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Gift of
Prof. Fred. W. Williams
v.niti

BAPTISM OF THE FIRST BURMAN CONVERT.

See page .328.

THE

STOfiY OF THE BAPTISTS
IN ALL
AGES AND COUNTRIES:
BY
REV, RICHARD B. ,COOK, D. D„
Pastor of the Second Baptist Church, Wilmington, Dela-war6.
Author of "The Early and Later Delaware Baptists."
ILLUSTRATED.
TWENTY-THIRD THOUSAND.

WILLEY BROS. & CO.,
40 Clinton Place, New York.
1886.

COPYRIGHTED BY
REV. R. B. COOK, D. D.
1884.

XfluL, LJooLfrfLa-n...,

CONTENTS.

Chapter.
I An Introduction to the Baptists.
II The Bible and Baptism.
Ill The Fathers and their Times.
IV The Early Christian Sects.
V The Waldenses and their Contemporaries.
VI The Anabaptists.
VII Anabaptist Martyrs.
VIII Early English Baptists.
IX From Elizabeth to Charles.
X Priest and Presbyter.
XI Baptists of Crom'svell's Time.
XII The Restoration.
XIII English Baptist Martyrs.
XIV The Dawn of Freedom.
XV Struggles and Triumphs.
XVI Bunyan.
XVII Men of Might.
XVIII The New World.
XIX The Virginia Baptists.
XX The North and Independence.
XXI The South and Liberty.
XXII Beginnings.
XXIII The Supper.
XXIV Baptisteries.
XXV The Great Commission.
XXVI The Consecrated Cobbler.
XXVII Judson.
XXVIII Oncken.
XXIX Societies, or Methods.
XXX Baptist Schools.
XXXI The Religious Press.
XXXII Present Obligations and Future Prospects.

ILLUS TRA TIONS.

PAGE.
Baptism of the First Burman Convert,
by Dr. Judson, Frontis.
Bunyan's Statue, 8
First Baptist Church, Boston, Mass., 13
First Uaptist Church, Philada., Penn., 15
** Prayer-Meeting Hill," and Heathen
Temple, 18
Spurgeon in his Pulpit, 22
A Karen Baptist Preacher and' Wife, 24
Judson with the last Leaf of the Bur
man Bible, translated by him, 29
Burman Missionary Premises, Bassein, 33
Bunyan Selling Laces, 35
Siamese prostrating themselves before
a White Elephant, , 40
Eutaw Place Baptist Church, Bait., Md. 46
German Baptist Publishing House,
Cleveland, Ohio, 48
Drowning an Anabaptist Martyr, 52
Pres. Francis Wayland, D. D., LL. D., 57
Immanuel Baptist Church, Chicago, 111,, 58
Writing and Selling Prayers, in China, 63
Columbian Universitv Building,
Washington, D. C., 68
First Baptist Church, Providence, R. I., 70
Baptistery of Bishop PaulinuS, 73
McMaster HaU, Toronto, Ont., 78
Belfry of Temple, at Osaka, Japan, 83
Richmond College, Richmond, Va., 87
Worshipping Juggernaut, 90
John de Wickli^, 93
Spurgeon's Metropolitan Tabernacle —
Interior, 97
Trevor Hall, Rochester Theological
Seminary, N. Y , loi
Richard FuUer, D. D., 104
Shorter College, Rome, Ga., 108
Tremont Temple, Boston, Mass., 112
Place where Boardman witnessed the
Baptism of 34 Karens, just before
his death, 113
Calvary Church, New York City, 118
The University at Lewisburg, Pa., 123
Strong Place Church, Brooklyn, N.Y., 127
Chicago Baptist Union Theological
Seminary, 131
Metropolitan Tabernacle — Exterior, 136
Ko-Thah-Byu Memorial Hatl, at
Bassein, 141
Crozer Theological Seminary, 146
First Church, Camden, N. J., 150
Baptist Chapel, Paris, France, 154
Franklin College, Indiana, 159

PAGE.
Burning of Elizabeth Gaunt, 163
Mrs, Bunyan pleading with the
Judges, 166
John Bunyan, 171
Bedford Jail, 175
Bunyan's New Tomb, 177
Furman University, S. C, 181
Ningpo Baptist Preachers, China, 186
Vassar College, N. Y., 191
Coliseum Place Church, N. O., 196
Colby University, Maine, 197
First Church, Baltimore, Md., 203
South Jersey Institute, Bridgeton, 207
Richard Furman, D. 1)., 212
J. B. Jeter, D. D., 216
Hollins Institute, Va., 222
Second Church, Atlanta, Ga., 228
Rev. David Jones, A. M., 233
Welsh Tract Church, Delaware, 237
Rev. Abel Morgan, A, M., 241
Mercer University, Ga., 246
Delaware Avenue Church, Wilm'ton, 252
Washington Jones, 260
Tacony Church, Philad'a, 264
Hopewell Academy, N. J., 270
Lower Dublin Church, Philad'a, 275
Daniel Dodge, D. D., 282
Publication Society Building, Phila., 284
Baptistery in the Catacombs, at Rome, 288
Baptistery at Florence, Italy, 293
Baptistery of Cremona,, Italy, 299
Kettering Mission House, England, 304
Andrew Fuller, D. D., 309
William Carey, D. D., 3^4
Death of General Havelock, 319
Birthplace of William Carey, 321
Adoniram Judson, D. D., 326
Girls' School, Maulmain, 331
Rangoon, 336
J. G. Oncken, D. D., 34^
Second Church, Wilmington, Del., 346
Library Building, Crozer Seminary, 351
First Church, Detroit, Mich., 356
Wayland Seminary, D. C, 360
Walnut Street Church, Louisville, 365
Richard B. Cook, D. D., 370
Peddie Institute, Hightstown, N. J,, 374
William Jewell College, Mo., 378
Rev. H. M. Wharton, 380
Memorial Church, Phila., Exterior, 400
Memorial Church, Phila., Interior, 405
Second Baptist Church, St. Louis, 410

Bunyan's Statue.

See page 170,

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CHAPTER I.
An Introduction to the Baptists.
R. BRISTOW was the pastor of a Baptist church in
a pleasant village near a large city. He felt it to
,,,.., be his duty to attend to the religious and mental
y^ instruction of his family, and for this purpose he
was accustomed to spend an hour or more each day
in their company. These were always occasions of great
interest, and their minds had been awakened and were thirst
ing for knowledge. These hours of home instruction Mr.
Bristow occupied sometimes in reading aloud frora some
instructive book, sometimes in familiar conversation, asking
and answering questions, and always seeking to arouse and
develop the thinking powers of the children by encouraging
them to express their own views and to ask such questions as
they desired. Whatever useful information they gained from
the books they read, or from what they saw and heard, was
thus impressed upon their minds and fixed in their memories
by being made the subject of conversation.
On one occasion a question in regard to the Episcopa
lians, led to a discussion of some of the points of difference
between the Baptists and other denominations. Mrs. Bristow

10 The Story of the Baptists.
suggested to her husband that if he would tell them, in a
plain and familiar way, the story of the Baptists, beginning
with their origin, and tracing the course of their history down
to the present time, it might be very interesting and instructive
to the older children, and that she, herself, and, doubtless, her
sister, would be greatly interested in the subject.
"Your suggestion is excellent," said Mr. Bristow. "It
is a matter which I have felt to be of the highest importance,
that the children of Baptist parents should be thoroughly
instructed at home, not only in the principles which distin
guish the Baptists as a denomination, but also in reference to
the conflicts through which they have passed, and in regard
to the n oble men who all along the line of the Christian ages
have bravely maintained these same principles, and in many
instances sealed their testimony with their life-blood.
According to the plan I have in view, I shall try to show that
the Baptists are able to trace their distinctive principles to
the apostolic age ; for not only is there a striking correspond
ence between the Baptist churches of the present day, and
those of the New Testament times, but through all the
intervening ages, there were people known by various names,
and differing in many points, and yet holding, to some extent,
the same essential truths and bearing the same general likeness,
During the Dark Ages, when, from the union of church and
state, Christianity became generally corrupt, there still
remained in obscure places, churches and sects which main
tained the pure doctrines and ordinances of Christ, and, hence,
it is certain that these churches and sects held, substantially,
the same principles which are now held as the distinctive views
of the Baptists. The Roman Catholic Church claims to be the
oldest and the only apostolic church ; but without a shadow
of proof. The Papal Church is very old, indeed, but so
is Judaism, and so are many of the heathen religions. Age

An Introduction to the Baptists. 11
alone cannot establish her claim to be recognized as the true
church of Christ. It must be shown that in doctrine and I
practice she is the same as the primitive church. But this]
cannot be done. It is a very perverted and corrupt form of j
Christianity, with a mixture of Jewish ritualism and heathen
rites, but also with sufficient gospel truth to give it some
resemblance to the true religion. When the Church of Rome
departed from the doctrines of the apostles, it ceased to
be an apostolic church, and became a political organiza
tion. The Baptists claim that their principles are older than
the Church of Rome, and they base their claim to being
the true church of Christ, not on their age, nor on apos
tolic succesgjgn, traced through the centuries, but mainly on f
the identity of their doctrines and practices with those of the/
apostolic churches.
"In reference to some of the great fundamental Christian
doctrines, the Baptists agree in the main with all evangelical
Christians. The inspiration of the Scriptures ; the sinful
and lost condition of man ; the Deity of Christ ; the atoning
sacrifice ; justification by faith ; regeneration by the Holy
Spirit ; the resurrection of the dead ; the general judgment,
and the future life, are some of the great truths which we
hold in common with them, and in which we delight to have
Christian fellowship. But while we rejoice that there is so
large a sphere of divine truth in which we can agree with
other denominations, yet there are certain great principles of
Christian truth, which the Baptists alone maintain. Baptists
differ from Pedobaptists,* as we think conscientiously and
scripturally. There are certain great and important truths
taught in the Bible, which we alone have contended for, and
do now practice and defend ; such as :
I. The Christian church is designed to be composed of
* Pedobaptists are those who practice the baptism oi infants.

12 The Story of the Baptists.
regenerate persons, who have professed faith in Christ and
have been baptized.
II. The entire separation of church and state.
III. The Bible alone the only rule, or standard, of
religious belief and practice.
IV. The immersion of believers, the only baptism of the
New Testament.
V. The Lord's Supper, an ordinance committed to the
care of the church, to be administered to baptized believers
only. VI. That civil and religious liberty is an inalienable right
of raan. " These principles we hold not only to be important in
themselves, but they bear such a vital relation to the purity of
doctrine and the preservation of the church, that we dare
not regard their observance as a matter of indifference. We
look upon these principles as a sacred trust, committed to ou-
keeping, and which our fidelity to Christ binds us to guard
with the utmost care. If we should be unfaithful, these
principles would be lost to the church and to the world.
The fact that other denominations either discard or neglect*
any one of thcjc truths, makes it imperative that Baptists
should teach them with special emphasis. Those who accuse
us of uncharitableness and bigotry, greatly mistake the spirit
that actuates us, and do us great injustice. It is loyalty to
Christ and a reverential regard for his word, that make us
unyielding in our adherence to what we believe to be the
teaching of the New Testament. It is true that Baptists and
Pedobaptists are much nearer now than they were formerly,
but this is owing mainly to the fact, that the distinctive views
of the Baptists have triumphed in a great measure, and other
denominations have approached them in many points, by

l^p- tWi^fl^p-f&if)S

FIRST BAPTIST CHURCH BOSTON MASS See pag- 253

14 The Story of the Baptists.
embracing their views. The practice of infant baptism is
on the decline, despite great efforts made to hold it up. And
according to the great Pedobaptist commentator, Lange,
this is as it should be. He says :
' Would the Protestant Church fulfill and attain to its
final destiny, the baptism of new-born children must be
abolished. It has sunk down to be mere formality, without
any religious meaning for the child, and stands in contradic
tion to the fundamental doctrines of t"he Reformers on the
advantage and use of the Sacraments. It cannot, from any
point of view, be justified by the Holy Scriptures, and owes
its origin, as well as its retention, by the Reformers to the
anti-scriptural and irrational idea, that children, because of
original sin, are born under ihe power of the devil, and
exposed to eternal condemnation.'*
"Accepting as a fundamental doctrine, the all-sufficiency
of the Scriptures, in matters of faith and practice ; requiring
a regenerated church-membership, and the immersion of the
believer ; we can readily trace bur path through all history,
back to the apostolic age. Dr. Hodge in his Theology, says,
' As Paul argued from the faith of the church, we cannot err
in following his ejiample. ' If this is true, then we cannot
err in rejecting infant baptism, sprinkling, the union of
church and state, and other Popish errors, and be safe in
adhering to time-honored Baptist principle and practice.
But is it a true principle laid down by Dr. Hodge ? Not if it
stands alone. Error, according to God's word, should never
stand, simply because it has been the belief of the church in
all ages. The Baptists have both ancient practice and
God's word on their side. We do not base our claim on
ancient practice alone, for, as Geo. W. Anderson, D. D.,
forcibly says : ' The Baptists cannot, of course, seek for any
*Dr. R. Fuller on Baptism, p. I48. Charleston, S. C. Edn.

An Introduction to the Baptists.

15

decisive arguments from ancient practice. It matters not
how far back a practice may be traced, nor how widely it
spreads ; it must be rejected if it be opposed to the teach
ings of the sacred Scriptures. Our great decisive argument
is that which is drawn directly from the New Testament,'
Here ended the conversation between Mr. and Mrs.
Bristow. Her suggestion, however, was fruitful, and resulted
in a course of lectures given to this Baptist circle, in which
was told The Story of the Baptists, and which is here
offered to Baptist families everywhere, believing that, as a
Hand-Book, it will meet a long- felt want in our denomina
tion.

FIRST BAPTIST CHURCH, PHILADELPHIA. See page zss-

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CHAPTER II.
The Bible and Baptism.
'HE Bible is God's book. It contains his revealed
will to man. Prophets and apostles wrote under
the guidance of the Holy Spirit. Jesus is the son
of God, ' ' Hear ye him. ' ' Christ is the head over the
church and its Law-giver, and the New Testament
contains his law, which is our only infallible guide, and
the supreme standard by which all churches and doctrines
and rites are to be tried. Those are Christian churches,
strictly speaking, that correspond with the New Testament
pattern, and the Baptists have ever appealed to the New Testa
ment, as furnishing the only true authority for the faith and
practices of the churches.
There are some who regard the church of the first three
centuries succeeding the apostolic age, as being the model of
what the Christian church ought to be. But they have not
the slightest authority. The doctrines and practices of those
times are not to be accepted, unless they can be verified by
the word of God. The great Erasmus says; — "It is not
from human reservoirs, fetid with stagnant waters, that we
should draw the doctrine of salvation, but from the pure and

The Bible and Baptism, 17
abundant streams that flow from the heart of God." So we
say it is not from the corrupt pools of early tradition that we
receive the doctrines and ordinances of the church, but from
the pure fountain of God's word.
It is their adherence to the Bible alone that distinguishes /
the Baptists from the Roman Catholics, and in a less degree/
from Protestants. The Papal Church claims the right to
change the ordinances, and though this right is questioned by
Protestants,generalIy, yet, practically, they endorse it. Hear
Dean Stanley : — " For the first thirteen centuries the alraost
universal practice of Baptism was that of which we read in
the New Teste.ment, and which is the very meaning of the
word ' baptize ' — that those who were baptized were plunged,
submerged, immersed into the water. * * With few exceptions
just mentioned, the whole of fhe Western Churches have now
substituted for ihe ancient bath, the ceremony of sprintiling a
few drops of water in the face."*-\ Which is supreme, Christ or
the churches ? Where did the churches get the right to sub
stitute something else, in place of that which Christ ordained?
In the New Testament, we have all there is upon the
subject of baptism. From Christ, then, we are to learn ourduty,
respecting the ordinances. What he teaches is all-sufficient
for all time and all places. What he commands we are to do.l
From his decision there is no appeal. Apostles, ministers, and!
churches are not to rule, to alter or amend, but to submit.!
Since we have the Law-giver and the law, let us ascertain
what that law of Christ is. It is found in Matthew 28 : 19,
20 : — " Go ye,therefore, and teach all nations, baptizing them
in the name of the Father, and of the Son, and of the Holy
Ghost ; teaching them to observe all things whatsoever I have
commanded you ; and, lo, I am with you alway, even unto
the end of the world : Amen." Also, Mark 16: 15, 16. We
? Article on Baptism, NifUieenik Ceniw-y, 1879, p. 39. t Italicized by the author.

The Bible and Baptism. 19
will not discuss the meaning of the text or of the word — bap
tize ; suffice it to say, that the consensus of Christain scholar
ship as to what Christ's comraand means, may be condensed
in the concession made by a most distinguished Pedobaptist,
— one of the greatest living textual scholars and historians —
Dr. Schaff, who says ; " There can be no doubt that immer
sion, and not sprinkling, was the original normal form;"* also,
" Baptism * * is * * fhe sacramental sign and seal of
regeneration. "f
Dr. Schaff thus places conversion before baptism, i. e. im
mersion, and confirms Baxter, who says ; "This * * is the com
mission of Christ to his apostles for preaching and baptizing.
* * My conscience is fully satisfied from this text that it is one
sort of faith, even saving, that must go before baptism."J
Neander, a converted Jew and a Lutheran, who stands in the
front rank as a biblical scholar and church historian, and who
is regarded as a standard authority in all matters pertaining
to the early church, says ; "It is certain, that Christ did not
ordain infant baptism. "§ Christ then commands as baptism,
according to these eminent Pedobaptists, the immersion of be
lievers only.
Christ enforces his command by his own illustrative
obedience. If John's baptism was immersion then was Jesus
immersed. Dean Stanley says; "It is quite correct to trans
late John the Baptist by John the Immerser."|| Christ gave
both the command and the example to his disciples. How
did they understand him? What did they do and teach?
Let Pedobaptist scholars testify, as before, as to apostolic
preaching and practice, in regard to baptism.
* Church Hist. p. 488. t Dr. P. Schaff on Matt. 28 : 19, in Lange.
X Quoted from Dr. Fuller on Baptism, p. 116
\ Christian Religion, p. 360
y Nineieenttt Cenlury. Article Baptism, p. 39, Oct. 1879,

20 The Story of the Baptists.
First: — Believers' Baptism. — It is a fundamental belief
of Baptists that none but regenerate persons should be
received into the fellowship of the churches. Hence
they administer baptism only to those who profess faith
in Christ. This principal implies the denial of infant
baptism. The two stand in direct antagonism. They
cannot both be right. Which is scriptural? The baptism of
believers, both men and women is spoken of frequently in
the New Testament, but the baptism of infants, never. The
disciples of the apostolic age did not misunderstand or dis
obey the teaching and example of Christ To this we have
more testimony than we have tirae to present.
Neander says; — "Baptism was administered, at first,
only to adults, as men were accustomed to conceive of bap
tism and faith as strictly connected. We have all reason for
not deriving infant baptism from apostolic institutions."*
Again : — "As baptism was closely united with a conscious
entrance on Christian communion, faith and baptism were
always connected with one another; and thus it is in the
highest degree probable, that baptism was performed only in
instances where both could meet together, and that the prac
tice of infant baptism was unknown at this period. "f Lange,
the great German commentator says ; — " All attempts to make
out infant baptism from the New Testament, fail." J Says
Stark; "There is not a single exaraple to be found in all the
New Testament, where infants were baptized. In house
hold baptism there was always reference to the gospel's hav
ing been received. "§ Professor Hahn says; — "According
to its true original design it can be given only to adults, who
are capable of true knowledge, repentance and faith. Neither
* Church Hist. I. 311.
t Neander, Planting and Training of the Christian Church, Ryland, p. loi.
I Baptism, p. loi.
§ History of Baptism, p. n.

The Bible and Baptism. 21
in the Scriptures nor during the first hundred years, is a sure
example of infant baptism to be found."* These witnesses
prove beyond all dispute that infants were not baptized, but
that believers' baptism was that of the apostolic age.
In the next place as to the Mode of Baptism. Pedo
baptists speak of the modes of baptism because they adminis
ter the rite in different ways, as sprinkling, pouring, and
immersion. But the Baptists hold that there is only one way
of administering the ordinance, and tbat is, immersion.
With Dean Stanley, they believe ; — That "the change
from immersion to sprinkling has set aside the larger part of
apostolic language regarding Baptism, and has altered the
very meaning of the word," because "the ancient rite of im
mersion was properly decided by the usage of the whole an
cient church to be essential to the sacrament of Baptism. "|
Neander says ; "In respect to the form of baptism, it was in
conformity with the original institution and the original im
port of the symbol, performed by immersion, "J Mosheim,
whose church history is also a standard authority says ; "In
this century (first) baptism was administered in convenient
places without the public assemblies; and by immersing the
candidate, wholly in water. "§
Bingham — one of the best of authorities, in his immor
tal "Antiquities ofthe Christian Church" says; "As this (dip
ping) was the original apostolic practice, so it continued the
universal practice of the church for many ages."l| Conybeare
and Howson, in "Lifeand Epistles of Paul," say, in Romans
6:4; "This passage cannot be understood unless it be borne
in mind that the primitive baptism was by immersion." Dr.
* Theology, p. 556.
t Nineteenth Century Oct 1879. Baptisoc .
\ Church Hist. I. 310
§ Vol. I. 87.
II Vol. 11. Chapter II

SPURGEON IN HIS PULPIT

ee p.ige 311

The Bible and Baptism. 23
Schaff says on the same passage ; "All commentators of note
(except Stuart and Hodge) expressly admit or take for granted
that in this verse * * the ancient mode of baptism by immer
sion and emersion is implied, as giving additional force to the
idea of the going down of the old, and the rising up of the
new, man."* Professor Moses Stuart, in speaking of the
Greek word from which "baptism" comes, says; "Baptize
means to dip, to plunge, to immerse, in any liquid. All lexi
cographers and critics of any note agree in this."
And so it appears that all church historians of note
are agreed in saying that immersion and not sprinkling was
apostolic baptism.
This reference to Professor Stuart reminds us ofthe following
little anecdote that is told of hira. The Professor had before
hira a class, reading and translating from the Greek Testa
ment. When they came to the i6th verse of the i6th chapter
of Mark, one of the students translated, " He that believeth
and is sprinkled shall be saved. ' '
" Spiinkled," the Professor replied, "is not correct."
"Is it not in accordance with the practice of the
denomination ?" asked the student.
" That is not the question," replied the Professor ; "you
are now translating the Greek Testament, and the word
means, iraraerse."
If we now compare the Baptist churches with the
original pattern given in the Scriptures, we shall find them
like the New Testament churches in two important particulars,
viz : as to baptism of believers only, and the adrainistration
of the ordinance by immersion. This is important, because
it is as Christ intended and ordained it, and the baptism of
* In Lange on Romans.

24

The Story ofl the Baptists.

believers only, involves the purity of the churches, and immer
sion, as Bingham says; "represents the death, burial, and
resurrection of Christ, as well as our own death to sin and rising
again unto righteousness." To change the ordinance either
in regard to its forra or subjects, must be attended, as history
shows, with the most serious consequences to the purity and
life of the cburch, and renders the innovator liable to the
charge of disloyalty to Christ and contempt of his express
commands.

A KAREN BAPTIST PREACHER AND HIS WIFE See page 367.

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CHAPTER III,

The Fathers and Their Times.
'HE last survivor of the apostles was John, who wrote
several books of the New Testament, and closed up
the volume of inspiration with that wonderful book,
called the Revelation. He lived to be a very old
man and died peacefully at Ephesus in the year of
our Lord, ioo. Thus the apostolic office ceased with the close
of the first century of the Christain Era. The opening of the
second century introduces us into a new and distinct class oL'
writings, very different from those of the New Testament.
They are the productions of men of learning and piety, and
from them we learn what were the doctrines and practices of
the churches in the time immediately succeeding the apos
tolic age. Some of these early writers were the companions
and associates of the apostles, and, hence, are called the
Apostolic Fathers. These were Barnabas, Cleraent of Rome,
Hermas, Ignatius, and Polycarp. The rest of the Fathers'^
lived from A. D. ii6 to A. D. 494. They were not
inspired men, and therefore their writings cannot be classed
with those of the apostles. We must distinguish also be
tween their opinions and their testimony. As men ol
intelligence and Christian character they are credible witnesses

26 The Story ofl the Baptists.
to the fads which make up the history of the church in their
day, but their doctrinal opinions can be accepted only so far
as they agree with the Scriptures. They are of no more value
than the views of men of equal intelligence and piety in our
day. In this way we accept Dean Stanley the historian, 'bni we
reject Dean Stanley the theologian.
We have already seen that the baptism of the New Tes
tament was immersion, and its only subjects, bplievers. The
writings of the Fathers must be accepted as proving what the
ordinances were in their day. The testimony of the Apostolic
Fathers, shows that baptism was administered as in the New
Testament times, by immersion, and that it retained this forra
for a long tirae, but it soon began to undergo a change, in
reference to the subjects. At first very young children were
baptized, and then infants of a few days received the
ordinance under the notion that it would save the soul. I
shall not call the Fathers themselves to the witness stand, but
shall examine learned Pedobaptists, who have made the
writings of the Fathers their study, as to the subjects and
mode of baptism in the ages immediately following the
apostles. First, as to Infant Baptism. Neander says: —
"It cannot possibly be proved that infant baptism was
practiced in the apostolic age. Its late introduction, the
opposition it met with still, in the second century, rather
speak against an apostolic origin."* Towards the close of
the second century, says the sarae author, Tertullian ap
peared as a zealous opposer of infant baptism; a proof that it was
not then custoraary to regard this as an apostolic institution ;
for had it been so he would hardly have ventured to oppose it
so warmly.f
* Apostolic Age, I. 140.
} Church History, 1. part 2. p. 264.

The Fathers, and their Times. 27
Curcellaeus says ; — "Pedobaptism was not known in the
world the two first ages after Christ. In the third and
fourth, it was approved of by a few. At length in the fifth
and following ages it began to obtain in divers places. * * *
The custom of baptizing infants did not begin before the
third age after Christ, there appears not to be the least foot
steps of it in the first two centuries."* The most important
recent testimony upon this point is that of Dean Stanley, one
of the very best of English authorities. He says ; " In the
Apostolic age, and in the three centuries which followed, it is
evident that, as a general rule, those who came to baptism,
came in full age, of their own deliberate choice. We find a
few cases of the baptism of children ; in the third century,
we find one case of the baptism of infants. Even among
Christian households the instances of Chrysostom, Gregory,
Nazianzen, Basil, Ephrem of Edessa, Augustine, Ambrose, are
decisive proofs that it was not only not obligatory, but not
usual. They had Christian parents and yet they were not
baptized till they reached raaturity."f
This is strong testiraony against infant baptism in the
age of the Fathers. For a long tirae, allowed occasionally,
it was first sanctioned by ecclesiastical law, at the Council of
Mileri, A. D. 416, and finally forced by civil law upon the
people, when Justinian, A. D. 550, compelled his subjects to
renounce Paganism and embrace Christianity. The people
were forced then to have their children baptized.
As we have seen that how, in the days of the Fathers,
infant baptism was in part substituted for believers' baptism,
so I shall now show, upon Pedobaptist authority, as before,
that immersion was the only baptism recognized as apostolic
by the church during this period and for a long time after -
" Crosby's History Baptists, p. II.
t In Nineieentlt Century, October, 1S79, p. 39.

28 The Story of the Baptists.
wards. Even after the baptism of infants had, by huraan
authority, been introduced into the church, immersion
prevailed. And even to this day, the Greek Church adheres
strictly to immersion. They have changed the subjects, but
not the form of baptism. The Papal Church, and the Pro
testant churches which sprang from it, have changed both
the subjects and the form. The late Bishop B. B. Smith of
Kentucky, in a letter to J. L Burrows, D. D., says : " I do
fully and unhesitatingly believe that no instance, either of
adult or infant baptism, occurred during the first centuries,
except by immersion, save only in the few cases of clinic
baptisra." In the early ages, sick persons who were unable to
receive the regular baptisra, which was by immersion, had
water poured over them as a substitute. This ceremony
received the name of clinic baptisra. The custom, no
doubt, originated, like infant baptism, in the erroneous view
of the saving efficacy of the ordinance. Men who belifiiffi
that baptism has a. ^avin ireffert would naturally desire to
administer it to infants, andTtTsrek persons who are thought
likely to die. At first there were many who considered it
unlawful, and they opposed the practice. The clinics were
regarded as an exceptional class of Christians and their right
to the privileges of the church was often disputed. A notable
instance is found in the case of Novatian at Rome, in the
early part of the third century. He was elected to the
office of bishop, but his ordination was opposed on the ground
that he had received only clinic baptism, yet owing to his
splendid endowments, this objection was overruled, and he
was set apart to the ministry. Knapp says of this period ;
" Immersion is peculiarly agreeable to the institution of
Christ, and to the practice of the apostolic church, and so

JUDSON WITH THE LAST LEAF OF THE BURMAN BIBLE TRANSLATED BY HIM
p 29 See page 335.

30 The Story of the Baptists.
even John baptized, and immersion remained common for a
long time after ; except in the third century, or perhaps earlier,
the baptism of the sick was performed by sprinkling or affu
sion. Still some would not acknowledge this to be true baptism,
and controversy arose concerning it, so unheard of was it at
that time to baptize by simple affusion. Cyprian first defended
baptism by sprinkling when necessity called for it, but
cautiously and with much limitation. By degrees, however,
this mode of baptism became more customary, probably
because it was found more convenient; especially was this
the case after the seventh century and in the Western church,
but it did not becorae universal until after the coramencement
of the fourteenth century."* This testimony of one among
the many Gerraan scholars, is strengthened by the words of
the distinguished Dean Stanley, of England, than whom
there is no better authority upon the subject.
" For the first thirteen centuries, the almost universal
practice of Baptism was that of which we read in the New
Testament, and which is the very meaning of the word —
'baptize' — those who were baptized were plunged, submerged,
immersed into the water. That practice is still, as we have
seen, continued in Eastern Churches. In the Western Church
it still lingers amongst Roman Catholics, in the solitary
instance of the Cathedral of Milan ; amongst Protestants, in
the austere sect of the Baptists. It lasted long into the
Middle Ages. Even the Icelanders, who at first shrank from
the water of their freezing lakes, were reconciled when they
found that they could use the warm water of the Geysers.
And the cold climate of Russia has not been found an
obstacle to its continuance throughout the vast empire.
Even in the Church of England it is still observed in theory.
Elizabeth and Edward the Sixth were both immersed. The
' Theology, p. 486, Phila. 1854.

The Fathers, and their Times. 31
rubric in the Public Baptism for Infants, enjoins that, unless
for special cases, they are to be dipped, not sprinkled. But in
practice it gave way since the beginning of the seventeenth
century. With the few exceptions just mentioned, the whole
of the Western Churches have now substituted for the ancient
bath, the ceremony of sprinkling a few drops of water on the
face."* The statement made by Archbishop Whateley, is
a very clear, and candid testimony. He says ; " Except upon
extraordinary occasions, baptism was seldom, or, perhaps,
never, administered for the first four centuries, but by
iramersion or dipping. Nor is aspersion or sprinkling ordinarily
used to this day, in any country that was never subject to the
Pope ; and among those that submitted to his authority,
England was the last place where it was received, though it
has never obtained so far as to be enjoined ; dipping having
been always prescribed by the rubric. The Salisbury Missal,
printed in 1530, expressly requires and orders dipping. And
in the first Common Prayer Book of King Edward VI., the
priest's general order is to dip it in water. * * * *
Many fond ladies at first, and then by degrees the coramon
people, would persuade the minister that their children were
too tender for dipping."*X The same author shows how sprink
ling was introduced into England from' the Continent, and
specially through the influence of Calvin, "so that in the
times of Queen Elizabeth, and during the reigns of King
James and King Charles I., there were but very few children
dipped in the font. But our divines at the Restoration
understanding a little better the sense of Scripture and Antiq
uity, again restored the order for iraraersion."f J We might
bring forward many other witnesses who would testify to the
same effect, but these are quite sufficient to prove, beyond a
* Nineteenth Century, October, 1879.
t Dr. Samson in Appendix to Dagg's Theo. t Italicized by the author.

32

The Story of the Baptists.

reasonable doubt, that during the age of the Fathers, immer
sion was practiced as the only scriptural form of baptism,
while the baptism of infants was unknown in the Christian
church on the Continent, until about the middle of the third
century, and in England for 1500 years after Christianity was
introduced there.

BURMAN MISSIONARY PREMISES AT BASSEIN. See page 367 .

C H A P T E R IV.
The Early Christian Sects.
N the next place consider the various bodies of Chris
tians who arose between the age of the apostles and
that ofthe Reformation. Many of them, who, during
those times, were stamped as heretics, were noble re
formers who sought to resist the progress of apostasy
and tried to bring the church back to the simplicity and
purity of the Scriptures, or failing in this they separated from
that church which had finally become hopelessly corrupt,
and established churches of their own, after the gospel pat
tern. These Christian people furnished the material for the
rack, the dungeon, and the stake, during those dark days in
which the apostate church took up the bloody sword of
persecution, which had been wrenched from the cruel hand
of Paganism. Some of these early sects held the divine
truths which now characterize us as Baptists. They were
not free from error. Some of thera had their features greatly
marred, but yet, in raany respects, they bear a striking/
resemblance to the Baptists of our day. i
They exalted the Scriptures above tradition and church
authority; held to the doctrine that the church should be
composed only of regenerate persons; believed that Christ
is the only Head of the church ; baptized believers only ; re-

34 The Story of the Baptists.
jected infant baptism ; considered immersion as the baptism
of the New Testament; and denounced the union of church
and state.
Immersion was not the distinguishing principle of the
true churches of those early times, for all the early
churches practiced imriiersion ; nor is it the most important
doctrine of the Baptists of the present day. None of the
early sects are to be claimed as Baptists, except those who
held baptism as an ordinance binding on all believers and re
fusing it to all others.
The first of these early Christian sects, of which we have
any distinct account, is the Montanists* They arose about
the year 150 A. D., in Phrygia, and continued for five cen
turies. They were numerous in different parts of Asia, Africa,
and Europe. They looked upon themselves, alone, as the
genuine Christians f
According to Neander, Tertullian is called "the Mon-
tanist," and is said to have belonged to that sect. He is de
scribed not only as a zealous opponent of infant baptism, but
as one who could not imagine any effi caey of baptism without
the conscious participation of the person baptized and his own
individual faith.
The Novatians next invite our attention. They derived
their origin as well as their narae from Novatian of Rome,
who lived about the middle of the third century, A. D. 250.
He was a man of superior talents, of great excellence of
character, and became a bold reformer. He was called the
first Anti-pope, and the author of Puritanisra, yet we
know that Tertullian had quitted the church nearly fifty years
* Mosheim, I. p. 233.
t Neander, Rose Trans, pp. 330 — 335.'

•it. ft . . >.* U.'

^MW.^""!* Mil! Illii

^=^v
BUNYAN SELLING LACES.
C
See page i6S.
36 The Story of the Baptists.
before, for the same reason.* He and his friends set them
selves to work to reform the abuses ofthe church, but finding
their efforts unsuccessful, they separated themselves and organ
ized a new party. They grew rapidly in numbers and strength,
and Novatian churches were forraed all over the Roman Em
pire. They were the Puritans of their day, becauj^e thejjaoBn.
tended for a pure church ; that is, a church composed only of
converted persons. Neander says that they regarded "purity
and holiness as the essential marks of a true church :"f And
Mosheira ; — "They consider the Christian Church as a society
where virtue and innocence reigned universally." They
flourished for about 300 years, and then, probably, becarae ab
sorbed into other sects holding- the sarae principles, but
bearing different names.
The Donatists and Novatians very nearly resembled each
other in doctrine and discipline, and indeed were charged by
Crispin, a French historian, with holding, in common, the
following things : —
First. — For purity of church members, by asserting that
no one ought to be admitted into the church but such as are,
visibly, true believers and true saints.
Secondly. — For purity of church discipline.
Thirdly. — For the independency of each church ; and.
Fourthly. — They baptized, again, those whose first bap
tism they had reason to doubt.
'i'hey were, consequently, termed rebaptizers and Anabap-
•dsts.J The DonatistS- arose about fifty years later than the
Novatians, and continued for many centuries until absorbed
* Robinson quoted by Benedict in Baptist Hist p. 5.
t Neander, Rose Trans, p. 147
1 Jones' Church Hist, pp 225, 226

The Early Christian Sects. 37
into other churches, and lost under other names. They
raultiplied rapidly in Africa, in the northern part of which, at
that time, there were civilized nations; and nearly equaled
in nuraber the so-called Catholic Church. Orchard describes
thera as correct in raorals, siraple in spiritual worship,
scriptural in faith and practice.* They jwere professed Ana-
ba£tists^ Sorae of them were distinguished for great learning
and talents. One of their peculiar principles was the
separation of church and state. When they were called
upon to unite with the Catholic Church, and to submit the
difference between them and their opponents, to the Roman
emperor, they asked, " What has the emperor to do with
the church?" " What have we Christians to do with kings,
or what have bishops to do at courts ?"
At times they were greatly reduced by fierce and bloody
persecutions, waged against them by Mitre and Crown. A
law was enacted that the person rebaptizing, and the person
rebaptized, should be punished with death, in consequence
of which, hundreds of bishops, and thousands of inferior
clergy, were deprived of churches, while rights of citizenship
and the exercise of religious worship were taken from them.f
Benedict truthfully says ; " For a thousand years after the
rise of the Donatists, we find thera spread along in all parts
of Europe, under different naraes, but recognized by friends
and foes, as substantially the same people, and in the middle
of the seventeenth century. Fuller, the English ecclesiastical
historian, says of the English Baptists, that they were
Donatists, new dipped."
Before the Donatist name disappears from the page of
history, another large and important sect makes its appear
ance, called the Paulicians, probably because they gave such
* Orchard's Foreign Baptists, pp. 82, 95.
t Gibbons' Rome, Chapter 23.

38 The Story of the Baptists.
prominence lo the writings of Paul. About the year 653,
Constantine, a young man living in an obscure town in
Armenia, received from a traveling stranger, returning from
captivity in Syria, whom he had entertained as a guest, the
gift of two manuscripts, which were the four Gospels, and
the Epistles of Paul. This rare and costly treasure, was
highly prized by Constantine, who studied it with great
diligence, especially the letters of Paul. Being a man
of talent, he taught others the truths which he drew from this
pure fountain, and gathered a church founded on New
Testaraent principles. But at length he was arrested by an
officer of the Greek emperor, Siraon by narae, and the
raembers of his church were offered pardon on condition
that they would stone their pastor to death. They stood by
silent; — silent with horror at the thought of such an act, when
an apostate among them, called Justus, like another Judas,
became the bloody-handed executioner of his spiritual friend
and guide. But the seed had been sown broad-cast, and
Paulician churches became very numerous, and existed for a
long time, notwithstanding the eflbrts made to exterminate
them. One of the most distinguished Paulicians was Sergius, a
young man of intelligence and education, but without religion,
until met by a Paulician woman, in 810, who recommended
to hira the reading of Paul's writings. He, with others,
deemed the reading of the Holy Scriptures not lawful for a
layman, but only for the priests. Being convinced by her
that he was mistaken, he applied himself to the reading, was
converted and spent thirty-four years in preaching the gospel.
He traveled all over Western Asia, calling upon the people to
abandon a corrupt church and turn to the spiritual worship
of God. Multitudes were converted, and to stop the spread
of God's work, the severest measures were used. In the

The Early Christian Sects. 39
reign of Theodore, over one hundred thousand were put to
death. Nevertheless, untiring in their zeal, they penetrated
into the very heart of Europe with the word.
Of these Christian seels and the causes of their trials.
Dr. W. R. Williams writes ; " They insisted on the power of
the Spirit, as the Great Conservator and Guardian of the life
of the Christian church. Now, far back in the days of
Montanism, this was offensive to the Christian churches,
who became, under power and wealth and fashion, secularized
and corrupted. The Conapte de Charapagn-y — * _ *_. has_said_
of the Montanists,,_that it was hard.tojfind.doctrinaLerrprJn
their"vTews. * * * Out of Montanisim came Tertullian,
e^rly^£rQtestiiig_against t-he-^reGipitating-xif .JLnfant^apti^m .
So the Donatists made in after times, a like testiraony against
worldliness. Bishop Latimer, himself in later years a martyr,
speaking of some Anabaptist martyrs from Holland, who
went to the stake in England with heroic cheer and joy, was
struck with a parallel of which he does not seem to have
discovered all the force ; and makes the reraark, that these
glad sufferers at the stake were like those old heretics, the
Donatists of early ages. The Paulicians, a later body, were
eminent, especially for their love of Paul's Epistles. For
centuries, defamed and pursued, they held their course, testi
fying and witnessing. Hase, the modern church historian,
himself a rationalist, speaks of them as continuing under
various names down quite near to our age * * * jn
Bulgaria."* * Lectures on Bapdst Histoiy, p. I2g.

SIAMESE PROSTRATING THEMSELVES BEFORE THE SACRED WHITE ELEPHANT. See page 367-

iTT<mTix;|JiJJ.ixriiiTTypp:^^ ,ii ^ ^f^^^-^^,^

CHAPTER V.
The Waldenses and Their Contemporaries.
E have considered, some of the early Christian
sects who held Baptist principles, and refused to
acknowledge the authority of the Papal Church.
We continue the subject. The early history of the
Waldenses is very obscure, but it seems to point
to the earliest antiquity as the date of their origin. It is
probable that the Waldensian churches maintained an
unbroken line of succession, apart from the papacy, frora
the days of the apostles.
Some have ascribed their origin to Peter Waldo ; but
their existence has been traced back many centuries beyond
the tirae when he lived. He belonged to the sect whose
history we are considering, so a brief notice of his character
and work will not be out of place. Peter Waldo was
a wealthy merchant of Lyons, in France. By the careful
study of the New Testament, he became convinced that the
system of religion taught and exemplified in the Papal Church
was totally different from that which was inculcated by
Christ and his apostles. Moved with the true missionary
spirit, — an intense desire to make known the truths of the
gospel, that souls might be saved, he gave up his business,
distributed his goods to the poor, and devoted himself to

42 The Story of the Baptists.
the work of making known the way of salvation. This was
in II 70. He made great efforts to have the Scriptures trans
lated and circulated among the people. His followers became
very numerous, and were called " the Poor Men of Lyons,"
because they renounced the wealth and vanities of the world,
and led a life of poverty and humility. Even their enemies
concede that they were good people, of honest and upright
lives ; and yet they suffered cruel persecutions. Peter Waldo,
himself, along with raany of his followers, was corapelled to
escape for his life, and fled to Bohemia where he ended his
days. From the statements of their persecutors, we learn that
the Waldenses flourished five hundred years before the time
of Peter Waldo. They themselves claimed that their doc
trines and discipline had been preserved in all their purity,
from the days of the primitive martyrs. Under different
names they existed in the earliest ages apart from the estab
lished Greek and Latin churches. They were the most
celebrated body of dissenters who protested against papal
corruption during the Middle Ages. Their churches were
found widely dispersed through the countries of Spain,
France, Germany, Italy, and especially araongst the valleys
of Piedraont. An eminent writer says that "it is an error
to suppose, that when Christianity was taken into alliance
with the State, by the emperor Constantine, in the beginning
of the fourth century, all the orthodox churches were so
ignorant of the genius of the Christian religion as to consent
to the corruption of a worldly establishment." As we have
already seen, there were many who maintained the purity of
the church from the beginning of the great apostasy.
In times of persecution they sought refuge araong the
mountains, and dwelt in- large numbers in the valleys of the

The Waldenses and their Contemporaries. 43
Alps and Pyrenees, and, hence, received the name of
Waldenses, ox the people of the valleys. This name probably
included a number of sects who held different views and
practices. Alraost the only account of their early history is derived
frora the statements of their persecutors, the papists. These
are, of course, only partial, but yet when rightly understood
they throw a great deal of light on the subject. A Romam
Catholic writer says, "their heresy excepted, they generally
live a purer life than other Christians." Their enemies
generally bear testimony to the simplicity and excellence of
their life and manners. They were particularly distinguished
from the papists, by their regard for the Bible, and their
disregard for the authority of the Fathers and tradition.
They translated the Scriptures into the language of the
people, and were noted for committing to memory large
portions of thera. They were specially familiar with the
Nevv Testament, and taught its truths with great earnestness
and zeal. The early Waldenses therefore held the principles!
which now distinguish the Baptists. In later times, however,
they departed frora their primitive simplicity, and about the!
time of the Reformation many of them embraced the!
baptism of infants and other errors, probably for the sake of
union with the reformers and to escape persecution from them. I
Reinerius, a Roman Catholic inquisitor, who was en
gaged in the persecution of the Waldenses, says, that they
affirm these views amongst other things :
"That is the church of Christ which hears the pure
doctrine of Christ, and observes the ordinances instituted by
him, in whatever place it exists." " The sacraments of the
church are two, — baptism and the Lord's Supper." " We
consider the sacraments as signs of holy things, or as visible

44 The Story of the Baptists.
emblems of invisible blessings. We regard it as proper, and
even necessary, that believers use these syrabols, when it can
be done. Notwithstanding which we maintain that believers
may be saved without these signs, when they have neither
place nor opportunity of observing them." They say that
a man is then first baptized, when he is received into their
community. Some of them hold that baptisra is of no
advantage to infants because they cannot actually believe.*
If this testiraony is to be believed, it is clear enough that
the Waldenses held Baptist principles.
The words of the Encyclopedia referring to them are : —
"That they understood and practiced immersion as baptism, is
¦evident, but, whether they generally practiced infant baptism
/has been long a matter of dispute. The words of Reinerius
seem to imply that in his time,(i25o,) they were of different
opinions on this point. The modern Waldenses in the valleys
of Piedmont do practice it, but they have so changed in
many points since their amalgaraation with the Calvinists of
the Reformation, having also received their pastors from them
since 1603, that nothing decisive can be hence inferred. The
only one of their ancient writings which sanctions it is
the Spiritual Calendar, but this, if it is genuine, is of doubt
ful date. On the contrary, all their other writings, from the
Noble Lesson, in noo, down to their Confession of Faith in
165s, Dr. Gill affirms, to be in favor of the baptism of be
lievers only. It appears certain that the Cathari, the
Paterines, the Berengarians, the Arnoldists, the Petrobrusians,
and the Henricians,z' e. the earlier Waldenses,so far as history
testifies, vehemently opposed infant baptism. That there
were, on the other hand, many among them in after years
who adopted the. practice, is, in view of all the facts, highly
probable. Mr. Jones,in the preface to the fifth edition ofhis
History says that the Waldenses were Anti-pedobaptists." *
*Encyclop3edia of Religious Knowledge — Waldenses.

The Waldenses and their Contemporaries. 45
The Albigenses were named from the place in France
where they arose. Benedict collects several authorities to\)
prove that they did hold to believers' baptism. His view is i' p
confirmed by more recent investigation. It is said that a
million of the Albigenses perished in the fierce persecution
waged upon thera by the Catholic Church. Men, woraen and
children were put to death, or driven from their homes, and
of them and of the Waldenses, it may be said in the language
of Scripture, " they wandered about in sheepskins and goat
skins, being destitute, afflicted, tormented, of whom the
world was not worthy."
There were many raore renowned reformers, who led the
Reformation in their age, of whom it will be profitable to
speak. Bsiengarjus was principal of the cathedral_ schoql,.flt
Tours, and afterwards archdeacon of Angers. He was highly
renowned on account of his extensive learning, great talents,
and the exemplary sanctity of his life and manners. His
view of baptism is expressed in these words: "Our Lord
Jesus Christ requires of thee that in the faith, that God so
loved the world as to give his only begotten son as a propitia
tion for our sins, thou shouldest submit to outward baptism,
to represent haw thou oughtest to follow Christ in his death
and in his resurrection."* His enemies said, "He did all
in his power to overthrow the baptism of little children and
to pursuade adults to renounce their baptism in infancy."
For his teachings he was persecuted, and through fear of
death, corapelled to recant. He died, A. D., 1088. His fol
lowers were called Berengarians, and increased to a great
raultitude, and spread all over Europe.
Another great preacher and reformer of the Middle Ages
was Peter of Bruys, who arose in the south of France about
* Neander's, Ch. Hist. III. 525.

p. ,6 EUTAW PLACE BAPTIST CHURCH, BALTIMORE, MD. See page =58.

The Waldenses and their Contemporaries. 47
mo. He was a priest of the Papal Church, but preached
the pure gospel with great power and effect. "He made the
laudable attempt," says Mosheim, "to reform the abuses and
to remove the superstitions that disfigured the beautiful sim
plicity of the gospel. Multitudes heard him and followed
his teachings."* Peter taught Baptist doctrines. His fol
lowers were called Petrobrusians. The same author also calls
his followers Anabaptists.f Peter was burned to death A. D.
1 130. He was succeeded by Henry of Lausanne, an Italian monk
and hermit, who came to France and preached the gospel with
great eloquence and power. Vast nurabers flocked to hear him,
and embraced his views, Henry following in the footsteps of
his predecessor, Peter, rebaptized those who had received
the lite without faith, and he organized his followers into
churches, or societies. Dr. Wall says of Peter of Bruys and
Henry, that " they were the first Anti-pedobaptist preachers
that ever set up a church or society of men, holding that
opinion against infant baptism and rebaptizing such as had
been baptized in infancy. "J They were far from being the
"first." Henry's followers were called Henricians. Hewas
tried and condemned, A. D. 1 148, and cast into a dungeon
where he languished and died, when and how, nobody knows.
They would have burned him had not Sampson, archbishop
of Rheims, opposed it, because he did not believe it right to
shed blood on account of one's religious belief.
Arnold, of Brescia, was also a noted reformer. He was
of Italy, and was condemned by the Pope in the year 1 1 39.
He was first hanged, and then his body was burned at
* Vol. I. p. 302. Ch. History
t Vol. IV. p. 428. Ch. History.
I Hist. Infant Baptism, II. 250.

48

The Story of the Baptists.

Rome, 1 155, and his ashes thrown into the Tiber.* He re
mained in the Catholic Church and there contended for a
pure gospel church. He is said by one authority, (Otho of
Freising,) to have opposed infant baptism. Other reform
ers were John de Wickliffe, of whom we shall hear more in
connection with the Baptists of England, John Huss, and
Jerome of Prague ; the latter two. Christian martyrs of the
noblest type. In church history we read a great deal about
the Manichaeans. They were an early heretical sect, and
consequently their name was hurled at others not heretical
according to the New Testaraent, although dissenting from
the church at Rome.
*Gieseler's Eccl. Hist. II. 284— note

GERMAN BAPTIST PUBLISHING HOUSE, CLEVELAND, OHIO.
Seepage 362.

CHAPTER VI.

The Anabaptists.

MONG those who, in the i6th century, gladly hailed
the Reformation, inaugurated by Martin Luther, as
the dawning of the day, were the so-called Ana
baptists, who appeared in great numbers, in almost
every country of Europe. The word Anabaptist
means rebaptizer, and was given by foes to those who
baptized a second time, persons who carae to them from
other sects. Baptists never admitted that they were rebap
tizers. The name was applied, at this time, in derision to
those Christians, who, taking the Scriptures as their guide,
contended for a converted church membership, and for the
baptism of believers only, consequently, rejecting infant
baptism, which was the common practice of the Reformed,
as well as of the Catholic churches. They therefore held
aloof from those churches, and formed societies of their
own, and, regarding Catholics, Lutherans, and Calvinists as
being unbaptized, baptized all who came to them upon pro
fession of their faith in Christ. In their controversy with
opponents the mode of baptism was not discussed, but the
subjects of baptism. Hence it is always difficult to deter
mine whether they immersed, or sprinkled, or poured, though

50 The Story of the Baptists.
in raany instances it was immersion, but it is certain that they
did believe in a regenerate church raembership,were strenuous
opposers of infant baptisra and strong advocates of believers'
baptisra. The Anabaptists re-appeared in great numbers at the
time of the Reformation. Dorner, whose language shows
how strong, sometimes, are the unjust prejudices, even of
good men, testifies to the vast numbers of these Anabaptists,
who sprang up all over Europe, out of their hiding places,
into which persecution had driven them during the pre
ceding ages. His words are: " This malady of Anabaptism
and fanaticism had, in the third and fourth decades — 1520 to
1540, — spread like a hot fever throngh all Germany ; from
Suabia and Switzerland along the Rhine to Holland and
Friesland ; from Bavaria, Middle Germany, Westphalia and
Saxony, as far as Holstein."* Another writer has said;
" In the centuries that preceded, influences were in operation,
which, growing in strength, as time rolled on, prepared the
way for this wide-spread moveraent. ' ' Mosheim says of their
origin : "The true origin of that sect, which acquired the
denomination of Anabaptists, by their administering anew
the rite of baptism to those who came over to their com
munion, and derived that of Mennonites frora the famous
man to whom they owe the greatest part of their present
felicity, is hid in the remote depths of antiquity. * * *
The various__j£cts were comprehended under the general
denomination of Anabaptists, on account of their opposing
the baptism of infants, and their rebaptizing such as had
received the Sacrament in a state of childhood, "f
; The Mennonites were a branch of the Anabaptists that
1 originated in Holland, and received their name frora Menno
* Benedict's Hist. Baptists, p. 39.
t Mosheim's Ch. Hist. IV, 428.

The Anabaptists. 51
Simon, a distinguished man to whose earnest labors they
owed much of their prosperity. They were the Dutch
Anabaptists. Fleeing frora Switzerland into Holland to
avoid persecution, the Anabaptists soon found a leader,
(1536,) in Menno. They spread under this name into other
countries of Europe. Rev. J. Newton Brown in his Encyclo
pedia of Religious Knowledge, says of Menno Simon,
called by Mosheira the father of all Anabaptists ; " That he
believed that immersion was scriptural baptism." It is
stated by some that Menno was hiraself imraersed ; but this
is denied by others. The modern Mennonites, both at home
and in America, follow the departure rather than the ancient
and scriptural custom of their fathers, and of the apostles.
What, on account of persecution, " was done then but of
necessity, is now done out of choice as other corruptions
are."+ Morgan Edwards says : "The Mennonites in Pennsyl
vania and in other parts of the world have somewhat deviated
from Menno, in matters both of faith and practice ; and
particularly in that of baptism. He, (Menno,) in his declara
tion concerning Christian baptisra in water, printed in 1539,
expressly saith : ' After we have searched ever so diligently
we shall find no other baptism besides dipping in water,
which is acceptable to God, and maintained in his word.' f
After which he adds ; ' Let who will oppose, this is the only
mode of baptism that Jesus Christ instituted and that the
apostles taught and practiced.' Accordingly, Menno was
dipped and did dip others. His successors did the same
except where they made proselytes in prisons, or were
hindered from going to rivers, and they excused themselves
frora a consideration of its necessity. "J §
+ Benedict's Hist, p 132.
i Ibid. p. 24. } Ibid. p. 39.
^ See Christian Kevie^t't vol. 26, p. 409-10, for a criticism upon this view.
D

The Anabaptists. 53
Here is an important testimony, regarding the modern
Mennonites in Germany, frora Lehmann, the late pastor ofthe
Baptist church at Berlin, Prussia, who speaking of how, in
1837, he became a Baptist, says " thathe had learned by
a residence of several years in East Friesland, where ihe
Mennonites are numerous and prospefous, that which already
caused him to think, concerning the time and manner of
baptism, so that at heart he favored the Mennonites ." \ "It
may be observed, in the first place, that the Mennonites are
not entirely mistaken when they boast of their descent from
the Waldenses, Petrobrusians, and other ancient sects, who
were usually considered witnesses of the truth in the times of
universal darkness and superstition. Before the rise of
Luther and Calvin, there lay concealed in almost all the
countries of Europe, particularly in Bohemia, Moravia,
Switzerland and Germany, raany persons who adhered
tenaciously to the following doctrine which the Waldenses,
Wickliffites and Hussites had maintained, some in a more
disguised, others in a more open and public manner, viz :
'That the Kingdom of Christ, or the visible church he had
so established upon earth, was an assembly of true and real
saints, and ought, therefore, to be inaccessible to the wicked
and unrighteous, and also exempt frora all those institutions
which human prudence suggests, to oppose the progress of
iniquity or to correct and reform transgressors'. This maxim
is the true source of all the peculiarities that are to be found
in the religious doctrine and discipline of the Mennonites ;
and it is most certain that the greatest part of these pecu
liarities were approved of by many of those who, before the
dawn of the Reformation, entertained the notion already
mentioned, relating to the visible church of Christ." *
* Mosheim's Ch. History, IV. pp. 428, 429.
* Unpublished Letters of J. G. Warren,!). D.

54 The Story of the Baptists.
By the principle that the church is an assembly of true
and real saints, they meant precisely what we mean by a
regenerated church membership. This has been the funda
mental principle of the Baptists in all ages, that the church
should be composed of those only who are born again.
Thoraas Munzer has been called an Anabaptist, by raany,
but the truth is that he was such only in word, and not in
deed, for he practiced infant baptism. He was fanatical in
religion, and was the leader, with others, in a political revo
lution that cost him his life, and brought the whole Anabap
tist family into trouble because some Anabaptists were among
thera. Storck, Stubner and Hoffman are classed with hira.
There are many who regard Munzer as having been in the
right in warring against oppression, and think that had he
been successful, he would have ranked among the great lib
erators of the world.
There was another matter that brought the Anabaptists,
unjustly, into trouble — the Munster affair. The kingdom
established at Munster was one of darkness and not of light,
of wickedness, not of righteousness. Many good people
l^were drawn into it unawares. Menno and many other
Anabaptists denounced the Munster wickedness. But
it was enough that some of them were Anabaptists, to
bring the whole body into contempt and expose them
to persecution from Romanist and Reformed, from Luth
eran and Calvinist. The traveler still beholds, suspen
ded to the tower of the splendid Gothic Church of St.
Lambert, three iron cages in which the ring-leaders of the
insurrection were encased after a terrible martyrdom. There
they hang, high in the air, a warning to all evil-doers, while
the whole Anabaptist family are made unjustly to bear the
odium, to this day. The late Rev. R. J. W. Buckland, D. D.,
in a letter published before his death in the "Independent,"

The Anabaptists. 55
says ; — "All the ablest historians recognize these differences
and absolve the peaceful Anabaptists from all connection
with the Munster kingdom. * * * * jt was a mere
episode of the Reformation, lasting only from February, or
more strictly, December, 1534, to the 22nd of June, 1535,
or about six months in its full organization. But the peaceA j
ful Anabaptists, who made" it a religious principle to bear i
no weapons, use no force, love their enemies, and suffer all /
things unresistingly, existed by many tens of thousands be
fore, during, and after, this tirae, in Switzerland, Germany,
Moravia, and the Low Countries. In their distinctive princi
ples they were identical with the Waldenses, before them, and
the noble Mennonites, after thera. Erasmus gave them the
highest praise. Wicel, one of the apostles of Lutheranism
is quoted as saying ; ' If a pastor preaches too fervently of
the necessity of returning to God, of living an exemplary
life, or seriously correcting one's faults and conforming to
the rule of the gospel, he is regarded as an Anabaptist,
* * It is no wonder that their history is misread, for it is
written by their opponents, and like all the church history
ofthe age, in an intensely polemical spirit." But incredible
as it seems to us, it is yet too true, that the Protestant re
formers did not persecute the Anabaptists and invoke the
civil arm against them, alone on account of the Peasants'
War, or the abominations at Munster, but in general, solely
for their religious opinions and practices.
This statement, the following remarkable words of Mos
heim fully sustain; "Certain it is, they were treated with
severity; but it is much to be lamented that so little distinction
was made between the members of this sect, when the sword
of justice was unsheathed against them. Why were the inno
cent and the guilty involved in the same fate ? * • * *
Those who had no other marks of peculiarity than their

56 The Story of the Baptists.
administering baptism to adult persons, only, and their
excluding the unrighteous from the external com'munion of
the church, ought, undoubtedly, to have met with a milder
treatment than what was given to those seditious incendiaries,
who were for unhinging a government and destroying all
civil authority. It is true, indeed, that raany Anabaptists
suffered death, not on accpunt of their being considerd as
rebellious subjects, but merely because they were judged to
be incurable heretics, for in this century the error of limit
ing the administration of baptism to adult persons,only, and
the practice of -rebaptizing such as had received that
sacraraent in a state of infancy, were looked upon as raost
flagitious and intolerable heresies. ? * * Neither the
view of the flaraes that were kindled to consume them, nor
the ignominy of the gibbet, nor the terrors of the sword,
could shake their invincible constancy, or make them
abandon tenets that appeared dearer to them than life and
all its enjoyments."*
"The time will probably arrive," says Spurgeon,
" when history will be re-written, and the maligned Baptists
of Holland and Germany will be acquitted of all complicity
with the ravings of the insane fanatics, and it will be proved
that they were the advanced-guard of the array of religious
liberty, men who lived before their times, but whose influence
might have saved the world centuries of floundering in the
bog of semi-popery, if they had been allowed fair play. As
it was, their views, like those of modern Baptists, so cora
pletely laid the axe at the root of all priest-crafc and
sacramentarianisra, that violent opposition was aroused, and
the two-edged sword of defamation and extirpation was set to
its cruel work and kept to it, with relentless perseverance,
never excelled, perhaps never equaled. All other sects
" Mosheim's Ch. Hist. Vol. IV. p. 435.

PRESIDENT FRANCIS WAYL.4ND, D. D., L L D. See page 373

58 The Story of the Baptists.
may be in some degree borne with, but Baptists are utterly
intolerable to priests and Popes ; neither can despots and
tyrants endure them."*
* Metropolitan Tabernacle— its History &c., by Rev. C. H. Spurgeon, p, 13.

IMMANUEL BAPTIST CHURCH, CHICAGO, ILL. See page 265.

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CHAPTER VII.
Anabaptist Martyrs.
»HERE were many Anabaptists, who suffered for the
truth's sake at the hands of Papists and Protestants
in the Netherlands, Germany and Switzerland. In
the Martyrs' Mirror, and the Baptist Martyrology,
there are hundreds of cases recorded.
all of these places the persecutions were legalized
both by civil enactment, and by ecclesiastical sanction. In
Germany, by the edict of King Ferdinand in 1527, death was
the penalty for Anabaptism. The Emperor Charles V. caused
them to be hunted down and put to death. In 1529, at the
Diet of Spires, it was ordained that death should be visited
upon every Anabaptist. There also raet at Homburg in
1536, a Diet composed of the Reformers of Germany and their
followers in church and state. Luther and Melancthon were
among the number. That body sanctioned the punishment
of Anabaptists, even by death, by the civil authorities. At
the beginning of the Reformation, the first to suff"er martyr
dom in Germany were Hans Koch, and Leonard Meyster,
who were put to death at Augsburg in 1524. They were said
to have been descendants of the Bohemian and Moravian
Waldenses, and were placed at the head of the list of Ana-
62 The Story of the Baptists.
with the full approbation of the reformers, who were
intensely active in securing their execution. And yet,
Bullinger, one of th"e reformers, testifies ; " For the people
said, ' Let others say what they will of the Dippers, we see
in them nothing but what is excellent, and hear from them
nothing else but that we should not swear, or do wrong to
any one, that every one ought to do what is right, that
every one raust live godly and holy lives. We see no
wickedness in thera.' "*
Still, for a long period, the persecutions continued
throughout all Switzerland, which so far frora checking
Anabaptisra, seeraed to stiraulate its growth. It was either,
go to the Reforraed Church, or die. They preferred death.
Here are a few instances out of the many. Balthazar Hub-
raeyer was one of the most distinguished Anabaptists who
felt the severity of the laws and the persecuting spirit of
the Swiss reformers. Hubraeyer was a learned and eloquent
^Catholic priest, and was called Doctor, by the Roraanists.
He was born in Bavaria, in 1480. In 15x6, we find him
preaching in the cathedral at Ratisbon to great crowds of
people, at which time he began to take sides with the
reformers, preaching against many Romish errors. He soon
fully embraced the Reformed doctrines and practices, and
became the friend of the Swiss reformers, and with Zwingle,
lived in the most intimate intercourse. He had translated
the Gospels and the Epistles into the language of the Ger
man people, to whom he now also preached the gospel.
He came, finally, to regard infant baptism as a popular
error and renounced it. After pleading in vain with his
friend Zwingle, and his associates to do the same, he was
baptized, with over one hundred others, by William Roubli.
Hubraeyer, himself, soon after baptized three-hundred
upon profession of their faith. He was siezed and impris-
* Martyrology.

