Maryland Baptist History, By David Benedict

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History of Maryland Baptists
A General History of the Baptist Denomination in America
By David Benedict, 1848

     Early History of the Baptists in the State - The Oldest Churches - Chestnut Ridge - Winter Run, or Harford and its branches - Salisbary Association - Baltimore do. - No. 2, do. - Maryland Baptist Union do. - Churches generally in the State - Baltimore Churches - Recapitulation - Closing Remarks.

     [Editor's note: the word do means ditto (the same). -- Jim Duvall]
     IT is now a little over a century since the first church of the baptist order was founded in Maryland; but so slowly did they gain ground, that, except the Mennonites and Tunkers, but two churches had been formed in 1772.
     About twenty years from the last date, according to Asplund's Register, their church organizations amounted to seventeen, and their members to about 1,300.
     At the present time, there are in Maryland four Associations, and of churches forty-eight. Some of them, however, are but apologies for these ecclesiastical institutions.
     CHURCH AT CHESTNUT RIDGE. This body was formed in 1742, and Henry Sator, a layman, is represented as its founder. He was a General Baptist, and removed hither from England in 1709. Soon after his settlement in this colony, which was in its northern parts, he invited baptist ministers to preach in his house, by which means a few, from time to time, were proselyted to his sentiments, and after many years a church was gathered in his neighborhood.
     Among the ministers who officiated with this infant community as pastors or supplies, in early times, were George Eglesfield, from Pa.; Paul Palmer, whose name will appear among the baptists in N. C.; Henry Loveall, and probably others.
     The covenant entered into by this people, and which was presented to the Governor and Court of this then Catholic Province, when the society was taken under the protection of the toleration laws, was expressed in the following terms:
     "We, the humble professors of the Gospel of Christ baptized upon a declaration of faith and repentance, believing the doctrine of general redemption (or the free grace of God extended to all mankind), do hereby seriously, heartily, and solemnly, in the presence of the Searcher of all hearts, and before the world, covenant, agree, bind, and settle ourselves into a church, to hold, abide by, and contend for the faith once delivered to the saint, owned by the best reformed churches in England, Scotland, and elsewhere, especially as published and maintained in the forms and confessions of the baptists in England and Scotland, except in infant baptism, modes of church government, the doctrine of absolute reprobation, and some ceremonies. We do also bind ourselves hereby to defend and live up to the protestant religion, and abhor and oppose the whore of Rome, pope and popery, with all her antichristian ways. We do also engage, with our lives and fortunes, to defend the crown and dignity of our gracious sovereign, King George, to him and his issue for ever; and to obey all his laws, humbly submitting ourselves to all in authority under him, and giving custom to whom custom, honor to whom honor, tribute to whom tribute is due. We do further declare that we are not against taking oaths, nor using arms in defense of our king and country, when legally called thereto; and that we do approve and will obey the laws of this Province. And further, we do bind ourselves to follow the patterns of our brethren in England to maintain order, government, and discipline in our church, especially that excellent
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directory of Rev. Francis Stanley, entitled 'The Gospel Honor and Church Ornament,' dedicated to the churches in the counties of Lincoln, Nottingham, and Cambridge. We also engage that all persons, upon joining our society, shall yield consent to and subscribe this our solemn league and covenant. Subscribed by us whose names are underwritten, this 10th day of July, 1742."
     Mr. Sator bore an excellent character, and may be considered not only the founder of this society, but of the baptist interest in Maryland. His assistance in building the place of worship, and his gifts of land to the minister, are mentioned as peculiar marks of his liberality.
     This church immediately increased very fast, and began to spread over the country, and soon extended over to Opeckon and Ketockton, in Virginia; insomuch that in four years the number of communicants amounted to 181.
     This church was constituted in 1754, and originated from the general baptist church at Chestnut-ridge, whose history has just been given. For seven years previous to this date, by invitation from some of the members of the old general body, ministers of the particular order had visited and preached among them until fourteen of their number had embraced their sentiments, and were formed into a separate church, by the assistance of P. P. Vanhorn and Benjamin Griffith, and soon after united with the Philadelphia Association.
     In 1772, according to Mr. Edwards, this church had branched out in difference directions, and contained about one hundred and forty members.
     The Harford community was, for a long time, regarded as one of the principal churches of the country; it was, for, upwards of forty years, under the pastoral care of one minister, the venerable John Davis, who died in 1809, in in the 88th year of his age.
