSTANT SUPPLY OF MINISTERS.-THE PHILADELPHIA BAPTIST ASSOCIATION.-MORE MINISTERS. IN a previous article reference was made to the Seventh- Day Baptists. Morgan Edwards says, '' They originated from the Keithian Baptists in 1700. Before that time, I can find but one Seventh-Day Baptist in Pennsylvania, viz., Mr. Abel Noble. He arrived, it is said, in 1684. His name is among the forty-eight who signed the reasons for the Keithian separation in 1 69 1. By him was the first Keithian baptized in 1697, and by him were the rest gained over to the observance of the seventh day. I suppose, therefore, he may be called the father of them in this part of America." In the above, Mr. Edwards speaks of this sect, simply in these parts. It had existed in New England anterior to this time. In 1 70 1 the Pennypack Keithians, under the leadership of William Davis, having divided on the Sabbath question, "built a place of worship in Oxford Township." Their preacher subsequently left them and joined the Seventh- Day Baptists, their meeting-house was taken from them, and they were as sheep without a shepherd. Those who adhered to the first day Sabbath joined the Pennypack Baptist Church. A society of Seventh-Day Baptists originated in the neighborhood, in 1701, by means of the efforts of Abel Noble. " In the year 1702," says Morgan Edwards, ''they built a meeting-house on a lot given them by Thomas 40 EARLY BAPTISTS OF PHILADELPHIA. Graves ; but, having neglected to take a conveyance in due time, the EpiscopaHans have got both the lot and the house. On the lot they have built Oxford Church, and turned the Baptist meeting-house into a stable, while it stood, but now it is no more." Notwithstanding the above statement, of the gift of the Oxford Church property, the ownership of it by the Epis- copalians is legitimate, and cannot be disputed. In 1 70 1, an entire church, consisting of sixteen members, constituted in Pembrokeshire, South Wales, arrived in this country. Rev. Thomas Griffith came with them as their minister. They landed in Philadelphia September 8th. The brethren here treated them courteously, and advised them to settle in the vicinity of Pennypack, which they did, and continued there for two years. During that time they kept together as a distinct church, held meetings at each other's residences, and observed the ordinances of Christ. In the two years, twenty-one persons were added to their number. The ceremony of laying on of hands upon newly baptized converts prevailed among the Welsh churches at this period, and was observed by this emigrant church, but the Pennypack brethren disagreed, and for the sake of peace, the newly-settled body from Wales removed to Dela- ware, purchased a tract of land, and named the place " Welsh Tract." The church assumed the name, and to this day is known as ** The Welsh Tract Baptist Church." Organized in Wales, and emigrating to this country as a church, it was called, for a long time, "The Emigrant Church." Concerning the rite of laying on of hands, the Lower Dublin Church practiced it at the first, but, says Hon. H. G. Jones, " It afterwards grew indifferent on the subject. It was, however, continued in many churches, and at first the practice was insisted on as a term of Communion. Grad- LAYING ON OF HANDS AND SINGING. 41 ually, and after a free conference, the churches of Pennsyl- vania and Delaware agreed that the practice or disuse of the ordinance should not be a bar to Communion." In speaking of the Welsh Tract Church, Morgan Edwards says : — It was the principal, if not sole, means of introducing singing, imposition of hands, church covenants, etc., among the Baptists in the Middle States. Singing psalms met with opposition, especially at Cohansey, but laying on of hands on baptized believers as such, gained acceptance with more difficulty, as appears from the following history translated from the Welsh Tract book, viz., ''But we could not be in fellowship (at the Lord's table) with our brethren in Penny- pack and Philadelphia, because they did not hold to the laying on of hands, and some other particulars relating to a church ; true, some of them believed in the ordinance, but neither preached it nor prac- ticed it ; and when we moved to Welsh Tract, and left twenty-two of our members at Pennypack, and took some of their members down with us, the difficulty increased. We had many meetmgs to com- promise matters, but to no purpose, till June 22d, 1706; then the following deputies (naming twenty-five persons) met at the house of Bro. Richard Miles, in Radnor, Delaware County, Pa., and agreed — 1. That a member of either church might transiently Commune with the other. 2. That a member who desired to come under the laying on of hands might have his liberty without offence. 3. That the votaries of the rite might preach or debate upon the subject with all freedom, consistent with charity and brotherly love. But three years after this meeting we had reason to review the transaction, because of some brethren who arrived from Wales, and one among ourselves, who questioned whether the first article was warrantable; but we are satisfied that all was right, by the good effects which followed : for from that time forth our brethren held sweet communion together at the Lord's table, and our minister, Rev. Thomas Griffiths, was invited to preach and assist at an ordination at Pennypack, after the death of our Bro. Watts. He proceeded from thence to the Jerseys, where he enlightened many in the good ways of the Lord, insomuch that, in three years after, all the ministers and about twenty- five private members had submitted to the ordinance.'' The above, from the Welsh Tract records, was translated by Morgan Edwards, and can be relied on. It affords proof that the practice of laying on of hands was nearly if not quite universal in all this section of the country. 42 EARLY BAPTISTS OF PHILADELPHIA. On the 27th of August, 1702, Rev. John Watts, pastor of the Pennypack Church, died. He was buried in the graveyard adjoining the meeting-house. On his tombstone is the following acrostical inscription : — Interred here I be, Oh, that you could now see. How unto Jesus for to flee, Not in sin still to be. Warning in time pray take. And peace by Jesus make. Then at the last when you awake. Sure on his right hand you'll partake. Mr. Watts was the first Baptist minister interred in Philadelphia. The sixteen years of his life spent here had been fraught with blessed results, in laying broad and deep in Bible truth, the foundations on which our denominational superstructure has since been rising with such magnificent proportions, to the glory of God and the praise of his grace. The year of this pioneer's death was signalized by the disbanding of the church at Cold Spring, after an existence of eighteen years as the First Baptist Church in Pennsyl- vania. The members mostly united with the Pennypack organization, into the fellowship of which were baptized, during this year, thirteen persons, the largest number thus received, with one exception, during the first forty-four years of the church's history. For many years after the disband- ing of the organization, there were members of Pennypack living at Cold Spring. Ever since the act of clear-headed and simple justice, on the part of John Holme, Esq., relative to the dispute be- tween the Keithian and Penn Quakers, there had been a friendly feeling among the former towards the Baptists, so that when the Baptists were unrighteously expelled from their original place of worship, and refused to go to law with their Christian brethren of another denomination to be A CONSTANT SUPPLY OF MINISTERS. 43 reinstated in said house, the Keithians kindly offered them the use of their edifice. This was in 1707, when the Keithian ''Society in a manner broke up," and together with the invited regular Baptists they became incorporated as one body. The Keithian meeting-house, erected in 1692, was a small wooden building. It passed into the hands of the Baptists, and for nearly a quarter of a century was occupied by them. It stood on the identical spot in Lagrange Place, where for so many years the First Baptist Church maintained their edifice. The meetings for conference sustained by the Lower Dublin Church developed the talents of their young men, and kept up a constant supply of preachers for their pulpit. These young men, too, were under the constant supervision and encouragement of the pastor, and acted as his assistants. Upon the death of John Watts, the church called two of its members to ordination and the joint care of the con- gregation— Evan Morgan and Samuel Jones. The former was called to the ministry in 1702 and the latter in 1697. They were both ordained, October 23, 1706, by Rev. Thomas Killingsworth, of Cohansey, and Rev. Thomas Griffiths, of Welsh Tract. Rev. Evan Morgan's life in the active ministry was very short. He was born in Wales, and came to this country when young. He was originally a Quaker, but went off with the Keithians. He was baptized in 1697, by Thomas Rutter, at Southampton, in Bucks county, but the same year he renounced his connection with the Quakers and became a member at Lower Dublin. He was a man of marked piety, prudence and intelligence. Rev. Samuel Jones was born in Radnorshire, Wales, July 6, 1657, and was baptized there, in 1683, by Rev. Henry Gregory. He was a constituent member of the Lower Dublin Church, and gave the lot on which the meeting-house stands. The 44 EARLY BAPTISTS OF PHILADELPHIA. original house, built of stone, tzventy -five feet square, was erected in 1707. The deed for the lot is dated Jan. 14, 17 10. The reader will make a distinction between the above Samuel Jones and the Rev. Dr. Samuel Jones, hereafter to be mentioned. Both have the same name, but it is the latter who became so celebrated in our denomination's work in this country. The year 1707, made memorable by the erection, for the first time in Philadelphia, of a Baptist meeting-house, and,, by the occupancy of another, which the First Church could call their own, was still further marked by the organization of the Philadelphia Baptist Association — the first, and, for over fifty years, the only Baptist Association in the country. This was on Saturday, July 27, 1707. As the Baptists commenced to worship in the Keithian meeting-house, March 15, 1707, it was in that unpretending frame structure this Association was organized. In the constituency of this Association it may be observed, the name of the Philadelphia Church does not appear. The reason was, that said body was regarded as a branch of the one at Lower Dublin, and the pastors of that church, for nearly fifty years, supplied the pulpit in Philadelphia. It is, nevertheless, a fact that in the meeting-house of the First Baptist Church, of this city, the Philadelphia Baptist Association started on its honored and successful career. In his Century sermon,* Dr. Samuel Jones says: — This association originated in what they called general, and some- times yearly meetings. These meetings were instituted so early as 1688, and met alternately in May and September, at Lower Dublin, Philadelphia, Salem, Cohansie, Chester and Burlington; at which places there were members though no church or churches constituted, except Lower Dublin and Cohansie. At these meetings their labor was chiefly confined to the ministry of the word, and the administra- tion of Gospel ordinances. But in the year 1707 they seem to have taken more properly the form of an Association ; for then they had delegates from several churches, and attended to their general con- Century Minutes, page 454. PHILADELPHIA BAPTIST ASSOCIATION. 45 cerns. We, therefore, date our beginning as an association from that time; though we might, with but Kttle impropriety, extend it back some years. They were at this time but a feeble band, though a band of faithful brothers, consisting of but five churches- The church at Lower Dublin, Piscataqua, Middletown, Cohansie and Welsh Tract. In the Century Minutes* of the Association is the follow- ing account of the first meeting in 1707 : — There is no track or footsteps of any regular association, agree- ment, or confederation, between the first churches in these colonies of Pennsylvania and the Jerseys, that I can find, before the year 1707, when we have, in the records of the Church of Pennepeck, this ac- count, viz.: Before our general meeting held at Philadelphia, in the seventh month, 1707, it was concluded by the several congregations of our judgment, to make choice of some particular brethren, such as they thought most capable in every congregation, and those to meet at the yearly meeting to consult about such things as were wanting in the churches, and to set them in order; and these brethren meeting at the said yearly meeting, which beg^n the 27th of the seventh month, on the seventh day of the week, agreed to continue the meet- ing till the third day following in the work of the public ministry. It was then agreed that a person that is a stranger, that has neither a letter of recommendation, nor is known to be a person gifted, and of a good conversation, shall not be admitted to preach, nor be enter- tained as a member in any of the baptized congregations in commu- nion with each othen It was also concluded that if any difference shall happen between any member and the church he belongs unto, and they cannot agree, then the person grieved may, at the general meeting, appeal to the brethren of the several congregations, and with such as they shall nominate, to decide the difference ; that the church and the person so grieved do fully acquiesce in their determination. It was also agreed That no man shall be allowed to preach among the Asso- ciated Churches, except he produce credentials of his being in com- munion with his church, and of his having been called and licensed to preach. The object of this arrangement is thus stated by Morgan Edwards : — Before this, vain and insufficient men who had set themselves up to be preachers, would stroll about the country under the name of Baptist Ministers ; also, ministers degraded and ex-communicated, who, with their immorality too, brought disgrace on the very name of Baptist; which evil the above agreement of the Association, if attended *Page 25. 46 EARLY BAPTISTS OF PHILADELPHIA. to, would in a great measure remedy. Christ is the door to the ministry, and his church is the porter, for to it hath been given the keys ; and whoever comes in at the door, to him the porter openeth, John X : 3 ; he that climbeth into the pulpit any other way, climbeth thither by an extraordinary call and mission, and must give an extra- ordinary proof thereof, as the Apostles did, or subject him.self to a suspicion of intrusion and imposture. And it has been found, that they who pretend to extraordinary call and missions are such as could obtain no ordinary ones, because either their characters or gifts would not justify any church that should put them into the ministry. In truth they aie self-made preachers ; and it has been said that a ''self- made preacher, a quack doctor, and a pettifogging lawyer, are three animals that the world would do better without than with." Relative to the motive and object prompting to the or- ganization of this Association, Hon. Horatio Gates Jones says :— As the churches increased in number, and also in membership, various questions arose, both as to matters of faith and discipline. It was, of course, desirable for all the churches to have the same rules and to act in unity ; and yet each Baptist church being independent of all others, it was apparent to the pastors and brethren that some general meeting was necessary where such questions could be freely and amicably discussed, and where counsel and advice could be given. Hence, it was proposed to associate, once a year, for this purpose, by representatives from the several churches. This annual meeting was, therefore, designated by the name of an "Association;'' but it had no power or authority to bind the churches composing it, and from the very first was regarded as an Advisory Coii7icil — and such is the character of all Baptist Associations in America, as well as in all other parts of the world. The vast field occupied by the church at Lower DubHn required an additional minister; so, on September 25th, 1708, Joseph Wood, a member of the church, was set apart by public ordination. He was born near Hull, in Yorkshire, England, in 1659, and came to America about 1684. He was baptized by Elias Keach, at Burlington, N. J., June 24th, 1 69 1. He aided Revs. Evan Morgan and Samuel Jones, as co-pastor in their ministerial work. The following year two ministers, who had been prominently identified with our churches in this city, died — Rev. Thomas Killings- MORE MINISTERS. 47 worth, of Cohansey, N. ]., and Rev, Evan Morgan, of Penny- pack. The latter passed away February i6th, 1709, and was buried near the church. Their loss was severely felt, but the Master raised up others to take their place. In 1 8 10, three young men arrived from Wales — Jenkin Jones, Benjamin Griffith and David Davis, all of whom became ministers, and rendered successful service in the cause of God and truth, the effect of which is still felt in our Baptist Zion. 48 EARLY BAPTISTS OF PHILADELPHIA. CHAPTER IV.— 1711-1720. DISSENSIONS.— RULING ELDERS.— THE FIFTH STREET GRAVEYARD.— MONTGOMERY CHURCH ORGANIZED.— WxM. THOMAS.— TUNKERS IN GERMANTOWN. FEBRUARY 14th, 17 II, there was another welcome arrival on our shores — Rev. Abel Morgan. He was born in Wales in 1673. At the age of nineteen he began to preach the gospel, and in 1696 he was ordained. Highly esteemed by his church, it was a great trial to part with him for America. His voyage was a tedious and trying one. He was eleven weeks on the Atlantic Ocean, and twenty-two weeks in the vessel, as it was compelled to seek harbor twice before reaching its destination. On the journey his little boy died, and also his beloved wife. Their bodies were both committed to the deep. He was called to take the leading care of the church at Pennypack, which he accepted, and preached alternately there and in Philadelphia. He was a brother to Enoch Morgan, the third pastor of Welsh Tract, and a half brother to Benjamin Griffith, of Mont- gomery. In the settlement of Philadelphia, there were persons of different nationalities and of every variety of temperament and opinion. It was not surprising, therefore, to find in church life, as we have already seen, much that was hetero- dox as well as much that was true. The church in Phila- delphia was not to be exempt in this variety of opinion, as we learn from Morgan Edwards. He says : — This church experienced a painful division in 1711, occasioned by the turbulent spirit of an Irish preacher, who was among them, along with Mr. Burrows. His name was Thomas Selby. When he had formed a party, he shut Mr. Burrows and his friends out of the meeting-house, who, henceforth, met at Mr. Burrows' house, in DISSENSIONS. 