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VNUHD NI bHaAVUd ONm3S ONV ONHHHM

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64 The Story of the Baptists.
oned at Zurich. It was said by his enemies that h& recanted,
but on one occasion when a large concourse of people were
collected in the great church by the leaders, and Zwingle
and his companions were there to hear the recantation,
he disappointed them. They waited in breathless silence to
hear him condemn Anabaptism. When he did break the
silence with his voice, it was to re-assert that infant baptism
was without the authority of God. His voice was drowned
in the uproar of the horrified people, and above the din was
heard the voice of Zwingle. They had argued with him in
prison, and (these Protestant reformers !) had even applied
the tortures of the rack, to convince him that he was wrong,
but he would not deny the truth, so he was hurried back to
prison. It is said that he raade a recantation afterwards,
and was released from prison, but he was still confined to the
city of Zurich, from which he soon escaped. He was not
long allowed the liberty of preaching Christ, for he was
again arrested, and taken to Vienna, where he was burned
to death, March lU, 1528 ; and at the sarae time his devoted
wife was drowned in the Danube, by the same unpitying
hands. His last words were; "With joy I die that I may
come to the Lamb of God, that taketh away the sin of the
world." His wife urged him to constancy. He has left
many writings to live after him.
Previous to the execution of Hubraeyer, Felix Mantz, a
native of Zurich was drowned at that city. This was in 1527.
Like Hubmeyer, he was at one time a friend of the Swiss' re
formers, but when he began to preach to crowds upon the
unscripturalness of infant baptisra and an unregenerated
church raerabership, and to baptize believers, he was impris
oned by thera. His last words were, "Into thy hands, O
Lord, I commend my spirit."

Anabaptist Martyrs. 65
Louis Hetzer was another intimate friend of Zwingle,
until he adopted Anabaptist principles. He translated a
portion of the Scriptures. He was beheaded at Constance
in 1529. His death was glorious. Even his eneraies were sur
prised at his calmness, his charity, his courage, his faith, and
remarked, never was there such a death seen at Constance.
Many more cases of oppression and cruelty could be related.
The effort was to exterminate. Even as late as 1671, seven
hundred persons, homeless and destitute, were driven out of
Berne. Great was the suffering of old and young. From
Switzerland, the Anabaptists fled in great numbers to the
Netherlands, to escape persecution. Previously (1510) great
numbers passed into Holland and the Netherlands and coales
ced with the Dutch Baptists. Papist and Protestant perse
cuted them there as elsewhere.* The Emperor Charles V.,
(1535,) and his son andsuccessor, PhilipII. of Spain, (1556,)
issued their imperial bloody edicts, against them, and the
terrible Spanish Inquisition was brought, at length, to help
the magistrate to discover and punish the so-called heresy.
The Lord soon raised up for them, in the country of their
adoption, a leader in Menno Simon, from whom they have
been given the name of Mennonites, and by whose labors
they were greatly increased in numbers. He was born in
the year 1492, at Witraarsum, Friesland. He was, at first, a
Catholic priest and preached in his native village, was a raan
of great ability, and, evidently, of extensive learning. He
was then ignorant of the Scriptures, however, and knew
nothing of experimental religion. When first awakened to
the errors of popery, and upon searching, was unable to find
infant baptism in the Scriptures; he went to Luther and to
other reformers for conference, but they gave him no light.
He united with an Anabaptist church, in 1536, and retired
* Orchard s Foreign Baptists, p. 330

66 The Story of the Baptists.
from public life, but his brethren recognizing his huraility and
talents, brought hira forward as a leader and teacher among
them. At their earnest solicitation, andhis own feeling:
"Woe is rae, if I preach not the gospel, " he gave himself
up to the work of the gospel ministry, knowing full well that
bonds and imprisonraents awaited hira.
" From the commencement of his ministry among the
German Anabaptists, to the end of his days, that is, during
the space of twenty-five years, he traveled from one country
to another, with 'wife and children, exercising his ministry
under pressures and calamities of various kinds, that suc
ceeded each other without interruption, and constantly
exposed to the danger of falling a victira to the severity of
the laws. East and West Friesland, together with the
province of Groningen, were first visited by this zealous
apostle of the Anabaptists ; from thence he directed his
course into Holland, Gelderland, Brabant, and Westphalia,
continued it through the Gerraan provinces that lie on the
coast of the Baltic Sea, and penetrated as far as Lavonia.
In all these places his ministerial labors were attended with
remarkable success, and a large number of believers were
added to the church. Hence, he is deservedly looked upon
as the common chief of almost all the Anabaptists, and the
parent of that body that still subsists under that denomination.
The success of this missionary will not appear surprising
to those who are acquainted with his character, his spirit
and talents, and who have a just notion of the condition of the
Anabaptists at the period of time now under considera
tion."* The martyrdora of Sicke Snyder was the means of
awakening Menno, himself. "He was beheaded in Lewarden,
* Mosheim's Church History.

Anabaptist Martyrs. 67
in 1531. The constancy of this man to his views of
believers' baptism, preferring even an ignominious death to
renouncing his sentiments, led Menno to inquire into the
subject of baptisra. Menno could not find infant baptisra
in the Bible; and on consulting a minister of that persuasion,
a concession was made thatit had no foundation in the Bible.
Not willing to yield, he consulted other celel^rated reformers,
but all these he found to be at variance, as to the grounds of
the practice, consequently he became confirmed that the
Baptists were suffering for truth's sake. ^ In studying the
word, convictions of sinfulness, and of his lost condition
becarae deepened ; and he found God required sincerity and
decision. He now sought new spiritual friends, and found
some with whom he, at first, privately associated, but after
wards became one of their community." *
In 1539, when pursued by enemies, Menno took refuge
in the house of his friend and brother Tiaert Keynerts.
Menno escaped but his friend was arrested. It was a capital
offence to give shelter to a heretic, in those days. He was
cruelly tortured to make him reveal where Menno was
concealed, but he refused to tell, and died for his brother.
In 1543, Menno was hunted through all West Friesland and
a price was set upon his head. Even malefactors and
murderers were offered pardon, the freedom of the country,
the favor of the emperor, and a hundred carlgulden to deliver
him to the criminal judge. On one occasion, a traitor had
promised, for a certain sura of raoney, to deliver him to his
enemies. He tried to betray him. at a meeting, but Menno
escaped in a wonderful raanner. Not long after,the traitor
with an officer, and in search of Menno, passed hira in a
boat on a canal. The traitor said not a word, but let him
pass on to some distance, and escape upon shore. Then he
* Orchard's Foreign Baptists, p 343..

THE COLUMBIAN UNIVERSITY BUILDING.

p. 68

WjVSHINGTON, d. c.

See page 375.

Anabaptist Martyrs. 69
exclaimed, "The bird has escaped us." "Why," said the
officer, "did you not inform us?" "I could not speak," said
the man, "for my tongue was tied." Whereupon the officer,
calling him a villian, severely punished him.
By the kind intervention of Providence, he was per
mitted to escape the vigilance of his pursuers and finally, to
die in peace. A kind nobleman, the lord of Fresenburg,
Holstein, beholding the suff'erings of the Anabaptists, and
observing the true nobility of their character, invited them
to settle upon his estates, where he would extend to them his
protection. Many accepted his generous offer, and before
long whole churches were living there in prosperity and peace.
Here, Menno lived the latter part of his life, sending into
the countries around the written word of life, and here he
died, January 13th, 1559.
Anneken Von de Hove was an Anabaptist and was
buried alive at Brussels, in 1597. The high court, in company
with some Jesuits, (mera'bers of the so-called Catholic Society
of Jesus,) went with her to the hole dug outside of the city.
When they had covered her lower extreraeties with earth,
the Jesuits called upon her to recant. She refused to deny
her Lord, so the work went on, they still calling upon her to
renounce her faith, until they threw the earth upon her face,
and heaped it over her head and finally with deadly hate
stamped upon it with their feet.
The time came, however, when civil and religious
liberty was granted the Anabaptists in the Netherlands.
They found a friend in Williara, Prince of Orange, " the
glorious founder of Belgic liberty."* " He resolutely stood
out against all meddling with men's consciences, or inquiring
into their thoughts. While smiting the Spanish Inquisition
¦• Mosheim's Church History.

70

The Story of the Baptists.

into the dust, he would have no Calvinistic Inquisition set
up in its place. Earnestly a convert to the Reforraed
religion, but hating and denouncing only what was corrupt
in the ancient church, he would not force men, with fire
and sword, to travel to heaven upon his own road."*
* Motley's Rise of the Dutch RepubIc, II. pp. 362, 306.

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ffiiMiiwiiipiii]; , , jp

FIRST BAPTIST CHURCH, PROVIDENCE, R. L
T. E. BROWN, D. D., PASTOR. See

page 205.

CHAPTER VIII.

Early Engli.sh Baptist.s.

ISTORY and geography are very intimately associ
ated, and should be studied together. Let us trace
the growth and spread of Baptist principles. Look
on the map. There is Palestine, on the eastern
border of the Mediterranean sea. There is the river
Jordan, flowing down through the land, in whose waters
Jesus was " buried in baptisra,"by John the Baptist. There
is the city of Jerusalem, where the first Christian church was
formed, composed of immersed believers only, and separate
from the state. From this land of small dimensions, but
distinguished above all others, as the birth-place of the Son of
God, and of Christianity, Baptist churches spread through
the surrounding countries ; around the Mediterranean sea,
as along two arms into Africa and throngh Asia Minor ; and
across the Egean sea to Athens and Corinth and " round
about into lUyricum;" across the Adriatic sea into Italy, and
over unto Spain, and up through Germany and France; and
then, crossing the British Channel, the standard of the cross
was planted in the midst of those islands of the sea, where a
pure Christianity has always found a congenial soil, and

72 The Story of the Baptists.
flourished with peculiar vigor. Here,in this land of our fore-
fathc-s, we shall find the history of the Baptists invested with
peculiar interest.
It is not known at what period the gospel was intro
duced into Great Britian. It is certain, however, fhat
Christianity was carried into England at a very early period,
probably as early as the close of the first, or beginning of the
second century, and as far as baptism is concerned it must
have been at that time, scriptural. The " Nonconformist,"
an English paper, says : " In_England there can be no doubt
that Baptists existed so early as the third, century. We are
warranted in saying that the early British Christians
held the distinctive principles of Baptists. Austin, in
Canterbury, in the sixth century, had great trouble with a
colony of Baptists, in Wales, and used such repressive
raeasures against them as to load his name with infamy.
Toward the close of the seventh century, 692, Ina enacted a
law, that all children should be baptized within thirty days of
their birth, thus indicating that Baptist ideas largely pre
vailed." Infant baptism was introduced into Britian at an
early date, but immersion was the prevailing mode, from the
first until the Reformation. There are some well-authenti
cated accounts of wholesale baptisms there in early ages.
Augustine baptized 10,000 converts in the river Swale, in
Kent, A. D. 597, in one day, araong whom was King Ethel
bert. At Easter, 627, Paulinus baptized in England 3000
souls. Sorae Pedobaptists deny the possibility of immersing
even the three-thousand, converted at Pentecost, in one day.
Yet, there are several undoubted instances of the immersion
of a large number, within the same period of time. The
celebrated Chrysostom, Bishop of Constantinople, immersed
in one day, in 404, with the assistance of his Presbyters,about

BAPTISTERY OF BISHOP PAULINUS

See page 29I

74 The Story of the Baptists.
3000 persons ; and in July, 1878, J. G. Clough, D.D., Baptist
missionary in India, with five assistants, two baptizing at the
tirae, iramersed 2,222 believing Telugus, converts from
heathenism, in six hours.
Mr. Spurgeon has expressed himself upon English Baptist
history. He says; " It would not be impossible to show that
the first Christians who dwelt in this land were ofthe same faith
and order as the churches now called Baptist. * * All along
our history from Henry II. to Henry VIII. there are traces 01
the Anabaptists, who are usually mentioned either in con
nection with the Lollards or as coming from Holland. All
along there must have been a great hive on the Continent
of these 'Reformers before the Reformation'; for despite their
being doomed to die, almost as soon as they landed, they
continued to invade this country to the annoyance of the
priesthood and hierarchy." Spurgeon quotes the follow
ing statement from W. J. E. Bennett, of Frome, a ritualist,
whose hatred of the Anabaptists rendered him least likely
to manufacture ancient history for them. Mr. Bennett says;
"The historian Lingard tells us, that there was a sect of
fanatics, who infested the north of Germany, called Puritans.
Usher called them Waldenses; Spelman, Paulicians, (the same
as Waldenses.) They gained ground and spread all over
England; they refused all Romish ceremonies, denied the
authority of the Pope, and more particularly, refused to bap
tize infants. Thirty of thera were put to death for their
heretical doctrines, near Oxford ; but the reraainder still
held on to their opinions in private, until the time of Henry
II. 1158; and the historian Collier tells us that wherever
the heresy prevailed, the churches were either scandalously
neglected, or pulled down, a.x\d. infants left unbaptized. "
" We are obliged to Mr. Bennett for this history.

Early English Baptists. 75
which is in all respects authentic, and we take liberty to
remark upon it, that the reign of Henry II. is a period far
more worthy of being called remote, than the reign of Henry
VIII., (the founder of the Episcopal Church,) and if Bap
tists could trace their pedigree no farther, the church of
Thomas Cranmer, (the Episcopal,) could not afford to sneer
at them as a modern sect. Concerning the poor, persecuted
people that are referred to in this extract, it seems that under
Henry II. they were treated with those tender mercies of
the wicked, which are so notoriously cruel. ' They were
apprehended and brought before a council of the clergy, at
Oxford. Being interrogated about their religion, their
teacher, named Gerard, a man of learning, answered in their
name, that they were Christians and believed the doctrines of
the apostles. Upon a more particular inquiry, it was found
that they denied several of the received doctrines of the
church, such as purgatory, prayers for the dead, and the
invocation of saints ; and refusing to abandon these damn
able heresies, as they were called, they were condemned
as incorrigible heretics, and delivered to the secular arm to
be punished. The King, (Henry II.) at the instigation of
the clergy, commanded them to be branded with red hot
iron on the forehead, to be whipped through the streets of
Oxford, and having their clothes cut short by their girdle, to
be turned into the open fields, all persons being forbidden
to afford them any shelter or relief, under the severest pen
alties. This cruel sentence was executed with its utmost
rigor, and it being the depth of winter, all these unhappy
persons perished with cold and hunger.' " *
Usher says ; "The Berangarian or Waldensian heresy,
had, about the year 1180, generally infested France, Italy,
and England. Not only the weaker sort in the country vil-
•Spurgeon in Met. Tab. History, pp ro, ii.

76 The Story of the Baptists.
lages, but the nobility and gentry in the chief towns and
cities, were infected therewith, and therefore, Lanfranc,
Archbishop of Canterbury, who held this See, both in the
reigns of William the Conqueror, and of his son William
Rufus, wrote against them, in the year 1087. The Arch
bishop adds from Poplinus' History of France, ' that the
Waldenses of Aquitain, did, about the year noo, during the
reigns of Henry I., and Stephen, kings of England, spread
theraselves and their doctrines all over Europe', and men
tions England in particular. "*
In the fifteenth century, John de Wickliffe, a Roman
Catholic priest of remarkable talents and learning, born in
England, in 1324, appeared. He was the greatest among re
formers. He remained in the Papal Church, but he attacked
her errors and preached the doctrines of the New^ Testament
with such clearness and power, as to bring upon him the
hatred of the Pope and clergy. His great work was to trans
late the Scriptures into the language of the English people,
so that, for theflrst time,they had the Bible in their own tongue.
^tWickljffe escaped the many schemes of the Catholics to pun
ish him for such wickedness, and died in peace, under the
protection of the Duke of Lancaster, in 1384. Forty years
after his death, his bones were dug up by his enraged ene
mies and burned with his books, and the ashes cast into the
Swift. Many accuse Wickliffe of rejecting infant baptism.
He did hold opinions which would have legitimately led
him to reject this, among other popish errors, and many of
his followers did refuse to baptize their new-born children,
rightly contending that unbaptized infants would be saved, f
His followers increased in nuraber and were said, at onetime,
to have reached 100,000, in England alone, and to have taken
*D'Anvers on Baptism, pp. 275, 278. Ivimey's History of English Baptists, I. p. 55.
IMartyr's Mirror, p. 275.

Early English Baptists. 77
the lead there, among evangelical reformers. Severe meas
ures were adopted to suppress them, and foreign Rome, in
1400, induced English rulers, for the first tirae, to irapose
the death penalty upon dissenting Englishmen.*
This law was made to suppress the Wickliffites or Lol
lards. The first martyr under this law, was Sir. William
Sawtre, who held Baptist sentiments. Sir. John Oldcastle,
or Lord Cobham, was also arrested for his religious sentiments,
and cruelly put to death. In the reign of Henry V. multi
tudes were committed to the flames, and the Lollard's Tower
was prepared. This was a tower fitted up at the Lambeth
palace at Canterbury. It still stands. The huge rings and
staples to which the suffering Christians were fastened before
being taken to the stake, are now preserved in the lumber
room of the palace. These, with the tower, itself, are silent
witnesses of suffering patience and cruel wrongs. The exalted
character of these suff'erers is well attested to. When Bonner
asked; "Where was the church, before the time of Luther?"
Fox answered ; "Among the Lollards in the diocese of Nor
wich."! ^ Robinson describes a Baptist congregation existing in
Chester, in 1457. "I have seen enough to convince rae,
that the present English Dissenters, contending for the
sufficiency of Scripture, and for primitive Christian liberty,
io judge of its meaning, may be traced back * * * to
the Apostles. One branch uniformly denied the baptism qf
infants; all allowed Christian liberty, and all were enemies
to the established hierarchy reigning over the consciences
of their brethren. I have now before rae a register of Gray,
Bishop of Ely, which proves that in the year 1457, there was
* Orchard. Hist. Baptists in Britain, pp 4,6.
t Orchard

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Early English Baptists. 79
a congregation of this sort in this village of Chesterton."*
" In 1534, Henry VHI. assumed the headship of the
English church, throwing off the dominion of the Pope. A
convocation of the national clergy declared, in 1536, that
the doctrines of the Baptists were detestable heresies, to be
utterly condemned. In 1538, Cranmer was ordered to pro
ceed against them, and burn their books, and instructions
were sent to magistrates throughout England to execute the
laws against them. Several were burned to death at Smith-
field, and some, fleeing the country, were raartyred in their
land of refuge. Thirty-one Baptists were put to death in
Holland, in 1539, who had fled from England. (Baptist
Jubilee Memorial ) Bishop Latimer, in a sermon preached
before Edward VI., referring to events in the reign of Henry
VIIL, said; ' Baptists were burned in diff'erent parts of the
kingdom, and went to death with good integrity.' "f
Edward VI. carried on the reformation begun by Henry
VIII. but while favoring the papists and others with pardon,
the Baptists were deemed unworthy of the king's clemency.
A roya,l commission was created, called, sometimes, " the
Protestant Inquisition," to proceed against the Baptists, and
under this commission the celebrated Joan of Kent, or
Boucher, and many others, were burnt to death. Joan was a
pious woman, well known at the court of Edward VI. Tay
lor claims in his general history, that she was a Baptist. She
was an earnest distributor of Tyndale's New Testament, and
was a great reader, herself, of the Scriptures. She was ac
customed to tie the books under her apparel, with strings, and
in this way, take them into the palace. Many persons were
blessed by the perusal of the word of life, she gave them.
Archbishop Cranmer was clamorous for her death. He was
* Benedict 309, quoting notes on Claude's Essays II, pp 53, 55.
f Spurgeon in Ford's Repository.

80 The Story of the Baptists.
moved when the young king turned to him and said ; "If
I do wrong, since it is in submission to your authority, you
shall answer for it before God." She was burned to death.
May 2nd, 1550. George Van Pare, a Dutch Baptist, was
burned at the same place in 1551. Cranmer, Ridley, Lati
mer, and John Rogers, who all approved the executions, were,
themselves, martryed in the next reign, that of " Bloody
Mary." Dr. Cramp gives an account of the discovery of con
gregations at "Booking, in Essex, at Feversham, in Kent, and
other places," in the reign of Edward VI.,that existed about
1548. There were four ministers apprehended amongthem,
from which he infers that their nuraber must have been
large. These ministers, Humphrey Middleton, Henry Hart,
George Brodebridge and Coal, and about 160 members of
the congregation, were arrested. " It is clear that they were
Anabaptists," remarks Dr. Cramp, who also quotes Strype
as saying that "they were the first that made separation from
the Reformed Church of England, having gathered congre
gations of their own."* This was before Presbyterians or
Independents were known in England. Middleton was kept
in prison, and afterward burned in the reign of "Bloody
Mary," who succeeded to the throne, upon the death of Ed
ward VI. She was a papist and sought to re-establish in Eng
land, the dominion of the Pope. Among the martyred in
her reign were raany Baptists.
* Strypes Memorials II. p 381. Baptist Magazine, Feb. 1866, pp 113, 115.

CHAPTER IX.

From Elizabeth to Charles.

Church.

(N the 17th of Noveraber, 1558, Queen Elizabeth as
cended the throne of England. Marsden, as quoted
by Spurgeon, says that; "In her reign, the Anabap
tists were the most nuraerous,and, for soraetime, by
far, the most formidable opponents ofthe Episcopal
They are said I o have existed in England since the
early days of the Lollards."* Dr. Some, a churchman of
great note in her days, in a book written against the Puritans,
complains of the Baptists, that theyhad "several conventicles
in London and other places ; and that sorae of their minis
ters had been educated at the university, and that they
held heretical opinions. "f
Elizabeth had no patience with those of Baptist senti
ments. She was a Protestant and favored the established
church, but was intolerant with dissenters. The " Baptist
Memorial " says, that a royal proclamation was issued, in
which it was ordained that all Baptists and other heretics
should leave the land, but they seemed to gather fortitude ;
* Spurgeon in Met. Tabernacle History, p. 14,
t Ivimey, I. p. 108.

82 The Story of the Baptists.
for some forraed theraselves into separate societies, and in
1575, the seventeenth year of Elizabeth's reign, a congrega
tion of them was formed without Aldgate, London, of whom
some were banished, twenty-seven were imprisoned, and two
were burnt to death, in Smithfield J This was a company of
German Anabaptists, and the two, mentioned as having been
burned to death, were John Pieters, and Henry Terwoort.
John Fox, the author of the " Book of Martyrs," took
compassion on them, and wrote the queen a truly pathetic
and eloquent letter, entreating her to spare them. Even Fox
thought they deserved some kind of punishraent for being
Baptists, only he begged the queen not to be so cruel as to
roast them alive. But his petition was of no avail, except he
was allowed a month's time to convert thera from their
dangerous errors. Fox used every effort to induce them to
renounce their faith, in order to save their lives. But they
replied, " We are sorry that you do not understand our
matter. We seek with our whole heart to serve the one God
and Christ, in a good conscience, and to edify our neighbor,
as far as possible in us lies. Therefore we gladly receive what
the Holy Scripture testifies, and wish to be permitted to ad
here to the plainness and simplicity of the word of God."
They also sent to the queen, from their prison, a confession
of their faith, and asked to be released. But it was all in vain.
They could no more move the queen to give up her cruel
purpose than Fox could induce them to renounce their faith.
Terwoort was a young raan about twenty-five years of
age, and had been married only a few weeks. Pieters was
aged, and had nine children dependent on his daily labor for
support. His first wife had been martyred at Ghent in
Flanders ; and hia :;econd wife was the widow of a martyr.
Crosby, I. p. 79. Ivimey I. p. 102.

BELFRY OF A TEMPLE AT OSAKA, JAPAN See page 367.

84 The Story of the Baptists.
These facts were made known to their persecutors, and
permission was asked that Pieters and his family might leave
the country. But in vain. On Friday, July 22nd, 1575,
they were led forth to be executed. As they were bound
to the stake, Pieters said ; " The holy prophets, and also
Christ our Saviour, have gone this way before us, even from
the beginning until now." One ofthe Protestant preachers,
" would that I could write it — Popish Priests"— who stood by,
said, "These raen believe not on God." Pieters replied,
" We believe in one God, our heavenly Father Almighty, and
in Jesus Christ, his Son." Before the fire was kindled they
were off'ered life and pardon if they would renounce their
faith ; but they answered, " You have labored hard to drive;
us to you, but now, when placed at the stake, it is labor in
vain." Finding that they would rather die than renounce
their faith, the fires were kindled and these two faithful
witnesses for the truth, were burned to ashes. The queen's
advisers were perhaps raore to be blamed for these cruel per
secutions than Elizabeth herself Sandys, Bishop of London,
Whitgift, and, perhaps, other leading Protestants, influenced
the queen against the Baptists. They, by their action, said;
" Their blood be upon us and upon our children." And it
was required at their hands.
Elizabeth died in 1603, and was followed in succession
by James I., and by Charles I. James united Scotland
and England in one kingdom. While in Scotland, James
was a strict Presbyterian, but when he ascended the English
throne, he became an Episcopalian, and an intolerant bigot.
It was soon apparent that the dissenters were to gain no
advantage by the change of rulers. They were persecuted
as hotly as ever, and many left the country, while those who
remained were obliged to hold their meetings in out of the

From Elizabeth to Charles. 85
way places, going into the woods, or meadows, or assembling
for worship in private barns, stables or haylofts. On the
nth of April, 1612, Edward Wightman was burned to ashes,
at Litchfield, for saying that the baptisra of infants is an
abominable custom, and that Christianity is not wholly pro
fessed and preached in the Church of England, but in part.
He is known to have been a Baptist, and is supposed to be
the progenitor of a large family of this name, in England,
having among them many Baptist ministers. He was the
last one of the large number who were put to death in
England, about 1400 in all, for their religious opinions. Of
this great number who were burned at the stake, the name
of William Sawtre stands first, and that of Edward Wight-
man closes the long list, in a period of 2 1 2 years, and both
of these were Baptists.
This was not, however, the end of the persecutions ;
for the Baptists and other dissenters still suff'ered, multitudes
dying in prison, and from other methods of cruelty; but no
more were burned to death. For seventy years, until Wil
liam IIL, in 1689, they suffered from imprisonment, fines,
stocks, stripes, and exile. It was about this time that the
struggle for religious freedom began, and it will be interest
ing to observe the part which our Baptist ancestors took in
the inauguration of the great conflict, which has ended in
the triumph of civil and religious liberty. We shall find that
the noble tree, under whose spreading branches, we now
worship God, "with none to molest or make us afraid,"
was planted and protected by Baptist hands, and often
watered with their tears and their blood.
r The Baptists have always been the champions of
I religious liberty. The union of church and state has been the
\great enemy of freedom of conscience, and this they have

86 The Story of the Baptists.
I always opposed. In the year 1 614, a treatise on religious
freedom, was published by L^m^iflusbfir, entitled " Relig
ious Peace, a plea for liberty of conscience," and was the
earliest published work, in the English language on this
subject. It will be interesting to observe some of the senti
ments contained in this work, which in those times were new
and strange, but in our day, are accepted as self-evident
truths. " Christ's Kingdora," says Busher, "is not of this
world, therefore, it may not be purchased nor defended with
weapons of this world, but by his Word and Spirit. It is
not only unmerciful, but unnatural and abominable, yea,
monstrous, for one Christian to vex and destroy another for
diff'erence and questions of religion. It is not the gallows,
nor prison, nor burnings, nor banishing, that can defend
the Apostolic faith. * * * They cannot be Christ's
bishops and preachers, that persuade princes and people to
such anti-christian tyranny £.nd cruelty. And it is very
evident that these bishops and ministers, who give over men
and women to the magistrates, to be persuaded by persecution,
do show clearly that their doctrine is not good." Again,
he uses these prophetic words, which have a glorious fulfill
ment in our day; "I do verily believe, that, if free liberty
of conscience be granted, that the spiritual kingdom of these
idol bishops will in time fall to the ground, of itself, as the
idol Dagon fell before the Ark."*
Another treatise was published about this time, 1615,
entitled "Persecution for Religion, Judged and Con
demned," by the same author who was a member of Mr.
Helwys' church. He denounces interference by the magis
trate in the aff'airs of religion, and expresses his abhorrence of
all persecution, and advances the true idea of religious
liberty, for he " would grant religious freedom even to the
"^Tacts on Liberty of Conscience: Hanserd Knolly's Society.

RICHMOND COLLEGE, RICHMOND, VIRGINIA

See page 376.

88 The Story of the Baptists.
Papists." In this respect lie is far in advance of all the
teachers of his time. In the year 1620, a tract was published
in behalf of religious freedom, entitled ; " A Most Humble
Supplication of many of the king's majesty's loyal sub
jects, ready to testify all civil obedience by the oath of
allegiance or otherwise, and that of conscience, who are
persecuted (only for diff'erence in religion) contrary to
divine and human testimonies.''* The book was written in
prison, by a man, who was denied the use of pen, ink and
paper. The account is given by Roger Williams, who says,
"The author * * being committed by some, then in
power, close prisoner to Newgate, for the witness of some
truths of Jesus, and having riot the use of pen and ink, wrote
these arguments in milk, on sheets of paper brought him by
a woman, his keeper, from a friend in London, as the stop
ples of his milk bottle. In such paper, written with milk,
nothing will appear, but the way of reading it by fire being
known to this friend, who received the papers, he transcribed
and kept together the papers, although the author could not
correct nor review what himself had written. "f
^ It was during .the reign of James, that the first regularly
/ organized English Baptist church, of which we possess any
I detailed account, was forraed in Arasterdara in 1607, by
\john Smyth, formerly a clergyman of the Church of England.
He became a dissenter, in the beginning of the reign of
James I., and fled, with others, frora England to Holland to
escape persecution. Here he joined a pious corapany of
English fugitives, who had preceded him. He and some
others, upon the exaraination of the Scriptures, without out
side influence, becarae Baptists, discovering that there were
no scriptural grounds for infant sprinkling. One of their
^Rogar Williams' Bloody Tenet, p. 36.
f Bloody Tenet of Peisecudon.

From Elizabeth to Charles. 89
number, probably Mr. Helwys, baptized Smyth, who then
baptized the others. This was the first General Baptist
church, composed of Englishraen, after the Reforraation, of
which we have knowledge. Baptist churches, in time of
persecution, were mostly held in private houses, and hence,
difficult of discovery. The first Particular Baptist church
¦ was not formed till 1633. Thomas Helwys, who succeeded
to the pastorate of the church, upon the death of Smyth, in
Holland, in 1611, returned to London, accompanied by his
church, about 1612. Smyth is regarded as the founder of
the "General" Baptist churches of England, which are
Arminian in doctrine, and "close," or restricted in com
munion; while the "Particular" Baptists are, for the
most part, Calvinistic in doctrine, and open in communion.
In 1 69 1, many of the General Baptist churches adopted
Unitarian views, and the orthodox forraed, in 1770, what is
known as the " New Connection."
The Rev. John Morton was a fellow-laborer with Srayth
and Helwys, and probably returned to London with the lat
ter. He suffered in the cause of believers' baptism, and wrote
a book in defence of the General Baptists, a copy of
which was found in the beginning of the civil wars, in de
molishing an old wall near Colchester, and was entitled
" Truth's Champion." The names of the ministers which
next appear in the history of the General Baptists are Thomas
Lamb, Henry Devine, E. Barber, Williara and David Jeffery
and Thomas Grantham. The latter was, during a long and
active life, a distinguished leader and promoter of the Bap
tist cause. In 1625, Charles I. came to the throne. He was
a weak man, and a tyrannical ruler. The " Protestant Inqui
sition" was revived, and Presbyterians and Baptists, alike,
suff'ered for nonconformity to the Episcopal Church. It was
in this reign that the first Particular or Calvinistic Baptist

»^" JH|

From Elizabeth to Charles. 91
church was formed. It arose out of a division that occurred
in an Independent church, which was gathered in 1616.
Some of the members believed that baptism was not rightly
administered to infants, and so looked upon their own bap
tism received at that age, as invalid. They asked for
dismission to forra a Baptist church, and the church, believ
ing that they were acting from a principle of conscience,
and not from obstinacy, granted it. They were immersed
and formed into a Baptist church, September 12, 1633. As
to their number, after giving the names of about twenty raen
and woraan, it is added, " with divers others." It met in
Broad Street, Wapping, London. Their minister was John
Spilsbury. Soon afterwards, in 1638, William Kiffin, Thomas
Wilson, and others, were dismissed at their own request, to Mr.
Splisbury's congregation.* A question here arose, as to "the
propriety of suffering ministers to preach among them, who
had not been baptized by immersion." Mr. Kiffin, who
" opposed this principle", withdrew, with others, and helped
form, about 1640, the Devonshire Square church, of which
he became and remained pastor, till i70T.t
Rev. Francis Cornwell, A. M., was educated at Cam
bridge. While undergoing imprisonment in the reign of
Charles I., for refusing to perform sorae of the ceremonies
connected with the Episcopal service, a woraan carae to him,
who had some doubts as to whether infant baptism could be
proved from the Scriptures. Mr. Cornwell, who considered
the Scriptures the only rule of faith, made diligent search,
but was unable to find the doctrine of infant baptisra in the
Bible, and was convinced that believers, only, were the proper
subjects of baptism. After this he was baptized by Rev.
William Jeffery, became a zealous Baptist, and made an
* Ivimey's History Baptists, I. p. 138.
t Ivimey's History Baptists, II. p. 297.

92 The Story of the Baptists.
appeal to the Westminister Assembly of divines, then sitting,
in a work he published, entitled ; " The Royal Comraission
of King Jesus." In it he says; "How shall I admit the
infant of a believer to be made a visible member of a
particular church, and be baptized before it be able to raake
confession of its faith and repentance?" This book was
distributed among members of the House of Commons, and
produced great exciteraent. Before this, Mr. Cornwell raade
known his change of sentiment, in a sermon at Cranbrook,
in Kent, 1644, in the presence of a body of ministers,
several of whom were greatly startled when in preaching
from Mark VII. 7 ; "In vain do ye worship me, teaching
for doctrines the commandments of men ;" he boldly de
clared that Pedobaptism was an anti-christian innovation, a
huraan tradition, and a practice for which there was neither
example, precept, or the direction of the word of God. One
of the minitsers present, Christopher Blackwood, an able
preacher and a graduate of Cambridge, who took notes of
the sermon to reply to it, was convinced by it and baptized.
"There is in this parish church, (Cranbrook,) at present, a
baptistery, built for the purpose of immersion. It is a brick
cistern, placed against the wall within the church, above the
floor. There are steps, both outside and inside, for the
convenience of the persons baptized, while the administrator
stands by the side of the baptistery, to immerse the person,
without going into the water. It is supposed that this was
built by the vicar, a Mr. Johnson, at the beginning of the
last century. Since the memory of a person now living at
Cranbrook, it has been twice filled with water for Mr. Johnson
to baptize adults."* Mr. Cornwell collected a company of
baptized believers in Kent, who forraed themselves into a
church, "according to the pattern of the first churches of
*Ivimey's History of Baptists, II, 227 note.

From Elizabeth to Charles.

93

Judea," and of which he becarae, and remained, the faithful
pastor, until his death. He was succeeded in the pastorate
by his son. Neal calls the father " one of the most learned
divines that espoused the cause of the Baptists." An ardent
advocate of religious liberty, he was also a strenuous opposer
of persecution for conscience' sake.

JOHN DE WICKLIFFE. See page 76.

?tLj^jfejrt/3ui^.-&Jiij ^jSjISw^

f^v=r^Ap^7:na-p/7^iJ7=r^p^HHi-'i-'HHF7^F^r'HH>,r'r:;.r',r^r',rir'r^,Pr;.S:^

CHAPTER X.
Priest and Presbyter.
' URING the contest between King Charles and the
I wlitr ^°^S Parliament, the Baptists were forgotten, .ind the
r&M persecution of them discontinued, so that they rap
idly increased in numbers. When King Charles I-
had the power, the Presbyterians suff'ered persecution
along with the Baptists. But as soon as the Presbyterians
gained the control of the governraent, they persecuted the
Baptists, who, just before, had been their companions in suf
fering. Milton, who lived at that time and took part in the
discussion in favor of religious liberty, wrote;
"New Presbyter is but old Priest, writ large."
The leading men of that day among Presbyterians were
bitterly opposed to religious liberty. Dr. Featley, one of
their most distinguished raen, wrote a book entitled ; "The
Dippers Dipt, or the Anabaptists ducked and plunged over
head and ears, at a Disputation in Southwark." He says ;
"This fire, which in the reigns of Queen Elizabeth and King
James, and our gracious sovereign [Charles I.] till now was
covered in England under the ashes ; or, if it brake out at any
time, by the care of the ecclesiastical and civil magistrates,
it was soon put out. But of late, since the unhappy distrac
tions which our sins have brought upon us, the teraporal
sword being other ways eraployed, and the spiritual locked

Priest and Presbyter. 95
up fast in the scabbard, this sect, among others, has so farpre-
suraed upon the patience of the State, that it hath held weekly
conventicles, re-baptized hundreds of men and women together
in the twilight, in rivulets, and some arms of the Thames,
and elsewhere, dipping them over head and ears. It hath
printed divers pamphlets in defence of their heresy, yea., and
challenged some of our preachers to disputation. Now, al
though my bent has always been hitherto against the raost
dangerous eneray of our Church and State, the Jesuit, to ex
tinguish such balls of wild fire as they have cast into the
bosora of our Church, yet, seeing this strange fire kin
dled in the neighboring parishes, and many Nadabs and
Abihus offering it on God's altar, I thought it ray duty to
cast the water of Siloara upon it to extinguish it." After
quoting these words, Spurgeon reraarks; "The waters of Si-
loam raust have befen strangely foul, in Featley's days, if his
'Dippers Dipped', is to be regarded as a bucket full of the
liquid. The neighboring region which was so sorely vexed
with 'strange fire', was the borough of Southwark, which is
the region in which the church, now meeting in the Metro
politan Tabernacle, was born. We are not aware that any of
its pastors, or indeed any Baptist pastor in the universe,
ever set up for a priest, and therefore the Nadabs and Abihus
must be looked for elsewhere, but Dr. Featley, no doubt,
intended the compliment for sorae of our immediate an
cestors."* Dr. Featley further said ; — "Of all heretics and schismatics,
the Anabaptists, should be the raost carefully looked into,
and severely punished." Richard Baxter, the author of that
excellent book, "The Saint's Rest," wrote, "I abhor unlimi
ted liberty and toleration ofall, and think myself easily able
to prove the wickedness of it."
*History Metropolitan Tabernacle, p. 15.
tlvimey p. iOq.

96 The Story of the Baptists.
The Presbyterian ministers of London, about that time,
declared it to be "a great wrong that raen should have lib
erty to worship God in that way and raanner as shall appear
to them most agreeable to the word of God, and no man be
punished or discountenanced by authority for the sarae. We
detest toleration so much pursued and endeavored in this
kingdom, accounting it unlawful and pernicious. "* "Laws
were actually passed by Parliament, forbidding Baptists to
preach or write, or speak, against the established Presbyterian
church. And many of them suffered imprisonment, because
they could not comply with such laws. But they were not
persecuted so severely as in former times, because the popu
lar feeling was beginning to be averse to such cruel perse
cutions, and the intolerance of the Presbyterian party, ex
cited general disgust. "f
The diff'erence between Presbyterians and Baptists is
not great in reference to the doctrines of grace, but they
diff'er very widely in reference to the nature of the Christian
church, and the ordinances, and these are by no raeans un
important. The diff'erence of views on these points are just
as great between them now, as they were in the 17th cen
tury, but the feelings with which Christians regard those
who diff'er from them, have greatly changed. In the year
1644, the Baptists of London published a Confession of
Faith, "which shows that in all important points of theology.
Christian ordinances and church government excepted, the
Baptists agreed with all other evangelical Protestants."!
It was their opposition to infant baptism that made the
Baptists particularly offensive to the Presbyterians, though
the latter also disliked their scriptural form of baptism by
*NeaI's History of Puritans, III. 300;
iCrosby I. 191.
^Confessions of Faith, p. 13.

iy:~=;4

> III

, ll

1 ,W
I'll <^
1 -.
SPURGEON'S METROPOLITAN TABERNACLE.
See page ^21.
98 The Story of the Baptists.
immersion. They were not willing that the Baptists should
believe and practice what the Scriptures teach on these points.
One of the Baptist ministers of that day, Samuel Richardson,
says, "We had as good be under the Pope, as under your
Presbyterian check. You would all be tolerated, and would
have none tolerated but yourselves. You would suff'er none
to live quietly and comfortably but those of your way. Is
tbis to do as you would be done by ?"*
Richard Baxter argued that Baptist ministers ought not
to be tolerated in England, any raore than highway
murderers, because baptizing over head in cold water, is
likely to result in the death of the person baptized, (so he
said,) and, therefore, is a violation of the commandment,
"Thou shalt not kill."
A Baptist minister, living in Baxter's time, whose name
was Sainuel Oates, while engaged in a missionary tour in the
county of Essex, England, in the year 1646, baptized several
hundred persons who had been converted under his preach
ing. One of the converts having died a few weeks after, Mr. .
Oates was actually committed to prison, put in irons, and
indicted for murder. Fortunately, however, it was proven
on the trial that the young woman, who had died, was in
good health for some time after her baptism, and the jury
returned a verdict of not guilty.f
One of the most important events of this period, was
the framing of the great Presbyterian Confession of Faith,
known as the Westminister Confession, by an assembly of
divines, convened by order of Parliament for the purpose,
and which sat frora 1643 to 1649. Neal says; " There was
not one professed Anabaptist in the (Westminister) Assem
bly, "J and it is a cause for astonishment that a single raember
* Tracts on Liberty of Conscience; Hanserd Knolly's Society, p. 284.
i Crosby I, 236.
t History of Puritans, III. xi6. Dublin, 1755.

Priest and Presbyter. 99
of it should advocate the Baptist and apostolic practice of
dipping. The celebrated Dr. Lightfoot says ; " So many
were unwilling to have dipping excluded, that the vote came to
an equality within one, * * * twenty four for the reserving
of dipping and twenty-five against it.'' In the final vote a
few more names were added to the majority. Dr. Lightfoot
was himself a Presbyterian and a member of the Westminis
ter Assembly. According to him, this corapany, not of
divines, but of uninspired men, by a majority of one, and
then of a few more, rejected the mode of baptisra prescribed
in the inspired word of God, and refused to permit its use
in the Presbyterian church. This is still the law araong
Presbyterian churches of British origin to-day, in Scotland,
Ireland and England, and in all American Presbyterian
churches. And according to the law established in that
huraan council, by a small majority, a Presbyterian minister
can be deposed from the ministry for immersing persons,
even though he may believe it to be scriptural b.iptisra.
About this tirae, Baily, of Glasgow f said, that in
" number", the Baptists were above all sects in the land, and
had forty-six churches in and about London. About the
year 1650, the Baptist churches began to form themselves
into associations, and the Baptist churches of England,
Ireland, Scotland, and Wales, began to correspond with each
other. On the 30th of January, 1649, Charles I. was beheaded,
and the Coraraonwealtii was established. Soon after this,
Cromwell was created, by Parliament, Lord Protector. Such
a title was very offensive to the Baptists, who had fought for
the liberties of England, and they were greatly disappointed
when Cromwell was clothed with arbitrary power,
IBaptist Jubilee Memorial. ^^

100 The Story of the Baptists.
During these times, the Baptists prospered, but they
were by no means unmolested. Numbers of Baptists were
found in CromweU's army, and were pious, orderly and
brave. But when Cromwell became Protector, his friendly
feelings toward the Baptists changed. It was quite natural
that Cromwell should fear them, on account of their well-
known republican sentiments. Hence, he was anxious to
get rid of all Baptists who occupied any office or position of
influence. He removed many of them from the army, and
dismissed the principal officers of his own regiment, because
they were of that denomination. Sorae of them, however,
were still allowed to remain. W. R. Williams, D. D., in the
"Christian Review," as quoted by Benedict, says; " The
period of the Commonwealth and the Protectorate, was the
season in which our distinguishing sentiments * * *
became the property of the people. * * * Now, they
began rapidly working their way, and openly, into the masses
ofsticiety. The array, that won for Crorawell his 'crown
ing raercies,' as he called those splendid victories which
assured the power of Parliaraent, became deeply tinged with
our views of Christian faith and order. They were not, as
military bodies have so often been, a band of mercenary
hirelings, the sweepings of society, * * but * * men
who entered the ranks from principles rather than gain, and
whose chief motive for enlistment was, that they believed
the impending contest one for religious truth, and of
national liberties. * * * In this army the officers were,
many of thera, accustomed to preach ; and both commanders
and privates were continually busied in searching the Scrip
tures, in prayers, and in Christian conferences. The result
of the biblical studies and free comraunings of these in
trepid, high principled men, was, that they became, a large
portion of them. Baptists."

102 The Story of the Baptists.
Dr. Williams naraes some distinguished Baptists of the
period of the Commonwealth and the Protectorate : Major-
General Harrison ; Colonel Robert Lilburne, brother of
John Lilburne; General Lambert, nearly related to Cromwell ;
Overton, the friend of Milton, and second in comraand in
Scotland ; Colonel Mason, the Governor of Jersey ; Vice-
Adrairal Sir John Lawson, who brought over the navy at
the Restoration to the Stuarts, as Monk did the army;
Colonel Hutchinson ; John Milton, the immortal poet, and a
host of others. To this list may be added the name Richard
Deane, Major-General and General at Sea. He was in
supreme coraraand in Scotland, and at his death was accorded
a public funeral in Westminster Abbey.
"The ministry of our denomination," continues Dr.
Williams, " coraprised, too, men of high character. * * *
Tombes, the antagonist of Baxter, Bamfield, Gosnold, Knollys,
Denne, and Jessey, all Baptist preachers, had held priestly
orders in the English established church. Gosnold, [the
Spurgeon of his day,] being one of the most popular ministers
in London, with a congregation of three thousand ; and
Jessey * * whose acquireraents and talents, piety and
liberality, won him general respect. Kiffin, a merchant,
whose wealth and * * private character had given him
influence among the princely traders of London, and intro
duced him to the court of the Stuarts, was pastor of a Baptist
church in that city. Cox, another of our ministers at this
time, is said by Baxter, to have been the son of a bishop ;
and Collins, another pastor among us, had in his youth been
a pupil of Busby. Du Veil, a convert from Judaism, who
had * * * been applauded by no less a man than the
eloquent and powerful Bossuet, became a Baptist preacher,
and closed his life and labors in our communion."

Priest and Presbyter. 103
It was in Cromwell's time that the Baptists, in latter days,
secured a foothold in Ireland. Rev. Thomas Patient, the
assistant of Mr. Kiffin, went with General Fleetwood to
Ireland, and preached in Dublin Cathedral. He had much
success, and baptized many throughout the country. He
signed letters as minister of a church in Dublin, in 1653,
and is said to have organized the church at Clough Keating,
which numbered between 200 and 300 members, in 1740.
One of the most remarkable men the Baptists ever produced,
was Rev. Alexander Carson, LL. D., who was born in
county Tyrone, in 1776. One of his books, "Carson on
Baptism," is still a standard work on that subject.*
Baptist sentiments were introduced into Scotland by
Cromwell's soldiers. Probably a church was formed at
Edinburg, in 1765, under the pastoral care of Mr. Car
michael and Archibal McClean. The church at Leith was
the first. There have been few more distinguished men, for
piety, learning, and benevolence, than the eminent Scotch
Baptists, Robert and James Haldane. The Baptists in either
Ireland or Scotland, have never been numerous, but many
men of note, frora both places, have figured in Baptist history,
everywhere. The first church in Wales, that adraitted none
but baptized believers to fellowship, was gathered at listen,
through John Miles and Thoraas Proud, who came to London
in 1649, seeking the truth. f But it is claimed that, from the
earliest times. Baptist sentiments have prevailed there.
*Ivimey I, 235.
tlvimey I, 240.

aSr^^

r>=rt?t-

p. 104

RICHARD FULLER, U. D. See page 255.

CHAPTER XI.

Baptists of Cromwell's Time.

¦ AJOR-General Harrison was one of Cromwell's
ablest generals, and, at one time, one of his raost
confidential friends. When Charles I. was re
raoved from the Isle of Wight to Hurst Castle,
he coraraanded the troop of horse in that
expedition, and also commanded the grenadiers when Crom
well dissolved the Long Parliament. He was one of the
judges who condemned the king, and was active in bringing
hira to execution. He was a member of the Council of State
under the Commonwealth. But he did not conceal his op
position to Cromwell's assumption of the Protectorate. On
this account, and for other reasons, he was degraded and
imprisoned in the same castle whence he had brought the
king. When the monarchy was restored, he was condemned
as a regicide, and sentenced to be hanged, drawn, and
quartered. His trial and execution were both conducted in
a barbarous manner. In giving voice to condemn the tyran
nical king, he thought he was serving the best interests of
his country, and promoting the cause of liberty. He was a
man of great integrity during his life, and met his death with
calmness and true Christian heroism.

106 The Story of the Baptists.
Colonel Hutchinson was another distinguished Baptist,
well known to history. He was governor of Nottinghara
during the time of the civil wars, and afterwards a raember
of the House of Commons. In the field and in the senate,
he distinguished himself as a person of great courage, and as
a man of learning and eloquence, and his speeches always
commanded attention. He was, also, one of the judges who
condemned Charles I., but on account of his great moderation
and kindness when in office and in power, he had so gained
the esteem, even of his eneraies, that when the other judges
were executed, his life was spared. After having been ar
rested on suspicion of treason, he was sent to the Tower, and
finally to Sandown Castle, where, without a trial, he was con
fined until his feeble health gave way, and he died in 1644
from the hardship and exposure of imprisonment. The cir
cumstances which led him to become a Baptist are very
reraarkable. While Colonel Hutchinson was governor at
Nottingham, the Presbyterian minister, in the great church
there, who was very bitter against his brother ministers,
urged him to suppress the meetings of the Baptists. The
Colonel at first invited the persecuted chaplains to hold
meetings in his house, where the people flocked in great
numbers, and excited the envy of the Presbyterians. Yielding
at last to their solicitations, he broke up a private meeting
in the cannoniers chamber, where some notes against
pedobaptism were found and brought to the governor. These
notes were examined by his wife, who, having more leisure
then, than he, read thera and corapared thera with the Scrip
tures. She was convinced that the practice of baptizing infants
was not to be found in the Bible. Having comraunicated her
doubts to her husband, he examined the subject to satisfy her.
He first searched the Scriptures alone. Then he read all the
eminent writers on both sides of the question. After a

Baptists of CromwelVs Time. 107
thorough and impartial investigation, he was fully convinced
that infant baptism was without scriptural authority. After
the birth of their child, he invited the Pedobaptist ministers
of the place, to a dinner. Here he frankly told them his doubts
m regard to the baptism of infants, and asked them, if they
could give any scriptural reason for the practice. After hear
ing their arguments. Colonel Hutchinson and his wife both
declared themselves to be dissatisfied with the practice,
believing it to be contrary to the word of God. They then
asked the ministers, what, in view of their doubts, it was their
duty to do with their own child. Most. of thera said that
they ought to conform to the general practice of other
Christians, even if it were not clear to themselves. One,
of them, however, Mr. Foxcraft, said that unless they were
convinced that the word of God warranted the practice, it
would be sin for them to conform to it. Colonel Hutchinson
and his wife, concluded noi to have their child baptized.
This was in 1647. From this time, ministers and people re
viled them and treated them with malice, although the Colonel
and his wife still attended their meetings and did not with
draw their benevolences and civilities from thera. His wife
remarked that he might have said to them as his raaster said
to the old Pharisees ; " Many good works have I done araong
you : for which of these do you hate me ?' '
Dr. W. R Williams speaks thus of Colonel and Mrs.
Hutchinson : "The English matron, whose Memoirs forra one
of the most delightful narratives of that stirring time, ar.d
who, in her own character, presented one of the loveliest
specimens of Christian womanhood, Lucy Hutchinson, a
name of love and admiration, wherever known, became a
Baptist. She did so together with her husband, one of the
judges of Charles I., and the governor of Nottingham Castle,
for the Parliament, from the perusal of the Scriptures. Of

. , •' : '--'' .^;'i- ¦ ' .rirrfif«aifi?*i_-

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SHORTER COLLEGE, ROME, GA.
See page 377.
Baptists of Cromwell's Time. 109
no inferior rank in society — for Hutchinson was a kinsman
of the Byrons of Newstead, the family whence sprung the
celebrated poet, — their talents and patriotism and christian
grace, and domestic virtues, throw around that pair, the lustre
of a higher nobility than heralds can confer, and a dignity,
corapared with which, the splendor of royalty and the trap
pings of victory, are poor indeed."
Colonel Henry D'Anvers was an officer in the Parlia
mentary army. He becarae a Baptist, and was an elder in a
Baptist church, in London, while governor of Strafford. He
held to the laying on of hands after baptism. The laying
on of hands, except in the case of ordination, is generally
regarded as a sign of the communication of the Holy Spirit,
by the apostles. And since nOne but the apostles had the
power of communicating the Spirit, none but they have a
right to use the sign which indicates that power. D'Anvers
was a man of learning, and the author of a " Treatise on
Baptism," which is said to be the most scholarly and com
plete work on the subject which had then been published.
He was a person of great note araong the Baptists, having
descended frora very reputable parents, and being of consid
erable learning, of great piety, and extensive usefulness. As
an official he was well beloved among the people, being
noted for not taking bribes. He suff'ered imprisonment in
the Tower, after the restoration, but was released through
the intervention of a friend at court, and died in 1686.
Henry Jessey was one of the chief men of Cromwell's
tirae, and was a man of learning, having graduated at Cam
bridge University, He was converted while at college, and
served for some time as an Episcopal clergyman, but was
dismissed for nonconformity, and becarae pastor of an In
dependent church, in London. His congregation became
agitated on the question of baptism, and some of them.

110 The Story of the Baptists.
remarkable for piety and judgment, left dnd joined the
Baptists. This led him to study the subject for hiraself.
He was first convinced that baptism ought to be performed
by immersion, and that sprinkling was a modern corruption
brought into use without just reason, either from Scripture
or antiquity. He announced to his people, that all the
children brought to him, he would baptize by dipping, ac
cording to the scriptural forra of the ordinance. And this
he did. A controversy on the subject of baptisra, in 1644,
led him into continued investigation, and he began to see
that none but believers should be baptized. But before an
nouncing his sentiments on the side of believers' baptisra, he
consulted with Dr. Goodwin, Philip Nye and others, upon
the subject. Their arguraents for infant baptism failed to
satisfy him., and following his convictions, he was immersed,
June 1645, and became the pastor of a Baptist church in
London, where he remained nearly twenty years, until his
death. Much of his time was spent in translating the Bible
into English, a work for which he was well qualified by his
familiarity with the original languages in which the Bible
was written. His habit was to carry about with him his
Hebrew and Greek Testaments, calling the one, his " sword
and dagger," and the other, his "shield and buckler," He
enlisted the aid of other men of learning, both ofhis own and
other countries, and so anxious was he forthe completion of
the work, that he would often exclaim, " O that I might see
this done, before I die!" Butin this he was disappointed.
The restoration of the monarchy and the changes which
followed, interfered with the completion of the work, and
he died without seeing it published.*
Henry Denne was also a graduate of the University of
Cambridge, and spent ten years in the ministry of the
*lvimey's Baptist History, i. p. 179 ; Crosby, i. p. 313.

Baptists of Cromwell's Time. Ill
Episcopal Church. He was an earnest, faithful, and fearless
preacher. In the year 1641, he preached a sermon at a
visitation raeeting at Baldock, at which a large nuraber of
the clergy and ministers from the neighborhood were present.
He denounced the vices of the clergy, and the corruptions
in doctrine and worship. He condemned persecution as a
sin and a wrong, and declared if those in authority were as
diligent freeing the church from the unworthy araong thera
selves, as they were in discovering and persecuting noncon
forming ministers, it would be much better. This sermon
made a profound impression and created for him a great
reputation as a preacher. The opposition of his enemies
tended to drive him out of a church, where he saw so many
evils, while the plain teachings of Scripture led hira to the
Baptists. He was baptized in the year 1643, by Thoraas
Lamb, a Baptist minister of London, and, having preached
with great success, formed many churches. He was arrested
and imprisoned for preaching against infant baptism, and
immersing believers. On being released, he went about
preaching and baptizing, in various places, with like success.
To escape the persecution of his eneraies, he entered the
army, where he was known as "Parson Denne." At one
time, he came near losing his life. Having become, in sorae
way, implicated with a mutiny of some soldiers, he was
sentenced, along with several others, to be shot. When he
stepped out, expecting to be executed, he was told that
mercy had been extended to hira. On hearing this announce
ment, he wept, and declared hiraself unworthy of such a favor,
and that he was more ashamed to live than afraid to die.
He was pardoned in this case, because he had been esteemed
for his piety, and had received his sentence with such a
manly acknowledgment of its justice, together with such an
humble confession of his fault.*
*Fenstanton Records, as quoted by Dr Cramp.

112

The Story of the Baptists.

His after life, at least, proved that he was worthy of the
favor shown him. In the year 1653, he left the army. Full
of missionary zeal, he went about preaching the gospel in
destitute towns. He was a man of note and a leader among
the Baptists of his day. He wielded the pen with ability,
and wrote a reply to Dr. Featley's book, " The Dippers
Dipt." He first met Featley in prison, where both were
suffering for conscience' sake. He also held a discussion
with the doctor, himself, and engaged in a public disputa
tion with Dr. Gunning, a celebrated rainisfer, who afterwards
became a bishop. This controversy was listened to by thou
sands of people, and the lady, at whose suggestion it was
held, was afterward baptized by Mr. Denne. After an active
and useful life, he died, sometime after 1670.* It is
remarkable, how many ministers and layraen left the Pedo
baptist ranks in those trying days, to join the Baptists.
*Ivim^y, I.

FOSTO

See page 253.

PLACE WHERE BOARDMAN WITNESSED THE BAPTISM OF 31 KARENS JUST BEFORE HIS DEATH.
TAVOY DISTRICT. ' See page 33?.

CHAPTER XII.
The Restoration.
>HERE were doubtless many in the age that followed
the death of Cromwell, 1658, who sincerely loved
the Bible and ever practiced its precepts, but
Charles II- , was not one of them. He was a bad
man and a despotic ruler, and seems to have
learned nothing from the raisfortunes of his father and his
family. While still at Breda, before his return, he promised
as one condition of his restoration to the throne of England
"liberty to tender consciences," and that no man should be
disquieted or called in question for differences of opinion in
matters of religion, which did not disturb the peace of the
kingdom.* This promise he did not keep. It is computed
that 70,000 persons suffered for religion, 8,000 of whom were
destroyed , during the period from the Restoration to the
Revolution of 1688. Many of these were Baptists and among
thera the famous names of Bunyan, Kiffin, Keach, Knolly,
and Hewling. "The Baptists," says Sir James Macintosh, the English
historian, " suff'ered more than others under Charles IL,
because they had publicly professed the principle of religious
liberty."t Henry Jessey writes of "The imprisoning,
*Ivimey's History Baptists, I. p. 272.
fBencdict's History Baptists, p. 324.

The Restoration. 115
plundering, and barbarous inhumanity and cruelty, that hath
lately been practiced toward several ministers of the gospel
and other peaceable people, in Wales, Lincolnshire, Glouces
tershire, and other places."* Thomas Grantham petitioned
the king forthe Baptists in Lincolnshire. They say : " We
have been much abused as we pass in the streets, and as we
sit in our houses ; being threatened to be hanged if we but be
heard praying to our Lord in our families, and disturbed in
our so waiting upon him, by uncivil beating at our doors,
and sounding of horns ; yea we have been stoned when going
to our meetings, the windows of the place where we have
raet have been struck down with stones ; yea taken as evil
doers and imprisoned when peaceably met together to worship
the Most High in the use of his most precious ordinances. "f
A declaration of faith was presented at the same
time, signed, as Crosby says, by more than 20,000 General
Baptists. The king promised relief. From Reading prison
several peaceable Baptists petitioned the king in 1660. They
complained of being despoiled of their goods, and impris
oned, and yet they bore all patiently, rejoicing in their
suff'ering for Christ's sake. In November of this year, John
Bunyan was imprisoned for preaching the gospel. It was by
a law passed in the reign of Elizabeth, to suppress the
Puritans. It imposed imprisonment on those who refused to
attend the Episcopal Church, or who held worship of their
own. When Charles II. was crowned April 23, 1661, a
great many prisoners were released and all who had been
imprisoned on account of religion since his return were
included in the general pardon ; but Bunyan did not share
this favor, he was kept in prison. In 166 1 "Venner's
Rebellion" occured. Thomas Venner held to Fifth Monarchy
* t Ivimey, I. 275, 276. . ,

116 The Story of the Baptists.
principles and with fifty of his flock, all armed, marched
out of his little raeeting-house, in London, to overthrow the
existing governraent, and establish the kingdora of Jesus
Christ by the sword. He and his followers were defeated
and those not killed in the strife were executed. But the
king made this trifling aff'air a pretext for a proclaraation
forbidding the assembling of Baptists and others for religious
worship. The Baptists disclaimed all sympathy with Venner,
and presented to the king an address signed by William
Kiffin and some other Baptist ministers and laymen, in which
they say, " That such evil opinions and practices are not a
natural or necessary consequence of the doctrine of baptism,
* * * yet by the like mistake we now suff'er under
jealousies, through the wicked treason, rebellion and raurder
of a few heady and disterapered persons pretending to in
troduce a civic and temporal governraent of Jesus Christ by
their swords, and to subvert all civil government and
authority. Yet we cannot imagine a reason why their bloody
tenets and tragical actions, should reflect on those of our
persuasion, the persons not being of our belief or practice
about baptism." They asserted their loyalty and prayed to
be judged by their own principles and actions and not by
those of others, and to be perraitted to worship God in
peaceful freedom according to their faith. It was all of no
avail. According to Crosby, over 400 were crowded into
Newgate prison, while in and out of London other prisons
were full. Among thera were the distinguished ministers,
Hanserd Knollys and Vavasor Powell.
Many petitions of the Baptists to the king show
their principles and their suff'erings. One, March 8, 1661,
came from George Hammon, William Jeffery and other
ministers in Maidstone jail, Kent county. It reminds the
king of his promise raade at Breda, of the unjustness of

The Restoration. 117
their detention and of the danger of their own lives and the
threatened destruction to their wives and little ones. Another
was sent by ten Baptists iraprisoned at Dover, among whom
was supposed to be Sarauel Taverner, formerly governor of
Dover Castle, but then a Baptist preacher. A pamphlet
written at this tirae states: "In June, 1 66 1, there came
divers rude soldiers, wicked, swearing, and debauched persons
to the meeting house in Brick lane, near Whitechapel, and
laid hands on several men to the nuraber of raore than
twenty, who in a peaceable manner demanded of them their
warrant for so doing. But they would not show any au
thority ; which one Williara Caswell seeing, he said to this
purpose ; that if they had warrant he would obey it, but if
they had none they should carry him for he would not go.
With that they beat him with their hangers about the head
and pulled him along by force, sometimes taking him up
between three or four of them and then letting him fall with
violence in the dirt, brushing with great force his stomach
and breast against the rails, in so much that with blows and
falls he is deprived of health to this day." Several of the
soldiers were afterward arrested and suit commenced against
them according to law, but were rescued by John Robinson
keeper of the Tower, who was in a fury at the arrest of his
men. He issued a warrant for William Caswell, and had
Thomas Hull, his defender, cast into Newgate prison, with
another person who accompanied and tried to bail hira.
But a worse fate than iraprisonment awaited some of
them. On the 19th of October 1661, John James, a Sabba
tarian Baptist, and pastor ofa church in London was dragged
by force out of his pulpit to prison. He was charged with
uttering treasonable language against the king. His accuser
was a man of vile character, by the name of Tipler, whose
testimony the magistrate refused to receive. But other wit-

ii8 CALVARY BAPTIST CHURCH, NEW YORK CITY. See page 258.

The Restoration. 119
nesses were brought forward on whose false testimony he was
condemned. When the lieutenant of the Tower, (Robinson)
read to Mr. James' congregation the words of which their
pastor was accused, they all declared that they had never
heard him speak such words. But all this testimony was
outweighed by that of the degraded raen who had been
bribed to testify to a falsehood. Only one month after his
arrest, Mr. James was tried, condemned and sentenced " to
be hanged, drawn and quartered on the next day." The poor
broken hearted wife went to the king with a petition, present
ing the facts of the case and entreating that her husband's life
might be spared. When the king knew who she was he held up
his finger in derision and said : " O ! Mr. James, he is a sweet
gentleraan." While she continued to plead for mercy the
door was shut in her face.
Notwithstanding her rude repulse, she sought the pres
ence of the king again in the raorning, and with true woraanly
courage begged hira to spare the life of her husband. The
king replied, that he was a rogue and should be hanged.
One of the lords present asked of whom she spoke, and
Charles answered ; " Of John James, that rogue ; he shall
be hanged." His death was a glorious one. Dragged on a
hurdle to Tyburn, where he was executed, he was calm,
patient and forgiving, and exhorted those around him. His
last words were; "Father into thy hands I commend my
spirit."* Some laws that were passed were oppressive to Baji-
tists. The first was a bill passed in 1662, to enforce
uniformity in religion and to eject all the ministers frora
established churches who could not give unfdgned assent and
consent to the articles of the Church of England,and of every
thing contained in the Book of Comraon Prayer, and also that
*Ivimey, I. pp. 324, 325.

