Glass BX&2Z>1 
 Boak__L__ 
 
A 
 
 
 GLANCE 
 
 AT THE 
 
 APTIST 
 
 By G.L MILES, 
 
 PASTOR OF THE BAPTIST CHURCH, 
 
 WEST CHESTER, PA. 
 
 WEST ~KBST£R : " " 
 
 printed by tedBr"* EVAsrs. 
 
 1880 
 

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PKiUFAf!^ 
 
 The Compiler of this little volume has been im- 
 pressed for a considerable time, with the persuasion 
 that a short history of the denomination to which fa© 
 belongs, and is ardently attached, was loudly and ex- 
 tensively called for by many members of our churches 
 in Pennsylvania and elsewhere. After waiting In 
 vain for some one better qualified than himself to 
 undertake the labor, he has after much hesitation* 
 and with many fears prepared the present volume , and 
 now commends it to such notice and regard as his 
 brethren and others may see proper to bestow. 
 
 Neitherlionor nor profit has been an object witFt 
 the writer. He has not aimed at originality, but given 
 to a considerable extent the words of others. The 
 substance of the volume is taken from Benedict's 
 valuable "History of the Baptists," while extracts 
 have been made from" Jones' Church History," and 
 "Allen's Register." 
 
 Aware that many feel unable to purchase a larger 
 work, who are comparatively ignorant of the rise and 
 progress of the denomination, and who are frequently 
 
IV. 
 
 interrogated on these points, the Author feels desi- 
 rous that that ignorance may be removed, and those 
 interrogatories answered, and will feel himself amply 
 rewarded if he shall have hereby contributed any 
 thing to that desirable end. 
 
 With respect to the selection and the arrangement 
 of the matter contained in this volume, the Author 
 can only say that here was the great difficulty. A large 
 field was to be brought into a narrow compass, and to 
 do it in the best manner has been his aim: whether 
 he has succeeded or not, the reader must judge. 
 
 If it be thought that the " Triennial Register" is 
 sufficient for the demands of the denomination, the 
 writer begs leave to dissent from such an opinion , 
 while he yields to none in placing a high estimate 
 upon the advantages and excellence of that worko 
 He does believe that these volumes may lie together 
 in more than harmony, that they will be read together, 
 with satisfaction and profit by every one at all inter 
 ested in the subjects they embrace. 
 
 The writer's extensive acquaintance with the 
 
 churches in Pennsylvania, leads him to believe that 
 
 not only a proper construction will be put upon^this 
 
 effort to advance their interests, but that they will 
 
 extend to it their cordial welcome. In submitting it 
 
 to them, he commends it to the blessing of the Great 
 
 Head of the Church, with the earnest prayer that he 
 
 may use it to promote in some measure his rising 
 
 kingdom. 
 
 G. I. MILES, 
 
CHAPTER L 
 
 AN EPITOME OF ECCLESIASTICAL HISTORY, 
 
 The advent of the Lord Jesus Christ into- this 
 Wofld, the introduction of the dispensation of his 
 gospel, and the succession of his heavenly conquests 
 over the influence of Satan and the oppositions of de- 
 praved men, are subjects of intense interest to the 
 mind of man, as they involve his present and future 
 welfare or woe. The first was at a period declared 
 to be the " fulness of time ;" a period of longing ex. 
 pect#ion of an event so glorious. The darkness 
 in which the Jewish nation was shrouded had become 
 gross, when spiritual light rose upon the world, in 
 the introduction of a system of divine contrivance for 
 its universal illumination. The voice of one crying in 
 the wilderness was scarcely heard, until the banks of 
 Jordan witnessed the preparation of the way of the 
 Lord, declared his revealed glory, and gave the blest 
 
 assurances of the reign of Messiah. There stood one un- 
 a 3 
 
(6) 
 
 obtrusive and unobserved, to whom, however, at the 
 proper moment the finger of John was directed, as he 
 cried out, " behold the Lamb of God, who taketh 
 away the sin of the world !" He had come from 
 Galilee unto John, and was baptised by him in Jor- 
 dan. Upon his coming up out of the water, a voice 
 from heaven was heard, saying this is my beloved son 
 in whom I am well pleased. 
 
 Jesus now begins to preach, and gathering around 
 him a few disciples with a crowd of astonished fol- 
 lowers, discourses upon the high mysteries of redemp- 
 tion. Some believed, but more derided. He wrought 
 the most astonishing miracles to confirm his doctrine, 
 but Scribes and Pharisees and the rulers of the peo- 
 ple became enraged ; the populace was inflamed ; 
 Jesus was betrayed, brought before Pilate's bar and 
 condemned, and the streets of Jerusalem were filled 
 with the multitude crying, away with him, crucify 
 him. He was led to Calvary ,*elevated upon the cross, 
 and amid the sympathy of the heavens, the groans of 
 the earth, and the noisy rage of infuriate men he 
 died. But he rose again, visited his friends, aw as- 
 cended up on high leading captivity captive, having 
 obtained gifts for men, even the rebellious. 
 
 The disciples wondered, wept, but rejoiced again ; 
 assembled at Jerusalem with one accord in one place 5 
 the prophecy of Joel was fulfilled, the baptism of 
 overwhelming of the spirit was enjoyed, their un- 
 derstandings were illuminated, their love became ar- 
 dent, and their zeal and courage were inflamed* 
 
(?) 
 
 In the well ordered Providence of God there were 
 assembled at Jerusalem, a vast concourse of peo- 
 ple belonging to different nations and tongues, 
 before whom the marvellous transactions of Penta- 
 cost were wrought. These became the pioneers of the 
 truth they had heard the uninstructed Apostles uttef 
 in their own language. Here was the wisdom, here 
 the power of God. That memorable day brought an 
 accession of three thousand souls to the little compa- 
 ny of believers. Emboldened by success, and directed 
 by the Spirit, they preached the word of the Lord 
 successfully throughout Judea and the surrounding 
 countries, God bearing ihem witness both with signs 
 and wonders, so that in a little time the Gospel was 
 borne to a great part of the extensive empire of Rome, 
 which embraced at this period most of the civilized 
 world. Robinson, in his Ecclesiastical Researches 
 has shown that, the Apostles and other preachers 
 gathered churches in between sixty and seventy dif- 
 ferent towns, cities and provinces, and in some in- 
 stances a number in each. 
 
 TtJle successes were sufficient to inflame the en- 
 mity of both Jews and Pagans, who soon kindled up 
 the fires of persecution, and it is supposed that dur- 
 ing the first three centuries, three millions of Chris- 
 tians were sacrificed to the fury of their enemies, in 
 the ten general persecutions which took place under 
 as many emperors. The priests employed all their 
 eloquence to cast reproach upon the Nazarenes, and 
 to r®uae the storm of hatred against them. They made 
 
(8) 
 
 accusations of the most malicious character, laying > 
 to their charge even earthquakes, famines, and pesti- 
 lences, and the whole list of the calamities with which 
 the nations were visited. Thus was the rage of ma~ ^ 
 gistrates brought upon them in the most cruel formss 
 many were destroyed by wild beasts in the face of 
 thousands of beholders, some were dressed in garments i 
 of combustible materials wjiich were set on fire, some 
 were hung upon crosses, and many thousands suffered 
 by the most excruciating tortures that could be in- ^ 
 vented. Some it is true, who professed to be Chris v 
 tians apostatised, but the number was astonishingly 
 small. True reiigioji never prospered more -than in 
 these perilous times^for as it has been often observed, 
 "the blood of the ijjprtyrs became tfae seed of the > 
 church." 
 
 In the fourth century the aspect of affairs assumed 
 a totally different character. The Roman emperor 
 Constantine acknowledged the Christian faith, abol- 
 ished the edicts of persecuting predecessors, and 
 established this religion by law. These things were 
 regarded as a most favorable interposition, an^on- 
 sidered the firm foundations of prosperity ; but which, 
 (as will soon be seen,) were pregnant with mischief 
 and injury. It was pleasant to behold the fires of 
 persecution quenched, the worshippers of God unmo- 
 lested, and the monarch offering with them his devo- 
 tions, and the proud and imposing system of paganism 
 falling into contempt; but the legal establishment of 
 religion essentially mars the beauties of the scene. 
 
( 9 ) ' 
 
 .When princes undertake* in religion, they do too 
 
 4 'much for it, or against it." The whole appearance of 
 
 * Christianity was then excessively splendid, houses of 
 the most beautiful and expensive character were 
 
 pi*. erected for the worship of God, and the pastors of 
 churches were greatly honored; in a word the muni- 
 
 ^ licence of royalty was bestowed to support religion. 
 Whilst many were elated, the judicious trembled at 
 the imposing spectacle, <a$d judged, correctly too, 
 that the apparent benefits were too dearly purchased. 
 Amidst the grandeur of its appearance but little of 
 tiie genuine spirit of religion was visible. Pastors 
 became pr$ud, multitudes entered the church for 
 
 ? preferments; errors, superstition^ and pompous rites 
 . were introduced, and an oppressife load of evils was 
 
 r accumulated from which the chwrch has not yet fully 
 recovered. The bishop of the Church at Rome be- 
 came pre-eminent, while those of Antioch, Alexan- 
 
 :'*■ dria, and Constantinople were greatly exalted, and as 
 might be expected, the foundation was laid for strife 
 . and vain glory. 
 
 if : ■ 
 
 THE CHURCH OP ROME, 
 
 From various circumstances claims our particular 
 9 notice. It was at first, no more than a small body of 
 believers meeting for worship in the hired house of 
 the prisoner Paul. It appears certain, that for a long 
 time it was scarcely known to the great body of the 
 people, and that its bishop or overseer merely super- 
 
(10) 
 
 intended his own little flock, and we conceive was* 
 never troubled by day or night with dreams of sue- 
 eessorship ; or that those who succeeded him would 
 rise to such blasphemous distinction as they did as- 
 sume after the lapse of a few centuries ; or that they 
 should prostrate emperors and kings in submission at 
 their feet. By a gradual process of assumption, the 
 title of Universal Bishop was acquired by Boniface 
 III., through the Emperor Phoeas, in 606, from 
 which period the rise of Anti-christ is frequently 
 dated. In less than 500 years from this time, one 
 hundred and fourteen were elevated to the Papal 
 chair. 
 
 We have not space for the history of the Roman 
 Pontiffs, suffice it to say, that it is with few excep- 
 tions, replete with wickedness and outrage truly 
 shocking to the feelings of every pious reader. 
 
 Not satisfied with their spiritual dominion, they 
 sought and obtained a temporal authority, which ex- 
 tended to the dethronement of kings and their ex- 
 communication from the church. This height of arro- 
 gance was attained by Gregory VII., who had been a 
 monk by the name of Hildebrand, or as Benedict says 
 he might more properly be called Firebrand. He 
 assumed a number of vain and blasphemous appella- 
 tions, and his whole career was one of tumult and 
 bloodshed. 
 
 " The pope of Rome has always been surrounded 
 by ten thousand satellites, all receiving their light, or 
 rather their darkness from him. But above them all 
 
t 
 
 (11 
 
 me seventy-two cardinals, by whom he is elected; 
 Armies of monks and ministers stand ready to obey 
 his summons, and are dispersed in every country to 
 execute his high commands." 
 
 "Cardinal Ruixoga Archbishop of Toledo, in 
 Spain, had under his command in 1764, the chapters 
 of one hundred and eight cathedrals, the members of 
 312 colleges, the governors and officers of two thou- 
 sand and eight hospitals, the parish priests of more 
 than twerty-bne thousand cities, towns and villages, 
 the officers of all the courts of inquisition, and of the 
 chancery of Castile &c. Yet this great man was no- 
 thing but a tool of the Pope." 
 
 In this place did our limits allow, notice might be 
 taken of the religious orders of priests, monks, nuns, 
 friars, &c, and also of the councils, crusades, the 
 doctrine and sale of indulgeneies, &c, but we pass 
 these items of painful interest, to a very brief notice 
 x)f the persecutions carried on by this blood thirsty 
 community. 
 
 It has been supposed that, three millions of lives 
 have been sacrificed to the rage of the papal power, 
 of which one million were of the people called Wal« 
 denses, or Albigenses, of whom we will soon take oc- 
 casion to speak more particularly. In France during 
 a period of thirty years, there were murdered, 39 
 princes, 148 counts, 234 baron3, 147,518 gentlemen, 
 and 760,000 persons of inferior rank in life. Of these 
 about 70,000 were butchered in Paris on the night of 
 St. Bartholomews, Augubt 24th, 1572. Forty thou- 
 
( 12) 
 
 sand "perished in the Irish massacre in 1641, about 
 o50,G00 in the Netherlands, and 26 ministers, and 250 
 persons of different ranks, during the short reign of 
 the bloody Mary of England. The Jesuits in 30 or 
 40 years are said to have put to death 900,000 chris- 
 tians, who deserted popery ; and 150,000 in the space 
 of about 30 years, suffered death in the most herrid 
 forms by the inquisition. 
 
 With all these things before us, although the pow- 
 er of the Roman Pontiff be greatly abridged, it be- 
 comes us to exercise the greatest vigilance lest he 
 resume his authority and unsheath again the sword of 
 persecution* 
 
 THE GBEEK CHURCH, 
 
 Is a large body of Christians, residing in the East 
 and said to be as large as the Romish, and perhaps as 
 much loaded with unnecessary Geremonies ,• but not 
 sunk so deep in absurdity and blood. 
 
 The emperor Constantino soon after he embraced 
 Christianity, removed the seat of his empire from 
 Some to Byzantium, in Thrace, which he enlarged, 
 adorned, and called Constantinople. It is now the 
 seat of the Turkish emperor. In the time of Con- 
 stantino, Eusebius was bishop of Constantinople, and 
 Sylvester of Rome. These two struggled hard for 
 dominion, and finally divided the command of all the 
 
{ 13) 
 
 churches which would submit to their authority* 
 The former assumed the title of patriarch, the latter 
 of pope, or father. Both claimed the title of univer* 
 sal bishop, which the emperor Phocas finally confer- 
 red upon the Pope in the year 606. They however 
 continued their rivalry and animosity without an open 
 rupture, until the 11th century when they anathema- 
 tised each other, and totally separated. 
 
 Besides the patriarch just mentioned, there ar© 
 three others, who reside at Jerusalem, Antioch, and 
 Alexandria, but the patriarch of Constantinople is 
 head of the Greek church, and nominates the others, 
 with all the Episcopal dignitaries of the church. He 
 is elected by twelve bishops who reside nearest the 
 capital, while the right of confirming his election be- 
 longs to the Turkish emperor. The government of 
 the Church is reputed a mild aristocracy. Persecu- 
 tion has never been carried to a great extent, which 
 may be owing to the mildness of the spirit of the 
 church, or to its external circumstances, hemmed in 
 and restrained as it is by the Mahometan power. 
 
 The Greek and Roman churches, have always em- 
 braced the great majority of the Christian world con- 
 taining perhaps together, one fifth of the inhabitant* 
 of the globe ; yet the humble and consistent followers 
 of Christ, have most generally, been found in the 
 communion of those who have dissented from them. 
 Of the Greek dissenters accounts have been given 
 that are not in all respects to be depended upon, but 
 * 4 th3 sum of the matter seems to be that the establish- 
 
 B 
 
( 14) 
 
 ed Greek Church held both the subject and mode oi 
 baptism, as the first institution prescribed for four or 
 five hundred years, losing the subject by degrees but 
 retaining the mode to this day ; and that the bulk of 
 the dissenters, perhaps all, retained both the subject 
 and the mode, always dipping, and never dipping any 
 but on their own personal profession of faith," With 
 them agree the Waldenses, and others who rejected 
 the vain assumptions of the church at Rome. 
 
 WALDENSES. 
 
 Among all the sects of ancient times, none has been 
 so highly regarded as that of the Waldenses. Their his- 
 tory has undergone a most diligent search by all parties 
 of Protestants in defence of their peculiar sentiments. 
 A line of succession down from the Apostles, seemed 
 necessary to refute the charges that they were new 
 sects, made against them by the Catholics. This in- 
 duced many learned men to examine the Waldensiaa 
 records with great care and attention. They had no 
 thought of assisting the cause of the Baptists, who 
 were then greatly despised, but it so happened that, 
 most important evidence was furnished in favor of our 
 claims to the Waldenses as our predecessors. 
 
 " Little" says Robinson " did the Old Waldenses 
 think, when they were held in universal abhorrence 
 aad committed everywhere to the flames, thai a time 
 would come when the honor of a connection with 
 
( 15 ) 
 
 them would be disputed by different parties of the 
 highest reputation." 
 
 One observation respecting this people may here 
 be made. Attempts have been made by some to 
 prove them all Baptists, by others all Pedo Baptists. 
 Both attempt to prove too much, for it is evident that 
 there were included under the name of Waldenses, 
 a considerable variety of sentiments and characters. 
 The term was used as that of Non Conformist in Eng- 
 land, which comprehends a number of sects. It is 
 necessary therefore to distinguish between the origi- 
 nal Waldenses, and the promiscuous assemblage upon 
 whom the name is conferred. 
 
 Concerning the origin of the Waldenses, and the 
 manner in which they received their name, there are 
 various opinions entertained. The papists and some 
 others date their commencement in the twelfth 
 century, under the famous reformer Peter Waldo. 
 The Catholics feel of course an interest in disputing 
 their antiquity, and Protestants in maintaining it. 
 Robinson and Milner consider Claude, bishop of 
 Turin their founder. The former calls him the Wick- 
 liff of Turin, the latter the Christian Hero of the ninth 
 century. He bore indeed, a noble testimony against 
 the errors of that time, and no doubt promoted the 
 cause of the disputes through his piety and zeal ; but 
 various testimonies make it most probable that, there 
 were Christians of the same character as the Walden- 
 ses long before the time of Claude. 
 
 Dn Allix in his history of the Churches of Pied- 
 
( 16) 
 
 Hiont, gives this account of the Waldenses : That for 
 three hundred or more years, the Bishop of Rome 
 attempted to subjugate the Church of Milan, who 
 rather than submit to such jurisdiction, retired to the 
 vallies of Lucerne and Angrogne, and thence were 
 called Vallenses, Wallenses, or the people of the vallieso 
 
 President Edwards makes the following observa- 
 tions : it is supposed that these people first betook 
 themselves to this desert secret place among the 
 mountains, to hide themselves from the severity of the 
 heathen persecutions before the time of Constantine, 
 and thus the woman fled into the wilderness from the 
 face of the serpent. 
 
 Cranz in his history of the United Brethren gives 
 this statement ; these ancient Christians date their 
 origin from the beginning of the Fourth Century ; 
 when one Leo, at the great revolution in religion 
 under Cofistantine, opposed the innovations of Syl- 
 vester, bishop of Rome. 
 
 The cruel Inquisitor Reinerus, spent much time 
 in examining these people, and observes, " that 
 some aver their existence from the days of Sylvester, 
 and .others from the very time of the Apostles," and 
 he admits that they flourished five hundred years 
 before Peter Waldo. This account seems to have 
 come from the Waldenses themselves, and appears to 
 be the truth. The doctrine they maintained was 
 that of the Apostles, and as a body they existed from 
 the time of Sylvester, when the Church sunk into 
 superstition and formality. 
 
( n ) 
 
 All testimony it seems sustains the high antiquity 
 of this body of Christians, and some popish writers 
 own that they never submitted to the Church of 
 Rome, and all acknowledge that her persecutions 
 could never extirpate them. 
 
 In relation to the name of this people, it may be 
 interesting to make several quotations from Jones 5 
 Church History, a work which we take, the liberty to 
 recommend to all our readers. After noticing the 
 opinion of Mosheim, that they received their name 
 from Peter Waldo, which is contradicted by his learn- 
 ed translator, and most other writers of authority, he 
 says " the most satisfactory definition of the term 
 Waldenses is that given by Robinson in his Eccle- 
 siastical Researches, which is, that from the Latin word 
 Vallis, came the English Valley, the French and 
 Spanish Valle, the Italian Valdesi, the Low Dutch 
 Valleye, the Provincial Vaux, Vaudois, the ecclesias- 
 tical, Valdenses and Waldenses. The words simply 
 signify Valleys, inhabitants of valleys, and no more. 
 It happened that the inhabitants of the vallies of the 
 Pyrenees did not profess the Catholic faith ; it fell 
 out also that the inhabitants of the vallies about the 
 Alps did not embrace it ; it happened moreover that 
 in the ninth century, one Valdo a friend and counsel- 
 lor of Berengarius, and a man of eminence who had 
 many followers did not approve of the papal discipline 
 and doctrine ; and it came to pass about a hundred 
 and thirty years after, that a rich merchant of Lyon$ 
 
 who was called Valdus or Waldo, because he received 
 a 2 
 
( 18) 
 
 his religious notions from the inhabitants of the Val- 
 leys, openly disavowed the Roman Catholic religion, 
 supported many to teach the doctrines believed in the 
 valleys, and became the instrument of the conversion 
 of great numbers : all these people were called Wal- 
 denses. This view of the matter is also supported 
 by their own historians Perrin, Leger, Sir S. Mor- 
 land, and Dr. Alix." 
 
 a The names imposed upon them in France by 
 their adversaries have been intended to vilify and 
 ridicule them, or to represent them as new and dif- 
 ferent sects. Being stripped of all their property by 
 persecution they have been called " the poor of 
 Lyons." From their mean appearance in their ex- 
 iled and destitute state, they have been called in pro- 
 Yincial jargon " Siccan" or pickpockets. Because 
 they would not observe Saints' days, they were falsely 
 supposed to neglect the Sabbath also, and called " In- 
 zabbatati or Insabbathists." As they denied tran- 
 substantiation, they were called " Arians." Their 
 adversaries premising that all power must be derived 
 from God through his vicegerent the Pope, or from 
 an opposite or evil spirit, inferred that they were 
 Manichaeans"* because they denied the Pope's su- 
 premacy." 
 
 * The sect of Maniehseans derived its origin from- 
 Manes, or Manichaeus, a Persian who embraced Christi- 
 anity about the end of the third century. He believed that 
 there are two principles from which all things proceed, on© 
 sailed Light, the other Darkness, who rule all things. 
 
( IS ) 
 
 * J In Languedoe, the Catholics pretended that theif 
 origin was recent, and that their name was derived 
 from Waldo; but this was rather the renovation of 
 the name from a particular cause, than its original $ 
 accordingly it extended over that district only in 
 France where Waldo preached ; for in other districts 
 the people who were branches of the same original 
 sect, as in Dauphine, were from a noted preacher cal- 
 led Josephists, in Languedoe, Henricians,— and in 
 other provinces, from Peter de Bruys, they were cal* 
 led Petrobrusians. Sometimes they received their 
 name from their manners, as " Catharists," (Pari-* 
 tans,) and from the foreign country whence it was 
 pretended they had been expelled, they were cal- 
 led " Bulgarians" or Bougres. In Italy they were 
 commonly called Fraticelli, that is men of the broth- 
 erhood. Sometimes they were denominated " Pau«* 
 licians," and by a corruption of the word, " Publi- 
 cans." Sometimes they were named from the coun- 
 try, or city in which they prevailed, as Lombardists, 
 Toulousians, and Albigenses. This last became 
 their common name in France, from the great num- 
 ber that inhabited the city of Alby and the district 
 of Albigeois, but was not general and confirmed until 
 after the Council of Alby 1254, which condemned 
 them as heretics. When the Popes issued their fulmi- 
 nations, and persecutions were carried on against them 
 under the appellation of Albigenses, it was for pro* 
 fessing the faith of the Waldenses." 
 
 The doctrinal sentiments as we hare hinted, at 
 
(20) 
 
 well as the origin and name of the Waldenses, have 
 been subjected to a very thorough examination. Who- 
 ever will undertake to determine what were the sen- 
 timents of this people, must remember that all here- 
 tics, as they were termed by Catholics, were con* 
 sidered under the general term Waldenses by 
 their adversaries, and that therefore no particular 
 branch maintained all the views attributed to 
 them. Upon this point, we direct the reader to 
 the second section of the fifth chapter of Jones' 
 Church History, where, in relation to the testimony 
 of Inquisitors and others of the Catholic Church, 
 especially that of Claudius Seiselius, archbishop of 
 Turin, a resident in the very heart of the Valleys of 
 Piedmont, he uses this language ; " Such is the des- 
 cription given us of the Waldenses of Piedmont 
 before Luther was born, or Calvin thought of, or the 
 term Reformation ever mentioned." And yet the 
 Catholics have had the effrontery to ask us, " Where 
 was your religion before Luther ?" From this, the 
 reader will doubtless imagine the principles of the 
 Waldenses to be the very principles of the Reforma- 
 tion, as in fact they were, with the exception of per- 
 haps, a greater degree of purity and gospel simplicity 
 to characterise them. 
 
 We will now attend to the testimony of different 
 parties, corcerning the views of the Waldenses upon 
 the subject of Baptism, merely premising that this 
 has reference only to the proper subjects of the ordi- 
 nance, and not the mode of administration, as upon 
 
( 21 ) 
 
 that point there was then but one opinion,* and that 
 one of the principal sins laid to their charge was the 
 denial of infant baptism. 
 
 In a Confession of Faith submitted by them to the 
 French King in 1544, we find this article ; " We 
 believe that in the ordinance of Baptism, the water 
 is the visible and external sign which represents to 
 us that which by virtue of God's invisible operation 
 is within us, namely the renovation of our minds and 
 the mortification of our members through (the faith 
 of) Jesus Christ. And by this ordinance we are 
 received into the holy congregation of God's people, 
 previously professing and declaring our faith and 
 change of life."f 
 
 In " A treatise concerning Antichrist, Purgatory, 
 the Invocation of Saints, and the Sacraments," which 
 is said to bear date A. D. 1120, nearly half a century 
 before the time of Waldo, and attributed to the pen 
 of Peter de Bruys, is the following remark, in the 
 description given of Antichrist ; " He teaches to 
 baptize children into t)ie faith, and attributes to this 
 the work of regeneration ; thus confounding the work 
 of the Holy Spirit in regeneration, with the external 
 rite of baptism, and on this foundation bestows orders 
 and indeed grounds all his Christianity. ":j: 
 
 Chessanion in his history of the Albigenses, after 
 mentioning the suspense in which he had been held, 
 and some reasons for his conclusion, says; " the 
 
 * See chapter on the History of Baptism in this work. 
 f Jones' Ch. Hist. 2 vol. p. 47. $ Same, page 51. 
 
(22 ) 
 
 truth is they did not reject the sacrament (of baptism 5 ) 
 and say it was useless, but only counted it unneces- 
 sary to infants, because they are not of age to believe, 
 nor capable of giving evidence of their faith." 
 
 Dr. Wall in his history of Infant Baptism, speak- 
 ing of the Petrobrussians, says ; " withdrawing them- 
 selves about the year 1100 from the communion of 
 the Church of Rome, which was then very corrupt, 
 they did reckon infant baptism as one of the corrup- 
 tions, and accordingly renounced it and practised 
 only adult baptism." 
 
 Mosheim, speaking of Peter de Bruys, says ; " it 
 is certain that one of his tenets was that no persons 
 whatever were to be baptized before they were come 
 to the full use of reason." 
 
 Bishop Bossuet, a Catholic, complaining of Cal- 
 vin's party for claiming Apostolical succession through 
 the Waldenses, observes, " You adopt Henry and 
 Peter de Bruys among your predecessors, but both of 
 these every body knows were Anabaptists." 
 
 " The Waldenses," says Francowitz " scent a 
 little of Anabaptism, but they were nothing like the 
 Anabaptists of our times." " Yes," replies Lim- 
 borch, a learned Professor of Divinity in the Univer- 
 sity of Amsterdam, " to speak candidly what I think 
 of all the modern sects of Christians, the Dutch Bap- 
 tists most resemble both the Albigenses and the Wal- 
 denses." 
 
 Other testimony could be furnished, but we merely 
 add the following from Mosheim, who notwithstand- 
 
( 23 ) 
 
 ing the hard names he has bestowed upon us, settle§ 
 the connection claimed between us and the people 
 under consideration, "The true origin of that sect 
 which acquired the denomination of the Anabaptists, 
 by their administering anew the rite of baptism, and 
 derived the name of Mennonist from the famous man 
 to whom they owe the greatest part of their present 
 felicity, is hid in the remote depths of antiquity, and 
 is of consequence difficult to be ascertained." 
 
 We present our humble thanks to the Dr. for thii 
 concession, and dismiss this matter by expressing the 
 opinion, that the original Waldenses were what are 
 now termed baptists in sentiment and practice, and 
 that the same may be said of all their prominent men, 
 whilst some other dissenters from the church of 
 Rome obtained a residence and a name with them, 
 where they practised infant baptism unmolested. 
 
 To the character of the Waldenses &c, for piety 
 and all moral excellence, the strongest evidence is 
 afforded even by their enemies. Their numbers, 
 though not exactly known ? must have been very con- 
 siderable. The persecutions they suffered were fre- 
 quent and in some instances of the most horrid kind ; 
 they are presented in detail in Jones' Church His- 
 tory. 
 
 THE REFORMATION 
 
 The principles of the Waldenses and others, couM 
 bat exert a powe§ful influence against the vain pre- 
 
(24) 
 
 tensions of the Pope, nor fail to produce a number of 
 men of piety and talents, to advance the work of re- 
 forming the abuses and abominations of the church 
 of Rome. Hence, we have seen that the earliest en- 
 croachments upon the purity and liberty of the church- 
 es were resisted,?and that every successive step in the 
 assumption of power was disputed. Even after the 
 Papacy was established most firmly, and faggots and 
 flame and every species of horrid death, was the por- 
 tion of the heretic, some were found willing to peril 
 and lose their lives for the truth's sake; and who,inth@ 
 noble resistance they offered, struck terror to the very 
 seat of the beast. Claude, Peter De Bruys, Henry, 
 Waldo, Wiekliff, Huss, and Jerome of Prague, are 
 names that will be revered wherever true religjpn is 
 felt. Either of them might have overthrown the Pa- 
 pal structure, had the time arrived for it. But this 
 was reserved in the providence of God for another. 
 
 In the year 1517, when the Pontiff of Rome felt a 
 perfect security from danger, and the pious had per- 
 haps almost despaired of reformation, an obscure in- 
 dividual arose, and began a successful career of oppo- 
 sition to papal ambition. This was Martin Luther, 
 who was born in Saxony in 1483. Of a bold and fearless 
 spirit, he seemed qualified for the arduous and dan- 
 gerous enterprise, to which no doubt he was appoint^ 
 ed by Divine Providence. To dwell upon his charac* 
 ter or history, would not comport with the design of 
 this work, suffice it therefore to say that, he does not 
 appear to have had in view in the onset of his ca« 
 
(25) 
 
 reer, any thing more than an opposition to the abomi* 
 nable traffic of indigencies, or to correct some errors, 
 and reform some abuses in the church of Rome, but 
 was led finally, to perceive the impossibility- of puri- 
 fying the corrupt mass, and therefore, the necessity 
 of founding a church in direct opposition to it. His 
 successes encouraged many to rally round his stan- 
 dard, and henceforth the principles of the Reforma- 
 tion spread rapidly throughout Europe ; and multitudes 
 threw off the papal yoke. 
 
 The reformation becoming soon a thing of political 
 consequence, its glory was tarnished. Princes, tired 
 of the domination of the Pope embraced the occasion 
 offered, and declared on the side of Luther, and enter* 
 ing into a confederacy with him, in 1529 presented a 
 solemn protest against the oppressions of the Papal 
 power. From this arose the denomination of Pro- 
 testant, which is now given to all who reject the 
 authority of the Roman Pontiff. Fearful struggles 
 and bloody wars soon took place between Protestants 
 and Papists, and cast a stain upon the history of the 
 church. 
 
 The Lutheran has been for 300 years, the estab* 
 Ushed church in a considerable part of Europe. It is 
 not in our apprehension sufficiently removed from 
 Popery, for though Luther did much, he left much 
 undone. He denied the Pope's supremacy, and the 
 doctrines of purgatory, transubstantiation, &c, but 
 made provision for an establishment of religion to be 
 supported by civil power. He seemed to have but 
 
(26) 
 
 little notion of forming churches of believers oniy ? 
 but embraced all who 'lived within certain bounds, 
 who assented to his creed. Transubstantiation he 
 rejected,, but would not admit that the bread and 
 wine were only symbols, but maintained that the body 
 and blood of Christ were really present in the sacra- 
 ment, the same as two elements are united in red hot 
 iron. This was called consubstantiation, a word nearly 
 as long, and which perhaps eome readers would find 
 a difficulty in preferring to transubstantiation. This 
 church has its Augsburg confession, liturgies, holy 
 days, its bishops, &c. It has but one Archbishop, 
 who is the Primate of Sweden. * 
 
 From this Church sprung another called the Re- 
 formed, founded by Zuinglius, who -began his career 
 of opposition to the papacy in Switzerland, about>the 
 same time that Luther commenced in Saxony. He 
 differed in many respects from Luther, and was more 
 correct in doctrine. He died in a battle fought be- 
 tween the Protestants and Catholics, in Urich, A. Do 
 1530. The Reformed and Lutheran Churches pre- 
 rail more or less in this country. 
 
 John Calvin was born at Noyon, France, in 1509, 
 and commenced his career immediately after Luther 
 and Zuinglius. There was at first, a perfect agree- 
 ment between these great men, but its continuance 
 was brief. He was a man of superior talents and 
 learning, and also surpassed his cotemporaries in ob- 
 stinacy, asperity and turbulence. With Luther, he 
 shares most of the glory of the Reformation. His 
 
( 27 ) 
 
 views have been adopted by different parties, espe- 
 eially the Presbyterians. 
 
 The names of Melanethon, Carolostadt, Bucer, Eras- 
 mus, Menno, Oecolampadius and others, shed lustre 
 upon the history of those times, and must descend to 
 latest times, in company with those of the more pro- 
 minent instruments of religious emancipation. 
 
 The Church of England, was founded by Henry 
 VIII. who at first opposed the views of Luther, but 
 because the Pope would not grant him a divorce, re- 
 nounced his authority, and was declared by parlia- 
 ment and people, Supreme Head on earth of the 
 Church of England. This was little more than an 
 exchange of Popes, and the Church was not so much 
 a new Church, as an old one dressed in a new fash- 
 ion. Some improvements were effected in the reign 
 of Edward VI. son of Henry and his successor. The 
 occupant of the throne, whether male or female is the 
 Head of the Church. 
 
 During the reign of Edward VI. and Elizabeth 
 arose the Puritans, so called from their desire to have 
 the Church purified. Under this name was compre- 
 hended a variety of dissenters of different opinions 
 and practices. From them came the Independents 
 and many of the Baptists of England, Congregation- 
 alists and others. 
 
 The prominent protestant denominations of our 
 day besides those named are the Methodists, Friends 
 and Seceders. 
 
(**) 
 
 CHAPTER II. 
 
 Having discovered in our researches a number of 
 sectg maintaining to some extent the principles of the 
 Baptists, even in the dark ages of corruption, and 
 having glanced at the Protestant Reformation, we 
 present in this chapter, 
 
 A SHORT HISTORY OF BAPTISM* 
 
 Baptism is in an institution of the Christian Law- 
 giver, and was as ordained by him plain and signifi- 
 cant, but became in the course of time loaded 
 with unmeaning appendages, and in both subjects 
 and mode materially altered. Originally believers 
 were the only subjects, and immersion the mode, but 
 from professing believers it passed to catechumens, 
 and then to infants, and from immersion it was redu- 
 ced to pouring, and then to sprinkling, and now to 
 any thing, provided a part of the person be wet. Its 
 history is therefore, not only interesting but impor- 
 tant, and presents a sufficiency of matter for volumes, 
 Our limits will permit us only to glean a few items 
 Zom Benedict's " Miniature History of Baptism," the 
 
(29) 
 
 substance of which is obtained from Robinson, who 
 wrote extensively upon the subject, but whose work 
 I will not spread out before me lest I be tempted to 
 draw upon it too largely. 
 
 In the New Testament accounts of Baptism, w« 
 learn that the ordinance was first administered by 
 John the Baptist, to Christ himself, and very many 
 Jews who professed repentance. Every reader will 
 be ready to admit that the subjects of John's baptism 
 were all professed penitents, though some have pre- 
 tended to find infants among them, an opinion so ab- 
 surd that to name it seems sufficient to refute it, and 
 hence very few Pedo baptist writers have advanced it* 
 
 The Catholics held John in extravagant estima- 
 tion, but modern Pedo baptists go to the other extreme 
 and disparage both him and his ministry, contending 
 that the rite he administered was not Christian bap» 
 tism, but a continuation of Jewish ablutions, and 
 that the gospel dispensation did not commence until 
 after his death* He is thus placed in a forlorn eondi* 
 tion, neither Jew nor Christian, neither an Old Tea* 
 tament Priest, nor a New Testament minister. 
 
 From the fact that messengers were sent to Joha 
 to enquire who he was, and from the acknowledge 
 ment that the origin of his baptism was unknown, it 
 does seem really strange that he is to be turned over 
 to the Jewish side. His ministry is called by -Mark-, 
 " the beginning of the gospel of Jesus Christ, the Soa 
 of God," with which statement Baptists agree with- 
 out any difficulty. 
 
 o2 
 
( 30) 
 
 This notion of John being under the law begets ss 
 absurdity respecting the baptism of our Saviour, and 
 a pamphlet was some time ago published, entitled 
 " The Baptism of Jesus Christ not to be imitated by 
 Christians." It makes John a Jewish Priest baptis- 
 ing Christ into his priestly office. These were great 
 discoveries, and appearing to afford some relief to 
 the tottering cause of infant baptism, have gone 
 an extensive round among its supporters. 
 
 The propositions contained in the above work have 
 been refuted by Baptist writers. The substance of 
 their arguments is that, had Christ been about to be 
 consecrated a Priest, John in his coarse dress was not 
 the person to officiate^ it belonged to the sons of 
 Aaron with their priestly vestments; — the consecra- 
 tion was to be at the door of the tabernacle, and not 
 on the banks of the Jordan ; again, none but the 
 tribe of Levi and house of Aaron could be admitted 
 to the priesthood, and Christ was of the tribe of Judah 5 
 finally Christ was a priest after the order of Melchi- 
 sedec and not after the order of Aaron. 
 
 These plain scriptural facts are sufficient to over- 
 turn all the arguments based upon so novel an 
 assumption, and the Baptists have always felt a plea- 
 sure in being buried with Christ according to his com- 
 mand and example, nor have they felt themselves at 
 all guilty of "delusion, superstition or impiety" m 
 so doing. They cannot consent to have John removed 
 from the dispensation of the gospel, and his ministry 
 so lightly esteemed, nor can they resist the impres- 
 
(31) 
 
 &ien that had his name been John the Pedo baptist^ 
 and had he sprinkled children in the Synagogues or 
 the temple, from a cup or basin, that those who speak 
 of him in the manner just named, would esteem him 
 very highly, and find for him an honorable place m 
 the dispensation of the gospel. 
 
 The whole account of baptism furnished in the 
 New Testament is plain and intelligible. That in 
 the Acts of Apostles, embracing a period of thirty 
 years, shows us believers, both men and women, but 
 not one infant baptised, though it is almost certain 
 that in that time some children were born of believ- 
 ang parents. All attempts to discover the baptism of 
 infants in the Bible, have been and must continue to 
 be in vain, as some Pedo baptists themselves ac- 
 knowledge. 
 
 In the primitive ages of the Church baptism was 
 confined toprofessingbelievers, and it was not until the 
 third century that there was any innovation upon it. 
 It is true that Irenaeus who lived in the second cen- 
 tury, is represented as saying that the Church receiv- 
 ed a tradition from the Apostles to baptise little chil- 
 dren or infants, but Dr. Gill challenged the literary 
 world to produce such a passage in the writings of this 
 father. Origen of the third, and not Irena3us of the 
 second century, it has been acknowledged was the 
 writer who made the assertion. Tertullian of Africa 
 in the third century makes mention of infant baptism, 
 but as Dr. Gill says, he opposed it. His opposition is 
 considered evidence of its existence, but certainly 
 
(32) 
 
 Hot conclusive, because he may have contended 
 against those who about that time were disposed to 
 introduce it into the church. This does appear to be 
 the tfuth of the matter, as the catechumen state had 
 then reached some degree of maturity, and the tran* 
 sition from the baptism of catechumens to very young 
 persons and thence to mere children seems easy. 
 
 Catechumens were those who were put into classes 
 to be catechised and instructed in the rudiments of 
 Christianity, and attaining a certain degree of knowl- 
 edge were baptised. Nothing of this is found in the 
 New Testament, and at what period it commenced is 
 uncertain, but is supposed to have originated some 
 time towards the close of the second century at Alex- 
 andria in Egypt. Catachumens were generally* 
 though not always, persons in a state of minority, and 
 in the list we find princes themselves* When a more 
 expeditious way of making Christians was discovered, 
 the catechumen state fell into disuse, and as some sa- 
 gacious priests found out that children came into the 
 world crying for baptism, god-fathers and god-moth- 
 ers were provided for them, who assumed the respon- 
 sibility of their faithfulness and promised what was 
 seldom performed. 
 
 It is not difficult to suppose that, some among the 
 catechumens would be more forward than the rest, and 
 of course sooner ready for baptism. A French Catho- 
 lic writer observes that he saw a child of seven years 
 of age* who could read and explain the Greek Testa- 
 ment with facility, and heard of two other infants? 
 
(29) 
 
 substance of which is obtained from Robinson, wh« 
 wrote extensively upon the subject, but whose work 
 I will not spread out before me lest I be tempted to 
 draw upon it too largely. 
 
 In the New Testament accounts of Baptism, we 
 learn that the ordinance was first administered by 
 John the Baptist, to Christ himself, and very many 
 Jews who professed repentance. Every reader will 
 be ready to admit that the subjects of John's baptism 
 were all professed penitents, though some have pre- 
 tended to find infants among them, an opinion so ab- 
 surd that to name it seems sufficient to refute it, and 
 hence very few Pedo baptist writers have advanced it. 
 
 The Catholics held John in extravagant estima- 
 tion, but modern Pedo baptists go to the other extreme 
 and disparage both him and his ministry, contending 
 that the rite he administered was not Christian bap- 
 tism, but a continuation of Jewish ablutions, and, 
 that the gospel dispensation did not commence until 
 after his death. He is thus placed in a forlorn condi* 
 lion, neither Jew nor Christian, neither an Old Tes- 
 tament Priest, nor a New Testament minister. 
 
 From the fact that messengers were sent to John 
 to enquire who he was, and from the acknowledg- 
 ment that the origin of his baptism was unknown, it 
 does seem really strange that he is to be turned ove* 
 to the Jewish side. His ministry is called by Mark* 
 " the beginning of the gospel of Jesu$ Christ, the Soa 
 of God," with which statement Baptists agree with- 
 out any difficulty. 
 
 c3 
 
( 30) 
 
 This notion of John being under the law begets m 
 absurdity respecting the baptism of our Saviour, and 
 a pamphlet was some time ago publishod, entitled 
 " The Baptism of Jesus Christ not to be imitated by 
 Christians/' It makes John a Jewish Priest baptis- 
 ing Christ into his priestly office. These were great 
 discoveries, and appearing to afford some relief to 
 the tottering cause of infant baptism, have gone 
 an extensive round among its supporters. 
 
 The propositions contained in the above work have 
 been refuted by Baptist writers. The substance of 
 their arguments is that, had Christ been about to be 
 consecrated a Priest, John in his coarse dress was not 
 the person to officiate, it belonged to the sons of 
 Aaron with their priestly vestments ;— the consecra- 
 tion was to be at the door of the tabernacle, and not 
 on the banks of the Jordan ; again, none but the 
 tribe of Levi and house of Aaron could be admitted 
 to the priesthood, and Christ was of the tribe of Judah; 
 finally Christ was a priest after the order of Melchi- 
 jedec and not after the order of Aaron. 
 
 These plain scriptural facts are sufficient to over- 
 turn all the arguments based upon so novel aa 
 assumption, and the Baptists have always felt a plea- 
 sure in being buried with Christ according to his com- 
 mand and example, nor have they felt themselves at 
 all guilty of " delusion, superstition or impiety" in 
 so doing. They cannot consent to have John removed 
 from the dispensation of the gospel, and his ministry 
 %o lightly esteemed, nor can they resist the impres- 
 
{ 31 ) 
 
 ^lon that had his name been John the Pedo baptist* 
 and had he sprinkled children in the Synagogues of 
 the temple, from a cup or basin, that those who speak 
 of him in the manner just named, would esteem him 
 very highly, and find for him an honorable place in 
 the dispensation of the gospel. 
 
 The whole account of baptism furnished in the 
 New Testament is plain and intelligible. That in 
 the Acts of Apostles, embracing a period of thirty 
 years, shows us believers, both men and women, but 
 not one infant baptised, though it is almost certain 
 that in that time some children were born of believ- 
 ing parents. All attempts to discover the baptism of 
 infants in the Bible, have been and must continue to 
 be in vain, as some Pedo baptists themselves ac- 
 knowledge. 
 
 In the primitive ages of the Church baptism wa# 
 confined to professing believers, and it was not until the 
 third century that there was any innovation upon it- 
 It is true that Irenaeus who lived in the second cen* 
 tury, is represented as saying that the Church receiv- 
 ed a tradition from the Apostles to baptise little chil- 
 dren or infants, but Dr. Gill challenged the literary 
 world to produce such a passage in the writings of this 
 father. Origen of the third, and not Irenaeus of the 
 second century, it has been acknowledged was the 
 writer who made the assertion. Tertullian of Africa 
 in the third century makes mention of infant baptism, 
 but as Dr. Gill says, he opposed it. His opposition is 
 considered evidence of its existence, but certainly 
 
(32) 
 
 sot conelusive, because he may have contended 
 against those who about that time were disposed to 
 introduce it into the church. This does appear to be 
 the truth of the matter, as the catechumen state had 
 then reached some degree of maturity, and the tran- 
 sition from the baptism of catechumens to very young 
 persons and thence to mere children seems easy. 
 