     He was own cousin to the late famous Benjamin Francis, of England. All that I can learn of him is, that he was a man of peculiar piety and usefulness, and no one who knew him, mentions his name without affixing some appellation expressive of his peculiar excellence. When he first arrived in Maryland, he was very roughly treated, for the people of the neighborhood, the magistrates, and the court, publicly affronted him, and used indirect acts to drive him out of the country; but, in a short time, the men who were his bitterest enemies, became his affectionate friends, and treated him with honor and respect.
     This General Baptist Society was, in process of time, in part, at least, absorbed by one of the Particular Baptist order, which was gathered, at first, at a place called
     WINTER RUN where it was, at first, organized, but which afterwards took the name of
     HARFORD, which still it bears; in its prosperous days, it was an important establishment.
     I find the name of John Davis on the Philadelphia Minutes, as early as 1769; but he was then put down against the Baltimore church, No. 112.
     In 1775, on the same Minutes, he is reported as the pastor at Harford, No. 142, and so he continued for many years. This church fell in with the Baltimore Association, in which it still continues.
     Rev. Jas. B. Bowen is the present pastor. The line of succession in the pastorship of this ancient community, from the death of John Davis, I am not able to trace, as but few of the old Minutes are in my possession.
     In my second volume, p. 16, I find it stated that from this church proceeded First Baltimore, Taney Town, Gunpowder, and Saters.
     The history of the remaining churches in this State will be given under the head of the different Associations to which they belong.
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SALISBURY ASSOCIATION

     Was formed in 1782, and is the oldest in the State. It is situated on the eastern shore of the Chesapeake Bay, by which it is separated from the others in this State.
[p. 633]
     Elder Elijah Baker and Philip Hughes were the baptist pioneers in this region; by them, principally, the oldest churches here were gathered, and the Association organized. This has always been a sterile region for our denomination, and now this old community is in a very feeble and declining condition.
     Dr. Robert Lemon, at whose house the venerable elder Baker died, almost uniformly officiated as the moderator of this body for many years from its commencement; he was a man of much note among the baptists in this part of the country.
     Rev. John Asplund, the indefatigable compiler of the statistics of the denomination about half a century ago, was drowned from a canoe in Fishing Creek, which gave name to one of the churches in this Association. Its churches, in former times, were in the counties of Caroline, Dorset, Somerset, and Worcester, as I have none of its late Minutes, I cannot give an account of its statistical affairs.
     In my tables for 1812, it contained fourteen churches and four hundred and sixty-nine members; it had then only four ministers, viz.: Robert Lemon, Caldwell Winsor, Isaac Fisher, and Stephen Woolford. Noah Davis and Leonard Fletcher, now of Philadelphia, were employed as domestic missionaries within its bounds, many years since. They are said since to have come out against all institutions of the kind.
     According to Allen's Register for 1836, it was somewhat reduced in its numerical strength. From old Salisbury, proceeded the Accomack Association, in Virginia, in 1808.

BALTIMORE ASSOCIATION.
     This body was formed in 1792, and, for a number of years, at first, included all the associated churches in Maryland, on the western side of the great Bay, which divides the State, except the one called Nanjamoy, which belonged to Ketockton, in Virginia. Its constituent churches were those of Harford, Fredericktown, Seneca, Taneytown, Huntington, and Hammond's Branch. John Davis, Samuel Lane, and Absalom Bainbridge, were the only ministers present at the time of its organization; the last of whom, afterwards removed to Kentucky. The old Harford church did not leave the Philadelphia Association until three years after the formation of this body.
     This was an important institution for this section of country, for many years, and embodied the whole baptist influence in the cities of Baltimore and Washington, and all the surrounding country.
     In 1812, as appears by my tables of that date, it contained eighteen churches, eleven ministers, and eight hundred and fifty-seven-members.
     The maximum of its numerical strength from any accounts that I have seen, was about 1720, when it reported twenty-one churches, twenty-two ministers, and one thousand three hundred and sixty-two members. At this date, two of its important churches united with the Columbia Association, Virginia, viz.: First Washington and Alexandria, D. C.
     The Baltimore community fell into the principles and practice of the missionary age, in which it operated to a moderate extent, until 1836, when the famous Black Rock resolutions which a majority of the delegates voted to adopt, threw them into trouble, and, in the end, rent the body asunder; both parties claiming the original constitution. From that period, two Associations by the name of Baltimore, both very small, have existed on this ground.(1) They are
[p. 634]
both so small and feeble, that it seems a pity that they should continue their separate organizations.