120 The Story of the Baptists.
would not declare upon oath that it was not lawful on any
pretense whatever, to take up arras against the king. By this
act raany of the godliest raen in England were driven frora
the established church, and among them were some Baptists
who it seems had retained churches belonging to the estab
lishment from the time of Cromwell. Their places were given
in raany instances to bad men. The Baptists, people as well
as ministers, suff'ered under this law. At Aylesbury, persecu
tion raged and two large houses beside the jail were full of
iraprisoned dissenters. Ten raen and two women. Baptists,
were arrested at their meeting and required to conform to the
Church of England, or leave the realra. In case of refusal
they were threatened with death. They refused to do either,
so sentence of death was passed upon them, and they were
remanded to prison to await the execution, and all their
property seized. At this juncture, Thomas Monk, son of one
of the condemned, rode at once to London to Mr. Kiffin,
who went in great haste to Chancellor Hyde and entreated
him to lay the matter before the king. The king seeraed
surprised that any of his subjects should be put to death for
religion only and promised pardon. This however would take
time, and prompt action was necessary,so the king was again
sought for a reprieve which was granted. The condemned
were overjoyed and their persecutors dismayed when Monk
arrived with Ihe reprieve, but they kept the Baptists in jail
until the pardon of the king arrived.
Another one of these laws was the "Conventicle Act" of
1664. This law prohibited any person, over sixteen years
of age, from being present at any meeting for religious
worship, in any other manner than is allowed by the liturgy
of the Church of England. The pehalty for the first and
second offenses was imprisonment or a fine. For the'third

The Restoration. 121
offense, a heavy fine or banishment to the "American Planta
tions" ;-the narae by which the American colonies were then
known ; and in case of their return from banishment before
the expiration of their term they were to suff'er death with
out the benefit ofthe clergy. It was a most wicked law and
its cruelty was very greatly intensified by the fact that those
whowere accused of violating it were denied the right of
trial by jury. Any magistrate could fine, imprison, or banish
without restraint and from his decision th<sre was no appeal.
Under this law many persons were fined, imprisoned oi ban
ished because of their fidelity to their religious convictions.
Another was called the " Five-Mile Act," Oct. 31 1665.
It required all nonconformist ministers to take oath declar
ing it to be unlawful under any pretense to take up arras
against the king, and that resistance to the king, or his
officers was treasonable, and that it was unlawful at any time
or in any manner, to seek to alter the government in church
or state. Many ministers refused to take the oath, and as a
penalty, they were forbidden to go within five miles of any
city, or town, that sent members to Parliament, or within
five miles of any place where they had formerly exercised
their ministry. For every offense they were fined two
hundred dollars. They were also prohibited from teaching
any private or public schools. The object of this act was to
compel these ministers to conform to the Church of England
from fear of starvation. But rather than sacrifice their re
ligious convictions, many submitted to be exiled from home
and friends, suff'ering the loss of property, and in many cases
languishing in prison till death came to their release. Some
ministers managed to elude their enemies by traveling long
journeys by night, and lying concealed by day, and thus
preaching to their flocks at great personal risks.

122 The Story of the Baptists.
Observe particularly the circumstances that seera to
have given rise to this persecuting law. London was visited
by the plague. It extended into the surrounding country.
In London alone about one-hundred thousand fell victims to
its ravages in less than a year. The greatest part of the
clergy of the established church, fled and the nonconformist
ministers remained and attended the deserted parishes,
preaching the gospel to the living of to-day who became the
dead of to morrow, and administering to the sick, dying and
bereaved. They thought themselves exempt frora all laws of
conformity at such times. "But it will amaze all posterity,"
says Neal, "that at a time both of war and of the plague, and
when the nonconformist ministers were hazarding their lives
in the service of the poor distressed congregations of Lon
don, the prime minister. Lord Clarendon and his creatures,
instead of mourning for the sin of the nation and meditat
ing a reformation of manners, should pour out all their ven
geance upon nonconformists in order to make their condition
insufferable."* In 1670 a second conventicle act was passed. It im
posed a heavy fine on both minister and people who were
found engaged in religious worship, and the owner of the
place where the meeting was held, whether house, barn or
yard, was subjected to a fine. One-third of these fines went
to the informer, and of course this made every knave an
interested spy, anxious to make money out of the suff'erings
of his pious neighbors. Urged on by raen in high authority
in church and state, the inforraer and the constable vigorously
prosecuted their infamous work, and many pious people
became the victims of their cruelty and injustice. Still
another persecuting act was passed in 1673, called the "Test
*Iviniey, i. pp ¦ 357, 358.

124 The Story of the Baptists.
Act." The year before Charles II. had issued his "Declara
tion of Indulgence," by which he suspended during his
pleasure, the punishnient imposed for nonconformity. The
king's design, according to Ivimey, was to secure toleration
for the Roraan Catholics, with whom he sympathized.
This measure was unpopular with the nation, who feared
the return of the Roman Catholics to power. To satisfy the
popular demand, the "Test Act" was passed. It provided
that no one could hold any office of honor or profit under
the government, unless he partook of the Lord's Supper
according to the rites of the Church of England, and
declared his disavowal of the doctrine of transubstantiation.
In order to keep out the Catholics, many of the dissenters
bound themselves to take communion at the hands of the
Episcopal clergy, or to hold no office within the gift of the
English government. They thought soon to remove the
test for themselves, and let the one applying to the Catholics
remain ; but in this they were disappointed, for it reraained
in force 152 years, not being repealed until the year 1828.
This law was very injurious to the morals of the nation,
tending to corrupt the consciences of men, and make them
hypocrites. Persons of the worst character would not
hesitate to come to the communion table, in order that they
might be eligible to office, while men who were conscientious
and worthy, would refuse to submit to such an unjust require
ment.

CHAPTER XIII.

English Baptist Martyrs.
EFOE, Delaune, and other illustrious men suff'ered
during the reign of the Stuarts for being Baptists.
Thoraas Delaune, a man of great ability as his
works clearly show, was iraprisoned. Daniel De
foe, the author of "Robinson Crusoe" was a
man of eminence, and in sentiment a Baptist. He was born
in London in the year i66r, and is the author of a number
of books both of prose and poetry. His "Robinson Crusoe"
was by no means the ablest of his literary productions.
One ofhis works, published in 1702, is entitled: "The
shortest way with Dissenters." It is written in an ironical
style, and attacks with severe sarcasm those who persecuted
others for conscience' sake. This book the House of Com
mons declared to be a seditious libel. The author was sen
tenced by the court to be fined, imprisoned and pilloried.
He bore this punishraent with raeekness and cheerfulness,
knowing that it is only crirae, and not the prison or the scaf
fold that causes shame, and remained in prison two years. In
the reign of Queen Ann, he was again imprisoned for writ
ing another book of the same character.
Defoe was a man of a very superior natural abilities,
possessing a vivid imagination along with a sound judgment .

126 The Story of the Baptists.
He was a vigorous writer and he wielded his pen in defense
of the Baptists and in advocacy of human liberty, and for
this hp' suffered.
Thomas Delaune whom Ivimey calls the "Champion of
Nonconformity," was another sufferer for conscience sake.
His parents were Baptists and very poor. He was educated
near Cork, by Squire Riggs, whose tenants his parents were.
At sixteen he became the clerk of Mr. Bamfield, at Kingsale,
and was converted through the instruraentality of his
emplo3'er. He became at once, an earnest active christian,
and his zeal forthe truth soon brought upon him persecution,
on account of which he came to London, where he taught a
grammer school and also served as pastor ofa Baptist church.
About this tirae Dr. Calaray, a clergyman of the Church of
England, published a sermon entitled: "Scrupulous Conscien
ces ; " in vvhich he challenged the nonconformists to a fair
and honorable discussion of the points at issue between them
selves and the Church of England. Thomas Delaune who
was a learned man, accepted the challenge, and replied in a
raost effective manner, in a work entitled ; "A Plea for Non
conformists ;" justifying the separation. This book passed
through twenty editions, and was never answered, except by
abuse and stripes. Defoe, says : "The book is perfect of
itself. Never author left behind him a more finished piece,
and I believe the dispute is entirely ended. If any man ask
what we can say why the dissenters diff'er from the church
of England, and what they can plead for it I can recommend
no better reply than this. Let thera answer in short, Thoraas
Delaune, and desire the querist to read the book."*
Yet for publishing this book, Delaune was cast into
Newgate prison, where he was placed among the vilest
wretches. At the same time that the author was arrested,
his work was seized while passing through the press. This was
*Ivimey I. p 403,

Bj" HI'

STRONG PLACE BAPTTST CHURCH, BROOKLYN. N. V.

See page 3^9.

128 The Story of the Baptists.
in the year 1683, and in January of the next year he was
brought from prison to be tried on the charge of "false, sedi-
tious, and scandalous libel, against the King and the Book of
Common Prayer." He off'ended against the latter by pointing
out its errors,and by showing that it contains many things that
are unscriptural, and therefore to be rejected by Christians
who are bound only by what is taught in the word of God.
This was considered a great offense. At his trial Mr. Delaune,
said to the court ; "If what I have written be true, it is no
crirae, unless truth be raade a crime. If false, let Dr. Calamy,
or any of the guides of your church, confute rae as he promised
in his sermon aforesaid, by good Scripture and good reason,
then will I submit. If the latter raethod be not taken I raust
repeat it, 'tis very hard, my lord, 'tis very hard."
But the court refused to listen to any appeals of reason,
and he was condemned to pay a fine of one hundred marks,
and to give bail for his good behavior for one year. His
books were to be burned before the Royal Exchange, London.
The sentence meant that he was to suff'er in prison till death
came to his release. Dr. Calamy approved, at least he re
fused to use his influence to prevent it, although he was ap
pealed to by Mr. Delaune, who reminded him that he pro
fessed to be a Christian minister and that he had invited the
discussion. "This is notthe treatment," said he, "which one
scholar deserves of another." He told Dr. Calamy thathe
wanted to be convinced by something more like divinity,
than Newgate prison, and said ; "You would have perforraed
the office of a divine, in visiting ray place of confinement, to
argue me out of ray doubts, which you proraised Scripture and
reason, not a mittimus, or Newgate, could easily do. To
the former I can yield, to the latter it seems I must. This is
a severe kind of logic and will probably dispute me out of
the world." *
*Iviiney I. p. 397. *

English Baptist Martyrs. 129
Defoe, who wrote the preface to the seventeenth edition
of Delaune's work, gives us the following sad account of his
iraprisonment: "His expensive prosecution, depriving him
of his livelihood, which was a graramar school, and long
imprisonment, had made hira not only unable to pay his fine,
but unable to subsist himself and his family. He continued in
close confinement in the prison at Newgate, about fifteen
months, and suff'ered there great hardships by extrerae
poverty, being so entirely reduced by this disaster, that he
had no subsistence but what was contributed by such friends
as carae to visit him. His behavior in this distress, was like
the greatness of mind he discovered at his trial. And the
same spirit which appears in his writings, appeared in his
conversation, and supported him with invincible patience
under the greatest extremities. But long confinement and
distress of various kinds, at last conquered him. He had a
wife and two small children, all with him in prison, for they
had no subsistence elsewhere. The closeness and incon
venience of the place first aff'ected them, and all three by
lingering sorrow and sickness, died in the prison. At last,
worn out with trouble and hopeless of relief, and too much
abandoned by those who should have taken some other care
of him, this excellent person sank under the burden, and
died also. I cannot refrain saying, such a champion of such
a cause deserved better usage. And it was very hard such a
man, such a Christian, such a scholar, and on such an occa
sion, should starve in a dungeon, and that the whole body
of Dissenters in England, whose cause he died for defending,
should not raise hira sixty-six pounds, thirteen shillings and
four pence to save his life !" " I am sorry to say," continues
Defoe, " he is one of near 8000 Protestant dissenters, who
perished in prison in the days of that merciful prince, King
Charles II."

130 The Story of the Baptists.
Another martyr for the truth was Francis Bamfield. He
was a learned and excellent man. Iviraey gives a full account
of him.* He was educated at Oxford University, and en
tered the rainistry of the Church of England. But he becarae
dissatisfied on account of the corruptions and errors which
he found in the establishment. The " Act of Uniformity "
proved the occasion, and he left his growing congregation at
Sherborne and became a nonconformist minister. A short
tirae after, he was preaching in his own house, when he was
arrested with his assistant and twenty-five of the principal
persons, and thrown into prison. On the Lord's day he
preached in the prison yard, and numbers of the town's
people assembled to hear him, Afterwards he suffered for
eight years in Dorchester jail, where hepreached alraost every
day to the people who resorted to the jail to hear hira. Dur
ing this time a church was organized of those who were con
verted under his preaching. After his release in 1675, he
went from county to county, preaching the word, for which
he was again iraprisoned at Salisbury. In the year 1676, he
became pastor of a Sabbatarian Baptist church, which he
forraed in London at Pinner's Hall. His congregations were
frequently broken up by officers of the law. On one occasion
while preaching, a constable entered the roora and interrupt
ing hira, said : "I have a warrant from the Lord Mayor to
disturb your meeting." " I have a warrant frora the Lord
Jesus Christ ; who is Lord Maximus, to go on ;" replied the
courageous preacher, and he proceeded with his discourse.
But he was seized and taken off, with six of his members,
who were fined ten pounds each. They met again and re
sumed their services in the afternoon of the same day, but
their meeting was again broken up. They then went to the
house of the pastor where they concluded the religious exer-
* I. II. Volumes, History Baptists.

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132 The Story of the Baptists.
cises of the day. But on the following Sabbath he was again
arrested, and as he refused to sign the oath of conformity,
he was declared out of the king's protection, sent to prison
for life, or during the king's pleasure. After enduring the hard
ships of Newgate prison for about a year, he died, adding
another noble name to the list of Baptist martyrs.
Another victim of the persecutors of those times, was
Vavasor Powell, who is called the "Whitefield of Wales." He
was born in 1617, was learned in the languages, and while a
young man received ordination as a minister of the Episcopal
Church and for awhile officiated at Clem. He confessed after
wards his unfitness for the sacred office, because he slighted
the Scriptures and was a stranger to secret and spiritual
prayer, and a great profaner of the Sabbath. One day as he
was preaching on the Sabbath, a Puritan rebuked him which
led hira to be concerned for his soul. He was afterward
converted and joined the nonconformsits, being baptized on
profession of his faith in 1636, and finally became a Baptist
minister. His eloquence and zeal made him very popular as
a preacher and at the same time exposed him to the hatred
and malice of his enemies. He was imprisoned thirteen years,
or nearly all the time from the restoration to his death. On
one occasion while preaching, he was seized along with
sixty or seventy of his hearers. .-Vs it was too late to take
them to the magistrate, the mob who raade the arrest placed
their prisoners in the church. Here in the midst of the
night, Mr. Powell preached a sermon to his fellow prisoners
from Matthew 10 : 28 ; "And fear not thera which kill the
body, but are not able to kill the soul, but rather fear him
who is able to destroy both soul and body in hell." The
next day they were taken to the office of the magistrate who
was not at home when they arrived. While they were wait
ing for his return Mr. Powell again preached, having araong

EngUsh Baptist Martyrs. 133
his hearers the family of the magistrate, who on his return
home, was not a little annoyed at finding his house turned
into a conventicle. But his daughter, who had been deeply
impressed by the sermon, pleaded for the preacher's release,
which was reluctantly granted.
In 1642, he was compelled to leave home in order to
escape persecution, and came to London where he preached
with great acceptance, he being equally fluent in English and
in Welsh. Afterwards he went into Kent, where he preached
and labored with great success. After three years he re
turned to Wales, where he remained fourteen years, going
about frora place to place, preaching and planting churches.
Often he would ride a hundred railes in a week, preaching
at every place where he could gain admittance by night or
day. There was scarcely a church, chapel, or town hall, in
all Wales, in which he had not preached. In the year 1660,
he was again persecuted and thrown into prison. Fortunately
he had been in prison only nine weeks, when, at the corona
tion of Charles I., a general pardon and jail delivery were
proclaimed, and he was released. At another time he was
confined in a loathsome prison in London for two years.
Here his health was permanently impaired by the noisome
effluvia to which he was exposed. He was removed to South
Sea Castle where he was confined for five years longer.
After his release he returned to Wales, where he resumed the
work of preaching.* But here he was again arrested on the
charge of an Episcopal clergyman, who accused some of his
hearers of going to their place of meeting, armed to resist
the authorities in case of interference. Although this charge,
was false, and could not be proven, Mr. Powell was still
retained in prison. By the intervention of his friends, he
was taken to London for trial. The court decided that the
* Ivimey ; and Davis' Hist Welsh Baptists.

134 The Story of the Baptists.
proceedings by which he was imprisoned, were illegal, yet the
magistrate committed him in defiance of law and justice, to
the Fleet prison, where he remained until he died, in the
year 1670.
His sufferings were great but he bore them all with
patience. During his last illness, which continued about a
month, his physician forbade much talking, but so great was
his zeal, that he could not refrain frora speaking and .singing
and praising God, until he was exhausted. Thus his last
days were spent in rapturous praise and joyous worship, so
that his glooray prison becarae to hira a palace of beauty and
delight, where he waited till death came and "dissolved the
earthly house," and the ransomed spirit took its flight to the
mansions on high. Mr. Powell was one of the many Baptist
preachers who from the earliest period down to the present
day, have become famous for piety, eloquence, and suff'ering
for Christ in the principality. The name of Christmas
Evans, born in 1766, stands among the illustrious preachers
of the world.
The accession of King James II., in 1685, brought no
relief to the persecuted flock of Christ. His reign was
marked by the sarae cruel excesses, as characterized the
latter part of the reign of Charles II. James was an avowed
papist and tried to restore to power the Papal Church. The
nonconformists were obliged to hold their meetings in the
night, often assembling at midnight, or just before the break
of day. Sentinels were stationed outside of the building in
which the flock was gathered, in order to give warning of
the wolf's approach, which often came suddenly in the shape
ofthe mercenary spy and inforraer. In these meetings sing
ing had to be omitted and even the voice of the zealous
preacher was likely to attract the vultures of prey. The

English Baptist Martyrs. 135
buildings where they met were sometiraes provided with
places of concealraent, or a trap door, in order that the
rainister, who was always a special object of vengeance, might
make his escape. But notwithstanding all their precaution
it was often impossible to escape the malicious vigilance of
the informers, who like a pack of hungry blood-hounds were
set upon their track. No dissenting minister was safe. No
matter how blameless his life, no matter how eminent for
learning and piety a man might be, if he dared to preach the
gospel, or worship God in any way diff'erent from that which
the ecclesiastical law prescribed, he was exposed to insult
and abuse, even in the streets, and liable to arrest and fines
and imprisonment. These penalties were inflicted upon
vast nurabers, both rainisters and others, who suff'ered
untold agonies on account of their fidelity to the truth
and the rights of conscience.

p. 136

SPURGEON'S CHURCH. See page 321.

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CHAPTER XIV.
The Dawn of Freedom.
UR history now reaches a period which may be
called "The Dawn of Freedom," because the
dark times of persecution begin to give place to
the increasing light of religious liberty, but deeds
of darkness were still committed. King James II. ,
who had been engaged in bitterly persecuting the dissenters,
suddenly changed his policy.
In 1687, his "Declaration of Indulgence" was issued,
removing all restraint on nonconformists, whether Papists
or Protestants, at the royal pleasure. His object was to
secure suprerae power for himself, and toleration for papists.
While some of the Baptists were deceived by this seem
ing conversion to the doctrine of religious liberty, many of
them were shrewd enough to see that it was only in the
interests of the papists, to give thera relief, that this stretch
of kingly power was hazarded. Whatever was his motive,
yet he did grant them enlarged liberties. The churchmen
he oppressed. In order to win their favor and secure their
aid in his designs, special favors were bestowed on the dis
senters, and civil honors were even thrust upon them. But

138 The Story of the Baptists.
Dr. Crainpsays; " Every one knows what followed. The
English were not to be cajoled. They had no taste for
popery and arbitrary power. The deliverer came. The
tyrant fled. Persecution ceased. Thanks be to God for the
Revolution of 1688 I"
We give an account of some of the distinguished and
noble raen who suff'ered during the reigns of Charles II., and
James II., and yet lived to see the dawn of religious freedom.
One of these was William Kiffin, who though a raost
faithful subject and law abiding citizen, was corapelled to
feel the heavy hand of these monarchs siraply because he
was a Baptist. We have some account of his life frora his
own pen. He was a raerchant prince of London, and at the
sarae tirae a prince among preachers. Ivimey calls hira,
"The Father ofthe Particular Baptists." His fortune was
gained honestly by trade with Holland, and not as raany
were gained in his day, as well as in ours, by dishonest
raeans. Mr. Kiffin was born in London, in 1616, and was con
verted in early life. He had the plague when 9 years old.
At first joined the Independents, but afterward withdrew,
along with raany others, and united with the First Particular
Baptist church, Mr. Spilsbury's people. Soon after 1640,
he withdrew from this church, because he would not agree
with thera as to the propriety of suffering ministers to preach
amongst them who had not been immersed.*
Mr. Kiffin was instrumental in forming, along with
others, the Devonshire Square church, of which he was
chosen pastor, in which position he remained for sixty years,
to the time of his death.
*Ivimey, Hist. Baptists, I, pp. 29^, 297.

The Dawn of Freedom. 139
It was his to be tried both by adversity and prosperity,
having not only riches, but the honors of the world bestowed
upon him. He was well known to kings James and Charles.
On one occasion, Charles sent to borrow of him, ^200,000.
Mr. Kiffin knowing well the unprincipled character of the
king, sent word that he had not so much money at his com
mand, but if his majesty would accept it, he would make hira
a present of ^40,000. Charles accepted the gift, and Mr.
Kiffin in referring to the transaction, said that he had saved
;J!i 60,000. Possessed of great influence at court, he used it,
as well as his wealth, for the protection of his oppressed
brethren. Lord Arlington told him that his name was in
every list of disaffected persons fit to be secured ; " yet the
king would never hear anything against rae," he remarked.
This did not save him, however, from frequent arrest and
imprisonment. But the Lord always raised up friends for
him, and Mr. Kiffin regarded his deliverances, as merci
ful providences. Soon after he was converted he was stoned
as he was leaving church ; but some time after, he was called
upon to visit a dying man, who sent for hira to confess that
it was he who had stoned him.
He was arrested while attending meeting at Southwark,
charged with preaching treason from the pulpit. This was
before the diff'erences arose between the king and the parlia
ment. During his imprisonment, some brutal prisoners were
hired to kill him, but were diverted from their purpose by his
kindness to them. Again he was charged with conspiring with
others to overthrow the state. At another time he was charged
by the Duke of Buckingham with hiring two raen to assassinate
the king. He had some difficulty to establish his innocence, but
he finally did. After his affliction in the death of his sons
the laws were put into execution against dissenters, and Mr.
Kiffin was arrested, and prosecuted by persons who were

140 The Story of the Baptists.
anxious to secure the fine, which was two hundred dollars.
He put this sum into the hands of an officer, but succeeded
through some errors in the proceedings in defeating the in
formers on the trial. The trial cost him one hundred
and fifty dollars, but he did not have to pay the fine.
This result discouraged the informers from proceeding
against other brethren. But his enemies were determined
to entrap him. They attended his meetings and se
cretly kept a record of them, and finally prosecuted
him for them all at once, attempting to have him fined
^1,500.00. But he again defeated thera at law through errors
in the records, and they were compelled to abandon the
suit. In addition to these troubles and in the midst of them,
Mr. Kiffln was called to pass through deep afflictions in his
faraily. His oldest son, who was about twenty years of age,
was called away frora earth to heaven. His obedience to his
parents and forwardness in the ways of God, were such as
made him very amiable in the eyes of all who knew him. His
death was a great affliction to his parents. His second son,
who possessed a feeble constitution, was sent abroad to travel
according to his desire. The father engaged the services of a
young rainister to accompany his son, and especially to guard
him against the corrupting influences of the popish religion.
This young minister, though his expenses were paid, deserted
his charge, who soon after, at Venice, got into a dispute with
a Romish priest. The priest for revenge destroyed hira with
poison. Mr. Kiffin felt himself greatly supported and com
forted by his heavenly Father and ever acknowledged God's
providence and mercy.
Dr. Cramp says, "Here is a fine trait of the good old
Protestantism. William Kiffin would not have acted like
some of the moderns who send their children to Roraan

U*^

ZIE
'"' "r^""'^^H^u^^^^J^~^_^ia^:aag^l^^'g
MEMORIAL HALL, ERECTED IN 1878, AT BASSEIN, IN HONOR OF KO-THAH-BYU, THE FIRST KAREN CONVERT, BAPTIZED .6.a
See page 367.
142 The Story of the Baptists.
Catholic schools. So solicitous was he for his sons preserva
tion from the insidious error, that he was content to incur a
double expense on his tour, rather than risk his spiritual
safety. All honor to hira."
Only three years after this, he was called to bear a still
greater affliction. His wife died October 2, 1682. His own
words show how noble a woraan she was, and how highly he
esteemed her. He says : "It pleased the Lord to take to
himself my dear and faithful wife, with whom I had lived
forty-four years ; whose tenderness to rae and faithfulness
to God, were such as cannot by rae be expressed, as she con
stantly sympathized with me in all my afflictions, and I can
truly say, I never heard her utter the least discontent under
all the providences that attended myself or her. Eying the
hand of God in them she was a constant encourager of me in
the ways of God. Her death was the greatest sorrow to me
that I ever met with in the world."* But a two-fold sorrow
came upon hira only the next year, and that too without his
wife to help hira bear the crushing weight. Two of his grand
sons, Benjamin and William Hewlings, who with their
widowed raother had found a horae in Mr. Kiffin's faraily,
joined the ill-fated expedition of the Duke of Monmouth,
who claimed the throne ofhis father Charles IL, and as King
James was a tyrant and a papist, these young men, who loved
liberty, were induced to join the duke's ranks. But the en
terprise ended in disaster and ruin. The two Hewling
brothers were taken prisoners and conderaned to death. They
were both young men of great beauty and grace of person,
heirs to a large fortune and the last male descendents of their
family. But better than all this they possessed superior
talents, excellent raoral character, eminent piety, and were
** Ivimey's II. 318.

The Dawn of Freedom. 143
devoted Baptists. Earnest petitions from their mother and
from Mr. Kiffin were presented for their lives, but in vain.
King James would not be raoved.
They were executed separately. But the bearing of
both the young martyrs, was characterized by a sublime
heroism. Both lay down their lives with heavenly resig
nation and joy. The people and officers who witnessed
their triumphant death, were convinced of their piety and
were deeply aff'ected. Sorae of the officers were heard to
say, that they would have been glad to change conditions
with those young men. Many persons who witnessed
the scene said ; it both broke and rejoiced their hearts.
From the noble bearing of these and other Christian young
men who died as martyrs for liberty it becarae acommon
saying, "If you would learn how to die, go to the young
men of Taunton."
In carrying out his purposes the king sought to gain the
good graces of Mr. Kffiin by appointing hira, under the new
charter, to the office of alderraan of the city of London.
He sent for Mr. Kiffin to attend hira at court. When he
went thither in obedience to the king's coramandraent he
found many lords and gentlemen. The king came up to
him and addressed him with all the little grace he was
raaster of. He concluded by telling Mr. Kiffin that he had
put him down as alderman. This would have been
regarded by most men as a great honor, but Mr. Kiffin re
plied ; " Sire, I am a very old raan, and have withdrawn
myself frora all kind of business for sorae years past, and ara
incapable of doing any service, in such an aff'air, to your
raajesty in the city. Besides Sire," the old man went on,
fixing his eyes steadfastly on the king, while the tears ran
down his cheeks, " the death of my grandsons gave a wound

144 The Story of the Baptists.
to my heart which is still bleeding, and will never close but
in the grave." The king was deeply struck by the manner,
the freedora, and the spirit of this unexpected rebuke. A
total silence ensued, while the fallen countenance of James
seemed to shrink from the horrid remembrance. In .i
minute or two, however, he recovered himself enough to say:
" Mr. Kiffin, I shall find a balsam for that sore," and im
mediately turned about to a lord in waiting.* Mr. Kiffin at
first declined to accept the appointment, because he believed
that the king's design was to overthrow the Protestant
religion. But he was induced afterward to accept it in
order to escape the severe penalties to which he would have
subjected himself by an absolute refusal. After fulfilling the
duties ofhis office for about nine months, he was dis
charged, very much to his relief. He lived to an honored
and useful old age, and died in the year 1701, in his eighty-
sixth year.
Another of the illustrious men who suffered for con
science' sake during the persecuting reign of Charles II. , was
Benjamin Keach. He was born February 29, 1640, and was
one of the raost celebrated Baptists of that day. He suspected
the validity of infant Baptism because of the silence of the
Scriptures about it, and was converted and baptized at the
age of fifteen.
The church discovered his talents, piety, and consecra
tion to the service ofGod, and called him to the work ofthe
ministry in his eighteenth year. He became pastor of a
church for the first time when 28 years old. His first church
was in Southwark, London. For four years tbey were obliged,
for concealment, to meet in a private house in Tooley street,
but in 1672, they were permitted, by the Act of Indulgence,
to build a house of worship. Mr. Keach was so successful in
* Ivimey's I. 473.

The Dawn of Freedom. 145
his ministry, that the house was frequently enlarged to ac
commodate the growing congregation until it was capable of
holding nearly looo persons.
Mr. Keach, in leaving Buckinghamshire in 1680, sold all
of his property. On his way to London with his wife and
three children, the stage coach was beset by highwaymen,
who robbed the passengers of every thing of value. The
robbers left hira without money, with wife and children
among strangers, but he found friends who relieved his
imraediate necessities. The plainness and fearlessness of
Mr. Keach as a preacher exposed him afterward to persecu
tion. Once he was seized by four dragoons, who bound him
and laid him on the ground, intending to trample hira to
death with their horses. But just as they were about to put
spurs to their horses to execute their murderous design, a
humane officer rode up and ordered thera to desist. The his
torian, Crosby, who was a member of his church, says of him,
however, that he aimed to avoid hard censures of those dif
fering from him, and was of a peaceful disposition.
Mr. Keach was a voluminous writer and his works are
classed by Crosby as "practical, polemical and poetical."
Some of his books are still held in high esteem. One of the
least of his publications brought upon him a great deal of
suff'ering. It was written by hira at the age of 24, and was
called "The Child's Instructor; or a New and Easy Primer.''
This little book contained an exposition of Baptist views,
and was declared to be ''Seditions and venomous," and
"contrary to the Book of Comraon Prayer and the Liturgy
of the Church of England."*
The Chief Justice, Hyde, afterwards Lord Clarendon,
pronounced sentence, as follows, against hira : "That you
"•^Ivimey's History Baptists. I. 351.

The Dawn of Freedom. 147
shall go to gaol for a fortnight without bail raainprize, * *
and to stand in the pillory at Aylesbury in the open raarket
* * from eleven o'clock to one. * * And the next Thurs
day to stand in the same manner, and forthe same time in the
market at Winslow ; and there your book shall be openly
burnt before your face, by the coramon hangman. * * And
you shall forfeit to the king's raajesty the sum of twenty
pounds, shall remain in gaol until you find sureties for your
good behavior,and appearance at the next assizes, there to re
nounce your doctrines, and make public submission as shall
be enjoined you."
The pillory was a very cruel mode of punishment, and
was usually inflicted only on the vilest criminals. The
crowd were accustomed to pelt the helpless victims with
rotten eggs, and even with stones, sometiraes causing death.
But when the people saw Mr. Keach in the pillory, they
treated him with great respect, knowing him to be a good
man. His wife and many of his friends gathered aroiind
him, encouraging hira with their kind words of syrapathy
and love. He spoke to those who were about hira, saying ;
" Good people, I am not asharaed to stand here this day, with
this paper on my head. My Lord Jesus was not ashamed to
suff'er on the cross for me, and it is for his cause that I am
made a gazing stock. Take notice that it is not for any
wickedness that I stand here, but for writing and publishing
his truths, which the spirit of the Lord hath revealed in the
Holy Scriptures." He was interrupted by a drunken priest,
and then by the jailer, and forced to stop. Finally he
managed to slip his hand loose and taking his Bible from his
pocket he said : "Take notice that the things that I have
written and published, and for which I stand here this day a
spectacle to raen and angels are all contained in this book."
The jailer took the book from hira and fastened up his hand

148 The Story of the Baptists.
again in the hole. It was impossible, however, to silence him,
and he said: "Good people the concernment for souls is
very great, so that Christ died for them, and truly a concern
ment for souls was that which made me to write and publish
those things for which I now suff'er, and for which I could
suff'er far greater things than these."* The officers interfered
and compelled him to be silent for a time, but after a while
he ventured to speak again ; " O, did you but experience the
great love of God, and the excellencies that are in him, it
would make you willing to go through any suff'erings for his
sake, and I do account this the greatest honor that ever the
Lord was pleased to confer upon me!" The two hours
expired and he was released frora the pillory. He was sub
jected to the same penalty at Winslow where he lived.
Mr. Keach was a man of weak constitution, and in 1689,
was thought to be near his end. His physician and friends,
gave hira up. Hanserd Knollys, another eminent Baptist min
ister, knelt by his bedside, and off'ered a very earnest prayer,
entreating that God would spare his life, and add to his days
the time granted to Hezekiah. Mr. Knollys then hastily
left, saying, with emphasis ; " Brother Keach, I shall be in
heaven before you." It is a remarkable fact that Mr. Keach
not only recovered, but lived just fifteen years according to
the prayer offered in his behalf.
Hanserd Knollys was also one of those Baptist rainisters
who suff'ered from imprisonraents and other persecutions,
but lived to see the dawn of liberty in England. He
was a native of Chalkwell, Lincolnshire, and was a raan of
extensive learning and of great eloquence, as a preacher.
He wrote several books, among them a Latin, Greek and
Hebrew Grammar, written in Latin; and received his educa-
* Ivimey's History Baptists, 1 , 353.

The Dawn of Freedom. 149
tion at the University of Cambridge, where he was convert-
ted while a student. After his graduation he was ordained,
and entered the ministry of the Episcopal Church, where he
labored faithfully for several years. In studying the Scrip
tures he found that many things in the Episcopal Church
were not in accordance with the word of God. He gave up
his ordination and resolved not to preach again until he
could feel assured that he had a call and commission frora
Christ himself, but was led out of his darkness and doubt
by a Puritan minister, and began again to preach with great
acceptance. In 1633, he was driven from home by persecu
tion, and came to New England when he probably became
founder of a Baptist church at Dover, New Hampshire, from
1635 to 1639. But even here he did not escape persecution;
so he returned to England in 1641, upon the solicitation of
his father. Cotton Mather, one of the greatest New England
ministers of the time, does hira justice and speaks of him in
very high terms, saying, that "his name ought to live in
their books, for his piety."*
Mr. Knollys served at one time as chaplain in the Par
liamentary army. He established a school in London, and
continued to teach until near the close of his life. His
school was so successful, that he was enabled to accumulate
a considerable amount of property from its proceeds. He
also preached and collected a large congregation in London,
which was forraed into a church of which he was ordained
pastor in 1645, and in which position he remained until his
death, in 169 1. He was several tiraes compelled to leave
the country for a while, in order to escape persecution ; yet
he lived to the advanced age of 91 years, and spent upwards
of 70 years in the ministry. His life was one of very great
^Ivimey's History Baptists, II. 349.

150

The Story of the Baptists.

usefulness, and he exerted wide spread influence which lived
long after him.
The "Hanserd Knollys Society" formed in 1845 for the
republication of the works of early Baptist authors, was
named after him. " He being dead yet speaketh."

FIRST BAPTIST CHURCH, CAMDEN N. J.

Seepage 257.

CHAPTER. XV.
Struggles and Triumphs.
jHERE are some reraarkable accounts of the diffi
culties the Broadmead church, Bristol, experienced
in its early history, frora the opposition of church
and state, which will be interesting to relate.
They are found in the published "Broadmead
Records" forwhich we are indebted to Mr. Terrill. It is
kept in the form of a diary of the church, and was published
by the "Hanserd Knollys Society. "
The church was founded in 1640. They met regularly for
worship, and when theyhad no preacher the brethren prayed
and exhorted. Besides the Sabbath services, they had a
week-night prayer meeting held in private houses. Mr.
Ewins, formerly an Episcopal minister, became the pastor of
the Broadmead church in 165 1. His work prospered to such
an extent as to bring persecution upon him and his flock.
In July, 1661, he was arrested while preaching, and impris
oned. He was released in September, but as he returned to
preaching, he was again imprisoned, but soon released. In
1663, he was again arrested, and fined, and cast into prison,
till the fine should be paid, where he remained several
months. His people often came to hira, however, and he

152 Ihe Story of the Baptists.
preached to them from the window of his jail while they
stood outside.* The fine demanded was fs°''t ^-nd they were
poor and not able to raise so much money. They would have
been willing to sacrifice almost everything they had for the
sake of their beloved pastor. And indeed they did, after a
tirae, pay a part of the fine, and he was set at liberty. But
the church, as well as their pastor, suff'ered great trouble from
their eneraies. Sorae of the merabers were often fined and
imprisoned. The constables frequently broke up their meet
ings. Soraetimes on hearing that the officers were coming,
they would run to the garret, or into the cellar for refuge.
Yet, notwithstanding these trials, the Lord prospered them,
and they were enabled to keep up their meetings, even though
they were compelled to forsake their chapel, and assemble in
private houses. But they did not even then escape persecu
tion. One of their expedients to evade the officers, was to
have the minister preach to them from the adjoining house
through a hole in the wall, made for that purpose. In the
year 1667, they obtained an upper room in a warehouse, in
which they met for a time ; but they were soon compelled to
nail up the doors, and for several months could only meet in
the lanes and highways. The plague visited Bristol in 1666,
and this fearful scourge was the only thing that could stop
the violence of persecution, and for a little while the church
had rest. Mr. Ewins, their pastor, died, and was succeeded by
Mr. Hardcastle, in 1671. For three years they enjoyed his
preaching in an old Quaker meeting-house which was secured
for their use. But in 1675, their pastor was sent to jail by
the bishop of Bristol, Guy Carleton, who had resolved to
destroy all meetings, and make all come to the established
church. The bishop was aided by a lawyer, who acted as
* Ivimey, II. 530; IV. 262. [$250.

struggles and Triumphs. 153
spy and informer, for the sake of the fine. But the brethren
were not to be outdone. As the chief object of their perse
cution was to arrest the preacher, the people all sat together
¦in the room with the rainister in their raidst. To prevent
surprise, sorae "woraen and raaids" were stationed on the
stair-case. When the lawyer and officers arrived, the alarm
was given, and the rainister stopped preaching, and all
joined in singing a psalm, which was no violation of law.
Sorae of thera, however, were generally dragged to prison.
On one occasion, the bishop himself came to the meeting to
have them arrested. But their faith and endurance were
equal to the emergency.
Mr. Hardcastle died in 1678, and for a few years the
church, comparatively, enjoyed peace. But it was not long
before their worship was again interrupted. Their pastor,
Mr. Fownes, was sent to prison in 1681, but he preached to
the people from the jail window.
Here are a few passages frora the records of the church :
January 29, 1682. The church met at four different
places. Many of them went in the afternoon' on Durdham
Down and got into a cave of a rock toward Clifton, where
brother Thomas Whinnell preached to thera.
March 12. Met in the fields by Barton Hundred, and
Mr. Sarauel Buttall, of Plymouth, preached in the forenoon,
and brother Whinnell In the evening. It was thought there
were near a thousand persons in the raorning.
July 2. Our pastor preached in another place in the
wood. Our friends took much pains in the rain, because
raany informers were ordered out to search ; and we were in
peace, though there were near twenty raen and boys in
search.

BAPTIST CHAPEL, PARIS, FRANCE

struggles and Triumphs. 155
July 16. Brother Frowns, first, and brother Whinnell,
after, preached under a tree, it being very rainy.
January 21, 1683. We met at eight in the raorning and
though there were seven on horse back, and twenty on foot,
to seek after us, we escaped, having broken up at ten.
March. This week about one hundred and fifty dissen
ters were convicted by our recorder, on the statutes of 23rd
Elizabeth, for ;^2o a month,* for not coming to church.
March 25th. Mr. Fownes, though very ill, went to the
meetings in the woods ; but after three-quarters of an hour,
we were surrounded by horse and foot, the forraer in am
bush. Mr. Fownes was arrested and sent to Gloucester jail for
six months. November 14th. A day of prayer, having some hours
together in the wood between London and Sodbury Road ;
the enemy came upon us unaware and seized about eight
persons ; but the brethren escaped to admiration. The
bushes were of great service to us. A number of the sisters
were taken, and were closely questioned, but refused to tell
who their preacher was, so they were let go.
December 30. Being a hard frost and snow on the
ground, we met in the wood, and though we stood in the
snow, the sun shone upon us, and we were in peace.
October 10, 1684. New mayor and sheriff being chosen,
Jaraes Twyford, sheriff, threatens to find out our little raeet-
ings, and he would be like death, spare none.
On the 29th of Noveraber, 1685, our pastor, brother
Fownes, died in Gloucester jail, having been kept there for
two years and about nine raonths a prisoner, unjustly and
maliciously, for the testimony of Jesus and preaching the
gospel, t * One hundred dollars.
f Dr. Cramp.

156 The Story of the Baptists.
He was originally committed for six raonths, but they
would not release him unless he would give bond for his good
behavior, which meant that he would not preach again.
This, of course, he would not do, and consequently he
remained in prison.
George Fownes was not, as we may judge, the only
Baptist who either suffered or died in prison in Eng
land. Ministers, especially, were very cruelly dealt with,
and many endured imprisonments, some of whom have been
mentioned. Francis Bamfield suff'ered for eight years in
Dorchester jail, and ended his life in Newgate. Thomas
Delaune also died in Newgate. John Miller was ten years
in Newgate. Henry Forty was twelve years in prison at
Exeter. John Bunyan, also, suff'ered twelve years in Bedford
jail, and Joseph Wright, a man of great piety and learning,
pastor at Maidstone, was imprisoned in the coraraon jail of
that place for twenty years. It is not generally known that
so raany Baptists suff'ered such long imprisonraents. The
many are lost sight of in the greatness of the few, whose
names are familiar.
A word, at least, must be said of the justly celebrated
John Canne, the founder of the Broadmead church. He was
born about 1590, became erainent for his learning and piety,
was well versed in the Scriptures, and zealous in the work of
reforraation. In his early life he was a member of the Church
of England. He united with the Baptists, and became pas
tor of achurch in Southwark, London, in 1621. This church
had but recently been founded and held its meetings secretly,
in private houses, for fear of persecution. Mr. Canne preached
for them only a short time, when he was compelled to flee.
In i64r he returned for a short time to England when he
founded the Broadmead church, at Bristol, of which the illus-

Struggles and Triumphs. 157
trious Robert Hall was, in after years, pastor. The name of
John Canne has been immortalized by his being the first to
prepare and publish the English Bible with marginal refer
ences. He proceeded on the principle, that Scripture is
itself the best interpreter of Scripture. His days were ended
in Amsterdam in 1667, where English tyranny had forced
hira to publish his first Bible with references in 1644. It
was afterwards published repeatedly, in England.
Sorae of the ministers of this period were not without
learning. Jeremiah Ives was a raan of great natural abilities
and considerable learning. He was thirty years pastor of a
church in the Old Jewry, London ; and was so celebrated
for his tact and power in numerous disputations, that Charles
II. , invited hira to court, to hold a discussion with a Roman
Catholic priest, who was told that his opponent was a clergy
man of the Church of England. Mr. Ives assumed the robes
of an Episcopal rainister at the king's request, without know
ing the deceit intended. He pressed the priest very closely
and argued that notwithstanding the antiquity of the doc
trines and practices of Rome, that they were not apostolic
because unknown in any writing of the apostolic age. "That
argument," the priest replied, ''would be of as rauch force
against infant baptism, which was also unknown in the apos
tolic age." Mr. Ives readily granted it, intimating that he
rejected infant baptism on the sarae ground ; whereupon the
priest abruptly closed the discussion, saying, "that he had
been cheated; he had corae to dispute with a Church of En
gland clergyman, but it was evident that this was an Anabap
tist preacher. " This behavior of the priest aff'orded great
arauseraent for the king and his court.*
In the early part of his ministry, Nehemiah Coxe,D. D.,
lived at Cranfield, Bedfordshire. He was committed to prison
*lvimey, II. 604.

158 The Story of the Baptists.
for preaching the pospel. When brought to his trial, at Bed
ford, he pleaded in Greek, and on examination answered in
Hebrew. The judge called for the indictment, and found
him therein described as "Nehemiah Coxe, Cordwainer;"
at which he expressed his astonishment. Mr. Coxe insisted
on his right to plead in what language he chose, and as none
of the lawyers could talk Greek or Hebrew, the case was
necessarily dismissed. "Well," said the judge, afterward to
the learned counsel, "the cordwainer has wound you all up,
gentleraen." In these troublesome and dangerous times, preachers
were often obliged to disguise themselves that they might not
be recognized by the informers. " It is said that Bunyan, to
avoid discovery, went from a friend's house, disguised as a
carter, with his white frock, wide-awake cap, and whip
in hand, to attend a private raeeting in a sheltered field or
barn." Andrew Gifford, of Bristol, adopted similar ex
pedients, at one time appearing as an officer, at another as a
gentleman. " Did you not meet me last night," he said one
day to a friend, " going through Lawford's gate ? Why did
you not speak to me?" "I did not see you, sir." "Did
you not meet a tinker?" "Yes, sir." "That was I," said
Mr. Gifford. George Hammond (the author of several books,)
pastor of the church at Canterbury, was a very eminent
and remarkable man ; and that he was also a very zeal
ous man will appear from the following anecdotes. While
going to preach at a distant place, he was overtaken by a
storm of rain . While stopping under a tree for shelter, another
person, from a house opposite, called to him and told him,
that he was an informer, and that he had heard there was to
be preaching in the neighborhood, and that he was going to
give information of those present. This was the very place
where Mr. Hammond was to preach, so he said: "I am a

3

FRANKLIN COLLEGE, INDIAN.A

See page 376.

160 The Story of the Baptists.
man-taker also. " "Are you so?" replied the informer; "then
we will go together. " They reached the house and sat
sorae tirae araong the people. " Here are the people," said
Mr. Hammond to the inforraer, " but where is the rainister?
Unless there is a rainister, we cannot make a conventicle of
it, and, therefore, I propose that you or I should preach."
The inforraer declined, of course, and Mr. Ha'ramond saying :
"Then I must; " preached, rauch to the man's astonishment,
and with energy and honor. The sermon was blessed to him,
for he dropped his calling and becarae an altered raan.
" It happened, " says Crosby, "that the magistrates of
Seven Oakes sent some officers tothe congregation raeeting at
Brabourn, who took all the men from thence and carried
thera to the town, where by an order, they were kept
prisoners, all night. On the morrow, when the justices met
together, the prisoners were had before them, and exarained,
and after some little discourse with thera, were disraissed.
They all, with one heart, full of wonder and joy, returned to
the place frora whence they were taken, to return thanks
to God for this so unexpected deliverance. When they
came to the place, to their great surprise and inex
pressible joy, they found the women there, who had not
departed from tlu house, but had spent that evening, the night
and morning, in prayer to God on their behalf."
Among the men of note who embraced Baptist senti
ments in these times, was Dr. DuVeil, both M. D. and D. D.
He was a Jew, born at Metz, and educated in the Jewish
religion. In the course of his studies he was led to com
pare the Old and New Testament, and was led thereby to
espouse Christianity. His enraged father sought his life,
but he escaped. Having joined the Catholic Church he was
advanced to positions of great honor. Being called upon to

struggles and Triumphs. 161
write against the Huguenots he studied their principles and
history, which led him to become a Protestant. About
1677 he came to England where he enjoyed the friendship
and respect of bishops Conton, Tillotson, and Lloyd, and
others of the greatest dignity and worth, on account of his
erainence, piety and learning. Having free access to the
library of the bishop of London, he there met with sorae
Baptist books, and afterwards sought out Hanserd Knollys,
and the learned John Gosnold, into the fellowship of whose
church he was soon baptized. Of course many turned their
backs upon him at once, but Dr. Tillotson who respected a
man for what he was, and not merely for his opinions, con
tinued his friendship. After becoming a Baptist, DuVeil
wrote a commentary on the Acts, proving therein. Baptist
principles. Previously he had published a learned expo
sition on other portions of God's word.
There were at this time many families of prominence
among the Baptists. One ofthe most distinguished was that of
the Giffords, who, for three generations, adorned the ministry.
Andrew Gifford, the head of the family, was born in Bristol
in 1641, baptized in 1659, and began his ministry at Pithay
in 1661. On one occasion he was invited to preach in a
state church, in Somersetshire, at the funeral ofthe wife ofa
wealthy and highly respected citizen, but his eneraies kept
the organ playing to prevent his preaching. Seeing their
intention he went into the church-yard, and mounting a
tombstone, addressed his large audience without further dis
turbance. After this, the rector let him have his church
whenever he wanted it, and both Mr. Gifford and his son
frequently preached there. His popularity was very great
among the colliers, who flocked to hear him in great numbers
in the fields. If interrupted by officers of the law they
would throw a great coat over hira to disguise hira, and put

162 The Story of the Baptists.
a pitchfork in his hand with a bundle of hay on the top of it
on his shoulders, and thus secure his retreat. * He took an
active part in the rebellion of the Duke of Monmouth, but
escaped the misfortune of Hastings. " He collected a con
siderable sum and provided ammunition, and when the
duke came near the city, he sent his son, Emanuel, to
Knowl Castle, a raile out of the city, to invite the duke and
his friends in; assuring him, that there were many friends and
supplies provided, and that a part of the city (Bristol) walls,
was underminad to let them in with ease and safety. But
the Lord Lieutenant having sent the duke word that he
would burn the city if he attempted to enter it, the latter
desisted. Mr. Gifford rode out for the purpose of urging
the duke to take the city, when a friend met him and told
him that his plot was discovered, and that a troop of horse
was in search of him, and to flee for his life. Turning his
horse loose after removing saddle and bridle, he hid himself
in a bush, and soon after the troop passed, declaring that if
they could catch the dog, they would cut him to pieces as
small as herbs for the pot. They soon returned from their
vain pursuit and re-passed the bush in which he was hid, when
Mr. Gifford remounted his horse and returned home, where
he secreted himself until the danger was over. He was a
melancholy witness of the suff'erings of five or six, executed
without Radcliff- Gate, on account of it, but lived to share in
the joy of the Prince of Orange's arrival. The first news of
the embarkation of the prince was brought to Bristol by his
brother Samuel who sailed the very night before the prince,
who intreated him to be his pilot. But there was a noble
Baptist woman, who did less for the Duke of Monmouth and
who was not so fortunate as to escape, as Mr. Gifford. "f
The story of Elizabeth Gaunt, as related by Bishop Bur
net is one of sadness: — "There was in London one Gaunt,
*Ivimey II. 542. f Ivimey I. 431.

164 The Story of the Baptists.
a woraan that was an Anabaptist, who spent a great part of
her life in acts of charity, visiting jails, looking after the
poor of what persuasion so ever they were. One of the
rebels found her out and she harbored hira in her house, and
was looking for an occasion of sending hira out of the king
dora. He went about in the night and carae to hear what
the king had said, so he, by an unheard of baseness, went and
delivered himself and accused her that had harbored him.
She was seized and tried. There was no witness to prove
that she knew the person she harbored was a rebel except
himself. Her maid witnessed, only, that he was entertained
at her house: but though her crime was that of harboring a
traitor, and was proved only by this infamous witness, yet
the judge charged the jury to bring her in guilty ; pretend
ing that the maid was a second witness, though she knew
nothing of that which was the criminal part. She was con
demned and burnt, as the law directs in the case of woraen
convicted of treason. She died with a constancy even to
cheerfulness, that struck all who saw it. She said ; 'Charity
was a part of her religion as well as faith ; this, at worst, was
feeding an ememy, so she hoped that she had reward with
hira for whose sake she did this service, how unworthy so
ever the person was who had honored her to be the first that
suff'ered by fire in this reign, and that her suff'ering was a
martyrdom for that religion which was all love.' Penn,
the Quaker, told me that he saw her die. She laid the straw
about her for burning her speedily, and behaved herself in
such a manner that all the spectators melted into tears."*
Passing over any further reference to the sad fate of
this good and innocent victim of tyranny, let us consider
the origin of the Baptist College founded at Bristol in 1770.
It is the oldest Baptist theological seminary in the world.
*Biirnet, History of Times etc. II. 649.

struggles and Triumphs. 165
The following incident led to the origination of this useful
institution, which still exists and flourishes.
Edward Terril was baptized and joined the church at
Broadmead, 1658, where he was a most useful member for
thirty years, during which period he suff'ered imprisonment
several times for conscience' sake. He was a respectable
school teacher and valued an education in ministers. Hence
he left, by will, a sum of raoney, I500. a year, to the pastor
of the Broadmead church, "provided he be an holy man, well
skilled in the Greek and Hebrew tongues, in which the
Scriptures were originally wiitten ; and devote three after
noons in the week to the instruction of any number of young
students, not exceeding twelve, who may be recoraraended
by the church, in the knowledge of the original languages
and other literature." Special provision was made by him
for students in destitute circumstances. These were noble
gifts and led to the establishment ofa theological school at
Bristol forthe education of students for the Baptist ministry.
The church record tells us that he "was a great benefactor
to the church." Bristol College is now one of the flourish
ing institutions of the land.

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CHAPTER XVI.
Bunyan.
I HE immortal dreamer, Bunyan, deserves special
notice. Bunyan's " Pilgrim's Progress " is one of
the most wonderful productions ofthe huraan raind.
¦\Vith the exception of the Bible, this work has
been more widely circulated and read than any
other book that has ever been written. It has been translated
into many diff'erent languages. The Chinese have it in their
native tongue with a picture of Christian as a Chinaman with
his long pig-tail. Bunyan wrote this work during his long im
prisonment of twelve years in Bedford jail. It is one ofthe
most celebrated books in the English language, and adapted
to interest and instruct both young and old.
John Bunyan was born at Elstow, near Bedford, in 1628.
His father was a poor but pious tinker. The son was brought
up to the same occupation, and was taught to read and write.
From his youth he was addicted to vice and impiety.
Though often alarmed by the warnings of conscience and the
conviction of the Holy Spirit, he continued in a life of sin
for many years.

168 The Story of the Baptists.
During this period, his life was several tiraes reraarkably
preserved. Twice he was rescued from drowning, and once
he narrowly escaped being shot. While a soldier in the
parliaraentary array, at the siege of Leicester, in 1645, he
was selected as a sentinel. One of his comrades voluntarily
took his place, and was shot through the head while standing
at his post.
He married a poor but pious woraan, whose earthly
portion consisted of two religious books. Through his wife's
conversation, and the reading of these books, he was induced
to go regularly to church, and was deeply convicted of sin.
For a tirae, he thought he was too great a sinner ever to be
saved, and was on the border of despair. But in 1653, he
was brought out of the darkness of sin into the light and joy
of faith in Christ. Mr. Gifford, a Baptist minister, baptized
him, and soon after by request of the church he began to
preach. After the restoration of Charles II., he was one of the
first to suff'er persecution. Because he refused to obey the
iniquitous laws which required all dissenters to conform to
the Church of England, he was arrested in 1660, and cast
into Bedford jail. He was tried on the charge of abstain
ing from coraing to church, " and as an upholder of raeetings
contrary to the laws of the king," and with "teaching men
to worship contrary to law." On these grounds he was
conderaned and sentenced to be imprisoned for twelve years
in Bedford jail, a martyr for religious liberty. His coura
geous wife pleaded in vain with his judges for his release.
While in prison, he worked industriously making laces to
support hiraself and his family. His little blind daughter.

Bunyan. 169
Mary, comforted him by her presence. He was not allowed to
have any books in the jail, except a Bible and Fox's " Book
of Martyrs." With no helps to study but these, he wrote
the "Pilgrim's Progress," besides other works. Release
from prison could have been procured for hira at any tirae by
proraising not to preach, but he refused to accept liberty at
any such a price. He believed that God had given hira the
right to preach the gospel, and rather than surrender that
right to any man, he- was willing to endure imprisonraent
and even death. In the last year of his confinement, and
while still in jail, he was chosen pastor by the church at
Bedford. He was released in 1672. When he visited
London it is said that great crowds of people flocked to hear
him preach. Even when the hour for meeting was at 7 o'clock
in the morning, as raany as 3000 people asserabled.
Soon after he was set at liberty, he built a meeting house
at Bedford, where he preached to large congregations.
Often he visited his brethren in various parts of England, to
sympathize with thera in their persecutions, and encourage
them to bear their trials with patience. Particularly attentive
to the temporal wants of those who suff'ered for conscience'
sake, he did much for their relief. The sick and afflicted
were also the objects of his care. Besides, he exerted his
influence very earnestly as a peaceraaker. It was while on a
journey, in rough weather, to eff'ect a reconciliatipn between
a father and son, that he contracted his last sickness. His
labor of love was successful, but it cost hira his life. He
bore his suff'erings patiently, and died triumphantly on the
31st of August, 1688, the year of the great English Revolu
tion, in the 6oth year of his age, and was buried at Bunhill
Fields.

170 The Story of the Baptists.
Here are lines written by Cowper upon Bunyan :
" Ingenious dreamer, in whose well-told tale
" Sweet fiction and sweet truth alike prevail ;
" Whose humorous vein, strong sense and simple style
** May teach the gayest, make the gravest smile :
*' Witty and well employed, and, like the Lord,
" Speaking in parables his slighted word :
*' I name thee not, lest so despised a name
*• Should move a sneer at thy deserved fame ;
"Yet e'en in transitory life's late day,
*' That mingles all my brown with sober gray
'¦Revere the name whose /"//^jr/w marks the road,
•'And guides the Progress of the soul to Gdd.
It was the persecuting spirit of sectarian prejudice that
caused Bunj'an to be despised, not only while living but long
after his death. But his talents and worth were so great, that
his narae could not long remain in obscurity. Men of all na
tions and all denominations now delight to do him honor,
and no one now dares to " sneer" at his illustrious fame.
A recent event shows how Bunyan's narae is now re
garded in England. A few years ago the present Duke of
Bedford succeded to his estates and titles. It had been cus
tomary for the dukes of Bedford to give a silver cup as a
prize to be won at the races. As he disapproved of horse-
racing, he refused to comply with this objectionable custom.
Unwilling, however, that his refusal should be attributed to a
lack of generosity, rather than to moral principle, he deter
mined to spend a larger amount in some nobler gift. His
mother had loved the " Pilgrim's Progress," and had taught
him to read it in his childhood. It occured to hira that a
st.'itue of the iramortal dreamer, erected at Bedford where he
had lived, and preached, and suff'ered, and where he had his
earthly horae, would be the most suitable investment of his
money. So he ordered a bronze statue to be made at a cost
of ;^ 1 5,000, about three times the value of a race cup. It is

— J

Pf 171

JOHN BUNYAN.

172 The Story of the Baptists.
a beautiful work of art, representing Bunyan standing erect ;
at his feet lies the broken.chain, that has been struck from
his legs ; on the panel underneath, is Bunyan's autograph ;
medallions in relief representing scenes frora the " Pilgrira's
Progress " ornament the sides of the pedestal, which, with
the statue, is about nine feet high.
Theunvailing of this noble statue took place on the loth
of June, 1874, and was attended with imposing ceremonies
which were witnessed by a vast multitude of people, including
many of the nobility, raembers of Parliaraent, and rainisters
of all denominations. The vail was removed from the statue
by Lady Stanley, wife of the Dean of Westminster, when the
band played the national anthera,and the multitudes rent the
air with their enthusiastic cheers. Dean Stanley delivered a
long and eloquent address, and speeches were raade by other
distinguished men who seemed to vie with one another in
doing honor to the meraory of Bunyan.
The Church of England that despised and peisecuted
this poor Baptist minister while living, now bestows upon
him the highest honors. What a pity that some of this ap
preciation was not shown toward him when in Bedford jail.
Times greatly change in the course of 200 years, a fact which
must have deeply impressed all thoughtful minds who wit
nessed the unvailing of this statue in sight of the old prison
where Bunyan was confined, and heard his name eulogized
by raen whose ecclesiastical ancestors had treated him with
cruel indignity.
Dean Stanley referred to this great change, and to the
triumph of religious liberty, in his address, and s,aid ; —
"Giant Intolerance, who in Bunyan's tirae was stout and
hearty, is now deprived of his terrors." When the vast
audience greeted this sentiment with loud cheers, the dean

Bunyan. 173
continued : " Ah, don't be too jubilant. The old giant is
still alive ; he may be seen on all sides ; the spirit of burn
ing and of judgment has not altogether departed frora man
kind, either frora Churchraen or Nonconformists, but the
giants joints are very stiff and crazy."
The " Pilgrim's Progress" itself is a monuraent of such
enduring splendor as to challenge the adrairation of ages.
Before Bunyan's fame, that of princes, nobles, judges, authors,
pale, as the stars grow dim before the brighter light of the
rising sun 1 Indeed, it is scarcely possible to exaggerate the
merits of this book, which, by common consent, is ranked
among the noblest productions of human genius. Macauley
says that "the 17th century produced only two men of
original genius, John Milton and John Bunyan;" thus rank
ing the illustrious dreamer with the immortal poet, a com
panionship of which he is eminently worthy.
Bunyan was an open-communionist. It was the great mistake
of his life. If a man undertakes to build a fine house and uses
in its erection certain materials which in after years will give
way, causing the house to fall ; or if he write his will in a way
that the property which he intends shall be the inheritance
of his own children will come into the possession of
strangers, you would say that he makes a serious error. It
was just such a raistake that Bunyan made by raaintaining
open coraraunion in the church of which he was pastor.
This church carried out the principle of open communion
to its logical results, and received Pedobaptists into member
ship, as well as to the Lord's table. The consequence was,
that in the course of tirae, the Pedobaptist party became the
stronger, and elected a Pedobaptist rainister as pastor. For
the last thirty years, or longer, Bunyan's pulpit has been
occupied by ministers who preach and practice infant
baptism 1 Sometimes the church has had two pastors at the

174 The Story ofthe Baptists.
same tirae, and both of them Pedobaptists. So this illus
trious church which Bunyan labored to establish in the
gospel faith, has been virtually handed over to the Pedo
baptists, through the logical operation of open com
munion. *
Other churches have shared the same fate by adopting
the sarae suicidal policy. A few miles from Bedford, in a
small village, is an old Baptist church founded many years
ago. Its present pastor, a Congregationalist, has been there
more than forty years, and during that time he has trained a
large nuraber of young men for the Congregational rainistry.
What must be the character of Baptists who are willing to
submit to such a state of things, we may well imagine.
Such unions are always to the advantage of Pedobaptists,
never to that of Baptists. Pedobaptists are very willing for
Baptists to unite with them, but they are not willing to unite
with us. At present, Mr. Spurgeon guards against this
danger by refusing to admit Pedobaptists into raerabership,
though he invites them to occasional coraraunion. If his
church should ever becorae more logical, and consistent, and
receive to raerabership all whora they invite to the Lord's
table, then the way will be opened for the Pedobaptists to
come in and take possession, just as they have done in other
cases. Spurgeon is wise enough to see the danger, and
avoids it by a logical inconsistency ; but no one can tell how
soon his church, when deprived of his leadership, may corae
to regard iraraersion as no raore a pre-requisite to raerabership
than to communion, and then will begin the process of
transformation, which may in a few years end in a Pedo
baptist majority in Spurgeon's church with a Pedobaptist
minister preaching in Spurgeon's pulpit, and sprinkling
infants by the side of Spurgeon's baptistery. The same
cause which has produced such results, may be expected to
produce thera again.
* Ivimey II. , p. 35, note.

p-';5

BEDFORD JAIL.

See page i6S.

176 The Story of the Baptists.
Hence it is a matter of deep regret that such raen as Bun
yan, Robert Hall, and Spurgeon, should have fallen into such
a serious error, because it tends to destroy the results of their
labors, and, besides, leads raany others to adopt the sarae self-
destructive policy. It is not safe to take any raan , however
wise and good, as our guide in all things, for the best of men
are not infallible. One of the principles which we hold as
Baptists, is to "call no raan raaster !" While we delight to
honor our great and good raen, we refuse to follow thera ex
cept in so far as they follow Christ, who, alone, is our exam
ple and pattern. The great body of the Baptists, insisting
upon the right of private judgment, and taking God's word
for their guide, are not easily led aside from the principles
of the New Testament. Hence men who err on the subject
of the communion, and rely upon their popularity to lead
their church, like willing flocks into new pasture?, are gener
ally surprised and disappointed on looking back at the small
number of their followers. The Baptists of this country be
lieve with great unanimity that strict communion is simply
strict baptism, and that it is scriptural; and to move them
from that conviction will require something raore potent
than the authority of great names.

See page j6g.