 Catechumens were those who were put into classes 
 to be catechised and instructed in the rudiments of 
 Christianity, and attaining a certain degree of knowl- 
 edge were baptised. Nothing of this is found in the 
 New Testament, and at what period it commenced ia 
 uncertain, but is supposed to have originated some 
 time towards the close of the second century at Alex- 
 andria in Egypt. Catachumens were generally, 
 though not always, persons in a state of minority, and 
 in the list we find princes themselves. When a more 
 expeditious way of making Christians was discovered, 
 the catechumen state fell into disuse, and as some sa- 
 gacious priests found out that children came into the 
 world crying for baptism, god-fathers and god-moth- 
 ers were provided for them, who assumed the respon- 
 sibility of their faithfulness and promised what was 
 seldom performed. 
 
 It is not difficult to suppose that, some among the 
 catechumens would be more forward than the rest, and 
 of course sooner ready for baptism. A French Catho- 
 lic writer observes that he saw a child of seven yean 
 of age, who could read and explain the Greek Testa- 
 ment with facility, and heard of two other infants, 
 
(33) 
 
 brother and sister, the one nine the other eleven or 
 twelve years of age, able to speak Greek and Latin 
 perfectly well." A monumental inscription in Italy, 
 informs the reader, that a little girl six months old did 
 most sweetly and freely pronounce the name of Jesus 
 every day, and devoutly adore the images of the 
 Saints. Such superstition, of which there are 
 many instances, had no doubt some influence fin 
 handing baptism down from minors to babes, while 
 other and more powerful motives hastened the prog- 
 ress of this rite. 
 
 But let us listen to Tertullian ; " the condescension 
 of God may confer favors as he pleases ; but our wish- 
 es may mislead ourselves and others. It is therefore 
 most expedient to defer baptism and to regulate the 
 administration of it according to the condition, the 
 disposition, and the age of the person to be baptised, 
 and especially in the case of little ones.* What ne- 
 cessity is there to expose sponsers to danger? Indeed 
 the Lord saith forbid them not to come unto me ; and 
 let them come while they are growing up, let them 
 come and learn, and let them be instructed when 
 they come, and when they understand Christianity 
 let them profess themselves Christians." Is it not 
 evident that infant baptism had not then obtained, 
 and does not the very existence of the Catechumen 
 state disprove the practice of infant baptism ? 
 
 * The original word is parvulos, which was then used 
 for minors who might be of any age under twenty-one. 
 
(34) 
 
 Hear also the testimony of two Pedo baptist* 
 upon the subject. A learned divine of Geneva and a 
 professor in the university of Amsterdam in the se- 
 venteenth century says, " Pedo baptism was unknown 
 in the two firstages after Christ, in the third and fourth 
 it was approved by a few ; at length in the filth and fol- 
 lowing it began to obtain in divers places ; and there- 
 fore this rite is indeed observed by us as an ancient 
 custom but not as an Apostolic tradition." The. 
 other, Bishop Taylor calls infant baptism " a pretend- 
 ed Apostolical tradition," but further says " that the 
 tradition cannot be proved to be Apostolical, we have 
 very good evidence from antiquity." 
 
 About the middle of the third century, that is about 
 40 years after the account of Tertullian, the people of 
 Africa had succeeded in getting baptism administer- 
 ed to babes. Fidus, a country bishop, wrote to Cy- 
 prian of Carthage to know whether children might be 
 baptised before they were eight days old, as he could 
 not ascertain by his bible ; nor could Cyprian tell 
 without consulting a council. A council of between 
 sixty and seventy bishops met, and the question was 
 brought before them. Fidus reasoned from circum- 
 cision and therefore thought that they should be bap- 
 tised at eight days old. " No" replied the council, 
 "God denies grace to none ; Jesus came not to des- 
 troy men's lives but to save them, and we ought to 
 do all we can to save our fellow creatures. Besides 
 God would be a respecter of persons if he denied to 
 infants what he grants to adults. Did not the prophet 
 
( 35 ) 
 
 Elisha lie upon a child, and put his mouth upon his 
 mouth, and his eyes upon his eyes, and his hands 
 upon his hands ? Now, the spiritual sense of this is, 
 that infants are equal to men ; but if you refuse to 
 baptise them you destroy this equality and are par- 
 tial." Some other questions were agitated that might 
 do for African bishops, but not so well for modern 
 times. 
 
 But little more is heard of infant baptism until the 
 fifth century, when in the year 416 a council was 
 held, of which St. Austin was principal director, and 
 it was decreed, " that whosoever denieth that infants 
 newly born of their mothers are to be baptised lei 
 him be accursed." We will hear of another Saint of 
 this name when we come to the history of the En- 
 glish and Welsh Baptists. 
 
 We have now seen that infant baptism began in 
 Africa, and not in Jadea, and was there determined 
 by an awful anathema in the fifth century. The first 
 ecclesiastical canon in Europe, for it was framed at 
 Girona in Spain, in the sixth century, and the first im« 
 perial edict for its establishment was by Charlemagne 
 in the eighth. The council at Girona, though con- 
 sisting of but seven bishops legislated with effect, 
 because parents were concerned for their children's 
 salvation. One of the ten rules of discipline framed 
 by them was, " that in case infants were ill and 
 would not take their mothers' milk, if they were offer- 
 ed, they must be baptised even though it were the 
 day they were borr." The law of Charlemagne was 
 
(36) 
 
 sieany 300 years after, when the custom had become 
 generally prevalent, and the emperor for political 
 purposes obliged the Saxons, on pain of death to be 
 baptised themselves, and laid heavy fines on those 
 who should neglect to have their children baptised 
 within the year of their birth. Of course, the cause 
 of infant baptism would now succeed, when fire and 
 sword would end the dispute. Here too we see the 
 germ of that persecution, which the Baptists have 
 all along suffered to a greater or less extent. 
 
 Other causes besides ecclesiastical and imperial de» 
 crees united to hasten the progress of Pedo baptism. 
 The words of Christ to Nieodemus were misunder- 
 stood and misapplied, and an undue reliance was 
 placed upon the rite. It could wash away original 
 sin, and place a person in a state of certain salvation ; 
 and more than this, whoever died without it were;assu- 
 redly lost. Of course it required some time to bring 
 these errors into general belief, and while the process 
 was going on, another error was introduced, which 
 produced an inconvenient collision. It was thought 
 that sin after baptism would destroy its salutary ef- 
 fects, and this principle led many to defer their bap- 
 tism as long as possible. Its duration was short, as 
 the more pleasant belief that the water of baptism 
 was the laver of regeneration obtained the ascenden- 
 cy, and parents were careful to have their children 
 washed in it, and willing to leave their relapsing or 
 father continuing in sin as anothei affair. 
 Thus we have seen the exalted eminence that bap- 
 
( 37> ) 
 
 tism obtained, and to whom and what it was owing. 
 The law was employed, and the benevolence of priests 
 and parents and nurses was taxed, to prevent man, wo- 
 man or child from going out of the world without this 
 Heavenly passport. The following passage may be 
 found in Robinson's History of Baptism, under the 
 article Aspersion, where the authorities are quotede 
 
 " The absolute necessity of dipping in order to a 
 valid baptism; and the indispensable necessity of 
 baptism in order to salvation, were two doctrines 
 which clashed, and the collision kindled up a sort of 
 war between parents and priests. The doctrine was 
 cruel and the feelings of humanity revolted against it. 
 Power may give law ; but it is more than power can 
 do to make unnatural laws sit easy in the minds of 
 men. 
 
 " The clergy felt the inconvenience of this state of 
 things, for they were obliged to attend at a moment's 
 warning, night or day, without the power of demand- 
 ing a fee, and if they neglected their duty were se- 
 verely punished. A great number of expedients were 
 tried to remedy this evil. At first infants were bap- 
 tised with Catechumens in public at two specified 
 times in the year ; when it was observed that some 
 died before the season came, priests were empowered 
 to baptise at any time and place in case of sickness. 
 When it was remarked that a priest was not always 
 at hand, new canons empowered him to depute others 
 to perform the ceremony, and midwives were licens- 
 ed. It happened sometimes while the midwife wa* 
 
 © 
 
'baptising a child not likely to live many minutes, the 
 mother was neglected and died. To prevent such ac- 
 cidents it was decreed that any body, a Jew or de- 
 graded Priest, a scullion or felon might baptise. 
 Sometimes a vessel large enough or a quantity of 
 water sufficient to dip an infant, could not be procured 
 on a sudden ; and while in the dead of the night and 
 perhaps in a severe frost the assistants were running 
 to borrow utensils or to procure water, the ill-fated in- 
 fant expired. In vain were laws made expressly 
 requiring every thing to be in readiness, the 
 laws of nature defied human control, the evil was in- 
 curable and the anguish intolerable. Some infants 
 died the moment they were born, others before, both 
 unbaptised and all for the comfort of the miserable 
 mother doomed like fiends to descend instantly to a 
 place of torment." 
 
 " In the year 1751 a doctor of laws of Palermo, 
 published at Milan, in the Italian tongue, a book of 
 three hundred and twenty pages in quarto, dedicated 
 to all the guardian angels to direct priests and phy- 
 sicians how to secure the eternal salvation of infants 
 by baptising them when they could not be born." 
 This is a point in infant sprinkling where modesty 
 compels us to retreat and retire ; as does that of the 
 baptism of abortives. 
 
 It may be well for some persons to read the ac- 
 counts at which we have just hinted before they de- 
 claim so much against our " unwarrantable stress 
 upon baptism" or our " indecorous" manner of its 
 administration. 
 
( 88) 
 
 Having traced the baptism of babes to its highest 
 and lowest state, we only say that it has now in all 
 protestant and in most Catholic churches assumed a 
 more rational and becoming character. The baptism 
 of believers we have seen to be an interesting thing, 
 but that of new born babes an unanimating and in- 
 significant affair. And finally, we do believe that 
 infant baptism willln all protestant churches soon be 
 banished, and a return to scriptural authority in sub- 
 ject and mode be hailed with universal acclamation. 
 
 THE MODE OF BAPTISM, 
 
 as a disputed point becomes an interesting part of 
 History. Beyond all doubt immersion was the mode 
 in the time of John and the Apostles. A cloud of 
 witnesses appear in proof of this assertion, and their 
 testimony we think places this matter in a light so 
 conclusive that no candid person will gainsay or re- 
 sist it. 
 
 The baptism of John was performed in Jordan and 
 Enon. The selection of these places must have been 
 made with some express reason, or in plain terms 
 " because there was much water there." As it has 
 sometimes been asserted that Judea could not afford 
 a sufficiency of water for immersion, a brief descrip- 
 tion of the places named will be given. 
 
 Jordan is a river which rises from the lake Phila, 
 and after running fifteen miles under ground breaks 
 
(40) 
 
 out at Peneum. A little below Dan, the stream 
 forms the lake Samachonites which is about four 
 miles over and seven long. After leaving this lake 
 it runs fifteen miles further and forms the lake or sea 
 of Tiberias, thence at its opposite end it proceeds 
 forward again, and after a course of sixty-five miles 
 falls into the Dead Sea. Morse and Parish in their 
 Gazetteer say, it is generally four or five rods wide 
 and nine feet deep. Robinson says that so far from 
 wanting water it was subject to two sorts of floods, 
 one periodical at harvest time, the other such as all 
 streams in uneven countries are subject to. To one 
 Jeremiah alludes when he says, " Behold the King 
 of Babylon shall come up like a lion from the swel- 
 ling of Jordan." Here John stationed himself not 
 for the purpose of supplying the camels &e. with drink 
 as some say, but for the convenience of immersing 
 the repenting Jews. 
 
 Enon is not so easily described as Jordan, for histo- 
 rians and geographers are not agreed respecting it. It 
 was at least 50 miles North of Jordan. Some suppose 
 it was a deep spring called the dove spring or dove's 
 eye ; others think it signified the fountain of the sun ; 
 while others are of opinion that it was either a natu- 
 ral spring, an artificial reservoir, or a cavernous tem- 
 ple of the sun prepared by the ancient Canaanites. 
 But one thing is certain, it was a place where there 
 was much water, and this was sufficient for John and 
 every other baptist. The Greek for much water is 
 polla udata, and these little words have furnished mat- 
 
( 41 ) 
 
 ter for much learned criticism and many futile quib- 
 bles. "Since sprinkling came in fashion" says Ro- 
 binson, " criticism unheard of in former ages hath en- 
 deavoured to derive evidence for scarcity of water 
 from the Greek text of John, and to render polla 
 udata, not much water but many waters, and then by 
 an ingenious supposition to infer that many waters 
 signify not many collected into one, but parted into 
 many little rills which might all serve for sprinkling, 
 but could not any one of them be used for dipping : 
 as if a man would want many brooks for the purpose 
 of sprinkling. It is observable that the rivers Eu- 
 phrates, Tiber, and Jordan, are all described by pol- 
 la udata. How it comes to pass that a mode of speak- 
 ing which on every other occasion signifies much, 
 should in the case of baptism signify little is a ques- 
 tion easy to answer." 
 
 In John's baptism the evidence of immersion ap- 
 pears conclusive, yet hear what a Pedo-baptist, Dr. 
 Guyse has said ; " It seems to me that the people 
 stood in ranks near to or just within the edge of the 
 river; and John passing along before them threw 
 water upon their heads or faces with his hands or some 
 proper instrument." We suspect this good man will 
 find few to agree with him even in theory and much 
 fewer in practice. 
 
 Baptism as administered by the Apostles unques- 
 tionably agreed with that of John, nor does a siagle 
 narrative concerning it militate against the idea of 
 immersion. From writers of unquestionable as- 
 *2 
 
(42) 
 
 ihority, it is evident that tke primitive Christians 
 continued to baptise in rivers, pools and baths, until 
 about the middle of the third century. Justin Mar- 
 tyr and Tertullian represent the candidates as going 
 to a place where there was water, and it was indiffer- 
 ent whether it were a sea, river, lake, pool, or bath. 
 
 Mosheim says, baptism was administered in the 
 first century without the public assemblies in places 
 appointed and prepared for that purpose, and was per- 
 formed by immersion of the whole body in the bap- 
 tismal fount. 
 
 Sprinkling for baptism was introduced in Africa in 
 the third century, when baptism began to be con- 
 sidered essential to salvation. Many were taken sick 
 before they had been baptised, and fearing destruc- 
 tion if they died without it, did the best they could 
 and were sprinkled as they lay upon their beds. This 
 however, was reputed a very imperfect baptism. 
 
 Pope Stephen III. in the eighth century allowed 
 pouring in the case of infants in danger of death. 
 The question was proposed to him, whether in case 
 of necessity it were lawful to baptise by pouring 
 water out of the hand or a cup on the infant, to which 
 he answered, that if such a baptism were performed 
 in such a case of necessity in the name of the Holy 
 Trinity, it should be held valid. Here is the origin 
 of private baptism, and of sprinkling or pouring. It 
 did not however extend further than to cases of ne- 
 cessity, and did not alter the mode of dipping in pub- 
 lic baptisms. It was not until five hundred fifty years 
 
(43) 
 
 after, that the Legislature in a council at Ravenni 
 in the year 1311, declared dipping" or sprinkling in- 
 different. 
 
 We will again let a Pedo baptist speak who will 
 certainly give no testimony in our favor but that 
 which truth and candor require. In his elaborate 
 History of Infant baptism Dr. Wall* says, "Calvin 
 was, I think, the first in the world that drew Up a 
 liturgy that prescribed pouring water on the infant 
 absolutely without saying any thing of dipping. It 
 was his admirers in England, who in Queen Eliza- 
 beth's time brought pouring into ordinary use, which 
 before was used only to weak children. But the suc- 
 ceeding Presbyterians in England about 1644, when 
 their reign began went farther yet from the ancient 
 way ; and instead of pouring brought into use in 
 many places sprinkling ; declaring at the same time 
 against all use of fonts, baptisteries, &c. The way 
 that is now ordinarily used, we cannot deny to 
 have been a novelty brought into this church (of 
 England) by those that had learnt it in Germany or 
 Geneva. And they were not contented with follow- 
 ing the example of pouring a quantity of water, which 
 had there been introduced instead of immersion, but 
 improved it, (if I may so abuse that word,) from pour- 
 ing to sprinkling, that it might have as little resem- 
 blance of the ancient way of baptising as possible." 
 
 * The History was written in 1705, and a Defence in re* 
 ply to Dr. John Gale in 1720, 
 
( 44) 
 
 About the middle of the third century baptisteries 
 began to be erected, which at first were simple, but 
 in the end arose to a high degree of elegant supersti- 
 tion. Several are described by Robinson in his his- 
 tory of baptism with considerable precision, but we 
 deem it unnecessary to transcribe his descriptions. 
 
 The Greeks have always continued immersion* 
 Mush as they have been divided in speculative opin- 
 ions, and numerous as dissenters from the established 
 church have been, there is not a word in all their his- 
 tory in favor of sprinkling. Because they were Greeks 
 they unanimously thought that to baptise was to bap- 
 tist, that is to dip is to dip. Dr. Staughton in his 
 account of the India mission says he was once in the 
 company of a gentleman whose native language was 
 the Greek. Upon being asked the meaning of the 
 word baptizo, he said it meant baptizo, but being in- 
 terrogated more particularly, he signified that it meant 
 immersion. 
 
 From the little sketch of the history of baptism here 
 presented to the reader, it will be easily perceived 
 that it is a curious and complicated subject. It has 
 been made so by the additions and subtractions ©f 
 men who have forsaken the ground of scripture, and 
 laid other foundations for their practice. The study 
 of infant sprinkling is especially perplexing a3 many 
 know by experience, whilst in believers baptism 
 every thing is plain. 
 
(45) 
 
 CHAPTER III. 
 
 This chapter will be devoted to a glance at the 
 baptists in several of the countries of Europe, begin- 
 ning with 
 
 GERMANY; 
 
 We are assured by Mosheim that baptist principles 
 existed in Germany long before the Reformation. 
 They were maintained by the Waidenses, Petrobrus- 
 sians, and other distinguished sects. 
 
 In this chapter the baptists are to be considered 
 under three different names, Anabaptists,* Mennon- 
 ites and Dutch baptists. The first was conferred by 
 way of reproach, the second was derived from the 
 celebrated Menno Simon, and the last from the com- 
 mon nature of the people of Holland, where many of 
 the Mennonites settled. 
 
 *This name signifies one who re-baptises, and was gi- 
 ven according to Robinson by a Swiss pedant who wished 
 the world to know that he understood Greek. 
 
( 48 > 
 
 We have seen upon the authority of Mosheim, that 
 there were many Christians concealed in almost all 
 the countries of Europe, before the rise of Luther and 
 Calvin. These we have reason to believe were most- 
 ly baptists, and from the concessions of Mosheim and 
 other testimony, were the remains of the ancient 
 Waldenses. The spirits of these dispersed and per- 
 secuted people were revived when the spirit of the 
 Reformation was aroused. They started up sudden- 
 ly under different leaders in Germany, Switzerland, 
 and the Netherlands, with the hope that the primi- 
 tive purity and simplicity of the church would be re- 
 stored. They looked to Luther for the accomplish- 
 ment of great things, and commenced their labors of 
 reform in an open and zealous manner, so thatsucess 
 attended their efforts and very many adopted their 
 views. They soon, however became dissatisfied with 
 the plan of the Saxon reformer. It was beneath the 
 sublimity of their conceptions of reform, and they 
 therefore undertook to carry it forward to perfection; 
 Luther, they seemed to think merely repaired the old 
 house, they believed it should be taken down, the 
 rotten timbers left out, and the building be construct- 
 ed after the model of primitive times. They con- 
 tended that the church should not, like Luther's, 
 be composed of all within certain geographical limits, 
 but made up of professed believers only. They were 
 also dissatisfied with the retention of the Popish cus- 
 tom of admitting infants to baptism, and hoped, though 
 yainlv, for a reformation in the matter. It is asserted 
 
( ** ) 
 
 On good authority that " infant baptism «._ agnate 
 among the reformers themselves, and that some oi 
 them were for rejecting it." 
 
 A historian of those times says, "-that the business 
 of Anabaptism began at Wittemberg in 1522." Ca- 
 rolostadt was often charged, even by his own party 
 with favoring the Anabaptists. Zuinglius, who flour- 
 ished about the year 1520 was, according to his own 
 confession, for a time inclined to reject infant bap- 
 tism, but like many others finally gained a victory 
 over his scruples and became a persecutor of the 
 Anabaptists. Luther himself, appears frofi Robin- 
 son's Researches to have suggested some baptistical 
 opinions in a conference with some of the Vaudois, 
 who practised infant baptism. He contended then, 
 that faith and baptism ought always to be connected 
 together. The mode of baptism he has defined to be 
 dipping, and the etymology of the word (baptizo?,) he 
 said, seemed to require that the person should be 
 wholly immersed and immediately taken out. He has 
 indeed, been taxed by Catholics with being the father 
 of the German dippers. 
 
 No accounts are furnished by which the number 
 who embraced Baptist sentiments in those times can 
 be ascertained. Mosheim makes them a prodigious 
 multitude, but considered them a miserable rabble. 
 The number of real Baptists was no doubt great, but 
 of those who were falsely so called much greater. 
 The papists formerly called all heretics Waldenses, 
 and at this time the protestants classed all who ©p- 
 
( 48 ) 
 
 posed infant baptism, or sighed for liberty, under the 
 denomination of Anabaptists, and the sword of perse- 
 cution was unsheathed against all who bore that 
 name. 
 
 It is a painful fact that the popish doctrine that 
 heretics ought to die, was transferred to the protestant 
 creed. " It is true that many Anabaptists suffered 
 death merely because they were judged incurable 
 heretics, for then the errors of limiting baptism to 
 adult persons, and re-baptising such as had received 
 it in infancy were looked upon as flagitious and intol- 
 erable Ijfresies." For a time, the Baptists enjoyed 
 the liberty of defending their sentiments, and public 
 disputes were held in different places from 1525 to 
 1532, but this liberty was not long allowed. The 
 causs of infant baptism suffered so much from this 
 kind of examination, and Anabaptism prevailed so ex- 
 tensively, that penal statutes were enacted requiring 
 all persons to have their children baptised, and for- 
 bidding re-baptisation under the penalty of fines, im- 
 prisonment, or banishment, and even death itself. 
 
 An eminent man, Dr. Hubmeierus, who engaged in 
 a public dispute with Zuinglius in 1525, and whose 
 character is highly extolled by Meshovius a Catholic, 
 as a learned and eloquent man, was burnt and his wife 
 drotoned at Vienna, in 1528. In the year 1526 or 
 1527, Felix Mantz or Mentz, who was of a noble 
 family and a very learned man, was drowned at Zurich. 
 In 1528 two were beheaded at Schwas and one at 
 Augsburg, for opposing infant baptism. At Saltzburg 
 
{ 49 ) 
 
 eighteen persons, and at Waltzen twenty-five, were 
 burnt in the same year. In 1529, three hundred and 
 seventy suffered death. The men were generally 
 beheaded and the women drowned. In Switzerland 
 about the same time, the Anabaptists were very hard- 
 ly treated, and several suffered martyrdom. 
 
 As the fires of persecution thus raged, it is not sur- 
 prising that many who never had entered fully and 
 from principle into the ranks of the baptists, would 
 desert them. Such was the case, but on the other 
 hand, some were constrained to become members of 
 their communion. Among these was the celebrated 
 Menno Simon, who was born in Friesland in 1505, or- 
 dained a Popish priest, and continued such until 
 1531, when he began to suspect the validity of many 
 Romish doctrines, and among the rest of infant bap- 
 tism. He first made his suspicions known to other 
 priests, and afterwards to Luther, but not obtaining 
 satisfaction from either he engaged in the study of the 
 New Testament and Ecclesiastical History, and 
 brought up as is the general result in such case?, 
 upon baptist ground. In 1536 he publicly embraced 
 the sentiments of the Anabaptists, and in about a 
 year commenced his ministry among them. From 
 this period to his death, (about 25 years,) he travelled 
 extensively, and preached so successfully, that multi- 
 tudes adopted his views. He was a man of genius 
 and considerable learning, who would have carried 
 the reformation farther than Luther or Calvin did, 
 and would have been ranked with the chief reform- 
 
 E 
 
(50 ) 
 
 era, "had there not been some cross-grained fatality 
 attending the laudable deeds of the baptists." 
 
 Mesno we claim to be a baptist, although those now 
 called Mennonists are not strictly such. They have 
 adopted pouring instead of immersion, though it is 
 certain that they and the Anabaptists of Germany 
 practised dipping. To proportion punishment to 
 crime, many of them were drowned. Menno himself 
 taught immersion exclusively, for says he, " after we 
 have searched ever so diligently we shall find no other 
 baptism besides dipping in water, which is accepta- 
 ble to God and maintained in his word. Let who 
 will oppose, this is the only mode of baptism that Je« 
 3«s Christ instituted, and the Apostles taught and 
 practised." The precise time or reason of the change 
 of immersion to pouring cannot be told. Changes 
 have taken place in all parties and subjected them to 
 morlificatior ; instance the state of the Lutheran and 
 Reformed churches of Germany, and that of Geneva, 
 
 The Dutch baptists it is said, have published ex- 
 tensive histories of themselves, but they have never 
 been translated into English, and very little is known 
 of them. Writers make frequent mention of a folio 
 volume entitled the Martyrology of the foreign Ana- 
 baptists, which is said to contain a numerous list of 
 ancient baptist martyrs. 
 
 As the history of the people under consider- 
 ation, has been identified with the tumultuous scenes 
 of the sixteenth century, it seems proper here to give 
 the reader a cursory view of the whole matter. Th© 
 
(51 ) 
 
 Munster insurrection has been visited upon the bap- 
 tists by all their enemies who have written their his- 
 tory, as its Alpha and Omega. That revolt took plaee 
 under these circumstances. The condition of the 
 peasants of Germany was truly deplorable. They 
 were under a galling yoke, from which in 1524 they 
 meditated a disenthralment. The execrable feudal 
 system was then in force, having been established in 
 early ages, in the night of barbarism. Its grand prin- 
 ciple, lhat all lands were derived from the crown, was 
 productive of unjust and oppressive consequences; in- 
 somuch that the wretched rustics had before them 
 only the prospect of everlasting slavery* 
 
 The fire of liberty inherent in the human breast 
 began to burn, and efforts were made by the peasants 
 to gain their freedom. Within their memory there 
 had been insurrections against oppression, which en« 
 couraged them to rise ; they expected also, aid from 
 their Swiss neighbors ; and a third circumstance and 
 one which operated strongly, was the lamentable con- 
 dition of both Church and State. They were earning 
 money by hard labour for unprincipled gentry to con- 
 sume in luxury or war; and as to religious privileges 
 they had none. Another encouragement was the ex- 
 ample and principles of Luther ; he had broken the 
 chains of oppression and in 1520, published a tract on 
 Christian liberty which was eagerly read, and made 
 known to those who could not read. Its contents 
 stimulated the people to assert their rights, and the 
 cause of revolt was espoused by many who were nei- 
 
(52 ) 
 
 ther madmen nor monsters. These rebels were not 
 exclusively Anabaptists, Lutherans, nor Catholics but 
 a mixture of all. 
 
 In the summer of 1524, the peasants of Suabia, on 
 the estate of Count Lutfen, were the first to revolt, 
 then those of a neighboring abbey. All agreed and 
 declared that, not religion but secular oppression was 
 the cause of their dissatisfaction. The news spread- 
 ing over Germany, brought in the ensuing spring no 
 less th an three hundred thousand men into the fields of 
 Suabia, Franconia, Thuringia &c. consisting of all those 
 who considered themselves in any manner aggrieved. 
 
 To the Baptist teachers as best acquainted with the 
 principles of liberty, the eyes of the peasants were 
 turned for counsel. One of the most eminent among 
 them was Thomas Muncer, who had been a Romish 
 priest, but afterwards a disciple and great favorite of 
 Luther. His character and manner as a preacher 
 won him the hearts of the rustics. The moment he 
 finished his discourses he retired from the crowd to 
 retirement, a practice so singular, that the people 
 would throng about the door, peep through the crevi- 
 ces, and sometimes oblige him to let them enter. He 
 was called Luther's curate, and Luther named him 
 Absalom, probably because he stole away the hearts 
 of the men of Israel. His enemies say that all this 
 was artifice. It was not suspected however, until he 
 became a baptist. They say he was all this time plot- 
 ting the rustic war, but this is not likely. The truth 
 is that, while Luther was enjoying ease with princes, 
 
(53) 
 
 Muncer was labouring among the people. No doubt 
 he beheld and deplored their bondage, and saw that 
 deliverance could not come from Luther's plans, es- 
 pecially while he was courting the favor of princes 
 and the gentry. 
 
 Luther became his enemy, and advised the magis- 
 trates to require Muncer to give an account of his 
 call, and if he failed to prove that he acted under hu- 
 man authority, to insist upon a miracle to sustain his 
 call from God. The magistrates and monks fell into 
 this snare, and set about the work, but the people re- 
 sented it, especially as coming from a man who had 
 been loaded with anathemas for the very crime of which 
 he accused his brother, and carried the matter so far 
 that they expelled the monks, then the magistrates, 
 and elected new Senators, of whom Muncer was one. 
 
 Though Muncer's doctrines all tended to liberty, 
 he had no immediate concern in the first insurrec- 
 tions, nor was it till many months after that he joined 
 the insurgents ; but knowing their cause to be just he 
 drew up for them a manifesto, setting forth their 
 grievances, which was presented to their lords and 
 scattered all over Germany. This instrument has 
 been highly applauded as a master piece of its kind, 
 and as Voltaire has said, a Lycurgus would have 
 signed it. It consists of twelve articles, of such a 
 length as to preclude its insertion here. 
 
 But the noble sentiments there expressed, are the 
 infernal tenets and damnable Anabaptistical errors, 
 which Pedo baptists of all orders from Luther down 
 e2 
 
( 54) 
 
 have thought proper to execrate. This crime of the 
 baptists has been for 300 years visited upon their 
 descendants. 
 
 It is most evident that the Rustic war was a patrio- 
 tic attempt to throw off the yoke of tyranny, and had 
 it been successful, ten thousand tongues would have 
 celebrated its praise. Like all other struggles of the 
 same kind, it may have been attended with unjustifi- 
 able acts, and it is altogether unnecessary to attempt 
 a vindication* of every circumstance which either 
 friends or enemies may choose to connect with it. 
 That some called baptists, pursued unwarrantable 
 measures may be true, but that as a body the Ana- 
 baptists, (as some will have them termed), acted 
 wickedly or improperly is not true. 
 
 The particulars of the war we cannot give, suffice 
 it to say, it lasted about eleven years, and cost Ger- 
 many the lives of many thousand men. The number 
 is computed by some at fifty thousand, by others at a 
 hundred thousand, and these mostly Anabaptists. 
 Truly they must have been literally a church mili- 
 tant, for besides that number slain, many thousands 
 were burnt, drowned and exiled. If as some have ig- 
 norantly or wickedly said, the baptists began with the 
 madmen of Munster, their origin is not only peculiar, 
 but their success in making converts during the priva- 
 tions of war perfectly astounding. 
 
 It may be asked why has the blame of these tumults 
 been cast upon the baptists ? At other times and in 
 other places they have been engaged in similar scenes, 
 
( 55 ) 
 
 for which they have been pardoned. Why were they 
 not charged with being the promoters of the civil 
 wars of England, of the tumults of the commonwealth 
 and the murder of the English monarch ? Why have 
 not historians dealt as plainly with them in the case 
 of Germany, and proportioned the blame to each par- 
 ty engaged ? The reply seems to be, that all parties 
 are anxious to avoid the reproach of an unpopular and 
 unsuccessful struggle. The Catholics blamed the 
 Lutherans, and the Lutherans, though assured that 
 some Catholics were interested in the enterprise, 
 could not retort upon them as their doctrine of blind 
 submission did not lead to it, and therefore endeavor- 
 ed to make the Anabaptists alone guilty. The first 
 were unfair in charging the matter upon the Refor- 
 mation, though not mistaken in connecting the Lu- 
 therans with the war. The latter here conceded that 
 some of their party misconstrued the Reformers' doc- 
 trine, and joined the rebels, but the papists will per- 
 sist in laying the whole evil at the door of Luther 
 and his followers, saying " this is the fruit of the new 
 doctrine — this the fruit of Luther's gospel." It 
 also appears that the disturbances in Munster were 
 begun by Bernard Rothman a Lutheran minister, be- 
 fore the Anabaptist leaders visited the place. 
 
 Such were the aspersions cast upon the Lutherans, 
 but as the Anabaptists were the known advocates for 
 liberty, and many did take part in a struggle which 
 they hoped would secure freedom, to themselves and 
 others, it was easy to cast the odium upon them. 
 
(56) 
 
 Having no one to tell their story or put in a plea that 
 would be heard, the whole affair as related by the Lu- 
 theran historians, has been handed down without cor- 
 rection, and held up by thousands as a salutary me- 
 mento for the seditious dippers. It has been made 
 too the dernier resort of every declaimer against 
 them, and the great gun which is kept in reserve for 
 the time of need. But why all this noise and slander, 
 since every body knows that the quarrel was not 
 about baptism, but the feudal system, not for much or 
 little w r ater, but in opposition to oppressive regula- 
 tions. 
 
 In closing these observations, we remark that the 
 substance of the matter as represented by our oppo- 
 sers is, that the Baptists had no existence until the 
 munster tragedy in the sixteenth century, and that 
 then all at once in the storm of battle, they not only 
 rose but increased so rapidly that they soon led a 
 quarter of a million into the field to defend and pro- 
 pagate their sentiments ! and that a hundred thousand 
 of them were slain. Let those believe this who can. 
 The sum and substance of the matter is, that the Bap- 
 tists did not originate with those tumults, but with 
 John the Baptist in Palestine fifteen hundred years 
 before. It was in a time of tumult it is true, and 
 they eaused tumult afterwards in Jerusalem and many 
 other places, and it may not be wonderful after all, 
 that they are charged with tumult and even with 
 turning the world upside down. 
 
(57) 
 
 BOHEMIA. 
 
 Wk can give no more than a recapitulation of the 
 history of Baptists in this country. Authentic re- 
 cords assure us that a people of a description answer- 
 ing to Baptists, were driven from France in the 12th 
 century and settled in Bohemia. In about the year 
 1430, a church composed of Waldenses, Taboiites, 
 and others, was formed at Litiz near Prague. They 
 sent into Austria and there found an old Waldensian 
 preacher, from whom their ministers received what 
 they considered a true Apostolic ordination. They 
 were called United Brethren, and are claimed by those 
 of that name now existing, but let the relation exist 
 or not, " it is certain this ancient church subsisted 
 at the reformation, and afterwards left off baptising 
 adults on their own profession of faith." u The Bap- 
 tists," says Robinson, "ought always to honor this 
 church ; it was a cradle in which many of their de- 
 nomination were cherished, and all allow that the 
 Anabaptists of Moravia proceeded from a schism in 
 it." 
 
 As before stated, people answering the description 
 of Baptists settled in Bohemia ; these according to 
 Bohemian Historians, were Picards or Waldenses. 
 The account given of them is similar to their history 
 
( 58) 
 
 in other countries. Waldo, their famous patron, fled 
 from persecution into Bohemia, where he died in 
 1179. The company just spoken of were no doubt 
 emigrants with him. This was more than two hun- 
 dred years before the rise of Huss aud Jerome of 
 Prague, who though they were not Baptists taught 
 many Anabaptistical errors, and were destroyed by 
 the council of Constance in 1415. The preaching of 
 these great men, carried out to its legitimate results 
 made many Baptists, who continued to increase so 
 much that when the disciples of Luther went into 
 Bohemia and Moravia, they complained that between 
 Baptists and Papists they were very much straitened. 
 Of the number of churches they had, Benedict says he 
 was unable to obtain any information. 
 
 Like all others, these Baptists had to suffer perse- 
 cution, but to get rid of them was very difficult. The 
 Jesuit who effected their banishment says, " When I 
 thought of proscribing the Anabaptists of Moravia I 
 well knew that it was an arduous undertaking ; how- 
 ever, by the help of God I surmounted many obsta- 
 cles, and obtained an edict for their banishment, though 
 it was against the consent of some princes and gover- 
 nors, who had a worldly interest in supporting these 
 profitable rascals." The Jesuits contrived to have 
 the edict published just before the harvest and vintage 
 came, and three weeks and three days were allowed 
 for their departure. Beyond the expiration of that 
 period it was death to be found even on the borders 
 of the country. 
 
(59 ) 
 
 l{ It was Autumn, the prospect and pride of hus^ 
 bandmen. Heaven had smiled upon their honest la- 
 bors, their fields stood thick with corn and the sun 
 and the dew were improving every movement to give 
 them their last polish. The yellow ears waved an 
 homage to their owners, and the wind whistling through 
 the stem3 of the russet herbage softly said, put in the 
 sickle, the harvest is come. Their luxuriant vine- 
 leaves too hung aloft by the tendrils mantling over 
 the clustering grapes, like watchful parents over their 
 tender offspring : but all were fenced by an imperial 
 edict, and it was instant death to approach. Without 
 leaving one murmur on record, in solemn, silent 
 submission to the power that governs the universe 
 and causes all things to work together for good to his 
 creatures, they plucked up and departed. In several 
 hundred carriages they conveyed their sick, their in- 
 nocent infants, and their decrepit parents whose work 
 was done, and whose silvery locks told every behol- 
 der that they wanted only the favor of a grave." 
 
 POLAND. 
 
 But little is known of the Polish Baptists before 
 the Reformation, but from several historical hints it 
 is evident that the Waldenses entered Poland some 
 time in the 12th century, and it has been shown that 
 wherever they went they carried with them Baptist 
 
( 60) 
 
 principles. This is corroborated by Catholic testi- 
 mony. It is however a sorrowful truth, that the sen- 
 timents of many were such as Baptists cannot approver 
 Arianism and Soeinianism greatly infested the coun- 
 try. 
 
 The Pinckzovians, so called from Pinckzow, the 
 place where a society who professed to be seeking the 
 truth finally centred, were a powerful sect. They 
 were an assemblage of different characters and senti- 
 ments. Most were natives of Poland, but many had 
 fled from other parts of Europe to escape persecution. 
 They held more or less to the fundamental points of 
 religion, but as all denied infant baptism, they were 
 honored with the. title of Anabaptists. They were 
 properly speaking jfnti Pedo baptists, but not all Bap- 
 tists. They met frequently in assemblies where prin- 
 ciples were discussed and plans of proceeding agreed 
 ypon. They sometimes met by themselves, and at 
 others with other Protestants. In one of these synods 
 held at Brest in Lithuania in 1568, two very able 
 speeches were made against infant baptism. The 
 declarations made in them produced a great deal of 
 reading, conversing, and disputing, and of course 
 many converts to believers baptism. Having gone 
 on successfully for some time, the confederation was 
 finally broken up by persecution. Many left the 
 kingdom, though most remained in a dispersed con- 
 dition until they were again collected at Racow, 
 whence they were called Racovians, under which 
 name they flourished considerably. Racow became 
 
( 61 ) 
 
 quite a Baptist town, where the principal men taught 
 and held synods. After the decease of their patron, 
 his son James Sieninski, palatine of Podolia, having 
 entertained some doubts of the Lutheran religion, de- 
 sired a conference between them and the Baptists. 
 After he heard the arguments of both sides he thought 
 the truth was on the part of the latter, and following 
 his convictions united with the church. This was a 
 great accession of honor, wealth, and power, and 
 though his munificence continued during his life, 
 there is no instance with all their heresy of their em- 
 ploying power to influence conscience. Many fa- 
 mous characters resorted to them, who by their wealth 
 or abilities contributed to their progress. A school 
 was founded and thronged with pupils. The press 
 with which they were furnished, was employed in 
 printing the works of their learned men. 
 
 Thus out of the Pinckzovians, originated a new 
 set of churches of a more decided Baptist character, 
 which were called by the different names of Arians, 
 Anabaptists, Racovians, and finally Socinians. They 
 were at first composed of baptized believers, but some 
 of them soon adopted open communion, which no 
 doubt tended to hasten their ruin, as their adoption 
 of the principle is supposed to have been effected by 
 the younger Socinus, who also led them farther into 
 error. He was an Anti Pedo baptist, but not a Bap- 
 tist. He rejected infant baptism but was never bap- 
 tized, nor did he think baptism a necessary ordinance, 
 or if it were to be administered at all, it was to those 
 p 
 
(62 ) 
 
 who were converted from other religions to the Chris* 
 tian. 
 
 An unexpected event occurred in the midst of 
 great prosperity which blasted all their flattering pros- 
 pects. In the year 1638, some students at the Acad- 
 emy, vented their aversion to popery by throwing 
 stones at a wooden crucifix that stood out of town. 
 A complaint was made, not against the real offender,, 
 but the religion professed by the tutors. The acad- 
 emy and printing office were destroyed, the professors 
 banished, and the places of worship closed. These 
 things so affected the palatine, whom the Senate had 
 often honored with the title of father of his country, 
 that he survived but one year. 
 
 For twenty years after this event, persecution was 
 carried on against the Baptists in different parts of 
 Poland. The Cossacks invaded the Kingdom, and 
 the Baptists were plundered with the consent of all 
 parties. Next they were harrassed by an army of 
 Swedes. The Catholics were bent upon their des- 
 truction, while the Lutherans and Calvinists, who 
 might have prevented their sufferings, rather helped 
 them forward. But they received their reward, for 
 the kingdom was dismembered, and they enslaved by 
 their more powerful neighbors. 
 
 TRANSYLVANIA. 
 
 The principles of the Reformation were first in- 
 troduced into this little State by a Lutheran minister*, 
 
(63) 
 
 who was Chaplain to the prince of the country. He 
 was succeeded in the Chaplaincy, by Francis Davidis. 
 a Seventh day Baptist minister, who afterwards be- 
 came Superintendant of the Baptist Churches in Tran- 
 sylvania. When the Moravian Baptists were ban- 
 ished, some of them went into this country, and it is 
 therefore highly probable that they were scattered 
 through it long before the time of which w T e have 
 spoken. 
 
 Both Baptist and Unitarian principles appear to 
 have been carried into Transylvania from Poland. In 
 1583, Blandratta, a celebrated physician, was invited 
 into it by Sigismund, and was accompanied by Davi- 
 dis. In short, a number came by invitation and still 
 more through persecution elsewhere. The hands of 
 the Baptists were strengthened, and in the end they 
 became the most numerous party, and had various 
 honors conferred upon them. 
 
 A synod was held shortly after this time, at which 
 three hundred and twenty-two Unitarian ministers 
 were present, who unanimously agreed to renounce 
 infant sprinkling, and published thirty-two theses 
 against it. From this time Baptist principles pre- 
 vailed, and many churches were formed. Their prog- 
 ress cannot be described minutely, but we are in- 
 formed that in process of time they adopted open 
 communion, and tolerated infant sprinkling. They 
 were connected with the great by whom they were 
 ensnared. During this time it is probable, there 
 were in obscure places many genuine Baptists, who 
 
(64) 
 
 chose to keep away from the splendor of the great, 
 and so avoided their speculations and snares. The 
 churches being protected by law, enjoyed external 
 tranquility. 
 
 ENGLAND. 
 
 Respecting our brethren in this country we pos- 
 sess more authentic records, furnished not by ene- 
 mies but by the Baptists themselves. They afford 
 explicit accounts of their character, progress, and 
 sufferings, for the space of three hundred years, and 
 also many hints respecting the brethren at an early 
 period. The history of the English Baptists would 
 furnish sufficient matter of a deeply interesting char- 
 acter for several volumes. A very brief sketch must 
 be presented in this work. 
 
 The Baptists of England have been, since soon 
 after the Reformation divided into General and Par- 
 ticular, in consequence of some difference in points 
 of doctrine. This division it is deemed unnecessary 
 to regard particularly in this sketch, as both parties 
 have endured many sufferings and produced a number 
 of distinguished and worthy characters. 
 
 Christianity was planted in Britain about sixty 
 years after the ascension of Christ, and a number of 
 all ranks were its adherents. The gospel flourished 
 considerably in early times, and its friends also en- 
 dured much persecution from Pagans. Various chan- 
 
(65) 
 
 ges were experienced until about the year 600, when 
 Austin, the monk and famous persecutor, with about 
 forty others, were sent by Gregory the great to con- 
 vert the remaining pagans, and subject the Christians 
 to the dominion of Rome. The enterprise succeeded. 
 King Ethelbert with his court and a greai portion of 
 the people were won over. Ten thousand converts 
 were baptized in the river Swall in one day. 
 
 It is contended that the first British Christians were 
 Baptists, and maintained universally their principles 
 until the coming of Austin. From this time the 
 church was divided into old and new — the old, or 
 Baptist Church, adhering to their original principles 
 — the new adopting infant baptism and other popish 
 ceremonies. The reason assigned for this belief is 
 satisfactory. Austin did urge upon those who opposed 
 his mission to baptize their children, which was re- 
 fused especially by many in Wales and Cornwall. 
 The inference is that infants were not baptized before 
 by them, and as no account is given of any variance 
 on the subject previously, it is fairly presumed that 
 infant baptism was unknown. 
 
 Popery was the established religion for nearly one 
 thousand years. During the reign of William the Con- 
 queror which commenced in 1066, the Waldenses 
 entered and began to abound in England, so that by 
 the year 1080 not only the common people, but the 
 nobility and gentry embraced their doctrines, and of 
 course adopted Baptist views, for at this period none 
 of the Waldenses had fallen off to infant baptism. 
 f2 
 
( 66) 
 
 For marc than one hundred years, during the rfeigns 
 of five kings they increased and were not molested, 
 but in the reign of Henry III. about 1218, some 
 popish friar3 were sent to suppress their heresies, and 
 many doubtless suffered by their means. 
 