     The old HARFORD CHURCH, which reported but forty members in 1845, the Black Rock, in Maryland, and Shiloh, in Washington, appears to embody the strength of the anti-mission, or, as they style themselves, the old school party.
     The SECOND CHURCH, Baltimore, I should judge to be the substratum of the other. The history of this old body will be given in my account of the city churches.
_________________________
MARYLAND UNION ASSOCIATION.

     This is an entirely new interest, got up in 1836. It was composed, at first, of six churches, viz.: First Baltimore, Colvert Street, do., Pikesville, Gunpowder(2) Taneytown, Md., and Navy Yard, Washington. Rev. Messrs. G. F. Adams and S. P. Hill, appear to have been the principal movers in getting up this new concern.
     The motives for the undertaking by one of these ministers, are thus expressed:
     "When I came to Baltimore, in 1836, I looked in vain for the existence of any efficient body whose object was the spread of the Gospel in the State. There were some excellent churches in the city and out of the city, that stood alone; some others had, by the resolutions of the Baltimore Association, already quoted, been cut off from that body, and did not wish to be identified with either of the parties into which it was now split. On consulting with some brethren, both in the city and in the country, and some in Washington, D. C., I found a goodly number of feelings akin to my own. Our object was to form a body whose prominent object should be the spread of the Gospel in this State, and the northern part of the District of Columbia.
     "We wanted something to answer the purpose of State Conventions in other States. And as there were no Associations that would he likely to combine their influence in such an object, we thought it best to combine what few churches we could find of the proper stamp."(3)
     In pursuance of this plan, this new institution had a missionary board for the collection and disbursement of funds, and the appointment of missionaries; its operations have been similar to our State Conventions for domestic missions, and, when all things are considered, the doings of this body, in financial affairs, have been highly commendable.
     Their annual collections have varied from between four and five hundred dollars, to about double that sum.
     The transactions of this body afford no small degree of relief to the gloomy picture which this State presented in former years. The heaviest contributions have always been made by the two churches in Baltimore, over which Messrs. Hill and Adams presided, until the latter resigned his pastorship, to become the agent such missionary of this body. The principal churches belonging to it of much strength or efficiency, are in Baltimore and Washington; their history will be given under the heads of these cities. A few items of some of the others I shall here exhibit.
     NANJEMOY CHURCH, in Charles Co., about fifty miles below the city of Washington, was gathered in 1793. The place from which the church takes its name, is situated on the Maryland sine of the Potomac river. Elder Jer. Moore, Wm. Fristoe, and other preachers from Virginia, were the principal instruments in planting baptist sentiments in this region of the State, among a people of a most rude and uncultivated character. "Great and bitter persecution
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raged against these early pioneers in the baptist cause; they were, not unfrequently, not only interrupted in their preaching, but were often subjected to personal insult and abuse. An Elder Hagan was once taken by some 'lewd fellows of the baser sort,' and ducked in the Potomac till he was nearly drowned." This church, for many years, was without a pastor, and in a feeble condition; but it has been much revived of late years, and is now one of the most efficient in the State, in a country location.
     Rev. Wm. I. Chiles was their pastor in 1845, when it stood the highest on the list, as to numerical strength, of any church in the State, except one in Baltimore.
     GOOD HOPE CHURCH is also in Charles Co., about thirty miles below Nanjemoy; it was gathered in 1832. Elder Samuel L. Straughan, from Va., is said to have been the principal promoter of the sentiments of our order in this place. This is a small and feeble body, and without a pastor.
     TANEYTOWN CHURCH has existed more than half a century, having been gathered in 1791; it has been a small and feeble body, dependent, for the most part, for ministerial supplies, on missionaries, or the pastors of other churches. It is forty miles north-west of Baltimore. This appears to be one of the outposts of the denomination in this direction from the metropolis. It is in the county of Frederick. Between the great city and this end of the State, in the counties of Baltimore and Harford, are a number of small communities, which have been resuscitated or instituted by the missionary efforts of the Association now under consideration. They are described by Mr. Adams in his usual style of precision and accuracy, but do not furnish items of sufficient importance for general history.
     There is one short narrative, however, I will insert, as it may stimulate others in similar circumstances, to go and do likewise, rather than continue to meet in such miserable shanties as many of them now occupy.