^^^^^^m_^^^^^m^^^&^

^^^^M^^^^^M^^^^^^^^M^

CHAPTER XVII.
Men of Might.
UNYAN died in 1688; and in the same year William
of Orange came to England to rule over her people,
and give thera civil and religious liberty. It was
not complete freedom that the new king brought,
for the bigotry of the age prevented him ; but the
liberty granted was large compared with that of preceding
reigns. King William wished the "Test"and the "Corporation
Acts" repealed so far as they related to Protestant dissenters,
but failed to secure this reform. With great difficulty he
secured the passage of the"Act of Toleration," by which the
operation of raany persecuting acts was restrained, and
meetings perraitted to Baptists.
The Episcopal Church was still oppressive, and the
B.iptists deprived of raany rights, but the king protected
thera as far as he could.
In 1689 the Baptists " put forth " a Confession of Faith
which forraed the basis of the Philadelphia Confession of
Faith. It is called the " London," and also the the " Cen
tury " Confession, because it was adopted in London " by
the ministers and messengers of upwards of one hundred bap
tized congregations."

Men of Might. 179
Araong the Baptists of this and the succeeding reigns,
were many men of eminence. One of these eminent persons
was Mordecai Abbott, Esquire, who was Receiver-General
of the Customs, after passing through other offices with
reputation to himself. " He continued in thera all a strict
nonconformist." Many dissenters qualified for office, as
the Test Act required, by receiving the Lord's Supper in the
Church of England. He refused to do it, and was upheld in
his refusal by the king, William IIL, who esteeraed him
highly. He was not asharaed of his " baptized brethren,"
and was faithful in the discharge of his public and private
duties as a Christian. Mr. Abbott was not alone in refusing
to submit to the requirements of the Test Act.
Ivimey, speaking of the period between 1688 and 1708,
says; "The sentiment expressed, that the Baptists in general
opposed the absurd and wicked practice of taking the Lord's
Supper as a qualifying test to civil officers, rests upon the fact
that Mr. Joseph Stennett, who was at that tirae their most
eminent minister, and who may fairly be presuraed to speak
their sentiraents, opposed raost strongly such conduct."*
Some, it may be. yielded to the temptation, but the
prevailing sentiment araong the Baptists was against it, and
about 1742, Mr. Baskerville, a raeraber of one of the London
Baptist churches, was expelled for comrauning, occasionally,
in the state churches for the sake of office, and what is raore,
this action of the church was sustained by all the London
churches. In this period of history the celebrated Rev. Abraham
Booth, author of "The Reign of Grace," lived and wrote
He was born in 1734, and became pastor in London in 1758.
He was converted early and died in 1806.
* Vol. III.. D. 380.

180 The Story of the Baptists.
It is a matter worthy of remark that at this tirae there
were raany families of note, both in and out of the ministry,
who were Baptists from generation to generation. Araong
thera the Hollis and Stennett faraiUes, the forraer, laymen,
and the latter, ministers. There were raany notable families
araong the Baptists throughout all their history, but persecu
tion singled them out as shining raarks, and, prior to this,
families who adhered to the Baptists awhile were forced to
yield, to flee, or to suffer extermination.
We have mentioned as one of the distinguished Baptist
families, that of the Giffords. We have already spoken of
Andrew Gifford, of Bristol, where he and his son succeeded
each other in long pastorates of the Pithay church. His
grandson. Dr. Andrew Gifford, was the most distinguished
member of the family. He was born in Bristol, August 17,
1700, was the subject of divine grace at an early age, was
baptized when 15 years old, and removed to London in
1729. He forraed the Eagle Street church, London, and
was its pastor for fifty years. His was a most successful
ministry. The ministry of Dr. Gifford was erainently useful in
the conversion of sinners, and in building up the church of
God under his pastoral care. He was a pathetic and yet pow
erful preacher, and his sermons were highly evangelical. He
was a Calvinist of the old school, his system having been
formed upon the confession of faith of the Baptist churches,
published by the assembly in 1689. The main topics of his
discourses were : The fall of man, — Redemption by Christ, —
The divinity of our Lord, — The work of the Spirit, — ^The
sweetness of the promises, — The perseverance of the saints in
holiness to heaven. After he had briefly explained his text,
with these and similar doctrines, he made a direct appeal to the

1 82 The Story of the Baptists.
heart, interested all the passions of the soul, and suraraoned
conscience before a solemn tribunal. Dr. Rippon says of him,
" His heart was in the work, and upon some occasions, par
ticularly, it might have been said of him as of one of the re
formers : his contenance was alive, his eyes were alive, his
hands were alive, in short, all were alive. When he was above
eighty years of age he was more active and zealous in his
Master's work, than many young raen of twenty-five."*
He enjoyed the esteera of raany of the nobility, who
attended his ministry and cultivated his friendship. Not
withstanding his position and success, he was humble and
attentive to pastoral duties, and always accessible to his
flock, whom he loved tenderly, and by whora he was loved
in return. Mr. Gifford was a zealous Baptist, but a man of
catholic spirit. He was a great admirer of Rev. George
Whitefie'd, with whom he was intimate, and for whora he
preached. Once, on his way to hear the eloquent divine
preach, he was asked if he were going to hear Whitefield,
when he replied: "I am going to light my farthing rush-light
at his flaming torch."
In the year 1757, lie was appointed to the distinguished
station of Assistant Librarian of the British Museum, for
which he was eminently qualified. He excelled in perfect
acquaintance with ancient coins and manuscripts, and his
collection of coins, which was one of the most curious in the
kingdom, was purchased by George III. His duties here were
not suff'ered to interfere with his pulpit and pastoral work,
but rather enlarged his opportunities and usefulness. He
continued in this honorable position until his death in 1784,
aged eighty-four. His last words were: " What should I do
now were it not for an interest in Jesus Christ." Dr. Gifford's
*Ivimey, III 6oi.

Men of Might. 183
intiraate friend. Rev. John Ryland, Baptist pastor at North
ampton, delivered a remarkable oration at his grave, which
has been compared, by no incorapetent judge,"tothe thunder
ing eloquence of Demosthenes."
Mr. Gifford left several charitable legacies, among thera
was one to the Baptist Acaderay at Bristol, of his books,
pictures, and raanuscripts, with a vast variety of curiosities.
He caused an elegant room to be fitted up especially for their
reception, which is called the " Gifford Museum."
An interesting anecdote is told of him while Assistant
Librarian of the British Museum. It is given by Dr. Rip
pon : " Some gentlemen were inspecting the museum,
under the doctor's guidance, amongst whora was a profane
youth, who hardly uttered a sentence without taking the
narae of the Lord in vain. The doctor, who had kept his
eye upon hira, was at length asked by him whether they had
not a certain very ancient manuscript there. On coraing to
it, the doctor, presenting it, asked the youth if he could
read it. Being answered in the affirmative, the doctor
wished him to read a paragraph, which was; ' Thou shalt not
take the name of ihe Lord thy God in vain.' The irreverent
youth read and blushed ; the countenances of his companions
seemed to acknowledge the justness of the reproof, and the
polite and Christian raanner in which it was adrainistered."
The Stennett family contained no less than four minis
ters in as many successive generations, all distinguished for
jiiety and learning, and whose united service in the Baptist
denomination extended over raore than a century. Rev.
Edward Stennett was the head of the historic part of the
faraily. His church was at Wallingford, and occasionally he
preached at Pinner's Hall, London. He espoused the cause
of the parliamentary army during the civil wars, and suff'ered

184 The Story of the Baptists.
much for the gospel's sake. For a long time he resided and
held his meetings in Wallingford Castle, and where he was
safe from all enemies of the church, because none dare enter.
Once he and his little band were, by a nuraber of reraarka
ble providences, preserved frora prosecution. When he
a[)peared for trial for holding meetings in the castle, none of
the prosecution appeared, some accident had happened to
each, which prevented his attendance, and Mr. Stennett
was released.* Rev. Joseph Stennett, his son, was born at Abington in
1663, and was converted in early life. In 1690 he became
pastor of the Sabbatarian Baptist church meeting in Pin
ner's Hall, but preached on Sunday for other Baptist churches.
Here he remained pastor until his death, July 11, 1 713. He
was well trained in the modern and ancient languages as well
as in philosophy and science. He was a faithful pastor and
a good preacher, and had extensive influence, not only among
Baptists, but araong all who respected learning and character.
He was generally chosen by his brethren, when they ap
proached the government, to address the throne. The
address of the Baptists, written by him, to William III., on
the defeat of the "Assassination Plot," was widely com
mended ; and a copy of his sermon upon the victory at
Blenheim, in 1704, was presented by sorae noble person,
without his knowledge, to Queen Anne, who sent hira a gift
as a token of her appreciation.
He wrote many hymns which, with his "Songs of Solo
mon," obtained for him a high reputation as a poet, and
secured him the commendation of poet laureate, Mr. Tate.
One of the last acts of his life was to preach the funeral
sermon of his intimate friend, theRev. John Piggott, one of
* Ivimey, II. 71.

Men of Might. 185
the leading rainisters of London, and of his denomination.
Mr. Stennett died, July nth, 1713, aged 49. There were
other Baptist hymn-writers of note — Miss Anne Steele, and
Dr. Beddorae, author of "Did Christ o'er sinners weep,"
were among the number.
Rev. Dr. Joseph Stennett was born in London, March 6,
1692. His early education was carefully bestowed. He
was converted and baptized at the age of fifteen, and at
twenty-two comraenced his ministry His father died when
he was twenty-one, and he labored with churches out of
London until his forty fifth year, when he becarae pastor of
Little Wild'Street Regular Baptist church. He was a raan
of fine powers of mind and graces of heart, and was one of
the most eloquent preachers of London. He was author of
several works and was made doctor of divinity by the Uni
versity of Edinburgh on the recommendation of His Royal
Highness, the Duke of Cumberland. His latter days were
passed away in great suff'ering, during which he continued
cheerful and serene, scarcely without an interruption. He
died, February 7, 1758, aged 66. Two of his sons were
ministers, Joseph and Samuel ; the latter succeeded his
father in the pastoral office, after having first assisted hira,
having served in all, forty-seven years.
Rev. Dr. Sarauel Stennett was, probably, the most illus-
tricus member of this noble family. He, too, was converted
and baptized when young. He was born at Exeter, in 1727.
He was one of the brightest ornaments of the Baptist
denomination, a faithful shepherd of the flock of Christ, and
a man whose public and private life was exemplary in every
respect. His extensive learning secured for him the doctorate
from "King's College and University of Aberdeen," in 1763.
The celebrated philanthropist, John Howard, was a member

w.

issj^l/^

-'Ml

NINGPO, ClilNA, BAPridT PREACHERS.

See page 367.

Men of Might. 187
of his church, and corresponded with hira. Many of our
best hymns were composed by him. He died, August 24th,
1795, 68 years of age. A uniform edition of Dr. Samuel
Stennett's works has been published in London, with all his
writings on baptism omitted. This is not the only instance of
the kind, where the truth held by Baptists has been sup
pressed. It shows the need — now supplied — of a Baptist
publication society. Our principles are important because
scriptural, and needed by the world,
Thoraas Hollis was one of a remarkable family of Bap
tists. John Hollis, his brother, and their father were men of
great liberality towards educational, religious, and benevo
lent objects, being among the largest givers of their day. He
was an eminently successful raerchant of London, charitable
and benevolent. He presented Harvard University, Cara-
bridge, Massachusetts, with a valuble set of mathematical and
philosophical apparatus, and made at various times valuable
presents of books to the library. Besides, he endowed two
professorships, one of divinity, and the other of raathe-
raatics ; and ten scholarships, four of thera to be Baptists.
Up to 1727, his benefactions to the college araounted to
about ^30,000, which was the largest sum received by the
college frora any one person up to that tirae. One of the build
ings is naraed "Hollis HaU." As he was a Calvinist he re
quired the professor of divinity to be "of sound or orthodox
principles," but he did not restrict it to Baptists. Yet for
years, no Baptist, nor any other "orthodox" Christian,
either had the chair, or was even a trustee to control it. On
the board of trustees the orthodox or evangelical merabers
were allowed to die out, and Unitarians were elected by the
rest to fill their places. Harvard has not altogether forgot
ten its noble benefactor. In the beautiful dining-room of
Memorial Hall are two portraits of Thomas Hollis, one of

188 The Story of the Baptists.
life-size placed in a conspicuous place. He is thus honored
among the great, but his denominational descendants have
long since been denied any manageraent in the affairs of the
College. Thoraas Hollis, the father, was a meraber of Pinner's
Hall, London, for 60 years. He lived in a frugal manner in
order to be able to give more to the Lord's cause. The father
died, September, 1718 ; and theson was baptized at 20, in
1680, and died, January, 1730, aged 72, greatly lamented
both in England and America. There were other merabers
of this rich and liberal family, but these are most prominent.
With the Revolution of 1688 the storm of persecution,
for the most part, passed away. The clouds had parted and
broken, and the sun was at length perraitted to shine upon
our Baptist fathers. The sea was calm and the way plain be
fore them. Exhaustion, however, followed the exciteraent
of oppression. Persecution, that had perraitted the life and
religious enterprise of the churches only at the expense of
great exertion, and ceaseless vigilance, now ceased. Its heavy
hand, that had been a sort of stimulus to Christian activity,
withdrawn, left the churches lo relapse. Much of the marvel
ous courage that had been displayed, disappeared, and the
strength that had enabled them to endure, was suddenly lost
when liberty was granted them to labor.* While the ministers
engaged in endless and dry theological controversies from
the pulpit, the people sat sleeping in the pews. All was
inactivity. Rev. John Ryland estimated the number of mem
bers in the Baptist churches of England and Wales, in 1753,
at nearly 5000. They were far more numerous sixty-five
years before. The years of prosperity were not improved for
the extension of the Redeeraer's kingdora.
* Semple says that it was the same in Virginia.

Men of Might. 189
Dr. Cramp, following other historians, ascribes this
decline, in part, to the preaching and writing of Rev. John •
Brine and Dr. Gill, who, for nearly half a century, were the
chief raen in the denomination. They gave, it is said, undue
prominence to the doctrines of the Scriptures concerning
the divine purposes, which led to the neglect of practical
godliness, on the part of others. "It is certain," says Dr.
Cramp, " that these erainent men and all their followers went
far astray from the course marked out by Christ and his
apostles. They were satisfied with stating men's danger,
and assuring thera that they were on the high road to perdi
tion. But they did not call upon thera 'to repent and believe
the gospel.' They did not entreat them ' to be reconciled
unto God.' They did not warn 'every man and teach every
raan in all wisdom.' The churches could not, and did not,
under their instruction engage in efforts for the conversion
of souls. They were so afraid of intruding on God's work
that they neglected to do what he had comraanded them.
They seemed to have supposed that preservation was all they
should aira at ; they had not heart enough to seek for exten
sion. No wonder that the cause declined."*
But Spurgeon bears a very diff'erent testimony con
cerning John Gill. He says : " The system of theology
with which many identify his name has chilled raany
churches to their very soul, for it has led them to omit the
free invitations of the gospel, and to deny that it is the duty
of sinners to believe in Jesus : but for this Dr. Gill must not
be altogether responsible, for a candid reader of his com-
raentary will soon perceive in it expressions altogether out
of accord with such a narrow system ; and it is well known
that when he was dealing with practical godliness he was so
* Cramp's Baptist History, p. 499.

190 The Story of the Baptists.
bold in his utterances that the devotees of Hyper-Calvinism
-could not endure him. 'Well, Sir,' said one of these 'if
I had not been told that it was the great Dr. Gill who
preached, I should have said I had heard an Arminian.' "f
John Skepp was a self-taught man, and pastor ofa
Baptist church in London. Hedied in 1721. In 1730 he
was followed in the pastorate by John Brine, who continued
in that relation for thirty-five years. The church was in
Paul's Alley, Cripplegate. Though, like his predecessor, he
refused to address the invitation of the gospel to the uncon
verted, "because that would be interfering with God's
work ;" yet his last hours testify to his true piety. It was then
that he ordered these, his dying sentiments to be put upon
his tombstone in Bunhill Fields where they are to-day: "I
think I am of sinners the chief, of saints the least : I know
that I am nothing; but, by the grace of God, I am what I am."
John Gill, D. D. was the great contemporary and fellow-
laborer of John Brine, and may be ranked as " the most
learned man, in some respects, that has appeared in our
denomination." He was born, November 23, 1697, at Ket
tering, Northamptonshire, where Andrew Fuller afterwards
became pastor. Before he was 11 years old, he made rapid
advance in Latin and Greek, at school. He was taken from
school, however, on account of the bigotry of the teacher,
who insisted upon the attendance of the scholars upon
prayers at the parish church on week days. He then tried to
get admission into a serainary for the ministry, but was
refused because too young. But, brave and determined as
he was, though young he spent part of his tirae with his
father in his business — the woolen trade, and part in study.
Even before this he resorted so frequently to the booksellers
for the purpose of reading, that it becarae proverbial to say
t The Metropolitan Tabernacle, &c., page ^7.

192 The Story of the Baptists.
that a thing was as certain as that John Gill was in the
bookseller's shop. John, however, was not to be laughed
out of anything. He pursued his studies with such ardor,
that, before he was nineteen, he had read the principal Greek
and Latin classics ; had gone through a course of logic,
rhetoric, natural and moral philosophy, and acquired a con
siderable knowledge of the Hebrew tongue. Religion was
dearer to him, however, than learning. " His learning and
his labors were exceeded only by the invariable sanctity of
his life and conversation."
It was in 1716 that he joined the Baptist church of his
native place, upon the profession of his faith in Christ, and
by baptism. The church called him at once to the rainistry,
and, after studying witha minister, he in 1720, became pastor
of the church near London, of which Mr. Keach had been
pastor, and whose son-in-law, Mr. Benjamin Stinton, his
successor, had just died. Here he was very successful in
gathering a congregation, and in saving many souls.
He was only 23 years of age, but "he now applied him
self with intense ardor to Oriental literature, and, having
formed the acquaintance of a very learned Jewish Rabbi, he
read the Targums, the Talmud, and every book of rabbinical
lore which he could procure." " In this line he has none to
excel him in the annals of literature. His great learning
induced the Ministry of Aberdeen, unsolicited, to make him
doctor of divinity. His commentary on the Bible in nine large
folio volumes, which was originally given to his people in
expository serraons frora the pulpit, is a very valuable and
learned work. At the close of this Herculean labor, he was
not satisfied to rest, but wrote his ' Body of Divinity,' which
contained his thoughts upon practical and doctrinal di
vinity. This he also first preached. He was the author of

Men of Might. 193
several other learned works." Great student as he was, he
labored in his study to within two weeks of his death, which
took place, Oct. 14, 1771, in the 73rd year of his age, and
the 51st of his pastorate.
There are two of his valuable utterances which are
especially worthy of mention as showing his good principle
and piety. In 1730 he was to deliver one of nine lectures,
delivered once a week, meant to correct certain infidel and
erroneous sentiments then beginning to prevail. Dr. Taylor,
one of the lecturers, spoke in severe terms of Calvinistic
doctrines. Dr. Gill began a controversy with him, when
sorae of Dr. Taylor's friends told Dr. Gill that he would
lose the esteem and subscriptions of some wealthy persons if
he did not desist. Dr. Gill replied ; " Don't tell me of los
ing; I value nothing in comparison with gospel truths. I am
not afraid to be poor.' "
A short time before he died, he siid ; '• I depend wholly
and alone upon the free, sovereign, eternal, unchangeable
love of God, the firm and everlasting covenant of grace, and
my interest in the Persons of the Trinity for my whole salva
tion, and not upon any righteousness of my own, nor on
anything in me, nor done by me under the influence of the
Holy Spirit. Not upon any services of mine, which I have
assisted to perform for the good of the church, do I depend,
but upon my interests in the Persons of the Trinity, the free
grace of God, and the blessings of grace streaming to rae
through the blood and righteousness of Christ, as the ground
of my hope. These are no new things to me, but what I
have been long acquainted with, — what I can live and die by."*
It is asserted, as we have seen, that during the more than
fifty years that these good raen swayed the Baptist denomina-
* Ivimey, III. p. 438.

194 The Story of the Baptists
tion, that there was a great decline, which all the influence of
their learning and piety could not arrest; and that "it
remained for other men to arouse the denomination from
slumber, and to lead them to victory." " It was mainly," it
is said, " by the influence and preaching of Whitefield, that
the condition of aff'airs was changed, and that men were
raised up to lead the churches in work for Christ." Of some
of these men, to whom this honor is accorded, we propose to
speak. Among them were the Halls — father and son.
Rev. Robert Hall, the father, is best known through his
illustrious son — Rev. Robert Hall, A. M. The son was the
raost reraarkable raan of his age for learning, eloquence, and
piety. He was one of those who, with his father, took part
in reviving the slurabering raissionary spirit araong the Bap
tists of England. He was born May 2, 1764. His raother
was distinguished for great coraraon sense and piety. While
an infant he was very delicate and feeble, and was not ex
pected to reach raaturity. He could neither walk nor talk
till he was two years old. "His nurse taught hira his alpha
bet from the gravestones in a burial ground." Afterwards
he resorted, after school hours, to this sarae graveyard with
his book, where for hours he reclined upon the grass. It is
thought that he here contracted the dreadful disease and pain
in the back from which he suffered so intensely during his
whole life. None endured more than he of physical suffer
ing, and "he was a fine exaraple of the triuraph of the
higher powers of mind, exalted by religion, over the infirmi
ties of the body."
He is said to have combined "the eloquence of an ora
tor, the fancy of a poet, the acuteness of a schoolman, the pro
foundness of a philosopher, and the piety of a saint." Dugal
Stewart says of him : "Whosoever wished to see the English

Men of Might. 195
language in its purity raust read the writings of Robert Hall.
He corabines the beauties of Johnson, Addison, and Burke,
without their iraperfections." His intellect early developed
its extraordinary vigor. When only nine years of age, he
read and re-read with great interest Butler's Analogy, and
Edwards on the 'Will, two books that are seldora found in
the hands of one so young. At eleven, his teacher confessed
that his pupil had gone beyond hira; and his piety, even at
this early age, was so manifest, that his delighted father
thought of him for the sacred office of the rainistry.
In 1778, he entered Bristol College to study theology,
and in two years finished his course, and was ordained to the
gospel rainistry, at i6 years of age. At King's College, which
he next entered, he forraed his life-long acquaintance and
friendship with Sir Jaraes Mackintosh, who said that he be
carae "fascinated with his brilliancy and acuraen, in love with
his cordiality and ardor, and awe-struck by the transparency
of his conduct and the purity of his principles. He became
assistant pastor at Broadmead and tutor in Bristol Academy
in 1785, and pastor at Carabridge in 1790. "His labors were
not only greatly admired, but blessed to the revival of evan
gelical piety, and a large increase of the church and congre
gation." He became pastor at Leicester, in 1807. Where-
ever he went vast congregations attended upon his words,
and of all classes of society and of raind.
He succeeded Dr. Ryland at Broadmead in 1826, and
died with the flock, with which he spent the first year of his
rainistry, in 1831. His death was truly sublirae and triumph
ant. He said : "I am in God's hands, and I rejoice that I
am. I have not one anxious thought, either for life or death.
I think I would rather go than stay ; for I have seen enough
of the world and have an humble hope. My sufferings are

196 The Story of the Baptists.
great, but what are ray suff'erings to the suff'erings of Christ.
God has been very merciful to me. Come, Lord Jesus, corae"
— he could utter no raore. His daughter supplied the rest
— "Quickly," and he gave her an assenting smile and died.

COLISEUM PLACE BAPTIST CHURCH, NEW ORLEANS, LA.
See page 266.

COLBY UNIVERSITY, WATERVILLE, MAINE.

See 1

CHAPTER XVIII
The New World.
E will now leave England, and crossing the Atlantic,
follow the trail of Baptist history in the new
world. Among those who left their homes in the
old world and became the first settlers of America,
there were Baptists. Others sprang up, as they have
ever done, where Baptists were unknown before, led by the
pure word of God and the teaching of the Holy Spirit to em
brace the simple doctrines of the gospel. Thus it was that
Roger Williams and a number of his friends becarae Baptists.
There is sorae uncertainty as to which was the first Bap
tist church established in Araerica. There are two churches in
the little state of Rhode Island each of which claims that
honor, the first church of Providence and the first church of
Newport. As near as can be ascertained the former was con
stituted in 1639, and the latter in 1644. Others however
state that the Baptist church at Tiverton is the oldest, dating
back to the year 1607. The first in Massachusetts was the
little Welsh Baptist church at Swansea formed in 1663.
In the year 1602 a company of dissenters, persecuted by
the Church of England, fled from their homes and sought
refuge in Arasterdara, and afterward in Leyden, Having ob-

The New World. 199
tained permission to emigrate to the new world they set
sail in the Mayflower from Plymouth, England, and after a
tedious and dangerous voyage, these Pilgrim Fathers landed,
December, 1620, at Plymouth, Massachusetts.
The Baptists were probably among the early settlers of
New England. Cotton Mather, an early writer, calls thera
" Godly Anabaptists," and says, — "Sorae few of these peo
ple have been araong the planters of New England frora the
beginning and have been welcorae to the communion of our
churches which they enjoyed, reserving their particular
opinions unto themselves.
Dr. David Weston says ; "Baptist principles are dis
coverable in New England from the very earliest colonial
settlements. The Puritans of Plyraouth had mingled with
the Dutch Baptists during the ten years of their sojourn in
Holland, and some of thera seem to have brought over
Baptist tendencies even in the Mayflower. Dutch Baptists
had emigrated to England and extended their principles
there; and from time to tirae a persecuted Baptist in
England sought refuge in America, and planted here
brought forth fruit after his kind. But as every off-shoot of
these principles here, was so speedily and vigorously beaten
down by persecution, and especially as, after the banishment
of Roger Williams, there was an asylum a few miles distant,
just over Narraganset bay, where every persecuted man
could find liberty of conscience. Baptist principles made
little progress in New England colonies, except in Rhode
Island for the first one hundred and twenty years."
It is strange that those who crossed the ocean to find
liberty of conscience for themselves, should deny it toothers.
Fiom the very first all dissent or heresy was forbidden. It
was unlawful and punishable as a crime to neglect or oppose

200 The Story of the Baptists.
the existing, or standing church ; or to set up worship in
opposition to it ; to refuse to be taxed for the support of its
rainistry ; to oppose its faith ; or, to build houses of worship
for dissenting churches. Especially were Baptists the
objects of persecution because they opposed infant baptism,
an unregenerate church raerabership, and the union of
church and state. Fines imprisonment and banishment
were the penalties imposed there for holding Baptist senti
ments. A law was passed by the General Court, Noveraber 13,
1644 banishing those who " refused to countenance infant
baptisra and the use of secular force in religious things."* "A
like raethod of treating the Baptists in courts, from pulpits
and from the press has been handed down by tradition ever
since," writes Isaac Backus in 1777 f Nevertheless Win
throp says, "Anabaptists increased and spread." J Many
such laws were passed and rauch suff'ering was endured by
the Baptists under them.
Roger Williams was driven from the colony of Massa
chusetts because of his Baptist principles, and became the
founder of the state of Rhode Island. He was born in 1599,
in Wales. The Baptists of America are indebted to Welsh -
men for laying the foundation of their denomination, td a
large extent, in North and South Carolina, New York, and
"Virginia, and they were the first to found a Baptist church
in Rhode Island, New Jersey, Pennsylvania, Massachusetts,
and Delaware ; and Wales has continued to this day to fur
nish new material for our churches, while some of our
ablest and raost prominent rainisters are frora that country.
In early life Mr. Williaras enjoyed the patronage of Sir
Edward Coke, the celebrated English lawyer. Educated at
'^Backus History of the Baptists, Newton, I. 127.
i Vol. I. page 127.
I Backus 1. page 126.

The New World. 201
Oxford, he became a rainister of the Church of England,
preferring the ministry to the law. He left England because
he could not conscientiously conform to some parts of the
doctrine and worship of the established church. He came
to America about the year 1630, and was soon afterward
called to preach at Salera where he became assistant pastor.
While in Boston he had refused communion with the church
there, and had declined to take the oath of a free-man.
These facts awakened opposition and he was obliged to leave
Salem. He went to Plymouth, where he was pastor for two
years, when he was re-called to Salem. But ere long, he was
accused of preaching against the assumption of power in
religious affairs by the civil magistrate, and besides, was
charged with holding other views tending to anabaptism.
He was tried by the court and sentenced to be banished.
By order of the court he was to depart out of the colony
within six days, because he had " broached and divulged
divers new and dangerous opinions against the authority of
the magistrates, as also, writ letters of defamation, both of
the magistrates and churches here."
Mr. Williaras did not go as he was ordered, so the
Boston authorities sent for hira. When he sent an excuse,
an officer was ordered to arrest him and put him on board of
a ship bound for England. But when the officer reached
Salem, Mr. Williams had left the place three days before, and
had gone, no one knew where. He had fled from the cruel
ties of his Christian brethren, to find refuge and hospitality
among the savages of the forest. It was in the midst of a
New England winter, January, 1635, when this apostle of
liberty left his home and plunged into the depths of the
gloomy forest. For fourteen weeks he wandered " in winter
snow," which, says he, "I feel yet; * * not knowing
what bread or bed did raean." He went first to Rehoboth,

202 The Story of the Baptists.
fifty railes south of Salem. Here he was joined by his family
and some friends. His suff'erings during those fourteen
weeks of exile in the wilds of the forest, had been very great.
But he had not yet found a resting place. The authorities
advised him to cross the river and go beyond the bounds of
the colony. So, leaving the huts which they had built, he
and his little corapany embarked in a little boat and started
bn a voyage of discovery, to seek a new home and a place
where they raight plant the standard of soul-liberty. On
their way they were hailed by a corapany of Indians on the
shore, with the friendly interrogation, "What cheer?" a com
mon English phrase, which the Indians had learned from the
colonists. Tradition reports that Roger Williaras landed
near a spring which is pointed out at this day. Here the
settlement of Rhode Island began.
"Oh, call it holy ground.
'*The soil where first they trod!
** They have left unstained what there they found —
" Freedom to worship God "
In grateful acknowledgraent of the divine hand that had
guided and preserved him, Mr. Williams gave to the new set
tlement the name of Providence. The governraent which
he established was based upon the principle of perfect
religious liberty. It required obedience to the civil raagistrate
only in civil things. A man's religion was held to be a mat
ter for which he is responsible only to God, and with which
civil governraents have no right to interfere. All such
interference is an infringeraent of the most sacred rights of
men. Freedora in matters of religion is not simply a privilege,
but a right belonging to all men alike, whatever their forms
of religion may be, whether Christian, Mahometan, Jew or
Pagan. These were the views held by Mr. Williams, and
incorporated into the government of Rhode Island. Hence
the religious freedom which he established was not toleration,
but liberty in its largest, fullest, freest sense.

L,,.| .Ti'r ".R ,

FIRbT BAPTIST CHURCH, BALTIMORE. iMD.

See page 258.

204 The Story of the Baptists.
The religious freedora of Rhode Island, differs as widely
from the liberty allowed in Maryland by Lord Baltimore, a?
right differs from privilege. The one was freedom, the other
was toleration. Rhode Island gave to all men freedom ol
worship as a right, with which the state has no business to
interfere. Maryland gave her citizens freedora of worship
as a privilege, which the state had a right to grant or with
hold, and actually reserved the right to interfere in certain
cases, as for instance, if a man denied the doctrine of the
Trinity, oi spoke against the Virgin Mary he was subject to
the penalty of the law.
Dr. David Weston says; "When colonists settled Amer
ica, they brought with them across the Atlantic, the system
of legislation for consciences. Massachusetts and Connecticut
fined, iraprisoned, whipped, banished or even put to death
those who opposed the established orthodoxy. Catholic
Maryland, fined, whipped or banished all who uttered
reproajehful words against the "Virgin Mary and put to death
a denier of the Trinity. "Virginia had her nine pound to
bacco tax for the support of Episcopacy. When Roger
Williaras, banished from Massachusetts because he was a
Baptist, founded a settlement in Rhode Island, then for the
first time in the history of the world, there was a civil gov
ernment which claimed no jurisdiction in religion. The
great principle of religious freedom was first practically
applied by Roger Williams." Bancroft, in speaking of
Roger Williams, says; " He was the first person in modern
Christendom to assert the doctrine of liberty of conscience
in religion. When Germany was the battle-field for all
Europe, of implacable wars of religion, it becarae his glory
to found a State and to stamp himself upon its rising institu
tions, in characters so deep, that their impress has remained

The New World. 205
to the present day and can never be erased without the total
destruction of his work."
Although Mr. Williaras had embraced Baptist sentiments
pretty fully before his banishment, yet he was not baptized
until after his settlement in Rhode Island. Along with hira
there were twelve persons who becarae Baptists, with no
guide but the New Testament. They knew of no Baptist
minister whose services they could procure, and hence they
selected one of their number, Ezekiel Holliman, to baptize
Mr. Williams who then administered the ordinance to the
others. It was strange and somewhat irregular, but, no doubt,
justifiable under the circurastances. And yet no one would
think il right to resort to such an expedient, when the ordi
nance could be received from an ordained minister who had
hiraself been baptized. These twelve persons formed thera
selves, in March 1639, into a church with Roger Williaras as
their pastor. This was the First Baptist church of Providence
and the first in America. Mr. Williams afterwards left the
society, but the church then organized continues to this
day. Roger Williaras once saved the colonies from being
destroyed by the Indians. Mr. Backus says: "As God
overruled the cruel selling of Joseph to the heathen, as a
means of saving the lives of many people ; so the banishing
of Roger Williams made hira the chief instruraent of saving
all the English in New England frora destruction." He had
gained, by his kindness and wisdom, the friendship of the
Indians and when a plot was formed araong several tribes for
the destruction of the colonies, Mr. Williaras discovered
it and gave the warning to the English, and at the sarae tirae
used his influence with the Indians to turn them from their

206 The Story of the Baptists.
purpose. It is said that on one occasion he went out with
his staff in hand, to raeet the Indians in order to plead with
thera. "Brother Williaras," said an Indian chief to hira;
" you are a good man, and you have been kind to us many
years. Not a hair of your head shall be touched."
The colony of Massachusetts continued to persecute the
Baptists with greater severity, and large numbers suffered
from fines, iraprisonment, whipping or banishraent. One of
the raost reraarkable cases was that of Obadiah Holmes, who
went with iwo other Baptists from Rhode Island to visit, in
1 65 1, an aged brother at Lynn, who had been whipped for
being a Baptist. While holding religious services at this
brother's house on the Sabbath, they were arrested and fined
and iraprisoned. The others were in a short tirae released,
but Mr. Holraes was retained to be raore severely punished as
a public exaraple. He was sentenced to be whipped in
Boston in Septeraber 1651, and so barbarously was the sen
tence executed that for days and weeks he " could take no
rest but as he lay upon his knees and elbows, not being able
to suff'er any part of his body to touch the bed whereon he
lay." The sentence pronounced upon him, contains these
words ; — " You did take upon you to preach and baptize;
that you did baptize such as were baptized before, and
thereby did necessarily deny the baptism before adrainistered
to be baptism ; and did also deny the lawfulness of baptiz
ing infants." As he was led to the place of punishment he said to the
crowds of people who were asserabled to witness the scene ;
" That which I ara to suff'er for, is the word of God and the
testiraony of Jesus Christ." In his own account of the
affair, he says; " As the raan began to lay the strokes upon ray

.1 ^ "• ¦

'Fifrr:

r^K^4.<^,, ?^

SOUTH JERSEY INSTITUTE, BRIDGETON, N. J,

See page 377.

208 The Story of the Baptists.
back, I said to the people, 'Though my flesh should fail, and
my spirit should fail, yet God would not fail-' So it pleased
the Lord to come in and to fill my heart and tongue as a vessel
full, and with audible voice I spoke forth, praying the Lord
not to lay this sin to their charge ; and telling the people that
now I found he did not fail me and therefore, now I should
trust him forevei", who failed rae -not. For in truth, as tne
strokes fell upon rae, I had such a spiritual raanifestation of
God's presence, as I never had before, and the outward pain
was so reraoved frora rae that I could well bear it, yea, and
in a raanner, felt it not, although it was grievous, as the
spectators said, the man striking with all his strength, spit
ting upon his hand three times, with a three-corded whip,
giving me there with thirty strokes. When he had loosed me
from the post, having joyousness in ray countenance as the
spectators observed, I told the raagistrates ; you have struck
me 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." Many were touched with syrapathy for the noble sufferer,
and the Baptist cause was greatly strengthened by the very
raeans that were used to crush it. As Mr. Holmes says ;
" My bonds and iraprisonraent have been no hindrance to
the gospel ; for before ray return some submitted to the Lord
and were baptized, and divers were put upon the way of in
quiry." Mr. Holmes was again about to be arrested when, making
his escape by night he returned to his home in Rhode Island.
The next day after his departure, a constable came to search
the house where he had lodged. Thus, probably, he was saved
the pain, and Boston the disgrace, of a second whipping.
One of the raost sharaeful cases of persecution for con
science' sake was that of Henry Dunster, patron and presi-

The New World. 209
dent of Harvard University and one of the greatest masters
of the Oriental languages. Quincy says: "Dunster's useful
ness, however, was deemed to be at an end and his service no
longer desirable in consequence of his falling, in 1653, as
Cotton Mather expressed it, 'into the briers of anti-pedobap-
tism', and of his having borne 'public testimony in the
church at Cambridge against the adrainistration of baptism
to any infant whatsoever.' * * Indicted by the grand jury
for disturbing the ordinance of infant baptism in the Cam
bridge church, sentenced to a public admonition and laid
under bands for good behavior, Dunster's martyrdora was
consumraated, being compelled, in October, 1664, to resign
his office of president. * * He found the seminary a school,
it rose under his auspices to a college. No man ever ques
tioned his talents, learning, exemplary fidelity and useful
ness. "
The evil fruits of the union of state and church, and
of infant baptism soon began to appear in New England.
Inasmuch as church membership was a condition of citizen
ship, unconverted men soon filled the churches. As early as
1657, conversion ceased to be demanded as a pre-requisite to
church raerabership. An effort was made to shield the table
of the Lord, by the adoption of the Half Way Covenant,
which admitted those who had been baptized and whose lives
were not scandalous to all the privileges of church member
ship, except coming to the Lord's Supper. But there were
those who could not see why those baptized in infancy should
be kept from the Lord's table, since they were recognized as
raembers af the church. In 1696, a church was forraed in
Hartford, and in 1699, another in Boston, "upon the express
principle that baptisra, alone, without evidence of conversion
t History of Harvard : Vol. i p. 15-18, as quoted by Dr. Weston in Backus, i. p. 22.

210 The Story of the Baptists.
should admit to full communion. ' ' Other churches followed
and soon few were left to advocate a regenerate member
ship, except the Baptists. Hence the pulpits, recruited from
the pews, came to be filled with unconverted rainisters, and
"the New England churches presented the sad anoraaly of a
corapany oidead men,listening to a dead go-s^^X, preached by
a dead rainister."
There were some few exceptions to the rule. The illus
trious Jonathan Edwards was one who contended for a change
of heart in pulpit and in pew. For this, however, his church at
Northampton by the advice of an ecclesiastical council, dis
raissed hira frora the pastorate. Owing to the seeraing hope
less degeneracy of the tiraes many withdrew and formed
churches called Separate churches. Such a condition of
things could not continue long. God poured out his Spirit
and a great revival spread throughout the country under the
preaching of Jonathan Edwards and George Whitefield, and
many ministers and people were converted. More "New-
Light" or "Separate" churches were formed, composed of
those who professed a change of heart, and with these union
churches many holding Baptist sentiments united. It was
not, long however, before these found out that a Pedobaptist
church was no horae for Baptists, and they withdrew and
formed Baptist churches. This moveraent "began about the
year 1 750, and by 1760 was rapidly working. For the next
twenty years, an average of two Baptist churches a year was
forraed, largely by this process, in Massachusetts alone." But
what became of the churches that had departed from the
faith ?
The followmg statement is made by Dr. Weston : "In
fant baptism araong Congregationalists, with its Half-Way
Covenant, paved the way for Unitarianism of to-day. 'The

The New World. 211
Congregational churches of Massachusetts', says Uhden,
'awoke from their stupor, and lo I Harvard College and their
strongholds had become Unitarian.' But one church in
Boston remained Orthodox, and its pastor was a Semi -Arian,
and its evangelical element was too small to sustain a prayer-
meeting. Some of its merabers were quickened at a Baptist
revival ; they set up again their neglected prayer-meeting,
and invited Baptists to come in and aid them, and they came.
Thus 'a renovating movement commenced, that has been the
origin of all the Orthodox Congregational churches with
which the city of the Pilgrims is now blessed. When infant
baptism had put out the fires on its own'altars with the ex
ception of one solitary shrine, and had caused it even to burn
dim and low, the flame was kindled again frora altars which
its unscriptural rite had never been suffered to profane.' "
Baptist principles have preserved the churches of this
country, from the lifeless formalism which prevails generally
wherever infant baptism has been allowed to work out its
legitimate results, without the restraint of Baptist teaching
and example. The diff'erence between the Baptist and
Pedobaptist practice in this matter is clearly stated by the
learned and pious Pascal, who says ; " In the infancy of the
Christian church, we see no Christians but those who were
thoroughly instructed in all matters necessary to salvation.
Then, no one was admitted into the church but after a most
rigid examination ; now, every one is admitted before he is
capable of being examined. Forraerly, it was necessary fo
come out from the world, in order to be received into the
church; whilst in these days, we enter the church almost at
the same time that we enter the world. The distinction is
alraost entirely lost ; the church of the saints is all defiled
with the interraingling of the wicked, and her children are
they who carry into her very heart, her deadliest foes."
Speaking ofthe great awakening, Dr. D. Weston says :

RICHARD FURMAN, D. D.

See page 335.

The New World. 213
" Trace back the record of church history to the early
centuries, and it will be invariably found that every time of
quickening and reformation, has produced Baptists. Brought
out of dead formality and actuated by living piety, men
have naturally cast off the mere form of infant baptisra, and
have substituted for it the original rite of believer's baptisra,
by which the regenerate and loving heart expresses its
loyalty to Christ. The Donatists, reformers ofthe fourth
century, when infant baptisra was a recent innovation not
yet universally accepted, were Baptists. The Albigenses,
reforraers of the seventh century, so far as history enables us
to decide, were Baptists;' and so were the Waldenses and
Petrobrussians, reformers of the eleventh and twelfth
centuries, who kept the light of pure Christianity burning
when everywhere else in the world it was quenched in the
slough of Roraish corruption. The Arnoldists and Hussites,
reformers before Luther, and who prepared the way for him,
were Baptists. Wickliffe of England whora historians have
agreed to call • the morning star of the Reformation,' was
a Baptist. The views of these reformers were not always
definitely stated, or perhaps definitely settled in their own
minds ; but they all held substantially the doctrines which
are now the peculiar tenets of Baptists. The Great Refor
mation of the sixteenth century could never have occured if
it had not been heralded by Baptists. It was the sarae in
the Great Awakening."*
•Baptists and the National Centenary, p. 13.

CHAPTER XIX.
The "Virginia Baptists.
'HE Baptists of the Old Dorainion deserve special
raention. During the first century of the colony,
which was settled in 1607, the Baptists are not
mentioned by name, but Morgan Edwards speaks
of Baptists in North Carolina as early as 1695,
who had gone there frora "Virginia to escape intolerant laws.
Prof. J. C, Long, D. D., LL. D., of Crozer Theological
Serainary, an erainent authority, says, that it is almost certain
that there were no Baptist organizations in 'Virginia, as early
as 1695; though there may have been individual Baptists;
and that the laws were so stringently enforced in reference
to conventicles, that had there been Baptist churches, we
would have heard something about thera.
Virginia was settled by cavaliers frora England, who
were loyalists devoted to their king ; and churchraen wedded
to the Episcopal Church. By their charter the Episcopal was
the established religion of the colony. Departure from the
church was treason against the state. Hence a struggle for
liberty, civil and religious, was to be expected.
In 1 6 II, Governor Dale ordered every man to come to
the minister to be questioned as to his relTgious belief. The

The Virginia Baptists. 215
penalty for the first refusal was whipping ; for the second, a
double flogging, and a confession of the the fault on Sabbath
day before the congregation ; and for the third offense,
whipping daily until pardon was asked and the law complied
with. As early as 1643, a law was enacted, " to preserve purity
of doctrine," forbidding any one to teach, or preach publicly
or privately, who. was not a rainister ofthe Episcopal Church,
and did not conforra to its mode of worship. It was first
banishment, and in 1661, iraprisonment for nonconformity.
In 1673, a house of worship was coraraanded to be
erected on every plantation, and the service to be Episcopal.
Every body was required to attend church, or be heavily
fined, and no one could sell his tobacco till his tax for the
support of the Episcopal minister was paid.
Geo. B. Taylor, D. D., says; "Such laws prevailed from
the settlement of Virginia, 1607, to the Revolution, 1775,
except during the Protectorate. For this entire period, as
Hening says ; ' The religion of the Church was the religion
of the ruling party in the State, and none other was tolerated.'
These laws were vigorously enforced."*
Dr. Taylor also says : " Specially the severe laws against
those refusing to practice infant baptism,, prove the existence
of some who rejected that rite. The Quakers have been re
ferred to ; but they were never numerous in Virginia. The
preamble to one of the acts, punishing those rejecting infant
baptism, declared there were many, not merely neglecting (as
careless persons might have done,) but refusing to have their
children baptized. Moreover, such persons are further de
scribed as acting out of their averseness to the established
religion, etc."t
*tVirginia Baptists.

J. B. JETER. D. D.

See page 380.

The Virginia Baptists. 217
Rev. R. B. Semple says that there were three sources
from which the Baptists of Virginia came; from England,
Maryland, and New England. " The first were emigrants from
England, who about the year 1714, settled in the southeast
parts of the state," and formed, at that time, the first church
organized in the state at Burleigh, Isle of Wight county.f
The church still exists under the name of Mill Swamp. They
were Arminian in doctrine, but finally became Regular Baptists.
They appealed for a minister to their brethren in England,
who ordained and sent them Robert Nordin, who reraained
their pastor till his death in 1725. Dr. J. C. Long remarks,
that the inference to be drawn frora the action ofthe Burleigh
church in sending to England for a pastor is, that there were
no ordained Baptist ministers in Virginia, or even in North
Carolina at that time.
The Kehukee Association was formed in 1765, and the
Portsmouth in May, 1791. The second company of Baptists
of whom Semple speaks came into Virginia from Maryland, and
from them arose what were then known as the Regular Baptists,
in contradistinction to the Separates. These were not so
numerous as the Separates, but were a large and respectable
body of people. Edward Hays and Thomas Yates, members of
Sater's Baptist church in Maryland, came with a company and
settled in Berkley county in 1 743. They were soon followed
by their minister Henry Loveall who preached to the people
and baptized fifteen persons. The church was re-organized
in 1751, by some ministers of the Philadelphia Association,
with which body the church then united. Samuel Heton and
John Garrard were successively pastors of the church.
While their brethren in other parts of the state were
contending with hostile whites, they were defending them
selves against savages. The country was then thinly inhabited
t History Virginia Baptists, p. 344.

218 The Story of the Baptists.
and subject to the inroads of Indians, nevertheless the church
grew in zeal and nurabers. The Ketocton church was formed
probably, in 1756, and the association known by that name
in 1766. About 1760 Rev. David Thomas, a " learned"
Baptist minister, came from Pennsylvaina first to Berkley,
and then to Fauquier county,and formed and became pastor of
the Broad R un church. Araong those whora he baptized were
Daniel and William Fristoe, and Jereraiah Moore, so well
knov/n as able preachers ofthe word. Lewis Lunsford, "who
in point of talents as a preacher, was never excelled," was
born in Stafford county of indigent parents, and baptized by
Williara Fristoe. Lunsford carried the standard of the cross
far and wide, and planted it below Fredricksburg in the
counties of the Northern Neck.
The raost important company from which the Baptists of
Virginia arose was, according to Semple, the " third party"
and came from New England. They were called the "New
Lights," and were under Shubael Stearns, their pastor. They
first carae to Opekon, Berkeley county, in 1754, where there
was already a Baptist church with John Garrard as pastor. Here
Stearns raet his brother-in-law, Daniel Marshall, a raissionary
to the Indians, who had just become a Baptist. They joined
companies and went to Hampshire county, where hearing
that the people of North Carolina were thirsting for the
preaching of the gospel, to hear which sorae had been known
to ride forty miles; they went a journey of two hundred
miles to Sandy Creek, Guilford county. North Carolina, and
there, November 22, 1755, constituted a church with sixteen
members, of which Stearns became pastor.
" Thus organized," says Semple, " they began their work,
kindling a fire which soon began to burn brightly indeed.

The Virginia Baptists. 219
spreading in a few years over Virginia, North and South Caro
lina and Georgia."* " Into parts of Virginia, adjacent to the
residence of this religious colony, the gospel had been quickly
carried by Mr. Marshall. He had baptised several in sorae
of his first visits. Among them was Dutton Lane, who
shortly after his baptism, began to preach. A revival suc
ceeded, and Mr. Marshall at one tirae baptized forty-two
persons. In August, 1 760, a church was constituted under
the pastoral care of the Rev. Dutton Lane. This was the first
Separate Baptist church in Virginia, and thus, in sorae sense,
the mother of all the rest. This church prospered under the
ministry of Mr. Lane, aided by the occasional visits of
Mr. Marshall and Mr. Stearns. They endured rauch perse
cution, but God prospered them, and delivered them out of
the hands of all their enemies, "f
"In 1770," says Dr. J. C. Long, "there were but six
Separate Baptist churches in all Virginia. In 1774; there
were fifty-four, so mightily grew the word of Q-od."J
The Separates or New Lights, and the Regular Baptists
became, finally, one body, and were henceforth known in
history as the Baptists of Virginia.
Speaking of their comraon sufferings for conscience' sake
Dr. George B. Taylor, says : " Tirae would fail to tell of
the persecutions they suff'ered legally, and under color of
law, and at the hands of ruffians instigated, in sorae cases, by
the gentry and parson. Dr. Hawks, the Episcopal historian,
says : ' Cruelty taxed its ingenuity to devise new modes,
of punishment and annoyance.' Our ministers were fined,
pelted, beaten, imprisoned, poisoned and hunted with dogs ;
their congregations were, assaulted and dispersed ; the solemn
ordinance of baptism was rudely interrupted, both adminis-
* History Virginia Baptists, p. 3,
t Serople's History, p. 5.
X Address in MS.

220 The Story of the Baptists.
trators and candidates being plunged and held beneath the
water till nearly dead ; they suff'ered mock trials, and even
in courts of justice were subjected to indignities not unlike
those inflicted by the infamous Jefferys ; nor were these cases
few and confined to restricted localities, as some have seemed
to think. * * * But these things could not prevent the
progress of the truth. Those raen of God were full of
courage, and zeal, and love for the truth and for Jesus, and
pity for perishing souls ; and they went everywhere preach
ing the word, rejoicing that they were counted worthy to
suff'er for the narae of Jesus, and gladly encountering, in the
glades and mountains of what is now West Virginia, fatigue,
cold and hunger."*
Araong the noble suff'erers, was Sarauel Harriss, styled
" the apostle of Virginia "; and born in that state in 1724.
He was a member of the legislature, colonel of militia,
captain of Mayo Fort, commissary for the fort and army,
judge of the court, sheriff, and church warden. f He was a
reraarkable man, and becarae serious and melancholy without
knowing why. By reading and conversation, he discovered
that he was a hopeless sinner, and that a sense of his guilt
was the cause of his gloom of mind. He ventured to attend
Baptist preaching," and obtained relief by faith in the
Saviour. Semple thus graphically describes his conversion:
" On one of his routes to visit the forts in his official charac
ter, he called at a small house, where he understood there
was to be Baptist preaching. The preachers were Joseph
and Williara Murphy. * * Being rigged in his military
dress he was not willing to appear in a conspicuous place.
He seated hiraself behind a loom. God, nevertheless, found
hira out by his Spirit. His convictions now sunk so deep,
* Virginia Baptists.
1 Semple's History, page 377.

The Virginia Baptists. 221
that he could no longer conceal them. He left his sword
and other parts of his rigging, some in one place, and some
in another. The arrows of the Alraighty stuck fast in him,
nor could he shake them off, until some time after. At a
meeting when the congregation rose from prayer, Colonel
Harris was observed still on his knees, with his head and
hands, hanging over the bench. Some of the people went to
his relief; and found him senseless. When he came to
himself, he smiled, and in all ecstacy of joy, exclaimed,
'Glory! Glory! Glory!' " Daniel Marshall baptized him in
1758. Frora that, time his life was one act of devotedness
and zeal. Practising rigid, economy in his house, he em
ployed his whole surplus incorae in advancing the cause of
religion. At the tirae of his conversion, he was engaged in
erecting a large mansion for the accoramodation of his
family, in a style suited to his rank and station ; it was turned
into a meeting-house, and he continued to reside in the old
building. * * * He began at once, like Paul, to preach.
" There was scarcely any place in Virginia, where he did not
sow the gospel seed. * * His excellency lay chiefly in
his addressing the heart, and perhaps even Whitefield did not
surpass hira in this. When animated, hiraself, he seldora
failed to animate his auditory. Some have described him as
pouring forth streams of celestial light, shining frora his
eyes, which whithersoever he turned his face would strike
down hundreds at once. He was often called ' Boanerges'."*
Hedied in 1794. '^Shubael Stearns, Daniel Marshall, and
Sarauel Harriss were the principal founders of the Baptist
interests in the South. They were the first three, and their
names should be held in everlasting reraerabrance".f
Col. Harris' standing did not save him frora persecution.
• History Virginia Baptists, page 317.
i Cr mp's History of the 15al..lists.

HOLLINS INSTITUTE, BOTETOURT SPRINGS, VA.

See page 377.

The Virginia Baptists. 223
Once he was arrested and carried into court, as a disturber
of the peace. A Captain Williaras, vehemently accused him
as a vagabond, a heretic, and a mover of sedition everywhere.
The court ordered that he should not preach in the country
again for the space of twelve months ; or be committed to
prison. He told them that he lived two hundred miles away,
and was not likely to disturb them again for a year, and was
dismissed. On his way horae, having gone farther, he came
again into Culpepper, where this happened, and attended a
meeting. He presently rose and said; " I partly promised
the devil, a few days past, at the court-house, that I would
not preach in this country again in the term of a year. But
the devil is a perfidious wretch, and covenants with him are
not to be kept ; and therefore I will preach. He preached
and was not molested. On another occasion, he was pulled
down, while preaching, and dragged about sometiraes by the
hair of the head, and soraetimes by the legs. At another
time he was knocked down by a brutal fellow, while preach
ing. Having gone once to Hillsborough to preach to
prisoners, he was locked in himself and kept for sorae tirae. f
John Waller was born in Virginia in 1 714. He was of
an honorable faraily, "manifested a great talent for satirical
wit," and was educated for the law, but gave way to his un
bridled inclinations to vice, and became a gambler. His
wickedness and profanity, obtained for him "the infamous
appellation of "Swearing Jack Waller." It was frequently
remarked, that there could be no deviltry among the people,
unless he was at the head of it. Once he had three warrants
served on him, at one time. Soraetimes he was called the
devil's adjutant to muster his troops. To these failings may
be added his fury against Baptists. He was one of the grand
t Semple's Hi.story Virginia Baptists, p. 382.

224 The Story of the Baptists.
jury that presented Louis Craig for preaching. Craig ad
dressed the jury thus; "I thank you gentlemen of the grand
jury, for the honor you have done me. While I was wicked
and injurious you took no notice of me, but since I have
altered my course of life and endeavor to reform my neigh
bors, you concern yourselves much about me." * When Mr.
Waller heard him speak in this manner, and observed the
meekness of his spirit, he was convinced that Craig was pos
sessed of something he had never seen in man before. He
thought within himself, that he would be happy if he could
be of the sarae religion as Mr. Craig. Frora that tirae he
began to attend their raeetings, and feeling himself to be a
sinner, to call upon the narae of the Lord. His convictions
were so deep and pungent that he abstained for several
raonths frora all but necessary food, and was almost driven to
despair. But on his knees in prayer he, at last, found peace.
He was baptized in 1767, began to preach at once, and was
greatly blessed in his ministry. His death in 1802 was truly
glorious, and while his pains appeared to be excruciating, yet
no murraur was heard frora his lips.
June 4, 1768, Waller, Louis Craig, and James Childs,
were seized by the sheriff and brought before three magis
trates, who stood in the meeting-house yard, and bound over
to appear before court. To the court the prosecuting attorney
said : — "May it please your courtships, these raen are great
disturbers of the peace, they can not meet a man upon the
road, but they must ram a passage of Scripture down his
throat. "t The authorities off'ered to release them upon
condition that they would not preach. This they refused and
were sent to jail. As they went through the street of Fred
ricksburg to prison they sang : —
" Broad is the road that leads to death, " etc.
*Semple's History Virginia Baptists, p. 404.
4Semple p. 15

The Virginia Baptists. 225
Hon. John Blair, deputy-governor, became interested
in their case and wrote of them to the attorney : — " Their
petition was a matter of right, you may not molest these con
scientious people, so long as they have themselves as be
cometh pious Christians. * * I ara told they administer
the sacrament of the Lord's Supper near the manner we do,
and diff'er in nothing from our churches, but in that of Bap
tism, and their renewing the ancient discipline, by which
they have reforraed some sinners and brought thera to be
truly penitent. Nay, if a man of thera is idle and neglects
to labor and provide for his faraily as he ought, he incurs
their censures, which have had good eff'ect. If this be their
behavior, it were to be wished we had sorae of it among
us.."* The attorney paid no attention to the letter. They re
mained in jail forty-three days, and preached ihrough the
grated windows ; the mob without trying in vain to keep the
people from hearing.
William Webber and John Waller were once on a
preaching tour, when a magistrate drew back his club to
knock Webber down as he was preaching, but some one be
hind caught the club, and saved him. But as two sheriff's, the
parson and a posse were at hand to aid hira, he arrested Web
ber, Waller, James Greenwood and Robert Ware, and cast
them into prison, because they refused to cease preaching.
" The prison swarmed with fleas. They borrowed a candle
of the jailer, and, having sung the praises of that Redeemer
whose cross they bore, and from whose hands they expected
a crown in the end ; having returned thanks that it was
a prison, and not hell, that they were in ; praying for
* Semple, p. 15.

226 The Story of the Baptists.
themselves, their friends, their eneraies, and their persecuters,
they laid down to sleep."* Next Sunday they preached
to their friends who came to them in the prison and announced
preaching for every Wednesday and Sunday. While preach
ing, their enemies often beat drums that they might not
be heard. "It was not until after thirty days' close confine
ment and sixteen days in bonds, that they were set at lib
erty." Sometimes the leading raen of the state church would at
tend Baptist raeetings to argue, with the preachers, as raen of a
a baser sort used force, and would call thera false prophets in
sheep's clothing. " Waller and the other preachers boldly
and readily replied, that if they were wolves ih sheep's
clothing and their opponents were the true sheep, it was quite
unaccountable that they were persecuted and cast into prison :
it was well known that wolves would destroy sheep, but never
till then that sheep would prey upon wolves. "f
The Baptist General Association of Virginia, after exist
ing in other forras and under other names from 1771, was
organized as at present, June 9, 1823. At its grand jubilee
raeeting held in Richraond, May, 1873, Dr. J. L. M. Curry,
during his masterly speech, showed a spoon used by Waller,
while a prisoner for conscience' sake, and a brick from the
foundation of the old jail at Urbana, Middlesex County, in
which were iraprisoned several Baptist preachers. He asked
that the brick might go into the foundation of the monuraent
to be erected to the raeraory of these noble suff'erers for
Christ. He also held up the lock and key of the old Cul-
peper jail, where James Ireland, Elijah Craig, John Corbeley
and Thomas Amraon, preachers, and Adara Banks and
* Semple's History, p. 15.
t Semple, p. 21.

The Virginia Baptists. 227
Thomas Maxfield, laymen, and John Delaney, were impris
oned. The latter, though not a member of the church, was
arrested for allowing a prayer raeeting to be held in his house,
and the others for conducting it.
The Baptist church at Culpepper now stands on the site
of the old jail. Preaching began there long before the
raeeting-house was erected. James Ireland, a godly and
eminent man while in prison, though greatly enfeebled by
cruelties, preached through the grated windows, to the people,
who had gathered outside to hear him. Tbis noble raan
dated his letters while in prison : " From my palace in
Culpepper." This reminds us of these lines:
*¦ And prisons would palaces prove,
"If Jesus would dwell with me there."
He had much to endure during his confinement. Several
attempts were raade to raurder him. They first put powder
under the floor of his room to blow hira up, then tried to
suff"ocate him by filling his cell with the fumes of burning
brimstone, and finally with the aid of a physician poisoned
him ; but his life was spared.
Persecution made Baptists shun publicity. "Still," says
Dr. David Weston, " though overborne and suppressed for a
hundred years. Baptist principles were secure in their own
imraortality, and were, even in Virginia, silently, unobtru
sively, but effectively laying a foundation for subsequent
glorious triumphs."* When release from persecution finally
carae, then, as Dr. Howell beautifully says ; " Church after
church noiselessly arose like the shining out of the stars of
evening, and sparkled like geras in the American firmament,
which they were destined ere long to fill with radiance and
beauiy." * Bapti-ts and the National Centenary. P

228

The Story of the Baptists.

And now there are 215,604 Baptists in the State. Only
two other States, Georgia and North Carolina, can boast a
larger nuraber. In Richraond, where the First ehurch was
formed in 1780, the Baptists out-number all other denomina
tions corabined.

2d BAPT. CH., ATLANTA, GA.
See page 362.

CHAPTER XX.
The North and Independence.
> HE Baptists have ever been ardent lovers of liberty,
civil and religous. This characteristic has ever
brought upon them persecution from tyrants and
bigots. The Baptists of America were true to
their principles, and the beginning of the conflict
between England and her colonics, for independence, found
the Baptists on the side of their oppressed countrymen, and
there they stood until America was free. They are said to
have been among ardent advocates of, and leaders in, the
American Revolution. This is true of the Baptists North as
well as South, where they sowed the seed of freedora that
was to produce such wonderful results in all the land.
Rev. Isaac Backus, says of their attitude during the Rev
olution : " No denoraination in Araerica have acted with
raore prudence and vigor than the Baptists. In the fall of
1778, our Legislature [Mass.] passed an act to debar inimical
persons [Royalists] from returning into this State, wherein
three hundred and eleven men were named as such ; and our
enemies are welcome to point out one Baptist among them if
they can."* It was principle that arrayed the Baptists on
•Backus' History of the Baptists, Newton, II. 247.

230 The Story of the Baptists.
the side of the colonists, for England had, raore than once,
shielded thera frora their persecuting neighbors. This is
said in general of Massachusetts, but there are not wanting,
noble instances of patriotic devotion throughout the northern
states. "The leaders, as well as the mass of Baptists, were engaged
in the war on the side of the colonists. Their ministers
went into the army, sorae as chaplains, others as officers, and
others still as privates, and inspired greatly by their patriot
ism their fellow soldiers. Among these raay be rnentioned
Rev. Charles Thompson and Rev. Hezekiah Sraith, D. D.,
of Massachusetts ; Rev. Dr. Rogers of Philadelphia and Rev.
David Jones of New Jersey. The descendants of the latter
are now distinguished Baptists of Philadelphia. [The Hon.
H. G. Jones, D. C. L., is a grandson.] He was a bold and
invaluable man, and was as often in the front of the battle as
among the wounded in the hospital. Others entered the
army west and south. Rev. John Gano, first pastor of the
First Baptist Church, New York City, was granted leave of
absence to enter the army as a chaplain. * * * Wash
ington says : ' Baptist chaplains were among the most
prominent and useful in tne army.' and Howe: 'The
Baptists were araong the most strenuous supporters of lib
erty.' "*
Dr. Cathcart gives interesting sketches of two well known
Baptist laymen of Revolutionary times. Colonel Joab Hough
ton and John Brown, which we reproduce. " Colonel
Houghton was one of the first to advocate the calling of the
New Jersey Provincial Congress that overthrew English rule
there. One Sunday morning while he was worshiping in
the Baptist meeting-house at Hopewell, New Jersey, of
* Wm Cathcart, D. D., in Centennial Offering.

The North and Independence. 231
which he was a member, a messenger, all breathless, came
in and whispered something in his ear. The inforraation
was respecting the battles of Concord and Lexington. Dr.
S. H. Cone, grandson of Colonel Houghton, thus describes
the scene :*
" Stilling the breathless messenger, he sat quietly
through the services, and when they were ended, he passed
out, and mounting the great stone block in front of the
meeting-house, he beckoned to the people to stop, raen and
women paused to hear, curious to know what so unusual a
Sequel to the service of the day could mean. At the first
words, a silence, still as death, fell over all. The Sabbath
quiet of the hour and of the place, was deepened into a
terrible solemnity. He told them all, the story of the
cowardly raurder at Lexington by the royal troops ; the
heroic vengeance following hard upon it ; the retreat of Percy;
the gathering of the children of the Pilgriras around the
beleaguered hills of Boston : then pausing and looking over
the silent throng he said slowly, ' Men of New Jersey, the
red-coats are murdering our brethren of New England !
Who follows me to Boston ?' and every man of that audience
stepped out into line and answered : 'I!' There was not a
coward or a traitor in old Hopewell Baptist raeeting-house
that day." Says Dr. Cathcart, commenting upon this scene ; " The
annals of the American Revolution cannot furnish in its long
list of fearless deeds and glorious sacrifices, a grander spec
tacle than this Sunday scene in front of the Baptist church
of Hopewell. Joab Houghton's integrity, honesty of pur
pose, and railitary capacity, must have been of an unusual
order to have secured for his appeal, such a noble response.
* Wm. Cathcart D. D., in Centennial Oftering.