 In the time of Edward II. A. D. 1315, Walter Lol- 
 lard a German preacher among the Waldenses, and 
 a friend to believers' baptism, came to England and 
 preached with great effect. His followers were called 
 Lollards, and rejected infant baptism. In the reign 
 of Edward III. John Wickliff, the " morning star of 
 the Reformation, 57 became famous, and brought mul- 
 titudes to embrace his doctrine, and to enter into his 
 views of reformation. There is no doubt that Wick- 
 lift taught Anabaptistical errors, and the evidence is 
 strong that he became a Baptist. 
 
 Dr. Hurd in his history of all Religions says, " It 
 is pretty clear from the writings of many learned men, 
 that Dr. John Wickliff, the first English reformer 
 either considered infant baptism unlawful or at best 
 unnecessary/' Another says, " it is clear from 
 many authors that Wickliff rejected infant baptism, 
 and that on this doctrine his followers agreed with the 
 modern Baptists." " Thomas Walden, and Joseph 
 V. Vicecomes, who had access to his writings, charge 
 him with denying pedo-baptism. The former calls 
 him one of the seven heads that came out of the bot- 
 tomless pit, for denying infant baptism, that heresy cf 
 the Lollards, of whom he was a great ringleader." 
 
 In the year 1400, Henry IV. ordered heretics to be 
 
( 67 ) 
 
 burned, and the first who suffered wa3 William Saw* 
 tee, a Lollard. As permission was now given to 
 bloody men to destroy in a legal manner, the sufferings 
 of the dissenters were very great. In about three 
 years one hundred and twenty Lollards were commit- 
 ted to prison, some of whom were burnt alive. 1m 
 1535, twenty-two Baptists were put to death, and in 
 1539 thirty- one were banished, and going to Holland 
 were beheaded or drowned. Nearly at the same time, 
 seven were burned. From a speech of Henry ¥111. 
 m 1545 it appears that many of his subjects went 
 under the name of Anabaptists ; and Bishop Latimer 
 in a sermon before his successor, Edward VI. mentions 
 one town in England containing more than five hun- 
 dred of these heretics. 
 
 A great change took place when Henry VIII. re- 
 nounced the authority of the Pope and became Head 
 of the Church; the fetters of popery were broken, 
 and the scriptures in the English language sanctioned. 
 Soon the Puritans arose and pushed the reformation 
 somewhat farther. But persecuting laws still exist-' 
 ed, and the ruling party seemed to have no objections 
 to enforcing them, and though protestantism was es- 
 tablished, the Baptists soon found that their ruin was 
 still intended. In 1549, a sort of Inquisition was 
 erected with the Archbishop of Canterbury at the 
 head, who were instructed to examine and search 
 after all Anabaptists, heretics &c. Two persons, it 
 is certain out of many who were apprehended, were 
 buret. One was Joan Boucher, or Joan of Kent, a 
 
( S8 ) 
 
 woman of distinction who was compelled by her Bible 
 and conscience to become a Baptist. Great exertions 
 were made to save her but in vain. The famous John 
 Rogers said to one (supposed to be Fox — author of 
 the Book of Martyrs,) who entreated for her life, that 
 burning alive was no cruel death but easy enough, to 
 which Fox replied, " Well perhaps it may so happen 
 that you yourselves shall have your hands full of this 
 mild burning," It did so happen, and Rogers was 
 the first w T ho was burned under the reign of Queen 
 Mary. 
 
 Without dwelling upon the circumstances of the 
 Baptists during this period of suffering, it may be 
 sufficient to say that, they were every where through- 
 out the kingdom persecuted and distressed. In 1612 
 Edward Wightman was burnt at Litchfield. He was 
 the last who suffered death by a direct course of law. 
 It appears therefore, that upon the Baptists has been 
 conferred the honor of leading the van and bringing 
 up the rear of the noble army of English Martyrs. 
 
 We come now to notice the formation and progress 
 of Baptist Churches as such. Ivimey, in his History, 
 produces a passage from the writings of Dr. Some, 
 which state'sthat as early as 1589, " there were several 
 Anabaptist conventicles in London and other places. 
 Some personsof these sentiments have been bred atour 
 Universities." These are supposed to have been 
 General Baptist Churches, as they founded several 
 before the Particular Baptists had any. 
 
 Crosby, who wrote a History of the English Bap- 
 
( 69) 
 
 lists, gives this account of the establishment of (Par- 
 ticular) Baptist Churches : " In the year 1633 the 
 Baptists who had hitherto been intermixed with other 
 Protestant dissenters began to separate themselves 
 and form distinct societies of their own." Concern- 
 ing the first of these, he says upon the authority of 
 William Kiffin ; there was a congregation of the In- 
 dependent persuasion in London gathered in 1616, 
 In this society there were several who were convinced 
 that baptism should not be administered to infants, 
 and desired to be dismissed to form a distinct congre- 
 gation. This permission was granted, and the church 
 constituted Sept. 12, 1633. As they looked upon the 
 baptism they had received as invalid, most or all of 
 them were baptized upon a profession of their faith. 
 Their minister was John Spilsburg. In the year 1638 
 William Kiffin, Thomas Wilson, and others, were 
 dismissed to this church. In 1639 another congre- 
 gation was formed. 
 
 As our brethren in this country were constantly 
 reproached from both pulpit and press, they put forth 
 a confession of their faith for the purpose of self vin- 
 dication. It was published about ten years after the 
 first churches were founded, and signed in the name 
 of seven congregations in London. It was put into 
 the hands of many members of Parliament, and some 
 of their greatest adversaries were constrained to ac- 
 knowledge its excellence, excepting only the articles 
 on infant baptism. 
 
 In 1646, the churches had increased to forty-six ia 
 
(70) 
 
 and about London. The Anabaptists, said Robert 
 Bailie in this year, in a work entitled, " Anabaptism 
 the true fountain of error," have lifted up their heads 
 and increased their number above all the sects in the 
 land. 
 
 In 1689, under the government of William, Prince 
 of Orange, when the Toleration Act was passed, we 
 find delegates from upwards of one hundred churches 
 in England and Wales, met in London. These were 
 not however all in the Kingdom at that time ; to them 
 must be added a large number of General Baptist 
 Churches, and some who for particular reasons did 
 not unite in this great association, 
 
 From a list of the churches made out about the year 
 1768, their number then was 217. Dr. Rippin pub- 
 lished a list in 1790 which makes the number three 
 hundred and twelve, and eight years after another, 
 giving three hundred and sixty-one* In 1832 the 
 number of churches was nine hundred and twenty- 
 six. From the Report of the English Baptist Union 
 whieh met in June 1885, we learn that there were 
 then in England and W T ales, eight hundred and two 
 associated and five hundred unassociated churches. 
 Their affairs seem prosperous, and their charities are 
 truly extensive. The report just referred to, presents 
 the brethren in the pleasing attitude of sustaining 
 their Literary and Religious institutions at an ex- 
 pense of nearly two hundred and fifty thousand dollars. 
 
 The association of General Baptists which met in 
 1834, comprised one hundred and thirteen churches, 
 
{11 ) 
 
 and eleven thousand seven hundred and sixty- three 
 members. Arrangements were made for the estab* 
 lishment of a minister's fund, a register of their trust 
 deeds, the management of the General Baptist Re- 
 pository, and for the republication of the select 
 works of Rev. Dan. Taylor. They reported favorably 
 of the state of the Academy at Wisebeach, approved 
 of the objects and principles of the Temperance So- 
 ciety, and resolved to correspond with the Conference 
 of their brethren in America. 
 
 We will now present some short accounts of the 
 sufferings of our Baptist brethren in England since 
 the time their first Churches were founded. Under 
 the government of the bigoted Archbishop Laud they 
 particularly, with dissenters in general, experienced 
 a scene of continual vexation* About 1638 many 
 ministers were imprisoned ; one Baptist by the name 
 of Brewer for fourteen years. Subsequently their 
 meetings were frequently disturbed and broken up ? 
 and many ministers fined and imprisoned* 
 
 Slanderous publications appeared against them ; 
 one by the famous Richard Baxter, whose name is 
 entitled to high respect, and who was afterwards him- 
 self violently persecuted, contained the most aston* 
 ishing accusations against the dangerous and indeco* 
 rous dippers. " My sixth argument," said he, " shall 
 be against their manner of baptizing, that is by dip- 
 ping over head. The ordinary practice (of dipping,) 
 and in cold water, as necessary, is a plain breach of 
 the sixth commandment, therefore it is no ordinance 
 
(72) 
 
 of God, but a heinous sin. And as Mr. Cradoek 
 shows in his book of gospel liberty, the magistrate 
 ought to restrain it to save the lives of his sub- 
 jects. Apoplexies, lethargies, palsies, and all other 
 comatous diseases would be promoted by it. So 
 would cephalalgies, hemicranies, phthises, debility of 
 the stomach, crudities, and almost all fevers, dysen- 
 teries, diarrhoeas, cholics, iliac passions, convulsions, 
 spasms, tremors and so on. In a word, it is good for 
 nothing, but to despatch men out of the world that are 
 burdensome, and to ranken church-yards, it' those 
 who would make it men's religion to murder them- 
 selves, and urge it upon their consciences as a duty, 
 are not to be suffered in a CommonwealtJh, then judge 
 how these Anabaptists are to be suffered. If the min- 
 ister must go into the water with the party, it will 
 certainly tend to his death, though they may escape 
 that go in but once,"* &c. &c. 
 
 " Poor man," says Mr. Booth, " he sees to be af- 
 flicted with a violent hydrophobia. For he cannot 
 think of any person being immersed in cold water, 
 but he starts, he is convulsed, he is ready to die with 
 fear. Immersion, you must know, is like Pandora's 
 box, and pregnant with a great part of those diseases 
 
 * An argument similar to this was used by Mr. Mc- 
 Calla, in his debate with Mr. Campbell on baptism. Mr. 
 C. pointed to the bench of Moderators ; one of the three 
 "was a Baptist, and another a Pedo baptist minister. The 
 first had baptized several hundreds, but weighed nearly 
 three hundred pounds, while the latter who perhaps had 
 sever immersed any, was a perfect contrast. 
 
( 73) 
 
 which Milton's Angel presented to the view Of our 
 first father. A compassionate regard therefore, to 
 the lives of his fellow creatures, compels Mr. B. to 
 solicit the aid of magistrates against this destructive 
 plunging, and to cry out in the spirit of an exclama- 
 tion once heard in the Jewish temple. Ye men of 
 Israel help ! or Baptist ministers will depopulate your 
 country. What a pity it is that, the celebrated his- 
 tory of cold bathing by Sir John Floyer, was not pub- 
 lished half a century sooner. It might perhaps, have 
 preserved this good man from a multitude of painful 
 paroxysms occasioned by the thought of immersion in 
 cold water." 
 
 In 1646 Samuel Oates, by whom many hundreds 
 were baptized, was really indicted for the murder of 
 Anne Martin, who died some weeks after her baptism; 
 but though great exertions were made against him, 
 the jury pronounced him not guilty. He was after- 
 wards, dragged out of a house and thrown into a ri- 
 ver, his persecutors boasting that they had thoroughly 
 dipped him. 
 
 After the protectorate of Cromwell when the Bap- 
 tists enjoyed a respite from trouble, Charles II. was 
 restored to the throne in 1660. His promises were 
 fair, but like those of many other kings, not sacredly 
 observed. The first who suffered under his reign was 
 the celebrated John Bunyan, author of the Pilgrim's 
 Progress, &c. a popular Baptist preacher, though he 
 followed his business as tinker. He was retained in 
 prison at Bedford twelve years ; seven of which he 
 
 G 
 
(74) 
 
 was kept so close that he could not look out of the 
 door. 
 
 In 1670, a congregation of Baptists to the amount 
 of five hundred, met for worship near Lewes, in Sus- 
 sex. They were observed, information was lodged 
 against them, and the minister and above forty hear- 
 ers were convicted. The minister was fined £20, and 
 the rest of the company five shillings each. 
 
 At the same time, a meeting was held in Bright- 
 helmston, at the house of William Beard, who was 
 fined £20. At Chillington, Nicholas Martin was con- 
 victed of having a meeting at his house, and fined 
 to the same amount. In all these cases, property to 
 the amount of double or treble that of the fine wa3 
 seized. 
 
 At Dover, the Magistrates showed their zeal against 
 the Baptists, committing to prison many who had been 
 violently taken from their meeting-house. These 
 hardships induced them to petition, but no relief was 
 afforded. By virtue of a dormant statute of the reign 
 of Elizabeth, Mr. Stephen Dagnal of Aylesbury, and 
 eleven of his people, were sentenced to be hanged. 
 Their goods were then seized and destroyed, but by 
 the intercession of Mr. Kiffin, they were pardoned 
 and set at liberty. 
 
 In Gloucestershire, the most eminent cavaliers, em- 
 bittered persecutors, rode about armed with swords 
 and pistols, ransacked their houses, and abused their 
 families in a violent manner. In the county of Wilts, 
 and diocese of Salisbury, Bishop Ward often disturbed 
 
(75) 
 
 their meetings in person, and encouraged his clergy 
 to follow his example. Informers attended their 
 meetings in disguise and levied large sums of money 
 on ministers and people. 
 
 The Church at Calne suffered much ; having been 
 often disturbed at their meeting-house, they some- 
 times met at Moses' Mill, and at others under a large 
 white-thorn bush, about two miles from town. The 
 bush has ever since been called Gospel bush ; but 
 only some small branches of it remain. 
 
 In Lincolnshire the Baptists were bitterly persecu* 
 ted. Not less than one hundred of them were im- 
 prisoned. Many by heavy fines were impoverished, 
 and others driven from home. Mr. Robert Shalder 
 was long confined in prison, and soon after died, and 
 was interred in the burying ground with his ancestors. 
 The day on which he was buried, his grave wasopen* 
 ed, the body taken out, and dragged to his former 
 residence, and there left unburied. 
 
 We cannot pursue any farther, this painful recital 
 of wrong and outrage, and suffering. We may just 
 observe that, while the Baptists suffered the greatest 
 opposition and cruelty, other dissenters had a share of 
 trial, and that all parties took gladly the spoiling of 
 their goods, and went cheerfully to prison and to death 
 for the sake of Christ. 
 
 We cannot leave this interesting country, without 
 introducing to a more general acquaintance than has 
 been enjoyed, a few of the most distinguished char- 
 acters among the Baptists. 
 
(76) 
 
 Soon after the Particular Baptists had founded se- 
 parate churches Mr. Hansard Knollis, a graduate of 
 Cambridge formed one in London, and presided over 
 it upwards of fifty years. About the same period Mr. 
 Francis Cornwell M. A. of Emanuel College embra- 
 ced Baptist sentiments and became pastor of a church 
 at Marden in Kent. Before this Mr. Benjamin Coxe, 
 a bishop's son, and a graduate of one of the Univer- 
 sities, had joined the Baptists, by which he lost all 
 the preferments he might have enjoyed. 
 
 Henry Denne, Christopher Blackwood, Daniel Dyke, 
 Francis Bampfield and others were distinguished for 
 their learning and usefulness in the reign of Charles 
 the First. 
 
 Of John Tombes B. D. even his enemies speak in 
 terms of high commendation. Dr. Wall says " of the 
 professed Anti pedo baptists, Mr. Tombes was a man 
 of the best parts in our nation, and perhaps in any 
 other." 
 
 Henry Jesse was for several years pastor of the 
 first Independent Church, but being convinced of the 
 error of infant baptism, was baptized in 1645, and 
 was a very useful minister in London for many years. 
 He began, and almost completed a new translation of 
 the Bible. 
 
 Charles Maria Duveil a man of great reputation 
 was a Jew. He united first with the ©atholie, after- 
 wards with the Episcopal, and finally with the Bap- 
 tist Church in Grace church Street, London, of which 
 he was Pastor. He was supported by many of the 
 
(77) 
 
 dignified clergy even after his change of sentiments ; 
 among whom were Drs. Stillingfleet, and Tillotson. 
 He published expositions of Mark and Luke, of the 
 Acts and the minor prophets. 
 
 John Gosnold, pastor of a church in London, was 
 eminently learned, and a very popular preacher. He 
 was esteemed and valued by men of note in the es- 
 tablished Church. Dr. Tillotson was frequently his 
 hearer. 
 
 William Kiffin was distinguished as a minister, and 
 also at the courts of Charles II. and James his suc- 
 cessor. It was currently reported that when Charles 
 wanted money he sent to Mr. Kiffin to borrow forty 
 thousand pounds ; that he pleaded in excuse he had 
 not so much, but that if ten thousand would be of any 
 service he would present it to his Majesty ; which 
 was accepted and Mr. K. afterwards said, he had saved 
 thirty thousand pounds. He had great influence at 
 court, and rendered essential service to his persecuted 
 brethren He was nominated for one of the Aldermen 
 of London, by James II. Though an honor he by no 
 means desired, he was constrained to accept it. Cros- 
 by says that four other Baptists were made aldermen 
 at the same time. 
 
 The famous Benjamin Keach, was the author of 
 the Scripture Metaphors, and other valuable works. 
 In 1664 he was prosecuted and sentenced to the pil- 
 lory. He was the author of eighteen practical works, 
 sixteen polemical, and nine poetical, besides a num- 
 ©2 
 
(IB) 
 
 ber of prefaces and recommendations for the works 
 of others. 
 
 Dr. Gill was afterwards pastor of the same church. 
 He was the author of more than sixty different works. 
 Dr. Kippin assures us that had his writings been uni- 
 formly printed in the size of the Exposition of the 
 Old and New Testament, they would have made the 
 astonishing total of ten thousand folio pages of divini* 
 ty. The title of Dr. Voluminous was given him by 
 Mr. Shrubsole. 
 
 Besides those named, there were among the skilful 
 defenders of the Baptists in England, Piggott, the 
 Stennetts, the Wallins, the Wilsons, Evans, Brine ? 
 Day, Beddome, Francis, Ryland and Gifford. 
 
 Benedict says " but few of the American Baptists 
 know that John Canne, author of the marginal refer- 
 ences in the Bible, Dr. Ash, author of a Dictionary 
 and other classical works, Thomas Wilcox, author of 
 an excellent piece entitled A diop of Honey from the 
 Rock Christ, and Winterbottom, author of the View 
 of America were of their sentiments. Miss Steele, 
 the author of those excellent hymns in our collections,* 
 was the daughter of a Baptist minister in the county 
 of Hampshire." 
 
 * Many of them are cojned into other collections, as also 
 some written by Beddome, Francis and Stennett and by 
 Rippon himself* The well known hymns commencing with 
 u Come thou fount of every blessing/' " Come humble sin- 
 ner in whose breast," and " On Jordan's stormy banks I 
 stand," were composed by Baptists. 
 
( 79 ) 
 
 To those named we may add, Pearce, Fuller ; 
 Carey, Jones, Hall, Foster the Essayist, and Hughes 
 the originater of the British and Foreign Bible So- 
 ciety, and Rippon.* There are at present in England 
 many ministers and others of the Baptist denomina- 
 tion, who have acquired considerable celebrity. 
 
 A correspondent of the Editor of the American 
 Baptist, speaking of Bristol says, " Here, for many 
 years, the excellent Ryland labored as the Christian 
 pastor and faithful tutor ; here, at his death, came 
 Robert Hall, who so happily demonstrated to the 
 world, that genius, though accustomed to drink Cas- 
 taliah dews need not shrink from a Baptism in Jor^ 
 dan ; and here still lives another Baptist, the venera- 
 ble Essayist, the glory of the land — John Foster." 
 
 The same writer says of the successor of Robert 
 Hall, (Mr. Somers,) " he is known as one of the 
 best preachers in England." He speaks also in terms 
 of high commendation of Mr» Roberts, pastor of the 
 church in King street, and favorably of Dr. Crisp^ 
 President of the Baptist College. 
 
 In the seventeenth century, several public disputes 
 were held by appointment between the Baptists and 
 Pedo baptists on the subject of baptism. Mr. Tombes, 
 Dr. Rus3ell and Mr. Jeremiah Ives, were famous dis- 
 putants on the Baptist side, and Dr. Featley, Mr. 
 Baxter, Mr. Chandler, and others for the Pedo baptists. 
 
 * Recent accounts from England mention the death of 
 Dr. Rippon, and Dr. Newman, President of the Baptist 
 College, Stepney. 
 
( 60) 
 
 There is a pleasant anecdote related of Mr. Ives, 
 which we transcribe from Benedict. He became so 
 noted, that Charles II. sent for him to dispute with a 
 Romish Priest. The debate was held in the presence 
 of the King and many others ; Ives habited as a cler- 
 gyman. " Ives pressed the priest closely, showing 
 that whatever antiquity they pretended to, their doc- 
 trine and practices could by no means be proved 
 apostolical, since they are not to be found in any 
 writings which remain of the Apostolie age. The 
 priest after much wrangling, in the end replied ; 
 " That this argument of Mr. Ives' was of as much 
 force against infant baptism, as against the doctrines 
 and ceremonies of the Church of Rome." To this 
 Mr. Ives answered, " that he readily granted what he 
 said to be true." The priest upon this broke up the 
 dispute, saying that he had been cheated, and that he 
 would proceed no further, for he came to dispute with 
 a clergyman of the established church, and it was now 
 evident that this was was an Anabaptist preacher. 
 This behaviour of the priest afforded his majesty and 
 all present not a little diversion." 
 
 There was another dispute held, between a Baptist 
 and a minister of the established church. The latter 
 insisted that the debate should be in Latin, but the 
 Baptist in English, that the audience might be edified. 
 The clergyman still persisted, and laid down his ar- 
 guments in Latin. Fortunately the Baptist was an 
 Irishman, and answered in Irish. Surprised at the 
 learning of his antagonist, the priest confessed that he 
 
(81 ) 
 
 did not understand Greek, and therefore desired" him- 
 to reply in Latin. " Well" said the Baptist, " seeing 
 you cannot dispute in Greek, I will not in Latin, let 
 us therefore dispute in English, and leave the com- 
 pany to judge." The clergyman still plead for an un- 
 known tongue and the debate was frustrated. 
 
 Some differences of opinion have also existed 
 among the Baptists themselves. Laying on of hands, 
 singing in public worship, and the terms of commu- 
 nion, have ail been subjects of controversy. The first 
 is not generally practised, the second prevails, per- 
 haps universally, and on the last there is still a dif- 
 ference in opinion and practice. The withering ef- 
 fects of what is termed open communion, have been 
 plainly seen by many and the contrary practice is 
 gain-ing ground, and we doubt not will soon become 
 universal. 
 
 The Baptists in England commenced at an early 
 period, the promotion of learning among the minis- 
 ters, and have now several academies under their con- 
 trol and supervision. That at Bristol has obtained 
 considerable celebrity. Its foundation appears te 
 h&ve been laid in 1689. The incipiency of its con- 
 stant usefulness and present greatness, may be said 
 to have existed in its very first student, Richard 
 Sampson, who was much esteemed by Sir Isaac New- 
 ton. So strong was his memory that one day when 
 the conversation turned upon depriving good men of 
 their bibles, Sir Isaac said, " they cannot possibly 
 
(82) 
 
 deprive Mr. Sampson of his, for he has it all treasured 
 up within him." 
 
 Besides these institutions the English Baptists have 
 " the Baptist Fund" for the purposes of assistingpoor 
 churches, educating pious young men, and of furnish- 
 ing ministers with books ; the " Home Missionary 
 Society" which employs about one hundred agents in 
 publishing the gospel; the " Continental Society'' 
 whose object is primarily to win souls to Christ ; the 
 " Baptist Irish Society," intended for the instruction 
 of adults and children in the Scriptures; the "For- 
 eign Missionary Society," and the " London Baptist 
 Building Fund," designed to assist poor churches in 
 erecting meeting houses. The cause of Sunday 
 Schools meets with an efficient advocacy and support ; 
 in a word, our English brethren seem as if they do 
 " expect great things," and they therefore " attempt 
 great things." May the blessing of the Great Head 
 of the Church rest upon them. 
 
 WALES. 
 
 We learn that Britain received the gospel about 
 sixty years after the ascension, and that many to avoid 
 the persecutions of the Saxons retired into Wales, 
 where they were visited by the bloody St. Austin, 
 who requested them to receive the commandments of 
 the Pope, and baptize their children. They are upon 
 
( 83) 
 
 the best grounds, believed to have been Baptists. 
 They enjoyed tranquility for a short time, and religion 
 flourished among and around them. Two large so- 
 cieties were formed, one at Bangor in the North, and 
 one at Carleon in the South, which were broken up 
 about the year 600 by the army of Saxons, sent by 
 the sanguinary Austin for that purpose. For many 
 centuries after, the history of Wales is involved in 
 great obscurity. The Welsh brethren are inclined to 
 believe that Baptist principles lived in this country 
 through all the dark ages of popery, though those who 
 maintained them did not remain in a congregated 
 state. We know that Wales has been for a long 
 time a nursery of Baptists, and that our churches, in 
 this country have from it been supplied with many 
 useful ministers. 
 
 The few particulars concerning the Welsh Baptists 
 we will here present, are taken from their History by 
 J. Davis, which work we recommend to those who 
 feel interested in the subject. 
 
 We have nothing of importance to communicate 
 respecting them from the year 63, to the year 180, 
 when Faganus andDamicanus, natives of Wales, who 
 had been converted and become ministers in Rome, 
 were sent to assist their brethren in Wales. They 
 were faithful men and remarkably successful in win- 
 ning souls to Christ. 
 
 In the same year Lucius, the Welsh King, and the 
 first monarch in the world who embraced the Chris- 
 tian religion, was baptized. Finding the means of 
 
< 84) 
 
 propagating the gospel very inadequate, he sent a 
 most earnest request to Eleutherus for assistance, so 
 that the Macedonian cry vibrated from the Welsh 
 throne at Carludd, as well as the cabin at the foot of 
 Caderidris, or Plimlimon. 
 
 About the year 300, the period of the tenth Pagan 
 persecution, the Welsh suffered considerably. The 
 number of persons, meeting-houses, and books that 
 were burnt, was very great. Dioclesian gave orders 
 to burn up every Christian, every meeting-house, and 
 every scrap of written paper belonging to the Chris- 
 tians, and no doubt many valuable and interesting 
 documents were then destroyed. 
 
 God has in a remarkable manner honored the Welsh 
 nation. Prom among them he raised up a deliverer 
 from persecution, Constantine the great. He was 
 born in the Isle of Britain, his father was a Roman, 
 his mother, a Welsh lady of the name of Ellen, the 
 daughter of Coelgodebog, Earl of Gloucester. This 
 lady was very pious, and filled the whole Roman Em- 
 pire with her benevolent acts in support of religion. 
 
 Baptism by immersion, was the unanimous senti- 
 ment and practice of the Welsh nation from the time 
 they embraced the Christian religion until after the 
 year 600, when Austin came from Rome to convert 
 the Saxons. Having succeeded in a great measure 
 in England, he tried his experiments upon the Welsh, 
 but was disappointed. At this period the Welsh 
 were intelligent Christians. Their ministers agreed 
 to meet Austin in an association held on the borders 
 
( 85 ) 
 
 of Herefordshire. He was to make these proposals* 
 the first was infant baptism ; but was immediately an- 
 swered by the Welsh that they would keep the ordi- 
 nances as they had received them from the Apostolic 
 age. Upon hearing this Austin became enraged, and 
 persuaded the Saxons to murder 1,200 of the Welsh 
 Ministers and delegates. Many more were afterwards 
 put to death because they would not adopt infant bap- 
 tism, but the leading men being now dead, King Cad- 
 walader and the majority of the people submitted to 
 popery. 
 
 " The vale of Carleon, says Davis, is our valley of 
 Piedmont, where the ordinances of the gospel have 
 been administered to this day, in their primitive mode, 
 without being adulterated by the corrupt Church 
 of Rome. No wonder that Penry, Wroth and Er« 
 bury, commonly called the first reformers of the Bap- 
 tists in Wales, should have so many followers at once, 
 when we consider that the field of their labors was 
 the vale of Carleon and its vicinity. Had they never 
 bowed the knee to the Baal of Rome, it is probable 
 we should never have heard of their names; but as they 
 were great men, and left the establishment and join- 
 ed the poor Baptists, their names are handed down to 
 posterity by both friends and foes. 
 
 The vale of Olchon, also, is situated between moun- 
 tains and almost inaccessible. How many hundred 
 years it had been inhabited by Baptists before Erbury 
 visited it, we cannot tell. It is a fact that cannot be con- 
 troverted, that there were Baptists here at the com- 
 ii 
 
(86) 
 
 oseneement of the Reformation* Whence came these 
 Baptists? At the time of the Reformation in the reign of 
 Charles I. they had a minister named Howell Vaughan, 
 differing from Erbury and others, who had not reform- 
 ed to the extent considered necessary by the Olchon 
 Baptists. This was not however to be wondered at, 
 as they had dissented from the Church of England and 
 probably retained some of the errors, while the moun- 
 tain Baptists had never belonged to the establishment 
 The reformers were for mixed communion, but the 
 Olchon brethren received no such practice. In short 
 these were plain, strict, Apostolical Baptists, who 
 would have order and not confusion, with the Word 
 of God for their only rule. They were truly a separate 
 people, maintaining the order of the New Testament, 
 from the year 63 to the present time. 
 
 Wales has produced a number of great men, whose 
 history we would gladly give did our limits permit, 
 but as they do not, we again refer our readers to the 
 History of the Welsh Baptists, and merely name a 
 few. Walter Brute was cotemporary with Wiekliff, 
 shortly after, David Black and Dr. John Kent, dis- 
 tinguished themselves as steady and successful refor- 
 mers. In the year 1586 John ab Henry, an Episcopa- 
 lian minister of liberal education, dissented from the 
 church and became an eminent Baptist. In 1620 
 Erbury and Wroth dissented from the establishment. 
 Vavasor Powell left the Church in 1636, and became 
 one of the most zealous and useful preachers among 
 the Baptists. Many others at various periods of time 
 
(87 ) 
 
 followed the example of these worthies, and chose to 
 suffer affliction with the Baptists for Christ's sake. 
 
 Persecutions of the mostcruelkind have been borne 
 at different times by our Welsh brethren with chris- 
 tian fortitude and patience. They are now entitled 
 to the privileges of dissenters, and are enjoying much 
 prosperity. The Churches are following under able 
 and zealous ministers. The number of Churches and 
 members will be given in our summary. g 
 
 IRELAND. 
 
 This catholie country has never contained many 
 Baptists, though a few respectable churches have ex- 
 isted in it for nearly two hundred years. The first were 
 founded probably, about the year 1650, as it appears 
 by a letter from Ireland in 1653, there were then 
 ten churches. The Baptists appear to have flourish- 
 ed during the existence of the Commonwealth, but, 
 on the restoration of the persecuting Charles II. were 
 exceedingly troubled and reduced. They are at pre- 
 sent in circumstances of promised prosperity. The 
 Baptist Irish Society in England will n© doubt accomp- 
 plish much. Rev. Stephen Davis agent of the Socie- 
 ty visited this country in 1833 and obtained consider- 
 able aid towards its funds. Nearly ten thousand child- 
 ren, and seven or eight hundred adults, are taught 
 the word of life by about fifty readers employed wholly, 
 
( 88 ) 
 
 or on the Lord's day alone. Six English ministers su- 
 perintend the operations and preach the gospel in ex- 
 tensive districts. 
 
 Ireland has produced a number of great men. It 
 gave birth to a famous Baptist, the champion of non 
 conformity, Thomas Delaune, who spoke what has 
 been styled, an " immortal plea for the non conform- 
 ists." 
 
 SCOTLAND. 
 
 It was long thought that there was no Society of 
 Baptists in Scotland before the year 1765, but this 
 was a mistake, as was ascertained by the discovery of 
 a book, entitled " A Confession of the several con- 
 gregations or churches of Christ in London, which are 
 commonly (though unjustly) called Anabaptists, pub- 
 lished for the vindication of the truth &c. Printed at 
 Leith 1653." To this there is a preface by some 
 Baptists at Leith and Edinburgh, declaring their 
 agreement in faith and order with the Churches in 
 London. Of whom this church was composed or its 
 members is not known. It has been supposed to ex- 
 ist until the restoration, when it was dispersed; but 
 be that as it may, there is no trace of any Baptist 
 church for more than one hundred years from that 
 period. 
 
 It was not till 1765 that the Baptists made a public 
 
( 89 ) 
 
 appearance in that country, though their first use may 
 be traced to a little earlier period. In 1763 Robert 
 Carmichael and Archibald M'Lean, conversing to- 
 gether upon the subject of infant baptism, for which 
 they were at a loss to find scriptural grounds, agreed 
 to consult the scriptures and communicate to each 
 other the result. As is very frequently the case, both 
 were led to renounce the sentiment. The first had 
 been pastor of an Independent Society in Edinburgh 
 but with seven others had separated from that society 
 before he became a Baptist. To receive baptism in 
 a regular way, Mr. Carmichael went to London, and 
 Was baptized by Dr. Gill, and returning to Edinburg 
 administered that ordinance to five of the seven per- 
 sons mentioned before, among whom was Robert 
 Walker, a surgeon .Mr. M'Lean was not baptized for 
 some weeks after. While at Edinburg he was solici- 
 ted to write an answer to Mr. Glass ' dissertation on 
 Infant Baptism, which he did in the spring following. 
 A publication of this nature being new in Scotland, 
 awakened serious attention to the subject, Mr. 
 M'Lean removed shortly after from Glasgow to Ed« 
 inburg, and was chosen Colleague to Mr. Carmi- 
 chael. Soon after this the church increased consi- 
 derably. In 1769 Mr. C. left Edinburg and settled at 
 Dundee. About the same time, Dr. Walker was chosen 
 joint elder with Mr. M'Lean at Edinburg. In the 
 same year, several persons came from Glasgow and 
 were baptized. In 1770 a small society arose at Mon- 
 trose. From this time Baptist sentiments extended 
 and societies were formed in different places. 
 h2 
 
( 90) 
 
 In Scotland many Pedo baptist ministers have es- 
 poused the Baptist cause, so that the interest of th@ 
 denomination has become more prosperous. The 
 converts have been mor« from the Independent con- 
 nexion than the fast bound Kirk. Among those who 
 have embraced Baptist sentiments, are men of distinc- 
 tion for talents and wealth, and whose influence is 
 very sensibly felt. 
 
 The Independents and Baptists are nearly related. 
 Their views of Chuieh goverment are alike ; in doc- 
 trine they generally agree, and it is only for an Inde- 
 pendent to go into the water and he becomes a Bap- 
 tist at once. The Churches of the Independents have 
 always been nurseries for the Baptists. We may 
 therefore confidently anticipate a still greater preva- 
 lence of our principles in the Scottish realm, and at 
 no very remote period a very general adoption. 
 
 We have thus glanced at the Baptists in foreign 
 countries, and have found their history full of interest. 
 We regret that more extensive information is not af- 
 forded us, and also that more of that in our possession 
 could not be given in this work. We sincerely hope 
 that the Baptists will endeavor to become more gen- 
 erally acquainted with the rise and progress of the 
 denomination in other countries as well as our own, 
 ami if this little work will in any degree tend to such 
 a result, the author will have accomplished one par- 
 ticular object in presenting it to his brethren. 
 
(91 ) 
 
 CHAPTER IV. 
 
 The discovery and settlement of America, with its- 
 continuous history are most deeply interesting sub- 
 jects, and especially so in respect to their religious 
 aspect. We are of those who believe that it is the 
 religion of a country which gives to its history, either 
 its glory or shame. This will be illustrated in our 
 " glance at the Baptists " in this country, identified 
 as their history is with the most important events in 
 the records of the nation in its early days. Suffice it 
 here to say that the name of Roger Williams, and that 
 of his persecutors, form a striking contrast of glory and 
 reproach, the principles of one being the admiration, 
 and those of the others, the abhorrence of all. Nor let 
 the reader be surprised if we here assert that, upon 
 the prevalence of pure Baptist principles depends tho 
 stability and glory of our government. When we 
 come to treat upon those principles we believe w* 
 will make good the assertion. 
 
(92) 
 
 A GENEBAL VIEW OF THE AMERICAN BAPTISTS. 
 
 The discoverer of America was Christopher Colum- 
 bus, a Native of Genoa, engaged in the service of 
 Spain. It was in October 1492, that the " new world ? 5 
 burst upon the delighted vision of this bold adven- 
 turer, and brought him in humble prostration before 
 his God to express his gratitude for the long sought 
 favor. 
 
 The success of Columbus inspired the Spanish, 
 French and English with a strong desire, to promote 
 discoveries, and extend their dominious. The views 
 of the Spanish seem to have been principally confined 
 to the rich mines of South America. Various expe- 
 ditions were fitted out by each nation, attended in 
 some cases with disastrous results to the parties them- 
 selves, though perhaps in all with profit to the govern- 
 ments by which they were supported. Temporary 
 settlements only were effected until 1608, when that 
 ©t the French in Canada became permanent. The 
 first permanent settlement of the English, was in Vir- 
 ginia by Lord De la War in 1610, from which period 
 we proc^sd to our subject. 
 
 Most of the original settlers of America were men 
 who sought temporal advantages merely, while there 
 were some in process of time swayed by religious 
 motives* A large portion had been residents of Eng- 
 
( 93 ) 
 
 land, and were for the most part attached to the Epis 
 copal Church, yet among them were dissenters of <\i( 
 ferent names. A (ew Baptists no doubt came intc 
 the country soon after settlements were made, al- 
 though as we shall see, there were no organized church 
 until 1639. 
 
 Establishments of religion were founded at the first 
 in some of the colonies, but none carried their acts of in^ 
 tolerance to any extent except those of Virginia, Mas- 
 sachusetts and Connecticut. The Episcopal church 
 was established in the Carolinas,but had not the spirit 
 or power of carrying persecution to any great extent. 
 Mr. Benedict says he is" inclined to think that, Epis- 
 copacy was for a time the established religion of New 
 York, as a Mr. Wichenden of Providence Rhode Is- 
 land was imprisoned there four months for preaching 
 sometime before 1669 ; and in the year 1728 the Bap- 
 tist meeting-house then newly built, was licensed and 
 entered as the toleration act required. These things 
 scent of Babylon, and indicate an ecclesiastical es- 
 tablishment." 
 
 Maryland was founded by Roman Catholics,, who 
 were there always tolerant and mild. Rhode Island 
 has from first to last maintained liberty of conscience 
 in the strictest sense, without any qualification. * 
 
 * Without particularly intending it, I have placed these 
 states in close connection, and in doing sol am reminded 
 of the contention that has existed in regard to their claims 
 to the honor of first establishing religipus liberty. I aiji 
 also reminded of an incident involving this dispute in which. 
 
( M ) 
 
 Pennsylvania was founded by Friends, (or Quak- 
 ers,) who like the Baptists of Rhode Island were op- 
 posed to any establishment of religion by law. New 
 Hampshire and Vermont, have done but little in the 
 business of persecution, the New States have done 
 nothing in this unrighteous labor* 
 
 In Massachusetts and Connecticut, ecclesiastical 
 establishments were more firmly planted than in any 
 ether portion of our country, as will be seen in the 
 history of our brethren in these states. In Virginia 
 persecution raged at times with violence, but itseema 
 to have been carried on chiefly by unprincipled pro- 
 fessors whose main object was the disturbance of re- 
 ligious meetings. 
 
 The capital mistake of the Congregationalists, of 
 New England, consisted in regarding the laws of 
 
 I bore a part. The assertion was publicly made by me 
 whilst residing in Harrisburg, that Roger Williams was 
 the first Legislator who proclaimed the doctrine of liberty 
 of conscience in matters of religion. Some Catholics were 
 on that evening observed in our place of worship. Early 
 next morning T received a note from a distinguished Priest 
 then'in town, requesting an interview, and permission to see 
 my library, to ascertain my authority for the assertion, as 
 he had said on the afternoon of the Sa'obath that the Catho- 
 lics of Maryland had set the example of religions tolera- 
 tion. I refered to Goodrich, he to Grimshaw. In short the 
 controversy between us was altogether upon the meaning 
 of the terms, liberty and toleration. The dates of the 
 charters were not matters of dispute, that of Maryland be- 
 ing unquestionably a few years earlier than that of Rhode 
 Island. This subject wiil be noticed in the Biography of 
 R, Willams, in this work. 
 
{ 95) 
 
 Moses as their rule and blending the Jewish and 
 Christian dispensation together. From this source in 
 fact, have arisen all the evils which have agitated and 
 distracted the Christian world, and stained its annals 
 with blood. 
 
 While the fathers of New England were certainly 
 men of understanding, some of their Legislative acts 
 and ecclesiastical proceedings were extremely absurd 
 and ridiculous. In 1638, the Massachusetts assembly 
 passed a law that, " Whosoever shall stand excom- 
 municated for the space of six months, without la- 
 boring what in him or her lieth to be. restored, such 
 shall be presented to the Court of Assistants, and 
 then proceeded with by fine, imprisonment, banish- 
 ment, ©r further for the good behavior, as their con- 
 tempt and obstinacy upon full hearing shall deserve. 5$ 
 
 In 1656, a great dispute arose upon the question of 
 the baptism of children whose parents were not im- 
 mediate members of the church. Twenty one ques- 
 tions were sent by the Connecticut people to those of 
 Massachusetts respecting it; an ecclesiastical assem- 
 bly was called which sat fifteen days, to deliberate 
 upon this very weighty matter. The dispute not set- 
 tled by them, existed for some years and divided some 
 churches. One party contended that, if such parents 
 would own the. Covenant their parents made for 
 them when they were initiated into the churchy they 
 should have the privilege of getting their children 
 baptized. In this way originated what is called the 
 half way covenant. While the dispute was carried on, 
 
( 96 ) 
 
 some found a way to remove the difficulty by having 
 the children baptized on their grand parents' account; 
 but in such case others said they must take charge of 
 their education. These were frivolous controversies 
 arising not from want of ability in those concerned, 
 but from the absurdity of the principles they had 
 adopted. 
 
 Ministers in New England were at first voluntarily 
 supported, but in 1638 a law was made, compelling 
 their support by assessment and distress to be levied 
 by the proper officers. This was the beginning of the 
 iniquitous policy which caused the Baptists so much 
 vexation and suffering. 
 
 The first Church of the Baptist denomination in 
 America was founded by the illustrious Roger Wil- 
 ham3, at Providence, R. I. in 1639; the second, at 
 New r port in 1644, by Dr. John Clar-ke, the third in the 
 same town in 1656, the fourth in Swansea, Massachu- 
 setts in 1663 by John Miles, and the First Boston in 
 1665, founded by Thomas Gould, was the fifth. In 
 forty years from the last date there were twelve others 
 constituted, making in almost a hundred years after 
 the settlement of America, only seventeen Baptist 
 churches tobefound in it, 
 
 Mr. Benedict commences the same epoch or gen- 
 eral division of his history in 1707, the date of the 
 constitution of the last of the twelve churches men- 
 tioned above. In this year the Philadelphia Associa- 
 tion was founded with five churches ; it is the oldest 
 in the United States. Its history would furnish mat- 
 
(97) 
 
 tef of interest sufficient for a large volume. Prom 
 1707 till 1740, about twenty new Churches were rais- 
 ed up in different parts of the United States. 
 
 In 1740 a powerful work of grace began in New 
 England, and prevailed also in some other parts, un- 
 der the ministry of the famous Whitefield, and called 
 by way of derision the New Light Stir. The work 
 began among the Fedo baptists, and where they op- 
 posed it, separation ensued. The separates as they 
 were termed, took the Bible for their guide and of 
 course Baptist principles advanced. Pedo baptists 
 wete seen persecuting their brethren for being too 
 religious. The Clergy of Connecticut detirmined 
 that the New Light Stir was not according to law, and 
 therefore stimulated their rulers to attempt its regula- 
 tion by law. 
 
 As before observed, the New Light doctrines tend- 
 ed to Baptist principles, and those who followed them 
 were led to embrace believer's Baptism. Many Bap- 
 tist Churches arose out of the separate societies, and 
 the late venerable Backus, # Hastings, and a number 
 of other Baptist Ministers were at first of their con- 
 nexion. 
 
 Towards the conclusion of the revolution extensive 
 revivals of religion were enjoyed in different parts of 
 the country, and the Baptists increased. According 
 
 "* Mr. Backus wrote a history of the Baptists. Bancroft 
 in .his Mstory of the United States says of him '« he de- 
 serves more reputation than he has had. " 
 
 I 
 
( 98 ) 
 
 to Backus, there were in 1780 not less than two thou- 
 sand persons baptized in the New England states 
 alone. In ten years, beginning with 1780 and end- 
 ing with 1789, there were over two hundred churches 
 organized in the United States. 
 
 In 1780 John Asplund published his first Register* 
 He had travelled in eighteen months, about seven 
 thousand miles, chiefly on foot, to collect materials 
 for the work, from which we learn that there were 
 then in the States and Territories, eight hundred and 
 sixty-eight churches, one thousand one hundred and 
 thirty-two ministers, and sixty-four thousand ninQ 
 hundred and seventy-five members. In 1794 he pub- 
 lished a second Register, by which it appears that 
 the number of churches had considerably increased. 
 
 Since the termination of the War, not many of our 
 brethren have suffered for their religious opinions. In 
 Connecticut and Massachusetts however, they have 
 since been subjected to the mortifying requisition of 
 furnishing certificates of membership to exempt them 
 from taxation and distress. The law of Massachusetts 
 was made in 1811. 
 
 Out of the New Light Stir arose many churches, 
 which adopted open communion, but very few of these 
 remain ; some were torn to pieces by the embarrass- 
 ing policy, and others commune with baptized belie- 
 vers only. 
 