     FOREST CHURCH was organized in 1843.
     "One of its first acts after its constitution was the adoption of a resolution to build a meeting-house; -- a good lot was given by Mr. Murray Wheeler, one of their members, and a subscription was set on foot. But finding the prospect getting money very dull, as nearly all the members were poor, they determined to work themselves; a day was fixed upon, and nearly all the male members turned out and cut, hewed, and hauled to the place timber enough for the building. By similar united efforts, under the direction of two of the brotherhood, one a master carpenter, and the other a mason, the work was carried forward, and it was soon ready for the inside work; this was done by contract, and in a short time this infant community found themselves in the possession of a commodious little sanctuary, thirty feet by forty-five, plainly and neatly finished in every part, in which a good Sabbath school in modern style is maintained. This house is about twenty-five miles N.N.W. of Baltimore."
     Historical Sketches of the Baptist Churches in the City of Baltimore.
     FIRST CHURCH. This body was organized in 1785(4) with eleven members, all of whom, excepting Mr. Richards, were dismissed from the old Harford church, the seat of which was then about. twenty miles north of what was then familiarly called Baltimore town; and the constituent members were Lewis Richards, David Shields and wife, George Prestman and wife, Richard Lemman, Alexander McHine, Thomas Case and wife, Wm. Hobley, and Eleanore Thomas. These persons, who had regularly kept up a meeting in Baltimore
[p. 636]
for a number of years before the church was constituted, were regularly supplied with preaching once a month by Elder Davis, the pastor of the mother body. This is the largest church in this Association.(5)
     Rev. Lewis Richards was the first pastor of this new fraternity, where he continued till his death, in 1832. His pastorship must have continued more than forty years. He was a native of Wales, where he was born in 1752.
     Rev. E. J. Rees was his successor, and continued in office about two years.
     Next to him was
      Rev. John Finley, for a few years.
     I believe there were some other incumbents here, for short periods, previous to the settlement of the
     Rev. S. P. Hill, the present pastor, has occupied this station some ten or twelve years.
     THE SECOND CHURCH was constituted in 1797. The following narrative of the founding of this church I shall give in the language(6) of the aged pastor, as communicated for Allen's first Register:
     "Dear BROTHER Allen our origin as a body was as follows: In the year 1791, three families of us, viz.: John Healey and wife, Matthew Hulse and wife, and William Lynes and wife, all members of the Baptist church in Leicester, England, which was called the New Connexion, determined to emigrate to the United States, and to remain together as a religious community. We arrived in New York on the 5th of October, where we remained till February following, when we embarked for Baltimore, with twelve children, and a young lady, sister of Mrs. Hulse, in all nineteen persons. The church having called me to the work of the ministry previous to our leaving England, my mind was fixed, as to our destination, on Baltimore. I thought it favorable ground for preaching the unsearchable riches of Christ

* * * * *
     "In the spring of 1795, on our arrival in Baltimore, the Rev. Dr. Bend, of the Episcopal church, who preached once a month in a place fitted up for his church, very kindly gave us the use of it, rent free, for three weeks in a month. This was liberal indeed to strangers.
     "In a short time, however, our little congregation scattered, in consequence of my severe affliction of pleurisy, terminating in fever and ague. During this period, two of our members, out of six, were dismissed, and left us. After frequently preaching for our good brother Richards, of the First church, we began to travel in church capacity in June, 1797. In the same year we built a meeting house of brick, 27 feet by 40. While in the prosecution of this work, we lost half of our little company by the yellow fever. Being the only male member left, I went through great tribulation, laboring, with my hands, preaching, and begging to finish the house. In this place the half cannot be told. I found, as Young describes it, that:

'Friends grow not thick on every bough,
Nor every friend unrotten at the core.'
     "My tribulation lasted about ten years, which frequently impressed me with thoughts of moving to the west. Something, however, always prevented it. In the year 1807, we united with the Baltimore Association, and then enjoyed a little tranquillity. But in 1809, a schism took place in the church, while I was absent as a messenger to the Philadelphia Association. Nine or ten persons, as the church record says, attempted 'secretly to call Wm. M'Pherson to the pastoral care of this church, contrary to the wishes of the church, and without their knowledge.' This person I had invited to preach for rue in my absence! Mr. M'Pherson and his adherents had embraced the Haldane scheme, and such was the course they took, although they acknowledged they had nothing against my doctrine or moral deportment.