232 The Story of the Baptists.
And the raen who gave it must have been nurtured in the
lap of liberty in childhood, and taught enthusiastic love for
her principles in all subsequent years. But this was the
spirit of American Baptists in the Revolution."
The account of John Brown is equally interesting. He
was of Providence R. I., and Brown University was named
after his father, Nicholas. He was also appointed a com
mittee of one to build the present church edifice of the
First Baptist church which he did at a cost of ^25,000 in
1774. It excited the admiration and surprise of theEnglish
Baptists, and was the best the Baptists had in America. It
was he who struck the first blow in the war of Independence.
It was .as early as June, 1772. A British war vessel, the
" Gaspee", ran ashore below Pawtuxet. Mr. Brown who had
a large fleet of merchant vessels, when he heard of it,
ordered eight large boats to be placed in charge of Captain
Abraham Whipple, who, with 64 armed raen rowed for the
"Gaspee". When they drew near the vessel, shots were
exchanged and Lieut. Buddington of the "Gaspee" was
wounded. " This was the first British blood spilt in the
war for Independence." The crew of the " Gaspee" fled,
and Captain Whipple blew her up.
" While the defence of the civil rights of America
appeared a matter of great importance, our religious
liberties were by no raeans to be neglected ; and the contest
concerning each, kept a pretty even pace through the war." *
In this double contest, no raan was more prominent than
Isaac Backus himself, who was a sufferer, as well as his noble
mother, frora oppressive laws. The town of Ashfield, Mass.
was settled by Baptists. In 1770, a few Congregationalists
built a raeeting house, called a rainister, and taxed the
Baptists for his support. The greater part of his salary of
* Backus, II. 195.

^ tl^mv^'/P/'M/

See I

23-4 The Story of the Baptists.
$i,ooo. came frora Baptists. Because they refused to pay
this burdensome tax, 398 acres of their land were seized,
together with their homes, cattle, crops, and graveyards —
constituting everything of raany families, and sold to pay
the tax. Thus they were despoiled and made horaeless, and
told to leave if they did not like it. The property was sold
far below its value, and the Orthodox minister vvas one of the
purchasers. In 1 774 the law of 1573, was renewed, Massachusetts requi
ring that certificates should be recorded in each parish where
Baptists lived, in order to exempt thera frora tax for the
state church support, for a copy of which certificate, a charge
of four pence was made. This afforded no relief It was
additional injustice. That is, they must buy a copy of the
law giving thera protection from unjust taxes. Backus says
" this was equal to three pence sterling, the same which was
laid on a pound of tea, which brought on the American
Revolution." The Baptists feeling that they needed protection against
unjust laws imposed upon them by the colonists, as the
colonists needed protection against England's tyranny, took
measures to secure their rights. On the 14th of September
1774, the Warren Association of Baptist churches, which
first raet in 1767, convened at Medfield, and sent the Rev.
Isaac Backus to present a petition from thera to the First
Continental Congress, then assembled in Philadelphia. In
that address, they proclaimed the Baptist loyalty to the cause
of the colonists, and set forth their sufferings, reciting the
Ashfield outrage. While they were willing to unite in
defence of the comraon rights with the colonists, they
deraanded equal civil and religious rights with thera. In
that address they say : " As the Baptist churches in New
England are most heartily concerned for the preservation

The North and Independence. 235
and defence of the rights and privileges of this country, and
are deeply aff'ected by the enroachraents upon the sarae
which have been lately raade by the British Parliament, and
are willing to unite with our dear countrymen to pursue
every prudent raeasure for relief, so we would beg leave to
say, that as a distinct denomination of Protestants, we
conceive that we have an equal claim to charter rights with
the rest of our fellow subjects, and yet we have long been
denied the full and free enjoyraent of those rights, as to the
support of religious worship. " Therefore we * * *
have * * sent unto you the reverend and beloved Mr.
Isaac Backus * * to lay our case * * before you
* * for our relief."*
Mr. Backus was to seek the co operation of the Philadel
phia Association then in session. A large delegation was
appointed by the association to aid this cause. Mr. Backus
and the coraraittee together with sorae influential raembers of
the Society of Friends, in Philadelphia, who joined in the pe
tition, met the Massachusetts delegates and some members of
Congress frora other states, and had a four hours conference
with thera, in Carpenter's Hall, October 14, 1774.
John Adaras, delegate from Massachusetts, and afterwards
president of the United States, said, "They raight as well
expect a change in the Solar system, as to expect that we
would give up our ecclesiastical establishment:" by which
he meant the support of the Congregational churches by taxa
tion. Paine, another delegate said : "There was nothing
of conscience in the matter ; it was only a contending about
a little money" Mr. Backus replied : "It is absolutely a
point of conscience with me, for I cannot give in the certifi
cates they require, without iraplicitly acknowledging that
power in man which I believe belongs only to God."t The
* Backus, I, 200, note.
t Backus, II. 202 p.

236 The Story of the Baptists.
delegates then proraised to do what they could for the relief
of the Baptists. John Adams returned home and reported,
that Mr. Backus had been to Philadelphia to try to break up
the union of the colonies. It is well for us as a nation, that
all the country's leaders had not the same contracted views
of liberty. The first blood spilt in the war for freedom by the
American people was shed at Lexington and Concord,
Massachusetts, April 19, 1775. On the 4th of July, 1776,
the Declaration of Independence of the American colonies
was pronounced in Philadelphia, and sent over the land.
The old bell in Independence Hall, which was then rung has
the inscription upon it, "Proclaim liberty throughout the
land to all the inhabitants thereof." But there was no liberty
in that sound for Baptists, except in prophecy. Liberty came
not then, either to the country or to the Baptists. The spirit
of John Adams was not yet dead. The Baptists had to con
tend with Ihe colonists for a long time before liberty
was a reality.
John Hart, of Hopewell, New Jersey, was a Baptist and
a signer of the Declaration of Independence. He was a
raan of integrity and worth. He gave the grounds and built
upon it, the meeting-house for the Baptists of this town,
which still stands to-day. He represented New Jersey in the
First Continental Congress, in 1774. He risked and lost
everything — home and property, by putting his name to that
instrument. English troops hunted hira, and he had to flee,
for his life. One night he slept in a dog-house with the dog.
At an other tirae he was forced to leave the bed side of his
dying wife. His native state has honored hira and has
erected a granite monument to his memory, over his grave at
Hopewell, with this inscription upon it : "Honor the Patriot's
Grave." He was in 1776, elected speaker of the New Jersey

WELSH TRACT CHURCH, DELAWARE. See page 257,

238 The Story of the Baptists.
House of Assembly, to which position he was elected for
the third time.
While our Baptist brethren were fighting for the colon
ists, Massachusetts was making unjust laws against thera. "In
1778, upon the organization ofthe independent government,
laws against Baptists were incorporated with the State Bill
of Rights, and in 1780, were adopted with the State Constitu
tion. The People who had risen in their raajesty and power,
and hurled frora their necks the yoke of British oppression,
imraediately turned to fasten a still raore galling yoke upon
the necks of their brethren."*
In 1789, when the people of Massachusetts asserabled
to consider the propriety of adopting the Federal Constitu
tion, it was in danger of not being adopted. If Massachu
setts rejected it, probably it would fail of adoption in the
other states. They turned towards Massachusetts to see what
her action would be. Dr. Wra. Cathcart points out, thit
it was mainly through the instruraentality of Baptists, and
especially owing to the efforts of those erainent Baptist min
isters, Drs. James Manning and Stillman that it was adopted
and that glorious instrument saved. Isaac Backus voted for
it.f In the midst of profound silence, at the request of John
Hancock, president. Dr. Jaraes Manning led the Convention
in an eloquent, appropriate, closing prayer.
Rev. Isaac Backus says, that ten years before this Conven
tion, a noted Congregational minister had said to the rulers of
Massachusetts : "Let the restraints of religion once be
broken down as they infallibly would be by leaving the sub
ject of public worship to the humors of the multitude, and
we might well defy all human wisdom to support and pre
serve order and government in the state. * * * Yet
*Dr. D. Weston, in B.iptist Centenial, p. jja. t History, II. 335.

The North and Independence. 239
this same man, in the convention of 1788(9 ) wherein much
was said against adopting a constitution of government which
had no religious test in it, was then in favor of the consti
tution, and to promote the adoption of it he said ; ' God
alone is the God of conscience, and consequently attempts
to erect human tribunals for the consciences of raen are ira-
pious encoachraents upon the perogatives of God.' "*
"Though," continues Mr. Backus, "raany have iraagined
that such liberty favors infidelity, yet Christianity is in full
favor of it; and the power of the gospel against all the
powers of Rome, prevailed as far and farther than the Roman
Empire extended, for two hundred years, and Christianity
has never appeared in the world in its priraitive purity and
glory since infant baptisra was brought in, and after it the
sword of the magistrates to support religious teachers. "f
Even after our national independence was secured, and
the Constitution, and its amendment were ratified by the
independent states, the persecution of Baptists in New
England continued contrary to law.
The church at Barnstable, founded in 1771, was in the
years 1788-90, taxed for ;giso. for the support of the Con
gregational minister whora they did not have, and when they
had their own pastor to maintain. The Warren Association
protested in January, 1799-80 strongly, that the oppression
was stopped, but the money was not returned.
At Harwick, where Baptists had worshiped forty years in
their own meeting-house, there was no Congregational min
ister. But in 1792 when the Baptist church was without a
pastor, a Congregational minister was sent to the place. The
Baptists treated him kindly, but still maintained their own
*t History, II. 336.

240 Ihe Story of the Baptists.
worship. In 1794, however, the handful of Congrega
tionalists taxed the Baptists for their minister, and in 1795,
six men were seized, and five of thera iraprisoned for refusing
to subrait to their imposition. The Baptists sued for redress
in the local court, which was granted, but their oppressors
took it to the higher court, which decided unjustly against
the Baptists, who were compelled to lose ^500.
In 1779, a pious deacon of the sarae church wrote:
" The collector of Harwick seized four or five bushels of ray
rye, and sold it for one dollar, and raade rae pay two dollars
for costs. Again, he seized three tons of ray hay and sold it
for forty-nine shillings, and returned rae five shillings and six
pence. For all this I was taxe.i to their rainisters but seven
shillings and a penny.
In 1804, Isaac Backus wrote respecting the liberty
the law allowed: " Yet Massachusetts and Connecticut act
contrary to it to this day." And it was not till 1833, that
Massachusetts erased frora the statutes her obnoxious and
oppressive law. Let Baptists be called bigots no more.
Who can cast a stone at them ?

<~/r
REV. ABEL MORGAN,A,M.

"SUP

CHAPTER XXI.
The South and Liberty.
'HE Baptists in New England, and in other states
north, fought long and well to secure liberty, civil
and religious ; but in Virginia, one of the grandest
conflicts the world ever beheld, was begun, carried
on and successfully ended, raainly through the
heroic efforts of the Baptists The Old Dorainion was the
battle field, on which, was waged the war for the civil and
religious liberties of this country and of the world, — not with
English soldiers, but with misguided and intolerant church
raen. The growth of the Virginia Baptists was so rapid and
great that their strength encouraged them "to entertain
serious hopes, not only of obtaining liberty of conscience,
but of actually overturning the church establishment, from
whence all their oppressions had arisen.*
In May 1774, several Baptist rainisters, in prison, among
thera David Tinsley, wrote letters to the General Association
then in session. The association set apart two days for public
fast and prayer, for their " poor blind persecutors," and for
* Semple's History, p 35.

The South and Liberty. 243
the release of their brethren.* In 1775, the whole denorai
nation in Virginia, united in general association, to strive
together for the overthrow ofthe state church, they deterrained
to petition the political convention, and to circulate petitions
all over the state for signatures, asking for the abolition of
the established church, and equality before the law of all de-
norainations in their rights and privileges. They alio advised
resistence to, and war for independence from Great Britain.
" Baptists, were to a man favorable to any revolution by
which they could obtain freedom of religion."f At one time
they would have been satisfied with liberty of conscience,
and cheerfully have paid their tithes for the support of the
state church. But now, nothing less than the overthrow of
all ecclesiastical distinctions would satisfy them. After great
efforts they had obtained licenses to preach in certain places,
but they wanted to be unmolested to preach the gospel to
every creature.
Their meekness in suff'ering persecutions, and their faith
fulness to Christ and truth, created the sentiment that helped
them in the struggle for freedom. Their petition was
presented to the Virginia political convention in May, 1776.
" The address of the Baptists, was received and produced,
specially that part relating to civil freedom, a profound
impression. This Convention framed the famous bill of
rights, the i6th article of which secures religious freedom.
The same body instructed the Virginia delegates in Congress
to vote for a declaration of independence. * * * It has
generally been held, that the action of the Virginia Conven
tion was not only among the earliest movements in that
direction, but exercised a potential influence in the action of
* Semple, p. 56.
t Semple, p. 63.

244 The Story of the Baptists.
Congress. But let it be reraerabered, to the honor of the
Virginia Baptists of that day, that their action was a year
prior to that of the Convention, and undoubtedly, exercised
a potential influence in raoving the Convention, and through
the Convention the Congress. Thus did the Virginia Baptists
efl'ect a raighty achievement for both civil and religious
freedom."* The first republican legislature of Virginia met in
October, 1.776, and an act was passed exempting the diff'erent
societies of dissenters frora contributing to the support of
the established church and its rainisters, and reraoving the
restraints of worship. The salaries of the Episcopal clergy
were only suspended, however, and the question of the
general assessraent for the support of religion, was only
postponed. One step forward was gained, at least, and the
Baptists continued to petition. f
In 1779, the salaries of the clergy of the establishment
were taken away ; the general assessment bill was defeated
and the faraous act for establishing religious freedora pre
pared by Thoraas Jefferson was presented. Efforts were
raade in 1784, to restore in a raeasure the dis-established
church. The general assessraent bill permitting the taxation
of the people for the support of religion, the tax collected
to be distributed araong the diff'erent denorainations, was
revived and postponed. All other denominations as a whole,
favored, advocated and petitioned for it, except the Baptists.
They were the only ones who plainly remonstrated, says
Semple. They stood alone in opposition to it. The General
Committee remonstrated. To defeat the bill they resorted
to petitions. Papers protesting against the bill were
* Di G. B. Taylor, Virginia Baptists
t Semple, p. 32.

The South and Liberty. 245
circulated every where by them, for signatures for presentation
to the assembly. " When the assembly met, the table ofthe
House of Delegates alraost sunk under the weight of the
accumulated copies of the meraorial sent forward frora the
different counties, each with its long and dense column of
subscribers. The fate of the assessment was sealed." Besides,
Jefferson's act for the establishment of religious freedora,
was at once passed.
The raeraorial and reraonstrance against the assessment
bill was drawn up by James Madison, afterwards president of
the United States, at the instance, probably of the Baptists,
whose friend he was, and presented to the general assembly.
Semple says : — "For elegance of style, strength of reasoning,
purity of principle, it has perhaps, seldora been equalled."*
"The defeat of the general assessraent bill was due consider
ably," says the same author, "to the active opposition of
the Baptists." The establishment after a long, and desperate struggle,
was finally overthrown and all denorainations and rainisters
stood equal before the law. Baptist ministers could now
perform the ceremony of marriage, and Baptist people were
no longer compelled to support Episcopal clergymen. Dr.
Hawks, the Episcopal church historian of Virginia says ; —
"The establishment was finally put down. The Baptists were
the principal promoters in this work, and in truth, aided
more than any other denomination, in itsaccoraplishraent."
Dr. Wm. Cathcart points out the fact, that the Baptists
in Virginia took an important part in securing the adoption
of the Federal Constitution by their own state. They have
the honor through their own influence, raore than any others,
of having saved It to the state and country at large. Through
* The memorial prepared by Madison is in the Appendix of Semplei' Histoiy;

MERCER UNIVERSITY, MACON. GA.

See page 376.

The South and Liberty. 247
the exertion and self sacrifice . of a Baptist, John Leland,
Virginia was led in her Convention to ratify the Federal
Constitution. During the absence of Jaraes Madison frora
Virginia on public business, John Leland was chosen a can
didate for the place that Madison would have filled, if he
had been at home, in the Convention that met in 1788 to
ratify or reject the Federal Constitution. Madison upon his
return, spent half a day with Leland which resulted in the
withdrawal of the latter in favor of the forraer. Leland
threw all his influence which was great, in favor of Madison,
who was sent to the Convention. Patrick Henry was opposed
to the new Constitution, because he thought it "squinted to
wards raonarchy." He carried the people with him and could
have defeated it in the Convention, but for the presence and
powerful influence of Madison. The Honorable J. S. Bar
bour, of Virginia declares; " That thecredit of adopting the
Constitution of the United States, properly belongs to a
Baptist clergyman, forraerly of Virginia, named Leland :
' If,' said he, 'Madison had not been in the Virginia Conven
tion, the Constitution would not have been ratified, and as
the approval of nine States was necessary to give eff'ect to this
instrument, and as Virginia was the ninth State, if it had been
rejected by her, the Constitution would have failed, (the
remaining States following her example,) and it was through
Elder Leland's influence that Mr. Madison was elected to that
Convention. It is unquestionable that Mr. Madison was elected
through the efforts and resignation of John Leland and it is
all but certain, that, that act gave our county its famous
Constitution.' "*
The sufferings of the Baptists and their struggles for
liberty, helped to unify thera. Henceforth, frora 1787, we
hear no more about "Separate" or " Regular" Baptists,
simply the Baptists of Virginia.
* Dr. Cathcart, Centennial Oflering, pp. 93, 96.

248 The Story of the Baptists.
The work of the Baptists in Virginia, was not, however,
done. They had still another battle to fight in Congress
for the overthrow of ecclesiastical establishments, and for
securing constitutional liberty throughout the land. The
danger was not past. Dr. Cathcart quotes Thomas Jefferson,
who says: — " There was a hope confidently cherished about
A. D., 1780, that there might be a State Church throughout
the United States, and this expectation was specially cherished
by Episcopalians and Congregationalists." John Adams
believed in leaving the raatter to the states, each state hav
ing its own establishment. This design, it was the work of
Baptists to frustrate. They did not want the Constitution of
the United States, nor of any state, to be made a religious
creed, but they were determined to have religious liberty for
themselves and all the world.
In 1787 the Federal Constitution was ratified by the
requisite number of states, and became the law of the land.
The next year the question arose among the Baptists of Vir
ginia, whether it -made sufficient provisions for religious
liberty. It prohibited any religious test for a qualificatiou
for office, but it was their unanimous opinion that religious
liberty was not sufficiently provided for. Acting upon the
advice of Mr. Madison, an address frora the Baptists of the
whole state was presented by thera to President Washington,
in August, 1789. It was written by John Leland, and set
forth, that the religious rights of the Baptists were not
secured by the Federal Constitution.*
Washington replied, that he never would have signed
that instruraent, had he supposed it endangered the liberties
of any religious society, and that he would at once, move for
* Isaac Backus seems to have shared this same feelmg. Hist. II. 335 note.

The South and Liberty. 249
its amendment, since by it, religious freedom was rendered
insecure. Washington in his address at this tirae, pays this
tribute to the patriotism of the Baptists : " While I recollect
with satisfaction, that the religioils society of which you are
members, have been, throughout America, uniformly and
alraost unanimously, the fast friends of civil liberty, and the
persevering promoters of our glorious Revolution, I cannot
hesitate to believe that they will be the faithful supporters of
a free, yet efficient general government."* As the result of
this address, the next month, James Madison proposed in the
House of Representatives, the first araendraent to the Con
stitution of the United States. It raet with violent opposition,
at first, but was finally passed. It was also approved by
two-thirds of the states, and becarae the law of the country.
"But suppose," says the distinguished author above
quoted, "it had not been adopted; Massachusets might
have had a State Church to-day, and her citizens rotting in
prison, because they could not conscientiously pay a church
tax, and any State might have established the Episcopal
Church, and then committed Baptists or other rainisters to
prison as they did in Virginia, down to the Revolution. And
Congress might have decreed that the Catholic Church was
the religious fold of the nation, and might have levied taxes
to support her clergy, and made laws to give secular power
lo her cardinals, archbishops, bishops, and priests over her
schools, religious opinions, and personal freedom.* * With
out it, sacerdotal tyranny might have destroyed all our lib
erties. The grandest feature of our Constitution , is the first
clause of the first amendment. The Baptists have always
claimed that the credit of this araendraent belongs, chiefly,
to them. * * * The Baptists asked it through Washington ;
the request coraraended itself to his judgment, and to the
* Backus' Hist. Baptists, Newton, II., 340.
16

250 The Story of the Baptists.
generous soul of Madison, and to the Baptists, beyond a
doubt, belong the glory of engrafting its best article, on the
noblest Constitution ever fraraed for the governraent of
mankind."* •
Here is the araendraent as it reads in " Story, on the Con-
titution:" "Congress shall make no law respecting an esta
blishment of religion, or prohibiting the free exercise thereof;
or abridging the freedora of speech, or of the press ; or the
right of the people peacefully to assemble, and to petition
to the governraent for a redress of grievances."
This ought to have ended the struggle, but it was not
till 1798, that all dissenters were practically put upon "per
fect equality" with Episcopalians.
Jaraes Madison was one of the most enlightened states
men of his day, and that he fully understood what the Baptists
were contending for, the following frora an unpublished
address of Dr. J. C. Long, shows full well :
" James Madison was not a meraber of a Baptist church
himself, though his brother. General Madison, was ; but he
took great interest in the Baptists, on account of their
sufferings. When George Mason, in the Virginia political
convention, of 1776, wrote, in the celebrated Bill of Rights,
that all men should enjoy the fullest toleration in the exercise
of religion, Madison said; 'No, write instead, all men
are entitled to the free exercise of their religion, accord
ing to the dictates of their consciences.' And so it was
written. What prompted one of the youngest members
of that assembly to insist upon the change of a word ?
Where did he get his views ? He did not find them in his
books. His friends, the Baptists, taught them. Was it from
?hemthat he learned the true principles of religious freedom ?"
*Centennial Offering, p. 98, iix,

The South and Liberty. 251
The question has sometimes been asked ; " Would the
Baptists become a State church, if the opportunity offered?"
We answer ; No, judging by their principles and their
past actions. They have ever refused for themselves,
what they have declared a wrong for others to receive.
For instance, in Virginia in 1792, "the Baptists had
members of great weight in civil society ; their congre
gations had become more nuraerous than any other
Christain sect." They doubtless controlled the governraent
of Virginia, and yet they secured equal liberty there for all.
In Wales, the Baptist churches and ministers declined state
support by taxation of the people, such as others received,*
which was offered them, though they were as poor as any.
For one hundred and fifty years, the Baptists had the sole
power and rule in Rhode Island, and the evil example of
others around them, but, unmoved in their principles, they
used their power for the good of all alike. The utter failure
of Baptist principles has been again and again fore
told, but Baptists have stood the test of centuries, and they
have, more than any others, given civil and religious freedom
to the world. With the origin and perpetuity of American
liberty they have had rauch to do. How appropriate, then,
that a Baptist, S. F. Sraith, D. D., should give to our country
its national hyran :— *' My country, 'tis of thee, etc

;!-p ¦

DELAWARE AVENUE BAPTIST CHURCH,
WILMINGTON, DEL,

See page 257.

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CHAPTER XXII

Beginnings.

' HE origin of the Baptists in other parts of the Unit
ed States, and Canadas, next claims attention.*
The Swansea, Massachusetts, church was organiz
ed in 1663; and one at Charlestown, which be
carae the First of Boston in 1665. The doors of
the first meeting-house in Boston, were nailed up, and the
Baptists forbidden to worship in it at their peril. Now, Bap
tists are the raost nuraerous there, and the edifice of the First
church is. tlie handsomest and costliest Baptist house of wor
ship in the world. C. B. Crane, D. D., has just resigned
as pastor. This is the church of which Dr. Neal was, for
so many years, pastor, with Rev. J. T. Beckley associate.
Tremont Temple, the home of the Union Temple church,
is central in location, and seats 3300 people. Boston city
mission work, aiming at the resuscitation of old churches,
as well as the planting of new, is vigorously prosecuted.
Dr. Seymour's Ruggle Street church, is an exaraple of what
consecrated talent and wealth can do for the people.

* The invaluable Baptist Encyclopeedia, by Dr. Wm. Cathcart, has been of
great service in securing accuracy, and fullness, in this chapter.

254 The Story of the Baptists.
At Kittery, Maine, a Baptist church was formed in 1683,
but was scattered by persecution within a year. In 1768,
another was organized at Berwick ; Joshua Emery, pastor.
Membership in the state, 20,039.*
The first church established in Connecticut, was at
Groton, in 1705, through Valentine Wightraan. Despite
persecution. Baptist principles,introduced from Rhode Island,
in 1674, spread. The first baptisra was adrainistered in 1674,
to several persons, and created intense excitement. Com-
raunicants, 20,843.
Mrs. Scararaon,a noble Christian, carae frora Rehoboth,
in 1720, to New Hampshire. She led raany to Christ, and
spread Baptist views by the circulation of Baptist literature.
In 175s, after her death, a church was forraed at Newton. It
is ciairaed that the first church was forraed at Dover, in 1638,
by Hanserd Knollys. It is said by Winthrop, that " he
gathered sorae of the best rainded into a church body, and
becarae their pastor." And Backus, that he "was rainister
there, frora the spring of 1638, to the fall of 1645." Mem
bership, 8,775.
A number of Congregationalists in Vermont, having em
braced Baptist sentiments, and being reinforced by Baptist
ministers from other states, the Baptists secured a foothold.
A church was forraed in 1768, at Shaftsbury, and another in
1773, at Pownal. Total in the state, 9,410.
Next in order of tirae, a church was formed in 1682, at
Charleston, South Carolina. Williara Screven, a Baptist
rainister, and deacon Humphrey Churchwood, and eight
other brethren, fleeing from persecution in Maine, took refuge
in Charleston. Here they either found a church, forraed
one, or brought with them their own organization frora
*Baptist membership in the various states, according to Year Book, 1884.

Beginnings. 255
Kittery. Williara Screven becarae pastor. Isaac Chandler,
and Oliver Hart, were afterwards pastors. The second
church was the Ashley river, forraed in 1736, and the third,
the Pee Dee, carae from Delaware, in 1738, led by James
James, whose son, Philip, was the pastor. Membership in
the state, 160,925.
Among the distinguished men the Baptists of this state
have produced, may be named Richard Furman, D. D., and
Richard Fuller, D. D., the latter properly corapared to Eng
land's great preacher, Robert Hall, in regard to the matter
and structure of his sermons, as well as to their delivery.
In 1682 the state of Pennsylvania was settled by Friends,
under Penn. Religion was here left somewhat untrararaeled
by law, as it had been wholly so in Rhode Island since 1836,
or for nearly fifty years. Thomas Dungan, a Baptist of New
port, preached Christ to the settlers with great success, and
a church was forraed at Cold Spring, near Bristol, Bucks
County. A few scattered stones near the spring mark the
spot Lower Dublin church, the mother of the Philadelphia
churches, was formed in 1688, at Pennepek. The first raeet
ing-house was of logs. "The first rainister they had was the
Rev. Elias Keach. He was the son of the faraous Benj.
Keach, of London. He arrived in this country, a wild youth,
about the year 1686. On his landing he dressed in black and
wore bands, in order to pass as a minister. The project suc
ceeded to his wishes and many people resorted to hear the
young London divine. He perforraed well enough till he had
advanced pretty far in the sermon ; then stopping short, he
looked like a raan astonished. The audience concluded that
he had been seized with a sudden disorder ; but, on asking
what the matter was, received from hira a confession of the
•Backus' Hist. Newton, I. 325.

256 The Story of the Baptists.
imposture, with tears in his eyes, and much trembling. Great
was his distress, though it ended happily : for frora that time
he dated his conversion. He heard of Mr. Dungan, of Cold
Spring. To him he repaired to seek counsel and comfort,
and by him he was baptized and ordained. From Cold
Spring Mr. Keach carae to Pennepek and settled a church
there, * * and thence traveled through Pennsylvania and
the Jerseys, preaching the gospel in the wilderness with great
success, in so rauch that he raay be considered as the chief
apostle of the Baptists in these parts of America."* The
cut of the Lower Dublin church, and that of Hopewell
Academy, are from Dr. David Spencer's " Early Baptists of
of Philadelphia." Among the prominent churches of Philadelphia are the
First, G. D. Boardman, D. D. pastor, and the Memorial,
Wayland Hoyt, D. D., pastor.
In 1707, the Philadelphia Association was formed. The
Association consisted "of but five churches, viz. : Lower Dub
lin, Piscataway, Middletown, Cohansey and Welsh Tract."
It has now 83 churches, with 23,588 merabers, whose con
tributions for the year were over ^346,500. In the state,
65,879 merabers.
The Philapelphia City Mission, of which Col. C. H.
Banes is president. Rev. James French, superintendent, and
Rev. P. L. Jones, secretary, is doing a good work in plant
ing such chapels as that at Tacony, Rev. W. W. Ferris,
pastor. Baptists at first were afraid of the assuraption of power
by associations, and this hindered their formation. It was
not till 60 years after the birth of the Philadelphia organiza-
tion,that the Warren Association, of Rhode Island, was formed,
• Morgan Edward's History of Baptists of Pennsylvania.

Beginnings. 257
and there were only three others formed before it — one, each,
in South Carolina, in 1751 ; in North Carolina, in 1758 ;
in Virginia in 1766.
New Jersey has becorae an important state for Baptist
interests, but we can only briefly refer to the origin of
Baptist churches there. As early as 1667 there were eighteen
Baptists araong the original settlers of Middletown, where a
church was forraed in 1688. Abel Morgan, A. M., one ofthe
ablest raen of his day, was ordained in 1734, and spent the
whole of his long life in the pastorate of this church. The
Piscataway church was formed in 1689, and the Cohansey in
1690. "These four, with that at Charleston, were all the
Baptist churches that were formed south of New England be
fore the year 1700. * * Many of those who constituted
the church at Cohans .-y came from Ireland ; though one of
them was Obadiah Holmes Esq., a son of the sufferer at
Boston in 165 1."* In 1712 the Cape May church was formed.
The state convention was organized in 1830, and Daniel
Dodge, D. D., was its first president. Baptists in the state
33,616. Rev. I. C. Wynn, D. D., is pastor of the First church
Camden. Sixteen Baptists organized as a church, with Thomas
Griffith, pastor, carae from Wales in 1701, to Pennepek, and,
in 1703, to Welsh Tract, Delaware. The Baptists of Delaware
were once numerous and flourishing, but becarae reduced in
strength, because all the churches erabraced anti-raission
views. The first of the present missionary churches, the
Second of Wilmington, was formed in 1835. Missionary
Baptists, in the state, 1,928. "The Delaware Union" is
presided over by Washington Jones, the leading layman in
the state. Rev. Geo. C. Needham is pastor of the Delaware
Avenue church, Wilmington.
* Backus.

258 The Story of the Baptists.
An English Baptist, Henry Sater, was the first to intro
duce Baptist usages into Maryland, in 1709. He raaintained
public worship in his own house, inviting Baptist rainisters
to preach there. Through his influence a Baptist church was
forraed at Chestnut Ridge, in 1742. The First church,
Baltimore, known as the " Round-top," was organized in
1785. J. W. M. Williaras, D. D., has been pastor for over
33 years. Their present house of worship was erected in
1878. F. M. Ellis, D. D., is pastor of Eutaw Place church,
Baltiraore. Baptists in State, 9,807.
It is not known precisely when the Baptists appeared in
New York, but sorae who fled from persecution, elsewhere,
found refuge there in the 17th century. They were not,
however, to find rest long. William Wickenden, of Provi
dence, was imprisoned there by the English, four months for
preaching the Gospel.
In 1 71 2, Valentine Wightman of Connecticut, preached
for a short time and baptized about a dozen persons. One of
them, Nicholas Eyers, becarae their pastor. A church was
organized in 1724, and a house of worship built on Golden
Hill, in 1728. The church disbanded after 1732. What is
now the First church was established, June 19, 1762, with 27
merabers, under the ministry of John Gano. They first
worshiped in the house of Jereraiah Dodge, 1745, and then
in a sail-loft on Williams street. They have a fine house
now. The church edifice and lot of the Calvary Baptist
church, R. S. McArthur, D. D., pastor, dedicated in 1884,
cost 11460,000. will seat 1300, and is one of the finest in the
city. During Dr. Mc Arthur's pastorate of over 13 years,
the church has contributed, for all benevolent purposes, nearly
one million dollars, and in March, 1882, $71,000 was sub
scribed for missions, at one morning service. Its membership.

Beginnings. 259
is 1300. The picture of the Strong Place church, Brooklyn,
F. H. Kerfoot, D. D., pastor, is given, as well as that of
the Calvary, New York. Members in the State, 113, 886.
North Carolina was a great centre of Baptist influence
in the South, at an early day. Baptist rainisters from New
England, New Jersey, Delaware, and Pennsylvania, labored
there. According to Morgan Edwards, there were many
Baptists in the state in 1695. It was not until 1727, that a
church was formed, the Shiloh, by Paul Palmer, from Welsh
Tract, Delaware. To Shubael Stearns, of Boston, must be
attributed, under God, the extensive spread of Baptist views
and practices, and the remarkable revival of religion by
which the i8th century was distinguishe'l. Many of the
New Lights seeing the inconsistency and evil of infant bap
tisra, becarae Baptists, and Stearns was of that nuraber. He
becarae a Baptist in 1751, and was ordained. Deeply
impressed with the idea that he was called of God to do a
great work in a distant land, he accordingly set out with
some friends and settled first in Virginia, but finally in North
Carolina, in 1755. A Baptist church was formed at once of
sixteen persons at Sandy Creek, of which he became pastor.
Semple says; "The church soon swelled from 16 to 606
members." Morgan Edwards, says; " Sandy Creek is the
mother of all the Separate Baptists. * * This church, in
17 years, has spread her branches westward as far as the great
Mississippi, southward as far as Georgia, eastward to the sea,
and Chesapeake Bay ; grand-mother andgreat-grand-raother,
of 42 churches, from which sprang 125 ministers."
Mr. Stearns died with his church in 1771. Among the
original sixteen of the Sandy Creek church, w.is Daniel
Marshall. He played a very important part in the early
history of the Baptists South. He was born of pious parents

WASHINGTON JONES.

See page 257.

Beginnings. 261
at Windsor, Connecticut, in 1706, and was a brother in-law
of Shubael Stearns. It is said of his wife : " Without the
shadow of an usurped authority over the other sex, Mrs.
Marshall, being a lady of good sense, singular piety and
surpassing eloquence, has, in countless instances raelted a
whole concourse to tears by her prayers and exhortations."
Mr. Marshall was converted and joined the Presbyterian
church in his 20th year. Aroused by the fire of Whitefield,
he left all and went to labor araong the Mohawk Indians as
a raissionary, till the Indian war broke out, when he went
first to Pennsylvania and thence to Virginia. " Here," says
his son, " he became acquainted with a Baptist church
belonging to the Philadelphia Association, and as the result
of a close, impartial exaraination of their faith and order,
he and ray dear raother (his first wife) were baptized by
imraersion," atid here he was licensed as a preacher.
The church at Abbott's Creek, North Carolina, of which
he was ordained pastor by Shubael Stearns and Henry
•Ledbettcr, was planted by him. He traveled extensively in
Virginia where he baptized Sarauel Harris, who traveled and
preached with him, planting the gospel in many places.
Often he went into Georgia, also to preach, and once, while
on his knees leading his audience in prayer, he was seized for
preaching th'.; gospel and ordered to leave the state. He
did not obey, but formed a church at Kiokee. He died
Noveraber 2, 1784. Araong his last words were these;
" This night I shall probably expire. But I have nothing to
fear. * * An eternal weight of glory is mine. * *
I have been praying that I raay go home to-night." The
Baptists in North Carohna nuraber 226,757.
Baptists were among the first people to settle Georgia,
having come in the same ship with Oglethrope, who settled
the State in 1733. Nicholas Bedgewood came over with

262 The Story of the Baptists.
Whitefield, about 1751, and took charge of the Orphan
House,below Savannah. He becarae a Baptist in 1757, was
ordained, and in 1763 baptised several officers and inraates
of the Orphan House. A church was probably forraed there.
Above Savannah, Rev. Benj. Stirk preached in his own
house at Tuckasuking in 1761, where a church was consti
tuted. These churches were branches of South Carolina
churches, the members holding raerabership in that state.
Daniel Marshall settled north on Kiokee Creek, in 1771,
which becarae a centre of Baptist influence and growth. The
church formed there in 1772, was the first in the state. Daniel
Marshall, his son and grandson, were pastors successively.
In 1773, Edmund Botsford, from England, baptized 148
persons and organized the Botsford church. The first asso
ciation of Georgia was organized in 1784 with six or eight
churches. Georgia has the largest Baptist population of any
state ; 249,626. H. McDonald, D. D., is pastor of the
Second church, Atlanta, the picture of which appears.
Mississippi is one of the great Baptist states, having
M9>953 Baptists. A company of Baptists from South Caro
lina and Georgia settled near Natchez, in 1780, and formed
the Salera church with Richard Curtis, Jr., as pastor. The
Spanish authorities were incensed at the baptism of a Spanish
Roraan Catholic, and threatened, and even arrested, sorae of
the Baptists, who were forbidden to preach under penalty of
transportation to the mines of Mexico. Mr. Curtis and
others were forced to escape in 1795, but returned in 1797,
and under the the protectionof the United States, that had
now obtained possession, the Baptists flourished.
The historyof West Virginia and Virginia was identical
until a very recent date, and both included in the Old Do
minion. The oldest church, in what is now West Virginia

Beginnings. 263
is Simpson's Creek, formed in 1774. Greenbrier church was
formed in 1781, through the efforts of Rev. John Alderson,
from New Jersey, who also organized the Greenbrier Associ
ation, in 1807. Total Baptists in West Virginia, 29,149.
Two churches were established in East Tennessee, in 1765.
They were scattered in 1774 during the Indian war. The
first permanent church was formed in 1780, at Buffalo Ridge.
In Middle Tennessee, Baptists were among the early settlers.
A church was formed on Red River, by Joseph Grammer, in
1 791, and another in 1791 by missionaries frora Kentucky.
There are 106,016 Baptists in Tennessee.
The first church organized in Kentucky was at Eliza
bethtown, near Louisville, in 1 781, by Joseph Bennett and
John Garard. Many others followed in quick succession.
Three associations existed in 1785. The first Protestant
church formed in "the West" was established here. The
early settlers in 1775 were Baptists. Daniel Boone's brother,
Squire, was a Baptist preacher. In 1776, Thoraas Tinsley
and Williara Hickman, both Baptist rainisters, came to Har-
rodsburg. Kentucky has become, in every respect, a Baptist
stronghold, which shows the importance of early beginnings.
The Walnut Street church, Louisville, has T. T. Eaton, D.
D., as pastor. Total in State, 166,676.
It is claimed by some that the first Protestant church
organized in what was then termed the North West Territory,
was a Baptist church at Columbia, Ohio, in 1790, whose first
pastor was John Sraith, afterwards, during Jefferson's admin
istration. United States Senator. Forty-five settlers frora
Pennsylvania and New Jersey located at the mouth of the
Little Miarai river in the suramer of 1789. Six of them
were Baptists, who immediately commenced holding religious
meetings, each taking his turn as he was able, in carrying on

TACONY BAPTIST CHURCH, PHILADELPHIA, PA

See page 256.

Beginnings. 265
the service. The number increased to nine when the Kev.
S. Gano, of Providence, R. I., visited them in 1790, and
formed the Miarai church. This raeeting-house built in
1793, was the first Protestant place of worship in Ohio.
Baptists in ihe state, 50,583.
J. M. Peck, D. D., says, that the Baptists were the first
Protestants to enter the state of Illinois. They held
meetings until the Rev. Jaraes Smith of Kentucky labored
among thera. He was captured by the Indians and ran-
soraed by the brethren for ^175.00, a large sum then and to
them. The first church was formed at New Design in 1796.
The Baptists of Chicago have an interesting history. Dr.
Temple residing there appealed to the Horae Mission Society
through Dr. Going for a missionary. Dr. Going sent Allen
B. Freeman, an educated, "talented and pious" young
preacher. Dr. Teraple paid ^200. of his salary. October
19th 1833, the First church was organized with fifteen
merabers. The picture of the Immanuel church, Chicago,
G. C. Loriraer, D. D., pastor is given. In the state, there
are 70,263 Baptists.
In 1798 the Baptists formed achurch in Indiana, now
known as the Charlestown church. It was organized by
Isaac Edwards from New Jersey. Membership, 44,113.
It is not known when the Baptists first appeared in
Arkansas, but it seems that Rev. David Orr planted there a
considerable nuraber of churches. The first church organ
ized was at Fouche A' Thomas, towards the close of the last
century. The Spring River Association was forraed in 1829.
Number in the state, 59,516.
The First Baptist church in the District of Columbia
was formed in Washington City, March 7th 1802, with six
merabers. Rev. William Parkinson, chaplain to Congress,

266 The Story of the Baptists.
preached to thera. The Rev. O. B. Brown was their first
pastor, in 1807. Baptists in the District, now, 8,297.
The Baptists were the first Protestants to enter Miss
ouri with the gospel, which they did in 1796. The
first baptisra there and indeed west of the Mississippi
was adrainistered by Rev. Thomas Johnson of Georgia,
in 1799. The Tywappity church, was the first organ
ized in 1805, by Rev. David Green and revived again
in 1809. Bethel church was formed in 1806. These
Baptist settlers were allowed to exercise their religious senti
raents, but their children were claimed for the Catholic
Church. The St. Louis Association was organized in 1817.
J. M. Peck, D. D., carae to St. Louis in 181 7, and with Rev.
Jaraes E Welsh, organized the first church there in 1818.
In the state, 93,748 members.
In Alabama, the Flint River church was the flrst organized,
October 2nd 1808, in the house of James Deaton and
composed of twelve persons. The Bassett's Creek church
formed in 1810, by Elder J. Courtney was the second.
Members, 168,103.
Baptist ministers came into Louisiana frora Mississippi,
in 1798, and preached. Bailey E. Chaney, one of them,
was imprisoned by the Spanish authorities for preaching, and
only was released on condition that he would desist. Joseph
Willis, a mulatto, and a Baptist preacher, organized a church
in 1 81 2, on Bayou Chico. He became first moderator of
the Louisiana Association, in 1818, and labored very suc
cessfully west of the Mississippi. Hebzibah church, was
formed in 1814, and.a church in New Orleans, in 181S, with
Benjaraan Davis, pastor. S. Landrum, D. D., is pastor of
the Coliseum Place church. Members in the state, 66,026.

Beginnings. 267
Orison Allen and wife, came to the present site of
Pontiac, Michigan, in 1818. Elon Galusha, visited the spot
in. 1822, and preached and organized the first Baptist church
in the state. J-emuel Taylor, a lay preacher, and Elkanah
Comstock, a minister, did much service. Mem'uership in the
state, 27,452.
The Danville was the first Baptist church in Iowa. Mr.
and Mrs. Mauley, frora Kentucky, and sorae Baptists frora
Illinois, organized the church. Rev. John Logan, of Illinois,
preached October 19, 1834, by invitation, and the next day
the church was constituted. Merabers in the state, 23,477.
In Wisconsin, the first Baptist church was organized in
Milwaukee, in 1837, by Rev. James Gnifin, who becarae
pastor. Merabers in the stale, 11,651.
Texas is a raarvel of rapid growth, and real progress, and
the Baptists there are in the front rank. It is startling to
learn that there are 128,034 Baptists there, with a thousand
ministers, and twice as many churches. Yet only in 1840,
was the Texas Union Association formed, with three churches.
They have now three organizations covering their great ter
ritory, engaged in cultivating the field for Christ; viz : "The
State Convention," formed in 1848; "The General Asso
ciation," in 1867 ; and "The Eastern Convention," in 1877.
Kansas, in i860, had 40 churches, which were then or
ganized ina state convention, and now reports 17,513 raera-
bers, in 428 churches.
The work of the Baptists among the American Indians,
has been truly marvelous. There were reported in 1878, in
the Indian Territory, 100 Baptist churches, 500* merabers,
30 Sabbath-schools, and 75 native pastors. The number
now is, 6,419. There were also 3 associations — active mis-
missionary bodies, contributing according to their means for

268 The Story of the Baptists
the support, and propagation of the gospel, some of them
sustaining the gospel in their own tribes, and sending it to
others. Among the Creeks, baptisms, for months, occurred
daily. The Levering Manual Labor School, named after a
well known faraily of generosity, in Baltiraore, and lately
established, promises to be of great service in the training
of Indian youth. Indian University is another Baptist school
The first church formed in Oregon, was the West
Union, in 1844; in California, the First San Fmncisco, in
1849 ; ''¦¦ Minnesota, the First St. Paul, in 1849 '> '" Nebraska,
the First Nebraska City, in 1855 ; besides, there are Baptists
in Florida, New Mexico, Utah, Idaho, Dacota, Montana,
Washington, Colorado, and Wyoraing. In Florida, there
are 23,812 coraraunicants.
The Baptists in British Araerica are closely allied with
their Araerican cousins, and deserve more than a passing
notice. In 1 760 Shubael Diraraock and faraily fleeing for con
science' sake frora Connecticut, and John Sutton and some
companions from New Jersey, settled at Newport, Nova
Scotia. Here Sutton remained about a year, and preached,
and baptized several, among thera Dimraock's son, Daniel.
No church was forraed, though the Dimraocks and Sutton
who were all rainisters, preached and baptized. Ebenezer
Moulton came from Massachusetts to Yarraouth, N. S., in
1791, with the first settlers, and preached and baptized a
number, among them a Mrs. Burcess. No church was
formed, and Moulton returned. He preached at Horton,
Nova Scotia, with great success.
In 1763, sorae Baptists carae to Sackville, New Bruns
wick, Irora South Swansea, Massachusetts, and among then\
was Nathan Mason. Thry had forraed themselves into a

Beginnings. 269
church before leaving horae, with Mason as pastor. They
soon returned to Massachusetts. While in Sackville their
number increased to sixty, but the church died upon the
departure of their brethren. Another church was formed
there in 1799.
The first Baptist church formed in Nova Scotia, was at
Norton, October 29, 1778, of ten raerabers, with Nicholas
Pierson, as pastor, through whose labors 55 persons were
added to the church in 1779, and 1780 Congregationalists
were admitted to this church as members, and the other
early churches organized, adopted the open coraraunion
practice. Dr. Cramp says that the Halifax church was strict
coraraunion. The Halifax church was formed in 1795 '>
Newport, in 1799 ; and Sackville, in 1799. The pastors of
the churches were all Baptists, and the converts were all
baptized, and soon it was found both inconvenient and incon
sistent to have a raixed raerabership and open coraraunion,
so, in 1809, strict communion became the practice of all the
churches. The first association — " The Nova Scotia and New
Brunswick," was formed at Lower Granville, Nova Scotia,
June 23, 1800, and comprised ten churches. The ministers
instruraenlal in its formation were great raen in their day,
and labored well for Christ. The naraes of T. H. Chipman,
James Manning, Enoch Towner, Harris Harding, Edward
Manning, T. S. Harding, Joseph Diraraock and Joseph
Crandel, will live while the Baptist narae survives. ^
Frora these humble beginnings the Baptists of the
Dominion have come to be a strong and influential body,
aggregating in 1884, 744 churohes, 506 ministers, and 63,044
merabers. They are missionary in spirit and in practice, and
the friends of humanity and education as well as of religion.

270 The Story of the Baptists.
In the Lower Provinces is Arcadia College, Prof. Rand, D.D.,
president. The Jarvis Street church, Toronto, B. D. Thomas
D. D., pastor, will compare favorably for architectural beauty
with any edifice in America. At Toronto is McMaster
Hall, J. H. Castle, D. D., president, a theological seminary
worthy the name of its founder. The classical department
is Wookstock College, W. N. Wolverton, A. M.. president.
The Standard Publishing Company of Toronto, is the
Baptist Publication Society of Canada. Hon.Wm. McMaster
has given ^60,000. to this company, the profit of which is to
go for missions.
We have spoken, in this chapter, of some results, as
well as of beginnings, but these are all only beginnings. As
the people of the North American Continent are only in the
infancy of their progress, so there is a great future for the
Baptists of America.

HOPEWELL ACADEMY, N.J. bee pare 372.

^^M^^^^:m^^^^&^&^

3^^M^M^^^^m^^^M^

Christ.

CHAPTER XXIII.
The Supper.
iHE ordinances of Baptism and the Lord's Supper,
teach in symbolic language the fundaraental doc
trines of the gospel. When rightly understood
they tell the whole story of the cross, and point
out the way of salvation through the sacrifice of
They are silent, but effective witnesses to the truth,
and their impressive testimony often carries the word with
power to the heart. In their scriptural form as symbols and
illustrations of Bible truth, both these ordinances are full of
precious meaning. In baptism the burial of the believer in
the watery grave, and his rising therefrom, beautifully sym
bolizes the great facts of the Saviour's burial and resurrection,
while it also represents the believer's death to sin and resur
rection to the new life of faith, and at the sarae tirae points
forward to the final resurrection from the grave, to a life of
immortality. In the coraraunion, in like raanner, we have a
visible pictorial representation of the Saviour's death, and of
our participation in the benefits of his atoneraent. The bro
ken loaf and the wine poured out, significantly and tenderly
remind us that the body of our Saviour was broken on the
cross, and his blood shed, in order to secure for us the bless
ings of salvation. The frequent observance of this ordi-

272 The Story of the Baptists.
nance rerainds us that our spiritual life is sustained by
constant feeding upon Chi ist and repeated supplies of
divine grace, while on the other hand the one act of bap
tisra shows that the new life has but one beginning, since
the new birth takes place but once. We need only to con
sider the vast importance of the doctrines which these ordi
nances symbolize in order to see the necessity of observing
them as they were instituted by our Saviour. We cannot
change their outward forra without changing their spiritual
meaning, and thus destroying their value as syrabols of
gospel truth.
The reraarks of Conybeare and Howson, in reference
to baptisra, may be applied with equal force to both of these
ordinances. They say : "It must be a subject of regret that
the general discontinuance of this original form of baptism,
(though perhaps necessary in our northern climates,") has
rendered obscure to popular apprehension, sorae very ira-
portant passages of Scripture."
As Baptists, we have always held that neither the cold
ness of the cliraate nor any other reason can justify any
change in the ordinances of the gospel, which sacrifices their
spiritual meaning, and at the sarae tirae sets aside the
authority of Christ's commands.
The almost uniforra practice of the American Baptist
churches has been "close" or restricted communion, and,
here, directly after the account of their origin in the various
states, it would be well to consider the grounds upon which
the practice rests. If rightly understood, our practice needs
no defense. All that is necessary to silence every objection,
and satisfy every candid objector, is an explanation. A mere
statement of the case ought to raake it clear to every unprej
udiced raind, that we are no more close or restricted in our

The Supper. 273
coraraunion, than other denominations, for they, and we, ad
minister the supper on precisely the sarae principles. In
order to make the raatter perfectly plain, let us first consider
what principles are held in reference to the supper by all
evangelical denominations.
First — All believe that conversion or regeneration is a
prerequisite to the supper. That only true believers who
have been born of the spirit have any right to sit down at
the Lord's table.
Secondly — All believe (with few exceptions) that bap
tism is a prerequisite to the communion, and that only
baptized Christians should participate in the Lord's Supper.
Third — All believe that an "orderly walk," or a consis
tent Christian life, is a prerequisite to the coraraunion,and that
even baptized believers who erabraced any hurtful error, or
act inconsistently with their profession forfeit their right to
this ordinance. All evangelical denominations require this much at least,
and raake what they deera scriptural terras or restrictions.
Pedobaptist churches adrainister the coraraunion on these
principles and Baptists do the sarae, so that, in reference to
this ordinance, all occupy the sarae ground.
As prerequisites to coraraunion —
Pedobaptists") fi. Conversion.
Baptists [¦ Require ¦< 2. Baptisra.
) (^3. A consistent life.
Here any one can see at a glance that so far as relates to
the principles on which coraraunion is adrainistered, there is
really no difference between Baptists and Pedobaptists. All
would agree that conversion and a consistent life are pre
requisite to coraraunion, but there are raany who take a
different view in reference to the necessity of baptisra before
the Lord's Supper.

274 The Story ofthe Baptists.
As this is the only point in the above statement that is
likely to be called in question, we will give some quotations
from standard authorities. If we would know what a
denoraination holds and teaches, we raust go to their
standard writers. That Pedobaptist churches hold baptism
to be a prerequisite to communion, is shown by what follows.
Dr. Griffin says: " I agree with the advocates of close
communion, that we ought not to coraraune with those who
jare not baptized and, of course, are not church raembers, even
if we regard them as Christians. Should a pious Quaker so
/ far depart frora his principles as to wish to commune with
¦ rae at the Lord's table, while yet he refused to be baptized I
j could not receive him, because there is su-h a relationship
I established between the two ordinances that I have no right
to separate thera ; in other words, I have no right to send the
sacred eleraents out of the church."*
This is the language of an eminent Presbyterian, and
expresses the view held in coramon by both Presbyterians
and Baptists. Dr. Hibbard, an eminent Methodist writer whose book
is accepted as good authority, says : " It is but just to remark
that, in one principle, the Baptist and the Pedobaptist
churches agree. They both agree in rejecting frora cora
raunion at the table of the Lord, and in denying the rights
of church fellowship, to all who have not been baptized.
Valid baptisra they consider essential to constitute visible
church raerabership. This also we hold. The only question
then that here divides us is, what is essential to valid baptism ?
It is evident that, according to our views, we can adrait thera
to our communion ; but with their views of baptisra, they
can never reciprocate the courtesy ; and the charge of close
coraraunion is no raore applicable to the Baptists then to us,
* As quoted by J. W. T. Boothe, D. D., in a published sermon on. Gospel
Order, page zo

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276 The Story of the Baptists.
inasrauch as the question of church raerabership is deter
mined by as liberal principles as it is with any other
Protestant churches ; so far, I mean, as the present subject is
concerned, i. e., it is determined by valid baptism."*
Bishop Simpson in his " Cyclopcedia of Methodism,"
says ; " It is the order of the chuich that persons shall be
baptized before they shall be adraitted to the Lord's Supper
or to full raerabership in the church.
Dr. Wall, of the Church of England, says: "No
church ever gave the communion to any persons before they
were baptized. Among all the absurdities that ever were
held, none ever raaintained that any persons should partake
of the coraraunion before they were baptized. "f
Dr. Cathcart truthfully reraarks that, " The creeds of all
denominations, with the exception of a sraall body of open
coraraunion Baptists, are agreed in describing coraraunicants
as ' those in the fellowship of churches. ' Baptized persons
are the only proper coraraunicants, as they only ought to be
church raerabers. The coraraunicants in the first churches
were all baptized."
But better still, the universal practice of the Christian
church, in placing baptism before the communion, has been
based upon the plain and obvious interpretation of what the
Scriptures require. Let us look at a few facts which have a
bearing on this point.
I. The great commission contains the direction given
by our Saviour to his apostles. Matt. 28: 1920; " Go ye
therefore and leach all nations, baptizing them in the name
of the Father, and of the Son, and of the Holy Ghost ;
teaching them to observe all things whatsoever I have cora.
raanded you."
* Dr. Boothe p. 21 of sermon.
t Dr. Boothe's Sermon p. 20.

The Supper. 277
Here three things are enjoined : i. Teaching or preaching
the gospel; 2. Baptizing those who believe; 3. Instiucting
thera to observe the coraniands of Christ, including the
observance of the Lord's Supper. No one ought to presume
to change this order by placing the communion before bap
tisra any Vnore than he would change it by placing baptism
before preaching the gospel or before repentance and faith.
These directions are the church's " marching orders", which
ought to beobeyed without alteration or diminution by those
to whom they are given.
2. If we examine the history of the apostles as they
went forth to execute their coraraission, we shall expect to
find thera acting according to their interpretation of its
meaning. They evidently understood it as requiring that
baptism should precede the coraraunion, for so far as the record
goes, they never administered the communion to any persons
who were not previously baptized. The example of the
apostles in such a case ought to be regarded as having all the
weight of an infallible interpretation of the Saviour's words.
The two together ought to be accepted as sufficient authority
for that order of the ordinances which has been observed in
the Christian church almost universally.
3. The symbolism of the two ordinances requires that
baptism should precede the coraraunion. We have considered
this point at length. It is only sufficient to remark, that
baptism syrabolizes the new birth or the beginning of the
Christian life, and hence this ordinance is administered but
once, since the new life has but one beginning. The com
munion on the other hand is adrainistered repeatedly, because
it syra.bolizes the nourishraent ofthe spiritual life by constant
feeding upon Christ by faith. Now it is evident that
the fitness of things requires that the ordinance which
represents the beginniug of the new life should precede the

278 The Story of the Baptists.
ordinance that represents its continued nourishraent and
support. Hence it raust be clear that believers should be
first baptized before partaking of the communion, since
to reverse this order would be to confuse the syrabolisra,
and so to destroy the significance of the ordinances. Here
then is the order again : baptism before communion, as
it is life before growth.
Here is what Dr. Hodge says upon the subject of gospel
order; " The facts of science arrange theraselves. His (the
man of science) business is simply to ascertain what the
arrangeraent given in the nature of the factis. If he raistake,
his systera is false, and, to a greater or less degree, is valueless.
The sarae is obviously true in regard to the facts or truths of
the Bible. They cannot be held in isolation, nor will they
adrait of any and every arrangement the theologian may
choose to assign them. They bear a natural relation to each
other, which cannot be overlooked, or perverted, without the
facts themselves being perverted."*
This is a true principle laid down by Dr. Hodge. Apply
it to baptisra and the Lord's Supper. There is a scriptural
order which we are bound to follow in belief and practice ;
baptisra precedes coraraunion, and hence, only the baptized
belitivers should be invited to the Lord's Supper. Do other
wise, and the "natural relation" of the two ordinances is
'•overlooked or perverted," and "the facts theraselves" are
"perverted " As we find the ordinance so we are compelled
to keep it, simply because it is not our own, but the Lord's,
table. Baptists and Pedobaptists, then, differ not in reference to
the communion but in regard to baptism. Our communion
is no more "close" or restricted than theirs, but our baptism
* Theology I. i8.

The Supper. 279
is more restricted. We believe in one and only "one baj)-
tisra " that is iramersion. They admit several forras of
baptism — sprinkling or pouring, and immersion. If they
believed thafsprinkling is the only scriptural mode of baptisra
then they could not invite B.iptists to their coraraunion (or
membership; because they would regard us as unbaptized,
just as we -cannot invite them because we regard them as
unbaptized. Their invitation to the communion seeras raore
open than ours because we hold to one form of baptisra while
they adrait several. It would seera raore to the point if they
should call us close /Baptists instead of close communionists.
An Episcopalian minister once said : "You Baptists are strong
upon the question of immersion, but weak in your views of
strict communion." He admitted the whole question. Our
restricted communion stands upon our views of baptisra, and
we are therefore just as strong on the coraraunion question
as we are on the question of baptism — no more, no less. If,
on our views, regarding iramersion, we are right, then we are
right in our strict communion, and right is right for our
selves and others too ; and to do tlie contrary is sin ; and
others should corae to us and not we go to them.
It is gratifying to know that some of our Pedobaptist
brethren understand our position and give us credit for con
sistency. The Interior, the church organ of the Western
Presbyterians, as quoted by Rev. W. H. II. Marsh says;
" The difference between our Baptist brethren and ourselves
is an important difference. We agree with thera, however
in saying that unbaptized persons shciuld not partake of the
Lord's Supper. Their views compel them to think that we
are not baptized, and shut thera up to close coraraunion.
Close communion, in our view, is a more defensible position
than open coraraunion, which is justified on the ground that

280 The Story of the Baptists.
baptism is not a prerequisite to the Lord's Supper. To
chide Baptists with bigotry, because they abide by the
logical consequences of their system, is absurd."
A Presbyterian minister said; "You regular Baptists
are fighting the battle for us all. Open coraraunionism rests
upon only a sickly sentimentalism, and if that sentiraentalisra
carries the day in your denomination, it will soon be making
trouble in other churches. May God help you regular Bap
tist, to stiind firm."
Rev. Thos. K. Beecher is reported to have said ; that
he admired the regular Baptists, though not agreeing with
thera, and that if he believed as they do in reference to
baptism, he would refuse to commune with any not imraersed
believers, under any pretence.
Said Rev. Dr. John Hall, of New York ; "Ifl believed
with the Baptists, that none are baptized but those who are
iramersed on profession of faith, then I should, with them,
refuse to commune with any others."
We heard a distinguished Methodist minister make
the same statement in the presence of leading ministers of
other denominations, and not one said a word.
Says Rev, Dr. R. Fuller ; " Dr. Sprague, that most
venerable of all Presbyterian ministers, said to us when we
were preaching for him in Albany, some years ago, ' I cannot
see how a Baptist can admit to the Lord's Supper one whom
he cannot regard as baptized ;' and every sincere man in any
denomination agrees with hira. In the raatter before us,
what is termed charity, is not only perfidiousness to Jesus,
but to our Pedobaptist brethren, since it confirms thera in
error; error which they hold in sincerity, but which is not
less error on that account ; error which is most pernicious to
the great doctrine of a spiritual church membership, and

The Supper. 281
against which our fidelity to the gospel order, as to the two
ordinances, is a kind, but constant and faithful remon
strance.''* In reference to union in Christian work, spiritual wor
ship, and fraternal fellowship. Baptists are just as ready
as any to join their brethren of other denominations, because
here all stand on the one coraraon platform of scriptural
principle. But in reference to union in church fellowship.
Baptists can join only with baptized, i. e., immersed believers,
since, according to their view of scriptural teaching, none
but such are entitled to church raerabership, and to a seat at
the Lord's table. In order to invite our Pedobaptist brethren
to commune with us, we must either adrait that they are
scripturally baptized, and that sprinkling is baptisra, or we
must deny that baptisra is prerequisite to the Lord's Supper.
Our denoraination is not prepared to take either of these
positions, because we hold as established principles of Bible
truth, that immersi(m, alone, is Christian baptism, and that
baptism must go before communion. It is claimed, that,
should Baptists adopt open coraraunion, as it is called, a
union of the different denominations would result. We
answer, that those churches which profess to be open commu
nion do not unite. Presbyterians and Methodists profess to
be open coraraunion, and yet they do not unite. We often
see a church of each of these two denorainations in a small
village where there is roora but for one church. The Presby
terians north and south, do not unite, — open communion
does not bring them together ; and at the Pan- Presbyterian
Council in Philadelphia, a part of that Presbyterian body
refused to sit at the Lord's table with the others. When the
various branches of the Presbyterian faraily, or the raany sects
of the Methodists unite among themselves, then it will be
* Religious Herald, February 4, 1875.

DANIEL DODGE, D. D.

The Supper. 283
time for Pedobaptists to lecture Baptists about their close
communion as a bar to Christian union. We fear that the self
same spirit that keeps Pedobaptists apart, impels them to
unjust and bitter assaults upon the Christian denomination of
Baptists. What does it avail to sit together at the table of
the Lord, unless we have the spirit of Christ ?
The Baptists cannot bring about a union at the Lord's
table by adopting sprinkling as baptisra, because they do not
believe it to be scriptural ; but Pedobaptists could secure
this union by adopting iramersion as the comraon forra of
baptism, without violating any coraraand of Christ. Who
ever heard of Pedobaptists re-baptizing raerabers received
from Baptist churches ? If union is so desirable, it is raore
reasonable for them to sacrifice mere convenience, than for
us to surrender principle.
It is sometiraes asked, " But why refuse the Lord's Supper
to those whora we hope and expect to raeet in heaven ? Let
us answer this question by first quoting again from that stand
ard authority among Pedobaptists, the eminent Presbyterian,
Dr. Hodge ; He says, " All who die in infancy are saved. * *
The scriptures nowhere exclude any class of infants, baptized
or unbaptized, born in Christian or in heathen lands, of be
lieving or unbelieving parents, frora the benefits of the
redemption of Christ."* Yet, Dr. Hodge and the Presby
terian Church refuse baptism to some infants not excluded
from heaven, siraply because they are not the children of
believing parents. f Is it fair that Baptists should be cen
sured by Presbyterians for refusing the supper to those who
shall meet us in heaven, when they themselves refuse the other
* Theology, vol. I. p. 26.
Theology, IIL 'p. 574. 3.