 Baptist views of the ordinance of baptism have 
 spread rapidly in the United States, within twenty 
 ytars, and many of other denominations have conde- 
 
( 99 ) 
 
 seended, or been obliged to go into the water with 
 those who would not be satisfied with any thing short 
 of immersion. But within a few years we have been 
 subjected to painful divisions, especially in the wes- 
 tern states by the sentiments of Alexander Campbell. 
 He is a resident of Brooke County, Virginia, a man of 
 fine talents and education and of pleasing address, 
 and has on these accounts insinuated himself into the 
 esteem of many of the churches and spread over them 
 his plausible errors. The errors with which he is 
 charged are, an undue stress upon baptism, and a de- 
 nial of the necessity of the spirit in regeneration and 
 faith ; in fact, he has come out with denunciations of 
 the Baptist community so sweeping as to reach nearly 
 all their sentiments, and to make them appear if not 
 wholly wrong, altogether deficient. But the Baptists 
 have endured so many trials, that they need only to 
 stand upright in their confidence in their Master and 
 <go on to prosper. 
 
 On the whole it appears, that the ordinances of the 
 Lord's appointment are returning to their original 
 purity. Many have laid aside infant sprinkling as a 
 useless ceremony and tacitly acknowledge believers 
 as the only proper subjects of baptism, and that im- 
 mersion is the scriptural mode, who have not espous- 
 ed the Baptist cause, and many of both ministers and 
 members of all the Pedo baptist churches are every 
 year uniting openly with us. 
 
 Benedict's History was brought up to about the 
 close of the year 1812, when the number of Baptists 
 
( 100 ) 
 
 in the United States, had swelled to about one hun- 
 dred and ninety thousand ; with nearly two thousand 
 five hundred churches. According to Allen's Regis- 
 ter, the number in 1832 was three hundred and ele- 
 ven associations,, five thousand five hundred and thir- 
 teen churches, forty-two thousand five hundred and 
 seventeen baptized, four hundred nine thousand six 
 hundred and fifty-eight total of members. The re- 
 turns for 1835 will be given at the end of this volume. 
 The various benevolent institutions of religion and 
 morality, have always to some extent enjoyed the pa- 
 tronage of the American Baptists. They are now 
 more generally and more heartily than ever engaged 
 in works of faith and labors of love. They have as 
 far as possible, co-operated with their Pedo baptist 
 brethren, and the funds of the several Unions have 
 realized a handsome enlargement by their contribu- 
 tions ; but whilst we hope they will continue to do 
 good wherever they can, it seems now necessary that 
 their great number and vast resources, constitute cir- 
 cumstances which make a loud appeal in favor of di- 
 recting the energies of the denomination to its own 
 immediate interests. The great number of Sunday 
 Schools, the recent decision of the American Bible 
 Society not to aid in the circulation of our translations 
 in heathen lands, together with our enlarged and en- 
 larging Missionary operations, and the call for books 
 made by the members of the churches and their nu- 
 merous adherents, seem not only to justify, but de- 
 
( ioi ) 
 
 mand our decisive and unanimous action, and it is 
 hoped that this year will not pass away without it. 
 
 CHAPTER V. 
 
 This Chapter will be devoted to a more particular 
 account of the Baptists in each state. It must how- 
 ever be very short, or our limits will be far exceeded. 
 Nova Scotia, New Brunswick, and Canada, (though 
 belonging to the British Crown) as their religious his- 
 tory is interwoven with that of the states, will be no- 
 ticed with them. 
 
 JfOVA SCOTIA AWD NEW BRUNSWICK. 
 
 At the close of the French war, many families 
 emigrated from New England to these provinces. 
 Among these emigrants were some Baptists, and from 
 that period there have been some of the denomination 
 found in them. 
 
 The first church was formed in Massachusetts , 
 April, 1763 of thirteen persons, who went in a body 
 i2 
 
( 102) 
 
 to Sackville, New Brunswick, where they remained 
 about eight years, during which time the church in- 
 creased to about sixty members. The original foun- 
 ders returned in 1771 to Massachusetts, and soon after 
 the church was dissolved. Another was however 
 raised up in 1800. 
 
 In 1776 and a few succeeding years, there were 
 extensive revivals of religion in Nova Scotia promoted 
 chiefly by Henry Allen, aCongregationalist. By his 
 zealous labors with those of his associates, many Con- 
 gregationalist Churches were formed ; many, if not 
 most of them have given place to Baptist Churches. 
 Mixed communion was long practiced, but a reforma- 
 tion has been effected in this matter, and after a trial of 
 the liberal plan the churches have adopted restricted 
 communion. 
 
 The Baptist interest is now in a flourishing condi- 
 tion, as will appear from the following sketch. In 
 1811 there were in the two provinces one association, 
 nineteen churches, thirteen ministers, and one thou- 
 sand two hundred and thirty members. From Allen's 
 Register, Summary view we learn that in 1832 * 
 there were two associations, seventy-five churches, 
 forty-six ministers, and five thousand one hundred 
 and ninety members. The brethren support a Mis- 
 sionary Magazine, and are united happily in Christian 
 enterprise. The Nova Scotia association had at one 
 
 * The New Brunswick associational returns were for 
 1831. If received in time the returns from both will be 
 given at the close of this volume. 
 
( 103 ) 
 
 time constituted itself, a " Society for the promotion 
 of Domestic Missions," but has more recently resolv- 
 ed itself into a Society for advancing both Domestic 
 and Foreign Missions, under a new Constitution. 
 
 MAINE, 
 
 A small church was formed on Piscataqua river, in 
 the South West part of the district in 1682, which by 
 the persecutions of its enemies and the removal of its 
 members to other places, was soon broken up. We 
 know no more of the Baptists here after this, until 
 about 1767 when there was a revival of religion in 
 Berwick, and a considerable number were baptized 
 and formed into a church. The next church consti- 
 tuted was at Gorham. In 1784 and 1785 the princi- 
 ples of the Baptists spread through the District, and 
 a number of churches were formed. In 1812 accord- 
 ing to Benedict there were three associations, more 
 than one hundred and twenty churches, and upwards 
 of six thousand members. In 1832 the numbers had 
 reached, nine associations, two hundred and twenty- 
 two churches and fifteen thousand members. 
 
 In 1805, Mr. Merrill pastor of a Congregational 
 church in Sedgwick embraced the doctrine of belie- 
 ver's baptism, and preached seven sermons in defence 
 of it, which have passed through many editions and 
 obtained extensive circulation. Mr. M. and wife and 
 
( 104 ) 
 
 others of his church, to the number of sixty-six were 
 buried in baptism, May 13, 1805. Nineteen more 
 were baptized the next day, and the Congregational 
 church continued to repair to the water until about 
 one hundred and twenty submitted to the ordinance. 
 Unusual sensations were thereby produced : many 
 wondered and reproached, and a spirited controversy 
 was carried on for some time. 
 
 The church at Portland was originated in a manner 
 somewhat singular. In 1796 five or six persons were 
 hopefully converted, and became zealously engaged 
 in religious pursuits. Not satisfied with the preach- 
 ing they usually attended they went over to Cape 
 Elizabeth, where they were comforted by the minis- 
 try of Mr. Clarke, a Congregationalist. Mr. Clarke 
 soon after died and Mr. Titcomb, (one of the inquir- 
 ers,) opened his house for meetings. Here they read 
 sermons, prayed and sung. They next proceeded to 
 read the scriptures only, and expound them as they 
 were able. They had no thoughts of becoming bap- 
 tists, nor was the subject of baptism any part of their 
 study. But the Bible made them baptists. Thischurch 
 in 1882 contained two hundred and seventy members* 
 The brethren in Maine are united in a State Con- 
 vention, and pretty generally support the institutions 
 of the times, and are now enjoying extensive revivals 
 «f religion. 
 
( 105 ) 
 
 NEW HAMPSHIRE. 
 
 The first church in this state was gathered in 1751% 
 and existed alone until 1770, from which time till 
 1779 nine others arose* They then began to multi- 
 ply, so that nine more were constituted in 1780. 
 
 This increase aroused the resentment of some of 
 the neighboring clergy to such a degree, that a letter 
 from one of them appeared the next year in one of 
 the Boston papers, containing the following clause ; 
 "Alas! the consequence of the prevalence of this 
 sect ! They cause divisions every where. In the state 
 of New Hampshire where there are many new towns 
 and infant settlements, if this sect gets footing among 
 them they hinder and are likely to hinder, their set- 
 tling and supporting learned, pious, and orthodox 
 ministers ; and the poor inhabitants of those towns 
 must live who knows how long ! without the ministry 
 of the gospel and gospel ordinances. " This slander- 
 ous epistle was harmless, and Baptist sentiments 
 continued to prevail so that by the year 1795, there 
 were within the bounds of the state, forty-one churches 
 with two thousand five hundred and sixty-two com- 
 municants. In 1832, there were ninety churches, 
 and six thousand five hundred members. 
 
 The Baptists never suffered much religious oppres- 
 sion in this state, nor were they harrassed with min- 
 
( 106 ) 
 
 isterial taxes, though in a few instances they hava 
 been obliged to lodge certificates or make some for- 
 mal declaration of their faith to avoid parish rates. 
 At present they enjoy all they have ever asked, that 
 is, to be Itt alone. 
 
 VERMONT. 
 
 In 1783 a Baptist church was gathered :n Shafts- 
 bury, and in 1773 another at Pownal. In the former 
 place there was a second church formed in 1780, a 
 third in 1781, and a fourth in 1788 which have enjoy- 
 ed the greatest prosperity. In one season of refresh- 
 ment about one hundred and fifty persons were bap- 
 tized. 
 
 The church at Pownal prospered greatly under the 
 ministry of a Mr. Caleb Nichols, who commenced his 
 ministry with them in 1788. He finished his course 
 in 1804. 
 
 The associations and churches in this state, have 
 been at different times engaged in discussing the sub- 
 ject of Masonry. In 1803 the Saratoga association 
 made a report by a committee on the question of to- J 
 lerating members who united with Masonic Societies, 
 the purport of which was that, as brethren did not 
 pretend they were bound in conscience by any rule 
 in the word of God to form any such connections, 
 when they knew it caused grief in some, they gave 
 
( 107 ) 
 
 sufficient reason for others to conclude that they elk! 
 not follow after the things that make for peace &c« 
 and of course if they persisted in such a course they 
 ought to be rejected from fellowship. Yet they did 
 not wish to have their correspondence with sister 
 associations interrupted ; at the same time they flat- 
 tered themselves with the hope that no delegates 
 would be sent to them who maintained a connection 
 with Masonic Lodges, 
 
 There were until 1807, some statutes of a religious 
 nature in the government of this state, which em- 
 barrassed the Baptists in a few instances. Through 
 the exertions of Aaron Leland and Ezra Butler, both 
 Baptist ministers, the former Speaker of the lower 
 house, and the latter an active member of the Senate^ 
 a law was passed in that year giving religious free- 
 dom to all. 
 
 By Benedict's table it appears there were in 181t, 
 one hundred and twenty-four churches with nine 
 thousand two hundred members. In 1832, there were 
 one hundred and twenty-five churches and ten thou- 
 sand five hundred and twenty-five members. 
 
 This small increase arises from the fact that the 
 Baptists in Vermont did nothing for themselves for 
 some years prior to 1831, and were losing ground. 
 They then put forth more exertion, and in one year 
 there were not less than two thousand persons bap- 
 tized. A minister there says, "We are now going 
 up to possess the interesting portions of land hitherto 
 
( 108 ) 
 
 unoccupied by our people." Much of this efficiency 
 is owing to the circulation of a religious paper among 
 them, entitled the " Vermont Telegraph- " 
 
 MASSACHUSETTS. 
 
 From the first settlement of this state, there ap* 
 pears to have been some Baptists (or persons tinc- 
 tured with Anabaptistical errors as the phraseology 
 of those times runs) residing in it. It was asserted 
 by Doctor Mather, that "'some of the first planters in 
 New England were Baptists." Roger Williams was 
 not a Baptist practically while in this state, but he 
 here began his heretical career. It was feared at 
 Plymouth, "that he would run the same course of 
 rigid separation and Anabaptistry which Mr. Jobn 
 Smith, of Amsterdam had done." After he went to 
 Salem it is said that, " in one year's time he filled 
 that place with principles of rigid separation tending 
 to Anabaptism." 
 
 It has always been found that the principles of the 
 reformation when carried to their legitimate conse- 
 quences, will endanger infant baptism. " Bishop 
 Sanderson says, that Archbishop Whitgift, and the 
 learned Hooker, men of great judgment, and famous 
 in their times, did long since foresee and declare their 
 fear that if ever Puritanism should prevail among us, 
 it would soon draw in Anabaptism after it." The 
 
( 109 ) 
 
 Archbishop and Mr. Hooker were right in their eon* 
 jectures, and the first settlers of New England wer© 
 aware of it, and therefore took all the care they could 
 to arrest the progress of such a heresy, and though 
 the means they adopted were highly censurable, they 
 were attended with too much success. It was a long 
 titr^e before the Baptists could gain much ground, 
 though it is probable they would have succeeded 
 sooner here, had not Rhode Island offered them a 
 resting place so congenial with their views and feel- 
 ings. 
 
 There was an attempt made, it seems, to form a 
 Baptist Church at Weymouth in 1639, which was 
 frustrated. The principal promoters were all arraigned 
 before the court and fined. The court, having dis- 
 persed these heretics, " thought fit to set apart a day 
 of humiliation, to seek the face of God," &c. 
 
 In 1640, Mr. Charles Chauncey came over to this 
 country ; he was an advocate for dipping, but regard- 
 ed infants as proper subjects of baptism. He was 
 esteemed a great scholar and a godly man. This man 
 gave the good people much troubl 3 ; they feared he 
 might annihilate their practice ef baptism, and there- 
 fore threw in his way such obstacles as wouid occa- 
 sion him trouble. They proposed that the minister 
 with whom he was to be associated, should do all the 
 sprinkling, so that he might not be obliged to admin- 
 ister the rite only in his own way ; but with thia 
 proposal he would not agree. Ho removed from 
 
( no } 
 
 Plymouth to Scituate, where he was settled many 
 years. 
 
 In the same year, a lady of considerable distinction, 
 called by Governor Winthrop the lady Moody, " was 
 taken with the error of denying baptism to infants. 
 &he belonged to the church in Salem, and was dealt 
 with by many of the elders and others, but persisting in 
 her views and fearing serious consequences, she re* 
 moved to Long Island. Many others of the same 
 mind removed there also. A more particular account 
 of the persecutions carried on against the Baptists in 
 this state, is reserved for the Chapter devoted to the 
 subject of persecution. 
 
 The first church formed in Massachusetts wae 
 at Swansea, by John Miles, who came from Wales, 
 where he had founded a church in 1649, in a place 
 of the same name. He continued pastor of the 
 church until his death in 1683, and was esteemed an 
 excellent and useful man. 
 
 Two years after this church was formed, the first 
 in Boston was begun, and in 1685, there was one com- 
 menced at Dartmouth ; but so slowly did the Baptist 
 interest progress, that in a century after the church 
 in Swansea was organized, there were but eighteen 
 churches in the state, that were permanent. After 
 the War, which broke some of the bands of oppres- 
 pression, that interest revived and many new churches 
 arose, so that by 1784. there were sixty .four churches, 
 and during the succeeding ten years, twenty more 
 were added to the number. In 1813, there were four 
 
( ill ) 
 
 associations, ninety-four churches, and eight thousand 
 five hundred and forty-two members; in 1832 there 
 were ten associations, one hundred and eighty. nine 
 churches, and twenty thousand two hundred members* 
 The Massachusetts brethren are very actively en- 
 gaged in all laudable efforts to promote the Kingdom 
 of Christ both at home and abroad. They have a 
 Sabhath School Union well supported. 
 
 EHODE ISLAND. 
 
 Rhode Island is the smallest state in the Union 3 its 
 greatest length being forty-seven miles, its greatest 
 breadth thirty-seven. Roger Williams was its founder. 
 He was banished from Massachusetts ia the inclem- 
 ent month of January, 1636. The soil he considered 
 as the property of the Indians, and therefore took es- 
 pecial care that no part of it should be occupied until 
 it was fairly purchased. In these principles he pre- 
 ceded William Penn more than forty years. 
 
 Among the savages, he found the favor that had 
 been denied him by Christians, and many of his 
 friends soon followed him to his beloved Patmos. He 
 gained the confidence and friendship of two Narra- 
 ganset princes, of whom he made the purchase of his 
 territory. Acquiring very soon a knowledge of the In- 
 dian language, he was able to carry on the busin 
 trade and negociation, and succeeded in obtaimi 
 
( 112) 
 
 influence over the savage tribes which enabled him to 
 soothe their irritations, and break up their confedera- 
 cies against the English. The very first exercise of 
 this influence was in favor of those who had cruelly 
 banished him. "It was not price or money," says 
 Mr. Williams, " that could have purchased Rhode Is- 
 land, but 'twas obtained by love. "* In another p} &e 
 he says, "The Indians were very shy and jealous of 
 selling the lands to any, and chose rather to make a 
 grant of them to such as they affected; bui at the 
 same time, expected such gratuities and rewards, as 
 made an Indian gift oftentimes a very dear bargain. " 
 
 The first deed which he obtained of his lands, or at 
 least the first now extant, bears date two years after his 
 settlement at Providence. It is signed by the two 
 Sachems of the tribe, Canonicus an<l his nephew 
 Miantinomo, and may properly be presented here. 
 The proper names will be given as they occur in Bene- 
 dict's History, and in Knowles' memoirs of Roger 
 Williams; the latter, being the more modern ortho- 
 graphy. 
 
 " At Nanhiggansick, (Narraganset,) the 24 of the 
 first month, commonly called March, in the second 
 year of our plantation, or planting at Mooshausick, 
 (Moshassuck,) or Providence ; Memorandum, that 
 We, Caunannicus, (Canonicus, ) and Miantinomu, 
 (Miantinomo,) the two chief sachems, of Nanhiggan- 
 
 * Mr. Williams mentions Sir Henry Vane with grate- 
 ful feelings, as an efficient instrument in obtaining the land 
 from the Indians, and the Charter for the Colony. 
 
( 113 ) 
 
 sick, having two years since sold unto Roger Wil- 
 liams the lands and meadows upon the two fresh ri- 
 vers called Mooshausick and Wanaskatucket, (Wanas- 
 quatucket,) do now by these presents, establish and 
 confirm the bounds of these lands from the rivers and 
 fields of Pautuckett, (Pawtucket,) the great hill of 
 Neotereonkenitt, (Notaquoncanot,) on the north west, 
 and ^XV.wfl of Mashapauge on the west. As also, 
 in consideration of the many kindnesses and services 
 he hath continually done for us both for our friends 
 ©f Massachusetts also at Quininkticutt, (Connecticut,) 
 and Apaum or Plymouth ; we do freely give unto him 
 all that land from those rivers reaching to Pautuxett 
 as also the grass and meadows upon Pautuxett river. 
 In witness whereof we have hereunto set our hands 
 in the presence of 
 
 The mark (a bow) of Cauxanhicus, 
 The mark (an arrow) of Mianxinomu. 
 The mark of Seatagh ( Sohash. ) 
 The mark of Assotemewett (Alsomunsit.) 
 " 1639, Memorandum, 3rd month, 9th day, this 
 was all again confirmed by Miantinonau ; he acknow- 
 ledged this his act and hand ; up the stream of Pau- 
 tuckett and Pautuxett without limits we might have 
 for our use of cattle : Witness hereof 
 
 &OGE& WlLLTAMJ, 
 
 Benedict Arnold. 
 " The lands thus ceded to Mr. Williams, were con- 
 veyed to twelve men who accompanied or soon joined 
 him 3 reserving for himself an equal part only." A 
 K2 
 
(114) 
 
 number more were shortly after admitted into the com- 
 pany of the settlement. Thirty pounds is the whole 
 amount received by Mr. Williams as a remuneration 
 for his expense and toils, but whether that were paid 
 by the first twelve persons mentioned, or by succeed- 
 ing settlers, is a disputed though an unimportant ques- 
 tion. " The conduct of Mr. Williams in these trans- 
 actions, must be acknowledged to have be, 4 ^Vhly 
 honorable, disinterested, and liberal. He held\he 
 title to the whole territory and he might, apparently^ 
 have amassed wealth and gratified ambition, by re- 
 taining the control of the town, and selling the lands 
 to be held of him as the proprietor. But he renounced 
 all plans of power and emolument ; he placed himself 
 on an equality with the other settlers, among whom he 
 claimed no other influence than that which sprung 
 from his personal character. " # Where is another 
 Roger Williams to be found? 
 
 We will be permitted here to transcribe the follow- 
 ing passage, as explanatory of Mr. Williams' design 
 in the transactions referred to. 
 
 " Notwithstanding I had the frequent promise of 
 Miantinomu my kind friend, that it should not be 
 land that I should want about those bounds mentioned, 
 provided that I satisfied the Indians there inhabiting, 
 I having made covenant of peaceful neighborhood 
 with all the sachems and natives round about us, and 
 having, in a sense of God's merciful Providence unto 
 
 ♦Memoirs of Roger Williams by Knowles ; an interest- 
 ing and valuable work* 
 
( 115 ) 
 
 me in my distress called the place Providence, 1 
 desired it might be for a shelter for persons distressed 
 for conscience ; I then considering the condition of 
 divers of my countrymen, I communicated my said 
 purchase unto my loving friends, John Throckmorton 
 and others, who then desired to take shelter herewith 
 me. And whereas by God's merciful assistance I was 
 the procurer of the purchase, not by monies or pay» 
 meat, the natives being so shy and jealous that monies 
 could not do it, but by that language, acquaintance, 
 and favor with the natives, and other advantages 
 which it pleased God to give me ; and also bore the 
 charges and venture of all the gratuities which I gave 
 to the great sachems and other sachems and natives 
 round about us, and lay engaged for a loving and 
 peaceable neighborhood with them, to my great 
 charge and travel ; it was therefore thought lit that I 
 should receive some consideration and gratuity. M 
 Thus after mentioning the said thirty pounds and say- 
 ing "this sum I received; and in love to my friends, 
 and with respect to a town and place of succor for 
 the distressed as aforesaid I do acknowledge this said 
 sum and payment a full satisfaction. " 
 
 After the Colony was thus commenced, and the lit- 
 tle community invested with the power of admitting 
 others to citizenship, the number was soon increased 
 by emigrants from Massachusetts and from Europe. 
 Whilst the proprietor designed the door of the colon/ 
 to stand open to all without regard to their religious 
 -aews, he was careful to provide for the maintenance 
 
( 116) 
 
 of civil peace. Every one was required to subscribe 
 the following covenant. 
 
 "We whose names are here underwritten being de- 
 sirous to inhabit in the town of Providence, do pro- 
 mise to submit ourselves, in active or passive obe- 
 dience to all such orders or agreements as shall be 
 made for public good of the body, in an orderly way, 
 by the major consent of the present inhabitants, mas- 
 ters of families, incorporated together into a.township, 
 and such others whom they shall admit unto the same 
 only in eivil things. " 
 
 This simple instrument was undoubtedly drawn up 
 by Roger Williams ; it bears the impress of his char- 
 acter and was the germ of th<J| free institutions under 
 which Rhode Island has flourished till the present day. 
 
 Some time in the summer of 1643, Mr. Williams 
 sailed for England, where he arrived at a critical, 
 though perhaps favorable period. A civil war then 
 convulsed the nation, which resulted in the overthrow 
 of the king (Charles I.) and of the monarchy, and the 
 establishment of the Commonwealth under the pro- 
 tectership of Cromwell. The parliament during the 
 struggle seemed disposed to strengthen themselves 
 by gaining the favor of the American Colonists. In 
 November of 1643, the Earl of Warwick was appoint- 
 ed by Parliament, Governor in Chief and Lord High 
 Admiral of the American Colonies, with a council of 
 five Peers and twelve Commoners. From these Com- 
 missioners Mr. Williams easily obtained through Sir 
 Henry Vane one of their number, a charter for the 
 
( 117) 
 
 colony of Rhode Island dated March 14, 1643-4 and 
 granting full powers for forming and maintaining a 
 civil government. This Charter lasted till 1663, when 
 another was granted by Charles If. by which without 
 any essential alteration the colony has been ever since 
 governed. 
 
 The inhabitants of Rhode Island in their attach- 
 ment to religious freedom have been the subjects of 
 much calumny and injury. Their neighbors of Mas- 
 sachusetts and Connecticut could not endure an asy- 
 lum for the oppressed so near them, and which was so 
 palpable a condemnation of their intolerance. These 
 states actually took possession of a part of their lands, 
 but failing of their desi Jn on this plan they excited the 
 Indians to harass them, and devised other expedients 
 for their ruin. They finally strove to gain a party of 
 sufficient strength to outvote them, and establish 
 their systems of parish worship, and parish taxes* 
 The people were called the " scum and runaways of 
 other colonies, and considered as so sunk in barbarity 
 that they could speak neither good English nor good 
 sense, despisers of God's worship and without order or 
 government. " Dr, Mather in his Magnalia says of 
 this state ; " It has been a Colluvies of Antinomians, 
 Familists, Anabaptists, Antisabbatarians, Socinians, 
 Quakers, Ranters, every thing in the world but Ro- 
 man Catholics and real Christians, though of the latter, 
 I hope, there have been more than of the former among 
 them ; so that if a man had lost his religion he might 
 find it at this general muster of opinionists. " He 
 
( "8) 
 
 much more to the same purpose and informs us that 
 the Massachusetts ministers had made a chargeless 
 tender of preaching the gospel to these wretched peo- 
 ple ; but the offers had been refused. Something of 
 this same charity was continued when Mr. Benedict 
 wrote his history and he says " many wish that more 
 good may follow their labors than has hitherto done." 
 We have spent more time in the history of this little 
 state than any other, because it is so identified with 
 the name of Roger Williams that a perusal of his 
 Memoirs suggests so rich a fund of matter that it is 
 difficult to resist the tempation to transcribe even 
 much more. We will now notice the rise and pro- 
 gress of the churches. The church at Providence 
 was not only the first in the state, but in this country.*' 
 It was formed in the year 1639 by Roger Williams 
 and eleven others, none of whom were baptized before 
 their settlement in this colony. They were convinced 
 forsonie time of the truth and their duty, but had been 
 prevented from submission to it by a variety of cir- 
 cumstances. To obtain a suitable administrator of 
 baptism was a matter of some consequence ; at length 
 the candidates appointed Mr. Ezekiel Holliman a man 
 of gifts and piety to baptize Mr. Williams, who in re- 
 turn baptized Mr. Holliman and the other ten. As the 
 validity of this baptism has been called in question it 
 may not be im proper to notice that point, and as the 
 
 * It was the second in the whole British dominions if 
 (as is believed,) its date is earlier in the year than the 
 second church constituted in England in 1639. 
 
( 119 ) 
 
 views of ProfessorKnowles are more to the point than 
 any thing we could say, we will present a few quota- 
 tions from his excellent work. He says, " The spirit of 
 the scriptures, if not their letter assigns to the minist- 
 ers of the gospel the duty of administering the ordinan- 
 ces of the church. Expediency obviously requires an 
 adherence to this general principle. But the language 
 of the Bible is not so decisive upon this point as to 
 make it certain, that a layman might not, in cases 
 where a minister could not be obtained, administer 
 the ordinances. It is known, that in the earliest ages 
 of the church, while there was a general observance 
 of the principle, that the administration of the ordin- 
 ances belongs to ministers, laymen were occasionally 
 permitted to baptize. ?J He then quotes Mosheim^ 
 Ambrose, and Jerome, in proof of that permission and 
 proceeds to observe that " there were, it is true, at a 
 very early period, erroneous views of the indispensa- 
 ble necessity of baptism to salvation, which led to 
 ▼arious unauthorized practices. But the principle, 
 that laymen might lawfully baptize, in certain exigen- 
 cies, seems to have been early admitted, and it was 
 formally sanctioned by a decree of the Council of 
 Eliberis." 
 
 " But the reason of the case is of more weight than 
 the decisions of councils. It sometimes happens that, 
 persons become Christians, without the direct labors 
 -of a minister." He then supposes a case and asks 
 the questions arising from it, and adds u the duty of 
 tfye converts to assemble, to pray, and to exhort each 
 
( 120 } 
 
 other, would be clear. Their voluntary agreement 
 thus to meet, to maintain mutual watchfulness, andte 
 enjoy the ordinances of the gospel, would constitute 
 them a church. They might call one of their num- 
 ber, possessing in their judgment, suitable gifts, to 
 the office of the ministry, and this election by the 
 church would be the only human sanction which such 
 a minister would need, to authorize him to preach the 
 gospel, and to administer the ordinances. This posi- 
 tion cannot be denied, without resorting to the doc- 
 trine of a regular apostolical succession. Those who 
 insist on an apostolical succession, are obliged to 
 trace their ministry through the channel of the papal 
 clergy. " 
 
 "No minister could have been obtained in America, 
 io baptize Mr. Williams. The case was one of ob- 
 vious necessity, and the validity of the baptism can- 
 not be denied; without rejecting the fundamental prin- 
 ciple, on which dissenting churches rest, that all the 
 ecclesiastical power on earth resides ultimately in the 
 ehurch, and that she is authorized to adopt any mea- 
 sures, not repugnant to the scriptures, which may be 
 necessary for her preservation and prosperity. What 
 ever the New Testament has positively prescribed, 
 must of course be strictly obeyed. " 
 
 In regard to the question Mr. Knowles says in a 
 note, " it has no practical importance. All whom he 
 immersed were, as Pedo baptists must admit, baptiz- 
 ed. The great family of Baptists in this country did 
 not spring from the first church in Providence. Manj 
 
( 121 ) 
 
 Baptist ministers and members carae, at an early pe- 
 riod from Europe, and thus churches were formed in 
 different parts of the country, which have since mul- 
 tiplied over the land. Of the four hnndred thousand 
 Baptist communicants now in the United States, a 
 small fraction only have had any connection, either 
 immediate or remote, with the venerable church at Pro- 
 vidence, though her members are numerous, and she 
 has been honored as the Mother of many ministers." 
 
 How long Mr. Williams remained with the church 
 i3 a disputed point as is the reason of his forsaking the 
 ministry. The latter most probably from his own 
 writings was, on account of some peculiar views of 
 the character of the Ministry, under the influence of 
 which he could not "in the holy presence of God bring 
 in the result of a satisfying discovery, that either the 
 begetting ministry of the Apostles or Messengers to 
 the nations, or the feeding and nourishing ministry 
 of pastors and teachers, according to the first institu- 
 tion of the Lord Jesus are yet restored and extant." 
 We need not pause to consider the erroneous nature 
 of his views; though we must regret that he ever form- 
 ed them, sincere as he no doubt was in their main- 
 tenance. In a word, he did not leave the church be- 
 cause he ceased to be a Baptist. 
 
 The church at first met in a grove, unless in stormy 
 weather when they assembled in private houses. The 
 ministers who succeeded Mr. Williams were Mr. 
 Brown and Mr. Wickendon. The latter preached for 
 some time in the city of New York and was there 
 
 L 
 
( 122 ) 
 
 imprisoned four months. Their first meeting house 
 was erected in 1700, at the expense of their pastor 
 Mr. Pardon Tillinghast ; a larger one was erected in 
 1718 in its place. The present elegant and spacious 
 house was opened on the 28th May 1775. The floor 
 is laid eighty feet square, It contains one hundred 
 and twenty-six square pews on the ground floor ; a 
 large gallery on the South, West and North, and one 
 other above on the West for the use of the blacks. It 
 has a steeple one hundred and ninety-six feet high 
 furnished with a good clock and bell. The original 
 bell was cast in London, and contained upon it the 
 following motto. 
 
 " For freedom of conscience, the town was first planted; 
 Persuasion, not force was used by the people ; 
 This church is the eldest, and has not recanted, 
 Enjoying and granting bell, temple and steeple." 
 
 The bell was split by ringing in 1787 and was re- 
 cast ; the present weight is two thousand three hun- 
 dred and eighty-seven pounds and its inscription is, 
 « This Church was founded, A. D. 1639, the first in 
 the State, and the oldest of the Baptists in America." 
 
 The chuFch has enjoyed the pastoral labors of some 
 eminent ministers. It is well endowed with tempor- 
 alities, among which we notice particularly " a legacy 
 of about three hundred dollars, bequeathed by a black 
 sister, deceased, for the benefit of the poor colored 
 members.' 3 The number of its members was in 1832 
 five hundred and fifteen : the pastor R. E. Pattison. 
 The second Church in Providence was constituted 
 
( 123 ) 
 
 in 1805, in perfect agreement with the first and re- 
 ceived from it the hand of fellowship as a sister com- 
 munity. In 1832 it numbered two hundred and for- 
 ty-four members, under the pastoral care of Mr. 
 Church. It has been from the commencement of this 
 year, (1836,) in the enjoyment of a precious and pow- 
 erful revival, some account of which recently appear- 
 ed in the American Baptist, furnished by the pastor^ 
 Mr. J. Blain. Forty-five persons were baptized on 
 one occasion. 
 
 The third church was formed in 1821 and contain- 
 ed in 1832 one hundred and fifty members. The 
 churches at Pawtucket and Pawtuxet, are branches of 
 the ancient church in Providence, a church whose his- 
 tory must be interesting to every Baptist and lover of 
 liberty. "This Church" said Governor Hopkins a 
 Quaker (in 1765) " hath from its beginning kept itself 
 in repute, and maintained its discipline, so as to avoid 
 scandal or schism to this day;" and we repeat the 
 saying of the disinterested Friend. It has existed 
 and enjoyed spiritual and temporal prosperity under 
 the influence of those liberal principles which many 
 have represented as heretical, licentious, dangerous 
 and disorganizing. 
 
 Newport. For the origin of the first church here 
 we mJist go back to 1644, when according to tradition 
 it was formed. John Clark M. D. was its founder 
 and first minister. Where he was born is not certain- 
 ly known. In some of his old papers he is styled 
 " John Clark of London, Physician," but tradition 
 makes him a native of Bedfordshire. His baptism 
 
(124) 
 
 and ordination are also matters of uncertainty; tradi= 
 tion says he was a preacher before he left Boston, but 
 that he became a Baptist afterwards by means of 
 Roger Williams. He was imprisoned in Boston as 
 will be seen in the accounts of persecutions. He was 
 delegated with Roger Williams to proceed to England 
 for the purpose of obtaining the first charter for this 
 Colony, where he remained twelve years and returned 
 with their second charter in 1663. From this it ap- 
 pears that Mr. Clark bore some part with Mr. Wiliams 
 in the establishment of the polity of the government. 
 His character as a christian was unspotted, " as a 
 Divine he was among the first who publicly avowed 
 that Jesus Christ alone is King inhis own klngdom. ,, 
 
 This Church has enjoyed the labors of other eminent 
 men, and been favored with precious revivals. This 
 church is well endowed by bequests of Dr. Clark and 
 Governor Lyndon. Its number in 1813 was two hun- 
 dred and fifty. 
 
 The second church of Newport was formed in 1656 
 of twenty one persons who seceded from the first on 
 account of some diversity of opinion. It appears how- 
 ever to have been overruled for good, and the church 
 has enjoyed the ministry of some very efficient men, 
 with a considerable amount of prosperity. In 1832 it 
 was under the pastoral charge of J. O. Choules and 
 numbered three hundred and twenty-two members. 
 
 In this town the first Sabbatarian or seventh day 
 Baptist church was formed in 1671. A fourth church 
 was formed in 1788 whose numberin 1813 was seven- 
 
( 125 ) 
 
 ty.fi ve. 1 find no mention of either of these churches 
 in Allen's Register for 1833 except the second. We 
 cannot notice the remaining churches in this state, 
 amounting in 1832 according to Allen's Register to 
 about twenty. 
 
 The first association regularly formed was in War- 
 ret], (from which it took its name,) in 1767, with only 
 four churches; the delegates from six other churches 
 being present but not feeling themselves prepared to 
 engage in the undertaking. Three ministers were 
 present from the Philadelphia association with a letter, 
 encouraging the measure. This body has held an im- 
 portant station in the Baptist community ; having for 
 a number of years embraced a large circle of churches 
 in Rhode Island and the neighboring states. It has 
 exerted a most salutary influence, being engaged 
 heartily in whatever measures would promote the 
 cause of truth among the churches, and the cause of 
 religious freedom throughout the land. After up- 
 wards of forty years union the body had swelled to 
 such a size that, it was deemed advisable to divide 
 and a new one was formed called the Boston. 
 
 Having hinted already at the calumnies of which 
 the people of Rhode Island have been the subjects, we 
 only say in dismissing the state from our considera- 
 tion that it is very certain that its religious condition 
 will not suffer by comparison with others, or if the 
 evils charged upon it do exist, they are not owing to 
 the Baptists as they have always been in the minor- 
 ity of the whole professing population, though more 
 numerous than any other denomination. 
 l2 
 
( 126 ) 
 
 CONNECTICUT. 
 
 This State began to be settled in 1638, but no bap- 
 tists are known in its history until 1705, when Mr. 
 Wightman planted a church in Groten of which he 
 became Pastor. This remained the only church for 
 about twenty years, when another was gathered in the 
 township of New London, which on account of the 
 fall and deposition of their minister soon became ex- 
 tinct. In 1729 a few persons at Saybrook embraced 
 Baptist sentiments, but no church was gathered there 
 until fifteen years after. In 1731 some Pedo baptists 
 in Wallingford, by reading "Delaune's Plea" &c. 
 became convinced of their error, were baptized and 
 united with the church at New London, that usually 
 met for worship in their own town where a church 
 was soon afterwards established. 
 
 The progress of the Baptists was at first very slow 
 as they had to stem the torrent of deep rooted preju- 
 difces. The host of prejudices was however but a 
 shadow compared with the religious laws that the 
 Connecticut rulers had enacted to preserve the esta- 
 blishment. But when God works, how vain is man's 
 opposition and the rage of rulers. In the celebrated 
 New Light Stir the way was prepared for the progress 
 of the truth, and in all those places where its influence 
 was felt, there Baptist principles prevailed, and many 
 
( 127 ) 
 
 who began upon Pedo baptist brought up upon the 
 Baptist plan. 
 
 In 1784 the number of churches had arisen to about 
 thirty, with about twenty ministers. From this time 
 the increase was more rapid, so that in 1795 there were 
 sixty churches, about forty ministers, and more than 
 three thousand five hundred communicants. After 
 this last date they continued to prosper, though as 
 very many emigrated to the new states the clear gain 
 dees not appear so great. In 1812, there were sixty- 
 seven churches, and nearly six thousand members; ill 
 1832 there were ninety-two churches, and ten thou- 
 sand members. 
 
 The religious laws of this state are much like those 
 ef Massachusetts, the Pedo baptist or Congregational 
 party being taken under legal patronage in early times* 
 Every tiling in religion was to be done according t@ 
 law. The first certificate law was passed in 1729 in 
 favor of the Quakers, providing for their exemption 
 from ministerial taxes &c. upon producing a writing 
 certifying their membership and attendance on wor- 
 ship. In the autumn of that year a similar law was 
 passed in favor of the Baptists, which appears to have 
 been obtained through the assistance of the Rhode 
 Island brethren, as the memorial to the Legislature 
 in its favor was signed by eighteen persons, sixteen 
 of whom were of that state, and a certificate of con- 
 currence with the memorial was appended, signed by 
 the Governor and two elders. This law continued 
 in force for sixty-two yeara, the Quakers and Baptists 
 
( 128 ) 
 
 being the only sects exempted until about 1765, when 
 the same privileges were granted to all, provided they 
 ordinarily attended meeting in their respective So- 
 cieties and paid their due proportions &c. 
 
 A number of Baptists in Stafford had united with 
 the church in Wiiiington, and as the distance was 
 great and the way rough they could not attend as often 
 as they wished or the law required. Those of the 
 establishment, to pay the expense of a new meeting- 
 house taxed them all, and disposed of their goods at 
 public sale. Legal redress was sought; the affair 
 went through two courts; and in the second while 
 the counsel of our brethren plead that they were bap- 
 tists sentimentally > 'practically and legally^ the op- 
 posite counsel continued his plea against them be- 
 cause they did not ordinarily attend their own meet- 
 ing. While the lawyers were disputing, the Judge 
 who was an Episcopalian, inquired how 7 long a man 
 who was a Baptist, practically, sentimentally, and le- 
 gally must stay at home to become a Presbyterian. 
 His Honor's logic produced the desired effect, and 
 the Baptists obtained the case. 
 
 In May 1791 a law was passed, requiring the cer- 
 tificate to be signed by two magistrates before it 
 could become effectual. This set the dissenters in 
 motion, and memorials and remonstrances poured in 
 from all quarters, so that the act was repealed in Oc- 
 tober and the present certificate law adopted. This 
 law is perhaps as good as such a thing can be, as a 
 dissenter has nothing to do under it but write his own 
 
( 129 ) 
 
 certificate and he becomes of another sect. No man 
 however can be neutral; unless he gives a certificate 
 he is known and dealt with as a Presbyterian or Con- 
 gregationalist. 
 
 To this law our brethren object, principally because 
 it presupposes a subordination and obliges them in 
 Leland's phraseology, to lower tkeir peek to the Na- 
 tional Ship. In one of the petitions of the Baptists 
 dated 1803 is this clause. ({ We are frequently told 
 that giving a certificate is a mere trifle ; if it be so, 
 we would desire that the law would not intermeddle 
 with such a trifling business, or that those, who con- 
 sider it a mere trifle, may be the persons to do this 
 trifle themselves, and not the dissenters, who consider 
 it in a far different point of light." Some will not 
 give a certificate, and very few meet with trouble at 
 present whether they do or not, the Pedo baptists 
 having found that to push their measures is to affect 
 their own cause injuriously. 
 
 HEW YORK. 
 
 The first appearance of Baptists in this great state , 
 was in the city of New York; the second on Long 
 Island, and the third in Dutchess county. 
 
 When the Baptists began to preach in the city is 
 not known precisely, but it must have been previous 
 to 1669, as in that year Mr. Wickenden of Rhode 
 Island died, who was at one time imprisoned there 
 
( 130 ) 
 
 for four months. From this time we hear nothing of 
 Baptists here, until 1712, when Mr. Wightman of 
 Groton entered the place and visited it for about two 
 years. His preaching place was the house of a Mr. 
 Nicholas Eyres who with six other men and five wo- 
 men were hopefully converted. Some time in 1714 
 Mr. Wightman baptized the five women in the night, 
 while the men stood by. The words " no man doeth 
 any thing in secret, when he himself seeketh to be 
 known openly," arrested Mr. Eyres' mind and accor* 
 dingly he and the other men put off their baptism un- 
 til morning, when he waited on the Governor (Burnet) 
 and solicited protection, which the Governor promis- 
 ed; He was faithful to his promise and in company 
 with many of the gentry came to the water side and 
 the rite was performed in peace. These twelve per- 
 sons called ifjfr Eyres to preach for them; under his 
 ministry the audiences-increased so much that a pri- 
 vate house would not hold them and a lot was pur- 
 chased and a house built upon it in 1728. The 
 church was constituted in 1724, and existed about 
 eight years when it was dissolved. 
 
 The present church, (First or Gold street) origina- 
 ted through the instrumentality of Mr. Jeremiah 
 Dodge, a member of the church at Fishkill, who set- 
 tled in New York in 1745 and opened a meeting for 
 reading, praying and singing, to which some mem- 
 bers of the church mentioned above resorted. They 
 were favored with preaching, and after various changes 
 their number had reached twenty-seven who having 
 
( 131 ) 
 
 been during this period connected with the church 
 at Scotch-Plains (N. J.) applied tor dismission, and 
 were constituted a regular church on the 19th June 
 1762. This Church has enjoyed an able ministry, and 
 sent out various branches. Its number in 1832 was 
 four hundred and thirteen, under the pastoral charge 
 of Mr. William Parkinson. 
 
 As both the city and state contain such a multitude 
 of churches, we cannot do more than notice two or 
 three particularly. The Fayette now Oliver street 
 has shared so largely the favor of the Lord, and is now 
 so prominent in the history of the Baptists for charity 
 and zeal, and fruitfulness, that we must refer to its 
 origin and progress. It arose out of a division of the 
 Bethel, (formed 1770,) both parties claiming the name 
 of second until 1802, when they mutally agreed to 
 take the names they now bear. Their first pastor 
 was Benjamin Montange, and his successor Mr. John 
 Williams a native of South Wales, who landed in 
 New York in 1795. Under his ministry former dif- 
 ficulties were adjusted and the church greatly flourish- 
 ed. Before his death their present pastor S. H. 
 Cone was associated with him in the Ministry of the 
 church. It contained seven hundred and forty-four 
 members in 1832, since which period it has sent out 
 its branches through the city, which it is hoped will 
 never disgrace their origin.* It affords a very liberal 
 
 * In 1832 a colony of forty-three members was sent out 
 from this church and constituted a church on the 17th 
 December. Their pastor isW. R. Williams, son of Mr. 
 John Williams, and formerly a Lawyer. 
 
( 132 ) 
 
 support to its pastor and contributes annually not less 
 than three thousand dollars to the various institutions 
 of benevolence. 
 
 The Mulberry street church was originated under 
 peculiar circumstances, and we therefore notice it 
 here. Their present Pastor Mr. Archibald Maclay 
 arrived in New York from Scotland in 1805. He was 
 then an Independent, commenced his labors as such 
 and collected in a few months a small church, which 
 increased in three years to a very affectionate band of 
 forty. Mr. M. after a thorough investigation of the 
 subject was led to embrace the sentiments of the 
 Baptists, and was baptized by Mr. Williams in De- 
 cember 1808. Four days after seventeen more of the 
 church were baptized. On the third Lord's day in 
 February following, these eighteen were formed into 
 a Baptist Church. From that period they have ob- 
 served the Lord's supper every Lord's day. Another 
 peculiarity of this church is the rejection of creeds 
 and covenants, which, though they will not condemn 
 those who have them, they have never used. 
 
 41 As a church they have enjoyed much prosperity, 
 having received since their organization, including 
 the original members, six hundred and sixty-two by 
 baptism and one hundred and seventy-four by letter, 
 making in all three hundred and thirty-six. Their 
 number at present (1832) is about three hundred 
 and fifty. 
 