     "In 1811 we sold the house in Bank street, and built one, which we now occupy, 40 by 50 feet, on Fleet street, in that part of the city called Fell's Point.
     "In the years 1821-22, we were exercised, as a church, with great afflictions and frequent deaths by yellow fever. At one period our meeting-house was closed for ten weeks, in which time the congregation and Sabbath school were much scattered and diminished. We never had more at one time, I believe, than 157 members. At present we have reason to bless the Lord for the good attention now paid to the Gospel, and for the union and fellowship of the brethren in love, which we hope will continue.
      "Yours to serve, for Jesus' sake, == JOHN HEALEY"
     Father Healey, as he is generally called, is still in this pastoral station, which he has occupied just half a century.
     MADISON STREET CHURCH was founded in 1830. It was at first called Mt. Zion; when its name was changed, I am not informed.
[p. 637]
     Rev. Daniel Davis was its pastor for about two years.
Rev. O. W . Briggs is the present incumbent. Mr. Briggs is a native of New England.(7)
     HIGH STREET, lately CALVERT STREET CHURCH bears date from 1835. It was formed on ground formerly occupied by a body called EBENEZER CHURCH, which was formed in 1821, under the ministry of Rev. Mr. Ries, then lately pastor of the old body. They had erected a good house of worship, which was purchased by Messrs. Wm. and Jas. C. Crane, then of Richmond, Va. The church now under consideration was commenced, de novo, at the date above given. (8) It has since changed its location, and of course its name.
     Rev. J. G. Binney, now a missionary in Burmah, was the first pastor under the new organization. His continuance was less than a year. Successor to him was
     Rev. Geo. F. Adams, who was settled in 1836. He continued in this pastorship about seven years.
     Rev. Jonathan, Aldrich, now pastor of the church in Framingham, Mass., was the next in office for about two years.
     Rev. F. Wilson is the present incumbent.
     Of the remaining churches in this city I have not sufficient information for the construction of my usual historical details. All I can say about them will be in the following summary statement:
       Recapitulation of the Churches in Baltimore.
       Churches 	Dates 	Pastors 	Members. 
       First Church 	1785 	S. P. Hill 	300 
       Second Church 	1797 	J. Healey 	120 
       Madison Street 	1830 	O. W. Briggs, 	 70 
       High Street, 	1835 	F. Wilson 	190 
       First Colored 	1836 	M. C. Clayton 	150 
       Sixth Church 	1844 	J. A. McKean 	110 
       Seventh Church 	1845 	R. Fuller 	104 
		                 Total 	       1044 
     Closing Remarks. Reference has already been made to the gloomy picture which is presented to the baptist traveler passing through the two States of Delaware and Maryland. My personal acquaintance with them is not sufficient to enable me to make any comments on the doings of the non-missionary party, to whom much of the want of success among the denomination has been ascribed. And, then, I do not wish to enter on this subject until I have gone through all the States and Territories where the sentiments of this portion of the great body of the associated baptists have prevailed. But, as a substitute, I will copy some remarks which first appeared in the Religious Herald, of Richmond, Va., and were from that paper transferred into Allen's Register for 1836:
     "The history of the Baptist denomination in Maryland, for twenty years past, though painful to a pious mind, is yet fraught with salutary instruction, and may serve as a beacon to other churches, and enable them to shun the danger and deadly influence of Antinomianism. The founder of most of the churches in the Baltimore Association, was the pious and indefatigable John Davis. During his life they prospered and flourished, and the Baptists in Maryland, if not a numerous, were a united and God-fearing body. Since his death, the churches which he planted have been steadily declining, and some of them are nearly extinct.
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Harford the mother church, has been reduced from 160 members, to from 40 to 50. In a few years it will, in all probability, no longer exist. Fredericktown church is nearly extinct. Sater's church is reduced to a few members, and is barren and lifeless. The ministers who entered the field after Elder Davis, forgetting the great object of the Christian ministry, the conversion of sinners, occupied themselves chiefly in doctrinal discussions, or in dwelling on the great things which God has done for his church and people, which, though in itself a glorious truth, may, when not balanced by other truths equally important, engender spiritual pride, and supine indifference to practical duties. Ultra Calvinism tools deep root in many of the churches. Hostility or indifference to the mission cause generally prevailed, and the Baptist denomination in Maryland, with some few exceptions, exhibited a dreary and disconsolate aspect. Its two Associations, Baltimore and Salisbury, instead of increasing, have been regularly decreasing.