284

The Story of the Baptists.

ordinance to members of the same class? And it may be
added that we are consistent, and stand on scriptural ground,
while the inconsistency of Dr. Hodge, and those who follow
him, is apparent, "We deny to none the freedom of religious
opinion, and the right to form churches on their own prin
ciples. We only claim ihe same right."

BAPTIST PUBLICATION SOCIETY BUILDING,
PHILADELPHU.

See page 362.

t^im?ai::.vn55mt^fflMat4^^^^^^t5^^

CHAPTER XXIV.
Baptisteries.
I E are now reading the histories of ancient nations
upon exhuraed and newly discovered coins, vessels,
paintings, ruins, memorial monuraents and inscrip
tions. Many things are brought to light that
confirm the records of history, profane and sacred.
A celebrated scientist has lately proved to the world that
Homer is not a myth, but gives a poetic account of historical
facts. In the same way we read, to-day, in the baptisteries and
their accompanying inscriptions and paintings, scattered all
over the regions where the early Christian churches were
planted, the historyof the primitive church. As to-day, Old
Testament history is confirmed by Babylonish records on
tiles of clay, and Moabitish inscriptions on tablets of stone ;
so the New Testament doctrine and practice of believers'
immersion, is proved by ancient baptisteries to have been
the doctrine and practice of the primitive Christians for
centuries. Andthe story told by these Christians monuraents,
preserved through the ages, is a link in the chain, binding
in faith and practice, as to the subject and raode of baptism,
Christ and his apostolic churches, with the Baptists of
to day.

286 The Story of the Baptists.
At first, the sea, lakes, rivers, pools and baths, and other
natural and artificial bodies of water, were used for baptisra.
John was baptizing in the river Jordan, and there Jesus was
baptized. "And John was also baptizing in ..^Enon (which
means "the springs") near to Salim, because there was
much water there." And there, says Dean Stanley, " He
plunged thera under the rapid torrent."
Frora the very first, pools and cisterns were used, as well
as rivers and springs. These were abundant about Jerusalera.
Besides provision raade for drinking purposes, the water
supply was very plentiful. In that hot climate, where
natural supplies were limited, arrangements were made for
bathing, not only for health and comfort, but for religious
purposes. Says Dean Stanley ; " Every synagogue, if possi
ble, was by the side of a stream or spring." Indeed, every
good sized house had a bath in the centre of it. The jailer,
tradition says, was baptized in a bath in the jail yard.
According to tradition, also the centurion was baptized in
his own bath, which is pointed out to the traveler, to-day, at
Cesarea. The ancient pools and cisterns in and around Jerusa
lem were, doubtless, used by the apostles and early church
for baptizing, and hence entitled to the name of baptisteries.
In sorae of these, the 3000 converted at Pentecost were,
probably, iramersed.
At that early day, we could hardly expect to find
baptisteries built for the purpose, for the churches had' no
houses to worship in of their own, but utilized private
dwellings and synagogues. After awhile, however, houses
for worship were constructed, and baptisteries were provided
near by, or in thera.

Baptisteries. 287
H. C. Fish, D. D., describes a baptistery in the land of
Palestine, discovered araong the ruins of ancient Tyre. He
visited Tyre while excavations were being made "by Prof
Sepp, on the site of the famous church edifice built about
the year 315 after Christ, by Paulinus, bishop of Tyre.
Eusebius preached at its dedication. Here he preached the
sermons in his ecclesiatical history." Prof Sepp, not him
self a Baptist, said to Dr. Fish : " Here is the old bapistery."
" It is a marble structure, close to the wall, evidently as old
as the church, and an original part of it. * * It is
of white raarble, in the shape of a cross. 'There are four
steps at either end, leading down into it, and a hole is seen on
the level ofthe floor for letting out the water, The extreme
length inside is five feet six inches. The depth is three feet.
The width three feet and seven inches." Prof Sepp said;
" They imraersed people here." " Did they not also bap
tize the children ?" asked Dr. Fish. " O no," replied the
professor, "they only baptized the grown people, then."
"But," said Dr. Fish, "is it not rather small, taking
out the space occupied by the steps ?" He at once went down
into it, and lowered himself below the level of the top, say
ing, "This is the way they baptized theraselves."
As Dr. Fish reraarks, " Candidates often knelt in the
water and projected the head and shoulders forward, doing
it, perhaps, generally, three times. There is ample room for
this, as one readily sees. The officiating rainister stood
beside the baptistery."
" There was no church in all Phoenicia to be compared
with this for size and splendor. There are no other founda
tions of an original church edifice in any state of preservation
like this, so ancient, in all the world." And the raost of
other ancient baptisteries are modern corapared with this

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BAPTISTERY IN THE CATACOMB OF SAN PONZIANO, ROME

See page 281

Baptisteries. 289
" Here then,'' says Dr. Fish, " is a new witness for the
ancient practice of iraraersion. If an exquisite font or basin,
holding a pint or two of water, had been exhuraed, evidently
used for baptisra, and no baptistery, it had been seized upon
as a strong proof of the antiquity of sprinkling."
Dr. Cote, in his book on "Baptisra and Baptisteries,"
gives a list of over 60 in Italy alone, as late as the year 1337,
and back to the 4th century, in which that of Tyre was
built. During the persecutions of the Christians by the Roraan
eraperors, and until the reign and conversion of Constantine,
they hardly dare worship or baptize publicly, so they fled
to the extensive underground tombs that honeycomb the
earth beneath sorae parts of the city, and are called the
Catacombs. Here they worshiped, baptized, and even lived,
died, and were buried. In the catacomb of San Ponziano,
at Rome, there is an antique baptistery. On the arch over
the reservoir is a fresco painting of the baptisra of Christ,
which belongs, according to Boldette, to the 6th century.
Bottari says; "Upon the wall, over the arch, the Redeeraer
is represented up to his waist in the waters of the river
Jordan, and upon his head rests the right hand of John the
Baptist, standing on the shore. It is by raistake that modern
artists represent Christ in the Jordan, up to his knees only,
and John pouring water upon his head." John places his
hand upon the head of Christ to iraraerse hira. That John
"went down into the water" with Jesus, seeras probable,
from the oddity of the picture.
A crystal streara of water runs through the catacorab,
and flows into a reservoir raade for the purpose. This is the
baptistery.

290 The Story of the Baptists.
A pedobaptist writer. Rev. W. H. Withrow, after meas
uring the pool, says : "It is obviously too sraall for imraer
sion, and was evidentlj' designed for administering the rite
as shown in the fresco;" which, he says, represents John
pouring water on the Saviour's head. Dr. Geo. W. Anderson,
after stating the above, disproves Mr. Withrow's opinion by
facts. He shows that the latter's measureraent and supposi
tions, are alike erroneous.
Dr. Anderson says : "On a visit to Rorae, I went to see
this baptistery. My own conviction, as I stood on the plat
form, looking down into the pure limpid water was, that it
was raade expressly for iramersion. Wishing to be able to
speak with correctness about it, I took ray tape-line frora ray
pocket and measured its dimensions. It was, according to a
note made at the time, very nearly four and a half feet long,
and three and a half wide, in front. The water was within
about six inches ofthe platform, or landing place, at the foot
of the stairs. It was very clear, and the bottom was readily
seen by the light of our little tapers. My first impression
was that it was very shallow. Our guide, in ascending the
Janiculura Hill to the entrance of the catacorab, had cut a
staff, full as high as his head, and had fortunately carried it
with hira in our long underground walk. With it I was en
abled to measure the depth of the water. It was three feet
deep. "Now is it or is it not, 'obviously too small for immersion?'
It so happened that I had seen three candidates baptized,
that is, imraersed, the evening previous, at a little place of
worship in the forum of Trajan. The baptistery which was
used was not more than two feet. and a half wide, the same
in depth, and, probably, six feet long ; about the same size as
the porphyry baptistery in the Bibliotheque National at Paris,

Baptisteries. 291
in which it is said that Clovis was baptized. I can testify
that the three candidates were really imraersed, yet when I
corapared the baptistery which was used, with this in the
catacomb, I had no hesitancy in pronouncing the latter
much more convenient."
"In January, 1872, Dr. Warren Randolph, of Philadelphia,
in company with Rev. J. Wall and a meraber of one of the
Waldensian churches of Northern Italy, visited the baptistery
of St. Ponziano. As they stood there they read several pas
sages frora the New Testament in regard to the ordinance of
baptism. The Waldensian had been led to doubt whether
the rite that had been performed upon hira was that which
the Lord coraraanded As he listened to the reading of these
impressive words from the epistle to the Romans, which speaks
of being buried v/ith Christ in baptism, and looked down
into the clear pool of water, he asked to be baptized then
and there, confessing his faith in Jesus Christ. There was
no question of the suitableness of the place on the part of
Dr. Randolph or Mr. Wall, and he would then and there
have been imraersed had it not been deemed inexpedient
to incur any possible censure from the officers of the govern
ment." The baptisteries in the catacombs are the connecting
link between the days of Christ, when fountains, rivers and
pools were used, and the period of separate church edifices
for Christian baptisra. So that the terra baptistery is applied
to a building, generally separate frora the chuich, for the
purpose of baptism. They were made of various form, size,
and material. Brande, making a distinction between baptisteries and
fonts, says, that the baptistery was not placed in the vestibules
of the early churches, as fonts were in the churches of a later
day, but was entirely separate, and even at some distance

292 The Story of the Baptists.
from them. And that it was not until after the 6th century
that fonts were placed in the great vestibule of the church,
indicating that baptism was the door of entrance into the
church. But this was not the universal rule, as we shall see. They
were distinct from the church, in at least i6 cities of Italy,
alone, and built as late as 1337.
The Baptistery of Constantine was built by Sixtus III.,
who died, A. D., 440. It stands near by the church of St.
John of Latern at Rorae, It is a large octagonal building ot
brick, 75 feet in diameter decorated with raarble,. There is
a connecting chapel on each side of the baptistery, one
dedicated to John the Evangelist, and the other, to John
the Baptist. There are ten colurans of porphyry, eight in
side, surrounding the baptistery, and two at the entrance.
The cupola of the building lests upon eight raore col
urans. The baptistery was at one tirae of porphyry, and
covered entirely both within and without, with silver, the
weight of which was estimated at 3008 pounds. In the mid
dle of the basin, stood a column of porphyry, bearing on its
top a golden phial, full of precious ointment. On the edge
of the font were figures of seven hearts of solid silver, and a
lamb in massive gold, which poured water into the basin
previous to the adrainistration of baptisra. R. G. Hatfield,
describing its present condition in the "Baptist Quarterly,"
of July, 1869, says : "At the centre of the building, within
the colurans, is the baptistery. It is a depression in the floor,
in shape like the building itself, surrounded by heavy railings,
and balustrades of raarble, about 3^ feet high, and 88 feet
around. The well is 28 feet in diaraeter, paved with marble,
and its depth is 22 inches below the pavement of the build
ing, or 32 inches below the marble coping upon which the
railing stands. That the well was deeper, originally, is shown

BAPTISTERY AT FLORENCE, ITALY.

See page 294,

294 The Story of the Baptists.
by the marble paneling of the sides, the lower rail or band
of which is now almost entirely buried. It was originally
314 feet deep." There are a gate and raarble steps leading
to the floor of the well.
On the centre of the well is a font, or urn, of green
basalt, large enough to iraraerse a child in. It is elevated
upon a pedestal, and approached by steps. It is, evidently,
of later date, and supplanted the old baptistery as infant, su
perceded believers' baptism. And "the small bowl-sized fonts
now used, are monuments" attesting "that sprinkling has
supplanted imraersion." The deep baptistery would hardly
have been constructed for the font. Here, then, is a silent
witness of the rise of infant baptism.
This well held a large quantity of water, and there was
room within the building for the congregation asserabled to
witness the ceremony. There are two small rooms now called
chapels, which were evidently used by the candidates for
changing their clothing.
There are more baptisteries at Rome, but we cannot
pause here to consider them. Even connected with St. Peter's,
is a baptistery in which Benedictus XIIL, who was pope in
1724, restored the ancient rite of baptism by iraraersion,
and constructed a " large basin in which adults could be
iraraersed." We can only mention one or two of the raost remarka
ble of the many baptisteries of Italy. That at Florence is
octagonal in forra, and one hundred feet in diaraeter. It
was built, probably, in the sixth century. It is a splendid
building, with dorae and raarble floor. It is highly finished
inside, with raosaic and ornaraents. Its great bronze doors,
with their beautiful bas-reliefs, surpassing those at the capitol
at Washington, are said by Michael Angelo to be fit for the

Baptisteries. 295
gates of Paradise. It is detatched frora the cathedral, but
stands near by. It is a splendid edifice of white and black
raarble. Internally, a gallery which runs nearly round the
whole building, is supported by sixteen large granite colurans,
and the vaulted roof is decorated with raosaics. Mr.
Hatfield says, that there is now no sunken basin, but at the
centre, in the floor, the coping in octagonal forra is seen,
indicating where the old baptistery was. It is about the size
of that at Rome, and an inscription bears testimony to the
fact of its former existence and size. It has been filled up,
and the urn placed on the pavement.
Dr. Cote says, " In the centre of this stood, originally,
a very fine octangular basin of a diameter of twelve feet.
This large font was destroyed by Francesco de Medici upon
the occasion of the baptisra of his son Philip, in 1576,
greatly to the displeasure of the Florentines."
Dr. Cote says of the baptistery of Cremona; "This
magnificent Baptistery is generally thought to be not much
posterier to the loth century. The building is octagonal,
about sixty feet in diaraeter, and has sixteen colurans of
'Veronese raarble, which supports the roof and cupola. In
the centre is a large octagonal raarble basin of a diameter of
six feet. The building is in a plain and simple Lorabard
style It has, what is very rare in this class of edifices, a fine
projecting porch, supported by lions.
The windows, by which it is scantily lighted, raight serve
for a Norman castle. The walls within, are covered with
ranges of Lombard arches, and fragments of fresco are seen
in the gloom.
Dr. Cote gives a picture of the baptistery of Pisa, also,
from which we get sotee idea of its external magnificence.
It was begun in 1153. "This baptistery is of singular

296 The Story of the Baptists.
design. The plan is circular, with a diameter of one
hundred and sixteen feet; the walls are eight feet thick, the
building is raised on three steps and surmounted with a
dome in the shape of a pear. The external elevation is
divided into three stories. * * The interior is rauch ad
mired for its proportions. * * The dorae is famous for its
echo," and rests upon two orders of granite columns. " In
the centre of the baptistery is a large octagonal basin, four
teen feet in diameter, and four feet deep. It is provided
with an outlet for the escape of the water. The basin can
be filled by raeans of a tube connecting with a pump out
side of the building."
There is an interesting scrap of history connected with
the baptistery at Parma. It was begun in 1106, but not
finished till 1281. It is octagon in shape, and six stories
high, ending in a dome. It is frescoed inside. " In the
centre stands a very large octagonal basin, cut out from one
block of yellowish red marble. It is about eight feet in
diaraeter and four feet deep, and contains another basin in
the forra of a Greek cross, in which the administrator stood
during the perforraance of the rite. That this font was
formally used for baptisra by iraraersion, is clearly attested by
the following extract taken frora the official report forwarded
to the Pope, November 21, 1578, in which is given a full
description of the baptistery, and its uses. This report is still
preserved in the church records of Parraa."
Dr. Cote here quotes the report, and continues: "In
one corner of the baptistery is a sraall font, or at least, what
is now used as such, covered with Runic foliage and strange
aniraals ; it stands upon a lion setting his paws upon a ram.
All the children born in Parma are now brought to this font
to be sprinkled, a practice which was introduced after the
i6th century, and raentioned for the first time in 1622."

Baptisteries. 297
Leaving Italy, and passing over other countries, let us
speak, finally, of one baptistery, each, in Gerraany and
England. Rev; W. H. Whitsitt, in a sketch of his visit to Lorffel-
holy chapel, an alcove of the church of St. Sebald, Nurera-
burg, Gerraany, says : — "Thachief object of interest in it, be
sides sorae striking pictures frora old masters, was a baptismal
font, cast solid from copper, said to weigh thirty-two tons. It
was ornamented by various reliefs, and is considered one of
the oldest works of art in Nuremberg. What particularly at
tracted my attention was, an arrangeraent by which fire could
be kindled under the font for the purpose of heating the
water. ' What is the meaning of this ?' I inquired, point
ing to the fire place. 'O,' said ray attendant, 'in former
tiraes, it was the custora to heat the water before perforraing
baptisra.' 'And why has that custora been discontinued?'
'Because the church no longer immerses as formally,' was the
reply. 'Look at this font, if you please. It can hold water
enough to dip a child, neck and ears, and because the
weather was often cold, it was sometiraes found necessary to
heat it. That was the custora of antiquity that has happily
been abolished.' Here, I interrupted ray usher with the
question, 'On whose authority was this custora abolished?
Does not the Bible require those who believed, to be im
mersed^' 'O yes,' was the answer, 'nobody doubts that, but
the church has taken the liberty to change this ordinance,
because it does not suit our cliraate. Only look at this font
before us. As innocent as it now appears, it was once the
occasion of tne total destruction of the building about us.
On the eleventh day of April, 1361, the Emperor Wedzel,
son of Emperor Charles IV., was baptized in it, and the fire
which was kindled in order to heat the water, not being
watched, coramunicated to the floor of the church, and that

298 The Story of the Baptists.
night the whole of the majestic edifice became a prey to the
flames — nothing was saved but this font, the cause of all the
mischief.' I admitted that raany inconveniences were in
separable frora baptisra after the Scripture mode, but insisted
that these were no sufficient excuse or occasion for changing
what was divinely ordained. About such questions my
attendant insisted that there existed, of right, a difference of
opinion, and that such casualties as the burning of a great
church edifice justified the authorities in adopting sprinkling
instead of immersion.
Dr. William Cathcart gives this account of an " Ancient
English Baptistery :" "In the seventh century, Northumber
land, in England, was the scene of numerous and wonderful
conversions frora paganism and of a grade of piety not
unworthy of the best days of Christianity." Here " Organ
ized resistance to Romanism lived longer than in any other
part of Saxon England. * * Only in A. D. 664, was the
papacy able to triumph. * * "About eleven miles from
the Cheviot Hills, separating England frora Scotland, and
about the same distance frora Alnwick Castle, the celebrated
seat of the dukes of Northumberland, and near the village
of Harbottle, there is a remarkable fountain. It rises on the
top of a slight elevation, and now it is about thirty-four
feet long, twenty feet in breadth, and two in depth, but it is
capable of being made deeper by placing a board over an
opening at one side. A streara issues frora the spring,
which forras a little creek. A few shade trees and benches
surround it bearing the usual knife-marks of visitors. The
traditions of Northumberland point out this fountain as one
of the baptisteries of Paulinus, the Apostle of the North of
England, where he iraraersed 3000, during Easter of A. D.,
627.

BAPTISTERY OF CREMONA, ITALY.

See page 295.

300 The Story of the Baptists
" The Historyof Northumberland contains and confirras
the testiraony of tradition. The spring is in a place of public
resort for the population for many miles, and for nuraerous
strangers, on account of its early baptismal associations.
The writer saw several visitors during a half hour which he
spent beside its waters. An ancient statue, as large as life,
which formerly lay prostrated in the spring, now stands against
a tree on its raargin. The drapery of the 'bishop,' as the
statue is called, shows that it was set up at a very reraote
period, probably only two or three centuries after Paulinus,
whom it was doubtless intended to represent. A large
crucifix now stands in the centre of the fountain, erected
under the superintendence of the aged vicar of the parish, (a
worthy clergyman who graduated at Oxford,) which bears the
following inscription : 'In this fountain called the " Lady's
Well," on the introduction of Christianity, in the Saxon
reign of Edwin, and early in the 7th century, Paulinus, an
English bishop, baptized about 3,000 people.' A short
distance frora the spring is the village of Holystones where
a nunnery once stood, to which the well belonged. Sorae
scanty reraains of the convent are still to be seen, and the
stones are easily to be detected in the houses of the hamlet.
Tris establishment was located near the spring at an early
day, to gain a special blessing frora so holy a fountain ; and
it is strong corroborative evidence of the sacred use to which
Paulinus devoted its crystal waters."*
We have now traced in the christian raonuments of Asia
and Europe, of Phoenicia, Italy, Germany, and England, the
history of the down-fall of Bible baptism, — the iramersion
of the believer, and the rise of infant sprinkling.
* The cut respresenting the " Lady's Well " is from Dr. Cathcart's "Baptism
ofthe Ages.''

CHAPTER XXV.

The Great Commission.

¦ARK i6 : 15, 16, and Matthew 28 : 18, 19, contain
as we have seen, Christ's great coraraission to his
church. Baptists give proof of their apostolic
origin, and, better still, their strict obedience to
this command, in two respects. First; They have
received it for theraselves, constituted their churches upon its
basis, and observed its order; and, secondly; They have
carried the gospel to others, as it requires. Says Dr. T. G.
Jones : " Here is furnished the authority under which the
apostles acted in proclairaing and establishing the kingdora
of Christ among the nations. Nothing is easier than to show
that it called for the establishment of Baptist churches, and
that the apostles and evangelists faithfully fulfilled its pro
visions." The fact to be emphasized here is, that Baptists have
been faithful and successful in giving the gospel to the
world, in obedience to the Savior's comraission, or, in other
words, that they are a raissionary people , and, in this respect,
aire like the churches and Christians of the apostolic age.
Some Baptist churches, it is true, have imbibed an anti-
mission spirit, and have refused to engage in the work of

302 The Story of the Baptists.
giving the gospel to the world. But such churches are
gradually dying out, and their total extinction is only a
question of time. It is a reraarkable fact that churches
which raost actively engage in the missionary enterprise are
raost prosperous.
Let us now glance at the history of modern missions.
This great raoveraent had its origin among the Baptists of
England, and was the raeans of awaking the raissionary
spirit araong other denominations, so that what was at first
a little stream, has gathered to itself other streams, until it
has becorae a great river, which flows out to all nations,
offering the water of life to the perishing, everywhere.
The first step was taken in the year 1779 by Rev. Robert
Hall, father of the celebrated preacher of that name. A
sermon which he preached before the Northamptonshire As
sociation, did much to give shape to the growing tendency of
the denoraination. His text was Isaiah 57 : 14; "Cast ye up,
prepare ye the way, take up the stumbling block out of the
way of my people." The sermon was enlarged and published
and widely circulated. From that time we may discern
religious progress. Thoughtful concern for the souls of
others began to manifest itself.
But there was another cause which probably contributed
to the development of the spirit of missions.
In the year 1784, at a meeting of the Northamptonshire
Association, the monthly concert of prayer for missions was
inaugurated. This, doubtless, has been one of the most ef
ficient causes in the development and growth of the mission
ary cause. The missionary enterprise began with prayer, and the
monthly concert of prayer has become world-wide, being
observed by all denorainations of Christians. Of late years.

The Great Commission. 303
however, it has not been so generally observed, though efforts
are now being raade to revive it. Surely an agency of such
importance ought not to be allowed to fall into disuse.
Rev. Andrew Fuller, about this tirae, published a tract
which helped the missionary movement. It was entitled
"The Gospel of Christ, Worthy of all acceptation ; or. The
Obligations of men fully to credit and cordially to approve
whatever God makes known : wherein is considered the
nature of Faith in Christ and the true Duty of those where
gospel comes in this raatter."
To Williara Carey, however, raore than to any one, is
due the origin of raodern raissions. He was the first to
catch the inspiration, and his zeal and enthusiasra surpassed
all others. In 1791, a friend who knew of his interest in
raissions, placed fifty dollars in his hands, saying, " Write
about it." This enabled hira to publish his "Inquiry
into the obligations of Christians to use means for the con
version of the heathen ;" a treatise which had great
influence. The missionary spirit began to rise araong
rainisters and people, and the very next year, 1792, at the
anniversary of the association at Nottingham, in May, Carey
preached before thera a sermon of overwhelming power, from
Isaiah 54 : 33 ; on the obligation of the church to " Expect
GREAT THINGS FROM GOD, AND ATTEMPT GREAT THINGS FOR
God." His.earnest words produced a profound impression.
" Is it not practicable and obligatory" he asked, "to attempt
the conversion of the heathen ?' ' And when it seeraed that
they were going to separate without reaching any definite
result, Mr. Carey, in an agony of distress and indignation,
seizing Mr. Fuller by the hand, demanded if they were
going to part without doing anything in the matter. This
appeal was irresistible, and the result was that a resolution
was adopted to appoint a committee to prepare a plan for a

HOUSE AT KETTERING. ENGL.'iND, WHERE THE FIRST BAPTIST MISSIONARY SOCIETY WAS
ORGANIZED, OCT. 2,1792. Seepage 305.

The Great Commission. 305
Baptist raissionary society. It was but little thought of at
the tirae, but to us it is an event of vast iraportance, as we
view it in connection with the results that have flowed from
it. On the twelfth day of the following October, this cora
raittee, consisting of twelve rainisters, raet at Kettering in the
back parlor of Mr. Beeby Wallis. This was the birth place
of one of the greatest enterprises of this or any other age, —
the first modern Protestant missionary society. Here and
then was forraed, "The Particular Baptist Society for the
propagation ofthe Gospel among the Heathen." This result
was reached only after long and prayerful discussion and de
liberation. The men who organized this society had but
little of this world's goods, but they were rich in faith, and
while to carry the gospel to the heathen would require a
large amount of money, they believed that God was able to
supply all that would be needed. They started the financial
part of the enteprise by their own personal subscriptions,
vvhich amounted to sixty-five dollars each.
This was a sraall beginning for a missionary society, but
it was a very respectable contribution for twelve ministers, in
view of the times and their very small salaries. One of the
nuraber. Rev. Sarauel Pearce, had the honor of securing from
his people in Birminghara, the first church collection for
modern missions.
After the society was formed, other questions arose. Who
are willing to go? and to what part of the heathen world
shall we send ? At that day these seeraed very difficult
questions, but they were soon providentially answered. God,
in answer to prayer, furnished the raen and opened for them
a field of labor. Mr. Carey promptly offered his services,
and Dr. John Thomas, who had been a practicing physician

306 The Story of the Baptists.
in India, and had also been engaged in preaching to the
heathen as he had opportunity, offered hiraself to be sent
back as a raissionary to that country. He had returned to
England in order to stir up the Baptists to engage in the
work of foreign missions, and was glad to take part in the
new enterprise. These two men, Carey and Thoraas, were
accepted by the society, and India was selected as the field of
their labors.
The society was very weak, and had few friends and
little syrapathy, while there was a great deal of opposition to
the raoveraent. In order to raise money to pay the passage
of these first missionaries, Mr. Fuller went from door to door
begging the more wealthy Baptists of London to contribute
to the cause. Frora raost of thera, he raet with such a cold
reception, and was so often refused, that he was corapelled to
turn into the lanes and alleys, that no one raight see him
weeping over his failure and disappointment. There were
many who refused raoney even for this noble enterprise.
But he persevered until at last enough raoney was secured to
send these two devoted raen to India, and they set sail for
their chosen field of labor on the 13th of June, 1793.
Mr. Fuller did a great deal, not only in originating the
work, but also in sustaining it and carrying it on. He was
appointed financial secretary of the raissionary society, and
accomplished a great work in overcoming the prejudices of
the people, and gaining their sympathies for the missionaries
and their work, and in raising money for their support. In
carrying on this work in the horae-field, Mr. Fuller performed
an amount of labor in the way of correspondence trav
eling, preaching, writing, and collecting, and in geernal
raanaging the affairs of the society, which required an amount
of energy and activity alraost unequaled.

The Great Commission. 307
He not always received the co-operation even of min
isters. Many of the pastors did not understand the great
commission, and a great part of Mr. Fuller's work was to
convert them to right views. It is said that at one time he
was very anxious to obtain an introduction into sorae of the
pulpits in the Eastern part of England, where there was a
strong prejudice against hira. A plan was arranged so that
he might have an opportunity to preach to some of the
people without their knowing by whom they were addressed.
A friend of his who had been appointed to preach before
the association, gave his place to Mr. Fuller. No one knew
the strange preacher, but all were delighted with his serraon,
and raany expressed the wish that Mr. Fuller had been there
to hear it, as they considered it a coraplete refutation of the
doctrines held by him.
At length one of the ministers who was in the secret,
rose and very gravely raoved that the thanks of the association
be given to Rev. Andrew Fuller for his excellent serraon,
and that he be requested to print it. The result was that
their prejudices were reraoved, their sympathies were gained,
and their pulpits were opened for him to plead the cause of
raissions. Another good story is told of Mr. Fuller. He once
called on a pious and benevolent nobleraan, who, though a
churchman, was friendly to dissenters, and very generous in
his charitable gifts. When Mr. Fuller had stated to him the
nature and clairas of the raission, his lordship handed him
a guinea. Observing that it was given with an air of indif
ference, Mr. Fuller asked ; " My Lord, does this come from
the heart ?" " What raatter is that ?" replied the nobleraan ;
"suppose it does not corae from the heart, it may answer
your purpose as well. If you get the raoney, why should you
care whether it comes from the heart or not ?"

308 The Story of the Baptists.
"Take it back," said the raan of God. "I cannot
take it. My Lord and Master requires the heart." " Well,
give it back to me," said the nobleman, " it did not come
frora the heart." He took the guinea, and stepping to his
desk, drew a check on his banker for twenty pounds, about
one hundred dollars, and handing it to Mr. Fuller, said;
"This comes frora the heart. I know the principles by
which you are governed. I love the Lord Jesus Christ and
his cause, and know that no offering is acceptable to hira
unless it comes from the heart."
Mr. Fuller continued to fill the office of secretary of
the missionary society for twenty-three years, and by his
zealous advocacy of the cause, and his wise manageraent of
the society's affairs, laid the foundations of a work that has
gone on with ever- in creasing efficiency and power. The
raighty irapulse which he gave to the raissionary raoveraent
at its start, still continues to operate in carrying it forward,
and the influence of his writings and his exaraple, are araong
the undying forces which contribute toward the fulfillment of
the great comraission. Faithfully did Fuller hold the rope
while Carey went down into the mines.

M.

'W

ANDREW FULLER, D. D.

See page 306.

CHAPTER XXVI.
The Consecrated Cobbler.
ILLIAM Carey was the great pioneer of Protestant
raissions of modern times. He was a shoemaker
by trade, and when he proposed to undertake the
work of missions, people ridiculed the idea of
such humble raen as Carey and his associates con
verting the heathen, so, in derision, they were called
"Consecrated Cobblers."
Williara Carey was born on the 17th of August, 1761.
He was the son of the parish clerk and was brought up an
Episcopalian. At the age of twenty-two years he was con
verted, and baptized by Dr. Ryland, who, speaking of the
event, shortly after, said, that he had baptized a poor
journeyman shoemaker, in Noveraber 1783, in the river Neu.
Being a shoemaker, he worked at his bench, and at the same
time applied himself to study with such diligence, that he
soon became wonderfully proficient in the languages of the
original Scriptures, as well as in several of the raodern lan
guages. While working at his trade, making and mending shoes,
he had his book before him, and while his hands were
employed on the one, his raind was busy at the other, and

The Consecrated Cobbler. 311
thus he acquired a knowledge of Greek, Latin, Hebre,
French, Gerraan, Italian, and other languages. When his-
eraployer died, Mr. Carey raarried the raan's sister and con
tinued his business. Unfortunately, his wife was an uneducated
woraan who did not rise with her husband, and hence was a
hindrance rather than a help to him in the great work of
life. While working at his trade, Mr. Carey was often seen
with a pack on his back, going to market to sell the shoes he
had made. He afterward exchanged his business for that of
school teaching, an occupation more in harmony with his
literary tastes. Before he becarae a missionary he was pastor
of the Baptist church at Moulton.
From books of history and travels, and especially from
Cook's voyages, he becarae acquainted with the degraded
condition of the heathen, and frora the New Testament he
learned the Christian's duty toward them. While. teaching
geography to the pupils in his school, he conceived the sub
lirae idea of missions to the heathen. This idea grew in his
raind, and took possession of his heart, and filled hira with
enthusiasm. He had a large raap on which he wrote all the
information he could gain in reference to the people of each
country. To this map he devoted much study, and while he
mused, the fire burned. He felt, and felt it deeply, that what
the people of all these countries needed was the religion of
Jesus, and that the gospel was their only hope. Believing
that the Son of God died on the cross for all men, he was
ready to go to carry the glad tidings of salvation to the poor
heathens who were perishing in their sins. It was under the
impulse of these feelings that he wrote, in 1791, as we have
seen, on the conversion of the heathen, and in the following
year preached his memorable serraon at Nottingham which
led to the formation of the Baptist Missionary Society,

312 The Story of the Baptists.
It was reraarked by Wilberforce, that "a subliraer
thought can not be conceived than when a poor cobbler
forraed the resolution to give to the raillions of Hindoos, the
Bible in their own language.'-' But what is raost surprising
is, that Mr. Carey at first found so little syrapathy araong his
own brethren in the rainistry. It is related that, at a raeeting
of rainisters held at Northarapton, Mr. Carey proposed as a
topic for discussion, "The duty of Christians to atterapt the
spread of the Gospel among heathen nations;" when the
venerable Dr. Ryland sprang to his feet to denounce the .
proposition. "Young man," said he, " sit down ; when God
pleases to convert the heathen, he will do it without your aid
or raine." Even Mr. Fuller was at first startled by the nov
elty and magnitude of the proposal, and described his
feelings as resembling those of the infidel courtier of Israel
who said: "If the Lord should raake v/indows in heaven
raight such a thing be."
Mr. Carey's discouragements were very great. He met
with opposition not only frora his brethren but even from his
own household. His wife was not at first in sympathy with
his views, and when he was appointed by the society as a
missionary to India, she refused lo go. All efforts to induce
her to accompany her husband seeraed unavailing, and the
tirae was appointed for his departure with Mr. Thomas, when
they were providentially delayed, and Mrs. Carey at last con
sented to go.
Mr. Carey felt that the cause was one of the highest
importance, and he was deterrained that nothing should turn
him aside frora his noble purpose. Many difficulties had
been overcorae and new ones would be raet at every step.
Now that they were ready to enter upon their chosen work,
the East India Corapany refused to give thera permission to
go to India as missionaries.

The Consecrated Cobbler. 313
The East India Company carried on a large trade with
India, and they feared that the work of raissions would
interfere with their business. When the missionaries found
that they could not gain the consent of the company, they
deterrained to go without it. So they went to India in a
Danish vessel. On arriving there, they were without friends,
and for a tirae were exposed to great hardships. Mr. Thoraas
proposed to support hiraself by practicing medicine, while
Mr. Carey went to work at clearing the jungles, at the sarae
time, keeping out of the way of the company for fear of arrest.
In 1794, Mr. Carey took charge of an indigo factory, and
Mr. Thomas took charge of another, and through their
employer, they obtained perraission to remain in the country.
Marshman, his co-laborer in missions, gives a sad picture of
the distressing circumstances to which Mr. Carey was for a
time subjected : " He was in a foreign land, without a friend
and without a farthing, except as he could wring it from Mr.
Thomas, and it required all the strength derived frora a
firra confidence in the Divine promises, to keep him from
being overwhelraed with despondency. His wife, who had
accorapanied him to India with great reluctance, was con
stantly upbraiding him with their wretchedness, and contrast
ing their indigence with the coraparative luxury in which Mr.
Thomas was living. His faraily, consisting of seven persons,
was crowded into a sraall, ill ventilated house, without any
of the conveniences requisite for the European constitution
in an Eastern climate, and his wife and two of his children
were attacked with dysentery, from which they recovered
but slowly. Driven to distraction by this accumulation of
troubles, he resolved to remove to the Soonderbuns, where he
was offered the occupation of a small house, and proposed to
take a grant of land and cultivate it for the support of his

I ¦¦

WILLLi.M CAREY D. D.

See page 303.

The Consecrated Cobbler. 315
family. But amidst all these difficulties, he never lost sight
of the great object that had taken him to India."
We are reminded, at this crisis, of one of the celebrated
sayings of the Duke of Wellington. A young clergyman
once asked him if he did not think it alraost useless and
extravagant to preach the gospel to the Hindoos? The
duke replied: "With that you have nothing to do. Look
to your marching orders ; Go, preach the gospel to every
creature." Mr. Carey raust have looked well to his raarch-
ing orders. He had deterrained to obey and to leave results with God,
and his faith and patience had their reward. In 1796, Mr.
Fountain carae to the help of the missionaries, and, in 1799,
four others joined the work; Marshman, Ward, Grant, and
Brunsdon. But the East India Company, to their everlasting
shame, refused to allow the missionaries to remain under their
dominion. So, in the year 1800, they all removed to the
Danish settlement of Serampore, where they enjoyed the
protection of the Danish governor.
During these years of trial and suffering Mr. Carey had
been busy in translating the Bible into the Bengalee
language. When the new missionaries arrived, the whole
work was completed and ready for the press, except two
books of the Old Testament. Mr. Ward set the types with
his own hands, and on the eighteenth of March, 1800, the
first sheet of the New Testaraent was presented to Mr. Carey
with feelings of exultation.
But great as was the joy of the raissionaries at the
corapletion of this important work, a still greater joy awaited
them. In November, 1800, a native came to Dr. Thomas
with a dislocated arm. After attending to the man's arm,
the doctor spoke to him very fervently of the folly of

316 The Story of the Baptists.
idolatry and told him about the great truths of Christianity.
The man was deeply affected and wept. He came again to
hear, and forsaking idolatry he embraced the Christian
religion and asked to be baptized. He openly renounced his
caste by sitting down to eat with the missionaries. This act
caused great excitement araong the heathen, and he was
seized by a mob and brought before a magistrate. But no
criminal charge being brought against hira he was released.
This was the first Hindoo convert, and the first fruit of seven
long years of raissionary labor and suffering. His narae was
Krishnu. On the twenty-eighth of Deceraber, 1800, Mr.
Carey walked down to the Ganges with his eldest son on one
side, and Krishnu on the other, and baptized them both in
the river. This interesting scene was witnessed by the
governor and several Europeans, a large body of Portuguese,
and a dense crowd of Hindoos and Mohamraedans. The
governor is said to have shed tears at the affecting scene.
This was the beginning of better days. Frora this tirae.
converts, and churches, and raissionaries, began to raultiply,
and the operations of the raissionary society were extended
to other countries besides India.
Thus, from small beginnings, the work advanced so
rapidly that in a few years the converts from heathenism to
Christianity were numbered by thousands.
The success of the raissionary cause was its best vindi
cation. Success did much, also, to secure to Dr. Carey the
honor which he deserved. His name stands pre-eminent, not
only as a zealous pioneer in raissionary work, but, also, as a
raan of genius, a scholar and philanthropist. In translating
the Scriptures and giving the Bible to the heathen in their
own language, he perforraed a most glorious achievement and
erected for himself a raonurnent of unrading splendor It
will give us some idea of the magnitude and importance of

The Consecrated Cobbler. 317
his work to state that, in 1806, Dr. Carey and his associates
were engaged in printing the Scriptures in six different
languages and translating them into six more. In 1819 they
were printing and translating the Bible in twenty-seven
languages. And, altogether, they circulated 200,000 copies
of the Scriptures translated into forty languages spoken by
270,000,000 of people. And, besides this. Dr. Carey, by
learned labors at Calcutta, Dr. Marshman, byhis school at
Serampore, and Mr. Ward, by his printing press, each con
tributed raore than five thousand dollars a year to the
mission. They had given themselves to the cause of raissions, and
when they had the opportunity to make money, they delighted
to give that too.
The services of Dr. Carey becarae very valuable to
the government, from which he received a large salary.
Dr. Marshraan had a school which brought him a large
income, and Mr. Ward's printing offices brought hira a large
sum, and thus they were enabled to carry on the raissionary
work, and, at the sarae tirae, to contribute largely to the good
cause. The missionaries, on account of their valuable services,
were highly esteeraed by the officers of government, and
began to be invited into the very best society. The daughter
of Dr. Marshman becarae the wife of the distinguished
Christian soldier, General Havelock, hiraself a Baptist, whose
narae became so illustrious in connection with the Afghan
war, and the Sepoy rebellion. The Christian warrior, when
dying, surrounded by distinguished men, called his son,
saying ; " Come, see how a Christian can die." It is related
that on the occasion of a public dinner given by Lord Hast
ings, the Governor General of India, a pompous ofiicer

318 The Story of the Baptists.
impertinently inquired if Dr. Carey were not once a shoe
maker ? Dr. Carey happened to overhear the question, and
stepping up araong the circle of brilliant officers, replied,
very rauch to the confusion of the questioner, " No Sir, only
a cobbler." While seeking only the honor which coraes frora God,
they gained the respect of the world, at last, and their names
have been enrolled among the heroes and benefactors of the
race. The name of Dr. Carey will ever stand in unfading
luster at the head of the list of noble men who have devoted
their lives to the work of modern raissions.
After a life of erainent usefulness, this great and good
man went to his heavenly reward on the ninth day of June,
1834. His dying bed was peaceful. During his last hours he
spent most of the time in praise and prayer, and in view of
his approaching departure, he uttered these memorable
words; " I have no raptures, and I have no fears; for the
cross and atonement of Christ are my all-sufficient ground of
hope and joy."
From small beginnings have come marvelous results.
The society formed at Kettering now enjoys an income of
$300,000 annually, and has pressed out its lines, not only in
Italy, but to China, to Australia, to Africa, to the West Indies,
and to other places, so that now, inthe English colonies, alone,
including the Canadas, thereare over eight hundred ministers,
one thousand churches, and one hundred thousand members.
Besides, there are other Baptist societies, supported by separate
funds for foreign raissions, among them those of Christian
women, to send the gospel to their heathen sisters. In
addition, the General Missionary Society was forraed, 1816,
which is doing noble work among the benighted.

DEATH OF GENERAL HAVELOCK.

See page 317.

320 The Story of the Baptists.
The raissionary spirit in the churches has had its influ
ence in quickening every branch of the work at home.
Only five years after the foreign missionary society was
forraed at Kettering, the Baptist Horae Missionary Society
was organized— 1797, to furnish the destitute towns of
England, Wales, Scotland and Ireland with the gospel.
Just before the great missionary awakening, there was a
decline among the Baptists in the United Kingdom, but
frora that period on, there has been growth and progress. In
1763 there were but two hundred Baptist churches in -En
gland, but now, in England, alone, there are one thousand
nine hundred and thirty five churches, one thousand four hun
dred and eight rainisters, and two hundred and ten thousand,
seven hundred and eighty seven raerabers. Besides, which is
very reraarkable for so small a territory, there are, in Wales,
five hundred and twenty six churches, three hundred and
ninety seven rainisters, and sixty-eight thousand, seven hun
dred and eighty five raerabers, and they practice strict
coraraunion. The English Baptist year-book is a model of its kind,
with its cuts of churches, its four hundred pages, and its low
price of fifty cents. While contributing for foreign raissions
the large sura of one dollar, per raember, a year, and sustain
ing societies for building church edifices, for publishing
Bibles, tracts &c., our English brethren have not ne
glected the inlellectual and bodily needs of man. In this
they are true followers of Christ. Societies have been formed
for educating ministers' children, and students for the
ministry, for aiding active pastors, for the support of the
infirm, the aged, the widows, and the orphans, and many
other such laudable objects. Contributions are freely raade,
often without solicitations, and sorae are largely endowed.
Mr. Spurgeon need not ask any one, except the Lord, for money

The Consecrated Cobbler.

321

for his enterprises. The Baptists united in efforts for man's
moral and spiritual good with their Pedobaptist brethren,
and their endeavors began before the work of foreign
missions was taken up, but they were greatly quickened
afterward. Besides schools of high and low grade, they
have one university in London, and several colleges and
theological seminaries. Spurgeon's church is in the centre
of a large circle of Christian labors, the influence of which
is felt all round the world. The orphanage, the college,
and the multitudinous works of the church, are the wonder
of the world. With Mr. Spurgeon, the foremost preacher
and Christian worker of his age, at their head, the English
Baptists have the assurance of future success.

BIRTHPLACE OF WILLIAM C.4REY. See page 3ro.

MMjHMIjmijMWjgf^

um

UnI-Ri-I^\'S&&&-'1!M\-&^

™

CHAPTER XXVII
Judson.
f N the 19th of February, 1812, four American mission
aries embarked in the brig "Caravan," from Salem,
Mass., for Burraah. They arrived at Calcutta, June
17th. Two of them were Adoniram Judson, and
his wife Ann H. Judson. He was born in Maiden,
August 9th, 1788, and was educated at Brown Univer-
He entered the Theological Seminary at Andover,
in 1808, and was converted soon afterward, and joined the
Congregational church.
While at Andover, he and a few other pious students
turned their attention to foreign raissions, and, irapressed
with the wretched condition of the heathen, resolved to
devote theraselves to the work, and presented themselves to
their older brethren in the ministry and the churches, as
ready to be sent abroad for that purpose. This led to the
formation of the " American Board of Commissioners for
Foreign Missions," in June, 1810. And Judson and wife,
with others, were sent to Burmah by the board.
The long voyage to Calcutta was partly occupied by Mr.
Judson in examining the subject of Christian baptism.

Judson. 323
There were two reasons for this special study. First, he
hoped to have conversions among the heathen, and what to
do about the baptisra of children and servants he did not
know. Then he was going to reside for awhile araong the
Baptist raissionaries at Serarapore, and expected that they
would introduce the subject of baptism, and that he would
be called upon to defend his views.
Hear the result in his own words : '' I could not find a
single intiraation in the New Testaraent that the children
and doraestics of believers were merabers of the church, or
entitled to any church ordinance in consequence of the
profession of the head of their family. Everything dis
couraged the idea. When baptisra was spoken of, it was
always in connection with believing. None but believers
were coraraanded to be baptized, and it did not appear to
my raind that any others were baptized."
" I knew that I had been sprinkled in infancy, and that
this had been deeraed baptisra. But throughout the whole
New Testament I could find nothing that looked like sprink
ling in connection with the ordinance of baptism."
He felt that he had never yet received Christian baptism,
and that his only consistent course was to join the Baptists.
This plunged hira into great difficulty and distress, and it
cost him a struggle to decide.
"Must I, then," he asked, "forsake my parents, the
church with which I am connected, the society under whose
patronage I have corae out, the corapanions of my missionary
undertaking? Must I forfeit the good opinion of all my
friends in my native land, occasioning grief to some, and
provoking others to anger, and be regarded, henceforth, by
all my forraer dear acquaintances as a weak, despicable Bap
tist, who has not sense enough to coraprehend the connection
V

324 The Story of the Baptists.
between the Abraharaicand the Christian systera ? All this was
mortifying ; it was hard to flesh and blood. But I thought,
again, it is better to be guided by the opinion of Christ, who
is the truth, than by the opinion of men, however good,
whom I know to be in an error."
"If I quieted my conscience in regard to my own
personal baptism, and concluded that, on account of ray
peculiar circurastances, it was best to consult ray own con
venience, rather than the coraraand of Christ, still the ques
tion would return, with redoubled force : How ara I to treat
the children and domestics of converted heathens ?" Mrs. Jud
son, in a letter to a friend, said : "An examination of the
subject of baptisra coraraenced on board the Caravan. As Mr.
Judson was continuing the translation of the Nevv Testaraent,
which he began in America, he had many doubts respecting
the meaning of the word baptize. After arriving at Burraah,
he continued the exaraination of the foundation of the
Pedobaptist system. The raore he exarained, the more his
doubts increased ; and, unwilling as he was to adrait it, he
was afraid the Baptists were right and he was wrong. I felt
afraid he would becorae a Baptist, and frequently urged the
consequences, if he should. I always took the Pedobaptist
side in reasoning with hira, even after I was as doubtful of the
truth of their system as he. We procured the best authors
on both sides ; corapared them with the Scriptures, exarained
and re-examined the sentiments of Baptists and Pedobaptists,
and were finally corapelled, frora a conviction of truth, to
embrace those ofthe former."
They requested baptism at the hands of the Baptist
raissionaries at Serampore, who were "extremely surprised,"
for nothing had been said upon the subject by either party.
They were baptized on the 6th of September, 1812, in the
Baptist chapel at Serampore. Luther Rice, who was

Judson. 325
ordained with Mr. Judson, and who arrived in India a short
time afterward, also joined the Baptists. The effect of the
baptism of Judson and his companions, upon the Baptists of
America, was truly startling.
" It came," says Dr. Caldwell, "like a voice from
heaven, laying alraost a divine coraraand upon them to go
up and possess the land." Missionaries, competent and on
the ground, were provided at their hand, whom they raust
take, or fly in the face of duty, and Providence itself. They
were confronted by an unexpected opportunity, obligation
even, to begin at once, and in earnest, a mission in the East.
The fields and the pioneers had been selected for them.
There was no organization for foreign raissions at the
time araong thera, and no society able to undertake the sup
port of a mission in India. The raissionary spirit, even, was
slumbering among thera. There was something done at
home, and a little abroad. Mr. Carey acknowledged the
receipt of $6,000 from America, in 1806 and 1807. The
Baptists numbered two hundred thousand, but the country
was involved in war with Great Britain.
And now God calls theni to sustain a raission ih a foreign
field I " Such calls and such opportunities," says Dr. Cald
well, "have sometiraes come and found no response. But now
that seeraed irapossible. The Baptists in earlier days had
suffered depressions and disabilities ; they had conflicts to
maintain, which, possibly, contracted their sympathies, and,
certainly, their ability, to engage in reraote enterprises. But
frora these they were eraerging. They stood, with all sects,
equal before the law, having theraselves had a large show in
the honor of their victory. They were increasing, and feel
ing the courage of their numbers as well as of their principles.
Their spirit and their sympathies were expanding, and the

ADONIRAM JUDSON, D. D.

See page 322,

Judson. 327
opportunity which had come so suddenly both for concen
tration and diffusion, equally to consolidate thera into unity,
at least of co-operation, and to take them out of theraselves
into the grander raoveraent of the evangelization of heathen
dom." The first missionary society was formed in Boston,
which assuraed the support of the raissionaries until the
denomination in all the states could take action. " The
General Missionary Convention of the Baptist Denomination
in the United States for Foreign Missions," was formed in
Philadelphia, May i8th, 1814. Rev. A. Judson, was ap
pointed the missionary of the body to India, and Rev.
Luther Rice to visit the Baptist churches of Araerica, to
interest thera in the cause of raissions. Thus it was that the
first general foreign missionary society originated araongst
the Baptists of this country.
The very first difficulty Judson encountered was frora
the English, who had possession of the country under the
narae of the East India Corapany for trading. They were
opposed to any effort to evangelize India, and resisted
Carey and his companions. Mr. and Mrs. Judson, and Mr.
Rice, were ordered to England. Th^ were permitted,
however, to go to the Isle of France. Mr. Rice went horae,
and the Judsons first went to Madras, but compelled to flee
again by the only available vessel there. They finally
reached Rangoon, the principal seaport of Burmah, July
13th, 1813.
" A mission to Rangoon we had been accustomed to
regard with feelings of horror," wrote Mr. Judson; "We
must either venture there or be sent to Europe." They here
found a home in the English Baptist raission house of Felix
Carey. This same man, then driven about, the English

328 The Story of the Baptists.
people and government were to learn to honor, and love.
The field was soon left to the Araerican Missionaries.
It took thera a long time to acquire the difficult language
of Burmah, which was necessary for preaching to the people,
and translating the Scriptures. And when some at home,
growing tired, began to wonder and ask, "^Vhat prospect of
ultimate success is there?" Judson wrote to Luther Rice,
" Tell them, as rauch as there is an Almighty and faithful
God, who will perforra his proraises, and no raore. If this
does not satisfy them, beg them to let me stay and try it,
and to let you come, and to give us bread; or if they are
unwilling to risk their bre.id on such a forlorn hope, as has
nothing but the Word of God to sustain it, beg of them, at
least, not to prevent others from giving us bread ; and if we
live some 20 or 30 years, they may hear frora us again."
On the 15th of October, 1816, Mr. Hough, another
Araerican missionary, arrived; and in September, 1818, Messrs.
Coleman and Whitlock, and their wives came. A press and
Burraese types were given thera by the brethren at Serampore.
Thus equipped, they could publish the Word of God in the
language of the native heathen.
Having begun public worship in the Zayat built for the
purpose, in April, 1819, on the 4th of May, Dr. Judson
announced the first Burmese convert to the Lord Jesus Christ.
Moung Nau asked baptism, and as all the raisssionaries were
convinced of the reality of his religion, his wish was com
plied with. Dr. Judson thus records the event: "June 27,
Lord's day. There were several strangers present at worship.
After the usual course, I called Moung Nau before rae, read
and coramented upon an appropriate portion of Scripture,
asked hira several questions concerning his faith, hope and
love, and raade the baptisraal prayer, having concluded to have

Judson. 329
all the preparatory exercises done in the zayat. We then
proceeded to a large pond in the vicinity, the bank of which
is graced with an enormous image of G(audama, and there
adrainistered baptisra to the first Burman convert. O, raay
it prove the beginning of a series of baptisms in the Burman
empire, which shall continue in uninterrupted succession to
the end of tirae. July 4. Lord's day. We have had the
pleasure of sitting down for the first tirae to the Lord's
table with a converted Burman."
It was seven years, almost to a day, after Mr. Judson
landed in India before the first Burman was converted to
Christianity. In Noveraber, two raore were baptized : This
tirae in still and soleran night; and on Lord's day, the 14th,
in the evening, the three converts held a prayer meet
ing, of their own accord, in the zayat.
The object of the raissionaries had now corae to be
understood by the Burraese governraent, and the people,
fearing the authorities, ceased their visits to the zayat. A
visit to the capital, Ava, to lay the matter before the emperor,
and obtain his permission, asking toleration for the Christian
religion being determined on, Mr. Judson and Mr. Cole
man, set out for Ava, in Deceraber. Their appeals were, of
course, unheeded, and danger seeraed irapending, but the
three converts stood firra, when upon the return to Rangoon
they were made acquainted with the state of affairs.
The little church, despite persecution, grew slowly ; and
under date of June 4, Mr. Judson writes; " I have this day
taken Moung Shua-ba (whom he had formally baptized) into
the service of the raission. He bids fairer than any other
raeraber of the church to be qualified, in due time, for the
ministry." Thus did God provide the first native assistant,
now numbering 1000, in preaching the gospel.

330 The Story of the Baptists.
In 1822, Mrs. Judson visited the United States, on ac
count of her health, and the next year she returned to Bur
mah, accompanied by Rev. Jonathan Wade and wife. The
mission had further been re-inforced by Rev. Jonathan Price,
a raissionary physician.
In 1822 Mr. Judson, set out with Dr. Price for Ava,
whither the latter was suraraoned by the eraperor, on account
of his medical skill. Mr. Judson, having secured a place for
his mission in the capital, returned to Rangoon to await Mrs.
Judson's arrival from America, and to prepare for reraoving,
by invitation of the king, to Ava. While thus tarrying at
Rangoon, he finished the translation of the New Testaraent
in the Burman language.
Mr. Wade and Mr. Hough, with their wives, were to re
raain in charge of the little church there, which now number
ed eighteen native converts who all seemed to be living for
Christ. Upon the arrival of Mrs. Judson, Mr. Judson hastened
with her to Ava. But they knew not to what trials and sor
rows they were hurrying. It was not yet God's tirae for
opening Ava to the gospel, though the missionaries were
plainly following the leadings of Providence. War was just
beginning between the English and Burmah. The Judsons
passed the Burman army on their way to Ava, where they
found they had lost favor with the king, and that all foreign
ers were regarded with suspicion. Mrs. Judson thus describes
the arrest of her husband, in 1824, on suspicion of giving in
formation to the eneray.
" On the 8th of June, just as we were preparing for din
ner, in rushed an officer, holding a black book, with a dozen
Burmans, accorapanied by one, whora, frora his spotted face,
we knew to be an executioner and a 'son of the prison.'

GIRLS' BOARDING SCHOOL, MAULMAIN.

See page 367.

332 The Story of the Baptists.
Where is the teacher ?' was the first inquiry. Mr. Judson
presented himself. You are called by the king said the
officer — a form of speech always used when about to arrest a
criminal. The spotted man instantly seized Mr. Judson,
threw hira on the floor, and produced the small cord, the
instruraent of torture. I caught hold of his arra. 'Stay I'
said I: 'I will give you raoney.' 'Take her, too,' said the
oflicer, 'she also is a foreigner. ' Mr. Judson, with an implor
ing look, begged that they would let me remain till further
orders. The scene was shocking beyond description.
The whole neighborhood had collected, and the har
dened executioner, with a kind of hellish joy, drew tight the
cords, bound Mr. Judson, and dragged him off, I knew not
whither. In vain I begged and entreated the spotted face to
take the silver and loosen the ropes ; but he spurned the
offers and imraediately departed. When a few rods frora the
house, the unfeeling wretches again threw their prisoner on
the ground and drew the cords still tighter, so as almost to
prevent respiration."
Mr. Judson was comraitted to "the death- prison,"
while his tender wife spent a night of alraost indescribable
anguish. "A guard of ten ruffians" was placed around the
house, who tried to force an entrance into it, and spent the
night in dreadful carousing and almost diabolical language.
But the anguish of that night was to be prolonged and inten
sified for raonths. Both husband and wife were doomed to
suffer terrible indignities and cruelties before release carae.
With all the white prisoners, Mr. Judson was confined
in the death-prison, with three pairs of fetters, each, and
fastened to a long pole to prevent thera moving. Mrs. Judson,
after effecting her own release, was hardly perraitted to
alleviate the sufferings of her husband. But with true

Judson. 333
womanly fidelity, she attended upon all the prioners, as far as
she was allowed, by paying a fee to the keepers, preparing
their food, and encouraging thera. "In the midst of these
trials, her little daughter Maria was born to the lonely
woman." For seven long months this bitter imprisonraent
continued. Mrs. Judson often walked from the prison to
her house, two railes distant, after nine o'clock at night,
alone, fatigued and anxious. More than once, as Mrs. Jud
son afterwards learned, the execution of the captives had
been ordered.
One day she found the prisoners all gone. She feared
the worst. After raany efforts she at length found out where
they had been taken, as it was presumed, to be put to death,
and she followed. Sick and exhausted with fever, Mr. Judson
had been seized, and hatless, and shoeless, with a rope around
his waist, and tied to another prisoner, he had been hurried
with the others across the burning sands, railes away. The
soles of his feet becarae bl'stered, and the skin peeled off.
He would have fainted by the way, and been left to his fate,
but a kind friend at hand helped hira to Oung-pen-la, the end
of the terrible journey. The prison-pen was wretched here,
but Mr. Judson was allowed some liberty, immediately. Mrs.
Judson administered to the necessities of the prisoners, but
sickness laid her low in her wretched, little room. Before
this, that terrible scourge, the sraall pox, entered the faraily,
and two of them. May and the baby, had it. Now, little
Maria, deprived by Mrs. Judson's illness of her nourishment,
was carried daily in the arras of her manacled father to the
wom.en of the place, who had babies, that she might excite
their compassion and be fed by them with their own milk.
At length the victorious English array was marching
upon Ava. Gladly did the king send forth the outraged mis
sionaries, and plead with them to make terms for him with the

334 The Story of the Baptists.
approaching foe, and spare the capital. Returning good for
evil, Mr. Judson acted as embassador to secure peace. Even
at this tirae, when coraplete release frora their troubles seera
ed at hand, Mrs. Judson was stricken down again with
disease, the spotted fever at Ava, which nearly terminated
her life. The English demanded as one condition of peace,
the unconditional release of all the prisoners. Mr. and Mrs.
Judson soon found themselves on their way to the camp of
the English. Mr. Judson says : " It was on a cool, moonlight even
ing, in the month of March that, with hearts filled
with gratitude to God so overflowing with joy at our
prospects, we passed down the Irrewade, surrounded by six
or eight golden boats, and accompained with all we had on
earth. We now, for the first time for more than a year and
a half, felt that we were free, and no longer subject to the
oppressive yoke of the Burraese. And with what sensations
of delight, on the next morning, did I behold the masts of
the steamboats, the sure presage of being within the bounds
of civilized life." Mr. and Mrs. Judson were invited at
once by Sir Archibald Campbell, the English comraander,
to his head-quarters. A tent was provided for them near
the tent of the general, and they were invited to eat at his
table. The English officers seeraed to vie with one another
in showing the raissionaries distinguished honors. " Their
conduct towards us," says Mr. Judson, "forraed a striking
contrast to that of the Burraese. I presurae to say that no
persons on earth were ever happier than we were during the
fortnight we passed in the English carap. Ifhat shall we
render to the Lord for all his benefits towards us ?' '
They reached the raission house at Rangoon after an
absence of two years and three raonths.

Judson. 335
After her husband's arrest, Mrs. Judson buried the
manuscript of the Burmese New Testaraent, with sorae silver
coin, under the house, but took it out for fear of raould, and
sewing it up in a mean looking and hard pillow, so that
even the jailers would not want it. Dr. Judson took the
charge of it himself in the death-prison. Only a part of
it had then been published.
When Dr. Judson took the fever his wife secured per
mission for his removal to a lion's pen in the prison yard.
Soraetirae before the war, some one had presented the king
with a noble lion. When the Burmans were defeated by the
English, some superstitious persons spoke of the lion in the
British flag. This was enough. The lion was supposed to
have soraething to do with their defeat, and was reraoved to
a strong iron cage in the prison yard, and suffered there to
die of starvation. The prisoners had seen men die from
want of food and water, but the agony of the poor beast was
beyond all they had seen. When he died, Mrs. Judson asked
to take her sick husband into this pen, which afforded better
accoramodations than the prison, and attend hira. There
he lived till sent to the prison-hole far away. All that
belonged to hira was taken by the Burraese attendants. The
raan to whose lot the pillow fell, uncovered the mat, which
he kept, and threw what he deeraed the hard, worthless
pillow away. " Sorae hours after, Moung Ing, stumbling
upon this one relic of the vanquished prisoners, carried it to
the house as a token, and several raonths frora that tirae, the
manuscript that now makes a part of the Burraese Bible was
found within, uninjured."
Failing to secure toleration for Burraans at Rangoon,
and finding the little church scattered, Mr. Judson raoved to
Amherst, within the territory conquered and retained by the
English. Hoping yet to secure religious toleration in Burmah,

Judson. 337
Dr. Judson went as one of ihe English commissioners to
Ava, but again failed. The money he received for his
services he turned over to the missionary society.
But while away on this important mission, a sad blow of
affliction overtook him. On the 24th of October, 1826,
while he was away from home, Mrs. Judson died. They
buried her near the spot where he first landed, under the far
famed Hopia tree, or tree of hope, and put a small fence
around the spot to protect the grass. Mr. and Mrs. Wade
arrived about a month after the death of Mrs. Judson.
It was not long after, Mr. Judson, stricken in heart,
returned to his desolate horae, that he laid little Maria, his
only child, by the side of her mother.
On the 27lh of April, 1827, Mr. and Mrs. Boardman
joined the mission. The mission was removed to Maulmain,
in November, 1827. 'Ihe work was now to be comraenced
anew, but under raore favorable circurastances than before,
at Rangoon. And it was not long before a flourishing church
was established, which still reraains. At this point the work
deepened and widened, entering far and near as more mis
sionaries appeared upon the field. Dr. Jones went to Siam,
Mr. Brown to Assara, and Mr. Boardman to Tavoy, each to
found a mission. Mr. Boardman died on the field as the
fruits of his labors, among the Karens, were coraing in. A
few hours before his death, he was carried to the river bank,
where he witnessed the baptism of thirty-four of that people.
Eight years after his death, April 10, 1834, his widow
was married at Tavoy to Dr. Judson, and henceforth be
came known as Mrs. Sarah H. Judson. After eleven years of
labor, and on rficcount of Mrs. Judson's declining health, and
in hopes of her restoration, Mr. and Mrs. Judson sailed for
home. They reached St. Helena, where she died, Sept. i,
1845, and was buried. Her bereaved husband and children

338 The Story of the Baptists.
continued on the way. He says : " For a few days, in the
solitude of ray cabin, with my poor children crying around
me, I could not help abandoning myself to heart-breaking
sorrow. But the promise of the gospel carae to my aid, and
faith stretched her view to the bright world of eternal life,
and anticipated a happy meeting with those beloved beings
whose bodies are mouldering at Amherst and St. Helena."
He arrived at Boston, Oct. 15, and reraained in this
country nine months. His name had become a familiar
word. " He was the only raissionary remaining in the
heathen land, of those who had first left Araerica for India,"
thirty years before. The generation that knew him had passed
away and another had arisen, of which, probably, not more
than fifty had ever seen hira. " The desire to see him was
intense." " A spontaneous tribute of homage, love, and ven
eration, awaited him in every village and city that he visited."
" The manner of his reception was wholly unexpected to
him. When he arrived in Boston, before coraing on shore,
he was much troubled with the apprehension that he should
not know where to look for lodgings. The idea that a hun
dred houses would at once be thrown open to hira, and that
as many families would feel honored to receive him as a
guest, never entered his mind."
For the full particulars of his life and work, read his
biography, by Dr. Wayland, which I have frequently quoted,
or the later one, by his son, Edward Judson, D. D.
Mr. Judson was again raarried, July 11, 1846, on the eve
of his departure, to Miss Emily Chubbuck, and embarked
with his wife for Maulmain. It was with delight that he re
sumed his work.
It was not many years, however, that he was perraitted
to labor. Being seized with the fever of the country, he was
advised to take a "^ea voyage in hopes of his recovery, but
was compelled to leave Mrs. Judson behind. Mr. Ranney,

Judson. 339
of Maulmain raission, went with hira, and their destination
was the Isle of France, which, however. Dr. Judson never
reached His disorder increased, till, on the 12th of April,
1850, it terminated in his death. He was buried the same
day at sea.
Mrs. Judson, in a letter to his sister, says of hira ;
" There was something exceedingly beautiful in the decline
of your brother's life — more beautiful than I can describe,
though the impression will remain with me as a sacred
legacy, until I go to raeet him where suns shall never set,
and life shall have no end. He had been, frora my acquaint
ance with him, an uncomraonly spiritual Christian, exhibiting
his richest graces in the unguarded intercourse of private
life ; but during his last year, it seeraed as though the light
of the world on which he was entering, had been sent to
brighten his upward pathway. Christ was his all."
Before erabarking, he said to her : "Death will never
take me by surprise. I feel so strong in Christ." Thus died
" the apostle to the Burraese." He went to India a pioneer
raissionary; when he died, after thirty eight years of toil, the
fields were already white to the harvest. Having given the
gospel to the Burraese, he entered upon his eternal reward.
We have now traced the origin of Araerican Baptist
foreign raissons. Many deeply interesting facts reraain un
told about the spread of this work. The untold benefit to
the heathen was not the only good result. It was the very
best for the churches at home. One has well said : Dr.
Judson "threw himself for support on the then feeble body
of Araerican Baptists, who, in their effort to sustain and
re-enforce hira, were led to the surest possible means of
strengthening the spirit of piety and philanthropy among
.themselves at home, and may date, frora their zeal in his
behalf, the dawn of their own rapid enlargeraent and cul
minating prosperity. '

CHAPTER XXVIII.
Oncken.
I E now reach the subject of Araerican Baptist mis
sions in Europe. Oncken has been all to the
European missions that Judson was to the raission
in India.
In the graveyard of the Welsh Tract Baptist
raeeting-house, near Newark, Delaware, repose the mortal re
mains of Captain Calvin Tubbs. He was a New England-
er, by birth, and came to Delaware, where he was baptized,
upon profession of his faith in Christ, into the fellowship of
the Welsh Tract Baptist church, in May, 1815. He raarried
Mary, the daughter of Gideon Farrell, who was pastor of
that church from 1802 to 1820. In 1830 he became a raem
ber of the Sansora Street Baptist church, Philadelphia, but
retained his raerabership there but for a short tirae. He was
a sea captain by profession, and coraraanded the brig
"Mars," owned by the late John Welsh, of Philadelphia.
In the winter, probably, of 1830-31,* he was ice-bound with
his vessel at Haraburg, Gerraany, where he boarded in the
the lower part of the city, in the faraily of a pious German
Pedobaptist, who used the English language, fluently. This
* Eally and Later Delaware Baptists, pp. 63 to 71 ; Baptbt Tract Magazine.
September, 1S31.