 The first Sunday School it is believed in New York, 
 was established by two members of this church sooi* 
 
£ 133 ) 
 
 after its organization, Both are now useful preachers 
 of the gospel. The school is now very large and un- 
 der the best regulation perhaps of any in the country- 
 Associations were formed in this state in 1791 ,° 
 these have become quite numerous and many of them 
 very efficient. The state contains more churches 
 and members than any in the Union. According to 
 Benedict there were in 1812 between two and three 
 hundred churches, and probably over sixteen thousand 
 members. In 1832 the state contained thirty-two as- 
 sociations, six hundred and five churches, and sixty 
 thousand communicants. Nearly or quite eight thou- 
 sand were baptized during the associational year. 
 
 NEW JERSEY* 
 
 Among the first settlers of this state were some 
 Baptists who came from New York, New England, &c 9 
 About 1683 a company of Baptists from Ireland ar- 
 rived at Amboy, and proceeded thence to the interior 
 parts. In 1733 some Tunker Baptists from Holland 
 settled in Amwell, Hunterdon County, and in 1734 
 the Rogerene Baptists took up their residence neat 
 Schooly Mountain, Morris County. 
 
 This state has always contained some very respec- 
 table churches, which have been supplied by minis- 
 ters of eminence, not only those who were emigrants, 
 but such also as were born in the country and raised 
 
( 134 ) 
 
 up in the churches. And besides these, a number 
 removed to other parts of the vineyard and labored 
 honorably and successfully. 
 
 The oldest church in the state is at Middle town, 
 Monmouth County, and was constituted in 1688 with 
 eighteen members. For a period of twenty-four years 
 their history is unknown. In 1711 some difficulties 
 arose and parties were formed, one of which ex- 
 cluded the other and imposed silence on two minis- 
 ters. The matter was referred to a council in May 
 1712, whose advice to them was "to bury their pro- 
 ceedings in oblivion and erase the record of them;" 
 accordingly four leaves are torn out of the church 
 book. "To continue the silence imposed upon the 
 brethren the preceeding year: to sign a covenant re- 
 lative to their future conduct, &c." Forty two did sign 
 the covenant and twenty-six refused, and the first 
 were then declared to be the church; most of the others 
 came in afterwards, the church proceeded in harmony 
 and subsequently enjoyed the ministry of faithful men. 
 Its number in 1812 was one hundred and ihirty-twjO. 
 
 The church of Piscataway is next in point of age 
 having been constituted in the spring of 1689 of six 
 men.* It is thought that som? of these were from 
 Piscataqua in Maine, as there were a number of bap- 
 tists in that place at this time, and it also appears that 
 this part of Jersey was written New Piscataqua in 
 
 * The early records of this church and of that at Middle- 
 town present the names of the male members only. 
 
{ 135 ) 
 
 their town book. The records of the church w^.. ; 
 destroyed during the revolutionary war. 
 
 The next in order is. the church of Cohansey, form- 
 ed in 1690, in part, of the company of Irish Baptists 
 before mentioned. The church at Tiperary, Ireland, 
 was, when Mr. Benedict wrote, still extant and known 
 by the name of Cloughketin. 
 
 The churches in this state were for about a hundred 
 years connected with the Philadelphia association. 
 When the one at New York was formed, those near 
 that city united with it. In 1811 the New Jersey 
 association wa3 organized and snore recently the 
 Central and Sussex, composed altogether of churches 
 in the state. Others however are connected with the 
 Central Union, Pa. and the New York, Hudson river, 
 and Warwick, N. Y. 
 
 In 1792 the number of churches in the state was 
 twenty-three, in 1813 thirty-six churches, with two 
 thousand eight hundred and sixty-three members, and 
 in 1832 there were sixty-one churches, and three thou- 
 sand nine hundred and eighty-one members. It af- 
 fords us pleasure to say that, the brethren in this little 
 state are generally engaged heartily and efficiently in 
 the cause of Missions, Education, &c. 
 
 PENNSYLVANIA. 
 
 The first Baptist Church formed in this Common- 
 wealth was at Cold Spring, Bucks County, between 
 
( 136 ) 
 
 Bristol and Trenton, in 1684, by Thomas Dungan, on- 
 ly three years after William Penn obtained his char- 
 ter from Charles II. It was however broken up in 
 1702. 
 
 The oldest church now in existence is the Penne- 
 pek, or Lower Dublin, situated about ten miles from 
 Philadelphia. It was organized in 1688 with twelve 
 members. Soon after the few Baptists in this pro- 
 vince and West Jersey united with them. They were 
 all one church w r ith Pennepek the centre of union, 
 where as far as practicable they all met to celebrate 
 the Lord's supper, though for the sake of distant 
 members the ordinance was administered quarterly 
 at Burlington, Cohansey, Chester and Philadelphia. 
 This practice was continued for several years, or un- 
 til the brethren in these places had gained sufficient 
 strength to establish distinct churches. This church 
 like all others has at different times experienced sore 
 trials and some divisions, though its general course 
 has been prosperous. 
 
 Its first minister was Mr. Elias Keach, son of the 
 famous Benjamin Keach of London. He came to this 
 country about the year 1686, a wild youth, dressing 
 in black and wearing a band in order to pass for a 
 minister. Many resorted to hear the young London 
 Divine. He succeeded very well until he had ad- 
 vanced considerably in his sermon, when he sudden- 
 ly stopped. The audience supposed he had been 
 seized with some disorder, but on inquiry received 
 from him a trembling confession of the imposture. His 
 
( 137 ) 
 
 distress was pungent but ended happily, for from tnis 
 period he dated his conversion* He repaired to Mr* 
 Dungan and was baptized : he then came to Pennepek 
 in 1687 a-nd settled the church. He travelled consi- 
 derably in Pennsylvania and Jersey, preaching with 
 acceptance and much success, and may be considered 
 the Chief Apostle of the Baptists in those parts. 
 In 1692 he went with his family to England and be- 
 came a famous and successful minister in London. 
 
 The church has enjoyed a succession of able min- 
 isters, a large proportion of whom were from Wales. 
 Their last regular pastor was David Jones, an estima- 
 ble man, whose departure is still sensibly felt by the 
 church. Since his death the church has been supplied 
 by various ministers, and at present by Nathan 
 Stetson, a young brother, recently ordained in the 
 Great Valley. He was brought to, the knowledge of 
 the truth whilst engaged in the study of the law in 
 West Chester, during a gracious season enjoyed there 
 in November, 1833. 
 
 The first church of Philadelphia is, Mr. Benedict 
 says>"in reality as old as Pennepek and its history 
 will lead us almost to the founding of the city." In 
 1686, one John Holmes, a Baptist, settled in the neigh* 
 borhood and being a man of property and learning he 
 became a magistrate, in which capacity he was favor- 
 ed with a singular opportunity of carrying out the 
 principles of religious liberty held by the Baptists.* 
 
 * See the particulars in the account of the Keithian 
 
 Baptists. 
 
( 138 ) 
 
 By the year 1698 the number amounted to but nine, 
 who coalesced into a church for the communion of 
 saints. From that period until 1746, they increased 
 by emigration and the occasional labors of several 
 ministers to the number of fifty-six. In consequence 
 of a question agitated by the brethren which was 
 " whether Philadelphia was not a branch of Penne- 
 pek, and whether the latter had not a right to part of 
 the legacies bestowed on the former," the brethren for 
 fear the design of their benefactors should be frustrat- 
 ed were formally constituted on the 15th May, 1746. 
 
 The place where they first met was at a house in 
 Barbadoes lot at the corner of Chesnut and Second 
 streets. In this house (which had been occupied by 
 the Barbadoes company as a store house) the Baptists 
 and Presbyterians met whenever a minister was in 
 town, for neither had any stated pastor; but when 
 Jedediah Andrews came to the latter, the Baptists 
 were in a manner driven away. The brethren re- 
 monstrated with the Presbyterians for this unkind 
 conduct, but in vain. They next held their meetings 
 at a place R nearthe drawbridge, known by the name of 
 Anthony Morris' brew house where they continued to 
 meet until March 1707, when by the invitation of the 
 Keithians they removed to their place of worship in 
 Second street where they still meet. The Keithian 
 house of worship was a small frame building erected 
 in 1692, which the Baptists took down in 1713 and on 
 the same spot raised a neat brick building forty- 
 two feet by thirty. In 1763 this was taken down and 
 
{ 1S9 ) 
 
 another, sixty-one by forty-two feet in dimensions? 
 erected in its stead, which in 1808 was enlarged to 
 sixty-one by seventy-five feet, It has very recently un- 
 dergone a thorough alteration in the interior so as to 
 comport with modern architecture, and also with con- 
 venience. 
 
 The ministers which this church has had since 1746 
 may be named here ; Jenkin Jones, Ebenezer Kin- 
 nersley,* Morgan Edwards, William Rogers, Thomas 
 Ustick, William Staughton, Henry Holcombe, and 
 William T. Brantly their present pastor. 
 
 This church possesses very ample endowments, 
 received by legacy from different individuals. It has 
 sent out various branches through the city, and many 
 of its members by removal to other places have built 
 up the Baptist cause in the state and elsewhere. The 
 number of members in 1818 was four hundred and 
 live, in 1832, five hundred and fifty-two, and in 1834 3 
 six hundred and thirty-five. 
 
 In 1824 soon after the death of Mr. Holcombe a 
 division took place in this church and a number with- 
 drew and worshipped together under the name of the 
 First Baptist church of Philadelphia They were 
 formally excluded by the majority and the subject be- 
 came one of painful agitation which resulted ia law 
 
 * In 1754 he was appointed a Professor in the College 
 of Philadelphia. He was a companion of Dr. Franklin in 
 philosophical researches. He declined the office of the 
 ministry before, but continued a firm Baptist until his 
 death, although it has been asserted that he joined th$ 
 Episcopal church. 
 
. ( 140 ) 
 
 .Suits and their usual concomitants. Both parties 
 obtained charters under the title of First Baptist 
 church and continued their hostilities until recently 
 when matters were so adjusted that it is hoped all 
 hard feelings will soon cease to exist. The seceding 
 brethren purchased a lot in Spruce near Fifth street 
 on which they erected a commodious and convenient 
 house. They were received into the Philadelphia 
 association as the First Baptist church, though called 
 in their last minutes the Spruce street. They have 
 enjoyed considerable prosperity since the completion 
 of their house their number being in 1832, one hun- 
 dred and eighty-two, and in 1835, one hundred and 
 ninety-six. For some time previous to the last men- 
 tioned date they were destitute of a pastor. Rufus 
 Babcock, formerly President of Waterville College, 
 has recently taken charge of the church. 
 
 The second church (Northern Liberties) was con- 
 stituted in 1803 out of twenty members from the 
 church in Second street. Its first minister was Wil- 
 liam White, who by his conduct gave the church much 
 trouble. They afterwards enjoyed the labors of James 
 M'Laughlin, and now have for their pastor Thomas 
 J. Kitts. They numbered in 1835, four hundred and 
 lorty-seven members. 
 
 The third church, (Southwark,) was constituted of 
 thirty members mostly from the First, in August, 
 1809. John P. Peck worth one of the constituents 
 was their first pastor, next to him was William E* 
 JUhton, who by a mysterious Providence has bees 
 
( HI ) 
 
 recently disabled from performing ministerial duties. 
 Philander D. Gillett is now their pastor. Number 
 in 1835, two hundred and sixty-three. 
 
 The Sansom street church also originated from the 
 ancient community in Second street. The constitu- 
 ents were ninety-one, and were recognized as a dis- 
 tinct church in January, 1811. Dr. Staughton be- 
 came their Pastor soon after, and under his eloquent 
 ministry the church enjoyed a large share of prosperi- 
 ty, marred, however by a cumbrous debt incurred in 
 the erection of a spacious and elegant house. After 
 him was John L. Dagg who continued in the pastoral 
 charge until within a little more than a year past 
 when physical inability obliged him to resign, much 
 to the grief of his devoted brethren and a very large 
 portion of the Baptist community. The present 
 number of the church is nearly five hundred; Abra- 
 ham D. Gillett is their pastor. 
 
 The New Market street church after several pain- 
 ful vicissitudes occasioned by the conduct of its min- 
 isters, has latterly enjoyed great prosperity under the 
 ministry of Joseph H. Kennard, and numbers at pre- 
 sent nearly six hundred members. 
 
 To these churches we add the names of the Cen- 
 tral, North 7th street, Mariners, and Moyamensing. 
 There are besides' two African churches in the city. 
 
 In the neighborhood of the city are the following 
 ancient churches ; Great Valley, Brandy wine, Mont- 
 gomery, Southampton, Vincent, New Britain, Hill- 
 town, Marcus Hook and Roxborough. Some of these 
 
( 142 ) 
 
 churches have been prosperous and efficient, especi- 
 ally the first, under the charge of Leonard Fletcher, 
 who has baptized several hundreds, and the Vincent 5 
 under the pastoral care of the yenerable Charles Moore, 
 who in his declining years has been permitted to lead 
 many into the baptismal stream, and to see a new 
 vine planted within four miles, called Windsor, con- 
 stituted in 1833 and now consisting of about one 
 hundred and fifty members under the care of Josiah 
 Philips. 
 
 In other parts of the state are some churches which 
 have existed a number of years, the oldest of which 
 is at Uniontown, organized in 1770 under the min- 
 istry of John Sutton, and then called jGreat Bethel. 
 William Brownfield is its present pastor. 
 
 George's Creek church is Fayette County was con- 
 stituted in 1790, and is the largest church in Western 
 Pennsylvania, numbering nearly if not quite three 
 hundred members, at present under the ministry of 
 B. Allen. The venerable John Patton their former 
 pastor, I believe is still living among them. 
 
 We can but name the churches of Beulah, Shamo- 
 kin, Chemung, Forks of Yough, Loyalhanna, Turkey 
 Foot, and Merrittstown all constituted before the 
 year 1800. From this date the churches increased 
 slowly until within about five years since, when a 
 stronger impulse was given to the Baptist cause in the 
 state, so that we safely assert that there have been 
 more churches raised up and more persons baptized 
 in that time than had been during at least the prece* 
 
( m ) 
 
 ding ten years. Should the materials come to hand in 
 time, a list of the churches in the state with their 
 respective numbers will be inserted in this volume. 
 
 As we have already seen, the Philadelphia assoeia» 
 lion is the oldest in America, being organized in 1707. 
 It has been all along an efficient body. In former 
 times "its ministers were sent for, and travelled to 
 assist in regulating churches in trouble, in the lower 
 parts of Virginia and even to the Carolinas. Its in- 
 fluence was exerted with good effect among the turbu* 
 lent churchmen of Virginia, and also among the fleec- 
 ing Pedo baptists of New England." In it originated 
 the design for the Rhode Island College, and by it 
 have been projected many other plans for the welfare 
 of the Baptist interest in America." 
 
 The Redstone association was formed in 1776, the 
 Chemung in 1796. There are also the Beaver, Abing- 
 ton, Northumberland, Susquehanna, Bridgewater, 
 French Creek and Juniata, which all existed prior to 
 the year 1830. In 1831, the Centre association was 
 formed with three churches who ceceded from the 
 Juniata, on account of its opposition to Missionary 
 and other efforts. It was found that nearly all the 
 additions made to the churches in the Juniata associa- 
 tion were made to those three churches, and they have 
 since been much enlarged. The association has since 
 had an accession of seven Churches ; three of these 
 had also been connected with the old body, which we 
 fear is withering away, having at its last meeting for 
 some reason resolved to print no minutes. 
 
( 144 ) 
 
 The Central Union association was formed in Phil- 
 adelphia in July, 1832. Its proposed object is to pro- 
 mote the cause of true religion within its several 
 churches, by domestic missions, the education of pious 
 young men for the ministry, aiding weak churches tc 
 support their ministers, and by other benevolent plans. 
 It also proposes to extend its regard to all the benev- 
 olent objects of Christians. The meetings of the 
 body are intended to be devotional and are designed 
 to promote the interests of the ehurches with which 
 they may be held. Two associations have since been 
 formed after this model, the Sussex, New Jersey, and 
 the Salem Union, Virginia. 
 
 The Monongahela association was formed in Sep* 
 tember 1832. It originated out of the Redstone, under 
 circumstances somewhat similar to those which gave 
 rise to the Centre. This body contains some efficient 
 ministers and other members, and it is hoped will aid 
 the Baptist interest in that region very essentially. 
 
 In a word the Baptists of Pennsylvania appear to 
 be moving, and we entertain a hope that their inter- 
 ests will speedily rise, so that every county will have 
 churches planted in it. The Baptists in the state 
 numbered in 1812, sixty-two churches and a little 
 over four thousand members, in 1832, thirteen asso- 
 ciations, one hundred and seventy-five churches, and 
 over eleven thousand communicants. There were no 
 doubt as many baptized in the years 1832-3-4, as all 
 the churches contained in 1812* 
 
( 145 ) 
 
 DELAWARE «, 
 
 This state is small, containing but three counties 5 
 New Castle, Kent and Sussex. la the first of these 
 there was a Baptist Society as early as 1703. It was 
 called the Welsh Tract Church, from a large tract of 
 land of the same name surrounding the meeting-house. 
 The church had its beginning in Wales, where it was 
 constituted in 1701, and maybe styled a " church 
 emigrant. 5 ' The brethren upon their arrival at Phil- 
 adelphia went to Pennepek where they remained 
 about one year and a half, their church increasing in 
 that period from sixteen to th They then 
 
 took up land from Messrs. I and Willis^ 
 
 (who had purchased it of William Penn to the amount 
 of thirty thousand acres) in New Caslle county, and 
 removed thither in 1703 and built a place of worship. 
 In removing to this place they left some of the bre- 
 thren who had come from V/aie's at Pennepek, and 
 took with them some of the Pennepek members. 
 This occasioned some diffic u U; -among them, as they 
 were not agreed respecting the laying on of hands 
 and some other particulars. The difficulty was ad- 
 justed finally to the satisfaction of the r gi iai mem- 
 bers, who appear to have be* >uslj in favor of 
 the sentiments occasioning the dispute* 
 if 
 
{ 146 } 
 
 This church was supplied by great and good mefa 
 of Welsh extraction for about seventy years. Their 
 names wereJThomas Griffith, Elisha Thomas, Enoch 
 Morgan, Owen Thomas and David Davis. After these 
 were John Sutton, John Boggs, Gideon Ferrell, S. 
 Woolford, Samuel Trott and Mr. Robinson their pre- 
 sent pastor. 
 
 Duck Creek, or Brynsion (Mount Sion,) was con- 
 stituted in November 1781, with thirty members. In 
 1785 the church at Wilmington was formed. It 
 seems to owe its existence in a great measure to Mr. 
 Thomas Ainger who settled in the place in the spring 
 of 1783. He was himself a Presbyterian, and his 
 wife a Baptist. He constantly maintained family 
 worship without any apparent good effect, until one 
 Lord's day evening when he felt a strong impulse to 
 comment upon a portion of scripture, (20 Rev. parti- 
 cularly the 12 v.) which he did to the evident awak- 
 ening of some of his family. In May, 1784, he became 
 a Baptist, in 1786 commenced preaching, and in 1788 
 was ordained pastor of the church, in which office he 
 continued until his death which was in 1797. After 
 this event the church remained in a measure destitute 
 for about five years when Daniel Dodge (now at New- 
 ark N. J.) was settled as pastor. Under his ministry 
 the church prospered, and considerably over a hundred 
 persons had been baptized by him in 1813. The 
 church has been for several years, and is now, sup- 
 plied by John P. Peckworth. In August of last year 
 a new church was formed with thirteen members wto 
 
( 147 ) 
 
 were dismissed for the purpose from the old church. 
 The Baptist interest in this state has been for some 
 time upon the decline, and as the writer-supposes, in 
 consequence of their hostility to the efforts made by 
 their brethren in other places. In 1812 there were 
 six churches associated, and four hundred and eighty 
 members, in 1832 six churches, and only three hun- 
 dred and twenty-eight members. 
 
 MARYLAND. 
 
 This state, as before mentioned, was settled first by 
 Roman Catholics who gave toleration to all religious 
 sects. About the year 1709 one Henry Sator a Bap- 
 tist, who came from England settled in the northern 
 part of the state near Chesnut Ridge. By his invita- 
 tion, Baptist ministers occasionally preached at his 
 house, and through their labors a church was constitut- 
 ed of fifty-seven members in 1742./ This was a 
 General Baptist church, out of which grew the first of 
 Particular Baptists called originally Winter Run, now 
 Harford, and constituted in 1754. This church has 
 been the mother of a number of others, among which 
 are First Baltimore, Taneytown, Gunpowder and 
 Sators. 
 
 About 1770 Richard Major, and William and Dan- 
 iel Fristoe of Virginia, began to preach in the South 
 West borders of the state with considerable success. 
 
( 148 ) 
 
 Many were baptized, who united with the churches 
 in Virginia belonging to the Ketocton association. 
 
 The first church in Baltimore was constituted in 
 1785 with eleven members, among whom was Lewis 
 Richards who became its pastor and continued in that 
 office a number of years. Successor to him was 
 Edmund J. Reis. He was succeeded by John Fin- 
 lay a man of popular talents but whose views of doc- 
 trine have become erroneous. The church has since 
 the removal of Mr. Finlay been prosperous. Pro- 
 tracted meetings have been held and a number have 
 been added to the church, at present under the charge 
 of S. P. Hill. 
 
 The second church of Baltimore is of an origin 
 somewhat singular. " In 1794 three families of us, 
 viz: John Healey and wife, Matthew Hulseand wife, 
 and William Lynes and wife all members of the Bap- 
 tist church in Leicester, England, which was called 
 the New Connection, determined to emigrate to the 
 United States and to remain together as a religious 
 community." They arrived in Baltimore in the spring 
 of 1795 and were kindly treated by Dr. Bend of the 
 Episcopal church, who gave them the use of a house 
 to meet in for three weeks in a month rent free. They 
 began to travel in church capacity in June 1797 and 
 in that year built a brick meeting-house twenty-seven 
 by forty feet. This house was sold in 1811, and 
 their present house at Fell's Point was erected, which 
 is forty feet by fifty. The substance of this account 
 
( 149) 
 
 is taken from a letter from Mr. Healey, (the paste? 
 Qfthe church,) to I. M. AUen ? in 1832. 
 
 The Ebenezer church was formed in 1821 of twen- 
 ty-seven persons who left the First Church on account 
 of the alleged departure of Mr. Finlay from the truth, 
 The church being unable to pay the debt incurred in 
 the erection of their meeting-house were obliged to 
 suffer its sale. It has been purchased by two brethren 
 by the name of Crane, merchants of Richmond, Virgi- 
 ma, one of whom has removed to Baltimore for the pur- 
 pose of supporting an interest which will engage in 
 the benevolent efforts of the day. Success has already 
 measurably attended the laudable act of those brethren* 
 
 There are two associations in this state; the Balti- 
 more and Salisbury, the first constituted in 1792 and 
 the latter in 1782. In 1812 there were in these bodies 
 twenty-three churches, and over one thousand two 
 hundred communicants, in 1832, thirty-four churches 
 <snd one thousand four hundred and sixty-six members. 
 
 DISTEICT OF COLUMBIA. 
 
 From Allen's Register of 1833 we learn that there 
 were in 1832, five churches in the District containing 
 in all five hundred and thirty-three communicants. 
 The first church in Washington was formed with six 
 members in 1802. Soon after their organization they 
 purchased a lot and erected a house upon it fcrty-tw© 
 
 3*8 
 
( 150 ) 
 
 feet by thirty-two. In 1807, 0. B. Brown assumed the 
 pastoral office which he still maintains. The Second 
 Church was formed in 1810, the Central in 1827, and 
 theShilohinl831. 
 
 The church in Alexandria was organized in 1803 
 and for several years enjoyed the labors of Spencer 
 H. Cone now of New York but more recently of 
 Samuel Cornelius. It numbered in 1832, two hun- 
 dred and forty-two members. 
 
 VIRGINIA. 
 
 Virginia forms a very interesting portion of our 
 country, as its history presents some of the highest 
 names and most signal events in the annals of its ris- 
 ing greatness. Nor is it deficient in interest to the 
 Baptists of America, as it has been the theatre of the 
 sore trials of our fathers, of marvellous displays of 
 grace, and until lately has contained the largest num- 
 ber of the denomination of all the States, exceeded 
 now by New York only. 
 
 We cannot learn that any of the original settlers 
 were Baptists, nor are there accouuts of any for more 
 than a century after its settlement. The following 
 account of their origin is believed by Mr. Benedict 
 to be the most correct that can now be obtained. 
 
 " In consequence of letters from Virginia, Robert 
 Nordin and Thomas White were ordained in London 
 
( 151 ) 
 
 in May, 1714, and soon sailed for Virginia. But 
 White died by the way, and Nordin arrived in Vir- 
 ginia and gathered a church at a place called Burley, 
 in the County of the Isle of Wight. There were, 
 probably, a number of Baptists in this place by re- 
 quest of whom these brethren were ordained, but how 
 many there were or how long they had resided in the 
 place cannot be told." Mr. Nordin died in 1725. 
 In 1727, Casper Mintz and Richard Jones came from 
 England and settled with the church, Jones as their 
 pastor. In 1729 there appears to have been besides 
 the church at Burley, another in the county of Surry. 
 
 How long these churches continued in existence is 
 not known. According to Morgan Edwards' account 
 the first remained where it was established between 
 forty and fifty years, when it was broken up, partly 
 by sickness and partly by removals to North Carolina 
 where they, in ten years became sixteen churches. 
 It does not appear that they suffered any persecution 
 or civil embarrassments from the tim& of their settle- 
 ment to that of their dispersion. They probably ob- 
 tained licenses for their assemblies according to the 
 act of toleration. 
 
 The next appearance of Baptists was in the counties 
 of Berkley, Rockingham and Loudon. Between the 
 years 1743 and 1756 three churches were gathered in 
 these counties by the names of Opeckon, Smith's 
 Creek, and Ketocton. The oldest was Opeckon, gath- 
 ered in 1743, the other two were constituted in 1756, 
 
 In 1760 David Thomas a very eminent preacher 
 
( 152 ) 
 
 t 
 removed from Pennsylvania into Virginia and com^ 
 
 nienced a successful ministry. His first stand was 
 with or in the neighborhood of the Opeckon church* 
 but in 1762 he removed to the county of Fauquier and 
 became the pastor of the Broad Run church which 
 was gathered soon after his removal to that place* 
 This church originated in the following manner. A 
 short time previous to the coming of Mr. Thomas 
 two men in this region became concerned about their 
 souls and were convinced of the vitality and necessity 
 of religion* They heard of the Baptists (New Lights 
 as some called them) in Berkley county and set out 
 in search of them. After travelling about sixty miles 
 over a rough and mountainous road, they found them 
 and by their preaching and conversation were enlight* 
 ened and comforted, and were so happy as to find how 
 a sinner weary and heavy ladden might find rest. The 
 name of one was Peter Cornwell, who lived to a good 
 old age and for his piety received the appellation of 
 * Saint Peter.' 7 They afterwards revisited Berkley 
 and were baptized. In this visit they met with Mr. 
 Thomas, who by their invitation settled with them 
 and became the instrument of diffusing light in that , 
 jegion, where before darkness and ignorance had long 
 prevailed. The Broad Run Church, in six or eight 
 years branched out and became the mother of five or 
 six others. 
 
 Before the year 1770 the Baptists were spread ovei 
 $he whole country in the Northern^Neck above Fred- 
 ericksburg. Mr. Lunsford a young but extraordina- 
 
( 153 ) 
 
 ry preacher directly afterwards carried the gospel 
 downwards into the counties below Fredericksburg. 
 Messrs. Corbley, Sutton, and Barnet, had raised up 
 several churches in the north west counties as early 
 as 1775, and in 1777, Mr. Alderson went to Green- 
 brier, and in a few years raised up a people there for 
 the Lord. Others moved more southward and planted 
 churches. 
 
 A colony of Baptists was formed in North Carolina 
 (of which we will speak when we come to that state,) 
 by whose ministers the cause was advanced in those 
 parts of Virginia adjacent. Mr. Marshall one of the 
 ministers, baptized several in his first visits, among 
 whom was Dutton Lane, who shortly after began lo 
 preach. A revival succeeded and Mr. Marshall at 
 one time baptized forty-two persons. In 1764 a church 
 was constituted and Mr. Lane became its pastor* 
 Soon after this the power of God was effectual in 
 the conversion of Samuel Harris, a man of great dis- 
 tinction, who upon being honored of God laid aside 
 his worldly honors, and became a laborer in the Lord's 
 vineyard. 
 
 To enter into a detail of the particulars attendant 
 upon the growth of the Baptist interest would be 
 pleasant, but in this pleasure we cannot indulge, let 
 it therefore suffice to say that the churches multiplied 
 rapidly, and many worthy ministers were raised up in 
 the revivals that took place. It may be proper here 
 to say that the Baptists in this state, were divided into 
 what were called Separates and Regulars. This divi- 
 
( 154 ) 
 
 sion was on account of some diversity of sentiment* 
 the Separates retaining among them many who were 
 Arminians, and lasted about twenty years without be- 
 ing completely healed, though a friendly intercourse 
 was occasionally maintained between them. In 1787 
 their disputes were compromised, buried and forgot- 
 ten. This was effected at a meeting held at Dover 
 meeting-house, Goochland County, between the Gen- 
 eral Committee on the part of the Separates, and Del- 
 egates from the Ketocton association. We will 
 transcribe as a matter of some importance the terms 
 of the Union as they were entered on the minutes ; 
 M The committee appointed to consider the terms 
 of Union with our Regular brethren, Reported,- That 
 they conceive the manner in which the Regular bap- 
 tist confession of faith has been received by a former 
 association, is the groundwork for such Union." This 
 wa3, that they should retain their liberty with regard 
 to the construction of some of its objectionable articles. 
 After considerable debate upon having any confes- 
 sion of faith the Report was received with the follow- 
 ing explanation. " To prevent the Confession of Faith 
 from usurping a tyrannical power over the conscience 
 of any, we do not mean, that every person is bound to 
 the strict observance of every thing therein contained; 
 yet that it holds forth the essential truths of the gos- 
 pel, and that the doctrine of Salvation by Christ, and 
 free and unmerited grace alone, ought to be believed 
 by every christian, and maintained by every minister 
 of the gospel* Upon these terms we are united, and 
 
( 155 ) 
 
 desire that hereafter the names Regular and Separate 
 be buried in oblivion; and that from henceforth we 
 shall be known by the name of the United Baptist 
 Churches, in Virginia." 
 
 This union took place at a time when a revival of 
 religion had commenced, which soon burst forth on 
 the right and left throughout the state. 
 
 Many of the ministers and churches after this date 
 became tinctured so far with Antinomianismas tode* 
 cline earnest efforts, though many more were filled 
 with the spirit of Christian enterprise. The same 
 may be said of them now, though there is a redeem* 
 ing leaven, we trust, at work in the state. Its institu- 
 tions wiirbe noticed in the proper chapter, and the per* 
 secutions of the brethren when we come to that subjects 
 
 In 1772 there were in Virginia two associations, 
 thirty-three churches, and three thousand six hun* 
 dred and three members. In 1809 the number had 
 increased to fifteen associations, probably to two hun- 
 dred and seventy churches, and thirty-one thousand 
 and fifty-two members; in 1813, sixteen associations, 
 • two hundred and eighty-three churches, and thirty- 
 five thousand one hundred and sixty-four communi- 
 cants. There were twenty-two associations, four 
 hundred and thirty-five churches, fifty-four thousand 
 three hundred and two members, and nearly eight 
 thousand persons baptized, in 1832, which aggre- 
 gate says Mr. Allen, falls below the truth as from 
 several associations no returns were received for 
 that year. The Dover association is the largest hi 
 
( 156 } 
 
 the United States; it comprised in 1832, fifty-five 
 churches and eighteen thousand members. 
 
 NORTH CAROL1KA. 
 
 According to Edwards there were individual bap- 
 tists in this state as early as 1695, but the first church 
 was gathered by Paul Palmer, in 1727, at Perqui- 
 mans on Chowan river. About 1742, one William So- 
 journer with other brethren from Burley in Virginia, 
 settled on Kehukee creek in Halifax County, and 
 planted a church which still exists. Most of the first 
 Baptists in this state are said to have emigrated from 
 the church at Burley. By the year 1752 they had 
 increased to sixteen churches. 
 
 The ehurch at Sandy creek, Guilford county (at 
 which we hinted under the head of Virginia) was ori* 
 ginated by Shubael Stearns and others about 1755, 
 He was a native of Boston (Mass.) and was a preacher 
 among the Pedo baptist Separates until 1751, when 
 he embraced the sentiments of the Baptists, as many 
 others did about that time. He had strong faith in 
 the immediate teachings of the spirit, and listening to 
 the instructions of Heaven as he esteemed them, 
 conceived himself called upon to move far to the West- 
 ward, to execute an extensive work. He took leave 
 ©f New England with some of his brethren in 1754, 
 and stopped first at Qpeckon, Virginia, where was a 
 
( 157 ) 
 
 Baptist church and where he met with his brother-in- 
 law Daniel Marshall, who had recently returned from 
 a mission to the Indians and had just become a Bap» 
 tist. They joined companies, and settled a while on 
 Cacapon, about thirty miles from Winchester, where 
 not meeting with his expected success, Stearns felt 
 restless. From information received by letter from 
 some friends, that the people of North Carolina de- 
 sired preaching so earnestly that some had gone forty 
 miles to hear one sermon, he and his party containing 
 sixteen communicants, travelled about two hundred 
 miles, took up their permanent residence at Sandy 
 Creek, and soon built themselves a meeting-house* 
 The inhabitants by whom they were surrounded were 
 ignorant of the essential principles of religion, though 
 some had the form of godliness. Strange things about 
 the new birth, conviction, conversion, &c, were 
 therefore presented by Stearns and his company* 
 Their manner of preaching was also novel; being of- 
 ten deeply affected themselves, corresponding affec- 
 tions were felt by their hearers, which were frequent- 
 ly expressed by tears, trembling, screams and excla- 
 mations of grief and joy. Many mocked but many 
 trembled, and som<^ becoming converts, bowed obe- 
 dience to the Redeemer, The church soon increas- 
 from sixteen to six hundred and six, and in the course 
 of seventeen year >r sad her branches far and wide, 
 so that it beeaih mother, grandmother and great 
 grandmother to fc vo churches from which sprang 
 
 one hundred and -five ministers." It became 
 
( 158 ) 
 
 however much reduced by dispersions occasioned bf 
 grievances and oppression. The church at Little 
 River was no less remarkable. It was constituted in 
 1760, and in three years had increased from five to 
 five hundred, and built five meeting-houses, but was 
 also reduced by the dispersion of the inhabitants. 
 These churches were of the Separate Baptist order. 
 
 The Baptists in this state have never suffered much 
 by persecution, though there were some attempts 
 made to harass them. About 1768, when the brethren 
 in Virginia were suffering so severely, a number were 
 apprehended belonging to the Kehukee association, 
 and about seventy were accused of heresy, blasphemy 
 and riots, and brought before the Court. In the course 
 of the trial the complaints proved to be ill founded, so 
 that the Court appeared ashamed, (as well they might 
 be,) of the prosecution, and the violence of their per- 
 secutors returned upon themselves. 
 
 This state contained in 1812, eleven associations, 
 about one hundred and eighty churches, and upwards 
 of twelve thousand communicants, and in 1832, there 
 were nineteen associations, three hundred and thirty- 
 two churches, and nineteen thousand communicants* 
 
 SOUTH CAROLINA. 
 
 The first settlement of Baptists was in 1683. There 
 have always been a number of eminent persons em- 
 braced in the denomination in this state, though it in- 
 
( 159 ) 
 
 creased slowly for a considerable time, so that when 
 the Charleston association was formed in 1751, there 
 were but four churches to compose it. Soon after 
 this, Baptist sentiments began to spread and prevail; 
 the Separates from North Carolina began a successful 
 career, and in 1772 there were twenty churches, and 
 about eleven hundred communicants, with upwards of 
 forty meeting-houses. 
 
 Of the early settlers a considerable portion were 
 Baptists, who camejn separate colonies, from England 
 and the District of Maine. Those from England carne 
 with Lord Cardross and a Mr. Blake, whose wife and 
 her mother, Lady Axtell, were Baptist members, and 
 settled some about Ashley and Cooper Rivers, and 
 some about the mouth of the Edisto. Those from 
 Maine were led by William Screven, a minister who 
 with many of his brethren fled from the persecutions 
 of the New England Pedo baptists and settled on 
 Cooper river near where Charleston now stands, and 
 into which most of them soon removed and formed 
 the Charleston church. This church occupies a pro- 
 minent place among the southern churches and con- 
 tained in 1832, one thousand one hundred and four 
 members. 
 
 The Ashley River and Ewhaw churches were 
 branches of the Charleston. The first was constituted 
 in 1736, but became extinct during the revolutionary 
 war. The latter had its foundation laid in 1683, but 
 was constituted a distinct church in 1745. In 1832 
 their number was eight hundred and thirty-two. 
 
( 160 ) 
 
 The Welsh Neck church was formed of brethren 
 from the Welsh Tract church, in January 1738, and 
 has enjoyed good preaching and some prosperity. It 
 numbered in 1832, three hundred and seventy -four. 
 
 The Charleston association was organized in 1752, 
 and in 1755 entered into missionary operations. The 
 valuable services of Mr. John Gano were obtained, 
 and his ministrations were crowned with remarkable 
 success. The subject of education began also at the 
 same time to engage their attention, and a beginning 
 was made to obtain the necessary funds. We need 
 only say that this body has been blessed in its deeds. 
 
 The history of other churches and associations in 
 this state would be interesting to the reader, as it 
 evinees the zeal and success of the brethren compos- 
 ing them and teaches .the propriety of despising not 
 the day of small things. Upon a review of the whole, 
 it appears that, for more than one hundred and thirty 
 years the Baptists have held a respectable standing 
 in South Carolina, and have rapidly increased within 
 at least the half of that period. The great increase 
 had been, when Mr. Benedict wrote, in those parts of 
 the state which were formerly immoral and irreligious 
 to a proverb. 
 
 In 1806, there were in the state about one hundred 
 and thirty churches, and upwards of ten thousand 
 communicants, and in 1832, two hundred and seven- 
 ty-three churches, and twenty-eight thousand four 
 hundred and ninety-six members, more than seven 
 
( 161 ) 
 
 thousand having been baptized within the associa- 
 tional year. 
 
 Though the Baptists never suffered much persecu- 
 tion in a legal form in this state, yet a number of 
 ministers and others have individually suffered from 
 the improper interference of the magistrates, and un- 
 authorized and bigoted persons. 
 
 GEORGIA. 
 
 Although among the first settlers of this state in 
 1783 were a few Baptists, yet their interest was very 
 small for forty years afterwards. In 1772 there were 
 but four churches, not large and but newly formed. 
 A little before this period the zealous Separates em- 
 igrated hither and great success attended their labors, 
 so that many churches soon after sprang up, and the 
 Baptist cause had in many instances a rapid preva- 
 lence. 
 
 The oldest church in Georgia is that on Kioka, 
 creek, about eighteen miles above Augusta. It was 
 gathered by Daniel Marshall (of whom mention has 
 been already made,) and organized in 1772. It has 
 been an important establishment; the nursery of sev- 
 eral useful ministers and the mother of many churches. 
 The founder of the the church was remarkable for 
 
 encouraging ministerial gifts and often said, "I would 
 o2 
 
(162) 
 
 that all the Lord's servants were prophets. " During 
 the war many of the Baptists among others, fled, but 
 Mr. Marshall maintained his post and with few ex- 
 ceptions held meetings regularly. This church has 
 experienced some precious seasons of revival. In 
 1787, about one hundred were baptized by Abraham 
 Marshall, the worthy son and successor of DanieL 
 The next remarkable ingathering was in 1802, in the 
 time of the great revival which prevailed in many 
 parts of the state. Two or three camp meetings were 
 from necessity held in the neighborhood, in which 
 some of the most affecting scenes of joy and sorrow, 
 of depression and transport were witnessed. Mr. Mar- 
 shall baptized at this time about one hundred more. 
 The first association formed in this state is called 
 the Georgia, and was organized in 1784. It has 
 abounded with ministers who were either nurtured 
 within its bounds, or received from other parts. It 
 increased very fast for a number of years, containing 
 m 1786, ten churches, and in 1790, thirty-four church- 
 es, and two thousand eight hundred and seventy-sev- 
 en members. In 1796, eighteen churches w r ere dis- 
 missed to form the Hephzibah, in two years after 
 seven more, which united under the name of the 
 Sarepta, and in 1810, another detachment of twenty, 
 to form the Oakmulgee association. These associa- 
 tions increased and divided also like their parent, 
 though she seemed still to grow and thrive, contain- 
 ing in 1832, fifty churches and seven thousand one 
 hundred and sixty two members. 
 
(163) 
 
 In looking over this state it appears that the Lord 
 has prospered the Baptist interest in it to a great ex- 
 tent. The church of England was established before 
 the war, but dissenters have enjoyed liberty, and Mr* 
 Benedict says, " I do not find that any Baptist was 
 ever molested in a legal way for preaching the gos- 
 pel, excepting Daniel Marshall and he was soon dis- 
 charged." 
 
 The great increase of Baptists has been occasioned 
 mostly by the extensive revivals of religion which 
 have been experienced in almost every part of the 
 state. In addition to the two already mentioned there 
 were precious seasons enjoyed in the years 1809 and 
 1812, in the last of which there were three thousand 
 eight hundred added to four associations. 
 
 Georgia contains more of our denomination toge- 
 ther with its adherents than of any other, and more 
 than any of the Southern States excepting Virginia. 
 Virginia contains the largest association, Dover; 
 Georgia the largest church in the United States, the 
 first African, Savannah, containing in 1832, twenty- 
 seven hundred and ninety-five members. In 1812 
 the state contained five associations, one hundred and 
 seventy-one churches, and upwards of sixteen thou- 
 sand communicants; in 1832 these had increased to 
 eighteen associations, five hundred and nine churches, 
 and over thirty-eight thousand members. 
 
( 16* ) 
 
 TENNESSEE. 
 
 The first settlements in this state, were made on 
 the Holston river and its waters in East Tennessee, 
 and here were the first Baptist churches established. 
 It is supposed that two churches were gathered here 
 before the Indian war of 1774, and by that broken up, 
 but no precise information exists concerning them. 
 The beginning of the churches which had a perma- 
 nent standing was in 1780, when several ministers 
 from Virginia and one from North Carolina removed 
 into the Holston country while it was a wilderness and 
 exposed to the depredations of the Indians. They were 
 accompanied by a number of brethren, and soon fol- 
 lowed by a number of other ministers and brethren, 
 among which were some who had left home in the 
 capacity of a church. This is now called Buffaloe 
 Ridge church. 
 
 In 1781, five or six churches had been established, 
 which met together in conference twice in a year: 
 this conference was soon organized into a temporary 
 association placed unden the patronage and direction 
 of the Sandy Creek association in North Carolina. In 
 1786, the churches were erected a distinct body called 
 the Holston association, containing then seven church- 
 es. In 1802, a division of the body took place for 
 the formation of the Tennessee association. 
 
 The settlements in West Tennessee were not made 
 
( 165 ) 
 
 till Hhose of the Eastern part had become large and 
 flourishing. Tne first gathered in it was at Sulphur 
 Fork in 1786, but it was not till 1790, that the denom- 
 ination began to flourish. In 1796, five churches 
 were embodied in an association called Mero District, 
 which has become the 9 mother of some others, but 
 which was dissolved or nearly so in a singular man- 
 ner. Some difficulty occurred in the association with a 
 minister by name of Dorris, against whom charges of 
 a criminal kind were made but could not be fully sub- 
 stantiated. The majority wfculd have been glad to 
 dismiss him and his church, but he seemed a3 deter- 
 mined to maintain his seat, the association therefore 
 in 1803, resorted to the singular expedient of dissolv- 
 ing their body and forming a new one into which 
 they would not receive him. The new association 
 thus formed was called Cumberland. Three churches 
 besides the one to which Dorris belonged, continued 
 to meat under the former name, but Mr. Benedict 
 says, it never prospered or increased, and the name I dp 
 not find at all in Allen's Register for 1833. 
 
 Tennessee has shared largely in revivals, and the 
 Baptist interest has been considerably promoted and 
 enlarged, and though there are many now opposed, 
 yet the churches are taking a more decided stand in 
 favor of religious effort. A more enlightened and 
 efficient ministry is beginning to be enjoyed, and the 
 efforts of the A. B. Home Mission Society are 
 sensibly felt, so that the hope may be entertained 
 that tbe denomination will flourish extensively. 
 
( 166 ) 
 
 The number of churches in 1811 was upwards of 
 one hundred and fifty, and the communicants nearly 
 twelve thousand. In 1832 there were twenty asso- 
 ciations, four hundred and thirteen churches, and 
 more than twentv thousand members. 
 
 KENTUCKY. 
 
 About the year 1799* some Baptist ministers visited 
 Kentucky, among them John Taylor, and Lewis Luns- 
 ford, called the wonderful boy. They found a few 
 brethren scattered through the settlements, to whom 
 they preached. About 1781, some preachers and 
 many members began to settle in the State, so that as 
 early as 1785, three associations were organized. In 
 some instances the baptist emigrants were formed into 
 churches previous to their leaving Virginia, and 
 while on the way through a dreary country and ex- 
 posed to the assaults of the Indians, might be, " like 
 the children of Israel, styled the chureh in the wilder- 
 ness." By rapid emigration Kentucky soon abound- 
 ed with Baptists. 
 