49 Chestnut street. This was the situation of affairs when Mr. Abel Morgan arrived in 171 1. But his presence soon healed the breach, and obliged Shelby to quit the town, which he did in 17 13, and went to Carolina, and there he died, the same year, but not before he had occasioned much disturbance. The Mr, Burrows referred to in the above was a Rev. John Burrows. He was a native of Taunton, in England, where he was ordained. In 17 1 3 he became pastor of the Baptist Church of Middletown, New Jersey, where he main- tained a successful ministry through a long life, and where he died in a good old age. At the meeting of the Association in 18 12, the disturb- ance caused by Thomas Selby was brought up and referred to a committee for adjustment, to which arrangement both parties consented. After a careful and thorough examina- tion of all the facts, the committee reported as follows : — With respect to the difference between the members and others, some time belonging to the Baptist church at Philadelphia, as it hath been laid before us, persons chosen by both sides, they having referred the whole of their difference to our determination ; we, doing what in us lies for the glory of God, and the peace of the whole church, in regard of the transactions past, and what may be best for the future, for the interest of the gospel, upon due consideration of what hath been laid before us, as followeth, viz. : We do find the >way and manner of dealing and proceeding with each other hath been from the rule of the gospel, and unbecoming Christians in many respects, and in some too shameful here to enumerate the particulars. And first, we judge it expedient in point of justice, that Mr. Thomas Selby be paid the money subscribed to him by the members of this church, and be discharged from any further service in the work of the ministry; he being a person, in our judgment, not likely for the promotion of the gospel in these parts of the country ; and, con- sidering his miscarriages, we judge he may not be allowed to com- munion. And secondly, as to the members of this congregation, we do apprehend the best way is, that each part offended do freely forgive each other all personal and other offences that may have arisen on this occasion, and that they be buried in oblivion; and that those who shall for future mention or stir up any of the former differences so as to tend to contention, shall be deemed disorderly persons, and be dealt with as such. D 50 EARLY BAPTISTS OF PHILADELPHIA. And thirdly, that those that exempted themselves from their com- munion on this account, except as above, be allowed to take their places orderly without contention, and such as refuse to be deemed disorderly persons. Signed — Timothy Brooks, Thomas Shepherd, Thomas Abbott, John Drake, Nicolas Jonson, Dickason Shepherd, Job Shepherd, James Bollen, Samuel Jones, John Hart, John Bray. Let it be noted, say the Century Minutes of the Association, that the said Thomas Selby, though he and his party referred as above said, yet he appeared afterwards very outrageous while he stayed in the province, and some of his adherents joined to other denomina- tions, and never returned to seek their place in the church, and the church did accordingly exclude them. But the greatest part took their places personally. From the year 17 12 to the year 1720, though the churches maintained a yearly Association, yet there are no minutes of said meetings. Probably, during those years there was nothing of special importance brought before the Philadelphia Association. In the meantime several clergymen of our denomination, from different parts of Great Britain, were constantly arriving in Philadelphia. These located in New Jersey, Pennsylvania and Delaware, and did good service in the work of the Lord. Among the early Baptist churches in this vicinity, for many years, was the office of Ruling Elder's. The record book of the Pennypack Church, under date of June 19th, 17 1 5, says : "A proposal was made for having Ruling Elders in the church; bft to consideration till next Quarterly Meeting." That they had such officers down to 1763, is proven in the subsequent Minutes of the church. In 17 1 8, Richard Sparks, carpenter, who owned a lot of ground at the southeast corner of Market and Fifth streets, made the following devise of a lot for a burial ground for Seventh-Day Baptists : — I do hereby devise one hundred feet of the back end of my lot on the south side of High street, in Philadelphia, for a burying place for the use of the people or society called the Seventh-Day Baptists, for- FIFTH STREET GRAVE- YARD. 51 ever, in which said piece of ground I desire to be buried, my wife having the use of it during her natural hfe. It is probable this one hundred feet, being on Fifth street, was used for burial purposes. There yet remains a very small part of this lot, which is walled in on Fifth street between the two wings of the Eastern Market House. In- side this enclosure, concealed from the street, is a marble tablet, with the following inscription : — This monument erected A. D. 1829, by the Trustees of the First Congregation of Seventh-Day Baptists, residing in the township of Hopewell, in the county of Cumberland, West New Jersey, and the Trustees of the Seventh-Day Baptist Church of Christ, in Piscataway, East New Jersey, to perpetuate the memory of Richard Sparks, who, in his testament and last will, gave and devised this lot for a burying ground for the use of the Society of Seventh-Day Baptists, and was himself interred therein, A. D. 1716, agreeably to his request in said will, with several other ancestors and relatives of members of the said societies, who were laid within twenty-five feet of the north end of the same. A number of names follow this inscription, being those of the persons who erected the tablet. The County of Montgomery, in Pennsylvania, was not formed until 1789; up to that time it was a part of Phila- delphia County: the Montgomery Baptist Church, therefore, belongs to this history up to the separate organization of the county in which it is located. The first Baptist settlers in Montgomery were John Evans and Sarah his wife. They were members of a Baptist Church in Wales, and came here in 1 7 10. The next year John James and Elizabeth his wife, from the same Principality, joined them. They were visited by Rev. Abel Morgan occasionally, who preached the word to all who came to hear, at the house of Mr. Evans. God's blessing attended these visits, and Mr. Morgan was per- mitted to baptize several persons. They were at length advised either to unite with the church at Pennypack, or else establish one in their own neighborhood. Not being 52 EARLY BAPTISTS OF PHILADELPHIA. familiar with the Eiighsh language, and that church so dis- tant, they concluded it was best they should organize one by themselves. Mr. Morgan approved this step, and on June 20th, 17 19, they were constituted as a distinct Baptist MONTGOMERY BAPTIST CHURCH. Church, with nine or ten members. Revs. Abel Morgan and -Samuel Jones were present to assist and direct in the work. The following is the interesting account of the pro- ceedings as given in the Century Minutes of the" Philadel- phia Association*: — The first part of the day was spent in fasting and prayer, with a sermon preached by Mr. Morgan, suitable to the occasion. Being asked whether they were desirous and freely willing to settle together as a church of Jesus Christ, they all answered in the affirmative ; and being asked whether they were acquainted with one another's princi- ples, and satisfied with one another's graces and conversation, it was also answered in the affirmative ; and then for a demonstration of their giving themselves up, severally and jointly to the Lord, as a people of God and a church of Jesus Christ, they all lifted up their right * Page 19. WILLIAM THOMAS. 53 hand. Then were they directed to take one another by the hand, in token of their union, declaring at the same time that as they had given themselves to God, so they did give themselves also to one another by the will of God, (2 Cor. viii. 5), to be a church according to the gospel ; to worship God and to maintain the doctrines of the gospel, according to their ability, and to edify one another. Then were they pronounced and declared to be a church of Jesus Christ; a right hand of fellowship was given to them as a sister church, with exhortations and instructions suitable to the station and relation they now stood in ; and the whole was finished with solemn prayer to God for a blessing on the work of the day. Mr. Morgan visited them from time to time, and admin- istered the ordinances among them. Elisha Thomas, of Welsh Tract, and other ministering brethren also preached to them as they had opportunity. All the early ministers of our denomination in this vicinity were eminently mis- sionary in their character, hence, like the primitive disciples, they went everywhere preaching the word. William Thomas and John James, members at Mont- gomery, by the constant exercise of their ^ifts, gave evi- dence of ability to preach the word, and were thus occupied frequently. The history of Mr. Thomas is of interest, and is thus given by the late Rev. Joseph Mathias, of Hilltown, whose praise is in all the older churches of this region : — He arrived in this country about 17 12, being entirely destitute of all worldly means, and in debt for all the expenses of the passage of himself and family ; notwithstanding, when he left his native place, he was possessed of ample means to plant himself in circumstances of affluence in his new location. This calamity befell him in conse- quence of a most flagrant act of misconduct on the part of the com- mander of the vessel, in which his property was shipped, who sailed before the time set for him to come on board. He took passage on credit as early as possible, but on his arrival he had the mortification to find the captain had absconded, and all was lost ; and to add to his grief and vexation, he identified his goods and clothes, etc., in the possession of new owners, which could never be recovered. But being a man of energy, robust in person, and of great decision of character, he at once applied himself to industrious efforts, as many others in similar circumstances have done, and in process of time became a man of large possessions in lands in different places. 54 EARLY BAPTISTS OF PHILADELPHIA. He built a meeting-house at his own experse, in which, for a number of years, he officiated in the ministry, and now, with many of his family, reposes in his own graveyard in Hilltown, where a suitable monument is erected to his memory. I must record here the arrival in this city of another branch of the Baptist family. In the fall of the year 1 7 19, about twenty families of the Tunkers, from Germany landed in Philadelphia, some of whom settled in Germantown, Morgan Edwards says of them, that they — Are commonly called Tunkers, to distinguish them from the Mennonists, for both are styled Baptists. They are called Tunkers in derision, which is as much as ''sops," from tunken, to put a morsel in sauce ; but as the term signifies dippers, they may rest content with their nickname. They are also called Ttcmblers, from the man- ner in which they perform baptism, which is by putting the person head-forward under water (while kneeling), so as to resemble the motion of the body in the act of tumbling. There being no minutes extant of the Philadelphia As- sociation for this decade, save for one year, the materials for historical purposes are very meagre. Yet, from cotempo- rary history we are assured that the Baptists of this city were not unmindful of, nor disinterested in the important events transpiring about them. They rejoiced in the exten- sion of Christ's kingdom in the regions beyond, in the organization, in 17 1 5, of the first Baptist Church in Dela- ware county — at Brandywine. With others of this city, they mourned the death of William Penn, which took place at Rushcomb, England, July 30th, 17 18. For the founder of Pennsylvania they ever had a profound regard, and to the last were among his loyal friends. DEATH OF SAMUEL JONES AND ABEL MORGAN. 55 CHAPTER v.— 1721-1730. DEATH OF SAMUEL JONES AND ABEL MORGAN. -AN EDUCATED MINIS- TRY.-THOMAS HOLLIS.-HARVARD COLLEGE—ORDER IN CHURCH SERVICES.-CAREFUL RECEPTION OF MINISTERS FROM ABROAD.- THE FOURTH COMMANDMENT.— MARRYING AN UNBELIEVER— FOR- FEIT OF OFFICE AND MEMBERSHIP IN THE CHURCH. -LETTERS OF CHURCHES TO THE ASSOCIATION.-CLOSED DOORS.-TUNKER CHURCH ORGANIZED.-GEO. EAGLESFIELD. -BENJAMIN GRIFFITH ORDAINED. -RECEPTION OF MEMBERS FROM GREAT BRITAIN.— REV. JENKIN JONES AT PENNYPACK.— WILLIAM KINNERSLEY.— JOSEPH EATON ORDAINED.-CHURCH LETTERS NOT GRANTED.- LAYING ON OF HANDS IN ORDINATION.— FRATERNAL CORRESPOND- ENCE WITH LONDON.— THE FIRST CIRCULAR LETTER. IN the year 1722 two of the pastors of the Pennypack Church died, Samuel Jones, on the 3d of February, and Abel Morgan, on the i6th of December. The first was interred at Pennypack and the latter in the graveyard ad- joining the church in Philadelphia. In addition to the lot which Mr. Jones gave to the church, he also bequeathed to it for the use of the pastor several valuable books. Abel Morgan was a man of large influence, good judgment, and very firm in his adhesion to, and declaration of the doctrines of the Bible. He prepared a Concordance of the Holy Scriptures in the Welsh language, but did not live to see it published. It was, however, issued in 1730, with an Intro- duction by his brother, Enoch Morgan. He also prepared a Confession of Faith in Welsh, which was printed. In the fiftieth year of his age, after having faithfully preached Jesus for thirty years, the Lord called him home. His death was probably sudden, as in that year, at the meeting of the Asso- ciation " it was proposed for the churches to make inquiry among themselves, if they have any young persons hopeful for the ministry and inclinable for learning ; and if they have, to give notice of it to Mr. Abel Morgan before the Ob EARLY BAPTISTS OF PHILADELPHIA. 1st of November, that he may recommend such to the Acad- emy on Mr. Holhs, his account." We know not but this is the first record among Ameri- can Baptists looking to an educated Ministry. Mr. Thomas Hollis, here referred to, was a Baptist in London, England. He was a most liberal benefactor of Harvard Colleee, in Cambridge, near Boston. In that institution he founded two professorships, one of Divinity and the other of Mathe- matics. He also presented a valuable apparatus for mathe- matical and philosophical experiments, and at different times augmented the library with many valuable books. In 1727, the net production of his donation, exclusive of gifts not vendible, amounted to four thousand nine hundred pounds, the interest of which he directed to be appropriated to the support of the two professors, to the Treasurer of the College, and to ten poor students, in divinity of suitable qualifications. It might be an interesting question for American Baptists to ask the Corporation of Harvard Col- lege what has become of this money. At the time of the death of Samuel Jones and Abel Morgan, both of whom participated in the services connected with the constitution of the Montgomery Church, that body had so increased in number and in gifts that they called John James, David Evans, Benjamin Griffith and Joseph Eaton to exercise their talents with a view to the ministry. All of these were born in Wales. The churches of that day were very desirous that the services of the Lord's house should be conducted with proper decorum, and very careful respecting the admission to their churches and their pulpits of men from abroad. This was illustrated at the Association convened Sept. 23, 1723, by an agreement then made, and by a query from the church at Brandywine, as to how "they might improve their vacant ORDER IN CHURCH SERVICES. 57 days of worship, when they have no minister among them to carry on the pubHc work?" Solution. — We conceive it expedient that the church do meet to- gether as often as conveniency will admit ; and when they have none to carry on the work of preaching, that they read a chapter, sing a psalm, and go to prayer and beg of God to increase their grace and comfort, and have due regard to order and decency in the exercise of those gifted at all times, and not to suffer any to exercise their gifts in a mixed multitude until tried and approved of first by the church. Agreed that the proposal drawn by the several ministers, and signed by many others, in reference to the examination of all gifted brethren and ministers that come in here from other places, be duly put in practice, we having found the evil of neglecting a true and previous scrutiny in those affairs. At the next meeting of this body, in 1724, it was queried " concerning the fourth commandment, whether changed, altered or diminished?" The Association answered by referring to the article on the Sabbath, in the Confession of Faith as set forth by the messengers met in London, in 1679. That article is very plain and decided relative to the strict observance of the Lord's day in the worship of God. It was further asked at the same meeting, "Whether a believer may marry an unbeliever, without coming under church censure for it ?" and was answered in the negative. A query was also presented, " Whether an officer in the church who forfeits his office, forfeits his membership ? " Answered in the negative. But if he forfeits his member- ship, he forfeits his office. Whether he, if restored to his membership, must also be restored to office, is another case not here considered. The propriety of this answer is apparent. If a minister or a deacon be excluded from a church, the exclusion ne- cessarily carries with it deposition from the ministry and from the deaconship. There can be no recognized official standing in the ministry, when there is none in the church. It was further " concluded and agreed," in connection 58 EARLY BAPTISTS OF PHILADELPHIA. With the above query and answer, " That a church ought to be unanimous in giving their voice in choosing and setting up, or deposing one set up, to act in any church office, or to act as an officer in the church. Any act of that nature, commenced without common consent, is void, and hath no power in it." At this session of the Association we have the first re- ference to letters from the churches, and the authority for the character of their contents, and, perhaps, for the length they have since attained in some quarters. It was then Concluded that the letters from the churches to the Association, hereafter, may contain salutations, comtemplations, congratulations, etc., in one page, and the complaints, queries or grievances, etc., be written apart ; for it is agreed that the former shall be read publicly the first day of the Association's meeting, and the latter, the church's doubts, fears or disorders, etc., be opened and read to the Association only. It is evident from the last part of the above that the Philadelphia Baptist Association transacted some of their business, in those days, with closed doors. By Dec. 25, 1723, the Tunkers had so increased in Ger- mantown that on that day they organized themselves into a church, which is still extant and vigorous. As already stated, the church in Philadelphia had no settled minister among them; being regarded as a branch of Pennypack, the pastors of the latter supplied them with preaching. "They did, indeed," says Mr. Edwards, *' in 1723, choose George Eaglesfield to preach to them, contrary to the sense of the church at Pennypack; but in 1725 he left them and went to Middletown," and preached to the church there until his death. Benjamin Griffith was ordained to the gospel ministry, Oct. 23, 1725, and became the first pastor of the church at Montgomery, of which, for several years, he had been an exemplary and earnest member. Revs. Elisha Thomas and REV. JENKIN JONES AT PENNYPACK. 