     "It affords us sincere pleasure to see the dawning of a better state of things in Baltimore. The First, or Sharp Street church, under the pastoral care of Elder S. P. Hill, is zealously engaged in efforts to extend the Redeemer's kingdom. The Calvert Street church, with which brother W. Crane, recently of this city, is connected, have obtained the services of Elder George F. Adams, and is going onward with brightening prospects.
     "On the western shore of Maryland, in Charles county, there is a church connected with the Dover Association, the members of which are prepared to engage in every good word and work. There are, probably, other churches in the State besides those named, that would be willing to co-operate in measures to promote the Redeemer's cause in their own State, if not in foreign lands."
     The only places where I have discovered anything like an active and healthy state of things, as to religious concerns, have been in the Second church, Wilmington, Delaware, and in the churches connected with the M. U. Association.
     Emigrations from all these regions have no doubt had a paralizing influence, and then the people here, as in many other parts, have probably gone into new towns and villages, leaving the seats of the old churches with but few inhabitants. In all parts of this country many ancient societies have become enfeebled, or have run down, where nothing very specific can be laid to their charge on the score of faith and practice. Generally, however, we see new communities springing up in the new locations, which is but seldom witnessed in any of these parts. It is said the Methodists and other societies have taken the ground and cultivated it with success, where our people once lived and flourished, but which they have since abandoned.
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Notes

     [Editor's note: The notes in this section of the book begin with 4, but they are changed here to begin with 1.]
1. As we shall meet much of the splitting and dividing which have been occasioned by Resolutions similar to those referred to above, I shall here give them as they have been reported to me by two correspondents, one on each side of the disputed question. They are as follows:
"Whereas, a number of churches in this Association have departed from the practice of the same, by following cunningly devised tables, uniting with and encouraging others to unite in worldly societies, to the rest grief of other churches of this body, and as there cannot be any fellowship between principles so essentially different:
"Therefore Resolved, That this Association cannot hold fellowship with such churches, and all that we done so, be dropped from our Minutes."
This Black Rock Meeting was a very important one, in the estimation of the opposers of the benevolent efforts of the day. A circular, which exhibited a full view of the sentiments of the opposing party, was sent to brethren in different parts of the United States, &c.
This was, of course, a sort of General Convention of those who had become alarmed at "the corruptions which were pouring in, like a flood, upon the baptist church;" and the Resolutions passed at Black Rock were intended as a Manifesto on the part of those who set themselves so resolutely against what they regarded as innovations on the ancient baptist modus operandi in church affairs.
This whole subject will be more fully illustrated in another place.
The two correspondents referred to, are Rev. Messrs, G. F. Adams, of Baltimore, and G. Bebee, of New Vernon, N. Y.
2. So called, from a creek of that name.
3. Rev. G. F. Adams' communication, in 1843.
4. In this date I have followed my first volume, but in the Minutes of the Philadelphia Association, the Baltimore church is mentioned as early as 1769, where it is annually reported for a number of succeeding years. In 1775, in appointing supplies for destitute churches, as their custom then was, Rev. Wm. Rogers, then pastor of the First Church, Philadelphia, was designated for Baltimore Town, for two Lord's days, viz.: the last in October, and the first in November. There must either have been a church on the ground before the present one arose, or else the name was applied interchangeably to Harford, the parent institution, and the Baltimore branch -- the latter of which, I am inclined to think, was the case.
5. In 1845, it reported 273; High Street, do., 209; R. Street, Washington, 233; Navy Yard, do., 121; Seventh, Baltimore, ___, 104.
6. Allen's Register for 1833. This article was dated in 1832.
7. I have had no information relative to the history of this body. In Allen's Register for 1833, I see an account of the Mount Zion Church, of the date above given. Samuel Hasker is reported as the clerk. As he is still in the same office, I infer that it is the same body, with a new name.
8. These two brothers, who are favorably known to the baptist public, assumed, in the outset, the responsibility for the purchase and refitting of this house of worship, to the amount of six or eight thousand dollars. In the final settlement of the accounts, they gave in enough to erect a good chapel for a village church.
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[From David Benedict, A General History of the Baptist Denomination in America, 1848; reprint, 1977, pp. 631-638. Scanned and formatted by Jim Duvall.]

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