 The Elkhorn association wa3 formed in 1785, and 
 for a considerable length of time enjoyed a large 
 amount of prosperity, receiving at the annual meeting 
 in 1801, an addition of more than three thousand mem- 
 bers. From it have gone out many other associations. 
 But it has since experienced severe trials, one in 
 
( 167 ) 
 
 1802, in the case of a minister by name of Easton, and 
 James Gerrard a member of the same church, and 
 at that time Governor of the State, who began to dis- 
 close some speculations of an Arian or Socinian cast., 
 and another about two years after, by the introduc- 
 tion of the subject of slavery, and subsequently b^uj 
 by personal disagreement, and still more recevitH' jf^> 
 Campbellism. It is now however a respectable body. 
 In 1832 it contained twenty churches, with three 
 thousand four hundred and twenty-seven members. 
 
 This notice of the Elkhorn association may suffice 
 as a specimen of the history of most others in the 
 state, all having been subjected to similar vicissitudes. 
 Some account of the great revival in Kentucky will 
 be given in the chapter devoted to the subject. 
 
 In 1812 according to Mr. Benedict and the state- 
 ment of another, the sum total of the denomination in 
 Kentucky was, thirteen associations, two hundred 
 and sixty-three churches, and between seventeen 
 thousand and twenty thousand members. By Allen's 
 Register, there were in 1832, thirty-four associations, 
 four hundred and eighty-four churches, with thirty-four 
 thousand one hundred and twenty-four communi- 
 cants. 
 
 OHIO. 
 
 Some ot the first settlers here were Baptists, and 
 the interests of the denomination have considerably 
 
( 168 ) 
 
 prevailed. The oldest church in the State was formed 
 in 1790, with five members, by the] late Stephen 
 Gano. It was originally called Columbia, now Duck 
 Creek, containing in 1832, one hundred and eleven 
 * members. It has enjoyed several revivals and has 
 g? -tout a number of ministers. * 
 
 'rht^-st association called the Miami, was formed 
 in 1797, of only four churches in which were proba- 
 bly not more than one hundred members. Its cir- 
 cumstances have been generally prosperous. From 
 it was formed the White Water in Indiana, and the 
 East Fork of Little Miama in Ohio, which two bodies 
 numbered in 1832, forty-seven churches. The old 
 body in 1832, comprised twenty. six churches and 
 twelve hundred and forty-five members. 
 
 The brethren in Ohio are now to a considerable and 
 increasing extent engaged in forwarding the benevo- 
 lent plans of Christian operation, under the. judicious 
 direction of several enterprising ministers and other 
 brethren. The whole number of members in 1809, 
 was about twenty-five hundred, since which they have 
 increased considerably. In 1832 the sum total was 
 twenty-one associations, two hundred and eighty 
 churches, and ten thousand four hundred and ninety- 
 three communicants. 
 
 INDIANA. 
 
 In this State the Baptists are numerous and ca* 
 pable of accomplishing much if they were properly 
 
( 169 ) 
 
 excited to religious effort, which some recent move- 
 ments indicate will be the case ere long. Tho 
 churches have been seriously disturbed by the senti- 
 ments of the self styled Reformer, A. Campbell, and 
 also by the influence of Daniel Parker. Mr. P. has 
 written several philippics against missions &c. and 
 published two pamphlets on what he calls the " two 
 seeds," in which he maintains that there is an Eter- 
 nal and self subsistent devil— that the non elect never 
 fell in Adam and did not proceed from him, but were 
 begotten by the Devil, Eve being their mother but 
 Adam not their father, that there is no repentance 
 nor provision of salvation for them &c. &c. Both 
 these men have been industrious in propagating their 
 sentiments and have succeeded in drawing maay 
 away after them, but it is believed that their influ- 
 ence is on the decline. 
 
 Several of the associations and many of the church- 
 es are decidedly hostile to mission and other socie- 
 ties, but some feel and act for the glory of God and 
 the enlargement of Zion, and a redeeming spirit be- 
 gins to prevail in the state which will undoubtedly 
 slace the Baptists of Indiana on the eminence to 
 phieh their numbers &c. entitle them. From im- 
 perfect returns furnished in 1832 we learn that there 
 were twenty-one associations, two hundred and nine- 
 ty-nine churches, and upwards of eleven thousand 
 
 members. 
 
 p 
 
( 170 ) 
 
 ILLINOIS. 
 
 The first Protestant preacher who ever visited Il- 
 linois was a Baptist preacher by name of James 
 Smith from Kentucky, in 1788. The first Protestant 
 •hurch was a Baptist church at New Design, the field 
 of Mr. Smith's labors, in 1796. 
 
 In this State the Baptists are not so numerous as 
 in Indian?; though in other respects they are similar. 
 They arc. becoming we trust, moulded into a closer 
 resemblance to the primitive saints in their zeal for 
 the Lord of Hosts. The State is beginning to enjoy 
 the labours of more such men as J. M. Peck, the 
 Home Mission society is aiding them to a good de- 
 gree, and the old leaven of Antinomianism &c, hav- 
 ing produced so bad a fermentation is discovered, to 
 be condemned. Their infant yet rising institutions, 
 will be noticed in the proper place. 
 
 The sum total of the denomination in the State so 
 far as could be ascertained in 1332, was sixteen asso- 
 ciations, one hundred and sixty-one churches, and 
 four thousand six hundred and twenty-two members. 
 Tt is evident from this statement that the churches 
 are small, averaging but about thirty members, yet 
 they are scattered throughout the whole State, which 
 containing forty-eight counties, would give to each 
 county more than three churches. If the churches be 
 
( 171 ) 
 
 thus divided, circumstances are afforded for the indul- 
 gence of a pleasing vision of the future, when the 
 churches will arise and shake themselves from the 
 dust, and the converts be multiplied. 
 
 21IS80UEX. 
 
 Mr. Peck in the Pioneer says, that "as early as 1796 
 and '97, a number of Baptist families emigrated from 
 North and South Carolina and Kentucky, to Upper 
 Louisiana, now Missouri, and lived for several years 
 under the Spanish government." 
 
 " These all lived without church privileges for se- 
 veral years. Thomas R. Musick now living, the late 
 pious John Clark, a preacher by the name of Brown, 
 and perhaps others, sought out these scatter od sheep 
 in the wilderness, visited and preached to tirem by 
 stealth, and were frequently threatened with the 
 calaboza (the Spanish prison) but through the lenity 
 of the commandants were permitted to escape. Their 
 little meetings were quite refreshing to these pil- 
 grims, surrounded as they were by the laws and rites 
 of Romanism. Thomas R. Musick removed his fa- 
 mily and settled in this country in 1808, being the 
 first Protestant minister that settled in the country. 
 Thus the Baptists were the pioneers, and have an 
 undoubted ' preemption right' to Missouri. A church 
 
( 172 ) 
 
 was not formed until 1805, which still exists in Su 
 Louis county, and has a large brick meeting house." 
 
 There are some energetic associations and churches 
 in thisgrowing state. The Franklin association, will 
 not receive any church that is opposed to systematic 
 efforts for the enlargement of the Redeemer's king- 
 dom. In this new body composed often small churches, 
 there were eighty-two baptized in 1832. The Clark's 
 River association is opposed to benevolent operations, 
 such as mission Societies, Sunday School Unions &c. 
 It comprises seven churches, and received by baptism 
 two in the same year. Other instances might be 
 given of the practical effects of these opposite prin- 
 ciples. 
 
 The sum total of the denomination is given in Al- 
 len's Register at thirteen associations, one hundred 
 and forty-six churches and four thousand nine hun- 
 dred and seventy-twocommunicants, which falls short 
 of the real number, as but few of the minutes for 
 1832 were received* 
 
 ALABAMA. 
 
 Respecting the time of the first establishment of 
 Baptist churches here, we are not informed. In look- 
 ing at the minutes of two associations for 1832, we 
 find the earliest date to be 1818, in which year sever- 
 al were constituted. Most of the churches are small* 
 
(173 ) 
 
 the largest in 1832, containing one hundred and six- 
 ty-three members. The average for the state is less 
 than forty-six. But the little ones will become thou- 
 sands, because many of the brethren in Alabama are 
 working men, and their labor cannot be in vain. 
 
 In 1832, there were in the state thirteen associa- 
 tions, two hundred and fifty churches and eleven 
 thousand four hundred and forty. five members. 
 
 MISSISSIPPI. 
 
 An association was formed called the Mississippi, 
 about 1807, of churches composed of persons who 
 had emigrated mostly from Georgia and South Caro- 
 lina. In 1832, there were eighty-four churches in 
 the state, comprised in four associations, with three 
 thousand two hundred members. 
 
 LOUISIANA* 
 
 Protestants in this state are not, comparatively nu- 
 merous, but increased exertions are now in operation 
 for the enlargement of their interests. The Baptists 
 are doing something in the enterprise, and share par- 
 tially in the success. The churches, are generally 
 small, the largest being that at Feliciana, of which 
 
 we present the following statement. * c This church 
 s-2 
 
( 174 ) 
 
 was gathered by J. A. Ronaldson, its present pastor* 
 He was educated a Presbyterian, and was a member 
 of a Pedo baptist ghurch ; but from strong convictions 
 of the truth, he embraced the sentiments of believers 
 baptism, and joined the Baptist church, contrary to 
 views of worldly interest, and the wishes of his best 
 friends. He arrived in New Orleans in December 
 1816, where he labored seven months with encour- 
 aging prospects, but for want of funds retreated to the 
 next important station, on the east bank of the Mis- 
 sissippi, where in 1817, he constituted the Feliciana 
 Baptist church, with eight members. It contained 
 in 1832, two hundred and twelve members, and was 
 then the largest Protestant church in the State. 
 
 There is one association composed wholly of 
 churches in this state, twelve in number, with three 
 hundred and forty-five members^ the remaining four 
 churches with three hundred and eighty-three mem- 
 bers, belong to the Mississippi association. This was 
 the statement furnished in 1832; since then stations 
 have been occupied in New Orleans and other places. 
 
 ARKANSAS. 
 
 No information can here be given of the rise of 
 Baptists in this region, it was no doubt by emigration 
 from older settlements. The Little Rock association 
 contained in 1828, eight churches and eighty-eight 
 
I ( 175 ) 
 
 members. The Spring River in 1831, nine churches 
 and ninety-three members. For these seventeen 
 churches there were but seven ministers. Through 
 the efforts of the Home Mission Society, it is hoped 
 the destitution will be supplied and the wilderness 
 soon flourish. 
 
 MICHIGAN. 
 
 The first church in this territory appears to be the 
 Pontiac, constituted in 1822. Since then up to 1832, 
 there were sixteen more formed, making in all seven- 
 teen churches, and seven hundred and eleven mem- 
 bers, composing one association, called the Michigan 
 The Baptist interest is in rather flourishing circum- 
 stances. The church in Detroit is beginning to ex- 
 ert a favorable influence there, and the support ren- 
 dered the churches in the country by the Home Mis- 
 sion Society, together with the emigration of brethren 
 from other states, can but inspire the hopes of Zion's 
 continued enlargement. 
 
 CANADA. 
 
 An association was formed here in 1804 of only three 
 small churches, which had been built up chiefly by 
 missionaries from the states of Vermont and New 
 
( 176) 
 
 York. In 1832 there were four associations, thirty- 
 seven churches and about two thousand members. 
 During the last year (1835) extensive revivals were 
 enjoyed in some of the churches, in which the prin- 
 ciples of the Baptists, commended themselves to many 
 who had been educated in opposition to them. This 
 statement refers to Upper, the interest in Lower Can- 
 ada is more feeble.* 
 
 Having thus glanced at the Baptists in this widely 
 extended country, so far as known by that name they 
 are associated together, we cannot perhaps, do better 
 than present a summary view of other societies called 
 Baptist, but holding sentiments diverse from those of 
 the Regular Baptists. 
 
 CHAPTER VI. 
 
 CHURCHES WHICH HOLD TO WEEKLY COMMUNION. 
 
 The old church at Sandy Creek, North Carolina, for 
 some years practiced weekly communion, but has re- 
 linquished it. 
 
 Some years ago, a number of ministers came from 
 Scotland as Independents, who after travelling a short 
 
 * From the Report of the A. B. Home Mission Society, 
 we learn that in Upper Canada, there are sixty churches 
 and in Lower, an association has been formed of eight 
 churches and seven ministers. Revivals have been enjoy- 
 ed, and prospeets are cheering. 
 
( n* ) 
 
 time through the United States, were led to embrace 1 
 Baptist sentiments. About 1809, four of these min- 
 isters were baptized, and about the same time sever- 
 al other Pedo baptist preachers were immersed. But as 
 the Scotch Independents had generally practiced week- 
 ly communion, these new converts to believers baptism 
 were tenacious on that point. Some small churches 
 were gathered in different places, of which we can 
 give no very particular information. None it is be- 
 lieved, are associated with us excepting the church in 
 New York, under the charge of Mr. Maclay, whose 
 successful and commendable course has been noticed. 
 In fact, the doctrinal sentiments of these persons are 
 different, and in the order of their churches there has 
 been no uniformity, nor do they seem to have main- 
 tained much fellowship with each other. Perhaps 
 here may be a suitable place to assign the Campbellites, 
 if our good brother Maclay will allow it. We would 
 gladly assign to him their supervision. A little com- 
 munity of these pleaders for the " ancient order of 
 things," exists in Philadelphia, and hold their meet- 
 ings in Bank Street, the former session room of ths 
 First Presbyterian church. 
 
 FREE WILL BAPTISTS. 
 
 Though from the beginning of Baptists in this 
 country, there have been some who dissented from 
 
( "8 ) 
 
 their views of the doctrines of grace, no considerable 
 party was formed until abGUi. 1780, when one was 
 founded by Benjamin Randal, of New Hampshire. A 
 number fell in with his views, and broke off from the 
 other churches. They are now found in many parts 
 cf the United States. Their distinguishing tenets, 
 will be known from their name. Their numbers were 
 estimated by Mr. Benedict at one hundred and fifty 
 churches, and ten thousand members. In October 
 1832, their sixth General Conference met at Meredith, 
 New Hampshire, when reports were presented ma- 
 king their sum total, eight yearly meetings, thirty-six 
 quarterly meetings, five hundred and forty-six church- 
 es, and twenty-five thousand two hundred and seventy- 
 six members. 
 
 With this people may be associated, those calling 
 themselves Christians, who have a number of churches, 
 in some of the Western States. They are, however, 
 said to be Socinians or Arians, and they are no doubt 
 one or the other, or perhaps there are some of both. 
 Their strength is not particularly known. It is per- 
 haps on the decline, in consequence of the more re= 
 cent speculations of Alexander CampbelL 
 
 SEVENTH DAY BAPTISTS. 
 
 This sect differs in nothing particularly from the "Bap- 
 tists," but in their views of the Sabbath, holding that 
 
( 179) 
 
 the ten commandments are still binding upon Chris- 
 tians, and of course that the Seventh day of the week, 
 and not the First, should be observed as the Christian 
 Sabbath. They admit that the early christians paid 
 respect to the first day of the week on account of 
 the resurrection, yet contend that they then, and in 
 after ages, observed the ancient Sabbath, and that the 
 practice of observing two days was continued to the 
 time of Constantine, when by an imperial law, the 
 First was established in preference to the Seventh day. 
 Their sentiments seem to have been maintained by 
 some as early at least, as the twelfth century. Fran- 
 cis Davidis as we have seen in the history of Tran- 
 sylvania, was of this denomination. 
 
 There have been persons of these sentiments in 
 England for a considerable period, among them the fa- 
 mily of the Stennett's for three generations. Edward 
 Stennett is the first of the family of whom we have 
 any information. In the time of the civil wars he 
 took the side of the Parliament. When he left the 
 established church and united with the Baptists, he 
 fell under the oppression of the ruling party, and be- 
 ing deprived of the means of subsistence, studied and 
 practised medicine. Joseph, his son, became an emi- 
 nent minister, whose learning and abilities were very 
 great, and who rendered essential service to the Bap- 
 list cause. His son Joseph, D. D., retained his opin- 
 ions of the Seventh day, but became pastor of a church 
 of anothfc belief. The fourth in descent was the late 
 Samuel Stennett, D. D. (author of several hymns in 
 
( 180) 
 
 e>ar collections) of London ; and the fifth, Joseph 
 Stennett, of Oxfordshire. Francis Bampfield, one of 
 the most eminent ministers of his tme, was of this 
 persuasion. 
 
 In the time of Edward Stennett there were nine o? 
 ten churches in England, but when Mr. Benedict 
 wrote, he could not learn that there were more than 
 three. 
 
 The first Sabbatarian church in America, was form- 
 ed in Newport, R. I. in 1671. The Hopkinton church 
 was founded in 1708, and contained in 1812, about 
 nine hundred members; though in 1832, the number 
 was six hundred and seventy-two. In the State of 
 New York, there are several flourishing churches, 
 there are also a few in New Jersey, Pennsylvania, 
 Connecticut, Virginia and Ohio. The Seventh day 
 Baptist Conference was formed in 1808, with eight 
 churches and about eleven hundred members. In 
 1832, there were connected with it thirty-two church- 
 es, forty-two ministers, and four thousand two hundred 
 and fifty-eight members. What the population now is, 
 under their influence, we cannot determine. When 
 the number of their communicants was less than two 
 thousand, it was supposed by Mr. Clarke their histo- 
 rian, that the Seventh day was observed by a popula- 
 tion of not less than fifteen thousand. 
 
 More than half the whole number of members, are 
 comprised in the churches in the State of New York. 
 
{ 181 ) 
 
 &EITHIAN OR QUAKER BAPTISTS* 
 
 Soon after the settlement of Pennsylvania, a differ- 
 ence arose among the Quakers about the sufficiency 
 of the light within, some affirming, some denying* 
 The latter were headed by George Keith, and there- 
 fore called Keithians. The difference rose to a divi- 
 sion in 1691, when separate meetings were establish- 
 ed and a confession of faith was published. About 
 the same time, and afterwards, other pieces were 
 published, among other things to complain of the un- 
 fair treatment, slanders, fines, imprisonments, and 
 other persecutions they endured from their brethren* 
 
 In regard to this dispute there is one circumstance 
 which we have promised to notice. John Holmes, 
 the only Baptist magistrate in Philadelphia at the 
 time, refused to act with the Quaker magistrates 
 against the Keithians, alleging " that it was a reli- 
 gious dispute, and therefore not fit for a civil court." 
 He also openly blamed the court for refusing to 
 admit the exceptions, which the prisoners made to 
 their jury. This is another proof that the principles 
 of the Baptists will not admit of persecution for con- 
 science' sake. 
 
 However, the current was against them, and the 
 Keithians declined. Their leader went over to the 
 Episcopalians. Many persisted in the separation and 
 a 
 
( 182) 
 
 by resigning themselves to the guidance of the Scrips 
 tures found water in the commission, and bread 
 and wine in the command, &c. In a few years the 
 most of them united with the Seventh day, and tho 
 Regular Baptists. We have seen that the meeting 
 house of one of their societies occupied the site of 
 that of the First Baptist church in Philadelphia. The 
 church of Brandywine was formed by Abel Morgan 
 with fifteen of this sect, and some united with the South- 
 ampton, and others with the Lower Dublin church. 
 Thus we have seen that the Keithian Quakers be- 
 came transformed into Keithian Baptists. They were 
 called also Quaker Baptists because they retained the 
 language &c. of the Quakers. 
 
 TUNKER BAPTISTS. 
 
 They are called Tunkers in derision, but as the 
 terra signifies Dippers they may rest contented with 
 the nickname, since it is the fate of the Baptists, in 
 all countries to bear some cross or other. Their first 
 appearance in this country was in 1719, when about 
 20 families landed in Philadelphia and dispersed 
 themselves to Germantown and other places. Ano- 
 ther company arrived in 1729. These had been bred 
 Presbyterians, excepting one who was a Lutheran, 
 and being neighbors they consorted together to read 
 the Bible and edify one another in the way they had 
 
( 18? ) 
 
 been brought up; for as yet they did not know there 
 were any Baptists in the world. However believer's, 
 baptism and acongregational church soon gained upon 
 them, insomuch that they were determined to obey the 
 Gospel in these matters, which they did. By persecu- 
 tion they were scattered through Germany, &c and fin- 
 ally these two companies sought refuge in America. 
 Thus from a little one of seven souls has sprung a 
 thousand. 
 
 The main body of Tunker Baptists in America is 
 in Pennsylvania. By a statement of Morgan Edwards 
 in 1790, it appears that there were at that time 1 
 church in Jersey, 15 in Pennsylvania, 7 in Maryland, 
 and in the more Southern States 10, with about 1500 
 communicants, and a population of about 4000. It 
 seems they have always been shy of the English, 
 and it has been said that they will make no commu- 
 nication to others concerning themselves. Some 
 churches mentioned by Mr. Edwards have become 
 extinct, others have removed to the Westward, and 
 on the whole we believe them to be on the decline. 
 
 It is difficult to say what are the definite doctrinal 
 sentiments of the Tunkers ; it is said that they hold 
 the doctrine of universal salvation and hence they are 
 often called Universalists. The writer can testify that 
 some of them preach universal restoration. They prac- 
 tice trine immersion, the candidate kneeling. They 
 maintain a, great degree of simplicity, are meek and 
 quiet in their deportment, and had at one time acquir- 
 ed the name of the Harmless Tunkers 6 
 
( 184 ) 
 
 MENNONITES. 
 
 This people take their name from Menno Simon, (of 
 whom mention has been made) who was a man of 
 learning and zeal andearried the Reformation farther 
 than Luther and Calvin. He would have been rank- 
 ed with the chief Reformers, had there not been 
 some cross grained fatality attending the deeds of the 
 Baptists to prevent their deserved praise. He was 
 willing for the truth's sake, to encounter the odium, 
 that their enemies attempted to cast upon the Baptists 
 in consequence of the Munster affair. We may say 
 here, that the contrivers of that insurrection were not 
 Baptists though three of them became conspicuous in 
 it ; one on account of his wealth, and two by their su- 
 perior skill and courage in contending with the ty- 
 rants who opposed them. 
 
 We have stated Menno's views of baptism ; he was 
 a Baptist. He was immersed and did immerse only. 
 His successors did the same for a long time, except 
 when they made proselytes in prison or were pre- 
 vented from going to rivers, which they excused as 
 cases of necessity. But with them as in the case of 
 Catholics, &c. what was at first done cut of a suppos- 
 ed necessity became afterwards a matter of choice. 
 No necessity now exists in this country for pouring, 
 and as the Mennonists maintain their integrity with 
 regard to the subjects by confining the ordinance to 
 
{ 185 ) 
 
 professed believers, it is hoped that they will return 
 to follow Menno in an affair wherein he was so emi- 
 nent a follower of Christ and his Apostles. We feel dis- 
 posed to commend them as far as they go, because 
 while they require repentance and faith previous to 
 baptism they keep up the distinction between the 
 church and the world, which those do not who act 
 upon the contrary principles of infant membership. 
 
 Their doctrinal sentiments are for the mest part 
 orthodox. They will neither swear nor fight, nor 
 bear any civil office, nor go to law, nor take interest 
 for the money they lend. Some of them yet wear 
 their beards, and practice feet washing. They use 
 great plainness of speech and dress. Their church 
 government like that of al! Baptists, is wholly demo- 
 cratic or republican. 
 
 Some families of this people were in Pennsylvania 
 as early as 1692, and in 1708, there was a church set- 
 tled at Germantown consisting of 52 members. What 
 the total number of this sect now is we cannot tell, 
 they are not however, upor the increase. As they 
 have changed the administration of baptism from im- 
 mersion to affusion, they are wholly left out inthe 
 enumeration of American Baptists. 
 
 SIX PRINCIPLE BAPTIST3. 
 
 In Rhode Island and some other places in the ear- 
 ly settlement of churches there were some, who very 
 q2 
 
( 186 ) 
 
 rigidly contended for the six principles of the doctrine 
 of Christ as laid down in the 6th chapter of Hebrews, 
 and hence derived their name. Some it appears 
 opposed singing in public worship. Their sentiments 
 generally are those of other Baptists. In 1832 there 
 were 23 churches, and 2,137 members. 
 
 CHAPTER VII. 
 
 Thi3 chapter will be devoted to Biographical no- 
 tices of some distinguished ministers and others in the 
 Baptist denomifiation. These for the most part will be 
 selected from Benedict's History, because we presume 
 that they are the least familiar to the mass of readers, 
 especially those who are in the habit of perusing the 
 periodicals of the day, in which occasional notices 
 are taken of deceased and living ministers and others* 
 Further, there are many who are constrained to ad- 
 mit that the Society now wields in its ministry a large 
 amount of talent and influence, but w r ho seem un- 
 willing to concede the same to have been always the 
 case. Again, the writer may be permitted to express 
 his humble opinion, that nodenomination has ever been 
 honored with a more devoted and efficient ministry 
 than the Fathers of our churches constituted. They 
 won many to righteousness, and while they shine as 
 stars in the firmament of heaven, let them ever oc- 
 cupy among us, the beneficiaries of their labors and 
 
( 187 ) 
 
 successes, the eminence of dazzling reflection to 
 which their virtues entitle them. The chapter will 
 not however, be devoted entirely to them, but will 
 embrace others in this country and some in Europe* 
 Their names will be presented neither in reference 
 to preeminence nor date, but in alphabetical order. 
 
 Isaac Backus, A. M. was born at Norwich, Con- 
 necticut, January 9th, 1724. In the New Light Stir 
 he was brought to the knowledge of the truth, when in 
 the 18th year of his age. He united with a Pedo baptist 
 Church, and began the ministry in 1746. In 1751 he 
 embraced Baptist sentiments. From this time he 
 took an active part in favor of the Baptist cause and 
 the welfare of his country, as an ardent advocate for 
 religious liberty. A list is given in Benedict made 
 out by himself, of 36 pieces published by him, to which 
 others may be added. He finished his course, Novem- 
 ber 2Gth, 1806, in the 83rd year of his age, and 60th of 
 his ministry. 
 
 To him the denomination is greatly indebted for 
 his untiring efforts in theirv ehalf. He wrote a his- 
 tory of the Baptists in 3 vols. As a historian, Ban- 
 croft says, he is not sufficiently esteemed. It may be 
 truly said of him u he was a burning and a shining 
 lights 
 
 William Cakey, D. D. " We can picture to our- 
 selves no human being in an attitude of mind partak- 
 ing more of moral grandeur, no human intellect more 
 sublimely occupied in view of the angels, than Wil- 
 
( 188 ) 
 
 Hani Carey, the obscure village school master, con- 
 ceiving the project of going forth, single handed, to 
 make an inroad into the very heart of the kingdom of 
 darkness, in the distant East. While yet a youth, 
 struggling with penury, his mind was first visited 
 with that strong impression of solicitude for the sal- 
 vation of the Heathen, which it would be impiety to 
 ascribe to any other source than the immediate sug- 
 gestion of Him who had designed and separated him 
 for the work." 
 
 William Carey was born at Hackleton in Leices- 
 tershire, England ,on the 17th August, 1761. The 
 circumstances of his parents were extremely narrow, 
 and he had few T advantages of education, except those 
 which his own active and enquiring mind obtained 
 for him. He was brought up as a journeyman shoe- 
 maker; and a boot made by him is still preserved by 
 one of his friends as a relic. It was about the year 
 1779, that young Carey became the subject of a decid- 
 ed religious change. Up to that time, he had dis- 
 covered no piety, and hf ; d even ridiculed ^religious 
 people." 
 
 "When in his nineteenth year," says his sister "my 
 dear brother used to speak at a friend's house in the 
 village, when he came to see us. I recollect a neigh- 
 bor of ours, a good woman, the first Monday morning 
 after he had spoken before a few friends, came in to 
 congratulate my mother on the occasion; when with 
 some surprise my mother said: What! do you think 
 
( 189 ) 
 
 be will be a preacher? "Yes, our friend replied, and a 
 great one too if he lives." 
 
 u In 1783 Mr'Carey united himself to the Baptist 
 church at Olney, under the pastoral care of Mr. Sut- 
 cliff. In 1785 he was called to the work of the min- 
 istry; and was ordained pastor over the infant Baptist 
 Society in the village of Moulton in 1787." He af- 
 terwards went to Leicester and became in 1791, pas- 
 tor of the church over which Robert Hall presided 
 many years. Here his ministry was greatly blessed, 
 and here he introduced the monthly concert of prayer, 
 a practice first adopted by some ministers at Notting- 
 ham, upon the suggestion of Mr. Sutcliff in 1784, and 
 now become general throughout the christian world. 
 
 About the year 1793 a Mr. Thomas, who had visit- 
 ed Bengal and witnessed the wretchedness of the 
 idolatrous people, greatly strengthened Mr. Carey's 
 mind in the purpose he had formed to attempt the 
 improvement of the heathen world. These two com- 
 municated with Mr. Fuller and Dr. Ryland and other 
 leading members of the denomination on the subject. 
 A society was formed which commenced its labors 
 with between £13 and £14 as the whole amount of 
 its disposable funds! With a firm and unbending 
 faith and a resolute purpose, Dr. Carey agreed to go 
 out to India and there support himself as far as possi- 
 ble, whilst he qualified himself for his missionary 
 duties. 
 
 The circumstances under which he quitted Eng- 
 land were singular and interesting. His wife refus- 
 
( 190 ) 
 
 iilg to accompany him after every entreaty had besn 
 employed, he and Mr. Thomas were compelled to sail 
 without her. After they had proceeded a short dis- 
 tance a circumstance occurred on board the ship, 
 which induced the Captain to put them on shore. 
 This was for a moment a severe disappointment, but 
 having secured a passage on board a Danish vessel, 
 and being furnished by the liberality of Dr. Rippon 
 and others, with the funds necessary for the increased 
 expense of travelling to which they were subjected, 
 they hastened to visit Mrs. Carey. She again turned 
 a deaf ear to their entreaties, and they with heavy 
 hearts took as they thought a last farewell and left 
 her. When they had proceeded about two miles, 
 Mr. Thomas insisted upon turning back and making 
 one more attempt. Mr. Carey objected and entreated 
 to have his feelings spared but Mr. Thomasseemed so 
 resolutely bent on this renewed effort, that they did 
 turn back. They succeeded in the effort, but fcot a 
 moment was to be lost, and they with Mrs. C. and her 
 sister and four children were hurried off to Deal. On 
 their arrival there the vessel was discovered under 
 sail, and but little hope was entertained of overtaking 
 her. The attempt was made and by dint of persever- 
 ance they were all received on board and conveyed 
 to their destination. On their arrival Dr. Carey and 
 Mr. Thomas engaged in secular employments, which 
 enabled them to acquire and become familar with the 
 language of the natives. Mr. Carey was soon called 
 to an account, and upon admitting that his design 
 
{ 191 ) 
 
 ^ as to evangelize the heathen, he was told that he iirast 
 forthwith embark for England. This proceeding 
 drove him to seek refuge in the Danish settlement of 
 Serampore, 13 miles from Calcutta, where he was 
 joined in 1800 by Ward, Marshman and others, all of 
 whom, except Dr. Marshman and his son, have enter- 
 ed into their rest. 
 
 Dr. Carey was indefatigable in his labors to acquire 
 the languages of the East. We present our readers 
 with a view of his engagements for one day, which he 
 describes himself in a letter to a friend. " I rose this 
 morning at a quarter before six, read a chapter in the 
 Hebrew Bible, and spent the time till seven, in pri- 
 vate addresses to God, and then attended family 
 prayer with the servants in Bengalee. While tea was 
 getting ready, I read in Persian with a moonshi who 
 was waiting when I left my bed room; read also be- 
 fore breakfast a portion of scripture in Hindostanee. 
 The moment breakfast was over, sat down to the 
 translation of the Ramayuna from Sungskrit, with a 
 Pundit, who was also waiting, and continued this 
 translation till 10 "o'clock, at which hour I went to 
 College, and attended the duties there till between 
 one and two. When I returned home, I examined a 
 proof sheet of the Bengalee translation of Jeremiah, 
 which took till dinner time. I always when in Cal- 
 cutta, dine at Mr. Rolt's which is near. After din- 
 ner, translated, with the assistance of the chief Pun- 
 dit of the college, the greatest part of the eighth 
 chapter of Matthew into Sungskrit. This employed 
 
( 192 ) 
 
 Hie till six o'clock. After six sat down with a Tel* 
 inga Pundit to learn that language. At seven, I be* 
 gan to collect a few previous thoughts into the form 
 of a sermon, and preached in English at half past 
 seven. After sermon, got a subscription of %,63 10s 
 towards erecting our new place of worship. Preach- 
 ing was over and the congregation gone by nine. I 
 then sat down and translated the eleventh of Ezekiel 
 into Bengalee, and this lasted till near eleven, and 
 now I sit down to write to you. After this 1 conclude 
 the eyening by reading a chapter in the Greek Testa- 
 ment and commending myself to God. I have never 
 more time in a day than this, though the exercises 
 vary." 
 
 From his early youth he discovered a fondness for 
 botanic studies, which accompanied him to India, and 
 his delight in the works of God may be considered as 
 tending in a great degree both to his health and fine 
 flow of spirits, for which be was distinguished. "Ris- 
 ing before five in the morning, he rode out for an 
 hour, and after this was to be found among his trees 
 and plants. In process of time his garden became 
 perhaps the best private garden in India." In 1812 
 he printed at Serampore the Hortus Bengalensis, or 
 catalogue of the plants growing in the East India Com° 
 pany's Botanic garden at Calcutta. The Flora Indica 
 was also published by him. In the Botany of India 
 two trees and an herb bear his name — the Careya 
 Arhorca, — Spherica, — -and Herbacea. The Agri* 
 
( 193 ) 
 
 cultural and Horticultural Society of India, owes its 
 origin to Dr. Carey. 
 
 11 Nor was it to the vegetable world only he direct- 
 ed his leisure moments, if leisure he ever knew. «I 
 have for a long time,' says he in 1811, i been descri- 
 bing the birds of Asia, and have already accomplished 
 almost one half of them, and some of the quadrupeds, 
 and a few of the insects.' In a few words, besides his 
 valuable lectures on divinity, lectures on astronomy 
 and geography, as well as natural history, and in Ben- 
 galee as well as English, were delivered by him for 
 many years." 
 
 But his aptitude for acquiring languages, was Dr. Ca- 
 rey's most wonderful natural endowment. Before he 
 left his native country for India, he had under many 
 difficulties, made himself sufficiently master of six 
 languages besides his native tongue, to read the bible 
 in each ; viz: Latin, Greek, Hebrew, French, Italian 
 and Dutch. In the language?,.of the East he made 
 the same'progress, so that " God most graciously pro- 
 longed the years of his servant, until he lived to see 
 more than 213,000 volumes of the Divine word, in 
 forty different languages, issue from the Serampore 
 press." 
 
 Speaking of his " enlarged humanity," one remarks 
 that " long familiarity with the miseries of Hindoo- 
 ism has hardened by degrees the heart of many a Eu- 
 ropean in his day ; they never could the heart of Ca- 
 rey." His exertions first led to the prevention of in- 
 fanticide, and that of persons devoting themselves to 
 
(194) 
 
 death in the mouth of the Hooghly. He also contri- 
 buted most powerful aid in procuring the declaration 
 by the Governor General in council, of the illegality 
 of the burning or burying aliye the Hindoo widows. In 
 the attempt to establish a leper hospital in Calcutta, 
 Dr. Carey took an active part. The Bqnevoleat Insti- 
 tution for the education of the indigent and neglected 
 Portuguese children in Calcutta, was established by 
 the senior brethren at Serampore, and they were the 
 first who commenced the education of the Hindoo fe- 
 male* 
 
 " The little church that he at first formed, has 
 branched out into 26 churches now connected with 
 the mission, in which the ordinances of the Gospel 
 are regularly administered. Often did he exclaim in 
 astonished thankfulness, "what has God wrought." 
 
 " The career which Dr. Carey has run, is worthy 
 ef most honourable notice. He was a man who stood 
 prominently forward from the mass of the several ge- 
 nerations of men with whom he lived, and both for 
 his private and public character, deserves to be had 
 in everlasting remembrance/' 
 
 He has been termed" the Protestant Xavier,"" and 
 the Apostle of Modern missions" and we hesitate not 
 to affirm that, a greater than he, has not lived in the 
 present century. He departed to his eternal rest, 
 having not a doubt, and as he often said with not a 
 wish left unsatisfied, on the 9th June, 1834, aged 73 
 years. 
 
 Nathaniel R. Cobb. It is to the principles of Mr* 
 
( 195 ) 
 
 Cobb rather than the incidents of his life that our at- 
 tention is to be directed. He has taught how a Chris- 
 tian merchant can live, and how he can die. He was 
 born in Falmouth, near Portland, Maine, on the 3d 
 of November, 1798. His childhood and youth were 
 passed at Plymouth, Mass., until 1814, when he went 
 to Boston as a clerk to Messrs. Ripley & Freeman. 
 In May 1818, he was baptized by Dr. Sharp and be- 
 came a membor of the Charles street Baptist Church. 
 In February, 1819, he commenced business with Mr* 
 Freeman, under the firm of Freeman & Cobb. He 
 died on the 22d May, 1834, leaving a widow and an 
 only son to survive him. 
 
 Mr. Cobb resolved at the commencement of his re- 
 ligious life, that he would serve the Saviour with all 
 his power, in that sphere which seemed to be parti- 
 cularly assigned to him. He had not an opportunity 
 to acquire extensive learning, and he could not serve 
 the church to any considerable extent by his voice or 
 by his pen. But he possessed visual talents for bu- 
 siness, which he regarded as the instrument he ought 
 to employ for the glory of his Saviour* He felt it to 
 be his duty to use this instrumentality in earning 
 money for the cause of God, on precisely the same 
 principles that it is the duty of the minister, to devote 
 his talents for preaching to the service of the Lord 
 Jesus. He accordingly in November 1821, drew up 
 and subscribed the following remarkable document : 
 
 " By the grace of God, I will never be worth more 
 than $50,000." 
 
( 196 ) 
 
 " By the grace of God, I will give one-fourth of the 
 nett profits of my business to charitable and religious 
 uses." 
 
 "If I am ever worth $20,000 dollars, I will give 
 one-half of my nett profits; and if I am ever worth 
 $30,000, I will give three-fourths ; and the whole af- 
 ter $50,000. So help me God, or give to a more 
 faithful steward, and set me aside.' 1 
 
 "N. R. COBB." 
 
 " To this covenant he adhered with conscientious 
 fidelity. He distributed the profits of his business, 
 with an increasing ratio, from year to year, till he 
 reached the point he had fixed as the limits of his 
 property, and then he gave to the cause of God all he 
 earned. He always felt, that God had bestowed on 
 him a rich blessing, in enabling him thus to serve his 
 cause. On his death bed, he said to a friend "By 
 the grace of God — nothing else— by the grace of God, 
 I have been enabled, under the influence of those re- 
 solutions to give a^y more than 840,000. How good 
 the Lord has been J> me." 
 
 The services of Mr. Cobb, as a member of nume- 
 rous benevolent societies, were highly valuable. His 
 sympathies and liberality were not confined to his 
 own denomination ; but he justly felt that as a Baptist 
 he could best advance the Redeemer's kingdom, by 
 upholding Baptist interests and institutions. 
 
 The last days of his life were brightened by chris- 
 tian hope. While he was able to converse, he ex- 
 pressed his humble yet firm reliance on the Redeem* 
 
{ 197 ) 
 
 er. He spoke with grateful joy of the Saviour's love 
 and faithfulness, and of his desire to depart and be 
 with Christ. 
 
 Mr. Cobb steadily acted upon the principles of th© 
 duty of every Christian to serve God with whatever 
 kind and degree of talent he possessed. While he 
 served the Saviour by personal activity, by his sound 
 judgment, and by his skill in managing the temporal 
 concerns of Zion ; his peculiar talent was that of 
 earning money; and he faithfully employed it for the 
 glory of God. Why should not other Christians fol- 
 low his example ? Why, for example should not the 
 merchant; or farmer or mechanic, in America, consi- 
 der it to be as much his duty to spend his life in la- 
 bour to maintain some missionary in Burmah, as it is 
 the duty of that missionary to go abroad, and preach 
 the Gospel to the heathen ? 
 
 Mr. Cobb resolved that he never would retain as 
 his own property more than 50,000 dollars, consider* 
 ing that as large a sum as any ClK"~:ian has a right to 
 possess. But, he did not wait until he had acquired 
 that amount, before he began to devote his money to 
 religious uses. There are many Christians, who think 
 that, if they could accumulate a certain sum, they 
 would then be generous. Mr. C. did not act thus, but 
 from the beginning gave to the Lord, who amply re- 
 paid him. 
 
 Mr. Cobb acted on a settled plan. He had estab- 
 lished a principle and he adhered te it. His benevo- 
 lence was not an occasional overflow, at the impulse 
 S3 
 
( 198 ) 
 
 of excitement ; it was a steady stream. He would not 
 trust to his feelings. He said that he sometimes gave 
 money from principle, when, if he had consulted his 
 feelings alone, he might have withheld it. 
 
 Mr. Cobb resolved to distribute his money himself 
 while he lived. There is a very common delusion 
 among Christians on this subject. They resolve that, 
 in their last will and testament, their money shall be 
 judiciously and liberally appropriated to benevolent 
 purposes, and thus appease their consciences for their 
 penuriousness while they live. He was his own ex- 
 ecutor, and the 40,000 dollars which he gave away 
 during his short life, may have done more good than 
 half a million had it been bequeathed in his will. 
 
 Mr. Cobb was an evidence, that a man may be 
 most actively engaged in business, without losing 
 the vigor of his piety. He may be found in the count- 
 ing room, or on the exchange ; in the bank or in the 
 insurance office, without compromising his Christian 
 principles, or diro^jrg the brightness of his example. 
 Not the least of th^ervices which Mr. C. rendered 
 to the cause of truth, was his daily exhibition of the 
 pure influence of Christian principles, by which he 
 compelled the mercantile men, with whom he associ- 
 ated to acknowledge and reverence the power of that 
 religion which so obviously reigned in his bosom* 
 " Help, Lord, for the godly man ceaseth." 
 
 Joseph Cook. Mr. Cook was born of pious parents 
 in the city of Bath, England, and converted under 
 ths ministry of Whitefield, who became exceed- 
 
( 199 ) 
 
 ingly attentive and kind to him. As he soon gave 
 evidence of the possession of ministerial gifts, La- 
 dy Huntingdon sent him in the 19th year of his 
 age to her college at Trevecka, South Wales. Here 
 he applied himself closely to his studies, and made 
 considerable improvement. He was much esteemed 
 by his tutors and fellow students, especially for his 
 lively spiritual turn of mind, and his readiness to 
 help and comfort those who were in trouble of soul. 
 In the villages around the school his labors were at- 
 tended with success. Subsequently, at Dover and 
 other places, his preaching was blest to the conver- 
 sion of a number, several of whom became members 
 of Baptist churches. 
 
 When the mission to America was formed, Mr. C. 
 (with others) freely offered himself for the service. 
 Early in 1776, he found it his duty to change his sen- 
 timents, and was accordingly baptized, and united 
 with a Baptist church. He soon became the pastor of 
 the church at Ewhaw, S. Carolina. His preaching 
 continued to be blest to the conversion of many. 
 
 He died on Lord's day morning, September 26th, 
 1790, as the righteous die. His character is thus sum- 
 med up by one of his friends; "his mental powers were 
 good, and had received improvement by an acquaint- 
 ance with the liberal arts and sciences, though his 
 education had not been completed. As a preacher he 
 was zealous, orthodox, and experimental. He spoke 
 with animation and much fervor ; though his talent 
 lay so much in the persuasive, that at the end of his 
 
( 200 ) 
 
 sermon, he frequently left the audience in tears. He 
 was taken from his labours at a time when his charac- 
 ter had arisen to considerable eminence, and a spa- 
 cious field of usefulness was opening all around him.' 1 
 
 Lemuel Covel, was it is believed a native of the 
 State of New York. He commenced his ministerial 
 labors under great disadvantages, being both poor and 
 illiterate. But notwithstanding he was obliged to la- 
 bor almost constantly for his support, such were the 
 astonishing powers of his mind, that he became one 
 of the most distinguished preachers in the Baptist 
 connection. His talents were far above mediocrity, 
 his voice was clear and majestic, and his address man- 
 ly and engaging. The doctrine o£ salvation by the 
 cross, was the grand theme on which he dwelt with 
 peculiar pleasure; and his preaching was of the most 
 solid, perspicuous and interesting kind. He lived the 
 religion he professed, and exemplified by his conduct 
 the rules he laid down for others. As an itine- 
 rant preacher, his zeal and success were equalled by 
 few ; and perhaps exceeded by none of the American 
 preachers. While travelling as a missionary in Upper 
 Canada, in October, 1806, he finished his eartnly 
 course. 
 
 Isaac Eaton, A. M. Mr. Eaton was born in 1725, 
 and died July 4, 1772. He was pastor of the church 
 at Hopewell, N. J. about 24 years. His funeral ser- 
 mon was preached by Samuel Jones, D. D. of Penne- 
 pek ; who thus briefly portrayed his character. " The 
 
( 201 ) 
 
 natural endowments of his mind ; the improvement 
 of these by the accomplishments of literature ; his 
 early and genuine piety ; his abilities as a divine and 
 a preacher ; his extensive knowledge of men and 
 books; his Catholicism, &c» would afford ample scope 
 to flourish in a funeral oration, but it is needless." 
 
 Mr. Eaton was the first man among the American 
 Baptists, who set up a school for the education of youths 
 for the ministry, and his labor in this department of 
 ministerial usefulness, will certainly obtain for him a 
 high regard in the estimation of the advocates of 
 education. 
 
 Morgan Edwards, A. M. was born in Wales, on 
 May 9th, 1722. He entered on the ministry in the 16th 
 year of his age. He arrived in this country in May, 
 1761, and shortly afterwards became pastor of the first 
 church in Philadelphia. 
 
 The College and Academy, of Philadelphia, at a 
 very early period, honored him as a learned man and 
 a popular preacher, with a diploma constituting hirn 
 Master of Arts; this was followed by a degree ad 
 eimdem, in the year 1769, from the College of Rhode 
 Island. In this seminary he held a Fellowship, and 
 filled it with reputation, till he voluntarily resigned 
 it in 1789. 
 