59 Jenkin Jones assisted in the services of ordination. In view of a recent claim in Wales, that the above is an ancestor of the Rev. Benjamin Grifiith, D. D., at present the honored and successful Secretary of the American Baptist Publica- tion Society, we deem it proper to state that the claim is without foundation. This church was soon called to receive members who had been dismissed under peculiar circumstances, as the following query from them to the Association, in 1726, in- timates : — In case there might be a division, and on the division a rent and separation follow in any church in Great Britain, and each party com- bining together in church form, each being sound in the faith, and during the separation both parties recommend members unto us here, as in full communion with them, how may the churches here proceed in such a case ? Answer. — We do advise that the churches here may take no further notice of the letters by such persons brought here, than to satisfy themselves that such are baptized persons, and of a regular conversa- tion, and to take such into church covenant as if they had not been members of any church before. We come now to the settlement of Rev. Jenkin Jones in the pastorate of the Pennypack Church, which occurred June 17, 1726. He was born in Wales in 1696, and came to this country in 17 10. He does not seem to have been a member of a church when he left Wales. He was called to the ministry in Welsh Tract in 1724, and removed to Phila- delphia in 1725. William Kinnersley was an assistant to Mr. Jones, at Pennypack, in connection with Rev. Joseph Wood, already mentioned. Mr. Kinnersley was born in Leominster, Eng- land, in 1669. He came to America Sept. 12, 17 14, and was never ordained. Oct. 24, 1727, Joseph Eaton was or- dained to the gospel ministry at Montgomery, and became the assistant to the pastor, Benjamin Griffith, who, with Rev. Elisha Thomas, participated in the ordination services. 60 EARLY BAPTISTS OF PHILADELPHIA. This church presented a practical query to the Associa- tion, in 1728, "Whether a church is bound to grant a letter of dismission to any member to go to another church, while his residence is not removed?" Answered in the negative, "we having neither precept nor precedent for such a practice in Scripture." How the subject of laying on of hands was regarded at this time may be learned from a query presented by the branch church at Philadelphia, to the Association, in 1729, " Suppose a gifted brother, who is esteemed an orderly min- ister by or among those that are against the laying on of hands in any respect, should happen to come amongst our church, whether we may allow such an one to administer the ordinance of baptism and the Lord's Supper, or no ? " Answered in the negative ; " because it is contrary to the rule of God's word; see Acts xiii : 2, 3, and xiv : 23, com- pared with Titus i : 5, and Tim. iv : 14, from which prescribed rules we dare not swerve." This year arrangements were made for opening up a fraternal correspondence between the Association and prominent Baptists in London. It was customary on the part of the Association to send back to the churches a short circular letter containing a general statement of the meeting that had been held, and urging to faithfulness to Christ, to the church, and in de- veloping any special matter of great importance. The first of these we have given us was in 1729. It is as follows : — The elders and messengers of the baptized congregations in Penn- sylvania and the Jerseys, met at Philadelphia, Sept. 27th and 28th, 1729, in a solemn Association, sendeth greeting : Dearly beloved brethren in the Lord Jesus Christ-. We heartily rejoice to see your care, diligence, requests and desires, on our own behalf, at the throne of grace ; and also your care and diligence in maintiining our yearly correspondence and communion in the gospel. We, your representatives met together in love, perused your letters and gladly received your messengers. We find cause to rejoice that God has crowned the labors of his ministers with such success. There THE FIRST CIRCULAR LETTER. 61 have been considerable additions the past year, in several churches, and some in most. Praise be rendered to our gracious God, we find the churches generally to be at peace and unity among themselves. We think it expedient to give you an account of our proceedings. We conferred together, without any jars or contentions in our de- bates ; our souls have been refreshed, hearing of the welfare of the churches in general ; also in hearing the sweet and comfortable truths of the gospel declared among us by the faithful labors of our minister- ing brethren, which we hope is to the glory of God and the good of souls. We earnestly desire you to walk worthy of your holy vocation, standing fast and striving together for the faith of the gospel. It is the general complaint of many that there is much lukewarmness and deadness in matters of religion, which we hope is not a mere compli- ment, but rather the grief of the churches. In order to remedy this soul distemper, our advice and desire is that you be diligent to keep your places in the house of God ; be frequent and instant in prayer, both in secret and in public ; strive after the life and power of religion ; make religion your earnest business ; keep your garments undefiled from the world ; walk as becomes saints before God and men ; improve your opportunities in all religious duties, both among your families and in the church. Stand fast for the defending and maintaining of the ordinances of Christ ; wait on God in them, that you may reap the benefits of Christ by them. Strive to keep together, maintaining the unity of the Spirit in the bond of peace ; always resisting the assaults of Satan, who waiteth opportunities to disturb the peace of God's children. Be careful that you do nothing that may tend to breed disturbances in the church of God. From this excellent epistle, the first of the kind extant in this country, has sprung the various styles of circular letters now furnished in our different Associational meetings. All those of the Philadelphia Association would, if gathered together, furnish a valuable, interesting and profitable book. In 1729, for the first time, the names of the messengers (twenty-two in all) to the Association appear. They are as follows : — Jno. David, Ben Stelle, Owen Thomas, Geo. Hugh, Gershom Mott, Joseph Eaton, Jno. Devonald, John Welledge, Wm. Kinnersley, Samuel Osgood, John Clarkson, John Holmes, Jeremiah Kollet, John Bartholomew, John Heart, Robert Chalfant, Elisha Thomas, George Eaton, Dickison Shephard, Jenkin Jones, Ebenezer Smith, Simon Butler. 62 EARLY BAPTISTS OF PHILADELPHIA. A century and a half has passed away since these names were registered. Most of them are now strange in our Baptist Zion, but others are yet quite famiHar. Descendants of these honored men are still identified with God's Israel, and worthily working for that cause so dear to the fathers. FIRST BAPTIST MEETING-HOUSE BUILT. 63 CHAPTER VI.— 1731-1740. FIRST BAPTIST MEETING-HOUSE BUILT.— ASSISTANCE NEEDED.— BAP- TISTS AND THE ROMANISTS.— CHURCH OF ENGLAND DEMANDS THE BAPTIST PROPERTY.— FAIL TO GET IT.— WILLIAM KINNERSLEY DIES. —SAMUEL JONES AND SAMUEL STILLMAN.— REV. GEORGE WHITE- FIELD ARRIVES. -A SPIRITUAL MAN.— REV. JENKIN JONES.— VARIOUS QUESTIONS.— ASSOCIATION RECORDS.— CATECHETICAL INSTRUC- TION.—FIFTY-SIX BAPTIZED.— DENOMINATIONAL GROWTH SLOW. WITH the constant growth of Philadelphia, and the corresponding progress of the Baptist congrega- tion, a larger and more attractive meeting-house was needed, hence the old frame structure, which had stood for nearly forty years, was taken down, and in 173 1, on the same spot, a neat bfick building was erected. This was 42 by 30 feet. To build this edifice was a great burden upon them, as they informed the Association that year " that they have been at a great charge in building a meetinghouse, which is to be very heavy, unless the rest of the churches of the same order will find it in their hearts to contribute towards the defraying of the same." The scrupulous regard of Baptists for the rights of con- science and religious liberty were exerting a good influence. The position taken by John Holme, the Baptist magistrate, in 1692, relative to religious disputes, had not been forgotten, and the members of the denomination maintained that all, of every creed, should freely maintain their religious belief, and enjoy that liberty which was guaranteed to them by the Charter of Pennsylvania, This was their position in 1733, when a few families of the Roman Catholic faith, had arrived and erected a small chapel in Philadelphia. The colonial officers were alarmed at this movement, and Governor Gordon brought the matter before the Council, 64 EARLY BAPTISTS OF PHILADELPHIA. and informed them that '* a house had been lately built on Walnut street, in Philadelphia, wherein mass was openly- celebrated by a Catholic priest, contrary to the laws of Eng- land." The citizens of the Baptist persuasion and others claimed that Catholics and all other sects were protected by the laws which had been established by William Penn, and that all were equally entitled to religious liberty. The Council, therefore, wisely refrained from any interference. In January, 173 1, the Assembly of Pennsylvania had a bill before it, enabling religious societies to purchase lands for churches, meeting-houses and the like. The members of Christ Church took exception to this bill as it would injure the right which they considered certain of their number possessed in the lot on which the Baptist meeting- house stood. But the bill passed. The Christ Church peo- ple then tried to induce the Governor to withhold his signa- ture from the bill. This opposition was really aroused be- cause the Baptists, who had held their property for twenty- six years, still claimed it. The Keithians had conveyed the lot to Thomas Budd, Thomas Peart, Ralph Ward and James Poulter, in fee, to hold it for the Christian Quakers, for a meeting-house, and for such use or uses as the major part of them should appoint, allow or approve of. It was averred by the Episcopalians that a majority of the Keithians became members of Christ Church, particularly Thomas Peart and Ralph Ward, and that they had been granted the use of the Keithian meeting-house. The Baptists replied that they had occupied the property by invitation of the Keithians for twenty-six years, and that the Keithians had become Baptists. As to the occupancy of the property by Christ Church, the Baptists said. Before the Church of England had any public place of worship, the Society (Keithians or Christian Quakers) did, at their request, grant to the said church the use of the house and lot, now in contro- WILLIAM KINNERSLEY DIES. 65 versy, between the hours of twelve and three, on each Sunday, the said Society themselves assembhng there at other hours, both before and after, in the same day. This permission graciously given could not by any ingenuity be tortured into a conveyance of the title to the property. In 1733, Thomas Peart, the only surviving trustee, deeded the property to Christ Church for charitable purposes. "In 1734," says Mr. Edwards, '^an incident occurred that hke to have deprived the church both of their house and lot ; for then one Thomas Peart died, after having made a conveyance of the premises to the Church of England. The vestry demanded possession, but the Baptists refused, and a lawsuit commenced, which brought the matter to a hearing before the Assembly. The Episcopalians being discouraged offered to give up the claim for ^^50. The offer was accepted and contention ceased." On the 13th of February, 1734, William Kinnersley, an assistant minister at Pennypack, died. He was the father of Rev. Ebenezer Kinnersley, hereafter to be mentioned. In the year 1 737 there arrived in this city, with his parents, a little boy only two years of age. His name was Samuel Jones. Probably no one was then impressed with the possibilities that were wrapt up in the future of that lad, as, for the first time, he placed his feet on the wharf at Philadelphia. But, before his death, at Lower Dublin, in 1814, he rose to distinction and great usefulness, as will be seen. In the same year another Samuel appeared in this city, who was destined to equal renown. He was born here on the 27th of February, spent the early part of his life here, and in this, his native city, was married to a Miss Morgan. Entering the ministry, he frequently visited Philadelphia, but the scene of his greatest efficiency was in Boston. I refer to Rev. Samuel Stillman, D. D. On Saturday, November 2d, 1739, Rev. George White- field arrived in Philadelphia. In his diary for the following 6Q EARLY BAPTISTS OF PHILADELPHIA. Monday is this record : *' Was visited in the afternoon by the Presbyterian minister. Went afterwards to see the Bap- tist minister, who seems to be a spiritual man." The next day both of these ministers visited Whitefield. Rev. Jenkin Jones was the Baptist minister referred to, and the reference of the renowned and godly Whitefield to the spirituality of the man is a worthy compliment to one of the ablest and most useful of the early Baptists of this city. A variety of questions were each year presented to the Association, some of them very practical and others, at this day, seem without point, yet when presented were doubtless regarded as important. By the year 1735, many in the Association awoke to the importance of keeping a regular record of the proceedings of that body. An effort was made to secure a minute book, and to elect a clerk and an assistant, but the matter failed. There were those then, as now, who could not see the importance of keeping such a record. Realizing the necessity of catechetical instruction, the Association, in 1738, Agreed, that since the catechisms are expended, and a few or none to be had, and our youth thereby not Hkely to be instructed in the fundaments of saving knowledge, that the several congregations we represent should consult amongst themselves what they can raise of money for so good a design, and send, against the ist of May next, by their letters, to Mr. Jenkin Jones or John Holme, in Philadelphia, that they may know what number to draw out of press. The entire number of persons baptized in this city, dur- ing this decade, in connection with the Baptist churches, was only fifty-six. The town was comparatively small, the people very much scattered, and the growth of the denomi- nation slow, yet in that very slowness enterprises were in- augurated, principles maintained and beginnings made, which have contributed towards the subsequent permanence and growth of the churches here and elsewhere. PHILADELPHIA CONFESSION OF FAITH. 67 CHAPTER VIL— 1741-1750. PHILADELPHIA CONFESSION OF FAITH—SUBSEQUENT EDITIONS—SUB- JECTS OF ARTICLES.— EBENEZER KINNERSLEY ORDAINED— DOUBTS ON WHITEFIELD'S PREACHING— ELECTRICITY— JOSEPH EATON'S DEFECTION— FIRST BAPTIST CHURCH RECONSTITUTED.-GROUND- LESS QUESTION. -CONSTITUENT MEMBERS— THE SOUTHAMPTON BAPTIST CHURCH.— GEORGE EATON AND PETER P. VANHORN— ABRAHAM LEVERING.-FIRST RECORDS OF THE ASSOCIATION.- BENJAMIN GRIFFITH.— POWER AND DUTY OF AN ASSOCIATION.— DEATH OF REV. JOSEPH WOOD— TROUBLE WITH THE PENNYPACK PROPERTY.— DEATH OF REV. JOSEPH EATON.— REV. ISAAC EATON AND HOPEWELL ACADEMY.— MODERATOR'S NAME FIRST GIVEN.— NATHANIEL JENKINS. IN 1742 the Philadelphia Baptist Association adopted the Confession of Faith, set forth by the messengers of baptized congregations, met in London in 1689 ; a short treatise on Church Discipline; an article concerning the singing of psalms in the worship of God, and one relative to the laying on of hands upon baptized believers. These were printed in one volume by Benjamin Franklin, in 1743. A few copies of this issue are still extant, but they are in the hands of private parties. Subsequent editions were issued in 1773, 1798 and 1831. The subjects of the various articles in the Confession of Faith, as published in 1742, are in the following order : — Holy Scriptures; God and the Holy Trinity; God's De- crees ; Divine Providence ; Fall of Man ; Sin and Punish- ment Thereof; God's Covenant; Christ the Mediator; Free Will; Effectual Calling; Justification; Adoption; Sancti- fication ; Saving Faith ; Repentance Unto Life and Salva- tion ; Good Works ; Perseverance of the Saints ; Assurance of Grace and Salvation ; the Law of God ; the Gospel and the Extent of the Grace Thereof; Christian Liberty and Liberty of Conscience ; Religious Worship and the Sabbath- 68 EARLY BAPTISTS OF PHILADELPHIA. day ; Singing of Psalms in Public Worship ; Lawful Oaths and Vows; the Civil Magistrate; Marriage; the Church; the Communion of Saints; Baptism and the Lord's Supper; Baptism ; Laying on of Hands ; State of Man After Death, and the Resurrection of the Dead ; the Last Judgment. In all thirty-four articles. The treatise on Church Discipline has articles on — a True and Orderly Church ; Ministers, &c.; Ruling Elders ; Deacons; Admission of Church Members; Duties of Church Members; the Manifold Duties of Christians, especially to the Household of Faith; Church Censures — Admonition — Suspension — Excommunication. In 1743, Ebenezer Kinnersley was ordained to the work of the gospel ministry. He was born in Gloucester, Eng- land, November 30, 171 1. In 17 14 his father removed to America and settled near the Pennypack Church. On the 6th of September, 1735, young Kinnersley was baptized and became a member of that church. Hon. Horatio Gates Jones, in his History of Lower Dublin Baptist Church, says of him: — Owing to delicate health and other objects of interest that engaged his attention, he never became a pastor. He was one of the few, in Philadelphia, who had doubts in regard to the character of the preaching which was introduced by Whitefield ; nor did he hesitate to enter a solemn protest against it from the pulpit of the Baptist church. This happened on the 6th of July, 1740, and the excitement l)roduced by the sermon was so great that he was absolutely forbidden the privilege of the Communion. For some time he attended the Episcopal church, but ere long the difficulty was settled, and when the Philadelphia Church was organized as a distinct society from that at Pennypack, he was one of the constituent members, and remained connected with it to his death. The year 1746 marked an epoch in his life ; for his attention was then first directed to the wonderful and unknown properties of the Electric Fire, as it was then termed. He became an intimate companion of Benjamin Frank- lin, and one of the most remarkable scientists of his day. JOSEPH Eaton's defection. 