!H=^^

J. G. O.VCKEN. D. D.

342 The Story of the Baptists.
man was what became the celebrated John Gerard Oncken,
D. D., the head of the great Baptist moveraent in Germany,
and leader in the wonderful work for the renewal of evan
gelical religion on the continent of Europe, and in whose
conversion to Baptist views, Capt. Tubbs was instrumental.
Oncken was born in the town of Varel, in the Grand
Duchy of Oldenburg, January 26th, 1800 or 1801. In early
life he went to England, where he raarried, and where he
was converted, and commenced preaching. There he im
bibed soraething of the spiritual nature of the religion of
Jesus, and of the sanctity of the Lord's day. He returned
to Gerraany to preach the gospel as the raissionary of the
British Continental Society, in 1823, in whose eraploy he
labored till 1828, when he was appointed agent of the
Edinburg Bible Society, which position he filled until ap
pointed by the Araerican Baptist Missionary Union, in 1834.
He was, up to this period, a raeraber of the English Inde
pendent church, Haraburg, with whose pastor, Matthews, he
CO operated for ten years in evangelical effort in the city.
J. G. Warren, D. D., kindly placed in our hands his
copy-book, containing letters written while in Gerraany, in
1867, on a tour of inspection of the Araerican Baptist
raission stations there. His wonderfully graphic sketches
were taken down on the spot, from facts furnished him by
the principal raover in these events, the great German
apostle, Oncken, himself.
" He, Oncken," says Dr. Warren, "pointed out to us
in the lower part of the town, quite down to the wharf, the
house in which Matthews lived, and the chamber in which
he himself coraraenced his work, where the coramon people
gathered to the utraost capacity of the place to hear the
gospel, and the Holy Spirit came in convincing and con-

Oncken. 343
verting power. You cannot tell how the good man's eyes
brightened as he told us of those early displays of sovereign
grace." " These things being noised abroad, the pressure of
the authorities was brought to bear on the principal actors,
and they found it necessary to hold their meetings in
another place. In an alley, narrow and dark, not far away,
was pointed out to us the chambers, reached by an open
stairway, where, to use Mr. Oncken's own words, the Baptist
church was born. The rooras were occupied by a tailor, in
very moderate circumstances, who was among the earliest
converts. Here the disciples met, and prayed, and sang
praises, and strengthened one another. Here Oncken
preached to the crowds that flocked to hear hira. ' Here,'
I observed he reraarked with peculiar eraphasis, ' I formed
a Bible class, and we, together, studied the word of God.'
Here was forraed into harraony of sentiraent and fellowship
of the Spirit, the group of believers subsequently baptized
by Dr. Sears. This was the humble beginning, and very
humble it was. These things were transpiring during the
years frora 1830 to 1835."
"Before leaving this general locality," says Dr. War
ren, " I must mention an iraportant link in the chain of
events that, during this time, Mr. Oncken, engaged in
business, and also made ihe acquaintance of the first Amer
ican Baptist."
The belter to enable him to proceed to his work, he
opened a sraall book -store, in 1828, in a part of his house.
The business taken up reluctantly, as a raatter of necessity, to
secure hira citizen-rights of use to hira, became the means of
great good to him and the cause. Without its income he
never could have done the work he has accomplished ; while
il has grown into a large and coraprehensive agency for the

344 The Story of the Baptists.
printing and circulating tracts. Bibles, Testaraents, hymn-
books, and all sorts of work for the inculcation of the
truth, and the exposition and vindication of Baptist senti
ments. It is now a source frora which light is shed all over
Germany. Owing to the efforts of Drs. Griffith and G. W.
Anderson, it has becorae the great Publishing House of the
Baptists in Gerraany, with P. W. Bickel, D. D., at its head.
"While living in this house, an Araerican searaan, Capt.
Tubbs, a raeraber of the old Sansora Street Baptist Church,
Philadelphia, being ice-bound, was corapelled to spend the
winter in Hamburg. Oncken took hira into his faraily, and
during the long winter evenings they talked over the doc
trines and practices of the Baptist churches in the United
States, prayed together, and together went to the 'upper
roora' and worshiped God in corapany with the band of be
lievers. When he returned horae. Captain Tubbs told his
pastor, Mr. Dagg, and afterward Dr. Cone, what a treasure
he had found in Hamburg, and how his late 'host' was look
ing for some one to baptize hira. God always has sorae way
to bring to pass His grand designs. Soon after, correspon
dence was opened between Araerica and Gerraany, and re
sults, whose farae is in all the churches, followed in rapid suc
cession." It was, doubtless, this acquaintance that led Oncken not
only to erabrace Baptist views, but to form that alliance with
the Baptists of this country that has resulted in reproducing,
in the German Baptists " the American Baptists over again."
" In all the grand fundamentals of faith and practice, in
faith and church order and discipline, in forms of worship,
and in adrainistration of tbe ordinances of baptism and the
Lord's Supper, they are one with us." As Hase puts it, they
are forraed after the "Araerican type of Christianity."
* ''Early and Later Delaware Bapti:.ts," A. B. Pub. Society.

Oncken. 345
Says Dr. Warren, in a private letter to the author : " Capt.
Tubbs wintered with Oncken, and was, unaware to hiraself,
even, sowing the priraary seeds of what is destined to be a
religious revolution in all Gerraany."
On the 22nd of April, 1834. Oncken and six others
were baptized in the Elbe, opposite Hamburg, at Altona, by
the Rev. Dr. (then Prof.) B. Sears. They did not dare to
have this baptism at Haraburg, nor by the light of day, for
fear of the authorities. The following day, the First Baptist
church of Hamburg was organized, and Oncken ordained a
rainister of the gospel.
Dr. Warren thus details the event : "In 1833 we find
Mr. Oncken, with his family, residing in a plain, comfortable
brick house at No. 7 Englische Planke. It is reraoved several
streets — eight or ten it raay be — from his former residence,
and stands araidst houses occupied by a better class of peo
ple." Not far off, round the corner, stand the old and new
Baptist chapels. " To the lower front room of his new
residence, Mr. Oncken reraoved his book store. In the roora
immediately in the rear of the store, the two men, Oncken
and Sears, met for the first tirae in the autumn of 1833,
opened their hearts to each other, bowed in prayer before
the throne ofthe heavenly mercy, and entered into consulta
tion with reference to plans for the future. In the chambers
over the store is seen the spot where the Baptist Church, in
Hamburg, was organized, April 23, 1834 of seven members
and where Dr. Sears, by soleran prayer and the laying on of
hands, formally set apart his own brother, Oncken, to the work
of the gospel ministry and the administration of the ordi
nances of Christ's church."
"To No. 4, Bohmken Strasse {^xoxxnA the corner) the
raeetings were, about the sarae time, removed. Here, also.

At

ir*

SECOND BAPTIST CHURCH. WILMINGTON,
DELAWARE.

See page ws/.

Oneken. 347
the work of translation and printing coraraenced, and here
was established the store-room of the Bible and Tract
Societies. Here, also, at a subsequent day, were our brethren
assailed by the mob, when at worship, the windows and
doors smashed to pieces, and other acts of violence com
mitted. Thence was Oncken hurried away by officers of the
law, taken before the magistrates, and then thrust into
prison. Standing with us before the window where the little
church was forraed, and where he himself was ordained,
pointing upward, while eraotion too strong to be concealed
choked his utterance, the good raan exclaimed : ' To all
Eternity, we, here, in Gerraany, and you, the cliurches in
Araerica, will have occasion to thank God for what was done
in that chamber.' "
The events that followed the baptism of these few
devoted believers, and the formation of this little church, is
thus related by Oncken hiraself, and recorded^by Lehraann :
" The event caused a great sensation wherever Oncken's narae
was known. On account of his raeetings and preaching, he
had already suffered much persecution, which now rose to an
unusual height. In an address, Oncken comraunicated the
following concerning it :
' Scarcely had it become known to the clergy of
Hamburg that these meetings were being held, when the
persecution at once began. Threats and stringent prohibi
tions followed, so that I was obliged to discontinue these
meetings in ray house, and to transfer them to an attic, in a
court. In a very short time, this place was crowded. Then
the threats were renewed. Therefore, I was compelled,
continually, to look around for new places. In this manner,
it happened that Satan was taken in his own snares. For thus I
was obliged to flee from one parish to another, and even to

348 The Story of the Baptists.
preach in parts of the city where the word had not as yet
been proclaimed. The threats becarae yet raore severe. I hold
here in ray hand, eighteen or twenty of the raany citations,
by which I was incessantly ordered to appear before the bar
of the police, and which have cost me much distress, many
sighs and throbbings of heart. Generally, one was served
upon me each week, and I was obliged to wait almost the
whole morning upon the police, until I was adraitted before
thera. The threats only gave rae a greater impulse. The
longer I reflected the raore I understood what kind of raen
they raust be who could incite the authorities to forbid a
raan's preaching the gospel, whereby souls could be saved.
They now iraposed fines upon me. Naturally, I never paid
them. What I lost, they were obliged to seize.'
" If, now, religious raeetings had already stirred up
such enraity, it was in the nature of ihings that, after our
baptisra had taken place, the raeasures against us would
become more stringent, and so it was. But Jesus has all
power in his hands. It happened that the Senator Hudt-
walker, who, at that time, stood at the head of the police,
was an esteeraed Christian, who, although no Baptist,
considered ray religious activity as fraught with blessing. He
was chosen of the Lord to be our guardian angel. The Lord
reward him at that day ! He was pressed hard to proceed
against us, but he was not able to reconcile with his con
science the persecution of Christ in His members. But his
successor in office (who, however, afterwards became our
friend, and has shown us much kindness,) declared to me, at
that tirae, that he would make every effort to exterminate us.
When I reminded him that no religious moveraent could be
suppressed by force, and said to hira : ' Mr. Senator, you
will find that all your trouble and labor will be in vain,' he
answered, ' Well, then it will not be my fault, for as long as

Oncken. 349
I can move ray little finger, it shall continue to move against
you. If you wish to go to America, I will give you, together
with your wife and children, a free passage, but here, such
sectarianism will not be endured.' "*
With the growth of the church these threats raultiplied.
Each year from twelve to twenty-nine persons were baptized.
Finally the senate deterrained to resort to force. One
Wednesday evening the police forcibly entered their place
of worship, and amid the boisterous mirth of the rabble,
drove the raerabers into the street. Oncken was arrested,
and brought to the police prison in Winserbaura, where he
was treated as a cdraraon prisoner and placed under lock
and key. He was unaccustomed to the unpliant straw mat
tress and hard pillow, yet he felt happy to suffer for the name
of Jesus. After a few days he was sentenced to four weeks
iraprisonraent, which he was now corapelled to endure. In
addition to this, on other occasions, he was subjected to
fines, and when, in obedience to his conscience, he refused
to pay thera, his valuables were seized and sold. In prison
he was coraforted by the presence of the beloved raerabers
of his church, on a bridge in the neighborhood, whence, full
of longing desire, they locked up towards his grated
window, threw hira kindly greetings, pointed toward
heaven, and, in sirailar sign-language, conversed with hira,
while he enjoyed the richest blessing in coraraunion with
the Saviour, and ever heard the comforting words : " I am
with thee." " I uphold thee." " I will not leave thee nor
forsake thee."
"If you ever go tc Haraburg," writes Dr. Warren,
" sorae one may take you through ' the valley of the shadow
of death,' a deep, dark passage protected by heavy iron doors
at either end of the building, secured for worship and other
purposes sometirr^e after they were driven out from No. 4,
*Dr. Warren's Letters.

350 The Story of the Baptists.
Bohmken Strasse. It was on their entrance here that God
wrought marvelously in their behalf, and, by means of the
great fire of 1842, taken in connection with their own gener
osity in offering an asylum for the houseless, broke the
power of their persecutor. The Government could not
avail itself of the charitable deeds of those men, and, at the
same time, oppress and imprison thera. On the occasion of
your visit, sorae other friend raay take you to ' the raraparts'
at the South-west corner of the old town, and over-looking
the valley of the Elbe for a great distance, when you will
look down on scores of ships, and beyond these see the
island, a mile or two in length, at the Eastern extremity of
which the famed 'seven' were baptized by 'brother Sears'
on the night of the 22nd of April, 1834, a few hours before
the church was constituted. At different points in all those
•waters you now see, the ordinance of baptisra has since been
adrainistered scores of tiraes, now in one place and then in
another, to escape the notice of Government officials, now
in the dominions of Hamburg, then in those of Hanover,
and then again in those of Denraark, all of which could be
reached in an hour or two. 'When they persecute you in
one city, flee ye to another.' In the centre of the town on
the most frequented streets, stands the Government House or
City Hall, as we would call it, within which justice is sup
posed to be dealt, both to disturbers of the peace and other
offenders against the well-being of society. With this
building, and especially with the police court rooras, our
hero becarae well acquainted. One day as we walked by,
he suddenly stopped, and, pointing up, said : ' There I have
been called scores of times, and scores of times before I
had got accustomed to the sraell of gun-powder I stood
trembling, awaiting my turn for a hearing, the passer-by,
in the meantirae, spitting on rae and crying out that I

— _  .-.....¦^  ..........

CROZER THEOLOGICAL SEMINARY, UPLAND, PA.

Seepage 379-

352 The Story of the Baptists.
ought 'to be hung.' The old prison, whose apartments
were made sacred by the presence of these raen, still
stands. I looked on its dingy walls. Oncken and Kceb-
ner were both at ray side. They recounted to each
other the incidents of their imprisonraent. It was to me a
moraent of strange eraotion. 'My roora,' said one, pointing,
' was there, and out of that window I looked and saw the
brethren and sisters as they carae and stood where we now
do, and, by their presence, sought to comfort us in our con
finement.' 'I had ray abode there,' responded the other,
pointing to another part of the prison ; ' after all, it was not
so bad, as I had nothing to do but to read my Bible and
pray.' "
It was now time for the Baptists of America to take
charge of this German mission, thrust upon them unsought
and unexpectedly, as the Burman mission was before. On
the 2sth of Septeraber, 1834, Mr. Oncken becarae the raission
ary of the Araerican Baptist Missionary Union.
" The results of Oncken's conversion to Baptist views
were great and far-reaching. He was already well known in
Gerraany, and, being a raan of extensive influence, the
light which began to break forth in Haraburg, was not
confined within that city, but strearaed forth in all directions.
Here and there little groups of churches sprang up, which in
like raanner reproduced themselves in the regions beyond."
And now lens of thousands, through him, rejoice in the truth
as it is in Christ, and raaintain the ordinances as comraanded
in the New Testaraent Scriptures. May 13th, 1837, Oncken
baptized G. W. Lehraann, and five others at Berlin, which
was the beginning of the work there. For fifty years Leh
mann was pastor of the church at Berlin. The Triennial
Conference was forraed in 1849.

Oncken. 353
The truth has spread over Germany, Denmark, Sweden,
Switzerland, Poland, Russia and Turkey.
Drs. Warren and Oncken, (in 1884,) and G. W. Leh
mann, (in 1882,) have all gone to their reward in heaven,
but Christ is with us and the work goes on.
It would give us pleasure to follow this great tidal wave
of truth and of evangelical religion in its course over
Europe, and trace, especially, the work of grace in Sweden,
but we raust be content to refer to books in which may be
found full accounts of these glorious events. Even in
America has this gracious influence been felt, not only in
stirring up the Baptists of Araerica to missionary effort in
Europe, but in planting upon American soil, among others,
German Baptist churches. These German Baptists, in
Araerica, are a devoted band of brethren, who, with true
missionary spirit, are giving even beyond their raeans for the
maintenance of the gospel at home and abroad, while they
put the whole force of their leaching and example against
transplanting the German Sabbath, and other hurtful German
customs on our shores. Some of them are finding homes in
Araerican Baptist churches, while others are collected in
German-speaking churches, where Gerraans who can be
reached in no other way, are persuaded, in their native
tongue, to be reconciled to God.
Before the conversion of Oncken to Baptists views, the
American Baptists began, in 1832, their missions in Europe,
and labors have, since then, been put forth in France, Spain,
Greece, Italy, and other countries with more or less success,
but none of these have been so successful as the movement
in Germany, and none so far-reaching in blessed results.

CHAPTER XXIX.
Societies, or Methods.
'HE Baptists have societies for Christian work, such as
associations of neighboring churches for fraternal
and missionary purposes ; state conventions in
nearly every state for state evangelization; organi
zations for building churches, for distributing tracts
and Bibles, for caring for the poor, the sick, the aged, and the
orphan ; for the education of students for the Chrislian min
istry, and for every other Christian activity. There are also
general societies that seek to extend the kingdora of Christ
at home and abroad.
None of these societies have any power over the
churches, but are presuraed to be their servants, or agents to
conduct the work of the denomination. Each Baptist church
is independent in government, acknowledging only Christ as
head, and selecting its own officers which are only of two
orders — pastors and deacons.
The names of the principal general societies of the
Baptists North, are ; The " American Baptist Missionary
Union," the "American Baptist Horae Mission Society,"
and the "Araerican Baptist Publication Society." The
merabers of these societies are the pastors and delegates of

Societies, or Methods. 355
contributing Baptist churches, and individuals paying a stated
sum. Besides there are the Woman's Societies for horae and
foreign missions. The annual meetings of these societies
were last held at Detroit, Michigan, May, 1884, in the First
Baptist church ; Z. Grenell, Jr., D. D., pastor.
The Baptists South, who constitute nearly two-thirds of
the denoraination in this country, do their horae and foreign
raissionary work by a representative body, called the
"Southern Baptist Convention," of which P. H. Mell,
D. D., LL. D., is president, and Lansing Burrows, D. D.,
and Rev. O. P. Gregory, are (1884) secretaries ; and the
"Southern Baptist General Convention," which is the
missionary organization of the colored Baptists. The latter
represents about one raillion coraraunicants.
The Baptists South and the Baptists North, are the sarae
in doctrine and practice, and are in sympathy and of one
accord. To attain its objects, the Southern Baptist Convention
has two Boards, elected annually; The Foreign Mission Board,
Richmond, Va., J. L. M. Curry, D. D., LL. D , president,
and H. A. Tupper, D. D , Secretary; and the Home Mission
Board, Atlanta, Ga., Hon. Jno. D. Stewart, president, and I.
T. Tichenor, D. D., secretary. The Convention met at
Baltimore, May, 1884, with the Seventh church; Rev. T. D.
Anderson, Jr., pastor.
A great work has been done tfirough the Convention,
both at home and abroad, and the work grows in magnitude
and importance. In Africa there are ten, and in China
fifty-seven, missionaries and native assistants ; while in Italy
there are preaching stations at Rome, Naples, Venice,
Milan, Modena, and other places, twelve in all. At Rorae,
a suitable building has been purchased in a most desirable

FIRST BAPTIST CHURCH, DETROIT, MICH.

*--*" >

See page 355-

Societies, or Methods. 357
location, near the Pantheon and the University of Rome,
for raission purposes, for ^25,000 in gold. At the head of
the Italian mission is G. B. Taylor, D. D., whose father J. B.
Taylor, D. D., was for many years the efficient secretary of
the Foreign Mission Board. Missions are also raaintained
in Brazil and Mexico. In the latter place, the authorities
have offered, through Governor Madero of Coahuila, the
charge of education and valuable school property in
that state, to the Baptists under Rev. W. D. Powell, raission
ary ofthe board, upon certain conditions. The Mexicans of
all classes are represented as thirsting for light, liberty, and
salvation", and as looking to the Baptists as their hope under
God. The Foreign Mission Journal is an interesting and
valuable publication edited for the board by Prof. H. H.
Harriss. There are, under the Home Mission Board, a Sunday-
school department, an Indian mission, a mission to the Chi
nese in California, a church edifice building departraent, and
mission work in many states araong the whites and the colored
people. The work araong the Indians, under the late Dr.
Buckner and others, was wonderful, and will be abiding.
The board publishes Kind Words, a weekly, semi-weekly,
and monthly Sunday-school paper, containing expositions of
the International Series of Sunday-school Lessons. It
originated with C. J. Elford and Drs. B. Manly and J. A.
Broadus in 1864, and in 1870 was consolidated with the
Child's Delight, published by S. Boykin, D. D., Macon,
Georgia, who was eraployed as editor, which position he still
retains. It produces, annually, for the Convention, a royalty
of ^1,000. The nuraber of missionaries eraployed by this
board is 144.
It was reported in 1884 that ^86,625 97 had been con
tributed during the year for foreign raissions, and $48,000

358 The Story of the Baptists.
for horae raissions, the total of which is much raore than
double the araount raised in 1878. Special interest is
raanifested by Southern Baptist woraen, who have contrib
uted, of themselves, in the past ten years, $75,000.
The American Baptist Publication Society is located at
No. 1420 Chestnut street, Philadelphia, Pennsylvania. J. H.
Deane is president, and Benjarain Griffith D. D., Secretary.
The origin of the society is given in the words of Geo.
W. Anderson, D. D., the able book-editor of the society.
" In 1823, the Rev. Noah Davis, of Maryland, wrote to his
forraer classmate, the Rev. James D. Knowles, then- living in
Washington, D. C, in regard to the formation of a tract
society." The idea was suggested to him by seeing a tract
fall from the hat of anothA to the ground. " This letter
led to a call for those who were favorable to the forraation of
a Baptist General Tract Society, to meet on the 25 th of
Feb., 1824, at the house of Mr. George Wood, a meraber of
the Baptist church. At the appointed tirae there was a gather
ing of twenty-five persons, and a society was formed, which
at once began its work. Its receipts for the first year of its
existence were only $373,80; its issues araounted to 696,000
pp. i8rao. This was a small and unpretentious beginning,
but the blessing of the Lord rested on the society, and it
henceforth continued to grow. In 1826, it was transferred
to Philadelphia." The society was put upon a firra basis at
the start, by the labors of its secretary. Rev. Noah Davis.
His life, however, was not spared long. The society had
then no house, nor even "rooms;" but one room in the
third story."
It was not long before it was thought necessary to enlarge
its work, so as to include the issue of bound volumes, and a
care for Sunday-schools. The use of colporteurs was begun

Societies, or Methods. 359
in 1840, and has continued to the present day. Its object is ;
" To promote evangelical religion by means of the Bible,
the Printing Press, Colportage, and the Sunday-schools."
There are now three separate departments of the society ;
business, missionary, and Bible; and the total receipts from
all sources and for all purposes, for 1884, are $582,957.58;
of this, $428,295 12 was received in the business ; $131,881.-
94, in the missionary department, and $22,780.52 in the
Bible department. And the issue for the year was 687, 695,-
902 pages, 18 rao. There are one hundred and eighty-two
missionaries and colporteurs of various classes employed
among white and black natives, and foreign population at
home, and in Germany, Sweden and Turkey.
Dr. Geo. W. Anderson says; " The Business Department
is self-supporting, and is kept entirely distinct from the
Missionary or the Benevolent Department. They have
separate sets of books, and separate bank accounts. No
money contributed to the Missionary work is ever, on any
pretence, used in the Business Departraent." O. W. Spratt,
A. M., is the business manager. Rev. G. J. Johnson,
D. D., is missionary secretary.
Since May, 1883, it has been the accepted Bible Society
of the denoraination. The Bible Convention met at
Saratoga, New York, May 22d, and 23d, 1883, coraposed of
properly appointed delegates representing the Baptist denorai
nation — at least in the North, (some were present from the
South,) so decided, after mature deliberation, by an over
whelming majority. C. C. Bitting, D. D., was appointed
Bible Secretary.
The Sunday School work of the Society deserves special
mention. " Baptists were the first to establish Sunday-
schools in the South, the first one being organized by the

WAYLAND SEMINARY, WASHINGTON, D. C.

See page 363.

Societies, or Methods. 361
Second Baptist Church of Baltimore, in 1804, and west of
the Mississippi, at St. Louis." Says Dr. Warren Randolph,
"In 1817, Mrs. Betsy Baker carried, in a chest, aud under
her arm, the little library composing all the Sunday school
books used in her school. Now think of such works
as those written by Dr. Dyer, circulated by the thousand
throughout the land. Dr. C. R. Blackall has charge of the
Sunday school work, and Prof. H. F. Reed is Superintendent
of the publishing department.
The periodicals of the Society published, as Sunday
school aids, are nuraerous, and very well adapted to the
purpose. We can but narae thera, and their editors. The
Baptist Teacher, P. S. Henson, D. D.; Our Young People,
and the Senior Quarterly, A. J. Rowland, D. D.; Young
Reaper, and The Sunlight, B. Griffith, D. D.; Bible Lesson
Quarterly, a.n<liht Advanced Quarterly, E. G. Taylor, D. D.;
Our Little Ones, Miss May F. Kean ; Intermediate Quart
erly, The Primary Quarterly, and the Picture Lesson
Quarterly, Mrs. M. G. Kennedy ; Baptist Superintendent,
Dr. C. R. Blackall; Childrens' Picture Lessons and Merit
Cards ; and The Year Book, Lansing Burrows, D. D.
The issue of these publications reached the enormous
total nuraber of 24,219,468 for the year ending May 1884.
Here is an illustration of what the society is doing to
disseminate the truth of the gospel. The serraon of H. H.
Tucker, D. D., LL. D., on Baptism, preached at Saratoga,
has been translated into Arraenian, Turkish, Greek, Swedish
and Spanish ; and is about to be translated into German,
and, probably, into Portuguese. The three languages first
named will take it into the region round about Mount Ararat,
and to the Euphrates, and the Tigris, and I suppose nearly
to the Persian Gulf, and starting frora Constantinople will

362 The Story of the Baptists.
spread over all that part of Asia Minor, where Paul preached,
and about the Black and Caspian Seas. The Swedish edition
will reach, I suppose, nearly lo the Polar Sea,and down to the
Baltic, when the Gerraan will take it up, and carry it down
the Danube till it meets the version from Constantinople.
The Spanish edition is for Mexico, and the Portuguese, (if it
is translated into the language,) is for Brazil. This is better
than speaking with tongues ; for only a few can hear, but
millions can read ; one reaches to the extent of a huinan
voice, the other reaches half a world.
The marble publishing house of the society is unsur
passed, as a book store, by any in the world. To Dr. B.
Griffith, and the Crozer and Bucknell families, is due the
credit of securing such a house for our society.
The German Baptists of America, who originated with
Rev. K. A. Fleischraann, have a publication society located
at Cleveland, Ohio. The society owns its building, and has
been largely instrumental in the growth of the German
Baptists, in this coun try. Frora eight ministers, eight churches
and four hundred and five merabers, in 1851, to one hun
dred and fifteen pastors, one hundred and thirty churches,
nine thousand and twenty merabers in 1880, and who are now
contributing towards the support of the gospel, nearly $10
per meraber. Rev. J. C. Haselhuhn, is editor, and H.
Schulte, manager. With such men as Rev. J. S. Gubel-
mann. Rev. J. C. Grimmell, Prof. Rauschenbusch, as leaders,
the suctess of the German Baptists is assured. Our German
brethren have their own conventions, and are organized for
work. The first organizations for horae raission work in this
country, were local. The Baptist Missionary society of Mas
sachusetts, formed in 1807, sent Rev. J. M. Peck to the far
west, to labor. He became distinguished as a pioneer mis-

Societies, or Methods. 363
sionary in the then western wilds, and "the denominational
leader in the Mississippi valley, in all departments of de
nominational enterprise." "To Jonathan Going, the Bap
tists of Araerica are instruraentally indebted for that national
organization in home missions which began its work as the
scattering of a few handfulls of ' corn on the tops of the
mountains,' yet whose fruit now ' shakes like Lebanon'."
The "Araerican Baptist Home Mission Society" was
forraed in New York, April 27, 1832, with Jonathan Going
as secretary. The object of the society is, "The preaching of the
gospel to every creature in our country, " v/hich object is so
well expressed in its grand motto : " North America for
Christ." It sustains missionaries, organizes and helps
churches and Sunday-schools, and assists in building houses
of worship, and in educating a colored ministry for their own
race. The first year, over $6,500 was raised, while in 1884,
$401,692.19 was reported from all sources. John B. Trevor
is president, and H. L. Morehouse, D. D., secretary. The
society has a conditional and permanent trust fund, aggre
gating $495,224.56 including a building loan fund. The
educational department has in charge 15 schools, for the edu
cation of preachers and teachers of the colored race. One
of them is the Wayland Seminary, Washington, D. C, Rev.
G. M. P. King, president.
Besides these there are two other schools, Indian Uni
versity, Tahlequah, Indian Territory, Professor A C. Bacone ;
and the International School, Monterey, Mexico, Rev.
Thomas M. Westrup. Some of these schools are very large,
three of them requiring an annual expenditure aggregating
$70,000. The total value of the school property of the
society is $500,000. The teaching force in these schools

364 The Story of the Baptists.
is 82, and pupils, two thousand eight hundred and twenty-
eight. Students, preparing to preach during the year, four
hundred and three, and conversions of pupils, two hundred
ind sixty. A great work is being done in the states and territories
for the spread of the kingdora of Christ, and among English
speaking people, Welsh, Germans, Scandinavians, French,
Spanish, Indians, Chinese, and among the Mormons in Utah,
and the Mexicans in Mexico. It is doing the work of three
societies in one, and eraploys eix hundred and forty four
laborers. In fifty two years it has organized three thousand
one huudred and thirty seven churches, and coraraissioned
ten thousand one hundred and sixty missionaries, who have
baptized nearly one hundred thousand persons. Some of the
churches formed and helped by the agents of this society, are
now araong the best churches in raany of the states. The
Baptist Home Mission Monthly has a circulation of eight
thousand. The "Araerican Baptist Missionary Union" is the for
eign raission society of the Baptists North. The head-quarters
ofthe society are in Boston, Treraont Temple ; Hon. J. War
ren Merrill, is president, and J. N. Murdock, D. D.,and A. G.
Lawson, D. D., are secretaries. The object ofthe "Union"
is "to diffuse the knowledge of the religion of Jesus Christ,
by raeans of missions, throughout the world." It has been
found that the teacher must follow the missionary, so that
schooL are established among the converted heathen, greatly
lo the advantage of the work, and araong them, training
schools for native students for the ministry. Of the forma
tion of the society, we have already spoken. Here are sorae
of the results, as given by Dr. Geo. W. Anderson : " The
Missionary Union has established missions in Burraah, Siam,
Arracan, Assam, China, Western Africa, among the Teloo-

WALNUT STREET BAPTIST CHURCH, LOUISVILLK, KV. See page »6ii

366 The Story of the Baptists.
goos, and our own Indians, and in Greece. It has lately
assuraed charge of missions in Japan which were originated,
and for many years carried on, by the Free Mission Society.
It has also felt called upon to extend its aid to our feeble
churches in France, Germany, Denraark, and Spain ; and
assuraed a few years since the care of the work of the Baptists
in Sweden, which had been coraraenced in 1855 by the col
porteurs ofthe American Baptist Publication Society, and had
been erainently successful." And now the " Dark Con
tinent," a way through which has been opened by Livingston,
Stanley, and others, is inviting, with peculiar claims,
evangelization, through American Baptists.
The " Livingston Inland Mission," on the Congo River,
Africa, has been accepted by the society. The rais
sion was established by English Baptists and has cost
$150,000, up to this time. It consists of seven mission-
stations, with twenty-six missionaries. One of the stations is
on Stanley Pool,and fromthis point, with the raission stearaer,
" Henry Reed," brought from England, four or five thousand
railes of navigable water of the Congo and its tributaries can
be traversed, and fifty raillions of people reached. This work is
thrust upon us as was the work in Burmah, and in Germany.
The report of the Union for 1884, is : Preachers in Europe
and Asia, 1,682, churches 1,127, baptisms, 11,716, and
raembers, 112,122. Of these, there are in Asia, 812 preachers,
586 churches, 4)679 baptisms, and 53,649 members redeemed
frora heathenisra. $324,443.89 has been contributed during
the year. The Teloogoos alone have averaged 2,000 con
versions, yearly, since 1877 8, and now aggregate 25,000.
The thrilling story of the " Lone Star Mission" and "Pray
er Meeting HiU" is known to all.
The "Baptist Missionary Magazine," now in its eightieth
year, is the oldest Baptist periodical in America. Its editors
are Dr. Murdock, and Rev, E. F. Merriam.

Societies, or Methods. 367
Many of the cuts we exhibit illustrating the condition of
the heathen, with, as well as without, the gospel, and well
known events, men, and places, in the history of Baptist
missions, were kindly furnished by the society, and through
the courtesy of W. G. Corthell, of Boston.
The "American Baptist Free Mission Society," men
tioned, was formed in 1842, and was dissolved in 1872. It
established missions among the Burmese in Bassein Provinces
and Rangoon, and also in Hayti and in Japan.
Baptist Women's societies for both Horae and Foreign
raissions, or woman's work for women, are in successful opera
tion. By the formation of circles in churches, and weekly
contributions of two cents each, the ladies are raising large
additional araounts for missions.
The " Woraen's Baptist Foreign Missionary Society"
was formed in 1871. Missions are maintained in Europe,
Asia, and Africa, and thirty-six missionaries are eraployed,
eighty-six schools conducted, with three thousand two hun
dred and ninety- four pupils, forty-eight Bible woraen
supported, one hundred and eighteen baptisras adrainistered,
and $54,301 84 raised for 1884. The president is Mrs.
Gardner Colby, Massachusets, and the secretary, Mrs. O.
W. Gates. The " Woman's Foreign Missionary Society of the
West," was formed in 1871. It covers the same general
field abroad, and reported, in 1884, $23,081 99 raised ;
twenty missionaries, forty-three Bible women, eighteen
schools, with seven hundred and ninety-three pupils, and
thirty-four native teachers supported, and fifty- four bap
tisms. Mrs. A. J. Howe, Chicago, is president, and
Mrs. A. M. Bacon, secretary. " The Helping Hand,"
and the "Little Worker," are joint publications.

368 The Story of the Baptists.
"The Woraan's Baptist Horae Mission Society " was
organized in 1877. Reported for 1884, $25,944 64 col
lected, and twenty-six raissionaries, six missionary teachers,
and ten bible women, eraployed araong the Freed-people,
Indians, Morraans, Germans, Scandinavians, and native
whites. Mrs. J. N. Crouse, Chicago, is president, and Mrs.
C. Swift, secretary. The society publishes the " Tidings. "
"The Woman's American Baptist Home Mission
Society," was forraed in 1878. Receipts for 1884, $10,324-
77. Mrs. Thomas Nickerson, Massachusetts, president, and
Mrs. A. S. Hunt, Maine, secretary.
The " American Baptist Historical Society," originated
in a suggestion of J. M. Peck, D. D., while secretary of the
Publication Society, in whose building it has a room, but
since 1861 it has been a separate society. In 1861 its
library consisted of but four volumes, and sixty-four pam
phlets. Now it coraprises over six hundred voluraes. This
remarkable growth is chiefly owing to the gratuitous services
of Dr. Howard Malcolra, and to Williara Cathcart, D. D.
H. G. Weston, D. D., is president, H. E. Lincoln, librarian
and treasurer, and Rev. I. N. Ritner, secretary. Another
" Baptist Historical Society" has been forraed at Richraond,
Virginia. " The Araerican and Foreign Bible Society" (Baptist)
was formed in 181 6, and received and expended, in Bible
work, over $1,200,000, and circulated nearly three million
copies of the Scriptures in our own and other lands ; among
thera, Dr. Judson's Burmese translation, and Dr. Mason's
Karen Bible. A Bible society for the Baptists is a necessity,
since the Bible society, under Pedobaptist control, refused to
print Judson's Burmese Bible, or any other pure translation of
the word of God, although Baptists were contributing to the

Societies, or Methods. 369
funds of the society. Being denied equal rights in a union
organization, Baptists forraed a Bible society of their own.
Since the Baptist Bible Convention at Saratoga in 1883, the
Pedobaptist society has even refused grants of Bibles to
Baptists. The "American Bible Union," was formed in May, 1850,
in NewYork. "It owes its rise and support," says Dr. T.
J Morgan, " raainly to the Baptists." Its object was, " for
procuring and circulating of the most faithful versions of
the sacred Scriptures in all languages." Sorae of the results
are given in the language of an address issued in February,
1874, by Thos. Armitage, D. D., president, and Dr. W. H.
Wyckoff, secretary at that time.
"One ofthe striking results of the perservering efforts of
the Bible Union is, that general conviction of the faults and
defects of the comraon English version which has induced
the Convocation of Canterbury, the responsible representa
tive of the Church of England, to atterapt its iraproveraenl."
" We have circulated more than a raillion copies of the
sacred Scriptures. Last year our gratuitous appropriations
exceeded forty-nine thousand. We have aided in printing
and circulating faithful versions in Karen, Siamese, Burmese,
Bengali, Sanskrit, Armenian, Teloogoo, Chinese, and other
Asiatic languages, have made versions of the New Testament
in two Chinese languages, in the Spanish and the Italian,
and aided in several others ;" and " have revised the English
New Testament and a large part of the Old."
"To May, 1865, the number of Foreign Scriptures
published, was 135,543, and the number of English Scrip
tures, 355,842. The Society had then received and expended,
from its origin, nearly $873,000."

370 The Story of the Baptists.
In view of all the raissionary operations of the Baptists,
how fitting that a Baptist, Rev. S. F. Sraith, should give lo
the church its grand missionary hymn. Truly, now, since
the spirit of raissions has been revived in the church, can we
sing, " The morning light is breaking," etc.

KICHARD B. COOK, D. D.

CHAPTER XXX.
Baptist Schools.
T is an error into which some have fallen respecting
the Baptists, that they are not the friends of educa
tion, in general, and especially of ministerial
education. Our interest in educational raatters
now, the nuraber of our institutions of learning,
the ability of our present ministry, as well as the facts of our
past histoiy, prove the contrary.
Dr. Sprague, as quoted by Dr. Hovey, says: " Baptists
have less credit as the friends and patrons of learning than
they have deserved." And Dr. Hovey, himself, says; "Though
there have been, and are no\^Baptists who think otherwise,
yet, the denomination, as a body, has believed in a liberally
trained ministry." He cites Dr. Chalraers as testifying to the
learning and eloquence of the Baptist ministry of England,
and Dr. Baird to the same effect as to that, of Araerica.
" They have always, however, insisted upon piety as of more
iraportance to the rainistry than learning, and that the latter
was nothing without the former."
Baptists, however, should strive for leadership in educa
tion. Their very principles seem to require of thera to be
second to none in learning, and in zeal for the promotion of
knowledge.

372 The Story of the Baptists.
As early as 1756, when the Baptists were but few and
feeble, the Philadelphia Association opened an academy at
Hopewell, New Jersey, for the education of youth for the
ministry, and the Baptists of Georgia and South Carolina
co-operated with those of Pennsylvania and New Jersey in
the matter, and raised funds for the purpose. Isaac Eaton,
pastor of the Baptist church there, was the principal of the
school. This was the first atterapt Araerican Baptists raade
in this direction. The old school-house at Hopewell still
stands, and is an object of great interest, for in it were
educated, in part, sorae of the ablest Baptist ministers of
that day, and araong thera the first president of Brown
University, Dr. Manning.
The Acaderay declined when Brown University was estab
lished. Here we have both the Academy and the College,
while as Dr. Hovey says ; " Schools of Theology began lo
be founded by the Baptists about the middle of the first
century of the republic, and only in the last twenty-five
years, gratifying progress has been made towards endowing
several of them."
We have now (1884) in the United States, sixty
acaderaies, thirty-three colleges, and eight theological
serainaries, besides a Gerraan Baptist theological seminary.
The total value of the properly of all these Baptist
schools, including endowments, is over $15,000,000, witha
total income of nearly $1,000,000. " Most of them are in
need of raoney, but sorae of thera are well endowed, and
among these is this large amount distributed."
Money is needed for educational institutions, because an
education is expensive, and but few would otherwise get it.
Every college in the land is endowed, and no one pays the
actual cost of an education. The instruction alone costs

Baptist Schools. 373
from $200 to nearly $i,ooo per year for each student in our
theological seminaries, and that without books, board or
clothing. The most of theological students, who are poor,
could never get an education if they had to pay for it.
Hence the need of endowments. Besides, we Baptists feel it
to be our duty to support our own institutions, and to refuse
all aid from the state. And the churches, not the students,
should bear the expense, just as the nation at its own expense
educates the raen who are to be the leaders of its army and
navy. It is right for the churches to bear the expense, and
it is honorable for young men to accept the support.
Baptists prove their belief in education by planting
schools, with liberal endowments, all over the land.
The oldest Baptist institution of learning existing in
this country, is Brown University, Providence, Rhode
Island, founded in 1764. The president is E. G. Robinson,
D. D., LL. D. It ranks araong the first as a university.
From its walls have gone out hundreds to occupy and adorn
the highest places in church and state. It was here, while
president of the college, that Dr. F. Wayland wrote his
famous text-books. Colby University, Waterville, Maine,
G. D. B. Pepper, D. D., LL. D., president,. was founded in
1820. At Harailton, New York, there is a double school, "a
double star," shedding its light out into the world : The
Harailton Theological Serainary, founded in 1819, and the
Madison University, in 1846, E. Dodge, D. D., LL. D.,
president. The Baptists sf New York have another first-
class school at Rochester, founded in 1850. It has three
departraents. M. B. Anderson, LL. D., is president of
the University, A. H. Strong, D. D. of the Theological
Serainary, and Prof. A. Rauschenbusch, D. D., of the
German Theological department.

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Baptist Schools. 375
The Columbian College, now The Columbian University,
was opened in 1822, at Washington, D. C. Prof. S. M.
Shute, D. D., says: "It was the result of that awakening
movement in the denomination, which was coincident with
the remarkable change of views of Judson and Rice, on the
subject of baptism, and with the quickened consciousness on
the part of the church, that they had failed in the soleran
duty of carrying the gospel to the heathen. The object of
placing the college at Washington was to have a geograph.
ical centre, and by bringing young men together at the
Capital, to give them large and liberal views of raen and
things. James C. Welling, LL. D , is president. A
Medical school has been connected with the College from
its foundation. Several years ago, a Law School was organ
ized, which has grown into one of the most flourishing and
popular in the land. The Corcoran School of Science and
Arts, named after W. W. Corcoran, LL. D., a most
generous benefactor of the College, has just been opened,
furnishing the most ample facilities for students, in all
branches of the physical sciences. The original site of the
College has been sold ; a piece of ground centrally located
in the city purchased, and a raost elegant and commodious
building erected upon it, which, with the ample equipraents
of the Scientific School, has cost about $200,000. There is,
also, a flourishing Preparatory School in connection with the
University, occupying a beautiful and spacious building, and
with a large list of instructors. The University has an
encouraging prospect before it, under its new arrangeraenls,
and its nuraerous friends and patrons will rejoice in its
widening prosperity." Robert C. Fox, LL. D., is treas
urer. The Newton Theological Institution, Massachusetts,
Alvah Hovey, D. D., president, was founded in 1825, and

376 The Story of the Baptists.
is one of the very best seminaries for the education of
ministers in the land. Shurtleff College, Upper Alton,
III., was founded in 1827, and has a theological department
which was originated in 1862 ; A. A. Kendrick D. D., is
president. In 1829 the Georgetown College, Kentucky, was
founded ; R. M. Dudley, D. D.,is president. At Chicago,
III., the University of Chicago was founded in 1859, presi
dent, Galusha Anderson, D. D., and the Baptist Union
Theological Seminary, in 1867, G. W. Northrup, D. D.
Other older institutions of learning, with their presi
dents, are : Dennison University, Granville, Ohio, Alfred
Owen, D. D., 1831 ; Richmond College, Va., 1832, B. Pur-
year, LL. D. ; Wake Forrest College, N. C, 1833, Frankhn
College, Indiana, 1834, W. T. Scott, D. D. ; Mercer Uni
versity, Macon, Ga., 1838, A. J. Battle, D. D., LL. D. ; How
ard College, Marion, Ala., 1842, Col. J. T. Murfree; Baylor
University, Texas, 1845, W. Carey Crane, D. D., LL. D. ;
the University at Lewisburg, Penn., 1846, Rev. D. J. Hill,
LL. D. ; William Jewell College, Liberty, Mo., 1849, with
its Verdeman School of Theology, 1868, J. G. Clark, LL. D.;
Mississippi College, Clinton, 1850, W. S. Webb, D. D. ;
Furraan University, Greenville, S. C , 1851, Charles Manly,
D. D. ; Bethel College, Russellville, Ky., 1852, J. H. Fuqua,
A. M., ; Carson College, Tennessee, 1853, W. B. Goforth,
D.D. ; Central University, Pella, Iowa, 1853; Mt. Pleasant
College, Mo., 1854, A. S. Worrell, D. D. ; Kalaraazoo
College, Mich., 1855, Kendall Brooks, D. D. ; La Grange
College, Mo., 1859, J. F. Cook, LL. D. ; McMinnville Col
lege, Oregon, 1858, Rev. G. J. Burchett, A. M. ; Waco
University, Texas, 1861, R. C. Burleson D. D. ; Vassar
College, New York, 1861, S. L. Caldwell, D D., LL. D. ;
Ottawa University, Kansas, in 1866, Prof. M. L. Ward ; and

Baptist Schools. - 377
University of Des Moines, 1866, Ira E. Kenney, D. D.
All these were founded prior to 1867. There are others
of later date: Monongahela College, Penn., 1871, C, S.
James, Ph., D. ; California College, 1871; Judson University,
Ark., 1870, R. S. James, D. D., LL. D.; South Western
University, Tenn., 1874, George W. Jarman, LL. D.
In the Year Book^ are many institutions of learning,
modestly classed, by their own option, under the head of
acadamies, some of them deserving a higher designation.
We name several : Hollins Institute, Botetourt Springs, Va.,
1841, Prof. C. L. Cocke; Peddie Institute, Hightstown, N.
J., 1867, Rev. John Greene, A. M. ; Shorter College, Rome,
Ga. , 1873, L. R. Gwaltney, D. D. ; South Jersey Institute,
Bridgeton, N. J., 1869, H. K. Trask, LL. D.
It is remarkable. how many good schools we have for
young ladies, and especially in the South. Many young
ladies in the North, bent upon obtaining an education, and
yet contending feebly against the rigors of a northern winter,
would find it to their profit to seek for what they want in
these southern Baptist schools.
The one school for the training of ministers for their
work, upon which southern Baptists are, for the most part,
concentrating their strength, is the Southern Baptist Theolog
ical Seminary, Louisville, Kentucky. J. P. Boyce, D. D.,
LL. D., is president. It has a large endowment and a most
efficient corps of instructors, among the very best in the
land. It was founded at Greenville, in 1859.
Araong the youngest of our theological seminaries is
Crozer, at Upland, Penn., H. G. Weston, D. D., president.
It was founded in 1868. The family of the late John P.
Crozer, with Sarauel A Crozer at the head, have given
grounds, buildings, and endowment, araounting lo about
* J; G- Walker, D. D., editor, 1884.

WILUAM JEWELL COLLEGE, LIBERTY. MO.

See page 376

Baptist Schools. 379
$350,000. William Bucknell, in raeraory of his wife, a Miss
Crozer, built Pearl Hall, the library building, and gave a
large sum for books.
Baptist interest in education is shown by the liberality
of our noble hearted men and women, of raeans, whose
naraes and benefactions are too nuraerous to raention : The
Browns and Ives to Brown University ; Nicholas Brown's
subscriptions araounting to $160,000. Col. Albert Shorter,
for Shorter College, Ga., $150,000. Gardner Colby, to
Colby University, $50,000. Dr. Mercer, for Mercer Uni
versity, Ga., $40,000. Gov. Abner Coburn towards the
endowment of the four Baptist academies in Maine, $50,-
000, and $100,000 to Colby University. Jaraes B. Colgate,
for grounds, building and endowraent of Colgate Acad
emy, Hamilton, New York, $85,000, and Colgate and
Trevor, for the same object, $30,000. Mathew Vassar, for
founding Vassar Feraale College, Poughkeepsie, New York,
$408,000, during his life, and by will, $150,000 more. Col.
E. ^V. Cook, for establishing Cook Acaderay, Havana, New
York, .|?i 23,000. Hon. T. B. Peddie, for Peddie Institute,
Hightstown, New Jersey, .^0,000. The Mulfords for South
Jersey Institute, Bridgeton, New Jersey, ^0,000. The
Overboils, for Mount Pleasant Institute, Pennsylvania, .^o,-
000. The Hollins faraily, for Hollins Institute, Virginia,
.;fi9,ooo. Gov. C. H. Hardin, to Hardin College, Missouri,
^40,000. Gov. J. E. Brown, Georgia, to the Southern
Baptist Theological Seminary, .,f5o,ooo ; which amount has
been increased, by others, to ^00,000. Large amounts have
been given to Rochester University, New York ; Hon. Hirara
Sibley, ^102,000, John B. Trevor, ^113,000, John H. Deane,
.^100,000, Hon. Wra. Kelley and family, .^38,000, Gen. J. F.
Rathbone, ^42,000, J. B. Hoyt, ^27,000, Charles Pratt, ^25,-

380

The Story of the Baptists.

coo, Jeremiah Milbank, .^25,000, J. F. Wyckoff, .^22,000, J.
B. Colgate, .^20,000, and many others. A. E. Dickinson, D.
D., by noble efforts, has just (1884) raised nearly .^100,000
for Richmond College, Virginia, as follows : ^10,000 to
wards a scholarship-fund for ministers' sons ; nearly ^0,000
for the library fund ; and over ^40,000 for the south wing
of the college building, called the " Jeter Memorial Hall,"
in honor of the late J. B. Jeter, D. D.

REV. H. M. WHARTOM,

See page 394.

CHAPTER XXXI.
The Religious Press.
NE of the greatest instrumentalities in our growth, as
Baptists, has been the denominational press. Like
all else that is Baptist, it is independent ; it knows
no master save Christ. There is a more important
part for it to play in the future than in the past.
If the evangelization of the world, and the discipline of the
Baptist hosts for efficient service, and their development in
spiritual life, be the work before us, and it is, then there was
never greater need than at present for the powerful influence
of the religious paper. And he who would help or lead in
this great raoveraent, whether minister or layman, raust aid
and use the press.
The Christian Watchman is the oldest of our Baptist
papers, and was founded in 1819, at Boston, Mass., by Jaraes
Loring, who, for many years, was editor and proprietor. It
was a "folio of four pages," containing intelligence from
the churches, coramunicalions on theological aud practical
topics, and a suraraary of secular news. It raet the conscious
wants of the people at the time. The more highly organized
religious newspaper of the present day was not practicable,
and would hardly have been appreciated. The Christian

382 The Story of the Baptists.
Reflector was begun in 1839, at Worcester, by the Rev. Cyrus
P. Grosvener, in the interests of anti-slavery. The Watch
man was never pro-slavery, but conservative. The Reflector
gained in circulation, rivaling that of the older journal. In
1848 the sentiment ofthe denomination had advanced so far
in the direction led by the Reflector, removed to Boston in
1844, that the Watchman and Reflector were united, with
J. W. Olrastead, D. D., and William Hague, D. D , editors.
The Watchman and Reflector was the first Baptist weekly
paper to enrich its colurans by the pens of paid correspond
ents and contributors. The Chiistian Era was coraraenced
at Lowell in 1850, and reraoved to Boston. In 1876, The
Watchraan Publishing Corapany was forraed and acquired
both journals, and thus The Watchman of to-day, corabining
the strength and representing in spirit its several predeces
sors, continues the raission begun in 1819. John W. Olra
stead, D.D., is editor and raanager; Lucius E. Sraith, D.D.,
and Joseph C Foster, D. D., are associate editors.
The Christian Index is published at Allan ta,Ga. by Harri
son, Wharton and Co. 16 pp. Editor, M. B. Wharton, D. D.
Associates: J. S. Lawton, S. Henderson, D. D., D. Shaver
D. D., and Paul Willis. Il was originated in 1821, at Washing
ton, D. C, as The Columbian Star. It was raoved to
Philadelphia and edited as The Christian Index, by Dr. W.
T. Brantley Sr., who transferred it, in 1833,10 Dr. Mercer,
of Georgia, who presented it, in 1840, to the state convention.
It was edited frora 1833 to 1861, successively, by Rev. W.
H. Stokes, Dr. J. S. Baker, J. F. Dagg, T. D. Martin, J.
Walker, S. Landrura, E. W. Warren, and S. Boykin. It was
reraoved to Atlanta in 1865 and edited in turn by Dr. D.
Shaver, Rev. D. E. Butler, and Dr. H. H. Tucker.
Dr. Boykin writes, " The present firra acquired possession
in 1883, and its raanageraent is such as to raake it one of the

The Religious Press. 383
most widely circulated and influential religious journals
araong Baptists. It is eminently sound and sensible in its
denominational views, and a strong supporter of Baptist
sentiments. Its chief editor is a man of power, and Drs.
Shaver and Henderson are men of extensive learning, great
ability and high literary distinction. It has exerted a won
derful influence in proraoting the growth and prosperity of
of the Baptist denomination in Georgia."
The Christian Secretary was first issued February 2,
1822, Rev. Elisha Cushman, Sr., editor. It was then 16 by
19, and is now 28 by 42 inches. Mr. Cushman was succeeded
by Rev. Gurdon Robins, in 1824, and Mr. Robins by Deacon
Philemon Canfield, in 1829. In 1837 it was united with
the Gospel Witness, of New York, but owing to dissatisfac
tion, the publication of the Secretary was resuraed in 1838,
by its first editor. Upon his death, in October following, his
son took charge till 1840, when Mr. Normand Burr became
editor and proprietor, till his dealh in 1861. Rev. E.
Cushman succeeded him until his death, January 4, 1876,
when the paper passed into the hands of S. D. Phelps, D. D.,
who is still proprietor and senior editor. For some time his
son, Dryden W. Phelps, was assistant editor. Mrs. S. E.
Phelps and Rev. E. P. Bond, are now associate editors.
" The Examiner," published in NewYork, by Bright,
Church and Company, is " by many thousands, the most
widely circulated Baptist newspaper in the world." " It
has always had a strong denominational character, and has
fearlessly maintained the distinguishing doctrines of the old
Baptist faith. Its aim has been to be as complete as it could
be made in all the departments that belong to a first-class news
paper; to deal with the great questions of social and political,
as well as Christian life ; to present the news, with comments.

384 The Story of the Baptists.
from a Christian stand-point ; and to do it with the fullness,
freshness, and force, that ought to characterize the very best
class of religious newspapers."
It originated in 1823, at Utica, in the JVew York Bap
tist Register, which was united afterwards with the Recorder.
Edward Bright, D. D., and S. S. Cutting, D. D., bought
the Register and Recorder in 1855, ^^^"^ became iis editors,
changing its name lo The Examiner. It had a circulation
of ten thousand, and was a four-page paper. The next year
Dr. Cutting withdrew, leaving Dr. Bright sole editor, which
position he has occupied ever since. In the first ten years of
Dr. Bright's manageraent, the circulation doubled.
In 1865 the New York Chronicle, owned and edited by
Dr. P. Church, was united with The Examiner under the
name of The Examiner and Chronicle. In 1869, it reached
its present size, that of a seven-column, eight-page paper.
The paper has resuraed its forraer name of. The Examiner.
In 1825, the Religious Herald was established in
Richraond, Va. Its projectors and editors were Eli Ball and
Henry Keeling, and R. B. Scrapie, Andrew Broaddus, J. B.
Taylor, and others, who were then the chief raen araong the
Virginia Baptists. For over thirty years the Herald was
owned and edited by Wra. Sands, a Baptist layman of great
wisdom and excellence. A few months after the close of
the war, the paper passed into the hands of Drs. J. B. Jeter
and A. E. Dickinson. With their main purpose in view to
make it " a coraraon medium for the Baptists," they pushed
their circulation in the North as well as in the South. Hence,
Dr. Dickinson has attended, for the past eighteen years, most
of the larger raeetings of the Baptists at the North. The
Herald has sought to unify the Baptist sentiraent of the
country, and has had the honor of raaking the two sections

The Religious Press. 385
know each other better. W. E. Hatcher, D. D., is now
associated with Dr. Dickinson in the editorial raanageraent
of the paper, and never in all its history has the Herald been
raore prosperous than it is at present. It is read in alraost
every neighborhood in the South, and has troops of friends
in the North.
Zion's Advocate is the organ of the Baptists of Maine ;
H. S. Burrage, D. D., is proprietor and editor. It origiiiated
in 1828 with Rev. Adam Wilson. J. Ricker took charge
from 1838 to 1842, when Dr. Wilson resuraed control, aided
by Rev. L. Colby. Prof. S. K. Sraith becarae owner, and
issued it in 1848 as Zion's Advocate and Eastern Watchman.
The latter half of the narae was dropped in 1884. Prof J.
B. Foster edited it for eight years, when W. H. Shailer, D.
D., becarae editor and proprietor, assisted by J. W. Colcord.
The office was burned during ihe great fire at Portland, in
1866. The paper had been already issued. The next week
a small sheet was published, and the week after that, the
paper appeared as usual. The Advocate came into the hands
of its present scholarly editor, in 1873, ^^^^ becarae an eight-
column paper in 1877. It has had great influence in the
enlargeraent and elevation of the Baptist churches in Maine,
and with firmness, but courtesy, it has raaintained " the faith
once delivered to the saints."
The Journal and Messenger -was, first issued al Cincinnati,
Ohio, July 22nd, 1831, as the Baptist 'Weekly Journal of the
Mississippi Valley, Prof. J. Stevens, D. D., editor. In 1850
The Christian Messenger, Indiana, was united with it and its
present name assumed. In 1856 the Central Baptist Press
Corapany was formed, and purchased the paper, and Rev. G.
Cole was editor till 1865, when Rev. T. J. Melish was in
stalled. In 1872 J. R. Bauraes, D. D., succeeded hira. In
1876 G. W. Lasher, D. D., purchased all the stock and

386 The Story of the Baptists.
property of the corapany, and became editor, proprietor and
publisher, continuing in that relation until the present time.
The paper is a large quarto, thirty-five by forty-seven
inches, with fifty-six colurans, and its circulation is exceeded
by only three others of our denominational papers. Its
special field is Ohio, Indiana, West Virginia, and the great
and growing states beyond the Mississippi.
The Biblical Recorder, the organ of the Baptists of North
Carolina, was established by Rev. Thomas Meredith in 1834.
Il has now 5 100 regular subscribers, and its circulation while
confined, principally, to the state, extends to all parts of the
Union, and to the mission-stations of the Southern Baptist
Convention. The paper is conservative,honest and outspoken,
has little use for the new theories and issues, and vigorously
contends for the old and established principles of Baptist
churches. Rev. C. T. Bailey, D. D., is editor, and C. S.
Farriss, associate. It is published at Raleigh, by Edwards,
Broughton & Co., " never clubs with other journals, and
publishes no iraraoral or quack advertiseraents."
The Tennessee Baptist was originated in Nashville, in
1835, with R. B. C. Howell, D. D., as editor. In 1843 J- R-
Graves, LL. D., became proprietor and editor. Under his
manageraent, the paper prospered beyond precedent. It
became a large folio. In 1861 its circulation was in all the
southern states, and the largest of any Baptist paper in
Araerica. After the war, its publication office having been
burned, and its assets ($52,000) destroyed, it was re-estab
lished and has since reached a circulation of 10,000. It is
an unfaltering advocate of the old landmarks of Baptist faith
and practice, of Christian education and missions. Its editor
is the oldest editor in the United Slates, has had the longest
unbroken connection with the sarae paper. The decided and

Ihe Religious Press. 387
consistent denorainationalisra of the south, it is freely
adraitted, is largely due to the influence of this paper.
The Michigan Baptists, with but slight inlerira, have
sustained a denominational state paper for nearly half a cen
tury, known most of the time as the Christian Herald. Rev.
M. Allen, Rev. G. W. Harris, Prof. Ten Brook, and O. S.
GuUey, were familiar names connected with its early history,
and later. Dr. E. Olney, and Revs. Curtess and Clark. In
1866, the latter, lo the disappointraent of raany, sold the
Herald lo the Chicago Standard. The present proprietor.
Rev. H. L. Trowbridge, began its publication in 1870, as
an aid to educational work of the state, as carried on by the
Kalaraazoo College. The coming of a slate paper to the homes
of the Baptists of Michigan was so acceptable and their co-ope
ration so hearty, that very soon the paper waspublished weekly,
and was, by vote, raade the official organ ofthe denoraination.
Its growth and usefulness, in promoting raissions and educa
tion, have often been subjects of congratulatory resolutions.
It is an eight-page, 56 coluran paper, and published at
Detroit, in its own building.
Ford's Christian Repository and Home Circle, was
established by Rev. J. L. Waller, LL, D., in Louisville,
Kentucky, in 1852. S. H. Ford, LL. D., soon after
becarae its sole proprietor and editor. In 1855 Dr. Ford
married Miss Sallie Rochester, who becarae editor of the
faraily department. She wrote the serial, "Grace Tru
man," published by Sheldon, whose influence has been very
great. The Repository aims at combining the features of a
review, a historic memorial, and a faraily raagazine. It has
absorbed The Baptist Memorial, The Mothers' Journal, and
The Home Circle, and is now thought to be the most widely
circulated religious monthly magazine in America. It was
removed to St. Louis, Missouri, in 1871.