 Mr. Edwards wrote several pieces, among which 
 was " materials t®wards a Histery of the Baptists in 
 Pennsylvania." The Baptist churches are much in- 
 debted to him, and will long remember the time and 
 talents he devoted to their best interests, both in Eu- 
 
( 202 ) 
 
 rope and America. The College of Rhode Island is 
 ateo under obligations to him, tor his vigorous exer- 
 tions, at home and abroad in its behalf. This he deem- 
 ed the greatest service he ever did for the honor of thq 
 Baptist name. 
 
 He died in January 1795 in a good old age, and 
 with the utmost composure closed his eyes on all 
 the things of time. His becoming a Baptist was the 
 effect of previous examination and conviction, having 
 been brought up in the Episcopal church, and though 
 he retained a particular regard for that church while 
 he lived, yet the Baptist interest was ever uppermost 
 with him. He labored to promote it, because he be- 
 lieved it to be the interest of Christ above any in 
 Christendom. 
 
 Benjamin Foster, D. D. was born at Danvers, 
 Mass. June 12th, 1750. His parents were Congrega- 
 tionalists. At the the age of eighteen they placed him 
 at Yale College, where he soon distinguished himself 
 for a religious life, and assiduity and successive 
 classical literature. About this time several tracts 
 relative to the subject of baptism, made their appear- 
 ance. The matter was agitated in College, and fixed 
 on as a proper subject for discussion. Mr. Foster 
 was appointed to defend infant sprinkling. To pre- 
 pare himself for the dispute, he used the utmost ex- 
 ertion. The result, however, was very different from 
 what had been expected; for when the day appointed 
 for discussion arrived, he was so far from being pre- 
 pared to defend it, that, to the great astonishment of 
 
( 203 ) 
 
 the officers of the College, he avowed himself a deci- 
 ded convert to Baptist sentiments. 
 
 He graduated about the year 1772, and was soon 
 after baptized by Dr. Slillman, of Boston. Shortly 
 after his baptism, he took charge of the church at 
 Leicester, where he continued several years, when he 
 removed to Newport, R. I. where his sphere of use* 
 fulness was enlarged. He remained at Newport until 
 1788, when he received and accepted a call to the 
 First Baptist church in New York, where he labored 
 till 1798. He died in the 49th year of hisrage. 
 
 In September 1792, the degree of D. D. was con- 
 ferred upon him by the College of Rhode Island, in 
 consequence of a learned publication of his, entitled, 
 " A dissertation upon the seventy weeks of Daniel 
 &c." As a scholar, particlarly in the Greek, Hebrew, 
 and Chaldean languages, Dr„ Foster left few superiors-. 
 The following inscription in marble over his grave, 
 written by an eminent Presbyterian clergyman of New 
 York, is an encomium justly due to his memory; "As 
 a scholar and divine he excelled; as a preacher he wa^ 
 eminent; as a christian he shone conspicuously; in 
 his piety he was fervent; the church was comforted by 
 his life, and it now laments his death." 
 
 Daniel Fristoe, was born in Virginia in 1739, was 
 bred an Episcopalian, but embraced Baptist sentiments 
 soon after they began to prevail in Virginia. He re- 
 ceived a liberal English Education. When about 2$ 
 years of age, his curiosity led him to go a considerable 
 
( 204 ) 
 
 distance to hear a Baptist preacher. While at the 
 meeting his horse strayed away and he was obliged to 
 tarry all night at the place. He returned home with 
 much seriousness and solicitude, and after laboring a 
 while under great distress of mind, was brought into 
 the liberty of the gospel. He began to exhort, and 
 was soon called to the ministry. His course was short 
 and rapid, and the success of his labors unusually 
 great. He died in the 35th year of his age. 
 
 His biography has been much neglected. We give 
 a short extract from his own journal. "This day, 
 June 15, 1771, I began to act as an ordained minis- 
 ter and never before saw such manifest appearances 
 of God's working, and the devil's raging at one time 
 and in one place. Sixteen persons were judged to be 
 fit subjects for baptism. The next day being Sunday, 
 about 2,000 people came together ; many more offered 
 for baptism, thirteen of whom were judged worthy. 
 As we stood by the water, the people were weeping 
 and crying in a most extraordinary manner ; and 
 others cursing and swearing,, and acting like men 
 possessed. When the ordinance was administered 
 and I bad laid hands on the parties baptized, we sang 
 those charming words of Dr. Watts, ' Come we who 
 love the Lord, &e.' The multitude sang and wept 
 and smiled in tears, holding up their hands and coun- 
 tenances towards Heaven, in such a manner as I had 
 not seen before. In going home I turned to look at 
 the people, who remained by the water side, and saw 
 some screaming on the ground, some wringing their 
 
{ 205 ) 
 
 hands, some in ecstaeies of joy, some praying, others 
 cursing and swearing, and exceedingly outrageous. 
 We have seen seen strange things to day." 
 
 Andrew Fuller, D. D. # was born at Wicken, in 
 England, ©n the 3th February, 1754. After his con- 
 version, he lived a life of devotion to his God and Sa- 
 viour, and the cause of truth and humanity, and died 
 the death of the righteous. He entered into his rest 
 on the 7th May, 1815, aged 61 years. 
 
 The eloquent Robert Hall has said in one of his 
 works, " I cannot refrain from expressing in a few 
 words, the sentiments of affectionate veneration with 
 which I always regarded that excellent person while 
 living, and cherish his memory now that he is no 
 more; a man, whose sagacity enabled him to penetrate 
 to the depths of every subject he explored ; whose 
 conceptions were so powerful and luminous, that 
 * what was recondite and original appeared familiar; 
 what was intricate, easy and perspicuous in his hands; 
 equally successful in enforcing the practical, stating 
 the theoretical, and discussing the polemical bran- 
 ches of theology. Without the advantage of ear- 
 ly education, he rose to high distinction among the 
 religious writers of his day ; and in the midst of a 
 most active and laborious life, left monuments of his 
 piety and genios which will survive to distant pos- 
 terity." 
 
 *This degree was conferred by the college of New Jer- 
 sey though never appropriated. 
 
( 206 ) 
 
 u It may be doubted, whether since the time of John 
 Knox, any man could be found on this side the globe, 
 who laboured more to cultivate and extend the know- 
 iedge.of the truth than Mr. Fuller; and to that eminent 
 reformer he bore a striking likeness, both in his excel- 
 lencies and defects. Nor can there be any hesitation 
 in subscribing fully to the sentiment that has been 
 expressed by his venerable friend the late Dr. Ry- 
 land, that he was probably " the most judicious and 
 able theological writer that ever belonged to the Baptist 
 denomination ,* and that he will be highly esteemed for 
 his able defence of the truth as it is in Jesus, and for 
 his zeal for the propagation of the Gospel, not only by 
 his cotemporaries of various religious persuasions, but 
 by posterity, as long as the English language, and 
 the history of the Baptist Mission to India shall en- 
 dare. 5 ' — Morris' Memoirs. 
 
 " It is pleasing to reflect," says Dr. Newman, " that 
 a spontaneous homage was paid to him by persons of 
 all ranks and degrees. Men of education and learn- 
 ing, men of distinction in wealth and office, the poor 
 and illiterate, Christians in the establishment and out 
 of it, of all denominations, hung delighted upon his 
 lips," and when those lips were sealed in death, they 
 poured out their tears upon his grave. And as long 
 as the spiritual achievements ia India are recollected, 
 it cannot be forgotten, that Fuller lived and died a 
 martyr to the Mission. 
 
 To the energy and labours of Fuller, the Baptist 
 Mission to India owes much of its prosperity and 
 
( 207 ) 
 
 grandeur, and the names of Carey and Fuller will be 
 transmitted together to the most distant posterity. 
 
 John Gano was one of the most eminent ministers 
 in his day. In point of talents he was exceeded by 
 few, and as an itinerant he was inferior to none who- 
 ever travelled the United States, unless it were the 
 renowned Whitefield. He was born at Hopewell, N. 
 J. July 22, 1727, was converted soon after he arrived 
 at manhood, and was ordained in 1754. His mother 
 was a Baptist, and his father a Presbyterian. Every 
 thing attending his profession among the Baptists, 
 was conducted with prudence on his part and tender- 
 ness on that of his friends. He was at first much in- 
 clined to join the Presbyterians, but having some 
 scruples on the subject of infant baptism, he determi- 
 ned to give it a thorough investigation. He not only 
 read books, but had frequent conversations with Pres- 
 byterian friends, among whom was the famous Mr. 
 Tennant. After some suspense, he became fully es- 
 tablished in those principles, which he through life 
 maintained with so much ability and moderation. 
 
 His mind was soon led to the ministry. One morn- 
 ing after he began ploughing in his field, this pas- 
 sage, " warn the people, or their blood will I require 
 at your hands" came upon him with such force that 
 he drove on till 11 o'clock utterly insensible of his 
 employment. When he came to himself, he found 
 he was wet through with the rain, his horses were 
 excessively fatigued, and the labor he had performed 
 astonishingly great. 
 
( 208 } 
 
 Mr. Gano was peculiarly qualified for an itinerant 
 preacher. He had a sagacity and quickness of per- 
 ception which but few possess ; he had also a happy 
 facility in improving every passing occurrence to 
 some useful purpose. He could abash and confound 
 the opposer, without exciting his resentment ; and 
 administer reproof and instruction where others would 
 be embarrassed or silent. His memory was retentive ; 
 his judgment good; his wit sprightly and always at 
 command ; his zeal was ardent, but well regulated ; 
 his courage undaunted ; his knowledge of men was 
 extensive : and to all these accomplishments were ad- 
 ded a heart glowing with love to God and men, and 
 a character clear and unimpeachable. It is said that 
 Hervey's servant declared his master could make a 
 sermon out of a pair of tongs ; and probably not much 
 inferior to his were the inventive powers of Mr. 
 Gano. 
 
 He was cordially esteemed and honored by the wise 
 and good of all denominations. A clergyman of the 
 Episcopal church in New York, heard him frequent- 
 ly, and noted in his journal " that he thought Mr. 
 Gano possessed the best pulpit talents of any man he 
 had ever heard." He died in Kentucky in 1804, in 
 the 78th year of his age. 
 
 Robert Hall is too well known to need more than 
 a passing notice here; indeed to transcribe the eulo- 
 giums upon his character that have been presented to 
 the community would occupy this entire volume. 
 
( 209 ) 
 
 England is proud of her son, and wherever the Eng- 
 lish language is known, the wise and good pay him 
 the homage of grateful acknowledgment, for the be- 
 nefactions of his piety and talents. Truly " he was 
 a luminary of the first order, and it is delightful to 
 feel the influence of his beams," as they fall upon the 
 intellect and heart. 
 
 Ensign Lincoln, was born at Hingham, Mass., on 
 the 8th January, 1779. At the age of 14 he came to 
 Boston, where he attended the ministry of Dr. Bald- 
 win, from whom he received those instructions which 
 were blessed to his conversion. He was baptized in 
 1799, and maintained through life a uniform Chris - 
 tian deportment. In September, 1811, he began to 
 preach, and continued to do so frequently, though he 
 would never consent to ordination, desiring no dis- 
 tinction beyond that of usefulness as a lay preacher, 
 in connexion with the business of a very extensive 
 book store. He was of a kindred spirit with Cobb, 
 and not only aided the churches by preaching and 
 counsel, but by his gold and silver also. His last 
 hours were those of the Christian- By his death, as 
 well as his life, he glorified God. " It was," as his 
 physician said, u a glorious scene" The event oc- 
 curred on the 2d of December, 1832. 
 
 Of his character we will let Dr. Wayland speak. 
 " He was one of those pillars of our Zion, which we 
 thought could not be removed. Every one, and eve- 
 ry thing leaned upon him, and no one felt that he 
 s3 
 
(210) 
 
 would soon change. A chasm has been made, which 
 I do not expect soon, if ever, to see filled. A standard 
 bearer has fallen ; who shall take his place? Since 
 his death was mentioned to me, I have been striving 
 to think of one who was of more value to the church 
 as a layman. I could not think of one. I have thought 
 of clergymen ; and the result was the same. I know 
 of no man to fill up his place." His memory will long 
 be cherished as a benefactor of the churches. 
 
 Lewis Lunsford, in point of talents as a preacher, 
 was never excelled in Virginia; and by many it is doubt- 
 ed whether he ever had a superior any where else. He 
 was born in Stafford county. His parents being in 
 indigent circumstances he received but a slender ed- 
 ucation ; nor had he the means to enlarge it. But the 
 God of nature furnished him with powers to surmount 
 all obstacles. 
 
 At an early stage of life he was happily arrested 
 by Divine mercy. He was but a boy when baptized, 
 but immediately began both in private and public to 
 advocate the Gospel of Christ. His talents command- 
 ed attention, and procured for him the appellation of 
 the Wonderful Boy. 
 
 It is hardly probable that any man was more belov- 
 ed by a people than he. During the last several years 
 of his life, he was much caressed and his preaching 
 more valued than that of any other man's in Virginia,, 
 He was a sure preacher, and seldom failed to rise 
 high. In his best strains, he was more like an angel 
 
( 211 ) 
 
 than a man* His countenance lighted up by an inward 
 flame, seemed to shed beams of light wherever he 
 turned. His voice, always harmonious, now seemed 
 to be tuned by descending seraphs. His style and 
 manner were so energetic, that beseemed like an am* 
 bassador indeed, sent down to command all men to 
 repent. 
 
 This great, this good, this almost inimitable man 
 died when only about forty years of age. It seemed 
 to be a mystery to many why God should have called 
 away one so useful in the bloom of life, though they 
 were generally agreed that his popularity had risen 
 too high, as the people wherever he was, or was ex* 
 pected to be, appeared to have lost all relish for any 
 other man's preaching. 
 
 James Manning, D. D. The following inscription 
 is from the monument which covers the dust of this 
 departed worthy : " He was born in New Jersey, A. 
 D. 1738; became a member of a Baptist church in 
 1758; graduated at Nassau Hall, 1762; was ordained 
 a minister of the Gospel, 1763 ; obtained a charter for 
 the college, (R. I.) 1765, and was elected president 
 of it in the same year ; was a member of Congress 
 1786. His person was graceful and his countenance 
 remarkably expressive of sensibility, cheerfulness and 
 dignity. The variety and excellence of his natural 
 abilities, improved by education, and enriched by 
 science, raised him to a rank of eminence among lite« 
 rary characters. His manners were engaging, and his 
 voice harmonious, His eloquence, natural and pow- 
 
( 212 ) 
 
 ; 3rfuib His social virtues, classic learning, eminent 
 patriotism, shining talents for instructing and govern- 
 ing youth, and zeal in the cause of Christianity, are 
 recorded on the tables of many hearts. He died of 
 apoplexy July 29, A. D. 1791, aged 53 years." 
 
 Daniel Marshall. His birth was in 1706 in 
 Windsor, Connecticut. When about 20 years of age 
 he joined the Presbyterians, and first served as a dea- 
 con in the church." At the age of thirty. eight, he 
 heard Whitefield, caught some of his fire and eommen* 
 ced a missionary tour to the Mohawk Indians, among 
 whom he labored eighteen months. When the war 
 broke out among them, he removed to Conegocheague, 
 and thence to Winchester, Va. Here he was led to 
 examine the sentiments of the Baptists, and upon the 
 full conviction of duty was immersed in the 48th 
 year of his life. After this he itinerated considerably 
 and was made the instrument of bringing many from 
 the power of Satan unto God. He died in Novem- 
 ber, 1784, in the 78th year of his age. 
 
 Silas Mercer was carefully instructed in the ca- 
 techism, &c. of the Episcopal church. Until after his 
 conversion he was most violently opposed to all dissen- 
 ters, and to the Baptists in particular. He would on 
 no account hear one preach, and endeavoured to dis- 
 suade others from attending their meetings. But his 
 ingenuous mind could not long be restrained by the 
 shackles of tradition, and he began a course of inqui- 
 ries which led him from his traditionary, on to Bap- 
 
( 113 ) 
 
 tist ground. In first resolving to follow strictly the- 
 discipline of the church, he found that it enjoined 
 immersion, unless the weakness of the child requi- 
 red a milder mode, and therefore had two of his chil- 
 dren immersed. The first* in a barrel of water at the 
 minister's house, and the other in a tub at the 
 church. He labored for a time to reform the church, 
 but finding the building too far gone to be repaired, 
 he receded from it with reluctant steps, and became a 
 Baptist when about 30 years of age. 
 
 Few men have had more severe conflicts in renounc- 
 ing the prejudices of education than Mr. Mercer. 
 His father threw in the way many obstacles, and the 
 whole Episcopal community around him, with the 
 minister at the head, used the most assiduous endea- 
 vors to prevent his going among the heretical Bap- 
 tists. He went however by stealth to hear Mr. Thomas, 
 and found him to be not such a dangerous deceiver as he 
 had been led to suppose. When his father found that 
 he had been at the Baptist meeting, he burst into tears 
 and exclaimed, "Silas your are ruined." Shortly af- 
 ter this he removed to Georgia, was baptized and uni- 
 ted with the Kioka Church, by which he was soon 
 called to preach. In this state he labored abund- 
 antly and successfully and was justly esteemed one of 
 the most exemplary and useful ministers in the south- 
 ern states. 
 
 *His son Jesse, now a worthy Baptist minister in Geor- 
 gia. 
 
(214) 
 
 Samuel Pearce. The memoirs of this saint of God 
 were written by A. Fuller, and are in the estimation 
 of many, the best ever presented to the public. They 
 may be obtained in a cheap form, at the Baptist Gen- 
 eral Tract Society's Depository. 
 
 u We have sometimes read, and sometimes heard of 
 a few such men as Mr. Pearce; but it is so rare a 
 thing to see so much real excellence embodied in a 
 living character, that some have even doubted whe- 
 ther these memoirs exhibit a correct and impartial 
 delineation. Those, however, who were best acquaint- 
 ed with Mr. Pearce, have the most ample assurance 
 that a truer description was never given of any man, 
 than is to be found in the pages of this interesting 
 work. Partiality did nothing; it added no flattery to 
 the portrait, gave no coloring to a faded countenance, 
 . nor concealed any of its defects. 
 
 Samuel Stillman D. D. was born in Philadelphia. 
 When about eleven years of age he removed with his 
 parents to Charleston, South Carolina, where he re- 
 ceived the rudiments of his education, and exhibited 
 such improvements as presaged his future worth. He 
 was impressed with divine things at an early age. Af- 
 ter finishing his classical education, he spent one year 
 in the study of divinity with Mr. Hart. His first ser- 
 mon was preached in 1758, and in 1759, he was or- 
 dained. In 1765 he was-installed pastor of the First 
 Church of Boston, with which he remained until his 
 death. 
 
 As a minister of Christ his praise was in all th8 
 
( 215 ) 
 
 churches, and wherever his name has been heard, ail 
 uncommon degree of sanctity has been connected with 
 it. As a public speaker and pulpit orator he was per- 
 haps second to none. His eloquence was of the pow- 
 erful and impressive, rather than of the insinuating 
 and persuasive kind, and so strikingly interesting, 
 that he never preached to an inattentive audience. 
 
 The University of Cambridge conferred on him the 
 honorary degree of Master of Arts, in 1761, and the 
 College of Rhode Island in 1788, gave him a diploma 
 of Doctor of Divinity. 
 
 Roger Williams, was a native of Wales, born in 
 the year 1598, and had a liberal education under the 
 patronage of Sir Edward Coke. Mr. Williams soon 
 entered on the study of the law with this celebrated 
 man; but finding it uncongenial with his taste he 
 turned his attention to divinity, in which he made 
 such proficiency that Sir Edward obtained for him 
 Episcopal orders. Embracing the sentiments of the 
 Puritans, he was exposed to such suffering as induced 
 him to embark for America, where he arrived in 
 February, 1631. Here he continued to preach with 
 acceptance, until he broached what were called ana- 
 baptistical errors, when he suffered persecution again, 
 was banished in the depth of winter, but found a home 
 among the Indians. He died in 1682, aged 84 years. 
 
 The most we will present concerning this great 
 man, will be extracted from Bancroft's History of the 
 United States, vol. 1 — Mr. B. styled him the Apostle 
 
( 218 ) 
 
 of "intellectual liberty" and the " Apostle of soul 
 liberty." 
 
 After noticing his arrival in this country, he says, 
 "He was thea but a little more than 30 years of age; 
 but his mind had already matured a doctrine, which 
 secures him an immortality of fame, as its application 
 has given religious peace to the American world. He 
 was a Puritan, and a fugitive from English persecu- 
 tion, but his wrongs had not clouded his accurate un- 
 derstanding; in the capacious recesses of his mind he 
 had revolved the nature of intolerance, and he, and 
 he alone, had arrived at the great principle which is 
 its sole effectual remedy. He announced his disco- 
 very under the simple proposition of the sanctity of 
 conscience. The civil magistrate should restrain 
 crime, but never control opinion; should punish guilt, 
 but never violate the freedom of the soul." 
 
 " At a time when Germany was the battle field for 
 all Europe in the implacable wars of religion, when 
 even Holland was bleeding with the anger of venge- 
 ful factions, when France was to go through the fear- 
 ful struggle with bigotry, when England was gasping 
 under the despotism of intolerance, more than forty 
 years before William Penn became an American pro- 
 prietary, Roger Williams, asserted the great doctrine 
 of intellectual libert) r . It became his glory to form 
 a state upon that principle, and to stamp himself 
 upon its rising institutions, in characters so deep 
 that the impress has remained to the present day, and, 
 like the image of Phidias upon the shield of Minerva, 
 
( 217 ) 
 
 can never be erased without the total destruction of 
 the work. He was the first person in modern Christ- 
 endom, to assert in its plenitude the doctrine of the 
 liberty of conscience, the equality of opinions before 
 the law, and in its defence he was the harbinger of 
 Milton, the precursor and the superior of Jeremy 
 Taylor. For Taylor limited his toleration to a few 
 Christian sects ; the philanthropy of Williams com- 
 passed the earth. Taylor favored partial reform, com- 
 mended lenity, argued for forbearance, and entered a 
 special plea in behalf of each tolerable sect; Williams 
 would permit persecution of no opinion, of no religion, 
 leaving heresy unharmed by law, and orthodoxy unpro- 
 tected by the terrors of penal statutes. Taylor still 
 clung to the necessity of positive regulations enforc- 
 ing religion and eradicating error; he resembled the 
 poets who in their folly, first declare their hero to be 
 invulnerable and then clothe him in earthly armor ; 
 Williams was willing to leave Truth alone, in her own 
 panoply of light, believing that if in the ancient feud 
 between Truth and Error, the employment of force 
 could be entirely abrogated, Truth would have much 
 the best of the bargain. It is the custom of mankind 
 to award high honors to the successful inquirer into 
 the laws of nature, to those who advance the bounds 
 of human knowledge. We praise the man who first 
 analyzed the air, or resolved water into its elements, 
 or drew the lightning from the clouds, though the 
 condition of physical investigation may have ripened 
 the public mind at the time for the advancement in 
 
 T 
 
(218) 
 
 science. A moral principle has a much wider and 
 and nearer influence on human happiness; nor can 
 any discovery of truth be of more direct benefit to 
 society, than that which establishes a perpetual reli- 
 gious peace and spreads tranquility through every 
 community and every bosom. If Copernicus is held 
 in perpetual reverence, because on his death bed he 
 published to the world that the Sun is the centre of 
 our system, if the name of Kepler is preserved in the 
 annals of human excellence for his sagacity in detec- 
 ting the laws of the planetary motion; if the genius 
 of Newton has been almost adored for dissecting a 
 ray of light, and weighing heavenly bodies as in a 
 balance, let there be for the name of Roger Williams 
 at least some humble place among those who have 
 advanced moral science and made themselves the 
 benefactors of mankind." 
 
 " The annals of Rhode Island if written in the spirit 
 of philosophy, would exhibit the forms of society un- 
 der a peculiar aspect; had the territory of the state 
 corresponded to the importance and singularity of the 
 principles of its early existence, the world would 
 have been filled with wonder at the phenomena of its 
 history." 
 
 "The most touching trait in the character of the 
 founder of Rhode Island was his conduct towards his 
 persecutors. Though keenly sensitive to the hard- 
 ships whiclrhe had endured, he was far from harbor- 
 ing feelings of revenge towards those who banished 
 him, and only regretted their delusion. In all his 
 
(219 ) 
 
 writings on the subject, he attacked the spirit of in- 
 tolerance, the doctrine of persecution; and never his 
 persecutors or the Colony of Massachusetts." 
 
 The Indians at one time conceived the purpose of 
 destroying the English, and " the design could be 
 frustrated by none but Roger Williams, and the exile, 
 who had been the first to communicate to the Gover- 
 nor of Massachusetts the news of the impending 
 conspiracy, encountered the extremity of peril with 
 magnanimous heroism. Having received letters from 
 Vane and the council of Massachusetts, requesting his 
 utmost and speediest endeavors to prevent the league, 
 neither storms of wind nor high seas could detain the 
 adventurous envoy. Shipping himself alone in a poor 
 canoe, every moment at the hazard of his life, he 
 hastened to the house of the Sachem of the Narra- 
 gansetts. The Pequod ambassadors reeking with 
 blood were already there; and for three days and nights 
 the business compelled him to lodge and mix with 
 them ; having cause every night to expect their knives 
 at his throat. The Narragansetts were. wavering; 
 but Roger Williams succeeded in dissolving the 
 formidable conspiracy. It was the most intrepid and 
 most successful achievement in the whole Pequod 
 war; arc action, as perilous in its execution, as it was 
 fortunate in its issue.'* 
 
 The principles of Roger Williams are more correct 
 and glorious than those of the colony of Maryland. 
 The latter had by their charter tolerated all religious 
 sects. In 1639 however, they secured in the sessien 
 
( 220 ) 
 
 of the Legislature, their own rights and liberties, 
 though no more than the tranquil exercise of the Ro- 
 mish worship. In 1649, an act for the religious free- 
 dom, which had ever been sacred on their soil, was 
 placed upon their statute book. " The clause for li- 
 berty in Maryland extended only to Christians." A 
 blasphemer, or one who denied Christ's divinity, or 
 the Trinity &c, was to be punished with death. The 
 reader is left to his own reflections upon the differ- 
 ence. 
 
 To Roger Williams as a Legislator, belongs the 
 honor of first asserting the doctrine of liberty of con- 
 science in matters of religion — of first acknowledg- 
 ing the right of the Indians to the soil, in preference 
 to any foreign monarch or government, ( though 
 through ignorance it has been by many awarded to 
 William Penn,) and as a Baptist, of establishing 
 the First Baptist church in the new world. 
 
 We cannot extend our biographical department 
 farther, however interesting it might be, and in clos- 
 ing it we shall just present the names of a few others 
 who have been honorable and useful in the church; 
 Baldwin, Furman, Harris, Hart, Holeombe, Lane, Ro- 
 gers, Semple, Staughton, Stanford, Thurston, Thomas, 
 and Waller. To these we may add those of Boardman, 
 Ward, Rippon, Rostan, Hughes, Mrs. Judson, Mrs* 
 Jones, and Mrs. Malcom. 
 
{ 221 ) 
 
 CHAPTER VIIL 
 
 A full account of the persecutions, suffered by the 
 Baptists in foreign nations and our own country, 
 would fill a large volume. This Chapter will be con- 
 fined to those endured in America, and of those, but 
 a few only can be given. 
 
 The following, is the act passed by the General 
 Court of Massachusetts, in 1644, for the suppression 
 of the obnoxious Baptists. 
 
 "For as much as experience hath plentifully and 
 often proved, that since the first rising of the Ana- 
 baptists, about one hundred years since, they have 
 been the incendiaries of commonwealths, and the 
 infectors of persons in main matters of religion, and 
 the troublers of all places where they have been, and 
 that they, who have held the baptizing of infants un- 
 lawful, have usually held other errors or heresies 
 therewith, though they have (as other heretics use to 
 do) concealed the same, till they spied out a fit ad- 
 vantage and opportunity to vent them, by way of 
 question or scruple; and whereas divers of this kind 
 have, since our coming into New England, appeared 
 amongst ourselves, some whereof (as others before 
 them) denied the ordinance of Magistracy, and the 
 lawfulness of making war, and others the lawfulness of 
 
 magistrates, and their inspection into any breach of the 
 t2 
 
( 222 ) 
 
 first table; which opinions, if they should be connived 
 at by us, are like to be increased amongst us, and so 
 must necessarily bring guilt upon us, infection and 
 trouble to the churches, and hazard to the whole com- 
 monwealth; it is ordered and agreed, that if any per- 
 sons, within this jurisdiction, shall either openly con- 
 demn or oppose the baptizing of infants, or go about 
 secretly to seduce others from the approbation or use 
 thereof, or shall purposely depart the congregation at 
 the ministration of the ordinance, or shall deny the 
 ordinance of magistracy, or their lawful right and 
 authority to make war, or to punish the outward 
 breaches of the first table, and shall appear to the 
 Court wilfully and obstinately to continue therein af- 
 ter due time and means of conviction, every such per- 
 son or persons, shall be sentenced to banishment, 79 
 
 Two charges which this act contains are true; the 
 denial of infant baptism, and the ordinance of ma- 
 gistracy; or as a Baptist would express it, the use of 
 secular force in religious affairs; the others are with- 
 out foundation. And Mr. Backus after a diligent 
 search, could find no instance of any real Baptists in 
 Massachusetts being convicted of, or suffering for 
 any crime, exeept the denying of infant baptism, and 
 the use of secular force in religious affairs. 
 
 Mr. Hubbard, one of their own historians, informs 
 us, that, "at a General Court in March 1645, a peti- 
 tion was preferred for suspending, (if not abolishing,) 
 a law made against the Anabaptists the farmer year. 
 But some at this time, were much afraid of the in- 
 
( 223 ) 
 
 crease of Anabaptism. This was the reason, why the 
 greater part prevailed for the strict observation of the 
 law, although peradventure a little moderation as to 
 some things, might have done very well, if not a lit- 
 tle better." 
 
 In 1644, we are told by Mr. Hubbard, that a poor 
 man by the name of Painter, having a child born, 
 would not suffer his wife to carry it to be baptized. 
 He was complained of to the Court, and enjoined by 
 them to suffer his child to be baptized. But, poor 
 Painter had the misfortune to dissent both from the 
 church and court. He told them that infant baptism 
 was an anti-christian ordinance, for which he was 
 tied up and whipt. Governor Winthrop tells us, he 
 belonged to Hingham, and says, he was whipt, "for 
 reproaching the Lord's ordinance* Mr. Backus judi- 
 ciously inquires," did not they who whipt this poor 
 conscientious man, reproach infant sprinkling by tak- 
 ing such methods to support it, more than Painter 
 did? 
 
 Remonstrances were offered again and again, but 
 disregarded. And, lest the exterrninatinglaws should 
 fail, the press was set to work to prevent the progress 
 of error. In 1645, three pieces were written for 
 this purpose, by Messrs. Cotton of Boston, Cobbett 
 of Lynn, and Ward of Ipswich. 
 
 Mr. Cotton says, Satan despairing of success by 
 more powerful arguments "chooseth rather to play 
 small game, as they say, than lose all. He now 
 pleadcth no other argument, than may be urged from 
 
( 224 ) 
 
 a main principle of purity and reformation, viz. That 
 no duty of God's worship, nor any ordinance of reli- 
 gion, is to-be administered in the church, but such 
 as hath just warrant from the word of God, And in 
 urging this argument against the baptism of child- 
 ren, Satan transformed himself into an angel of light," 
 and so on. 
 
 Mr. Cobbett, accuses Satan of having a special spite 
 at the seed of the church. He says, "it is one of 
 Satan's old tricks to create scruples in the hearts of 
 God's people about infant baptism." 
 
 Mr. Ward, does not so much blame Satan, but ac- 
 cuses the Baptists of a " high pitch of boldness, in 
 cutting a principal ordinance out of the Kingdom of 
 God," and of "dislocating, disgooding, unkallow- 
 ing, transplacing) and transtiming, a stated institution 
 of Jesus Christ." He further says, "what an inhuman- 
 ity it is, to deprive parents of that comfort they may 
 take from the baptism of their infants, dying in their 
 childhood." 
 
 Their successors, with a few exceptions, have made 
 great improvements in arguing the point; the Baptists 
 none at all, for what was their main principle then, is 
 their main principle now. Had the Pedo baptists of 
 Massachusetts, assaulted them with no weapons more 
 powerful than their pens, no fears would have been 
 excited. But if the arguments of Divines, were 
 weak and contemptible, those of the magistrates, w T ere 
 strong and cruel. 
 
 In 1644, Roger Williams published his " Bloody 
 
( 225 ) 
 
 Tenet," a piece intended to open the eyes of his old 
 neighbors and associates, to the tendency of their 
 maxims. But all remonstrances were vain. In July 
 1651, Messrs. Clark, Holmes and Crandal, were ar- 
 rested by two constables with a warrant, while the 
 first was preaching from Rev. III. 10. at a private 
 house, about two miles from Lynn. They were sent 
 to the prison in Boston, when after about a fortnight 
 they were sentenced, Mr. Clark to a fine of twenty 
 pounds, Mr. Holmes of thirty, and Mr. Crandal, of 
 five, or be publicly whipped. Some of Mr. Clark's 
 friends, without his consent, paid his fine. Mr. Cran- 
 dal was released, on condition of his appearing at the 
 next Court. Mr. Holmes was kept in prison until 
 September, when the sentence of the law was executed 
 upon him, in a cruel and unfeeling manner. His own 
 account of his sufferings is given in Benedict's History, 
 and is strongly expressive of ardent piety. Among 
 other things he says, "as the man began to lay the 
 strokes upon my back, I said to the people though my 
 flesh and my spirit should fail> yet my God would not 
 fail. As the strokes fell upon me, I had such a spiri- 
 tual manifestation of God's presence, as the like 
 thereof 1 never had nor felt, nor can with fleshly 
 tongue express. When I was loosed from the post, 
 having joy fulness in my heart, and cheerfulness in my 
 countenance, I told the magistrates, you have struck 
 me as with roses; and said moreover, although the 
 Lord hath made it easy to me, yet I pray God it may 
 not be laid to your charge." 
 
( 226 ) 
 
 In a manuscript of Governor Jenks, he says, u Mr. 
 Holmes was whipped thirty stripes, and in such an 
 unmerciful manner, that in many days, if not some 
 weeks, he could take no rest but as he lay upon his 
 knees and elbows." 
 
 During the infliction of the sentence upon Mr. 
 Holmes, some emotions of pity were elicited from the 
 bystanders, and warrants were issued against thirteen 
 persons for this crime. Two only were apprehended, 
 who were required to receive ten lashes, or pay forty 
 shillings each. The latter they could not conscien- 
 tiously do, and were preparing to receive the former, 
 when some one without their knowledge paid the fine. 
 One of them was upwards of sixty years old, and died 
 in a few days after he was released. 
 
 The first church of Boston gave the rulers of Mas- 
 sachusetts considerable employment for several years. 
 For the " heinous offences, of forming a church with- 
 out their permission, and meeting in their own bous- 
 es to worship "they were incessantly stunned with the 
 harangues of the priests and lawyers, and distressed, 
 and ruined by courts, legislatures, forfeitures and 
 prisons." 
 
 In 1765, a church was organized in Haverhill, by 
 Hezekiah Smith, D. D. a graduate of Princeton col- 
 lege, and a companion of President Manning, and who 
 " as a preacher was equalled by few." He was at 
 first treated with much rudeness, personally insulted, 
 and his life endangered. On one evening, a beetle 
 was cast at him in the street, and after he was in bed, 
 
( 227 ) 
 
 a large stone was thrown through the window. His 
 horse also was maltreated, as many others had been 
 that belonged to Baptist ministers. He was once a3* 
 saulted at a house in Bradford, by a sheriff and his 
 gang. 
 
 The Kingston Church, (Mass.) was formed in 1805, 
 and for about six years, its members were annually 
 harrassed for the support of the parish preacher. A 
 number of them had their property attached, and sold 
 at auction, and as late as 1810, one was dragged from 
 his house, bound fast, and carried to prison. Until the 
 year 1811, the most grievous and wanton treatment 
 was suffered by them. 
 
 In Connecticut, at one lime, every man who opened 
 his doors for a dissenter to preach, was liable to a fine 
 of five pounds ; the preacher of ten shillings, and every 
 hearer of five. Joshua Morse, a zealous and success- 
 ful preacher, was during a number of years often op- 
 posed by law and by mobs. In one of his meetings, 
 a reverend gentlemen came in, put his hand on his 
 mouth, and bid a companion to strike him. At ano- 
 ther time, a man came in while he was preaching, and 
 struck him with such violence on the temple, that it 
 brought him to the floors At another meeting, he was 
 knocked down while at prayer, seized by the hair, 
 Sragged down high steps to the ground, .and so se- 
 verely bruised in his head and face, that he carried 
 some of the scars to his grave. 
 
 In Virginia the clergy often attacked the Baptist 
 preachers from the pulpit ,* called them false prophets, 
 
( 228 ) 
 
 Wolves in sheeps clothing, and many other hard names 
 equally slanderous. The magistrates and people also, 
 were ready to embarrass these " over much righteous" 
 Baptists. Outrageous mobs and individuals, frequent- 
 ly assaulted and disturbed them. They were pulled 
 down while preaching, and dragged out of doors in a 
 barbarous manner. Snakes and hornet's nests were 
 thrown in among them while at worship, and in some 
 instances fire-arms were brought to disperse them. 
 
 The first instance of actual imprisonment, we be- 
 lieve, was in the county of Spottsylvania. In 1768, 
 John Waller and others, were seized by the Sheriff 
 and bound in a penalty of one thousand pounds, to 
 appear at court two days after. They were arraigned 
 at the court as disturbers of the peace, and sent into 
 a close prison, where they continued forty-three days. 
 While in jail, they constantly preached through the 
 grates to the people who would assemble near them. 
 
 The preachers were often insulted during the time 
 of the administration of baptism, by men riding into 
 the water, and making sport for the multitude around. 
 In a word, many seemed determined to treat the Bap- 
 tists, with as much rudeness and indecency as possi- 
 ble. 
 
 As they would preach from the prisons, some would 
 be at the expense of erecting a high wall around them, 
 and others would employ half drunken fellows to beat 
 drums, &c. to prevent the people from hearing. 
 About thirty preachers, and some others, were ho- 
 nored with a dungeon. Some of them were impri- 
 
( 229 ) 
 
 soned four times, besides all the mobs and perils they 
 went through. Their persecutions, however, so far 
 from impeding, promoted their cause. The patient 
 manner in which they suffered persecution, raised 
 their reputation for piety and goodness. Their num- 
 bers increased in a surprising degree. They were so 
 fortunate in their attempts to obtain liberty of con- 
 science, as to enlist in their behalf the celebrated 
 Patrick Henry, in whom they ever found an unwa- 
 vering friend. Through his exertions, and the efforts 
 of others, they were eventually delivered from their 
 oppression, and allowed to worship God without mo- 
 lestation. 
 
 From this sketch of the persecutions endured by 
 the denomination, in this country,- together with 
 those of our brethren in other nations, we can but 
 consider the Baptists as occupying the front rank in 
 the noble army of those who have suffered for the 
 truth's sake. And if the fires be rekindled, we maybe 
 assured that our principles, as they have ever done, 
 will expose their possessors to the hottest of the 
 flames. 
 
 CHAPTER IX, 
 
 This chapter will present a few incidents in the 
 history of the Baptists, which will, we hope, prove in- 
 teresting to the reader. 
 
 v 
 
( 3S0 } 
 
 Bamuel Heaton was bred a Pedo-baptist. Whilst he 
 resided in New Jersey he had a son born, whom he 
 was very anxious to have christened by the Rev. 
 Samuel Sweesy, a Presbyterian minister of the sepa- 
 rate order ; to which christening his wife objected, 
 adding, "if you will show me a text that warrants 
 christening a child, 1 will take him to Mr. Sweesy." 
 Mr. H. offered several texts, but the, wife would not 
 admit that infant baptism was in any of them* He 
 consulted Mr. Sweesy, who owned there was no text 
 which directly proved the point, but that it was prove* 
 able from many texts. This chagrined Mr. II., as he 
 had never doubted that infant baptism was a Gospel 
 ordinance. He went home with a resolution to act 
 the part of the noble Bereans, and soon met with con- 
 victions'; after which he went to Kingwood, and was 
 baptized by Mr. Bonham. 
 
 " This transaction coming to the knowledge of Ro- 
 bert Calver, a Rogerene Baptist, induced him to pub- 
 lish an advertisement in the newspaper, offering 
 twenty dollars reward to any that would produce a text 
 to prove infant baptism. Rev. Samuel Harker took 
 him up, and carried a text to the advertiser. Calver 
 would not allow that infant baptism was in it ; Harker 
 sued him, but was cast and had the court charges to 
 pay. After that, Mr. C. published another advertise- 
 ment offering a reward of forty dollars for such a 
 text, but none took him up, as Mr. H*s. attempt 
 failed. 
 
 " Infant baptism has been ten thousand times con- 
 
( 231 ) 
 
 demned by argument, but this is probably the first 
 time it was ever condemned in a^court oflaw." 
 
 In 1765, one Allen Wiley of Culpepper, hearing of 
 i\te Separate Baptists, travelled into Pittsylvania to 
 get one or more of them to preach in his county. He 
 providentially fell in with one of Mr. Harris's meet- 
 ings. When he came into the meeting house, Mr. H. 
 fixed his eyes upon him under the impression that he 
 had some extraordinary message, and asked him 
 whence he came, &c. Mr. W. told him his errand, upon 
 which after some deliberation, believing him to be 
 sent of God, Mr. H. agreed to go. Taking three days 
 to prepare, he set out with Wiley, exhorting and 
 praying at every house. 
 
 Arriving in Culpepper, his first meeting was at 
 Wiley's own house. He preached for some time with 
 success, although he met with much opposition. He 
 returned home, but in the year 1766, three persons 
 travelled to Mr. H's. house, in order to procure his 
 services in Orange and the adjacent parts, to preach 
 and baptize new conyerts. They found that he had 
 not been ordained to the administration of the ordi- 
 nances. To remedy this inconvenience he went 
 with them about 60 miles into North Carolina, to get 
 James Read, who was ordained. 
 
 There is something singular in the exercise of 
 Mr. Read about this time. He was impressed with an 
 opinion, that he had frequent teaching from God ;and 
 indeed from the account given by himself, we must 
 
( 232 ) 
 
 either doubt his veracity or admit that his impressions 
 were supernatural. He declares that respecting his 
 preaching in Virginia, for many weeks he had no rest 
 in his spirit* Asleep or awake, he felt his soul ear- 
 nestly impressed with strong desires to go to Virgi- 
 nia to preach the Gospel. In his dreams he thought 
 that God would often shew large congregations of 
 Virginians assembled to hear preaching. He was 
 sometimes heard by hi3 family to cry out in his sleep, 
 "O Virginia, Virginia, Virginia!" Mr. Graves, a 
 member of his church, a good man, discovering his 
 anxiety, and believing nis impressions to be from God 
 offered to accompany him. Just as they were prepa- 
 ring to set out, Mr. Harris and the three messengers 
 mentioned above, came for him to go with them. The 
 circumstances so much resemble Peter's call from 
 Joppa to Caesarea, that we can hardly for a moment 
 hesitate in placing implicit confidence in its being a 
 contrivance of Divine wisdom. 
 
 In Exol and Piscataway, where John Walter preach- 
 ed, great congregations attended, while very few went 
 to the parish churches. The zealots for the old order 
 were greatly embarrassed. Sometimes the rector of 
 the parish would give notice that on a certain day, 
 " he would prove the Baptists deceivers, and their 
 doctrines false." The attempt was frequently made, 
 but the churchmen uniformly injured their cause. 
 Their arguments were generally drawn from the ex- 
 travagancies of the German Ana-baptists. To this 
 
( 233 ) 
 
 the Baptists replied " that they disclaimed all connec- 
 tion with the Ana-baptists, and felt themselves no 
 more responsible for their irregularities, than the 
 Episcopalians could feel for the fooleries of the Pa- 
 pists, that the Bible was their criterion, and by that 
 they were willing to stand or fall." Not unfrequent- 
 ly their leading men would attend the Baptist meet- 
 ings, and would enter into arguments with the preach- 
 ers. They insisted that their church was the oldest^ 
 and consequently the best, and that the Baptists were 
 wolves in sheep's clothing. 
 
 To these arguments Waller and the other preachers 
 boldly and readily replied, that if they were wolves 
 in sheep's clothing, and their opponents were true 
 sheep, it was quite unaccountable that they were per- 
 secuted and cast into prison. It is well known that 
 wolves would destroy sheep, but never till then that 
 sheep would prey upon wolves. They added that 
 their coming might indeed, interrupt their peace, but 
 certainly if it did, it must be a false peace bordering 
 on destruction, and to arouse them from this lethargy 
 was like waking a man whose house was burning 
 over him. 
 
 Mr. Nicholas Bedgegood came from England to 
 America, in 1751, and was for some time, Mr. White- 
 field's agent in the Orphan House, for which employ- 
 ment he was well qualified, as he had received a classi- 
 cal education and had in his younger days studied law 
 
 three years. He was brought up an Episcopalian, 
 v2 
 
( 234 ) 
 
 but embraced the sentiments of the Baptists a few 
 years after he came to America, and was baptized at 
 Charleston, by the Rev. Oliver Hart. The means of 
 determining his suspense about the validity of infant 
 baptism, was a sermon by Dr. Watts, intended to es- 
 tablish the point. He concluded that the Dr. had said 
 the best that could be said on the subject, and if so, 
 he saw that the best only proves that, sprinkling child- 
 ren is an unscriptural practice. 
 