69 In the year 1744 a difficulty occurred at Montgomery. Rev. Joseph Eaton rejected the Hteral sense of the eternal generation and sonship of Jesus Christ. The brethren of the ministry labored with him in a Christian spirit, and at the meeting of the Association he dismissed his skepticism on the subject, so that what threatened to be a serious matter was speedily healed, and this great and all-important doctrine not only firmly believed in but also faithfully pro- mulgated. The year which witnessed Kinnersley's attention first directed to the properties of electricity was signalized by the distinct organization of the First Baptist Church. Having been regarded as a branch of Pennypack, a question arose whether said church was not entitled to a part of the legacies bestowed on the branch in Philadelphia. This was a ground- less question, but for fear the design of their benefactors should be perverted, the church, then consisting of fifty- six members, was formally constituted May 15, 1746. Letters of dismission for this purpose had been granted by Penny- pack on the 3d of May. Having had, and exercised in reality, all the functions of a church from the first establish- ment in 1698, that year is certainly the proper one to date the commencement of their history. Rev. Jenkin Jones now severed his connection as pastor of the mother church and became the first pastor of the one in Philadelphia. The account of the above transaction is given in the records of the parent church, as follows : — April 5, 1746 ; the members of the church at Pennypack, residing at the city of Philadelphia, petitioned to the monthly meeting at Pennypack for a separation for themselves and for Mr. Jenkin Jones, the pastor of the church, also (his residence being among them), to answer which the church at Pennypack took a month to consider. May 3, 1746; the church at Pennypack having considered their brethren's reasons for a separation, and finding them to be of weight, a dismission was granted, and they were soon after constituted and settled a regular gospel church, and their messengers were received at the next annual Association at Philadelphia. 70 EARLY BAPTISTS OF PHILADELPHIA. The names Oi^ the constituent members were : Jenkin Jones, Ebenezer Kinnersley, William Branson, Andrew Edge, Thomas Pearse, Stephen Anthony, Augustus Still- man, Samuel Ashmead, Matthias Ingles, John Perkins, John Standeland, Robert Shewell, John Biddle, Joseph Crean, Henr>' Hartley, John Lewis, Joseph Ingles, Samuel Burkilo, John Catla, Thomas Byles, John Bazely, Samuel Morgan, Lewis Rees, Mary Standeland, Hannah Farmer, Mary Catla, Ann Yerkes, Mary Burkilo, Mary Prig, Hannah Crean, Ann Davis, Hannah Bazely, Jane Giffin, Edith Bazely, Uslaw Lewis, Jane Loxley, Esther Ashmead, Han- nah Jones, Sarah Branson, Catherine Anthony, Jane Pearse, Mary Edge, Mary Valecot, Elizabeth Shewell, Mary Middle- ton, Frances Holwell, Elizabeth Sallows, Mary Morgan, Ann Hall, Phebe Hartley, Ann White. SOUTHAMPTON BAPTIST CHURCH. As already intimated, the pastors of the Pennypack church were accustomed to preach in all the region round about, and one of their stations was at Southampton, in Bucks county. Here the favor of God had been so manifest GEORGE EATON AND PETER P. VANHORN. 71 that, in three days after the dismission to reconstitute the church in Philadelphia, forty-eight members, all from Penny- pack, were organized, April 8, 1746, into the Southampton Baptist Church. Religious services had been held there for many years, for John Morris, a member oi Pennypack, who died February 22, 1733, aged 83 years, gave the ground for the meeting-house at Southampton and a farm of one hun- dred and twenty-five acres for the minister's use. This church was at once received into the Philadelphia Associa- tion and remained connected with that body for eighty-eight years. Those eminent ministers, Isaac Eaton and Oliver Hart, were originally members of this church. The removal of these one hundred and four members from Pennypack to constitute the two churches named, diminished the number who remained very considerably. They at once took measures, however, to be supplied with preaching. George Eaton and Peter Peterson Vanhorn had already been called to exercise their gifts. A vote was taken by ballot, relative to their ordination, beginning with the former, as he was the elder, but he was not chosen, greatly to his mortification. The matter was then deferred, and Rev. Jenkin Jones continued to visit them once a month and administer the ordinances. At the request of Mr. Eaton another vote on his case was taken April 16, 1747. This time it was by rising and not by ballot. He was again rejected, but on the same day Mr. Vanhorn was elected, and he was ordained to the work of the ministry among them June 18, 1747. Revs. Jenkin Jones, Benjamin Griffith, John Davis and Joshua Potts participated in the services. Mr. Vanhorn was born at Middletown, in Bucks county, August 24th, 1 7 19, and assumed the pastoral care of Penny- pack October 31, 1747. It is possible that Mr. Vanhorn extended his labors, occasionally, over to Roxborough, twelve miles westward of his own church, as on May 16, 72 EARLY BAPTISTS OF PHILADELPHIA. 175 1, he officiated at the marriage of William Levering of that place. Mr. Levering was a brother of Abraham Lever- ing, who became a constituent member of the Roxborough Church, and its first deacon. In 1754 it is known that Mr. Vanhorn preached in Roxborough. Thirty-nine years of the Associatipn's history had now passed away, yet there had been no attempt to keep regular records of its doings, nor had any history of the denomina- tion in this vicmity been written. Awaking to the im- portance of such records, the Association, in 1746, " Con- cluded, that Brother Benjamin Griffith should collect and set in order the accounts of the several Baptist churches in these provinces ; and that the several churches should draw out and send him, as soon as possible, what accounts they have on record in church books of their respective consti- tutions, and by whose ministry they have been supplied.^' He performed this duty faithfully, and the work begun by him, when the Minutes of the Association were not printed, is preserved in a large folio volume, the greater part of which forms the first eighty pages of the Century Minutes of the Association. But for his valuable labors in this direction the early history of the Association might not now be obtained. In 1749 he prepared and read an essay on **The Power and Duty of an Association," which the Association directed to be recorded in their folio volume. September 15, 1747, Rev. Joseph Wood, the fifth pastor at Pennypack, passed away from earth, at the advanced age of eighty-eight years. He was buried at Cold Spring, Bucks county. No vestige of his grave now remains, but in the resurrection those who sleep in Jesus will God bring with him. The year after his death this church had considerable trouble about its property. It had been deeded to certain trustees, all of whom were dead, except George Eaton, who moderator's name first given. 73 did not feel very kindly to the church, because it had not called him to ordination as a gospel minister. He, therefore, secretly deeded the property to other trustees who were friendly to him. This was discovered, and after consider- able trouble and careful management the matter was rectified. The year following, 1749, Rev. Joseph Eaton, formerly of Montgomery, died. He was a brother of the above named George Eaton, and was only a little boy of seven years when he arrived, in 1686, in this country with his father, John Eaton. God raised him up to do much good. He was the father of Rev. Isaac Eaton, A. M., who was the first pastor of the church in Hopewell, New Jersey, and the first man in this country among the Baptists who established an academy for the purpose of promoting ministerial educa- tion. In his church, it is supposed, partially originated the plan for the formation of Brown University, in Rhode Island. He was its early friend, and Manning, Smith and others of his pupils were among the first to move in its establishment. In 1749 we learn for the first time the name of the Moderator of the Philadelphia Association. It was Na- thaniel Jenkins, a name worthy to stand at the head of as noble a list of excellent Christian men as ever graced a similar position in any religious organization. 74 EARLY BAPTISTS OF PHILADELPHIA. CHAPTER VIII.— 1751-1760. FEEBLE CHURCHES SUPPLIED WITH PREACHING.— MINISTERS OR- DAINED AT THE AS60CIATI0N.— OTHER ASSOCIATIONS ORGANIZED.— GEORGE EATON CALLED TO THE MINISTRY.— EBENEZER KINNERS- LEY, A PROFESSOR IN THE UNIVERSITY OF PENNSYLVANIA.— NEW BRITAIN CHURCH CONSTITUTED— JOHN DAVIS ORDAINED.— THE PIONEER BAPTISTS OF MARYLAND.— ORDINATION CERTIFICATE.— FIRST LATIN GRAMMAR SCHOOL.— HOPEWELL ACADEMY.— ASSOCIA- TION'S JUBILEE.— TALENTS DEVELOPED.— MINISTERIAL SUPPLY.— DOCTRINAL SERMON.— MEAGRE RECORDS.— FIRST CHURCH PULPIT SUPPLIED.— APPLICATION TO ENGLAND FOR A PASTOR - DEATH OF REV. JENKIN JONES.— HIS LEGACY.— DISSENTING MINISTERS PER- MITTED TO SOLEMNIZE MARRIAGES.— MOUNT MORIAH CEMETERY. —REV. MORGAN EDWARDS INVITED FROM ENGLAND.— FIRST FRUIT OF THE HOPEWELL SCHOOL.— REV. JOHN GANO.— REV. SAMUEL STILLMAN.— VARIOUS OCCURRENCES. IN the early days of the Philadelphia Association, much attention was paid to fostering the feeble churches connected with it. The strong supported the weak, and the ministers were appointed to visit, preach to, and counsel with the smaller bands. The ordination of brethren to the ministry was frequently under the supervision of the Asso- ciation, and it was not an uncommon event to have a brother publicly set apart to the work of preaching the gospel during the meetings of the Association. Up to this decade the Philadelphia had been the only Baptist Association in the country, but with the growth of the Colonies and the spread of Baptist principles, the number of churches multiplied, and steps were taken to organize such bodies in different parts of the country, beginning with Charleston, South Carolina, in 175 1. By February 25th, 1752, the difficulties between the church at Pennypack and George Eaton were so far settled, he having shown a better Christian spirit and more fitness EBENEZER KINNERSLEY. 75 for the work, that the church on that day called him to exercise his gifts in the ministry " once a month and at burials." In 1753, Rev. Ebenezer Kinnersley was elected Principal of the English school connected with the College of this city. This position he held until July ilth, 1755, when he was elected Professor of Rhetoric in the College. Such were his eminent abilities that in 1757, the Trustees of the Institution conferred upon him the degree of Master of Arts — a degree then as valuable as it was rare. In 1754, the differences of opinion at Montgomery resulted in a separation, which led to the constitution of the church at New Britain, thus furnishing religious advantages to the people located in that vicinity. In 1756, John Davis was ordained to the work of the ministry at Montgomery. He was born at Pennypack, September loth, 1 72 1. After his ordination, he removed to Maryland and was the great pioneer of our denomination in that state. Relative to him in the Minutes of the Association for 1758, we find the following Testimonial : — Ordered that a testimonial be given and signed by the Rev. Jenkin Jones, minister of the Baptise meeting or congregation in Philadel- phia, to the Rev. John Davis, late of Bucks County, in Pennsylvania, but now of Baltimore county, in the province of Maryland, certifying his regular ordination, according to the rites, ceremonies and approved forms and usages of the Baptist church, and also his purity of life, manners and conversation ; and recommending him to the favor of all Christian people, where he now does, or may hereafter dwell. In pursuance of the above order, the following was given : — To all Christian people to whom these presents shall come, I, Jenkin Jones, minister of the Baptist meeting or congregation of the city of Philadelphia, do send and certify, that the bearer hereof, Mr. John Davis, late of Bucks county, in the province of Pennsylvania, but now residing and dwelling in Baltimore county, in the province of Maryland, in the month of April, in the year of our Lord, one thousand seven hundred and fifty-six, was regularly ad" 76 EARLY BAPTISTS OF PHILADELPHIA. mitted, ordained and received holy order to preach the gospel of our Lord and Saviour Jesus Christ, to all the people, according to the rites and ceremonies and approved forms and usages of the Baptist church ; and that at all times, before and since his ordination aforesaid, for anything heard, known or believed to the contrary, he lived a holy and unblemished life, as well in his conversation as in his actions. And I do humbly recommend him to the notice, esteem and regard of all Christians where he now does or hereafter may reside, or with whom he may have conversation or dealing. In testimony whereof and by order of the general meeting or Association aforesaid, I have hereunto set my hand, at the city of Philadelphia, the sixth day of October, in the year of our Lord, one thousand seven hundred and fifty-eight. Jenkin Jones. The above document illustrates the character of ordina- tion certificates, as well as the care taken in drawing them up, and in furnishing the ordained with them, more than a hundred years ago. The churches were becoming impressed with the im- portance of providing means and encouraging institutions for furnishing a liberal education to the young, and espe- cially to those who were to enter the ministry. Hence, at the Association in 1756, it was "Concluded to raise a sum HOPEWELL ACADEMY, HOPEWELL, NEW JERSEY. of money towards the encouragement of a Latin Grammar School for the promotion of learning amongst us, under the care of Brother Isaac Eaton, and the inspection of our brethren, Abel Morgan, Isaac Stille, Abel Griffith and Peter Peterson Vanhorn." association's jubilee. 77 This was the first effort in this vicinity to raise money for educational purposes under the auspices of our denomi- nation. The beginning was small, very insignificant, but from it has grown that magnificent system of, and facility for education among us in which we feel such a pride and interest. The following year the Association again " con- cluded to request the churches to contribute their mite towards the support of the Latin Grammar School, to pro- mote useful learning among us." In 1758 it was again *' Resolved, to desire our churches to continue a contribution toward a Grammar School, under consideration that what has been done hitherto in that way appears to have been well laid out, there being a number of well inclined youths applying themselves to learning therein." In 1757, the Association had been in existence fifty years, and by that .time twenty-five churches, situated respectively in the provinces of Pennsylvania, New Jersey, Delaware, Connecticut, New York, Virginia and Maryland had become connected with it. The dismissal of members from Montgomery to con- stitute the church at New Britain, led to the more earnest development, as is often the case, of the talent that re- mained. Accordingly several young brethren gave evidence of ability to preach the Word ; hence, at the Association in 1757,^ "In answer to a request from Kingwood, New Jersey, for ministerial supply, we advise them to apply to Montgomery, principally, and to others, as occasion re- quires." It was decided further, at the same session, " In consideration of the very great necessity for ministerial labor in many of the churches belonging to this Association, we request the church of Montgomery to send some of her young ministers to supply them as often as possible." It 1759, it was decided that the opening sermon before the Association should be " upon one of the fundamental 78 EARLY BAPTISTS OF PHILADELPHIA. articles of the Christian faith," the subject to be assigned the year before. Hence, for a number of years, a Doctrinal sermon was delivered on some one or other of the articles of faith as adopted by the Association. The Records of the First Baptist Church during the first fourteen years of its separate history are very meagre. For the first eleven years there are none at all. There was no attempt to keep a minute of the proceedings until August 1 1, 1760. A few fragments of minutes are found in the first Book of Records commencing with February 4, 1757. From these we learn that Rev. Jenkin Jones, probably from enfeebled health, did not continue to preach up to the time of his death. The pulpit was supplied by Revs. Isaac Eaton, Isaac Stella, Thomas Davis, B. Griffiths, R P. Vanhorn, Samuel Stillman, D. D., B. Miller, John Marks, Owen Thomas, Joseph Thomas, Samuel Heaton. There are also records of some bickerings, but, by prudence and counsel, said troubles, were healed. Anxious to obtain a pastor, and there being no one in the country suitable, whom they could secure, March 13, 1760, the church authorized John Griffith, "to write to the Board of Ministers in London, to request that they send us a minister." Another letter also "was sent by the well-wishers" of the church. July 16, 1760, Jenkin Jones died, and his funeral sermon was preached on the 20th by Rev. Isaac Eaton. He was a man who had rendered good service to the cause of Christ, the Baptist denomination and to the church in Philadelphia. He was the means of securing to the Baptists the property on Second Street, when the Episcopalians attempted to get it. He built a parsonage for the church partly at his own expense. He gave a legacy, July 3, 1762, towards purchasing a large silver cup or chalice for the Lord's Table, which cost about ^60 Pennsylvania currency. The church on receipt of this legacy, July 3, 1762, "Agreed that M. Edwards and Isaac REV. JENKIN JONES. 79 Jones, Esq., do buy a two handle silver cup or chalice, for the wine in the Lord's Supper, with the said legacy, and in case the chalice should cost more than £2^^ that the old silver cup (now belonging to the Meeting) should be sold to help pay for the new chalice. And that the Rev. Jenkin Jones' name be engraved on the front of the new chalice. This is still used by the church at every communion season. On the face of it is the inscription : The Legacy of The Rev-i Jenkin Jones, who died, July i6th, 1760. In addition to this cup, the church has in use two plates. On the rim of each is the inscription : Baptist Church, Philada. 1753- On two of the goblets used in the communion service is inscribed : The Particular Baptist Church of Philadelphia, 1794. Mr. Jones was the moving cause of securing such alter- ations in the licence laws as to enable dissenting ministers to perform the marriage ceremony. At his death he was buried in the graveyard adjoining the church, where a tomb was erected to his memory. Upon the removal of the dead from that place in i860, his remains were reinterred in a beautiful spot in Mount Moriah Cemetery. A letter from London was promptly received in answer to the one sent, recommending Rev. Morgan Edwards, and on September 15th, the church directed a letter to be drawn up inviting "Mr. Edwards to come over, or any other gentle- man of like character, to take the ministerial charge of the 80 EARLY BAPTISTS OF PHILADELPHIA. church." The School at Hopewell was succeeding well and the students were beginning to go abroad to preach. Under date of April I2, 1760, the minutes of the church in Phila- delphia state: "The 20th of this month, Mr. Talbot preached with great warmth. He was the first fruit of the Hopewell School." Rev. John Gano was requested to supply the church until the spring, when Mr. Edwards was expected. In Mr. Gano's autobiography he records the following relative to this request ; "During my residence in North Carolina, Mr. Jenkin Jones, pastor of the Baptist Church in Philadelphia, died ; and the church being destitute of a pastor, had sent a call to England for one. It was represen- ted that they had been so particular in the requisite qualifi- cations for a minister, that it has given offence to the preachers ; so that they were entirely destitute. They made application to me to visit them ; and also to Mr. Miller, of Scotch Plains, who had been a successful minister in New York, and had baptized sundry persons there. I visited New York and Philadelphia, alternately. I at length came to the conclusion that I would supply both places, two Sabbaths at each place. The church at Philadelphia invited me to bring my family, and tarry with them, till they received an answer from England. I answered them that I would not come on such terms ; but if they would affix a certain time for my stay, I would accept of their invitation. To this proposal they acceded, and I went to Philadelphia. While there, Mrs. Gano had a daughter, born December 23d, 1760, w^hom w^e called Peggy. During my stay there, which was through the winter, the church appeared in a flourishing state, and several additions were made to it." "About the time I left Philadelphia," continues John Gano, "Providence blessed that church, by sending a young and respectable preacher, Samuel Hillman, from South Carolina, among them. He possessed popular talents as a VARIOUS OCCURRENCES. 