388 The Story of the Baptists.
The Standard was established in Chicago, Illinois, in
1853, as TheChristianTimes. For three raonths it was con
ducted by J. C. Burroughs, D. D. Mr. Edward Goodman
the present senior proprietor, became connected with il, as
agent, frora the first. In 1883 it was purchased by Rev.
Leroy Church, and Justin A. Smith, D. D., who becarae
joint proprietors and editors. Mr. Goodman and Mr.
Church finally becarae proprietors, with Dr. Smith editor-
in chief, which position he has now held continuously for
thirty-one years. In 1875 J. S. Dickerson, D. D., purchased
the interest of Mr. Church, and the firm of Goodman and
Dickerson was formed. Dr. Dickerson's interest, at his death,
in 1876, passed to his widow, Mrs. E. R. Dickerson. J.
Spencer Dickerson is now one of the firm. The Standard is
a Baptist paper of national circulation, but, especially, the
organ for the denomination in the North-west. It now
ranks second in the number of its subscribers and readers
in the list of American Baptist journals.
The Baptist Weekly, New York, A. S. Patton, D. D.,
editor, and Dr. R. T. Middledilch, associate, is devoted to the
promotion of Chribtianity, as held by the Baptists. The
American Baptist, issued in 1857, Rev. W. Walker, editor,
was the organ of the Free Mission Society. Dr. Brown first
assisted Mr. Walker, and then becarae editor-in-chief,
assisted by Rev. J. Duer. In 1872 Dr. Brown went lo
Japan. The paper under hira was opposed to all secret
societies, to clergyraen receiving honorary titles, and to
human slavery. Dr. Patton bought it in 1872, enlarged it
to a quarto, and greatly improved it. He dropped the
specialties, and made it broad in its scope. " It earnestly
raaintains the distinctive principles and practices of the
Baolists."

The Religious Press. 389
In 1864 the minds of raany prorainent Baptists in the
vicinity of Philadelphia becarae impressed with the necessity
ofa paper which should be issued in Philadelphia, and which
should represent, especially, the interests of the denoraination
in Pennsylvania, New Jersey, Delaware, and the region of
which Philadelphia is the centre. With this view a sura was
raised, raainly Ihrough the efforts of Dr. B. Griffith, and
placed in the hands of the American Baptist Publication
Society as a basis for the paper. The publication of the
National Baptist comraenced, January, 1865. It is not im
possible that the name of the paper reflected the prevailing
sentiment of the tiraes, and was raeant to emphasize the fact
that the United States was a nation. Its editors have been
Geo. W. Anderson, D. D , Kendall Brooks, D. D., Lerauel
Moss, D. D., and H. L. Wayland, D. D. Dr. Wayland be
carae editor in 1872, and has remained in charge of the
paper to the present time. He has rare qualifications for the
manifold duties of an editor, has conducted the Baptist
with marked ability, and has spared neither toil nor money
lo make it the first class paper that it is to-day. Among the
assistant editors have been J. Stockbridge, D. D., J. Eugene
Reed, A. M., and Rev. Philip Berry. At present, E. P.
Anderson, A. M., is the literary editor, Mrs A. B. Bosson,
editor of the family departraent, and Theo. Felsberg, busi
ness manager. With the beginning of 1883 the paper be
came an individual enterprise, having been purchased by Dr.
Wayland. Its circulation is constantly increasing, having
doubled within the last six years.
The Texas Baptist Herald has Rev. J. B. Link proprie
tor and editor, and Rev. O. C. Pope, D. D., as assistant.
The close of the war found Texas practically without a
Baptist paper. Rev. J. B. Link, by urgent request, issued
the Herald iirst in December, 1865. Il appeared occasion-

390 The Story ofthe Baptists.
ally until July, 1866, when it became a weekly. Irregular
mails, scarcity of railroads, (there being not over 200 miles
in the state,) Houston the head-quarters of the paper, a visita
tion of the yellow fever in 1867, and a small capital of only
$200, were sorae of the difficulties to contend with. The
paper has, however, paid its way, and yielded something be
sides. In 1883 it was moved to Austin, and has a circulation
of 5000. A very large part of Baptist prosperity in the state
can be ascribed to the influence of this excellent journal.
The Central Baptist, St. Louis, Mo., is the out-corae of
the Missouri Baptist Journal and The Record. Rev. A. A.
Kendrick, editor of the Record suggested, in the interests of
harmony, their consolidation which was effected in 1868, and
the present name chosen. The Baptists united, and increased
activity discovered itself in all denominational enterprises.
The editor-in-chief, J. H. Luther, was assisted successively
by Revs. Norraan Fox, A. A. Kendrick, and W. Pope Yea-
man. " No paper in the United States has raade for itself a
nobler reputation, as the charapion of religious freedora, the
advocate of raental and raoral culture, and the defender of
distinctive Baptist principles. In three years and a half its
circulation had reached its eighth thousand. In 1875, ^•
Pope Yearaan, D. D., and Rev. W. J. Patrick becarae sole
editors and for sorae two years it was published by the Western
Baptist Publishing House. Mr. Patrick retired the same
year, and Dr. Yeaman, in 1877, the latter having been assis
ted by Rev. Mr. Abbott and Rev. W. Ferguson. Mr.
Ferguson became sole proprietor and editor, with Rev.
J. C. Armstrong as associate. The paper was purchased in
1882 by Rev. W. H. Williaras, since which tirae its influence
and circulation have been steadily increasing. Rev. G. W,
Hyde, associate editor, and Rev. Harvey Hatcher, field
editor.

The Religious Press. 391
The Baptist Cornier was established in 1869 under the
name of The 'Working Christian, at Yorkville. It was re
moved in a year or two to Charleston, and afterwards to
Columbia where it was published for several years. In 1877
the name was changed to The Baptist Courier and in 1879
it was reraoved to its present location, Greenville, where
it has had an uninterrupted period of prosperity. Its circu
lation has steadily grown since it was purchased by its present
senior proprietor, in 1878, and now has attained a circulation
far beyond that which any Baptist paper has ever enjoyed in
South Carolina. It is edited by James A. Hoyt and W. W.
Keys, with Dr. James C. Furman, as associate editor.
The Alabama Baptist was established at Marion, in
1874, by the stale convention. It was edited gratuitously
by E. T. Winkler, D. D., with E. B. Teague and J. J. D.
Renfroe, D. D., as associates. In 1877, Rev. J. L. West
was appointed publisher and business raanager. In January,
1878, the paper was moved to Selraa. In 1879, it becarae
the property of Rev. J. L. West, who is sole editor and
proprietor. Under his earnest effort it has attained an
extensive circulation in the state, and has proved a power for
good, within its sphere.
In January, 1882, J. M. Robertson, D. D., of Alabama,
bought the Baptist Sun and the Baptist Beacon and con
solidated thera under the narae of American Baptist at
Chattanooga, Tennessee. In July, 1882, Dr. Robertson pur
chased the Baptist Reflector e^t-si/a\\s\ied. in 1874, and changed
the narae of his paper to the American Baptist Reflector. The
combined circulation was then 3,500, while now it is 7,983,
chiefly in Tennessee, Georgia and Alabama. E. T. Winkler,
D. D., LL. D., was a regular contributor till his dealh, and
others are, J. M. Pendleton, D. D., M. Hillsraan, D. D., J.
C. Hiden, D. D., Wm. Norton, of Engl.ind, J. T. Chrislian,

392 The Story of the Baptists.
A. M., Rev. R. A. Venable, Rev. W. M. Bridges, and Rev.
Wra. Huff.
The American Battle Flag, St. Louis, Mo., D. B. Ray,
D. D., editor and proprietor, is a large eight-page religious
l)aper. It was first issued in 1877, and conducted al La
Grange for over two years, then removed to St. Louis. It
was first called the Baptist Battle Flag, but for five years has
borne its present narae. It was originated by Dr. Ray. The
leading design of the Flag is lo develop our points of
denominational truth raore aggressively than any other
Baptist paper west of the Mississippi. The editor is a Bap-
list author, and church historian of note.
The Baptist Record, Clinton, Miss., was established in
1877, by the state convention. Prof. M. T. Morton was
proprietor, and Elder J. B. Gambrell was elected editor.
Frora the first, the paper was devoted to the unification and
developraent of Baptists of ihe stale. Good success has
attended its efforts. It was the first paper in the state to
advocate prohibition, and has always been an outspoken
temperance advocate. Missions and education have been
leading questions in its columns, as has also the elevation of
the colored race. Now in its eighth year it enjoys a good
patronage, and a steady growth. Rev. J. B. Garabrell and
Prof. Geo. Wharton are proprietors and editors.
The Baptist Review is a quarterly, owned and conducted
by J. R. Bauraes, D. D., at Cincinnati, Ohio. In 1876, Dr.
Bauraes retired frora the Journal and Messenger. In a year
or two afterward he began the publication of the Review,
intended for ministers and intelligent raerabers. It has been
a success. It has been conducted with ability, and has a
paying list of subscribers.
The Child's Gem is a weekly Baptist illustrated Sunday
school paper for priraary classes, published and edited by S.

The Religious Press. 393
Boykin, D. D., Macon, Ga. Il is now in its sixth year and
has a large circulation. Few, if any, papers are better
adapted to intelligent children frora six to ten. It contains
the International S. S. Lessons, and is handsomely printed.
In 1879, Rev. J. K. Richardson, urged on by his
brethren who thought that there was need and that he was
the man, issued a prospectus for a paper to be devoted to the
interests of the Vermont Baptist Convention. The recep
tion of the prospectus encouraged him to issue the first num
ber of the Vermont Baptist, February, 1879, at Rutland, Vt.
It has been regularly issued, monthly, ever since. Its aim
has not been to supersede, but to supplement other Baptist
papers, and in. cases where others vvere not taken, and such
cases are too nuraerous, to do a work that can only be done
by a faithful, consistent Baptist pai)er. The paper therefore
airas to present, in the most attractive and readable manner,
such raatter as will be likely to build up a strong Chrislian
and Bible Baptist character and the Baptist churches of ihe state.
Tiie Arkansas Evangel -vias, slatted by a stock corapany
February 8, 1881, with B. R. Womack, D. D., as editor, at
Russellville. Mr. Womark had been editor and publisher of
the Baptist Reflector, N.ashville, Tenn. At the end of the
year the Evangel was turned over lo Dr. Womack. It is a
four-page thirty-two column paper, devoted exclusively to
Baptist interests in the state. It has bnilt up state mission-
work lo three tiraes what it was, and by its constant ad
vocacy of foreign missions has increased the contributions of
the people. Through it the denomination is aroused to the
necessity of founding a state Baptist college. Baptist pro
gress in the state during ihe last three years has been great,
mainly ihrough the influence ofthe Evangel. A. S. Worrell
is associate editor.
The publication of the Indiana Baptist was begun at
Indianapolis, September i, 1S81, by Rev. G. H. Elgin and
25

394 The Story of the Baptists.
N. M. Chaille, both young, and natives of Indiana, and, from
their conversions, deeply interested in Baptist progress in the
stale. The Baptist had its origin in a conviction on their
part that a dollar paper devoted lo the interests of the Bap
tists in Indiana would be encouraged. Their hopes have
been raore than realized. It is not yet three years old and
has a bona fide circulation of four thousand, and {.radually
growing. It raore than paid expenses from the very start.
It has had, and still enjoys, the most hearty support of the
entire denomination in the state, by which it has been
adopted as the organ. Rev. H. E. Stetson is Mr. Elgin's
assistant, as editor, and Mr. Chaille is business manager.
The Kansas Baptist is published and edited by L H.
Holt, at Clay Centre. It has. been issued since September i,
1882, received with favor and supported. It isa monthly,
but the demand is so strong for a weekly, that arrangeraenls
are now completed to combine it with The Nebraska Visitor,
and make it a weekly. The combined papers will be issued
under the narae of The Western Baptist, L. H. Holt and
George Sutherland, editors and proprietors, and begin with
a circulation of 2,500.
On the ISt of Septeraber, 1883, the first issue cf The
Baltimore Baptist appeared. Il was the fruit of the convic
tion of Rev. H. M. Wharton, the editor, that a Baptist paper
was necessary lo the progress of the Baptist cause in Mary
land. It was the successor of The Baptist Nation, edited at
Washington, by Rev. M. C. Thwing, and Mr. Wharton's own
church paper. Its circulation is 3,100 and extends mainly
through Maryland, Delaware and Virginia. Rev. A. C.
Barron is the able associate editor, and F. H. Kerfoot, D.D.,
is special contributor. The portrait of Mr. Wharton appears
as the youngest Baptist journalist.
Among the other denominational papers in America, too
numerous to mention, are the following: The Western

The Religious Press. 395
Recorder and also the American Baptist, A. C. Caperlon,
D, D., editor, Louisville, Ky., The Banner of Truth, Rev.
G. W. Fears, Corinth, Miss., The Baptist Beacon, R, W. J.
Crawford, Salera, Ore., The Baptist Journal, Rev. A. R.
Griggs, Marshall, Texas, The Baptist Messenger, J. W.
Cater, Tennessee, The Baptist Messenger, J. J. Spelman,
Jackson, Miss., "Yhe Blue Ridge Baptist, D. B. Nelson,
Hendersonviile, N. C, 2he Canadian Baptist, E. W. Dad-
son, B. A., Toronto, Ont., Tiie Christian Messenger, S. Sel-
don, Halifax, N. S., the Christian Visitor, J. E. Hopper,
D. D., St. Johns, N. B., The Georgia Baptist, Rev. W. J.
White, Angusta, the African Expositor, Rev. N. F. Roberts,
Raleigh, N. C, the Baptist Pioneer, E. M. Brawley, Clin
ton, Miss., the Herald of Iruth, G. S. Abbott, D. D., Oak
land, Cal., the Missionary Baptist, C. C. Dickinson, Mera-
phis, Tenn., The Southern Baptist, Rev. A. Greasett,
Meridian, Miss., The Texas Baptist, Drs. Hayden and
Anderson, Dalas.
The Baptist press of Araerica is of a high order, and
calculated to elevate and extend the churches of Christ.
But this cannot be done unless the people read the papers.
While the aggregate circulation is large, yet it is not half
what it should be. There are scores of people who have no
religious paper, while a denominational paper is indispensa
ble in every family. It is useless to plead poverty, all are
able. It is worse to plead " pressure of business" and " no
tirae to read." There are sorae things for which tirae must
be taken, and this is one. There are things not to be ne
glected even for business, and among thera, the cultivation
of the mind and heart. The Religious Press is one of the
most iraportant of auxiliaries to the accoraplishraent of this
grand purpose. If the church is raore important than the
world, and if eternal things are of raore raoraent than tem-
doral things, then, at least, one religious paper should be
weekly read and digested.

:iT.Ti.if muui:

rr^xiijtuxjLiji-M-rxjJJlJcrTrT^

CHAPTER XXXII.

FUTURE prospects AND PRESENT OBLIGATIONS.
yiHE Baptists throughout the world number (1884)
^mtny 33'°°7 churches, 20,620 ministers, and 3,000,389

members. The greater ^art of these are in the
United States: 27,913 churches, 17,327 ordained
ministers, and 2,474,771 church merabers. There
have been 111,932 baptisms in the last year in this country,
where the annual average nuraber of baptisms for the last ten
years has been about 100,000.
This enumeration does not include those denominations
that iraraerse, and that may be considered, for this and other
reasons, as branches of the Baptist family. For example :
Free-will Baptists, (open communion,) 76.706; Disciples, or
Campbellites, 846,300 ; * Seventh day Baptists, 8,606 ;
Tunkers, 90,000; Adventists, 114,141; Six-principle
Baptists,2,075 ; Church of God, or Winebrennerians, 45,000,
in all, 1,182,828; and with the Regular Baptists, a grand
total of 3,657,599 inthe United States, or a number lar
ger than the population of the country at the tirae of the
war for Independence.
Besides a large nuraber in Pedobaptist churches who
hold our views in reference to baptisra in practice or in the
ory, and our principles are gaining ground.
* According to their own estimate.

Future Prospects and Present Obligations. 397
The first Baptist Sunday-school for religious instruction
was established in the Second Baptist church, Baltimore, Md.,
in 1804. Now, 1884, there are in the United States 15,939
Sunday-schools, with 134,395 officers and teachers, and
1,118,129 scholars, reporting for the year 14,216 baptisms,
and $6,996,105 66 contributions.
Baptist people and principles hive already exerted a
blessed influence far beyond the liraits of their own denorai
nation. The Baptists have laid the world under incalculable
obligation, and truths held by them have been like leaven
in the raidst of Papal and Pedobaptist errors. Baptist
authors have adorned every branch of literature. The
doctrine of civil and religious liberty once contended for by
the Baptists alraost alone, is now raaintained as well by other
denominations of Christians, has becorae the heritage of
raany nations, and the hope of the oppressed in all the
earth. Baptists were the first to inaugurate ihegreatraission-
ary moveraent araong Protestants, and to arouse Christians
to engage in this glorious work. They have taken a promi
nent part in the translation ofthe Bible into the languages of
the nations of the earth and in its general distribution both
at horae and abroad. They were the leaders, says Dr. Philip
Schaff, in the great work of raodern Bible revision. A
Baptist minister, Joseph Hughes, first suggested the idea of
a society for the circulation of the Bible throughout the
world. John Canne, a Baptist minister, was the first lo
prepare and publish the Bible with scriptural reference in
the margin, throughout.
If so much has been accoraplished in the past, bya few,
hindered by severe persecution and opposition, how rauch
more should be achieved to-day with our increased abilities,
and great opportunities !

398 Ihe Story of the Baptists.
Sorae one has raade the curious calculation that since
the Baptists in this country increased frora 25,000 in 1776 to
1,800,000 in 1876, that they will number in 1976, at the
sarae rate of growth, 130,000,000. Such an estimate is almost
incredible, but, when we hear Joseph Cook discourse upon
the vast extent and boundless resources as well as the glorious
future prospects of our country,teeming with an iraraense popu
lation, such a growth of the Baptist denomination is not to be
regarded as iraprobable. It is only necessary for our de-
norainational growth in the future, to be as in the past, in
order to realize it all. There are evidently great possi
bilities before us as a denoraination. Dr. W. R. Williaras
says that Kruraraacher remarked to an erainent American
Baptist that the Baptists had " a future." It is to be greatly
hoped that our "future" may be worthy cf the glorious
past. But whelher this prospective greatness will be realized
depends, under God, upon present fidelity to the sacred
trusts comraitted to us by Christ, and upon our promptness
in seeing and seizing our opportunities. Vast responsibilities
rest upon us. Great dangers beset us. We have, first of
all, great need of huraility, of self-distrust, and of dependence
upon God. While, on the one hand, there are eleraents of
strength found in us, as a denoraination, yet, on the other
hand, there are seeds of weakness. There are, however, no
perils threatening our denominational prospects that raay not
be averted, and each danger suggests a present obligation.
One danger is opposition to Baptist principles, and calls
upon us to be firm and united, true to each other and loyal
to Christ. It is soraetimes remarked that there is no need
for the separate existence of the Baptist denomination.
Such a declaration proves that our work is not yet done.

Future Prospects and Present Obligations. 399
What reason is there for the separate existence of any
denomination ? We uphold and practice truth too impor
tant for the world to lose. If the world can be made better
for our lives and our principles, then there is not only abundant
reason for our denominational integrity, but also for the
determined maintenance of our views. We cannot leave the
truths we hold, for safe keeping to those who wish our disso
lution on account of our principles. It is sometiraes
presumed that the only Baptist principle assailed is our views
on the coraraunion question. This is an error, for there is
not one unopposed. The great question of to-day is as to
the supreme authority of the Bible. To this is the main
assault of the infidel directed. There are only two tenable
grounds ; its total rejection, or its entire acceptance. The
position taken by Baptists is the only safe one for all Chris-
tains ; the Bible, only, the standard rule of faith and practice.
Every other question turns upon this. And as to our other
distinctive principles, there is not one that is not assailed.
Our opponents will not be satisfied when we give up one
position, but will press on and drive us frora another. If we
admit the unbaptized to the Lord's Supper, then we must
receive them to church merabership,or we are " inconsistent,"
" bigots," and "uncharitable." The assault is along the
whole line of our faith and practice. Our views as to the
subject, mode, design and order of baptism ; the separation
of church and stale ; the purity of the church ; independent
church government and indeed all we hold dear for Christ's
sake is, to-day, called in question. The oldest weapons are
reburnished and used against us. If, what we hold is the
Bible truth, then we are right and must stand firraly for it.
And many noble minded Pedobaptist brethren will applaud
us for our consistency in so doing.
It is no time to give up when Professor Trail calls separa-

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Future Prospects and Present Obligations. 401
tion of church and state " Atheisra ;" when it is sharaelessly
asserted that immersion is not baptisra ; when Presbyterians
formally condemn a minister of that body for iraraersing a
believer ; when infants are boldly proclaimed to be raerabers
of the church ; and when, in sorae quarters, Bible baptisra is
as unpopular as the blood of Jesus.
Those who oppose us will never be satisfied until, in the
language ofthe Sea Grove resolutions and prayers, — the day
"when each evangelical church shall recognize the validity
and Christian character of the rainistry, ordinances, certifi
cates, and sacraraents of every other church." Jesus prayed
for no such union as this; a union in error and not in the
truth as it is in Christ, and which conciliates raen by disloyalty
to the Saviour himself.
Another danger may arise frora relaxation of effort, and
this rerainds us of our duty to grow. The same ceaseless
energies that have characterized the past, are still necessary
not only for continued advancement, but even to prevent
decline. The word must be preached by pastor, evangelist
and people, and souls gathered to Christ by ones, by families,
and by thousands, as in the days of the apostles. Every
disciple is a preacher. And not until the whole church goes
to the whole world will the whole earth rejoice in Christ
and his salvation.
Our country is rapidly filling up. The coming immense
population will need the gospel, and it is our part as Christians
and as Baptists lo give it to thera. We are not true to Christ if
we fail in this, and are craven if we leave it to others. The
perpetuity of our country — its institutions, and its liberties,
rests upon the fidelity with which the gospel is preached in
the growing and the destitute portions of the land. The
conflict for liberty, once waged honorably and successfully

402 The Story of the Baptists.
here, is now going on in the old world, but this country is
to be the theatre of another longer and severer conflict — be
tween capital and labor. And there is nothing to prevent it,
or lo railigale its horrors except the gospel, which comes
teaching the brotherhood of raan and the Fatherhood of
God, harraonizing all things by the blood of the cross, and
making all raen one in Christ. The Baptists have ever been
the friends of humanity and the advocates in all ages of the
rights of man, and hence, have the ears of the people, and it
is, therefore, for thera to do the utraost in their power to
bring to Christ the thousands that seek a refuge on our shores.
But we raust grow in nurabers, or we can never meet the
deraands made upon us by the rapidly increasing raillions of
our population. But this is not all. We have a duty to perform in other
lands and to other nations. Never has any portion of God's
people been more highly favored with opportunities to reach
the heathen and success in missionary labor. As yet, our
missionaries have but effected a landing upon the shores of
Asia and Africa, while those great continents lie undeveloped
before thera. We have prayed for the doors of Japan to be
opened, for the walls of China to be razed, and the Dark
Continent to be explored, and lo ! all is as we asked, and
the opportunity is ours. Shall we now hesitate to go up and
possess the land with all our force ? Ah ! we raust grow for
the sake of the nations and the glory of our God in the
earth. We have a great work to do. It has been asserted that
while we have been the most highly favored of all Christians
in our missionary operations, that we have given less for
missions than any others. If this is true, and we greatly fear
it is, let us take away this reproach, and henceforth lead all
other denominations in our contributions for saving perishing
souls. Dr. B. Sears says: " The downfall of heathenism is

Future Prospects and Present Obligations. 403
certain ; it is decreed in the historic march of human events,
as it is in the counsels of heaven. The only question that
remains to be settled is, shall it be superseded by some species
of philosophical unbelief, or by the Christian faith ? What
an argument is this for renewed and vastly increased activity
in our work."
Another peril arises frora rapid nuraerical growth, and
this admonishes us lo be carefal in the reception of members,
and in the training of converts. We should grow, but grow
wisely. Nurabers maybe an element of weakness. Tacitus said
that the Roman Empire was in danger of breaking down
from its own greatness; and so, in our rapid increase, we
may lose the strength and vigor of earlier years.
Yet the cry is for more, and some churches think they
are not progressing unless receiving accessions. There is a
craving, in raany quarters, for the feverish excitement of
large ingatherings, and for pastors who will " draw," and
"fill the pews," and "pay." Hence, the pastor, in a large
degree, is prevented from steadily laying solid foundations
for the spiritual house, and finds himself almost unconsciously
drifting with the popular current, seeking to please, laboring
for present effect, and securing, it may be, large, but super
ficial results. In the efforts for increasing numbers, the
training of converts and the seeking of the wandering are
too apt to be neglected. If this goes on we will becorae an
untrained raob, rather than a skillfully directed organiza
tion. I apprehend that our raethod is wrong. There is a kind
of church-growth that ought to be sought first in order of tirae,
as il is first in iraportance. We speak of developraent which is
internal not external, spiritual instead of material, in quality

404 The Story ofthe Baptists.
rather than in quantity, in knowledge, in grace, and in Chris
tian activity. Progress in this direction raay be slow, like
the advancing hour-hand of the clock, or the maturing child,
but it is steady and sure. Let this inward growth be raanifest
lo "those without" by the broadest distinction made in
theory and in practice between the church and the world,
and nothing be done by Christians in the pursuit of pleasure
or of business that is a reproach to Christ ; and mark the
result. Attention thus given to that part of the commission
which requires " teaching them to observe" and observing
ourselves, the "all ihings" " coraraanded ;" will not fail of
best success. The church that attends faithfully to its own
spiritual prosperity will be too active to cease to grow frora
without. It is spiritual strength that the churches raost need ;
and which mere nurabers cannot give. When persecution
ceased upon the conversion of Saul, and the churches had
"rest," then were they first "edified," and consequently
"raultiplied." Now is the period of "rest." This is our
opportunity. How long it may last we know not, but while
it does, let us grow.
"Every creature" to whom we are sent, whether
child or adult has mind and body as well as a spiritual
nature. The work of sowing the seed and of gathering
the harvest, from pulpit, in Sunday-school, and from
house to house, is not all that the Christian has to do. We
are to provide for the creature's intellectual and bodily wants.
The body must be fed, clothed, shehered and nursed.
The best care should be taken of God's poor, whom it is a
privilege to have with us. As a denoraination we have not
fully done our duty in this regard. We have left too much
to other denominations the care of suffering humanity. We
have too few homes or hospitals for the aged, sick, afflicted,
young, poor, and homeless, among us. Christ went about

MEMORIAL BAPTIST CHURCH, PHILADELPHIA.

See page 2>i6.

406 The Story of the Baptists.
doing good to the bodies as well as the souls of men. His
work for raan's temporal and physical good was very promi
nent. The Lord approached men to do them good ihrough
their bodies. To be wise winners of souls we raust imitate
him in this respect, as we have in others, and go seek the ne
glected and destitute with the word of God upon our lips,
and also with food and rairaent in our hands.
If we are to succeed, our ministerial supply must be kept
up. A great multitude will need a host of competent leaders.
There is a fear, in some minds, that our little churches are
suffering, because young ministers are trained away from them.
This may be true, and we raay need an uneducated class to
do a work for God's poor that ought to be congenial even to
a highly cultivated Christian ministry. Nevertheless, men
are needed to go before us, and many of them, with every
natural ability and acquired advantage. Safe leaders are
more needed than brilliant preachers, in order that our
course may be steady and sure. We cannot afford to lose
the counsel and guiding hand of experienced and aged
ministers, who ought to be put to the front along with
younger leaders. Ministerial supply threatens to be inade
quate to our needs. Rev. Dr Heman Lincoln, of Newton,
Mass., remarked to us that there are not as many young men
now in our classical schools, studying for the Christian
ministry as there used to be ; and also, that, while formerly
there were frequent revivals in such institutions and many
conversions of students who went to swell the ranks of the
ministry, there are few heard of at the present.
It is also true that those entering the ministry are chiefly
frora the class unable to pay for their education. This is not
said lo their detriment, but to show how limited the source of
supply. Our pulpits should be supplied from all classes of
society. It is right that the student for the ministry should

Future Prospects and Present Obligations. 407
accept a support while preparing for his work. From the
time a young man begins his preparation for the ministry
down to old age and death, the churches owe him and his
family, large or small, an adequate support.
There are over 10,000 raore churches in our denomi
nation, in this country, than there are ordained ministers.
Ministers are required for present as well as future needs,
and young raen should be urged to consider the clairas of
God upon thera, in reference to the Chrislian rainistry.
But there are difficulties to be removed before the want is
supplied. The large nuraber of pastorless churches, the
raany ministers without charge, and the rush for vacant
pulpits, are evidences of unrest in the mmistry. And the
cause of this unrest raay account for the falling off of min
isterial supply. The shortness of pastorates in general,
shows the sarae unsettled condition. While the pastoral
relation is so brief and uncertain, young men will avoid it.
As far as the fault is with the ministry, they should correct
it. Before entering the sacred calling, one should count
well the cost, and resolve lo do and suffer for Christ. But
the churches are, in part, to blame for the unrest and in
security named. It is for the church to make the pastor feel
settled. It is wrong to keep him on trial, as some do, frora
his flrst appearance among thera until his last. Pastor and
people would find it far better to regard their union as sacred
and perraanent, not to be easily ruptured, but to be cherished
and ceraented. The feeling should be; "What God hath
joined together, let not man put asunder." The strong
churches are those that insist upon stability in the pastorate,
and successfully use all proper means to secure it.
We are told that the honors and pecuniary inducements
the world offers to young men, are keeping many from enter
ing the gospel ministry. In one sense this is an unworthy

408 The Story of the Baptists.
reason. Those who enter the sacred office should not do it
for worldly gain. But there is another side to this question.
If a young man surrender all hopes of worldly success and
riches for the gospel, there is no reason why he should also
give up all expectation of a necessary support. If the sup
port is precarious, and insufficient, then high-minded men
will slay out. What is just and fair should be paid without
any hesitation, and without solicitation.
It is charged by some, that the country pastor is not the
only pastor underpaid ; but that the salaries of many city pas
tors are too low. However this raay be, it is still true that a
right rainded raan will, if his people are poor and self-sacrific
ing, help them to bear their burdens. Il is noble for any
pastor to deny hiraself, when his flock are denying theraselves
to give to the objects of huraanity and of religion. Why,
however, ministers should not be paid as other men, I fail to
see. If this, now, be one of the difficulties in the way of an
adequate ministerial supply, then let the noblest sacrifices be
made to remove it. Let the support of the pastor, in city
and country, be fair and liberal, and in proportion to the
means of his people, and the manner in which he is expected
to live. Baptists ought to be the most liberal givers for the sup
port of the gospel at home and abroad, for churches,
missions and all denominational institutions and enterprises.
If the gospel be worth more than all else, then let us pay for
it the highest price. Let there be no close bargaining for
the things of the kingdom of Jesus. Jewing should not be
known among Christians, at least when bargaining for the
gospel of Christ. We glory in our sublime doctrines, and
we do well, but let us be sublime in our living and doing for
our Redeemer.

Future Prospects and Present Obligations. 409
In all this we speak for others rather than for ourselves.
In two pastorates, extending over nearly twenty years, God,
by his grace, has given us, frequently, large ingatherings, and
we have labored with a good and liberal people — araong the
best in the land ; so that we can truly exclaira : " The lines
are fallen unto rae in pleasant places."
Let us avoid all these dangers that threaten, and aira to
secure the bright future that seems to be within our reach.
It is sometimes asked whether all Christians will become,
eventually, one. In an essential sense they are one now —
spiritually. Uniforraity in external things, or consolidation
of the churches under one governraent, or one raan, is not
necessary to Christian unity. The union that our Lord
prayed for, was the oneness of all Christians in raind, in heart,
in purpose, in life, in works, in the truth, in Christ. When
thus united the world will believe in Jesus. It is not
necessary that we go to others, or that others corae to us, but
that we all go to Christ. Each individual church can be
separate and independent, and yet, all truly unite in singing
the farailiar hyran, written by John Fawcett, a Baptist
rainister: " Blest be the tie that binds
•* Our hearts in Christian love,
" The fellowship of kindred minds
** Is like to that above.
Let US, who are Christians of whatever name, grow in
grace and in the knowledge of our Lord and Saviour, Jesus
Christ, " till we all come, in the unity of the faith, and of
the knowledge of the Son of God, unto a perfect raan, unto
the raeasure of the stature of the fullness of Christ."

SECOND BAPTIST CHURCH, ST. LOUIS MO
W. W. BOYD, D. D., PASTOR. '

INDEX.

Abbott, Mordecai, 179.
Arcadia CoUege, 270.
Adams, John, opposed to liberty of con
science, 235.
A/rican Expositor^ The, 395
Alabama Baptist^ The, 391.
Alabama, Bapti-ts of, 266.
Albigenses, The 45, 213.
A tnerican Baptist, The, 395.
A tnerican Battle Flag., 1 he, 302.
A tnerican Baptist Re/lrctor, The, 391
American and Foreign Bible Society, 368.
American Baptist Free Mission So , 367.
American Baptist Historical Society, 368.
American Baptist Home Mission Society,
265, 354, -562-364. _
American Baptist Missionary Union, 34'z,
354, 364* 366. .
American Baptist Publication Society, 28 ^,
362, 3.54. 3*58. 362. ,
American Bib'e Union, 369.
Anabaptists, The, 49-58 ; Spurgeon, on
56, 74, 7?, 81, 94; of Switzerland, 61-65
Anderson, G.. 376.
Anderson, Geo. W., 14, 290, 344, 358, 364.
Anderson, M. B., 373 ,
Anderson, Jr. T. D.. 355.
Apostolic Father.*:, The, 25.
Arkansas, Baptists of, 265.
Arkansas Evangel, The, 393.
Armitage, Thos , 369.
Arcoldof Brescia, 47.
Arnoldists, The, 213.
Backus Isaac, quoted. 200, 205, 229 232,
238, 2ig: sent to Phi ad el phia, 234.
Baltimore Baptist, The, 394.
Bamfield, Francis, 126, no, 156,
Bancroft upon Roger Williams, 204.
Banes, C. H., 256.
Banner qf Truths The, 395.
Baptism, Bible and, 16; and the Fathers,
25, 288; John's 286 ; believers', 20, ¦36,
34 ; clinic, 28 ; in Greek Church 28 30;
in the Episcopal Church, 31 ; ar.d the
supper, 271 ; i"? immersion, ai, 27, 30,
31, 34, 286, 100 ; infant, 20, 26, 31, 209-
zii ; a symbol 24,271 ; of thousands in a
day, 72, 286, 298 ; of first Burman con
vert, 2, 328 ; Pedobaptist authorities on,
14-24, 26-31, 272, 286, 290.
Baptisteries, 73, 285-300.
Baptist churches, 10, 16, 71, 398-401 ;
prospects of, 396,398,401-408 ; succession
of, TO, 14, 17.

Baptist ministry. The, more needed, 406
unrest of, 407 ; support of, 407, 408.
Baptist schools, 371.
Baptists, their principles, 11, 210, 211, 31,7,
398, 401 ; north and south, 355 ; difler
from others, 9, 11, 17, g6. 211, 272-284:
agree with others, ii, 23, 272-284 ; care
of the poor, 404 ; liberaUty 408 ; cham
pions of civil and religious liberty,8s, 86,
199, 20Z, 204; in the north, ?29-24o*; in
the south, 242-251; imprisoned. 116,117,
120, 156, 160; burnt at Smithfield, 80,
82 84.
Baptists, in all ages, jo, 285, 300 ; in the
northern states, 198-209, 228-240 ; in Vir
ginia, 214-228, 242-251 ; origin in the
various states, 253-27-; in Holland,
Germany, etc , 56, 59, 65, 74, 199, 3^0-
353 : in England, 71-196, 298, 301-321 ;
their number, 99, 1S8, 189, 193, 318,396.
Baptists, Regular, 217, 219, 247, 396.
Baptist Beacon, The, 395,
Baptist Courier^ The, 391-
Baptist General Tract Society, 358.
Baptist yournal^ The, 395,
Baptist Messenger^ The, Miss., 395.
Baptist Messenger^ The, Tenn., 395.
Baptist Pioneer,, The, 395.
Baptist Quarterly^ The, 292.
Baptist Record, The, 392;
Baptist RevieuOy The, 382.
Baptist Weekly, The, 388.
Baptist Union Theological Sem., 376.
Baylor University, 376,
Beckley, J. T., 253.
Berengarians, 45, 75.
Bethel College, 376.
Rible and baptism. The, 16, 285.
Bible Baptist Convention, 'I'he, 3^9.
Biblical Recorder, The, 386.
Bible Societies, 359, 368, 369, 397.
Bible, the only standard rule. The, if', 26.
27. 33-
Bickei, P. W., 344.
Bitting, C. C.,35q.
Blackall, C. R.. 361.
Blue Ridge Baptist, The, 3;$.
Boardman, G. D., 113, 337.'
Boardman, Jr G. D., 256.
Booth, Abraham, 179.
Boothe, J. W. T., 274, 276.
Boyce, J P., 377.
Boykin, S , 357, 382.
Brand-Hueber, Wolfgang, 61.
Brine, John, 189, 190.

412

Index.

Bristol College, England, 164, 195.
Broadus, J. A., 357,
LJrcadmead church, Bristol, Eng., i5i-iS7»
195-
Brown, John, 230, 232.
Brown, J. Newton, 51.
Brown University, 232, 372, 373, 379-
Bucknell, Wm., 362, 375.
Buckner, L-r. 357.
Bunyan, his statue, 8, 170173; im
prisoned, 35, 114, lis, 156: life of, 158,
167-176; his wife, 166, 168.
Burrows, J. L., 28.
J^urrows, Lansing, 355, 361
Busher' s, Leonard, plea for liberty, 86.
Caldwell, S. J , 325-
Califurnia, Baptists in, 268.
California College, 377.
Campbellites, 1 he, 396
Canada. Baptists of, 253, 268-270.
Canadian Baptist, 'Ihe, 395.
Canne, John, 156.
Carey, Wm., 303, 305, 310-321.
Canon. Alexander, 103.
Carsun College, 376.
Cathcart, Wm., 230, 231, 238, 245, 248, 276,
298, ^jOO, 368.
Central Baptist, The, 390.
Ceniral University, 376.
Child* s Gem, 'Jhe, 392.
Christian Mbssef'ge->, The, 395.
Christian Visitor, 'Ihe, 395
Christian Churches, What are 16.
Christian Index, 'Ihe, 382.
Christian Secretary, 1 he, 383.
Church of God, 396.
Clough, J. G , immerses 2,222 persons, 74
Cobram, Lord, 77.
Colby University, 197, ^73, 379.
Colgate Academy, 379.
Columbian College, 68, 375
Colorado, Baptists of, 268.
Cook Academy, 379.
Cook, Joseph, on America, 398
Commission, Christ's, 18, 276, 301,
Cone, S. H , 231, 344.
Confession ot taith, 'I'he Loncfon 96 178.
Connecticut, Baptists of, 240, 25.^.
Cousiantine the Paulician, 38
Conybeare and Howson, on baptiFm, 272
"Conventicle Act," 120, the fcecund, 1.^2.
Cornwell, Francis, gi.
"Corporation Act, ' 178,
Corthell, W. G., 367.
Cote, Dr., 289, 295, 296.
Cox, Xehemiah, 157.
Craig, Louis, 224,
Cramp, Dr. 138, 140, 189.
Crane, C. B., 253.
Cromwell opposed^ by Baptists. 99.
Crosby, the historian, 115 116, ,145, 160.
Crozer family, The, 362, 377.

Crozer Theological Peminary. 146, 35if377-
Curry, J. L. M., 226, 355.
Dacota, Baptists of,268.
D' Anvers, Col. Henry, 109.
Davis, Noah, 358.
Deane, J. H., 358.
"Declaration of Indulgence,'' 124, 237.
Defoe, Daniel, 126, 128, 129.
Delaune, Thos 124, 126, 129, 156
Delaware: Welsh "rract church. 237, 257,
340; Baptist Union, 257; Wilmington:
Del. Ave. church, 252, 257; Second
church, 257, 346.
Denne, Henry, 102, 110-112.
Dennison University, 376.
Devonshire Square church, 91, 138.
Dickinson, A E , 380,
Dodge, E., 373.
Dodge, Daniel, 257. 282.
Dominion of Canada, Baptists of, the, 153,
268-270.
Donatists, The, 36, 37, 213.
Dudley, R. M., 376.
Dunster's, Henri-, martyrdom, 208.
Du'Veil, Dr., 102 160.
Dyer, S., 361.
East India Company 315.
Fdwards, Jonathan, 210.
Edwards, Morgan, 71, 214.
hlford, C. J., 357.
Lllis, K, M., 258.
England, Introduction of Christianity
into, 72; Early Baptists in, 125.
Erasmus, 16, 61.
Examiner, The, 383, 384,
Ewins, Thos., 152.
Featley's Dr. "Dippers Dipt," Spurgeon's
reply to, 94; Rtply to, by Denne, 112.
Fish, H. C., 287.
"Five-mile Act," 121. 122.
Fleischman, K. A., 362.
Florida, Baptists of, 268.
Ford's Repository and Home Circle, 387.
Fownes, Geo., 153, 155, 156,
Fox, R. C., 375.
France, Baptist Chapel, Paris, 154, 353,
364. _
Franklin College, 159, 376,
Free-will Baptists, 396,
French, Rev. James,256.
Fristoe, Daniel, and Wm., 218.
Fuller, Andrew, 190, 303, 306-309.
Fuller, Richard, 104, 255, 280.
Furman, Richard, 212, 255.
Fuiman University, 181, 376.
Gano, John, 230.
Garrard, John, 217.
Gaunt, Ftizabeth, burnt, i6a.
Oeneral Baptist church, I'hc first, 89.

Index.

413

General Missionary Society, Fngl3nd,3i8.
General Missionary Convention, &c ,
U. S. 327.
Georgia Baptist, The, 395.
Georgia Bapiist-s, 219, 228; origin of 261 ;
and education, 372; Second church
Adanta. 228.
Georgetown College, 376
German Baptist Publication Fo., 48, 362.
German Baptist Theo., Sem., 373.
Gifford, Andrew, cf Bristol, 158, 161, 180.
Gifford, Dr. Andrew, 180-183.
Gill, John, his teaching, 189 ; Spurgeon on,
i_8g; lifeof. 190.
Going, Jonathan, 363.
Gosnold, the Spurgeon of his time, 102,
161.
Gospel order, Z76-2&1; Dr. Hodge on, 278.
Grantham, Tho.-, 89, 115.
Gregory, O. P., 355.
Grenell, Z. Jr., 355.
Griffin, Dr., 271 ; on the supper, 274.
Griffith, B.. 344, 358, 361, ¦ 62.
Grimmell, Rev. J. C, 362,
Gubelmann, Rev. J. S , 362.
Half Way Covenant, 209, 210,
Haldane, R. and J., 103.
Hall, Dr. John, 280.
Hall, A M., Robt., 157, 194-196.
Hall, Sr,, Robt. 194, 302.
Hamilton Theological Sem., 373.
Hammond, Geo., 116, 158.
Hanserd Knoylls Scciety, 150, 151.
Hardcastle, Thos., 152, 153.
Hardin College, 379.
Ha t, John, 236.
H.irrison, Maj-Gen. loz, 105-
Harriss, Sam'l, 220-223.
Harrii-s, H. H., 357,
Harvard College, 187, 211.
Hasethuhn, J. C, 362.
Hatfield, R. H., 292, 295.
Havelock, General, 317, 319.
Hawks, Dr., 219, 24 y.
Helwys, Thos. 86, 89.
Henson, P. S., 361.
Henricians, 47.
Herald of 'I ruth. The, 39 J.
Hetwood, Gen'l., 102.
Hetzer, Louis, 65.
Hewlings, The, 114, 142-144.
Hibbarc^ Dr., on the supper, 274.
Hodge, Dr. Charles, on faith of the
church, 14 ; on gospel order, 278 , on
the supper, 283.
HoefHins. The, 362.
Hollins Institute, 222, 377, 379.
Hollis, Thomas, endows Harvard College,
187.
Holmes, Obadiah, whipped in Boston,
206, 208.
Home instruction, 9, 10

Home Mission Society, English, 320,
Hopewell Academy, 270, 372,
Houghton, Col. Joab, 230, 2ji.
Hough, Coleman and Whitlock, 328, 330.
Hovey, A., 371, 372, 375.
Howard, Lord, 102
Howard College, 376.
Howell, Dr., 227.
Hoyt. Wayland, 256.
Hubmeyer, Balthazer, 62.
Hull, Thomas, 117.
Huss, John, 48.
Hussites, 213.
Hutchinson, Col., 106, 107.
Idaho, Baptists of, 268.
Illinois, Bapt. of, 265; Chicago Ba^^t., 265.
Immanuel Church, 58, 265.
Indiana Baptist, i'he, 393.
Indiana, Baptists of, 265.
Indian "rerritory. Baptists in the, 267.
Indian University, 363.
Infant baptism on the decline, 14 ; Lange
on, 14.
Inquisition, The Spanish, 6q ; The Calvan
istic, 70 ; The Protestant, 79, 89.
Instruction, Home, 9, 10.
International School, Mex., 363.
Iowa, Baptists of, 267.
Ireland, Baptists of, 103.
Ireland, James, 227.
Ives, Jeremiah, 157.
Ivimey, 81, 91, 95, 102, 126, 138, 178,
James, John, 117, 119.
Jerome of Prague, 48.
Jessey, Henry, loz, 109, 114.
Jeter, J. B., zi6, 380
Johnson, G. J , ^59.
Jones, Dr., of Siam, 337.
Jones, David, 230, 233.
Jones, H. G., 230,
Jones, P. L., 256.
Jones, T. G^ 301.
Jones, Washington, 257, 260.
Journal and Messenger, Ihe, 385.
Judson, A., (cut) 28 ; life of, 322-339, 360.
Judson, D. p , Edward, 338.
Judson University, 377.
Kalamazoo College, 376.
Kansas, Baptists of, 267.
Kansas Baptist, The, 394.
Keach, Elias, 255.
Keach, B., 114, 144-148, 192.
Kean, Miss May F., 361.
Kehukee Association, 217.
Kennedy, Mrs. M. G., 361.
Kendrick, A. A,, 376.
Ken% Joan of, burnt, 79.
Kentucky, Baptists, of, 263; Walnut Street
church Louisville, 365.
Ketockton church and association, 21S.

414

Index.

Ker'^:iot,F. H.,259,
Kevnerts, Tiaert, 67,
Kiffin. Wm., 91, 102, 114, 120, 138-144.
King, G. M. P., 363.
Knol'ys, Kanserd, 102, 114, 116, 148,-150,
151, 161,254.
Knowles, J. D., 3^8,
Koch, Hans, martvred, 59,
Krishnu, the first Hindoo convert, 316.
Lane, Dutton. 219.
Lanfranc, Archbishop, 76.
La Grange College, 376.
Lawson, A. G., 364.
Lehmann, G. W., 53, 35^. 353,
Leland, John, 247.
J^^ewisburg, The University at, 123, 376.
Lingard, "The historian, 74.
Lincoln, Dr. H., 406.
Lincoln, H. E., 368.
Lollards, The. 74, 77, 81.
Long, J. C, 214, 217, 219, 250.
Lorimer, G C., 265.
Louisiana, Baptists of, 266; Coliseum
, Place chnrch, N. O., i<;6,
liOveall, Henry, 217.
Ludlow, Major-General, 102.
Lunsford, Lewis. 218,
Mac Arthur, R. S , 258.
Macintosh, Sir James, 195.
Madison, Jame.i, 245, 250,
Madison University, 373
MalcoTi, Howard, 368,
McDonald, H , 262.
McMaster Hall. 78, 270.
McMaster. Hon. Wm,, 270.
McMinnville College, 376.
Maine, Baptists of, 254,
Manichaeans, The, 48.
Manly, B., 357.
Manning, James, 238, 372.
Mantz, Felix, 64.
Marshman, Ward, etc., 315, 317.
Maryland, Baptists of, 258 ; Sater's ch„
217, 258, toleration in, 204, Balto. — First
church, 203, 258; Second church, 361;
Seventh, 355; Eutaw Place ch., 46, 258.
Martyrdom of girls, 6i.
Marsh, W. H.H., 279.
Marshall, Daniel, 218, 211, 259, 2^2.
Massachusetts: Baptists of, 198, 253; expels
Williaras, 200; whips Holmes, 206 ; taxes
Baptists, 232; who appeal to congress,
234; op^iresses Bapti«;ts, 238 — 240; Bo.";-
ton — First church, 13, 253 ; Tremont
Temple, 253, 364; Ruggles Street, 253.
Maulmain. 331, 337, 338.
Men, P. H.r 355
Mennonites, The, 50-53, 65-69.
Mehtio, Simon, ?o, 65-69.
Mercer University, 246, 376, 379.
Merriam, E. F., 366,

Merrill, J. Warren, 364.
Metropolitan Tabernacle, 97, 136.
Meyster, Leonard, 59,
Michigan, Baptists of, 267 ; First chuich,
Detroit, 355, 356,
Michigan Christian Herald, The, 387.
Miles, John, 10^.
Miller, J„ impnsoned, 156.
Milton, John, 94, 102, 173.
Minnesota, Baptists of, 268.
Mi.ssions, Cuts illustrating, 2, t8, 24, 27,
32, 40, 63, 90, 141, 186, 304, 331 366.
Missions, American Baptist, 322-330, 340-
?5^. 402.
Missions, English Baptist, 301-308, 310-
321, 366.
Missionary Baptist, The, 395.
Mississippi, Baptists of, 262, 266. 301, 324.
Mississippi College, 37' .
Mis-ouri, Baptists of, 266.
Monmouth's rebellion, 142, 162.
Monongahela College, 377.
Montana, Baptists of, z68.
Montanists, The, 34,
Moore, Jeremiah, 218.
Moorehouse, H. L , 363
Morgan, Abel, 241, 257.
Morgan, Dr. T. J., 369.
Morton, John, 89.
Mosheim, 34, 47, 50, 53, 55, 56, 6C.
Mt. Pleasant College, 376.
Mt. Pleasant Institute," 379.
Munster kingdom, The, 54, 56
Munzer, Thoma's, 54.
Murdock, Dr. J N., 364, 366.
National Baptist, The, 389.
Neal, R. H., 253
Neander on bapti.sm, ig, 20.
Nebraska, Bapti-iits of, 268.
Needham, Geo. C, 257,
New Connection, "The, 89.
New Jersey, Baptists of, 230, 2t;7, 282:
Hopewell church, 231, 236 ; Hopewell
Academy, 270, 372.
New Hampshire, Baptists of, 254.
New Mexico, Baptists of 268
New "Vork, Baptists of, 258 : First church.
230,258; Calvary church. 118, 258:
Strong Place, church, Brooklyn, 127, 258.
Newton Theological Institution, 375.
Nordin, Robt., 217
North Carolina, Baptists of, 217 218, 22S,
. 257, 259.
Northrup, G. W., 376.
Novatian, 28.
Novatians, 34.
Oates, Samuel, 98.
Ohio, Baptists of, 263.
Oldcastle, Sir John, 77.
Oncken, J. G., 340, 3f;y.
Oregon. Baptists of, 268.

Index.

41t

Ottawa University, 376.
Pare, George Van, 80.
Particular Baptist church, First, 89, 138.
Particular Baptist So , 304, 305, 318, 320.
Patient, Thos., 103,
Paulicians, The, 37, 74.
Pearce, t^amuel, 305.
Peck, J, M., 365, 362, 368,
Peddie Institute, 374, 377, 379-
Pennsylvania, Baptists 01, 255 ; Phila :
First church, 15, 256 ; Memorial church,
256, 400, 405 ; Tacony church, 256, 264 ;
Lower Dublin church, 256, 2-75 ; Sansoui
Strest church, 340, 344.
Peniacost, The 3000 immersed a , 72.
Pepper, G. D. B., 373
Petrobrusians, 45, 213.
Philada. Association, 217^ 235, 256, 372
Pilgrim Fathers, 199
Pieters, John, 82.
Piggott, John, 184.
Plague iu London, 122, 138.
** Poor men of Lyons," 42.
Portsmouth Association, 217.
Powell, W. D., 357
Powell, Vavasor, 116, 132-134.
"Prayer Meeting Hill," 19, 366,
Presbyterians persecute, 94, 95, 96, 98, gc
Proud, Thomas, 103.
Rand, Dr. T. H., 270.
Randolph, W., 291, 361 .
Rangoon, 327, 335, 336, 337.
Raiischenbnsch, A., 373.
Read, H. F., 361.
Religious Herald, The, 384,
Religious Press, 'The, 381, 393,
Rhode Island, First church. Providence,
70, 205 ; the First church Newport, igS ;
Tiverton church, 198; liberty in, 199;
settled, 202.
Richmond College, 87, 376, 380.
Rippon, Dr , 182, 183.
Ritner, I. N., 368.
Robinson, E. G., 373.
Rochester Theological Seminary, loi, 373
Rogers, Dr , 230.
Roman Catholic Church, 10, n, 17.
Rowland, A. J., 361.
R; land. Dr. John, 183, i88, 19s, S'O, 312.
Samson, G. W., 31,
Sawtre, Sir William, 77, 85.
Sears, B , 343, 345.^
Sea Grove Resolutions, 401.
Semple, R. B,, 217,
Seymour, Dr.. 253.
Schaff, Dr. P. on baprism, 19.
Schoener, Leonard, martvred, 60.
Scotland, Origin of Baptists in, 103.
Sohulte. H, 362.

Separate, or New Light churches, 210, 217,
218; nrst in "Va. 219; unite with regular
Bapti4ts, 247.
Sergius, 38.
Sevenih-day Baptists, 396.
Shorter College, 108, 377.
Shurtleff College, 376. 379.
Shute, Dr. S. M., 375.
Simpson, Bishop, on the Supper, 276-
Six principle Baptists, 396,
Skepp, John, 100,
Smith, Bishop B. B., 28.
Smiih, Hezekiah, 230,
Smith, S. F., 251, 370.
Smylh, John, 88, 89.
Snyder, Sicke, 66.
South Carolina Baptists, 254, 257, 372,
South Jersey In.'-titute, 207, 377, 379.
South Western University, 377.
Souihern Baptist Convention, 35S-358. 379»
Sruthern Baptist, Theol, Seminary, 377.
Southern Baptist, I'he, 395
Spencer, David, 256,
Spilsbury, John, 91, 138,
Sprague, Dr., on baptism and the Sup
per, 280.
Spratt, O. W., 359.
Spurgeon, C, H., onthe Anabaptist-;. 56 ; on
early EngUsh Baptists, 74, 79; on Bap
tists in reign of Elizabeth, 81, 94 ; on
Dr, Gill, 189; labors, of, 320.
Standard, The, 588.
Standard Publishing Company, 270
Stanley, Dean, on baptism, 17, 19, 27, 30,
172, 286.
Stearns, Shubael, 218, 220, 259.
Stennett, Joseph, 178, 184.
Stennett, Edward, 183.
Stennett, Dr. Joseph, 185.
Stennett, Dr. Samuel, 185.
Stewart, John D., 355.
Stillman, Dr., 238.
Stinton, Benj., 192.
Strong, A. H., 373.
Sunday scbools, 359.
Supper. The Lord's, its observance as a test
of ciizenship. 124, 178; Bunyan, Hall,
Spurgeon and, ^73-176; in ^few Eng
land, 209; m Canada, 269; restricted,
271-284.
Taverner, Gov. Samuel, 117.
Taylor, E.G., 361
Taylor, Geo. B.. 215, 219, 354.
Taylor, J, B., 357.
Tennessee, Baptists of, 263.
Tennessee Baptist, The, 386.
Tertullian, 34.
Terwoort, Henry, 82.
Terrill, Mr., 15^ 165.
"Test Act," The, 122, 124, 148. 178.
Texas Baptist, The, 395.
Texas Baptist Herald, The, 389,

416

Index.

Texas. Baptists of, 267.
Thomas, B. D-, 270,
Thomas, David, 218,
Thomas, M. D., John, 305, 312, 313, 315
Thompson, Charles, 230.
Tichenor. I. T., 355.
*' Toleration, " Act of, 178.
Trevor. J. B., 363.
" Truth's Champion, " found in an old
wall, 8j.
Tubbs, CapL Calvin, 340, 344.
Tucker. H. H., 361.
Tunkers, 396.
Tupper, H. A., 355.
University of Chicago, 376.
University of DesMoines, 377.
University of Rochester, 373, 379.
University at Lewisburg, 376.
Union of church and state, once desired
by some in the U. S., 248, 249 ; Baptists
opposed to, 251.
Usher, Archbishop, 74, 75.
U'ah, Baptists of, 268.
Vane, Sir Henry, 102.
Vassar College, 191, 376, 379
Venner's Rebellion, 115, 116.
Vermont Baptist, The, 393.
Vermont Baptists, 254.
Virginia Baptists, origin, 214-228; struggle
for liberty, 242-251.
Virginia Baptist Gen. As=ooiaiion, 226, 242
Vonde Ho ^ e, Anneken, 69.
Waco University, 376.
Wade, Jonathan, 320, 357.
Wake Forrest College, 376.
Waldenses, The, 4t, 43, 74, 75. 213. 291.
Wales, Baptists of, loj, 115, 132, 188.
Walker, J. G., 377.
Wall, J., 291.
Wall, Dr., on the Supper, 276.
Waller, John, 223, 22b
Warren Association, 234. 256.
Warren J. G,, 53, 342, 345, 349, 353.
Washington and the Rzptists, 248
Washington, D. C, Baptists of, 265.

Washington Territory, Baptists of, 268.
Watchman, T he, 381.
Wayland Seminary, 370, 363.
Wavland, F. 57, 373.
Welling, J. C, 375.
Welsh Bapdsts in America, 198, 200.
U estem Baptist, The, 394
Western Recorder, T he, 394.
Westminster Assembly The, 92, 98.
Wes'on, David, 199, 204, 210, 211, 227.
Weston, H. G., 368, 377.
Westrup, T. M., 363.
West Virginia, Baptists of, 262.
Wharion, H, M., 380.
Whateley, Archbishop, 31.
Wilberforce, William, 312.
Whitefield, George, 182, 194, 210, 221.
Whitsitt, W. H., 297.
Wightman, Edward, burned, 85.
Wickliffe, John de, 48, 76, 93, 213.
Wicklifiites, or Lollards, 74, 77.
Williams. Roger, 61, 88 198, 199-206.
Williams, J. W. M , 258.
Williams, W.R.,on the Christian sects, 39;
on the Baptists of Cromwell's lime, 100,
102 ; Col. and Mrs. Hutchinson, no;
Baptist prospects, 398.
William Jewel College, 376, 378.
William of Orange, 69.
William IIL, 85,178.
Wisconsin, Baptists of, 267.
Withrow, W. H., 200
Wolverton, A. M., W. N., 270.
Women's work in Missions, 567, 368.
Women's Baptist Foreign Mis. So., 367.
Woman's Foreign Mis., So., West, 367.
Woman's Bapt. Home Mis. So., 368.
Woman's Am. Bapt. Home Mis. So. 368.
Wood'^tock College, 270.
Wright, Joseph, imprisoned for twenty
years, 156.
Wyckoff, Dr. W. H,, 369.
Wynn, I. C, 257,
Wyoming, Baptists of, 268.
Zions Advocate, 385
Zwingle, 62, 64, 65.

OPINIONS OF PROMINENT MEN.

-^•?-

"A fine volume, Vou did well to be generous in the use of pictures in a book intended to go
into all homes. They will interest old as well as young, and give such a varied view of men,
institutions, churches, etc., connected with our denominational life, as will be instructive and
inspiring." — G. JX B. Pepper, D D.,LL. D., Prest. Colby University, Me.
** I very heartily cotnmend the work of Dr. Cook, ' The Story of the Baptists,' as worthy
of a wide circulation." — Henry G. Weston, D. D., President Crozer Theolog2cal*Seminary.
" Every Baptist family ought to have it." — J. B. Hawthorne, D. D., Atlanta, Ga.
" I very much hope that every member of the church and congregation, who possibly can,
will have possession of this book. It is very necessary to have it." — Wayland Hoyt, D. D.
" Itis the best book for general information ever offered the denomination." — M. B, Wharton,
D. D., Montgomery, Alabama.
" I would like to put it in the hands of every Baptist in the \a.nd."—F. H. Kerfoot, D. D.,
Brooklyn, N. Y.
'* Its perusal will give to all a clear and thorough view of our principles." — Hon. Horatio
Gates Jones, D. C. L., Vice-President Pennsylvania Historical Society.
"\ have read 'The Story'— every word of it. It is good, interesting and edifying. You
have done the work well, condensed grandly. You have given us a large library in one small
volume. Pastors and Superintendents would do a good thing to have several copies of ' The
Story' in the Sunday-school and church libraries, and urge upon their people to read it." — Rev.
J. W. M. Williams, D. D., Baltimore.
" It contains a vast amount of useful information." — Robert Lowry, D. JD. , Plainfield, N. f.
** I heartily congratulate you on the success of your book. It meets a felt want." — Rev. T.
T. Eaton, D. D., Louisville, Ky.
" I have been much pleased with the perusal of this book." — Rev. Wm. Henry Strickland,
v. D., Nashville, Tenn.
" I take great pleasure in adding my hearty commendation. I have read the book with great
interest. It ought to have a place in every Sunday-school library and in the homes of our people.
Parents could not do better than to put it in the hands of their children after they have read it
themselves." — A. f. Rowland, D. D., Baltimore.
" You have attempted the Multum in parvo, and so far as I can judge from a mere glance,
you have had remarkable success." — W. S. McKenzie, D. D., Bostoti.
"Very attractive volume Real addition to my library, and helpful in my studies." — Rev.
Geo. E. Horr, Jr., Charlestown, Mass.
" Contains a vast number of most interesting facts bearing upon the history of the denomi
nation, and is worthy of a wide circulation. The book will do good." — Prof. S. M. Shute,
D. D., Columbian University, Washington, D. C.
"You have done your work well, and I am glad it is appreciated by the public." — Rev. J.
M. Pendleton, D. D.
" 1 have read ' The Story ofthe Baptists' with much interest. I am not surprised at its rapid
and remarkable success. It should be in the hands of every Baptist, young and old." — William
Cathcart, D. D., Author of the Baptist Encyclopeedia.
" It deserves to be called the * Hand Book of Baptist History.* No book contains such accu
mulations' of knowledge which every Baptist ought to know, and not knowing, should feel deeply
ashamed of his ignorance. We sincerely trust that it may have as wide a sale as did Theodosia
Ernest, and that it may serve its historical purpose as fully as did the latter book its baptismal
design."— 7. W. T. Boothe, D. D., Phila.
" It is a valuable compendium of Baptist history and warrants me in endorsing all the good
things said of it in the 'notices ' 1 congratulate you on your success." — President James G.
Clark, LL.D., William Jewell College, Liberty, Mu.

NOTICES OF THE PRESS.

" Dr. Cook has a direct and unaffected style, and puts on every page the glow ofhis earnest
soul. We need popular works on this line, and we are sure that this book of Dr. Cook's will
furnish helpful reading to many who are eager to know more of the Baptists. We warmly recom
mend it to the kindly consideration of the public." — Religious Herald.
" It should find a place in every Sunday-school library, and in the family libraries of our
people. It will certainly be read with both interest and profit, even by those who have long been
familiar with the wonderful story." — The National Baptist, Phila., Pa.
" It is a valuable addition to Baptist History." — American Baptist Flag, St. Louis.
" It is replete with interesting and valuable information," — Tenn. Baptist.
"A great amount of information of interest to every Baptist," — Christian Herald, Detroit.
"The story compasses the entire field." — Journal and Messenger, Cincinnati,
" It indicates great industry and wide research."— j^fl/^/j-/ Weekly, N. V.
" The book is admirably suited to enrich the Sunday-school library."— Christian Index.
" It is destined to meet with an immense sale, on account of its cheapness, convenience and
general worth." — Texas Baptist, Dallas, Texas.
" We are sincerely happy to give it our warm endorsement. It is the best book of the kind
that we know." — Standard, Chicago.
" As a popular history it has some decided merits, and supplies a large fund of information
that will be most useful to any intelligent reader. We welcome any attempt to write the
history of the Baptists, for comparatively few of our members know anything about it,"
— Examiner, N. V.
'' Three copies should have a place in every Baptist family, one to keep at home, and two to
lend out to the neighbors ' The Story' will be found full of interest and information, and inter
spersed with facts and arguments that must make a strong impression for truth and purity wher
ever read." — Texas Baptist Herald.
"The author presents an amount of exceedingly valuable information concerning Baptists,
both in ancient and modern times, which is contained within no other volume within our knowl
edge. We believe that every Baptist parent would do well to put this book into the hands ofhis
children. Such is the pressure brought upon the children of Baptist parents from outside influ
ences that it is exceedingly iraportant that they .should be familiar with Baptist history and
Baptist principles. We trust that the book may have a wide circulation ; certainly it deserves
it." — Central Baptist, St. Louis, Mo.
" Many facts are given that Baptists ought to know, and are not likely to learn outside the
volume before us. It deserves, and is having a wide circulation." — IP'estern Recorder.
" Ought to be in the hands of all young Baptists. Gives a plain, clear and concise history of
the Baptists." — Kind Words.
" It contains a large smount of valuable information in an interesting form. Tt would be a
good text-book for ministerial students in the schools for the colored people." — Home Mission
Monthly, New Vork.
'* We find this volume exceedingly interesting. The facts and incidents here collected cover a
wide area of time and space, and are many of them intense and thrilling to a great degree " —
Christian Secretary, Hartford, Conn.

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