 James Fowler was an eminent minister in South 
 Carolina. Part of his history is as follows; Sometime 
 previous to the year 1789, he and two other men by 
 the name of Rogers, were pursuing the same occupa- 
 tion, in a situation, remote from any of the Baptist 
 denomination. They were brought up Presbyterians, 
 and emigrated hither from one of the northern states. 
 Their minds were awakened to religious concerns, and 
 regardless of the traditions of their fathers they took 
 the bible for their creed, and from it according to the 
 best of their understanding, they formed a religious 
 system of their own. They at length heard of a Bap- 
 tist preacher, who lived about 20 or 30 miles from 
 them, and to him they delegated one of their number, 
 to ascertain how far his religious tenets and theirs 
 would agree. When the messenger returned, he in- 
 formed them that the minister's principles and theirs 
 were exactly alike, and that he had a large church of 
 the same mind. Having thus found a people with 
 whom they could associate in the communion of saints, 
 
( 235 ) 
 
 they immediately repaired to them, were baptized, 
 and admitted into their community. 
 
 A pleasant anecdote is related of one of the con* 
 verts in a revival which took place in South Carolina. 
 
 A Mr. F , who had been famous for hilarity and 
 
 worldly amusement, was brought under concern of 
 mind. His associates were very unwilling to give 
 him up, and tried various methods to divert his atten- 
 tion from what they termed a needless anxiety, but all 
 their efforts proved ineffectual. At length they con- 
 trived a shooting match, and as Mr. F. valued him- 
 self on his skill with the rifle, they laid a considerable 
 wager against him, and doubted not but their plan 
 would succeed. Two gentlemen, waited on him with 
 much gravity, and explained to him the object of their 
 visit. He saw at once through their design, he hesi- 
 tated at first, but on the whole manifested a willing- 
 ness to exert his skill, provided they would let him 
 use his own rifle, and load it himself. This they 
 deemed very reasonable, and seemed much pleased 
 that they had obtained his consent. Mr. F. then 
 stepped up to his book case, and taking down his 
 Bible said, " This is my rifle." Then turning to Acts 
 XIII. 10, he handed his Bible to one of the men and 
 said, " There is my load." The astonished gentleman 
 read as follows: "O full of all subtilty and all mischief, 
 thou child of the devil, thou enemy of all righteous- 
 ness! wilt thou not cease to pervert the right ways 
 of the Lord?" Conviction from that time fastened 
 
( 236 ) - 
 
 on his miod, his brother also and both of their wives 
 were convicted, and in a short time were hopefully con- 
 verted, and united with the tempted but faithful man 
 in a profession of religion. This was called F's buck 
 load. 
 
 Mr. Botsford while he labored in Georgia, was once 
 travelling to the Kioka, where he had appointed to 
 preach, and being unacquainted with the way he call- 
 ed at a Mr. Savidge's to make some inquiries. Mr. 
 S e was then a bigoted churchman, but was hopefully 
 acquainted with the truth. After the proper directions 
 -had been given, the following conversation ensued: 
 "I suppose you are the Baptist minister who is to 
 preach to-day at the Kioka." "Yes sir, will you go?" 
 "No, I am not fond of the Baptists; they think nobody 
 is baptized but themselves." "Have you been baptiz- 
 ed?" "Yes to be sure." "How do you know." "How 
 do I know? why my parents have told me I was." 
 "Then you do not know only by information." Mr. 
 Botsford then left him, but "How, do you know?" 
 haunted him, till he became convinced of his duty. 
 He was baptized by Mr. Marshall, and began to preach 
 on the same day he was baptized. Botsford's " How 
 do you know?" says Mr. Savidge, first set me to think- 
 ing about baptism. 
 
 In the parts of Georgia where Mr. Botsford labored, 
 the inhabitants were a mixed multitude of emigrants 
 from many different places, most of whom were "des- 
 titute of any form of religion, and the few who paid 
 
( 237 ) 
 
 any regard to it were zealous churchmen and Luther- 
 ans, and violently opposed to the Baptists. In the 
 same journey in which he fell in with Mr. Savidge, 
 he preached at the court house in Burk County. The 
 assembly at first paid a decent attention; but towards 
 the close of the sermon, one of them with a great oath 
 cried out, the rum is come." Out he rushed, others 
 followed, the assembly was soon left small, and by the 
 time Mr. B. got out to his horse, he had the unhappi- 
 ness to find many of his hearers intoxicated and fight- 
 ing. An old gentleman went up to him, took his horse 
 by the bridle, and in his profane dialect most high- 
 ly extolled him and his discourse, and swore he must 
 come and preach in his neighborhood. It was then 
 no time to reason or reprove, and as preaching was 
 Mr. B's business, he accepted the old man's invita- 
 tion and made an appointment. His first sermon was 
 blessed to the awakening of the old man's wife, one 
 of his sons also became religious, and fifteen others, 
 were brought to the knowledge of the truth. The 
 old man himself became sober and attentive to relig- 
 ion, although he never made a public profession of it. 
 
 Mr. Button Lane was once preaching at a place call- 
 ed Meherrin, in Maryland, when Mr, Joseph Williams 
 a magistrate, charged him before the whole congre- 
 gation not to come there to preach again. Mr. Lane 
 mildly replied, as there were other places where he 
 could preach without interruption he did not know 
 that he should come there again shortly. After wish- 
 
( 238 ) 
 
 ing peace to the rest of the company, he gravely ad- 
 dressed Mr. Williams and said, "Little Sir as you 
 now think it, my impressions tell me that you will be- 
 come a Baptist, a warm espouser of that cause which 
 you now persecute." This prediction was fulfilled, 
 for in about twelve years, Mr. W. was baptized and 
 became a zealous member and useful deacon in the 
 church, that was afterwards formed in that place. 
 
 One William Locker had conceived such malignity 
 against the Baptists, that he was v accustomed to say 
 that he would rather go to Hell than to Heaven, if 
 going to Heaven required him to be a Baptist. But 
 accidentally going into the place where Mr. Lane 
 was preaching, he was struck down with deep con- 
 viction, from which being delivered by converting 
 grace, he became a pious Baptist. 
 
 After Mr. John Gano had preached at a certain 
 time in a notoriously wicked place in Virginia, two 
 young fellows supposing he had levelled his censures 
 against them, came up and dared him to fight them. 
 " That is not the way," said he " in which I defend 
 my sentiments, but if you choose it, I will right you 
 either both at once, or one after the other, but as I 
 have to preach again very soon, I shall wish to put it 
 off till after meeting." To this proposal the young 
 men agreed. When the meeting was closed, Mr. G. 
 told them he was ready to fight them. The eyes of 
 all were fixed upon the presumptuous youths, yet they 
 had the hardihood to present themselves for the com* 
 
( 239 ) 
 
 bat. " If," said he, " I must fight you, I shall chooge 
 to do it in a more retired place, and not before all 
 these people." With that he walked off and bid the 
 young men follow him. He then commenced the 
 attack in the following manner ; 4< young gentlemen, 
 you ought to be ashamed of your conduct ; what rea- 
 son have you to suppose that I had a particular re- 
 ference to you? I am an entire stranger here, and 
 know not the names or characters of any. You have 
 proved by your conduct, that you are guilty of the 
 vices which I have censured, and if you feel so much 
 disturbed at my reproofs, how will you stand before 
 the bar of God /" " I beg your pardon," said one, 
 " I beg your pardon, I am sorry," said the other. " If 
 you are beaten, gentlemen, we will go back," and 
 thus ended the battle. 
 
 While this singular man resided in New York, he 
 was introduced to a young lady as the only daughter 
 of Esquire W — — . " Ah !" replied he, " and I can 
 tell a good match for her, and he is an only son." The 
 young lady understood his meaning, and was not long 
 after united to this son, and has for forty years been 
 an ornament to his cause. 
 
 Shubael Stearns preached at Sandy Creek, in North 
 Carolina. Many stories have been told respecting the 
 enchantments of his eyes and voice, of which we will 
 give two. The subjects of them became Baptist min- 
 isters. 
 
 " When the fame of Mr. Stearns' preaching, (said 
 
( 240 ) 
 
 Mr. Lane) had reached the Yadkin, I felt a curiosity 
 to go and see him. Upon my arrival, I saw a venera- 
 ble old man sitting under a peach tree with a book in 
 his hand, and the people gathering about him. He 
 immediately fixed his eyes upon me, which made me 
 feel in such a manner as 1 had never before felt. I 
 turned to quit the place, but could not proceed far. I 
 walked about, sometimes catching his eye as I walk- 
 ed. My uneasiness increased, and became intolera* 
 ble. I went up|lo him, thinking that a salutation and 
 shaking hands would relieve me, but it happened 
 otherwise. I began to think that he had an evil eye 
 and ought to be shunned, but this I could no more ef* 
 feet than a bird could shun a rattlesnake when it fix- 
 es its eyes upon it. When he began to preach, my 
 perturbations increased, so that nature could no long- 
 er support them, and I sank to the ground." 
 
 "Elnathan Davis had heard, that one John Stew- 
 ard was to be baptized on a certain day by Mr* 
 Stearns. Stewart being a very large man, and Stearns 
 of small stature, Davis concluded there would be 
 some diversion if not drowning, therefore he gather- 
 ed about eight or ten of his companions in wicked- 
 ness, and went to the spot. Mr. Stearns came and 
 began to preach. Elnathan was no sooner among the 
 crowd, than he perceived some of the people tremble 
 as in a fit of the ague; he felt and examined them, in 
 order to find if it was not dissimulation. Elnathan. 
 perceiving that one man leaning on his shoulder and 
 weeping, had wet his new white coat, pushed him off 
 
( 241 ) 
 
 and ran to his companions who were sitting on a loir 
 at a distance. When he came, one said, " well E!na- 
 than what do you now think of these people ?" af- 
 fixing to them a profane and reproachful epithet. He 
 replied "there is a trembling and crying spirit among; 
 them, but whether it be the Spirit of God or the de- 
 vil, I don't know ; if it be the devil, the devil go with 
 them, for I will never more venture myself among 
 them.' 5 He stood awhile in that resolution, but the en- 
 chantment of Stearns' voice drew him into the crowd 
 once more. He had not been long there, before the 
 trembling seized him also, he attempted to withdraw, 
 but his strength failing and his understanding being- 
 confounded, he with many others fell to the ground. 
 His dread and anxiety bordered on horror. He con- 
 tinued in th'13 situation some days, and then found 
 relief in Christ. 
 
 John Waller was born in Spotsylvania. As he grew 
 up he addicted himself to all manner of vice, so that 
 he acquired for himself the appellation of swearing 
 Jack Waller. It was frequently remarked by the 
 common people that there could be no deviltry among 
 the people, unless swearing Jack was at the head of 
 it. He was sometimes called the devil's adjutant to 
 muster his troops. To his other vices, may be added 
 his fury against the Baptists. He was one of the 
 grand jury which presented Louis Craig for preach inir, 
 Mr. Craig, at the dismission of the jury, addressed 
 them affectionately. From this time he attend ' I 
 w 
 
( 242 ) 
 
 the Baptist meetings, where he saw and felt that he 
 was a sinner. Then for the first time, except in blas- 
 phemy, he began to>call upon the name of the Lord. 
 His convictions were deep and pungent for about 
 eight months, when he found peace in believing on a 
 crucified Redeemer; soon after which he was bapti- 
 zed and began to preach that men every where ought 
 to repent. 
 
 A fevv years since, a lady residing in the interior of 
 Pennsylvania, a member of a Pede-baptist church, in 
 a conversation with her sister, who was a Baptist, de- 
 clared among other things, " when you can remove 
 yon mountain and place it where that creek runs, you 
 may see me a Baptist, and not till then : I will go to the 
 stake or the flames, before I will give up the privi- 
 lege of having my infants baptized." She was led, 
 however, to examine the subject more closely, and in 
 a few months, in the presence of most of the church 
 she left, was baptized and admitted into the Baptist 
 church. In my subsequent visits to that neighbor- 
 hood, 1 found the mountain and creek in their accus- 
 tomed places, and Mrs. , a Baptist, 
 
 In A— county, Vd, is. a Baptist church, in the 
 constitution of which I assisted, and for which I 
 [reached and administered the cdinances for one 
 year, in the face of considerable opposition. Subse- 
 quent to this^the P minister, justly fearing that 
 
 some of his flock would desert, thought it expedient 
 to indoctrinate them thoroughly, both \>y preaching 
 
( 243 ) 
 
 and private conversation. In a visit to an official 
 member of his church, he remarked that, he supposed 
 he understood and was able to defend infant baptism. 
 Oh ! yes. Suppose then I take the Baptist side of 
 the question, and see how well you can defend your 
 positions. The proposition was agreed to, and a de- 
 bate ensued, which resulted in a perceptible diminu- 
 tion of the member's confidence. The minister, 
 alarmed, undertook himself the defence, and urged 
 the necessity of a further examination of the subject. 
 The subject was examined, and (as in innumerable 
 other cases,) the conclusion was that the man and his 
 wife became Baptists. Others, also, followed their 
 example. 
 
 CHAPTER X. 
 
 This chapter will close the work, and will be de- 
 voted to a variety of articles, intended to set forth the 
 sentiments and operations of our denomination. 
 
 Principles* — We are happy to have found in the 
 "Triennial Register/' a well written article on this 
 subject, which at the suggestion of a friend we in- 
 sert. It formed originally, a part of the circular let- 
 ter of the Midland Association, (England,) and was 
 written in 1832. 
 
 It is an important fact " that liberal and indepen- 
 dent principles, with a devoted opposition to every spe- 
 
( 244 ) 
 
 eies of usurpation over the conscience and religion of 
 mas, whether arising from Pope or King, generally cha- 
 racterised the Baptists, and for this they suffered. Such 
 principles were avowed by the Redeemer himself; they 
 are essentially connected with the history now under 
 consideration, and eminently distinguish the Baptist 
 denomination at the present period. Dr. Mosheim,a 
 Lutheran divine, who wrote a valuable work on Church 
 history, states that the following position was main- 
 tained by the ancient Waldenses: " That the king- 
 dom of Christ, or the visible church he had establish- 
 ed upon earth, was an assembly of real saints, and 
 ought therefore to be inaccessible to the wicked and 
 unrighteous, and also exempt from all those institu- 
 tions which human prudence suggests to oppose the 
 progress of iniquity, or to correct and transform trans - 
 pressors. " " This principle," says Mosheim, " is the 
 true source of ail the peculiarities that are to be found 
 in the religious doctrines and discipline of the Bap- 
 lists in Holland;" and I may add, of the Baptists in 
 every part of tiie world at tin's moment. Thus, then, we 
 are connected with the ancient confessors, not only in 
 agreement of opinion on the subject of baptism, but in 
 rational and enlightened views of the rights of men, and 
 the claims of God. It is the privilege of man to investi- 
 gate truth for himself; "Judge ye-what is right," said the 
 Saviour : God therefore does not exercise his author- 
 ity in arbitrary dictation over the judgment and con- 
 science of man, but appeals to the reasoning faculty 
 of his creatures for the truth and justice of his claims. 
 
(245 ) 
 
 Doctrines and ordinances have to be examined, and 
 the appeal is to the intelligence of accountable be- 
 ings. On this the Baptists of ancient times rested 
 their arguments in opposing legalised and established 
 opinions. They maintained that man cannot be born in- 
 to a system of faith, nor surrendered in infancy or age 
 to a form of religion, but may assert his right to judge 
 for himself; to examine and decide, under the lofty 
 conviction that God has not made him a slave. They 
 acknowledged no clerical or secular domination, but 
 scorned with becoming indignation every attempt t© 
 subdue reason, by enforcing the dogmas of a party, 
 and held, with determined fidelity, the high vantage 
 ground assigned them by their Creator. 
 
 From those ancients we boast our descent, for we 
 inherit their principles — principles which, from the 
 high authority which sanctioned them, and the sacred 
 channels through which they have been transmitted, 
 arecommended to thechristian feelingand enlightened 
 judgment of all who bear the Christian name ; princi- 
 ples which are venerable for theirantiquity, and, hav- 
 ing passed through many regions, and survived innu- 
 merable perils, come to us associated with all that is 
 pure and triumphant in the history of the church — 
 with the names of apostles, of confessors, of martyrs ; 
 and from us they are to travel down to that Millenni- 
 um day, when truth will sway its sceptre over the 
 millions of the regenerated creation. 
 
 In the constitution of a Baptist church, conversion 
 is essential to membership; for no child can be born 
 w2 
 
( 246 ) 
 
 a Baptist, and no adult can be admitted to communion 
 until the Christian character is formed; membership 
 is then matter of choice. This unfettered freedom of 
 judgment and will, exists in the appointment of ©iti- 
 cers, and in the modes and seasons of public worship* 
 With these things no external power can interfere, 
 no general standard is recognised ; so that a wide dif- 
 ference is perceivable between the Baptists and the 
 churches of Rome and England. The whole appara- 
 tus of a systematic priesthood; of catechisms, creeds, 
 and books of prayer; of laws and formularies, formed 
 for the very purpose of trampling on the right of in- 
 dividual judgment; together with the acts of unifor- 
 mity and courts of Inquisition, which religious des- 
 potism had formed, have always been regarded by 
 Baptists as an unhallowed innovation on the intellec- 
 tual and moral property of man. Against such innova- 
 tions they always loudly protested, and still protest." 
 
 The denomination at large maybe said to hold that, 
 man is a totally depraved creature, and that unless he 
 be born again, and live a holy life, he is unfit for the 
 communion of saints on earth, or in Heaven ; that 
 there is an election of Grace, effectual calling, &t\ that 
 the saints shall be kept unto life eternal, and that the 
 happiness of the righteous, and the misery of the 
 wicked, will be everlasting. That each church is in- 
 dependent of any and all others, &c. 
 
 " Why," we may then ask, " were the Baptists so 
 cruelly treated in every age and by every power? It 
 was not that at any period they were, in a political 
 
( 247 ) 
 
 sense, of such importance as that their existence 
 might be deemed dangerous, and their extinction ne- 
 cessary to the safety of a state, but there was, as when 
 Christian truth commenced its march, a mysterious 
 power that acted on the fears of rulers, and they were 
 alarmed, they knew not why. Let it be observed 
 that the element of freedom is identified with the 
 doctrine of adult baptism, for on the free exercise of 
 judgment and choice, it has its foundation. A Bap- 
 tist, therefore, cannot coerce the will of another; and 
 on the same principle, if placed under civil or reli- 
 gious despotism, he will be found panting and strug- 
 gling for liberty; his profession of Baptism is a pub- 
 lic avowal of the rights of man to liye unfettered, and 
 consequently a public condemnation of oppression. 
 
 Here, then, we find the source of the wrongs which 
 they have endured : " What has the Emperor to do 
 with our religion? What have the Bishops to do at 
 court ?" were inquiries urged by some of the ancients, 
 and such sentiments have at all times been uttered by 
 the Baptists. Wherever they are found, whether on 
 the page of history, or mixed up with existing events, 
 they will appear the champions of freedom, the free- 
 dom of truth and humanity — hated by tyrants, but ad- 
 mired by the enlightened and the free. With the 
 progress of liberty in England, they have steadily ad- 
 vanced. In America only, have they found a soil ful- 
 ly congenial, and there their triumphs have been glo- 
 rious. Their cause is thus identified with Christian- 
 ity, which secures, wherever it has dominion, liberty 
 
( 248 ) 
 
 of conscience and of action ; and which, though 
 often " cast down, could not be destroyed." 
 
 Missions, — We have seen that to the Baptists in 
 the person of Dr. Carey, and the self-denying labors of 
 Fuller, Sutcliff* and others, belongs the honor of lead- 
 ing the way in the Foreign Missions of modern times. 
 The work of translating the Scriptures, and that of 
 evangelizing the benighted inhabitants of the East, 
 still receive the patronage of our English brethren, 
 and enjoy the benedictions of the Head of the Church. 
 \ From the last report of the Baptist Missionary So- 
 ciety in England, it appears that it has 16 stations, 
 occupied by 14 missionaries, besides several native 
 preachers. At these stations are 10 or 12 churches, 
 to which oQ persons have been added by baptism since 
 the former report. 
 
 The Serampore Mission, embraces 18 mission sta- 
 tions and 11 out stations, extending over a very large 
 portion of country. At these, there are about 50 Eu- 
 ropean and Asiatic laborers, and the number is con- 
 tinually, though gradually increasing. 
 
 In our own country, the " Baptist Foreign Mission 
 Society" formed in Boston, in 1813, in consequence 
 of the change of sentiments in brother and sister Jud- 
 son, and brother Rice, is the oldest of this character 
 except one, the Salem Bible Translation and Foreign 
 Mission Society, formed in the year 1812. From 
 this society originated the 
 
 *With this lamented brother the Monthly Concert of 
 Prayer (so generally observed) originated. 
 
( 249 ) 
 
 Baptist Triennial Convention* — This Convention 
 was formed in 1814. It is composed of delegates, not 
 exceeding one for every one-hundred dollars contribu- 
 ted annually to the general fund. During its recess, 
 the business is transacted by a Board of Managers, 
 whose duty it is to employ missionaries, determine 
 the field of their labors, and their compensation, and 
 in general to conduct the executive part of the mis- 
 sionary concern. 
 
 There are under the direction of the Board, 22 mis- 
 sions, 3(? stations, 23 preachers, 5 printers, 4 teach- 
 ers and assistants, 85 female missionaries and assis- 
 tants : 15 native preachers, 22 native teachers and as- 
 sistants: Total 109. On their way to missions, 9 
 preachers, and 9 female missionaries and assistants. 
 Whole number of missionaries and assistants, 127; 
 churches, 21 ; members, 1,406 ; schools, 20, with 
 nearly 1,000 scholars. The income of the convention 
 for the last year, was $60,000; expenditure 870,900. 
 
 The stations occupied by the Board are, in Asia, 
 11, in Europe, (France and Germany)*], in Africa, 2, 
 in our own country, among the Indians, IS, and one 
 at Hayti. Other places are about to be occupied, 
 among them, long neglected Greece. 
 
 The Roberts' Fund Society was organised in Louis- 
 ville, Ky. in May last, for the purpose of sustaining a 
 mission in China. A Board of 30 Directors was chosen, 
 to which brother I. J. Roberts made over a large es- 
 tate, and by which he was appointed a missionary to 
 China, The whole sum surrendered bv Mr. Roberts 
 
( 250 ) 
 
 is $31,000. Additional subscriptions and pledges were 
 given by others, amounting to $4,715. There are 
 two other brethren ready to accompany brother R. 
 and two others, who wish to enter on a course of stu- 
 dy preparatory to the same work. 
 
 Brother R. having left all for Christ's sake and tho 
 Gospel's, will no doubt in this life and that to come, 
 enjoy a glorious reward. The propriety of an organ- 
 ization separate from the Board of tba Convention, is 
 yet to be tested. We venture, however, to predict 
 that the unusually noble deed ot Mr. Roberts, will 
 be properly directed by Him for whose ^lory it was done. 
 
 The American B. Home Mission Society was organ- 
 ised on the <,7ih April, 1832. Its last meeting was 
 held in Philadelphia in June. Their operations and 
 success are rapidly extending. Tneir receipts for the 
 last jear were nearly $16,000. The number of mis- 
 eionaries 114. Several new churches were formed 
 and a considerable number baptized. 
 
 " Comparing the reports of the American Home 
 Mission Society with our own, we appear to do little, 
 but it should be understood that they have a different 
 mode of reckoning — all that is done by auxiliaries, is 
 considered as done by the parent society. From a 
 recent calculation, it has been estimated that, the 
 number of Baptist missionaries supported by the pa- 
 rent and local societies is 425. The New York Con- 
 vention supports 70; the Massachusetts 40 ; Pennsyl- 
 vania 17, and all the States more or less. The money 
 expended, is not less than 55,000 dollars." 
 
( 251 ) 
 
 The oldest and most considerable domestic mission 
 organization among the Baptists in America, is the 
 society formed at Boston in 1802, now a component 
 part of the Massachusetts convention. 
 
 The Philadelphia Association set on foot a mission- 
 ary plan, about the year 1800. By the Charleston 
 Association, S. C. a missionary society was begun in 
 1303, 
 
 One of the most efficient bodies in our country, is 
 the New York convention, formed in 1821. Its re- 
 ceipts for the last year were upwards of $14,000 ; 10,- 
 000, were paid to the A. B. II. M. Society. 
 
 Nineteen States have organised Conventions or 
 General Associations, and the others will, no doubt, 
 soon possess the same. In a word, the spirit of Home, 
 as well as Foreign Missions is rising higher and 
 higher. 
 
 The B. General Trad Society was instituted in 
 Washington in 1824. In 1826, the seat of its ope- 
 rations was removed to Philadelphia, The business 
 of the Society, is transacted by a Board of 21 mana- 
 gers, in addition to those elected annually. The re- 
 ceipts of the society in 1824, were $373 80, and in 
 1835, $8,000 30. Extensive and extending efforts are 
 made in behalf of the West, and about $300 have 
 been subscribed, for the purpose of publishing Mrs. 
 Judson's memoirs, and some temperance tracts in 
 Germany. The society has been instrumental in the 
 accomplishment of much good, and demands from the 
 denomination a more liberal patronage. 
 
( 252 ) 
 
 The writer begs leave to say (hat, he agrees with 
 those brethren who think a " Publication Society," or 
 "Book Concern,*' a desirable and necessary organiza- 
 tion, in the present slate of our affairs. Let him 
 further suggest the propriety of rendering the most 
 efficient support to our periodicals, and of obtaining 
 and circulating the productions of Baptist authors. 
 Some of the best books in our language, are from 
 the pens of our brethren. 
 
 Education. — Literary establishments have all along 
 enjoyed more or less patronage from the Baptists. 
 The oldest among them in this country, is Brown 
 University, in Providence, R. I., incorporated 1765, 
 and is one of the most respectable institutions of the 
 kind.* It has enjoyed the presidency of distinguish- 
 ed men, and a faculty of no ordinary character. Dr. 
 Way land is now at its head. 
 
 Besides this, we have under our control the Water- 
 ville college, Maine, the Columbian, Washington, D. 
 C. the Brockport, New York, the Haddington, Pa. 
 the ShurtlefF, Illinois, the Georgetown, Ky. and ore 
 in Granville, Ohio. In addition to these there are 
 several literary institut'ons of a high order. There 
 are ten, either wholly, or in part theological ; one 
 wholly theological, at Alton, Illinois, founded in 
 1835, and having now 25 students, one at Newton, 
 
 *An unsuccessful attempt was made by Dr. Ezra Styles 
 and others, to deprive the Baptists of this institution, by 
 drawing' the charter in so artful a manner as to give its 
 control to Congreg'ationalists. 
 
( 253 ) 
 
 Mass. with 42 students, and one at Covington, Ry. 
 just going into operation. The whole number of 
 colleges &c. is 35. Should not the Baptists patron- 
 ise their own institutions, in preference to others? 
 We think there can be but one answer to this ques- 
 tion. 
 
 In England, the education of pious ycung men 
 claimed the attention of the Baptists, as early as 1704, 
 and in the year 1715, the charity school upon Horsc- 
 ley-down, was founded by the Protestant dissenters, 
 in which the Baptists sustained an equal share. 
 
 Here we may notice the subject of Sunday School 
 instruction. In a brief history of the Seventh day bap- 
 tists, of Ephrata, Lancaster county, Pa. by Dr. W. M. 
 Fahnestock, it is said that " it is not known in what 
 year exactly, the Sabbath school was commenced. 
 Hcecker came to Ephrata in 1739, and it is presumed 
 that he began it soon after he took up his residence 
 there." This school precedes that begun in England 
 by Robert Raikes, at least 40 years. 
 
 The American Sunday School Union, has to a con- 
 siderable extent been supported by the Baptists. In 
 Massachusetts, is a Baptist Sunday School Union, 
 whose receipts during the last year were over 8,000 
 dollars. A New England S. S. Union has been recently 
 commenced. In other States they are projected, and 
 the writer hopes soon to see a general Union of the 
 denomination upon this subject. 
 
 The number of our schools in the United Stales, is 
 x 
 
( 254 } 
 
 computed at 3,000 with perhaps 200,000 children f 
 in many of the churches, are flourishing bible classes. 
 
 Bible Societies. — The British and Foreign Bible So- 
 ciety, the oldest in existence, originated with a Welsh 
 Baptist minister. The denomination in England have 
 through this society done much good, and have also 
 been honored by the unparalielled labors of their la- 
 mented Carey, in the work of translating the Scrip- 
 tures into many of the Eastern languages. 
 
 In this country, we have until recently been con- 
 nected with the * American B. Society,' in both its home 
 and foreign operations. Their decision made lately, to 
 withold aid from those versions, in which the original 
 word for immersion is translated, and not transferred (as 
 in the English version now in use) has been considered 
 a just reason for the separate action of the Baptists, 
 in the great work of giving the pure scriptures to the 
 nations; and as they have already translated the bible 
 into more languages than all the other sects of chris- 
 tians,* and their resources are ample, they have no 
 
 *So long ago as 1815, it was announced by the Seram- 
 pore brethren, that they had translated the Scriptures into 
 the languages spoken by more than half the inhabitants of 
 the globe. The first translation of the New Testament into 
 the Chinese language was effected by them into 1814, 
 though for want of funds, the whole bible was not comple- 
 ted until 1822. Why has this work been covered up and 
 Morrison's version pressed upon our patronage. 
 
 A correspondance has recent!} been carried on between 
 the American B. Society, and Mr. Dyer, a Pedo-baptist 
 missionary, upon the subject of printing the Chinese lan-_ 
 guage upon metal types instead of wooden blocks. In a 
 
{ 255 ) 
 
 doubt, that their secession will be fraught with abund- 
 ant benefit. A new society has been formed, called 
 " the American and Foreign Bible Society ." It is a 
 provisional organization effected in New York, sub- 
 ject to the revision of a general meeting to be held in 
 Philadelphia in April next. Several thousand dol- 
 lars have been already furnished for its treasury.* 
 Auxiliaries will multiply, until the whole denomina* 
 tion shall tender its most liberal support. In Connec- 
 ticut an auxiliary state society has been formed. 
 
 The formation of the A. and F. B. Society, consti- 
 tutes a new era in our history. We are thrown upon 
 our own resources in the Bible cause, and under a 
 weighty responsibility to the destitute. We further 
 conceive it to be the first step in the desirable seces- 
 sion from all those compacts, into which we have en- 
 tered with a very charitable consent to keep back a 
 part of the truth. Let the whole denomination come 
 up to this enterprise, in a spirit of love to God and 
 the souls of men, and a blessing large and rich must 
 rest upon it. 
 
 Periodicals. — These are numerous and respectable, 
 
 memoir of 1814, printed at Serampore, is this statement, 
 " preparations are making for printing the Bible in the 
 Chinese with moveable metal types, &c." How is it 
 that the labors of Baptists are left S3 much out of view ! 
 
 * An appropriation has just been made of $2,500, to the 
 Baptist Miss, society, London, for the printing of the Ben- 
 galee bible, translated by brother Yates, who is said to he 
 one of the best oriental scholars now living. The Bengalee 
 is spoken by about thirty -two millions of people. 
 
( 256 ) 
 
 (some of them of the first order) both in this country 
 and in England. 
 
 Among us, there are 1 triennial, 1 quarterly, 7 
 monthly, and 16 weekly publications. Though a few 
 are pretty well supported, they do not generally re- 
 ceive the support they justly claim. 
 
 The Christian Review edited by Professor Knowles, 
 is a valuable quarterly. The Boston Recorder says, 
 "the amount of Baptist matter in it will diminish its 
 circulation among other sects and men of no sect." 
 On this the American Baptist remarks/" we presume 
 it will, for it is a rare thing that a Pedo-baptist ever 
 reads, certainly that he ever subscribes for a Baptist 
 periodical. Baptists are to a great extent, subscri- 
 bers for Pedo-baptist works. Is it because- Baptists 
 are really more liberal, less sectarian than other de- 
 nominations? Such we religiously believe to be the 
 fact, &e." It is to be hoped the Review will be li- 
 berally patronised by Baptists, for whose instruction 
 it is specially designed. 
 
 Revivals. — On this subject we proposed a separate 
 chapter, but as the volume has already swelled to 
 an unexpected number of pages, we can offer but a 
 few remarks upon it. And, first of all, revivals of re- 
 ligion are no new thing among Baptists ; they follow- 
 ed the labours of our fathers, almost wherever they 
 went, and they were powerful too. In Kentucky, 
 Tennessee, &c. some of the most wondrous displays 
 of Divine power have been witnessed. Again, the 
 usual attendants of late revivals, are tlie same as those 
 
(257 ) 
 
 of former times. Sudden conversions were also fre- 
 quent. In a word, we question whether any preach- 
 ing has been attended with more of the manifest 
 power of God, than that of the Baptists, especially in 
 this country. Protracted, and even camp meetings* 
 were often held, in some of which hundreds wero 
 converted. 
 
 We will only add that, we cannot justly be accu- 
 sed of a sectarian spirit in our revivals, as ministers 
 of other Evangelical denominations are, as a general 
 thing, invited to participate, and the preaching is of 
 that kind, which is calculated to awaken and convert. 
 
 Observations and suggestions, — Those who have un- 
 dertaken to prepare a full history of our denomina- 
 tion, have experienced great difficulty, for want of 
 proper records. We would suggest to associations 
 and churches, the propriety of exercising great care 
 and judgment, in the preservation of all the facts con- 
 nected with their origin and progress. And, to ob.- 
 tain the most complete history, let some suitable per- 
 son be appointed by the associations in each State ; 
 then when that of the States respectively is furnished, 
 a general history can be compiled without difficulty. 
 
 Again, it has been found that many brethren in the 
 old^churches, not only aided them while living, but 
 made provision for them when gone. Is it not the 
 bounden duty of members of churches to do the same 
 now 1 And, if more would regard this matter proper- 
 
 *Camp meetings had their rise with the Baptist cuid 
 Presbyterian Churches, in the Western States. 
 x2 
 
( 253 ) 
 
 ly, or if the churches would see (hat all the members 
 gave their proportion for their support, foreign aid 
 would not be so often necessary. 
 
 Further, churches that are small and feeble, too 
 frequently become disheartened, and of course make 
 little or no effort to extend their borders. Let such 
 remember and consider the cases of the Sandy Creek, 
 and Little River churches, mentioned in this work. 
 Besides, when members of churches have removed to 
 places where there are no Baptists, or but a few scat- 
 tered ones, they have become discouraged, yielded to 
 the entreaties of others, and relinquished their prin- 
 ciples. Persons similarly situated, should rather 
 imitate the example of Mrs. Scammon, ".who after 
 living 40 years a solitary life, as to communion with 
 her brethren, was finally the means of spreading Bap- 
 tist sentiments, and laying the foundation for some of 
 the oldest churches in the New Hampshire associa- 
 tion." She laboured diligently in the midst of re- 
 proach. She purchased more than one hundred co- 
 pies of " Norcott upon Baptism," and distributed them 
 through the neighborhood. She did not live to see 
 the fruits of her labor, but shortly after her death, a 
 Pedo-baptist minister, a physician, and a majority of a 
 congregational church, and many others were bapti- 
 zed, and four churches formed. In view therefore, 
 of the force of truth as displayed in this instance, and 
 many others every year, of the conversion of the mi- 
 isters and members of other denominations to our 
 sentiments, (whilst well informed Baptists rarely yield) 
 
( 259 ) 
 
 we suggest the propriety of each family being Well 
 supplied with books written by Baptist authors, not 
 only on the subject of baptism, but on theology in 
 general. 
 
 Conclusion.— u & striking particular observable on 
 the face of our history is the existence of a denomination 
 apparently so disjointed and multifarious. So large 
 a body, in tolerable consistency and co-herence, 
 without the ordinary coercives of creeds and confes- 
 sions, of synods, councils and judicatories, of presby- 
 ters, bishops, and ecclesiastical authorities, is a rare 
 combination — a singular example of what the world 
 would deem a fortuitious consent. There is among 
 us no spiritual legislation, no mandatory ordinations 
 issuing from Conventions, nor conferences, rror gene- 
 ral assemblies : So that whatever of good understand- 
 ing or harmony of feeling may exist among us, is a 
 state of things, the origin and success of which, must 
 be sought in principles of union other than those or- 
 dinarily exhibited in church history. Do we arrogate 
 too much to ourselves, or derogate too much from 
 others, when we intimate the belief that our general 
 consistency, as a body, is the result of a conscientious 
 adherence to the Gospel Standard?" 
 
 That there are faults among us we do not deny i 
 that some walk in a manner unworthy their vocation 
 is a lamentable truth. But while some are deplora- 
 bly anti-practical, we may say that they are unbap- 
 tisllike, for our baptism is a holy assumption of reli* 
 gious faith and duty, 
 
( 260 ) 
 
 Finally, brethren, let us thank God for the abun- 
 dant blessings bestowed upon us, and press forward 
 in increasing harmony, in holy action, and in a near- 
 er assimilation to the example of our blessed Master 
 and his holy Apostles, so shall our numbers still more 
 rapidly increase, in this world we shall enjoy the 
 love of Christ, and so shall an entrance be ministered 
 to us in the everlasting kingdom above. Amen. 
 
 Note. — We proposed in the body of the work to give at the 
 conclusion, a list of the churches in Pennsylvania, but want of room 
 compels us to omit it. 
 
( 261 ) 
 
 APPEN-DIX; 
 
 €* 
 
 EBTE&AL SUMOTAf&IT. 
 
 STATES: 
 
 Associ- 
 
 Church- 
 
 Minis- 
 
 Licen- 
 
 Bap- Mem- 
 
 ations. 
 
 es: 
 
 ters: 
 
 tiates: 
 
 tisnis bers: 
 
 Maine 
 
 10 
 
 237 
 
 149 
 
 28 
 
 643 15,965 
 
 N. Hampshire 
 
 6 
 
 • 93 
 
 63 
 
 22 
 
 1,110 7,885 
 
 Vermont 
 
 9 
 
 133 
 
 91 
 
 14 
 
 855 10,352 
 
 Massachusetts 
 
 11 
 
 189 
 
 170 
 
 62 
 
 1,105 21.396 
 
 Rhode Island 
 
 1 
 
 33 
 
 22 
 
 2 
 
 218 5,003 
 
 Connecticut 
 
 6 
 
 98 
 
 80 
 
 17 
 
 683 10,774 
 
 New York 
 
 38 
 
 648 
 
 531 
 
 136 
 
 4,304 68,231 
 
 New Jersey 
 
 3 
 
 67 
 
 64 
 
 8 
 
 593 6,426 
 
 Pennsylvania 
 
 12 
 
 200 
 
 115 
 
 31 
 
 1,101 13,750 
 
 Delaware 
 
 1 
 
 8 
 
 3 
 
 
 4 378 
 
 Maryland 
 
 2 
 
 36 
 
 23 
 
 
 93 1,460 
 
 D. of Columbia 
 
 
 4 
 
 2 
 
 
 6 492 
 
 Virginia 
 
 25 
 
 484 
 
 238 
 
 50 
 
 3,483 59,470 
 
 North Carolina 
 
 25 
 
 425 
 
 177 
 
 45 
 
 1,391 26,299 
 
 South Carolina 
 
 14 
 
 336 
 
 lo8 
 
 55 
 
 1,985 33,486 
 
 Georgia 
 
 23 
 
 572 
 
 236 
 
 69 
 
 2,370 42,949 
 
 Alabama 
 
 16 
 
 333 
 
 157 
 
 31 
 
 607 15,630 
 
 Mississippi 
 
 8 
 
 122 
 
 48 
 
 * 6 
 
 136 4,287 
 
 Louisiana 
 
 2 
 
 11 
 
 7 
 
 4 
 
 370 
 
 Arkansas 
 
 2 
 
 23 
 
 16 
 
 1 
 
 17 592 
 
 Tennessee 
 
 27 
 
 514 
 
 266 
 
 53 
 
 1,240 27-245 
 
 Kentucky 
 
 34 
 
 524 
 
 195 
 
 36 
 
 1,314 35 570 
 
 Ohio 
 
 26 
 
 363 
 
 199 
 
 20 
 
 952 14-290 
 
 Indiana 
 
 24 
 
 358 
 
 162 
 
 40 
 
 357 13,058 
 
 Illinois 
 
 21 
 
 250 
 
 150 
 
 22 
 
 259 7,112 
 
 Missouri 
 
 16 
 
 6 
 
 99 
 
 30 
 
 454 7,831 
 
 Michigan 
 
 3 
 
 252 
 
 28 
 
 3 
 
 44 1,699 
 
 Total in 1835 
 
 365 
 
 6319 
 
 3449 
 
 790 
 
 25,224 452,000 
 
 Total in 1834 
 
 322 
 
 5888 
 
 3110 
 
 701 
 
 24,386 424,282 
 
 Increase. 
 
 43 
 
 431 
 
 339 
 
 89 
 
 838 27,718 
 
( 262 ) 
 
 Associa- Church- Minis- Licen- Bap- Mem- 
 
 
 lions. 
 
 es. 
 
 ters. 
 
 tiates 
 
 tisms. 
 
 bers. 
 
 Free Will Baptists 
 Seventh Day Baptists 
 
 
 750 
 
 481 
 
 131 
 
 5,808 
 
 33,882 
 
 
 42 
 
 30 
 
 16 
 
 349 
 
 4.503 
 
 Six Principle Baptists 
 
 
 IQ 
 
 9 
 
 
 236 
 
 1,943 
 
 Tofol in ia35 
 
 808 
 
 520 
 
 147 
 
 6,394 
 
 40,328 
 
 Regular Baptists 
 
 365 
 
 6,319 
 
 3,449 
 
 790 
 
 25,224 
 
 452,000 
 
 Total in the U. States 
 
 - 
 
 7.127 
 
 3,969 
 
 937 
 
 31,617 
 
 492,328 
 
 Total in British Amer. 
 
 7 
 
 ' 172 
 
 106 
 
 29 
 
 1,491 
 
 25,195 
 
 Total in the U. S. and 
 
 
 
 
 
 
 
 British Possessions. 
 
 372 
 
 7,299 
 
 4,075 
 
 966 
 
 33,108 
 
 517,523 
 
 England 
 
 29 
 
 950 
 
 780 
 
 *100 
 
 4.261 
 
 106,000 
 
 Wales 
 
 6 
 
 280. 
 
 250 
 
 *50 
 
 1.034 
 
 35.000 
 
 Scotland and Ireland 
 
 1 
 
 *120 
 
 *100 
 
 
 
 * LO',000 
 
 General Bap. in England 
 
 1 
 
 117 
 
 *100 
 
 
 816 
 
 11,763 
 
 Continental Baptists 
 
 
 *150 
 
 * 100 ' 
 
 
 
 * 10,000 
 
 Burmah 
 
 
 21 
 
 53 
 
 
 221 
 
 1,406 
 
 Other parts of Asia 
 
 
 40 
 
 78 
 
 
 
 *3,000 
 
 Africa 
 
 1 
 
 8 
 
 10 
 
 
 
 '*2,000 
 
 Grand Total 
 
 410 
 
 8,985 
 
 5,546 
 
 1,116 
 
 39,440 
 
 696,692 
 
 
 ^Computed. 
 
 
 
 
 
 From the statements presented in the preceding 
 pages, it will appear that we have in the U. States 
 •365 associations, 252 of which reported 25,224 bap- 
 tisms within 12 months, and a clear increase of 27,- 
 718 members. In 6,319 churches, we have 452,000 
 members. The- Free Will Baptists are not included 
 in this enumeration. In 750 churches they have 
 33,882 members. In British America we have 172 
 churches with 25,195 communicants* 
 
 It is probable that we have not less than 250 church- 
 es, whose numbers we have not ascertained. The 
 number of their members may be computed at 10,000. 
 And if in the 113 associations from which no returns 
 have been recently received, there should have been an 
 increase proportionate with those whose minutes of 
 last year were furnished, we should have in the U. S. 
 and British Posessions about 7,600 churches, with 
 
( 263 ) 
 
 540,000 members. The number baptised in the year 
 would be about 35,000. 
 
 Supposing 7 adherents to one communicant, the 
 Baptist population in the U. S. alone, will be about 
 four millions. The total number of members in 
 1812, was a little over 200,000. 
 
 Brief view of other denominations, 
 
 Methodist Episcopal Church. — Founded 1729, by 
 John Wesley, 22 annual conferences, 2,608 travel* 
 ling preachers, 652,528 members. Increase in the 
 year 13,744. In the total number are included all 
 who are upon trial, and who form a large proportion, 
 
 Protestant Methodists.— Members computed at 30,- 
 000. 
 
 Presbyterians.-— -25 synods, 120 Presbyteries, 1973 
 ordained ministers, 274,048 communicants. 
 
 Cumberland Presbyterians. — 450 ministers, 50,000 
 members, *^^ 
 
 Other Presbyterians. — 437 congregations, 28,000 
 members. 
 
 Congregationalists. — 1,100 churches, 150,000 mem- 
 bers. 
 
 Episcopalians. — The number of ministers is 802, 
 congregations computed at 830. 
 
 Lutherans. — Ministers 267, congregations 750, 
 communicants, 62,266. 
 
 German Reformed Church. — 180 ministers, 600 
 congregations, 30,000 members. 
 
 Reformed Dutch Church. — 192 ministers, 21,044 
 members. 
 
( 264 > 
 
 Friends. — 8 yearly meetings in the United States, 
 and 2 in Europe ; the whole computed to include about 
 150,000 members. Number of Societies in the U» S. 
 450 or 500. 
 
 Christians.— They immerse, and only on a profes- 
 sion of faith. Churches 1000, members 30,000. 
 
 The Tankers are said to have 40 or 50 churches ; 
 the Mennonites 200. 
 
 United Brethren.- -33 ministers, 24 congregations, 
 5,745 members. 
 
 Unitarians. — About 200 congregations : Universal- 
 ists, about 600. 
 
 The Roman Catholics are variously estimated at 
 from 500,000, to 1,500,000, embracing the entire 
 population. 
 
 
 

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