81 Speaker. He continued with them till the arrival of Morgan Edwards, the minister from England. Mr. Stillman went to Boston, where he now continues, pastor of the First Bap- tist Church in that place. I remained in the city of New York, until the British War." In connection with the passing events of the denomina- tion, it would be of interest to weave in the various occur- rences of importance connected with the mental, and material life of the city. Except where these are so manifestly inter- woven with the history of the Baptists, however, the record of them would unnecesarily enlarge the limits of this work. 82 EARLY BAPTISTS OF PHILADELPHIA. CHAPTER IX.— 1761-1763. A NEW ERA.— REV. MORGAN EDWARDS ARRIVES.— DR. G. WEED'S SELF- ESTEEM.— EXCOMMUNICATED FOR DRUNKENNESS.— SUPERVISION OF THE MEMBERSHIP.— MORGAN EDWARDS PROMINENT—ASSOCIA- TION'S LETTER TO ENGLAND.— NEED OF BOOKS.— FIRST TABLE OF STATISTICS.— BROWN UNIVERSITY PROJECTED.— MORGAN EDWARDS THE PROJECTOR.— EDUCATIONAL GROWTH.— NEW MEETING-HOUSE IN PHILADELPHIA.— ST. MICHAEL'S LUTHERAN CHURCH.— SOUND OF THE ORGAN.— RESIGNATION OF REV. P. P. VANHORN.-THE CITY'S SEAL TO ORDINATION CERTIFICATES.— GEORGE EATON.— SAMUEL JONES BAPTIZED.— LICENSED TO PREACH.— COPY OF THE LICENSE. —ORDAINED— PLACE OF WORSHIP OCCUPIED.— MR. WHITEFIELD'S CHURCH.— UNIVERSITY OF PENNSYLVANIA.— UNION METHODIST EPISCOPAL CHURCH.— SAMUEL JONES PASTOR AT PENNYPACK.— A PREROGATIVE OF THE MINISTRY.— WEARING A MASTER'S GOWN.— REV. STEPHEN WATTS.— ORDINATION OF DEACONS. THIS decade ushered in a marked advance in all that pertains to real progress. New men appeared on the stage, and new measures were inaugurated. May 23, 176 1, Rev. Morgan Edwards arrived in this city. He was born in Wales, May 9th, 1722, and commenced preaching when sixteen years of age. After completing his labors he served a church in Boston, England, for seven years, then one in Cork, Ireland, for nine years. From Cork, he returned to England, and preached for a year at Rye, in Sussex. During his residence there. Rev. Dr. Gill, of London, received a letter from the church in Philadelphia, requesting him to assist them in obtaining a pastor. He applied to Mr. Edwards as the person most likely to suit and satisfy the people. The application was favorably received and he took passage for America. Upon his arrival he at once entered upon the pastorate of the church, and was received into their fellowship June ist, by letter from Penyam, in Monmouthshire, South Wales. The church paid the expenses of his voyage and gave to him a very cordial EXCOMMUNICATED FOR DRUNKENNESS. 83 reception. There are men who are very ready to preach simply because of a high estimation of themselves. The First Church had one of these men in its early history. The minutes for September 4th, 1762, state " Dr. G. Weed proposed to preach to us occasionally. The thing was con- sidered and this answer returned, ' The church return our Bro. Weed thanks for his desire to serve the church ; but would defer the proposal till they see necessary to invite Mr. Weed thereto.* The Doctor was not pleased, and said it was like a trick which Dr. Faustus played with the devil." This did not quiet him. Having charge of the Hospital, he seemed there to assume ministerial functions, preaching there as a minister, without the authority of the church, and inviting persons from without to come and hear him. The church wrote him a kindly but decided letter remonstrating with him, declaring that they " knew Bro. Weed very well, yet are not willing to know Minister Weed." This course displeased the Doctor, and the church, July I, 1765, was compelled to erase his name from the records for non- attendance on and non-support of the church. At the church meeting following the above, October 2d, 1762, there was an excommunication, the record of which is not without interest at this date ; — Whereas, John Taylor has now, a third time, contradicted his baptismal vows of repentance and holiness by relapsing to the sin of drunkenness; and has, moreover, absconded from his master, whereby he has defrauded his master out of a year's servitude ; we hold our- selves bound to cut him off from the church, erase his name out of the church's book, and deliver him up to Satan for the destruction of the flesh, that the spirit may be saved in the day of the Lord Jesus; and accordingly he is hereby excommunicated. And God have mercy on his soul. Amen. That a thorough supervision of the members of the church might be maintained, it was agreed, November 6th, 1762, "that Mr. Edwards do give each regular member of this church twelve written tickets every year, and that each 84 EARLY BAPTISTS OF PHILADELPHIA. communicant put one in the box at every communion, that it may be known who are absent, that an enquiry may be made after them." Morgan Edwards at once took a prominent position, because of his talents, energy and piety. Accordingly, at the meeting of the Association, succeeding his arrival, he was placed in a position of prominence, trust and work. He was " appointed to take charge of the book of records, and insert therein the minutes," of that body, in connec- tion with Rev. P. P. Vanhorn. This is the work that had been begun by Benjamin Griffiith. He was also appointed one of the librarians of the Association, and of the corres- pondents with the Baptists in " London and elsewhere." The letter to England is of value as a historical docu- ment, and is as follows : — The Association of Particular Baptist Churches, annually held at Philadelphia, to the Board of Particular Baptist Ministers in London : Reverend Brethren, We greet you well ; and, as a part of that community, in the British Dominions, (whereof you have in some sort the superintendence,) we offer you our acquaintance, and solicit a share of your public care and friendship. Our numbers in these parts multiply, for when we had the pleasure of writing to you, in 1734, there were but nine churches in our Association, yet now there are twenty-eight, all owning the Confession of Faith put forth in London, in 1689. Some of the churches are now destitute; but we have a prospect of supplies, partly by means of a Baptist academy lately set up. This infant seminary of learning is yet weak, having no moie than twenty-four pounds a year towards its support. Should it be in your power to favor this school any way, we presume you will be pleased to know how. A few books proper for such a school, or a small apparatus, or some pieces of apparatus, are more immediately wanted, and not to be had easily in these parts. We have also of late endeavoured to form a library at Philadelphia, for the use of our brethren in the ministry who are not able to purchase books. This design also wants the assistance of our brethren in England. However, our design in writing to you in this public manner is to renew a cor- respondence which hath been dropped for some years past : and it you think well of it, we shall be glad to hear from you against our next Association, in October. You may direct to our brother, Mor- MORGAN EDWARDS PROMINENT. 85 gan Edwards, at Philadelphia. We commend you to the grace of God, and desire your prayers for us, and remain your brethren in the faith. Signed, by order of the Association, Peter Peterson Vanhorn, Philadelphia, May i6, 1762. MORGAN Edwards. The effect of the presence of Morgan Edwards is seen in the improved value of the minutes of the Association for that year. For the first time is given, in 1761, a table of statistics of the churches, collected and arranged by him. The Pennypack, Philadelphia and Montgomery churches, all the Baptist churches in the entire country then, reported that year an aggregate membership of 202 ; total number of baptisms, 30; and entire number of "hearers," 1150. In "a sketch of the history and the present organization of Brown University, published by the Executive Board," in 1 86 1, is this statement: — This Institution, which was founded in 1794, owes its origin to the desire of the Baptists in the American Colonies to secure for members of their denomination a liberal education, without subjection to any sectarian tests. At the suggestion of Rev. Morgan Edwards, the pastor of the First Baptist Church, in Philadelphia, the Philadel- phia Baptist Association, in the year 1762, resolved to establish a college in the colony of Rhode Island and Providence plantations. The Rev. James Manning, a graduate of the College of New Jersey, was commissioned by them to travel through the northern colonies, for the purpose of fostering this project. In 1764, a charter was obtained for the College from the legislature of the colony. Rev. Morgan Edwards was elected a member of its first Board of Fellows, a position which he held until 1789. With the inauguration of this enterprise, the Philadel- phia Association thus earnestly expressed itself in 1764: — Agreed, to inform the churches to which we respectively belong, that, inasmuch as a charter is obtained in Rhode Island government toward erecting a Baptist college, the churches should be liberal in contributing towards carrying the same into execution. 86 EARLY BAPTISTS OF PHILADELPHIA. In 1766, this body again Agreed, to recommend warmly to our churches the interest of the college, for which a subscription is opened all over the continent. This college hath been set on foot upward of a year, and has now in it three promising youths under the tuition of President Manning, The year in which Brown University was first projected in Philadelphia was signalized by tearing down the Baptist Meeting-house, erected in 1731, in Lagrange Place, and the construction of a more spacious edifice. 61 by 42 feet. Like its predecessor, it was built of brick, and cost ^2,200. This rebuilding will, doubtless, account for the fact that the Association, in 1762, "met at the Lutheran church in Fifth street, between Arch and Race streets, where the sound of the organ was heard in the Baptist worship." This was St. Michael's Church, at the corner of Fifth and Cherry streets. February 7th, of this year. Rev. P. P. Vanhorn, after an acceptable pastorate of nearly fifteen years, resigned the care of the Pennypack church, and removed to New Mills, now Pemberton, New Jersey, where, June 23, 1764, he was instrumental in founding the Baptist church. April 2, 1768, he returned to and resided at Pennypack. December 9th, 1769, he was again received into the church and remained a member of it until September 1 8th, 1770, when he removed to Cape May, New Jersey, and became pastor there. At the Association in 1762, "Certificates of the ordination and good morals of Rev. David Thomas and Rev. David Sutton were drawn up by Rev. Samuel Jones and Isaac Jones, Esq., and the city seal affixed thereto by the Recorder, Benjamin Chew, Esq., for which he took no fee." This seal attached to the aforenamed certificate is a curiosity in this day, when such a custom has fallen into disuse almost entirely. It also contains a high testimony to the Baptist pastor in this city. It is as follows : — I, Benjamin Chew, Esq., Recorder of the city of Philadelphia, do hereby certify that the Rev. Morgan Edwards, A. M., who hath NEW MEETING-HOUSE IN PHILADELPHIA. 87 88 EARLY BAPTISTS OF PHILADELPHIA. signed the above certificate, is pastor of the Baptist church in this city of Philadelphia, and Moderator of the above Association, and that he s a gentleman of most exemplary morals and piety. In testimony of which, I have hereunto caused the seal of this said city to be affixed, this 17th day of October, A. D. 1762. Benjamin Chew, Recorder. After the departure of P. P. Vanhorn to Pemberton, the minutes of the Pennypack church, under date of March nth, 1762, contain the following: — Concluded to call Bro. George Eaton to supply us ye remainder of ye time, excepting ye 3rd Sabbath in every month, at which time he is under promise to preach at a place called the Ridge, near German- town. The place referred to as "the Ridge," is Roxborough. Mr. Eaton did not live to labor long after this, as the inscription on the plain, blue marble headstone, which marks his last resting place, in the graveyard at Pennypack, will inform us. It is as follows : — In memory of the Rev. George Eaton, who departed this life July 1st, 1764, aged 'j'j years II months. Who did delight his talents to improve. And speak ye glorys of Redeeming love. Ml. Eaton was born in Wales, and was brought to this country in 1686 by his parents when butalitttle babe. He was the brother of Rev. Joseph Eaton, whose son, Isaac, founded the Latin School, at Hopewell, New Jersey. Samuel Jones, who arrived in this city in 1737, was con- verted very early in life and became a member of the Tul- pehocken Baptist Church in Berks County, Pa., of which his father Rev. Thomas Jones was pastor. Samuel entered upon a course of study in the College of Philadelphia, and December 5, 1760, was received into the Baptist Church of this city by letter from the one at Tulpehocken. He pro- COPY OF THE LICENSE. 89 secuted his studies until May i8, 1762, when he was grad- uated and received the degree of Bachelor of Arts. He was shortly thereafter licensed by the church to preach the Gospel. The following is a copy of the license: — To all whom it may concern. This certifies that Samuel Jones, A. B., has been regularly called to exercise his ministerial gifts by the Baptist Church of Philadelphia, whereof he is a member, and, after trial in private and public, the Church judge he will be useful in the Ministry. Wherefore he is hereby licensed and authorized to preach the Gospel wherever he may have a call so to do among the Baptists, until such time as circumstances will admit of his ordination. Done at a Church Meeting held in the College of Philadelphia July 10, 1762. Signed in behalf of the whole, by us. Morgan Edwards, Minister. Joshua Moor, George Westcott, ? ^ Samuel Davis, Septimus Levering, \ ^^^^^^^>^- December 4, 1762, the Church ''agreed unanimously that Samuel Jones be ordained on January 2, 1763, and that Messrs. Morgan Edwards, Isaac Eaton and Samuel Still- man be concerned therein, and that messengers be sent to invite the two last to give their attendance. Morgan Ed- wards to preach the sermon and to conduct the ordination, Isaac Eaton to give the Charge; and all to be concerned in imposition of hands and prayer." The address of the church to these ministering brethren relative to this ordi- nation is of interest : — To Messrs. Morgan Edwards, Isaac Eaton and Samuel Stillman : — Rev. Sirs: We, the Baptist Church of Philadelphia, greet you well, and beg leave to recommend to you for ordination cur beloved brother Samuel Jones, A. B., whom we, by our representative, Mr. Wescott, set before you for that purpose. He is a man of sound learning, good morals, and exemplary piety, your compliance with our request will be domg a pleasure to your brethren in the faith and fellowship of the Gospel. Signed by order, and in behalf of the church at our meeting of business in the College of Philadelphia, January i, 1763. Barnaby Barnes, Clerk. From the above documents, aside from their interest, we learn that during the rebuilding of the Meeting House on Second Street, the church worshipped in the hall of the 90 EARLY BAPTISTS OF PHILADELPHIA. College of Philadelphia. This edifice was on the west side of Fourth Street, below Arch. It was originally erected in 1 74 1, for the Rev. George Whitefield, and was known as Whitefield's Church. In 1749 an Academy and Charitable School was organized in the city, and occupied this build- ing. In 1750 it was opened as a Latin School; in 1755 it was chartered under the title of " The College, Academy, and Charitable School of Philadelphia," and in 1779 was opened as the University of Pennsylvania. The Union Methodist Episcopal Church now occupies the identical spot of Whitefield's Church, or College Hall. Samuel Jones forthwith became pastor of the Pennypack and Southampton Churches, a position he filled until 1770, when he resigned the latter and gave himself exclusively to the pastorship of the former. At the time of his ordination it would seem that the Church in Philadelphia regarded it as the prerogative of the Ministry to determine upon the qualification of a candidate for Baptism. Accordingly the subject was brought up and decided at the Meeting of the Association as follows : — A question was moved by the church of the Great Valley to this effect : Whether it be the prerogative of a church to receive appli- cations for Baptism, examine the candidates, and to judge of their qualifications for Baptism, or whether these be the distinct and pecu- liar prerogatives of the Minister, exclusive of the laity ? The occasion of this question was the opinion and practice of the Church of Philadelphia, who by a general vote have allowed the said prerogatives to belong to the Minister, by the tenor of the commission relative to Baptism, and the universal practice of the commissioners ; and that there is neither precept nor precedent for the contrary in Scripture. All allowed that this may be, and in some cases must be ; but that the other practice was more expedient. However, none pre- tended to say it was warranted by Scripture. The question was put, —Whether the point was a term of Communion, and whether it should be debated or dropped? None stood up for either. So that it was dropped. In 1762 the degree of Master of Arts was conferred on Morgan Edwards by the College of Philadelphia, and in ORDINATION OF DEACONS. 91 1769 the same honor was bestowed by Brown University. Whether the reception of this degree prompted the action as recorded in the Church Minutes for April 30, 1763, we do not profess to say : — Mr. Edwards desires to know the sense of the church relative to his wearing a master's gown in the common services of the Church ; for as to wearing it abroad and on special occasions, he said, he in- tended to use his right and own discretion. The Church desired him to use his liberty and that wearing or not wearing it would give no offence to the Church. June 4, 1763, the church called Stephen Watts, a licen- tiate and a graduate of the College of Philadelphia, to be an Assistant to Rev. Morgan Edwards in the Ministry. He accepted the call and entered upon the work July 2nd. The ordination of deacons was strictly adhered to by the Churches at this time. An account of such ordination in Philadelphia is given in the Records for December 10, 1763:— The Church met this day, by way of preparation for celebrating the Lord's Supper on the morrow; and to ordain deacons. The Meeting began with prayer from the desk suitable to both designs of the Meeting. Then was delivered a dissertation on the office of a deacon, his qualifications and duty and the manner of his election and instalment in the office. Then the deacons elect, viz. Joseph Moulder, Joseph Watkins and Samuel Miles were brought to the ad- ministrator ; who laid his hands on each, and prayed in the following words : In the name of the Lord Jesus, and according to the practice of His Apostles towards persons chosen to the deaconship, I lay hands on you, my brother, whereby you are constituted, or ordained a deacon of this church ; installed in the office and appointed and empowered to collect and receive her revenues, and to dispose thereof in providing for and serving the Lord's table ; and in providing for the table of the Minister and the poor ; and in transacting other tem- poral affairs of the church, that the Minister may not be deterred from the word and prayer, nor the concerns of the family of faith neglected. In the use of which rite of imposition of hands, I pray that God will confirm in heaven what we do on earth, and receive you into the number of them who minister to him in the civil affairs of His sanc- tuary. That he will fill you more and more with the Holy Ghost, 92 EARLY BAPTISTS OF PHILADELPHIA. wisdom and honesty ; that, by using the office of a deacon well, you may purchase to yourself a good degree, and great boldness in the faith, even so Lord Jesus. Amen. When each had been ordained, they stood up from kneeling and were addressed by the Minister in the following manner : We give you the right hand of fellowship in token that we acknowledge you for our deacon, and to express our congratulations and good wishes. THE SISTERS ALLOWED TO VOTE. 93 CHAPTER X.— 1764-1770. THE SISTERS ALLOWED TO VOTE.— RULING ELDERS.— FRATERNAL ASSOCIATIONAL CORRESPONDENCE.— WARREN ASSOCIATION OR- GANIZED.—LETTER FROM PHILADELPHIA.— RHODE ISLAND COLLEGE AND MORGAN EDWARDS.— DEATH OF REV. BENJAMIN GRIFFITH.— FIRST COMMENCEMENT OF BROWN UNIVERSITY.— MINUTES FIRST PRINTED.— NORTHERN LIBERTIES CHURCH.— PERSECUTIONS.— PHIL- ADELPHIA ASSOCIATION TO THE RESCUE.— SUFFERINGS AT ASH- FIELD.— NEW MEETING-HOUSE AT PENNYPACK. UNDER date of March 13, 1764, a new phase of church polity was introduced. For some years the sisters had not taken part in the business of the church. While the names of the brethren are given who were present at each business meeting, no ladies are mentioned as attending. On the above date, the following question was, "on behalf of some of the sisters" propounded: "Whether women have a right to vote in church affairs?" On March 31st, an answer was returned, " with due honor to the sisters," as follows: — That the rights of Christians are not subject to our determinations, nor to the determinations of any church or state upon earth. We could easily answer that, in civil affairs, they have no such right ; but whether they have or have not in the church, can only be determined by the Gospel, to which we refer them. But, if, upon inquiry, no such grant of right can be found in the Gospel, and if voting shall appear to be a mere custom, we see no necessity for breaking it except the custom should, at any time, be stretched to subvert the subordi- nation which the Gospel hath established in all the churches of the saints, " I suffer not a woman to usurp authority, but command that she be in subjection, as also saith the law." i Tim. 2. i., i Cor. 14. Nor do we know that this church, or any of us, have done anything to deprive the sisters of such a practice, be it a right, or be it a cus- tom only, except a neglect on a late occasion be deemed such, which we justify not. On the contrary, if the sisters do attend our meetings of business, we propose that their suffrage or disapprobation shall have their proper influence ; and, in case they do not attend statedly, we purpose to invite them when anything is to be transacted which touches the interest of their souls. 94 EARLY BAPTISTS OF PHILADELPHIA. May 5th, a communication was received from the women in reply, and it was decided that the sisters should have the right of suffrage as in former years. Like the church at Pennypack, the one in Philadelphia had Ruling Elders. Three were elected for the first time May loth, 1866. Their names were Isaac Jones, George Westcott and Samuel Davis. June 14th, "they were or- dained by laying on of hands and prayer." In 1766, was commenced that fraternal correspondence on the part of the Philadelphia Association which, for so many years, was carried on, and from which in the early days so much of pleasure and encouragement resulted. It was then Moved and agreed to: That a yearly intercourse between the Associations to the east and west of us be, by letters and messengers, now begun, and hereafter maintained. Accordingly, Rev. Samuel Jones was ordered to write to the Association to be held at Warren, the Tuesday before the second Sunday in September, and Revs. John Gano, Samuel Jones and Morgan Edwards appointed to meet them as delegates from us. This was the first meeting of the Warren Association, at the organization of which the number of Baptist Asso- ciations in the country had increased to seven, viz : the Philadelphia, organized in 1 707; the Charleston, in South Carolina, 175 1 ; the Sandy Creek, in North Carolina, 1758; the Leyden, in Massachusetts, 1763; the Kuhukee, in North Carolina, 1765 ; the Ketockton, in Virginia, 1766; and the Warren, in Rhode Island, 1767. Up to 1766 the Baptist Churches of New England had not been gathered into an Association. Rev. James Man- ing was exceedingly anxious that this should be done. A meeting for this purpose was held at Warren, Rhode Is- land, September 8, 1 767. From the Philadelphia Association were Rev. John Gano (who preached the introductory ser- mon from Acts xv : 9, and was chosen Moderator of the RULING ELDERS. 95 new body), Rev. Abel Griffith, and Noah Hammond. The following letter was sent by them : — The Elders and Messengers of the several Baptist Churches met in Association at Philadelphia, the 14th, 15th, and i6th day of Octo- ber, 1766. To the Elders and Messengers of the several Baptist Churches of the same faith and order, to meet in Association at Warren, in the Colony of Rhode Island, the 8th day of September, 1767, send greeting. Dearly Beloved Brethren: — When we under- stood that you concluded to meet at the time and place above men- tioned, with a view to lay the foundation stone of an associational building, it gave us peculiar joy, in that it opened to our view a pros- pect of much good being done. You will perhaps judge this our ad- dress to you premature, because as yet you have only an ideal being, as a body by appointment. But if you should call thi^ our forward- ness blind zeal, we are still in hopes you will not forget that our em- bracing the first opportunity of commencing Christian fellowship and acquaintance with you affords the strongest evidence of our appro- bation of your present meeting, and how fond we should be of mutual correspondence between us in this way, A long course of experience and observation has taught us to have the highest sense of the advantages which accrue from associations ; nor indeed does the nature or thing speak any other language. For, as particular members are collected together and united in one body, which we call a particular church, to answer those ends and purposes which could not be accomplished by any single member, so a collec- tion and union of churches into one associational body may easily be conceived capable of answering those still greater purposes which any particular church could not be equal to. And by the same reason, a union of associations will still increase the body in weight and strength, and make it good that a th tee-fold cord is not easily broken. Great, dear brethren, is the design of your meeting, great is the work which lies before you. You will need the guidance and influ- ence of the Divine Spirit, as well as the exertion of all prudence and wisdom. It is therefore our most ardent prayer that you may meet in love, that peace and unanimity may subsist among you during your consultations, that you may be animated with zeal for the glory of God, and directed to advise and determine what may most conduce to promote the Redeemer's Kingdom. From considering the divided state of our Baptist Churches in your quarters, we foresee that dif^culties may arise, such as may call for the exercise of the greatest tenderness and moderation, that if happy, through the blessing of God on your endeavors, those lesser differences may subside, and a more general union commence- As touching our consultations at this, our meeting, the minutes of 96 EARLY BAPTISTS OF PHILADELPHIA. our proceedings (a printed copy whereof we shall herewith enclose) will inform you, and if in anything further you should be desirous of information with regard to us, we refer you to our reverend and be- loved brethren Morgan Edwards, John Gano and Samuel Jones, who as our representative delegates, will present you with this our letter, and whom we recommend to Christian fellowship with you. And now dear brethren, farewell. May the Lord bless and direct you in all things, and grant that we may all hereafter form one general assem- bly at his right hand, through infinite riches of free grace in Christ Jesus our Lord. Signed by order and in behalf of the Association, by Benjamin Miller, Moderator. Samuel Jones, Clerk. Realizing the importance of and the necessity for the Rhode Island College, and as funds were needed, both for the support of the institution and for the ultimate erection of a suitable College building, Morgan Edwards, who had this subject right on his heart, was released by his people from the care of his church for a time, his pulpit being sup- plied by the different ministers of the Association, in order that he might collect the needed aid for the College. These ministers were compensated out of the salary of Mr. Ed- wards. This act was generous on the part of his church, the ministering brethren, and Mr. Edwards, and exhibited the warm place that education held in their hearts. In 1767, he visited England and Ireland, for the purpose of soliciting funds. His subscription paper bearing the honored names of Benjamin Franklin and Benjamin West, may still be seen in the college archives. On his relation to this Insti- tution Dr. William Rogers, in his sermon commemorative of Morgan Edwards, well said : — The College of Rhode Island is greatly beholden to him for his vigorous exertions, at home and abroad, in raising money for that In- stitution, and for his particular activity in procuring its charter. This he deemed the greatest service he ever did for the honor of the Bap- tist name. As one of its first sons, I cheerfully make this public tes- timony of his laudable and well-timed zeal. One week before the meeting of the Association, in 1768, the venerable and faithful Benjamin Griffith, of Mont- FIRST COMMENCEMENT OF BROWN UNIVERSITY. 97 gomery, fell asleep in Jesus. This was on October 5th, in the eighty-first year of his age. In his day he was one of the prominent men of the denomination. Morgan Edwards says, " Mr. Griffith was a man of parts, though not elo- quent, and had by industry acquired tolerable acquaintance with languages and books." He states also that he was once offered a commission of Justice of the Peace, which, however, he declined ; and on being asked the reason why he refused such an honor, he replied, " men are not to re- ceive from offices, but offices from men — as much as men receive the others lose, till at last offices come to have no honor at all." The Philadelphia Association usually met in this city, though in its earlier years it may have met occasionally at Pennypack, Piscataway, Cohansey, Middleton, and Welsh Tract. The first record of its meeting out of this city is in 1769, when its sessions were held in New York, with the church constituted there June 19, 1762. At this meeting held in October, pleasing accounts from Rhode Island Col- lege were conveyed to the Association. Its first Com- mencement had been held the previous month, when seven young men had been graduated, among whom was William Rogers, hereafter to be mentioned. The College was very profuse in its honors that year, twenty-two Ministers or lay- men receiving honorary degrees, among those who were the recipients of the Master's degree were Rev. Morgan Edwards, Samuel Jones, John Davis and Abel Morgan of the Philadelphia Association. Whether these honors had the effect to lead the Association to appreciate the impor- tance of having their Minutes printed we are not informed ; at any rate, that year, for the first time, the Minutes were printed for distribution among the churches. '' Morgan Edwards," says Dr. Rogers, *' was the moving cause of having the Minutes of the Philadelphia Association printed, 98 EARLY BAPTISTS OF PHILADELPHIA. which he could not bring to bear for some years, and there- fore at his own expense he printed tables, exhibiting the original and annual state of the Associating Churches." In the Minutes for that year is the following record : — It was shown by some from Philadelphia, that they had obtained leave from the church they belonged to, (on Second Street) to form themselves into a distinct society in the Northern Liberties of that city, and they were desirous to know the sense of the Association touching their design ; voted, That if any of our Ministers were free to constitute them into a church, in said Liberties, they might do it without offending the Association. This answer would imply that there was some doubt as to the propriety of this movement, yet the church was or- ganized, as in the Minutes of the next year is the follow- ing:— The church in the Northern Liberties, of Philadelphia, proposed to join the Association ; but, objections being made, the matter was referred to the Committee, who brought in their report, and the junction was deferred. By this time the churches and members of our denomi- nation, who had already endured such bitter persecutions in New England, Virginia and other places, were growing restless under the fierce hostilities for non-conformity to the religious establishments. They came with a statement of their wrongs to the Philadelphia Association, and that body, loyal to the great Baptist principle of liberty of conscience, then, as ever afterward, manifested practical sympathy, and inaugurated those active measures which contributed their influence in securing to this country, ultimately, that re- ligious liberty now enjoyed. The minutes for 1769 state : — By letter and messengers from Warren, we were informed that they had petitioned the Legislatures of Boston and Connecticut in favor of their brethren who suffer for non-conformity to the religious establishments of those colonies; and in case their petitions produced not a speedy or effectual redress of their grievances, requested that we would join with them in a petition to our gracious sovereign. SUFFERINGS AT ASHFIELD. 99 Voted, that this Association will not only join that of Warren in seeking relief for our oppressed brethren, but will also solicit the con- currence of the Associations of Virginia and Carolina in the design, if need be. Voted also. That letters and messengers be sent to signify this, our resolution. The letter to the Warren Association was drawn up by the Rev. Samuel Jones ; the messengers. Rev. Samuel Waldo and Rev. Benjamin Coles. That to the Virginia Association by Rev. Hezekiah Smith ; the messenger. Rev. John Gano. These efforts were unavailing, however, as we learn from the Association minutes of 1770 : — By the letter from the Warren Association, it appears that our brethren in New England are sorely oppressed this year again, and no redress obtained, though diHgently sought for; their case is to go home soon, to be laid at the feet of our gracious sovereign. Rev. Hezekiah Smith is appointed agent, who proposes to sail about the beginning of November, They requested their brethren belonging to this Association to help them to defray the expenses of the agent. The request was attended to with much sympathy. Collections to be made in all our churches immediately and to be sent either to Mr. George Wescott, of Philadelphia, or Mr. Williams, of New York, to be by them forwarded to London. Also, a committee was appointed to draw a memorial, addressed to Rev. Dr. Stennett and others, in favor of our New England brethren's design. We cannot here refrain from giving the contents of the letters received from New England concerning the sufferings of our brethren at Ashfield, near Boston : — The laws of this province were never intended to exempt the Baptists from paying towards building and repairing Presbyterian meeting-houses, and making up Presbyterian ministers' salaries ; for, besides other insufficiencies, they are all limited as to extent and duration. The first law extended only five miles around each Baptist meeting-house ; those without this circle had no relief, neither had they within, for, though it exempted their polls, it left their estate to the mercy of harpies, and their estates went to wreck. The Baptists sought a better law, and with great difficulty, and waste of time and money, obtained it. But this was not universal ; it extended not to any parish until a Presbyterian meeting-house should be built and a Presbyterian minister settled there; in consequence of which, the Baptists have never been freed from the first and great expenses of their parishes— expenses equal to the current expenses of ten or twelve years. This is the present case of the people of Ashfield, 100 EARLY BAPTISTS OF PHILADELPHIA. which is a Baptist settlement. There were but five families of other denominations in the place when the Baptist church was constituted ; but those five and a few more have lately built a Presbyterian meeting- house and settled an orthodox minister, as they call him ; which last cost ;{^20o. To pay for both, they laid a tax on the land, and, as the Baptists are the most numerous, the greatest part fell to their share. The Presbyterians, in April last demanded the money. The Baptists pleaded poverty, alleging that they had been twice driven from their plantations by the Indians' last war ; that they were but new settlers, and had cleared but a few spots of land, and had not been able to build commodious dwelling houses. The tyrants would not hear. Then the Baptists pleaded the ingratitude of such conduct, for they had built a fort there at their own expense, and had maintained it for two years, and so had protected the interior Presbyterians, as well as their neighbors, who now rose up against them ; that the Baptists to the westward had raised money to relieve Presbyterians who had, like them, suffered from the Indians ; and that it was cruel to take from them what the Indians had left. But nothing touched the hearts of these cruel people. Then the Baptists urged the law of the province ; but were soon told that that law extended to no new parish* till the meeting- house and minister were paid for. Then the Baptists petitioned the gen- eral court ; proceedings were stopped till further orders, and the poor people went home rejoicing, thinking their property safe , but had not all got home before said order came, and it was an order for the Pres- byterians to proceed. Accordingly, in the month of April they fell foul on their plantations, and not on skirts and corners, but on the cleared and improved spots, and so have mangled their estates, and left them hardly any but a wilderness ; they sold the house and garden of one man, and the young orchards, meadows and corn-fields of others ; nay, they sold their dead, for they sold their grave-yard. The orthodox minister was one of the purchasers. These spots amounted to three hundred and ninety-five acres, and have since been valued at £^^6^ Ss., but were sold for ^35 loj-. This was the first payment ; two more are coming, which will not leave them an inch of land at this rate. The Baptists waited on the Assembly five times this year for relief, but were not heard, under pretence they did no business ; but their enemies were heard, and had their business done. At last the Baptists got together about a score of the members at Cambridge, and made their complaint known ; but in general they were treated very superciliously. One of them spoke to this eftect: '■^The general assetnbly have a right to do what they did, ajid if you don't like it yoic may quit the placed But^ alas, they must leave their all behind ! These Presbyterians are not only supercilious in power, but mean and cruel in mastery. When they came together to mangle the estates of the Baptists, they diverted themselves with NEW MEETING-HOUSE AT PENNYPACK. 101 the tears and lamentations of the oppressed. One of them, whose name is Wells, stood up to preach a mock sermon on the occasion ; and, among other things, used words to this effect: ^^The Baptists, for refusing to pay an orthodox minister, shall be cut in pound pieces and boiled for their fat to grease the deviVs carriage,'' etc. The meeting-house at Pennypack, erected in 1707, was torn down in 1770, and a neat stone building was erected, 30 by 33 feet, "with pews, galleries, and a stove, which latter accommodation was not to be found in all the meet- ing-houses." The present edifice at Lower Dublin was erected in 1805, when Dr. Samuel Jones was pastor. 102 EARLY BAPTISTS OF PHILADELPHIA. CHAPTER XL— 1771-1775. A DECADE OF TRIAL.— REV. MORGAN EDWARDS RESIGNS— REV. SAMUEL STILLMAN CHOSEN PASTOR.— DID NOT ACCEPT.-NORTHERN LIBER- TY CHURCH IN THE ASSOCIATION.— THE MISSIONARY SPIRIT.— MORGAN EDWARDS AN EVANGELIST.-REV. WILLIAM ROGERS OR- DAINED.—LAST SERMON OF REV. ISAAC EATON.— DIVINE BLESSING. —JOHN LEVERING.— LAYING ON OF HANDS.— REV. EBENEZER KIN- NERSLEY RESIGNS HIS PROFESSORSHIP.— DEATH AND BURIAL OF MR. KINNERSLEY.— MEMORIAL WINDOW.— PERSECUTIONS OF BAP- TISTS.—ASSOCIATION MEETING TWICE A YEAR.— ACADEMY AT PEN- NYPACK.— BURGISS ALLISON.— CARPENTER'S HALL.-CONTINENTAL CONGRESS.— REV. ISAAC BACKUS —DIARY OF BACKUS IN PHILADEL- PHIA.—COMMITTEE OF GRIEVANCES IN THE ASSOCIATION.— MEET- ING AT CARPENTER'S HALL.— ADDRESS BY REV. JAMES MANNING.— MASSACHUSETTS DELEGATES UNFRIENDLY.— BAPTISTS AND SOUL LIBERTY.— PREJUDICED OPINION OF JOHN ADAMS.— COMMITTEE DETERMINED.— PRINTED DOCUMENTS.— FASTING AND PRAYER.— REV. WILLIAM ROGERS RESIGNED. WE come now to the decade in American History which tried men's souls, and in which our own city acted no unimportant part. The record of our denomi- nation in these parts then was true and our Ministry almost to a man were loyal to those principles for which, through all the ages of Christianity, Baptists have so earnestly con- tended. Up to April 6, 1 77 1, Rev. Samuel Jones remained connected with the First Baptist Church ; on that date he united with Pennypack. At the church meeting in Phila- delphia, held July 8th, 177 1, Rev. Morgan Edwards made the following proposal : — My Brethren: — I have observed, for some time, that the interest does not thrive under my ministration as it was wont to do in years past, but is rather dedining. This has given me trouble, and trouble that I am less able to bear of any other trouble whatsoever. Accord- ingly, I have the last year made this proposal to some of the Brethren, viz. : that they should look out for a popular Preacher, and that I would resign half my salary in order to enable the church to pay him. Things are still in the same situation, and my declining age and the REV. SAMUEL STILLMAN CHOSEN PASTOR. 103 present posture of affairs forbid me to hope for better times. I there- fore now repeat to the church what I before mentioned to indi- viduals, viz.: that you will seek for a Minister suitable to the place; and a man of such talents as promise the revival of the interest. On this I am much in earnest, and, because in earnest, I do offer you my help to find such a man, either in America or Europe, and to bring him hither. I also propose to insist on no terms for myself which will hinder such an event from coming to pass, and in the meantime intend not to leave you destitute, because I seek your good, as a Church, and the good of the interest in general more than my own private advantage, for the credibility of this I appeal to my whole conduct since I have been here and to my former and present pro- posal. This resignation was accepted unconditionally. At the church meeting in August, Rev. Samuel Stillman, and John Davis of Boston, Hezekiah Smith of Haverhill, John Gano of New York, Samuel Jones of Pennypack, and Oliver Hart of Charleston, were placed in nomination for the pastorate. The first one was chosen, and a very urgent and cordial letter was sent to him, to which, while on a visit to this city, he replied as follows : — To the Baptist Church and Congregation in Philadelphia. Dear Brethren: — Your call I have received and deliberately considered. The application to me, on this occasion, I view as an expression of your affection for and confidence in me, for which I am much obliged to you. Permit me to assure you that I am sensibly touched with your circumstances, and may God send you a pastor after his own heart. The arguments with which you urge your invitation to me are weighty, and would be sufficient to incline me to accept it and settle among you, were I not so closely connected in Boston. A few hints out of many that might be given cannot fail of convincing you that it is im- practicable for me to leave a people with whom I am so intimately and agreeably connected. It may suffice to say that the Lord hath been pleased to succeed my imperfect services among the people, inso- much that the church has greatly increased and is now increasing. I left a considerable number under solemn concern of mind. They are also at peace among themselves, and have, for several years, dis- covered a warm affection for me. The congregation has become so numerous that they have been obliged to pull down the old meeting house and to build one much larger. This house they are now building for me at a great expense, which they cheerfully endure, confiding in me that I will continue among them. Under these cir- 104 EARLY BAPTISTS OF PHILADELPHIA. cumstances I cannot think it my duty, brethren, to leave them, al- though it would afford me great pleasure to reside in this my native city, among my relations and friends, and to serve you in the Gospel. Wishing you grace, mercy and peace from Christ Jesus, I subscribe yours in the Faith and Fellowship of the Gospel. Philadelphia, November 5, 1771. Samuel Stillman. The same year, October i6th, the Northern Liberty Church, referred to in the previous chapter, was received into the Association with sixteen members. Its numbers never increased, and it was supplied with preaching by the ministers of the Association. Its name appears on the Minutes until 1776, but not thereafter. At this session of the Association, the missionary spirit, which, from the very first of its history, had been so manifest in the readiness to visit destitute churches and settlements culminated in the appointment of Rev. Morgan Edwards as an Evangelist. He was "sent into remote regions, especially South, to preach the Gospel, counsel the feeble churches, and instruct the scattered disciples of Christ." This took him from the pastorate which for ten years he had ably filled, and during which time he had baptized into the fellowship of the church one hundred and seventeen persons. The Asso- ciation Minutes for 1774 state: "The ministers expressed a readiness to supply Philadelphia in case Mr. Edwards should proceed in the execution of his public office." That his work was successful and appreciated is evident, because in 1772, " the thanks of the Association were returned to brother Morgan Edwards for his services in travelling and visiting the churches to the southward; and the interest of the Association fund, for the last year, voted him, together with £6 more, made up by the brethren present, and sent him by Mr. Samuel Jones." January i, 1770, Rev. Morgan Edwards preached a New Year's sermon from the text„ " This year thou shalt die." He became possessed of the idea that on a certain day of that year he would die, which. REV. WILLIAM ROGERS ORDAINED. 105 together with some other irregularities, had an injurious effect, and discouraged him in his pastorate, but he con- tinued preaching for the Church, until the settlement of his successor, an event which in part he was the means of bringing about, in connection with Dr. Stillman. In 1772, he removed with his family to Newark, Delaware, but still retained his connection with the church he had recently served. In December, 1 771, William Rogers, Principal of an Academy at Newport, Rhode Island, was induced to visit Philadelphia, and continued preaching for the church until March 4th, 1772, when he was unanimously called to the pastorate. This he accepted, and was ordained on Sunday, the 31st of May, following. Mr. Rogers was born in Newport, R. I. July 22, 1751. His parents were members of the Baptist Church in that town. Having gone through a preparatory course in Grafton, Mass., he entered the Freshman Class of Brown University, in September, 1765, and graduated with the first class from that institution in 1769. The following year he was converted to God, was baptized by Rev. Gardiner Thurston, and was received as a member of the Second Baptist Church of Newport, by prayer and the imposition of hands. In August, 1771, this Church licensed him to preach the Gospel, and dismissed him by letter to Philadelphia, April 14, 1772. The sermon on the occasion of his ordination was preached by Rev. Isaac Eaton, from the words, "Who is sufficient for these things?" This was the last sermon he ever preached, for he died July 4th, 1772, and this text was the first one that Mr. Rogers ever preached from. When we remember that Isaac Eaton was the first Baptist to found an Academy in America, from which really sprang Brown University, also that William Rogers was a member of the first graduating class of that University, it was eminently appropriate that 106 EARLY BAPTISTS OF PHILADELPHIA. the above sermon should be preached by Mr. Eaton in the very church edifice where Brown University was practi- tically projected. It was singular that the last sermon of this good and useful educator among the Baptists of this country should have been delivered amidst circumstances of such peculiar interest. God's blessing attended the settlement of Mr. Rogers, from the very first, for, on the 8th of June following his ordination, five persons narrated their experience for bap- tism, one of these, John Levering, was the first person bap- tized by Mr. Rogers. He became a constituent member and for forty years an honored deacon of the Roxborough Baptist Church, of this city. By the following October twenty-three persons had been received into the First Church by baptism, and the membership increased to one hundred and sixty-four. It was the custom of the church then, as previously, to admit all members after baptism *'by prayer and laying on of hands." October 17, 1772, Rev. Ebenezer Kinnersley, on account of failing health, tendered his resignation as Professor of Rhetoric in the University of Pennsylvania. His resigna- tion was accepted, and on the minutes of the Board of Trustees of the University, under date of February 23, 1773, is the following record: — The College suffers greatly since Mr. Kinnersley left it, for want of a person to teach public speaking, so that the present class have not those opportunities to declaim and speak which have been of so much use to their predecessors, and have contributed greatly to aid the credit of the Institution. He died July, 1778, and was buried in the grave-yard at Pennypack. His tombstone bears the following simple inscription : — In memory of the Rev. Ebenezer Kinnersley, who died July 4, 1778, aged 67 years. PERSECUTIONS OF BAPTISTS. 107 A memorial window to his memory has been placed in one of the buildings of the University. The persecutions of the Baptists in Massachusetts still continued. The letter from the Warren to the Philadelphia Association, in 1773, stated, "Our sufferings in Boston government on religious accounts still continue in several places ; a particular narrative of which is to be printed, with a fair representation of the treatment which the Baptists have met with in said government in time past." For these persecuted Baptists of New England, their brethren in Philadelphia ever felt the deepest interest, and manifested the most profound sympathy. That year, in order that the scattered churches of the Association might more easily reach the sessions, it was resolved, thereafter, that said body should hold two meet- ings a year, one in May, in New York, and the other in October, in Philadelphia. This plan was carried into effect in 1774, but it was not found practical, so, at the meeting in October, the project was annulled. Rev. Samuel Jones, of Pennypack, in connection with his ministerial work, commenced an academy in his own resi- dence, for the instruction of young men in theology. Several of our early ministers received their first instruction in divinity there. Among these were Burgis Allison, who was born in Bordentown, N. J., August 17th, 1753, and baptized at Upper Freehold, in the same state, in October, 1769. In 1774 he repaired to the school of Mr. Jones' where he received a classical, and, to some extent, a theo- logical education. June ist, 1776, he was received by letter into the Pennypack church, by which he was licensed to preach April 27th, 1777. He was ordained there June loth, 1 78 1, and became pastor of the newly organized church in his native town. 108 EARLY BAPTISTS OF PHILADELPHIA. September 5th, 1774, the first Continental Congress met in Philadelphia, at Carpenter's Hall. The grievances of the brethren in New England had become so severe that it was concluded to lay the matter before that body. At a meet- ing of representatives of twenty Baptist churches, held at Medfield, near Boston, September 14th, Rev. Isaac Backus was selected to proceed to Philadelphia, for this object. CARPENTERS HALL. " Mr. Backus," says Hovey, in his " Life and Times" of this indefatigable laborer for soul liberty, ''began his journey on the 26th of September; it occupied nearly a fortnight. At Providence he met with Elders Gano and Van Home, who went on with him by land. Old Mr. Chileab Smith joined them at Norwich, prepared to testify of the oppressions at Ashfield. On the 8th of October they DIARY OF BACKUS IN PHILADELPHIA. 109 arrived in Philadelphia, and Mr. Backus was kindly enter- tained at the house of Mr. Samuel Davis. On the morrow, it being the Lord's day, he preached three times in the pulpit of Rev. William Rogers. His diary indicates suffi- ciently the course of events during the next few days ": — " Monday, October loth, visited Robert Strettle Jones, Esq., in the forenoon, and Mr. Joseph Moulder in the after- noon— gentlemen who were desirous of knowing how our affairs were in New England, and who seem willing to exert themselves in our favor. "Oct. nth, our Elders Manning and Jones arrived with others, and we held a meeting at Esquire Jones' in the evening, where were Israel and James Pemberton and Joseph Fox, principal men among the Quakers, with other gentlemen. I then laid open our condition in New England, and asked their advice, whether to lay the case before Con- gress or not. They advised us not to address Congress as a body, at present, but to seek for a conference with the Massachusetts delegates, together with some other members who were known to be friendly to religious liberty. They also manifested a willingness to be helpful in our case." "Oct. 1 2th, spent the forenoon with Esquire Jones in draw- ing up a memorial of our case to lay before the conference. In the afternoon the Philadelphia Association met in that city, continuing in session three days. Before closing it, made choice of a committee of grievances to correspond with ours in New England, and to prosecute such measures for our relief as they should judge best." The proceedings of the Association on this matter are thus given in the minutes : — The case of our brethren suffering under ecclesiastical oppression in New P2ngland being taken into consideration, it was agreed to recommend our churches to contribute to their necessities, agreeable to the pattern of the primitive churches, who contributed to the relief of the distressed brethren in Judea. And that the money raised for 110 EARLY BAPTISTS OF PHILADELPHIA. them be remitted to Mr. Backus, to be by him, in conjunction with the committee of advice in said colony, distributed to the brethren. The case of our brethren above considered, induced us to appoint a committee of grievances, who may, from time to time, receive accounts of the sufferings and difficulties of our friends and brethren in the neighboring colonies ; and meet as often as shall appear need- ful in the city of Philadelphia, to consult upon and prosecute such measures for their relief as they shall judge most expedient; and may correspond with the Baptist committee in the Massachusetts Bay, or elsewhere. Accordingly, the following gentlemen were appointed, viz. : Robert Strettle Jones, Esq., Mr. Samuel Davis, Mr. Stephen Shewel, Mr. Thomas Shields, Mr. George Wescott, Alexander Edwards, Esq., Benjamin Bartholomew, Esq., John Evans, Esq., JohnMayhew, Esq., Edward Keasley, Esq., Rev. Samuel Jones, A.M., Rev. Morgan Edwards, A. M., Rev. William Vanhorn, A. M., Mr. Abraham Beakley, Abel Evans, Esq., Samuel Miles, Esq., Mr. James Morgan and Mr. John Jarman. Any five of them to be a quorum. " October 14th," says Backus, in his diary, " in the evening, there met at Carpenter's Hall Thomas Gushing, Samuel Adams and Robert Treat Paine, Esqs., delegates from Massachusetts ; and there were also present James Kinzie, of New Jersey ; Stephen Hopkins and Samuel Ward, of Rhode Island ; Joseph Galloway and Thomas Mifflin, Esq., of Pennsylvania; and other members of Gongress. Mr. Rhodes, Mayor of the city of Philadelphia, Israel and James Pemberton, and Joseph Fox, Esqrs., of the Quakers, and other gentlemen, also Elders Manning, Gano, Jones, Rogers, Edwards, etc., were present. The conference was opened by Mr. Manning, who made a short speech, and then read the memorial which was drawn up." This very important historical document, drawn up in Philadelphia, is as follows : — It has been said by a celebrated writer in politics, that but two things were worth contending for, — Religion and Liberty. For the latter we are at present nobly exerting ourselves through all this ex- tensive continent, and surely no one whose bosom feels the patriot glow in behalf of civil liberty, can remain torpid to the more ennobling flame of Religious Freedom. The free exercise of private judg- ADDRESS OF REV. JAMES MANNING. Ill ment and the unalienable rights of conscience, are of too high a rank and dignity to be subjected to the decrees of councils, or the imper- fect laws of fallible legislators. The merciful Father of mankind is the alone Lord of conscience. Establishments may be able to confer worldly distinctions, but cannot create Christians. They have been reared by craft or power, but liberty never flourished perfectly under their control. That liberty, virtue and public happiness can be sup- ported without them, this flourishing province [Pennsylvania] is a glorious testimony, and a view of it would be sufficient to invalidate all the most elaborate arguments ever adduced in support of them. Happy in the enjoyment of these undoubted rights, and conscious of their high import, every lover of mankind must be desirous, as far as opportunity offers, of extending and securing the enjoyment of these inestimable blessings. These reflections have arisen from considering the unhappy situa- tion of our brethren, the Baptists, in the province of Massachusetts Bay, for whom we now appear as advocates, and from the important light in which liberty in general is now beheld, we trust our repre- sentation will be effectual. The province of Massachusetts Bay, being settled by persons who fled from civil and rehgious oppression, it would be natural to imagine them deeply impressed with the value of liberty, and nobly scorning a domination of conscience. But such was the complexion of the times, they fell from the unhappy state of being oppressed, to the more deplorable and ignoble one of becoming oppressors. But these things being passed over, we intend to begin with the charter obtained at the happy restoration. This charter grants that there shall be liberty of conscience allowed in the worship of God, to all Christians except Papists, inhabiting or which shall in- habit or be resident within this province or territory, or in the words of the late Governor Hutchinson, '' We find nothing in the new char- ter of an ecclesiastical constitution. Liberty of conscience is granted to all except ' Papists.' " The first General Court that met under this charter returned their thanks for the following sentiment delivered before them : — That the magistrate is most properly the officer of human society, that a Christian by nonconformity to this or that im- posed way of worship, does not break the terms upon which he is to enjoy the benefits of human society, and that a man has a right to his estate, his liberty, and his family, notwithstanding his noncon- formity. And on this declaration the historian who mentions it, plumes himself as if the whole future system of an impartial admin- istration was to begin. By laws made during the first charter, such persons only were entitled to vote for civil rulers as were church members. This might be thought by some to give a shadow of eccle- siasticalpower ; but by the present [charter] '^ every freeholder of thirty pounds sterhng per annum, and every other inhabitant who 112 EARLY BAPTISTS OF PHILADELPHIA. has forty pounds personal estate, are voters for representatives." So there seems an evident foundation to presume they are only elected for the preservation ot civil rights, and the management of temporal concernments. Nevertheless they soon began to assume the power of establishing Congregational worship, and taxed all the inhabitants towards its support, and no act was passed to exempt other denom- inations from the year 1692 to 1727, when the Episcopalians were permitted to enjoy their rights. The first act for the relief of the Baptists was in 1728, when their polls only were exempted from taxation, and not their estates, and then only of such as lived within five miles of a Baptist Meeting House. The next year, 1729, thirty persons were apprehended and confined in Bristol Jail, some Churchmen, some Friends, but most of the Baptist denomination. Roused by these oppressions, the Baptists and Quakers petitioned the General Court ; being determined, if they could not obtain redress, to apply to his Majesty in council. Where- fore the same year, a law was passed exempting their estates and polls ; but clogged however with a limitation, for less than five years. At the expiration of this act, in 1733, our brethren were obliged again to apply to the General Assembly, upon which a third act was passed, 1734, exempting Baptists from paying ministerial taxes. This third act was more clear, accurate and better drawn than any of the former, but for want of a penalty on the returning officer, badly executed, subjecting our brethren to many hardships and oppressions. This act expired in 1740, and another was made for seven years, but still liable to the same defects. In 1747 the Baptists and Friends, wearied with fruitless applications to the assemblies, once more proposed ap- plying at home for relief, when the laws exempting them were reen- acted for ten years, the longest space ever granted. To show what the liberty was that these unhappy people enjoyed, it will be neces- sary, though we aim as much as possible at brevity, just to mention that if at any time a Baptist sued a collector for the breach of these laws, any damages he recovered were laid on the town and the Bap- tists residing therein were thereby obliged to pay their proportionate part towards his indemnification. At this time such an instance oc- curred in the case of Sturbridge, when Jonathan Perry sued the col- lector, Jonathan Mason, and the damages were sustained by the town, though the Baptists in town meeting dissented. And here it may not be improper to observe, that the judges and jury are under the strangest bias to determine for the defendants. In the beginning of the year 1759. ^^ ^^t was passed, breaking in upon the time lim- ited, enacting that " no minister or member of an Anabaptist Church shall be esteemed qualified to give certificates, other than such as shall have obtained, from three other churches commonly called Ana- baptist, in this or the neighboring Provinces, a certificate from each ADDRESS BY REV. JAMES MANNING. 113 respectively, that they esteem such church of their denomination, and that they conscientiously believe them to be Anabaptist. But not to take too much of your time, we would here just observe that all the laws have been made temporary, and without any penalty on the collector or assessors for the breach of the law passed at the last June session, as it has been generally understood to be so formed as to take away complaint and establish a general liberty of con- science, this act is like all others, temporary, and indeed limited to a shorter duration than most of them, being only for three years. It is without any penalty on the breach of it, and an additional trouble and expense is enjoined by recording the certificates every year, (though in some others obtaining one certificate during the existence of the law was sufficient) and concludes thus : ' that nothing in this act shall be construed to exempt any proprietor of any new township from paying his part and portion with the major part of the other proprie- tors of such new townships, in settling a minister and building a meeting-house, which hath been or shall be required as a condition of their grant. And here we would just add a few words relative to the affairs at Ashfield. On the 26th day of December next, three lots of land belonging to people of our denomination, will be exposed for sale; one of them for the payment of so small a sum as ten shillings eleven pence. Although we have given but two instances of oppression un- der the above laws, yet a great number can be produced, well attested when called for. Upon this short statement of facts we would observe, that the charter must be looked upon by every impartial eye to be infringed, so soon as any law was passed for the establishment of any particular mode of worship. All Protestants are planted upon the same footing, and no law whatever could disannul so essential a part of a charter intended to communicate the blessings of a free goverment to his Majesty's subjects. Under the first charter, as was hinted, church- membership conferred the rights of a freeman; but by the second, the possession of property was the foundation. Therefore, how could it be supposed that the collective body of the people intended to confer any other power upon their representatives than that of making laws relative to property and the concerns of this life. *' Men unite in society," according to the great Mr. Locke, ''with an intention in every one the better to preserve himself, his liberty and property. The power of the society, or Legislature constituted by them, can never be supposed to extend any further than the com- mon good, but is obliged to secure everyone's property.'' To give laws, to receive obedience, to compel with the sword, belong to none but the civil magistrate, and on this ground we affirm that the mag- istrate's power extends not to the establishing any articles of faith or H 114 EARLY BAPTISTS OF PHILADELPHIA. forms of worship, by force of laws ; for laws are of no force without penalties. The care of souls cannot belong to the civil magistrate, because his power consists only in outward force ; but pure and saving religion consists in the inward persuasion of the mind, without which nothing can be acceptable to God. It is a just position, and cannot be too firmly established, that we can have no property in that whi(.h another may take, when he plea- ses, to himself, neither can we have the proper enjoyment of our re- ligious liberties, (which must be acknowledged to be of greater,) if held by the same unjust and capricious tenure ; and this must appear to be the case when temporary laws pretend to grant relief so very in- adequate. It may now be asked — What is the liberty desired? The answer is, as the kingdom of Christ is not of this world, and religion is a concern between God and the so6, 27,31, 39, 41, 45, 65; the historian, 30; invited from England, 79; arrives, 82 ; becomes an A. M., 91 ; obliga- tion of Brown University to, 96; resigns, 103 ; an evangelist, 104; removes to Newark, 109 ; death of, 151. Emigrant church, 40. Emporium of Baptist influence, 183. Episcopalians, reply to, 35, 38 ; wor- ship in Keithian house, 64, 65. Fasting and prayer, 117, 118. Feeble churches fostered, 74. First Baptist Church, constituted, 31 ; in danger of losing property, 64 ; distinctly organized, 69 ; con- stituent members, 70; Com- munion Service of, 79 ; new meeting-house of, 86 ; unincor- porated, 142 ; moves for a mis- sionary society, 156. First Baptist meeting-house built, 63. First Baptist Sunday-school, 186-188. Fleischman, KonradA., 195. Fleeson, Thomas, at Roxborough, 155- Ford, Phillip, 18. Frankford Church, constituted, 169 ; pioneer laborers of, 170 ; pastors of, 190. Funerals in military or Masonic order, 176. Gano, John, in Philadelphia, 80 \ called to First Church, 125, 127. Gilbert Curtis, 147. Gill, John, D. D., 82. Government, frame of, 17. Graveyard, Fifth street, 50. Griffith, Benjamin, arrives, 47; or- dained, 58 ; collects records of churches, 72 ; death of, 96. Grigg, Jacob, 189. H Hart. Oliver, 71. Harvard College, donations to, 56. Holcombe, Henry, 180. Holy Spirit poured out, 158. Hollis, Thomas, donations of, 56. Holme, John, purchases land, 18 ; a magistrate, 27; prominent, 31. Holme, J.Stanford, 18. Holmesburgh Church, 18. INDEX. 201 Honeywell, John, will of, 138 ; school fund, 138. Hopewell Academy, 76, 80. Hymn Book, Baptist, 142. I Ide, George B., 195. Independence Hall, 119. Indian Deed, 22. J Jayne, David, 192. Jenkins, Nathaniel, 73. Jewel, Wilson, 195. Jones, David, 128. Jones, David, Jr., 180. Jones, Horatio Gates, 165. Jones, Horatio Gates, Jr., quotations from, 30, 40, 46, 68. Jones, Jenkins, arrives, 47 ; at Pen- nypack, 59 ; in Philadelphia, 69; death of, 78 ; legacy of, 78. Jones, Samuel, ordained, 43 ; death of. 55- Jones, Samuel, D. D., portrait of, frontispiece; book dedicated to, 39; arrives, 65 ; in Philadelphia, 87 ; graduates, 88 ; license of, 89 ; ordination of, 89 ; settled at Pennypack, 90 ; instructs in theology, 107 ; first President of Trustees, 154 ; a noble repre- tative, 164 , death of, 184. K Keach, Benjamin, 22. Keach, Elias, arrives, 22 ; imposition of, 23 ; baptism and ordination of, 23 ; chiefapostle, 25 ; resigns, 25 ; returns to England, 29. Keen, Joseph, 150, 187. Keith, George, 27. Keithians, 27,28; articles offaith of 27; friendly to Baptists, 42; meeting- house of, 43. Keithian Quakers, 29. Kennard, Joseph H., 194. Killingsworth, Thomas, 28 ; death of, 46. King, John, 182. Kinnersley, William, assistant min- ister, 59 ; death of, 65. Kinnersley, Ebenezer, 65 ; ordained; 68 ; opposed to Whitefield, 68 ; a scientist, 68 ; Professor of Rhetoric, 75 ; resigns, 106; death of, 106 ; memorial window to, 107. Knollys, Hanserd, 31. Latter Day Luminary, 191. Laying on of hands, 25, 40, 41, 60, 139. 175- Lee, Franklin, 195. Letters of dismission, 59, 60 ; and recommendation, 151. Letters of notification, 150. Letters, blanks of, 166 ; the first from churches, 58. Levering, Abraham, 72. Levering, William, 72. Levering, John, baptized. Linnard, James M., 195. London, sent to for a minister, 78 ; letter from Association to, 84. Lord's day. observance of, 57. Lord's Supper, and scattered mem- bers, 140 ; preceded by bap- tism, 139. Lower Dublin Church, constituted, 23, 24; first meeting-house at, 44; new meeting-house at, 10 1 ; pre- sent meeting-house, 163; patriot- ism of, 120 ; trouble concerning property ol, 72. M Malcom, Howard, birth of, 155. Manning, James, in Philadelphia, no, 121-124 ; called to First Church, 135 ; interest in Phila- delphia Association, 140 ; first Baptist Doctor of Divinity, 140; death of, 148, 149. Marriages, by dissenting ministers, 79 ; between believers and un- believers, 57 ; legal, 168. Mathias, Joseph, 53. 202 INDEX. McLaughlin, James, 189. Membership essential to official standing, 57. Menno, Simon, a Baptist, 29. Mennonites settle in Germantown, 29. Messengers, names of first given, 61. Minutes, wanting, 49; of Associa- tion first printed, 97. Missionary Society, First Church moves for a, 156. Missions Foreign, growing interest in, 157 ; collection for, 166, 177, 181, 184 ; Christian, 167. Missionaries, sail for India, 183. Moderator, name first given, 73 ; a member of an associated church, 160. Montgomery County, when formed, SI. 140. Montgomery Church, organization of, 51 ; services at, 52 ; meeting- house of, 52. Morgan, Evan, ordained, 43 ; death of, 47. Morgan, Abel, arrives, 48 ; settled at Pennypack,48; Concordance and Confession of faith by, 55 ; death of. 55. Murphy, J. R,, quotation from, 24. Murphy, J. C, at Frankford, 189. N New Britain Church organized, 75. New Market Street Church, consti- tuted, 190 ; build a meeting- house, 191. Noble, Abel, the First Seventh-day Baptist, 39. Northern Liberties, Church organ- ized, 98 ; received into the Asso- ciation, 104 ; a lot in, 155. o Ordination, certificate of, 76. Ordination of deacons, 91. Organ, sound of in Baptist worship, 86. Orphan Society, 182. Oxford Church property, 40. Painful division, 48. Parsonage, free, 176. Patriotism of Lower Dublin Church, 120. Peckworth, John P., 189. Penn, William, 17, 19, 20; death of. 54. Penn, Admiral, a Baptist, 19. Pennypack, arrival of the first Bap- tists at, 21; meaningof word, 22. Persecutions in Wales, 20, 21 ; in New England, 98-101, 107. Philadelphia founded, 17. Philadelphia Association, organized, 44; meets with closed doors, 58; chartered, 154; centennial of, 170^ Piscataway Church, 25. Pitman, John, 120. Preachers, supply of, 43. Precentor, singing led by, 162 . Prerogative of the ministry, 181. Presbyterians, and Baptists together, 32 ; separate, 34. Presbyterians, letter to, 33. Princeton student, 181. Property, danger of losing, 64, 65, 72. Q Quakers, division among, 27. R Records, failure to keep Association, 66 ; First Church meagre, 78 ; of Association commenced, 72. Religious liberty, in Philadelphia, 17 ; and the Baptists, 27, 64. Revolution, conclusion of, 134. Rogers, William, ordained, 105 ; chaplain, 120; Professor of Rhet- oric, 143. Roxborough, first preaching at, 72; first settlers, 144 ; Church consti- tuted, 144; old meeting-house at, 145 ; constituent members, 146. Ruling Elders, 50, 94. Rutter, John, pastor at Blockley, 162; excluded, 167. Rush, Dr. Benjamin, 20. INDEX. 203 Second Baptist Church, in Church alley, 153. Second Church, constituted, 158-160; worship in a lodge room, 160; meeting-house dedicated, 161; incorporated, 173. Selby, Thomas, a disturber, 48 ; ex- cluded, 49. Seventh-day Baptists, 39, 50, 51. Sisters permitted to vote, 93. Slavery, abolition of, 146. Sparks, Richard, bequest of, 50. Stage to New York, 142. Statistics of churches first given, 85. Staughton, William, settles in Phila- delphia, 164 ; prosperous, 165 ; indefatigable, 165 ; theologfcal school of, 192. Stillman, Samuel, born, 65 ; preaches in Philadelphia, 81 ; called to First Church, 103. Sunrise, Association met at, 134. Temperance, 142. Theatres, 150. Third Church constituted, 175. Thomas, William, 53. Tunes authorized to be sung, I43. Tullytown Christian Church, 23. u Union M. E. Church, 90. Ustick, Thomas, 135-137 161. death of. Vanhorn, P. P., ordained, 71 ; preaches at Roxborough, 72; resigns, 86. Vaus, Samuel, an impostor, 21, 22. w Wales, and Pennsylvania Baptists, 18 ; persecutions in, 20, 21 ; Bap- tist Association in, 21. Walter, Joseph S., 158. Warren Association, organized, 94; letter to, 95. Washington, George, death of, 154. Watts, John, pastor at Lower Dub- lin, 26 ; an author, 29 ; preaches in Philadelphia, 32 ; death of, 42. Watts, Stephen, 91. Weed, Dr. G,, anxious to preach, 83. Welsh Tract Church, 40. Whitefield, George, arrives, 65 ; visits Jenkin Jones, 66; his church, 90. White, William, ordained, 152 ; in Philadelphia, 162. Williams, Roger, 18, 19. Winchester, Elhanan, 128; apostacy of, 130-133, 135. Windows, boards in, 125. Wood, Joseph, ordained, \6; death of, 72. Worship, orderly, 57. Yellow fever, 152, 153. I i Mr, ±jditor—\n reply to the inquiry of your correspondent J. P. E. in his article on " Old Tomb Stones'" published a few weeks since in your paper, but which has just met my eye, 1 take much pleasure in communicating to you the mformation desired in reference to The exis- tence of any Seventh Day Baptist Society at so early a date. There were as many as four Seventh Day Baptist churches, in the Province of Pennsylvania, at that period. They descend- ed from the Kelthian Baptists, and separated from them on embracing the Seventh day as the Sabbath of the Lord. You, doubtless, are aware, that soon after the settlement of Pennsylvania a difference arose among the society of Friends touching '\TM sufficiency of what every man naturally has icithin himself for the purpose of his own salvatio?i." Some denied that sufficiency, and consequen.Iy magnified the Word, Christ, above Barclay's measure. A division took place in 1691, and this party was designated by the name of Keithia?is or Keithian Quakers, after their leader George Keith; and afterwards, on their embracing ''water baptism'' thev were im- mersed, and styled Keithian Baptists. Among these Keithian Baptists I find the identical name of Rees Price, as having been baptized by Ihomas Martin, at Upper Providence, Chester county, about the year 1697. In the year 1700 a difference arose in this church on the subject ot the Sabbath, which broke up the society at that place. A society of these Baptists observ- ing the seventh day as the day oC holy rest was i formed at Pennepek, Philadelphia county, and in the year 1702, they built a meeting house, in Oxford township, on a lot of ground given to them by Thomas Graves; but neglecting to take a conveyance for it in due time, the Epis- copalians got both the lot and house. On this -§?&MlVtf«tmiy.^t>inis the Oxford Church, a few •HaQNVX3aVV-X},sjOApBJO,XBp / i^^tJ^^^V-^i^-?!?; \ , ' \ -> ! 1 1 J ih\ \\^''\ A ■ : -^