SOME WAYMARKS IN Waymarks in Baptist History
By Henry S. Burrage, 1894
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Isaac Backus, a hundred years ago, referring to the doctrinal position of the Baptist churches in New England, said that their faith and practice came the nearest to that of the founders of New England "of any churches now in the land"; and he mentioned fourteen points of their belief. The second and third are these: "That in infinite mercy the eternal Father gave a certain number of the children of men to his beloved Son, before the world was, to redeem and save: and that he, by his obedience and sufferings, has procured eternal redemption for them. That by the influence of the Holy Spirit, these persons individually, as they come into existence are effectually called in time, and savingly renewed in the spirit of their minds." This declaration was in harmony with the declaration of the Philadelphia Confession of Faith, which as the London Baptist Confession of 1689, an adaptation of the Westminster Confession for use in Baptist churches, was generally recognized as an approved standard of Baptist belief. But the preaching of Whitefield and others during the great revival and subsequently, had made prominent the universality of the atonement of Christ;
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and there were those in Baptist churches who had been powerfully influenced by these views. Benjamin Randall, the founder of the Freewill Baptist denomination, was of this number. At first a Congregationalist, he became at length a Baptist, and was baptized by Rev. William Hooper at Berwick, Maine, August 14, 1776, on the day of Mr. Hooper's ordination. Not long after he began to preach, and in his preaching he invited sinners to accept offered pardon, God being unwilling "that any should perish." Men might reject his message, but it was because of the unwillingness of their hearts to accept Christ as their Saviour, and not because of any insufficiency not the provisions of the everlasting gospel which he had received.In this he supposed he was in agreement with his Baptist brethren. Calvinism and Arminianism he had never heard discussed. "As the doctrine of Calvin had not been in dispute among us," he once said, "I had not considered whether I believed it or not. But as the Lord had shown me a universal atonement and fullness enough in Christ for all men — the appearance of grace to all men — that the call of the gospel was to all, and that God was not willing that any should perish — that same love constrained me to go forth, and call upon all to come to Christ and be saved!"
Early in 1779, Mr. Randall was asked in a public assembly by one of his brethren why he did not
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preach the doctrine of election as Calvin held it. A discussion followed, and this was the beginning of a movement which resulted at length in Mr. Randall's withdrawal from the Baptist denomination, and also in the withdrawal of those who were in agreement with him. It is worthy of note, however, that there was in Mr. Randall's case no other compulsion than a feeling on his part that to him withdrawal was the path of duty. Mr. Randall was not disfellowshiped by the church with which he was connected. "I applied to the church to which I belonged for a dismission," he says, "but they would never grant it. Neither was there ever a committee appointed by the church to labor with me that ever I knew of; and so they let me alone." In fact, Mr. Randall, at the outset, and for some time even, had no thought of founding a new denomination. In organizing a church at New Durham, N. H., he and his brethren organized what they called a Baptist church. Other churches were constituted holding similar views. The breach between these churches and regular Baptist churches gradually widened, and the lines at length were firmly drawn.There can be no doubt but that the discussions that attended the beginnings of the Freewill Baptist movement modified in some degree the views of Baptists in those parts of New England where the Freewill Baptists were most numerous. More powerful in New England generally, however, was the influence
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of Andrew Fuller, the gifted pastor at Kettering, England, who in 1785, in opposition to the hyper-Calvinistic views of many of his brethren, published his "Gospel Worthy of All Acceptation." A conflict followed in which Fuller bore a heroic part. His "Calvinistic and Socinian Systems Examined and Compared," and his "Gospel its own Witness," were powerful instruments in modifying the extreme views that had hitherto been held by Baptists in England. These writings found their way into New England, and aided in bringing about a like result there.But as to the fundamental doctrines of grace the Baptists of New England were immovable. In the great Unitarian apostasy many in the Puritan churches were swept away, but the Baptists were uninfluenced by this movement except as they received help from it because of their steadfastness.
When Judson's change of views proved a trumpet call for American Baptists to engage in mission work, the Baptists in New England were ready for a prompt and hearty response. The hyper-Calvinists had no ear for that call. Anti-mission Baptists, they had no message for the heathen nations, and they would do nothing for those who had. But happily now they were few in number, and their constantly lessening influence was no hindrance to the enthusiastic efforts of the great body of New England Baptists in behalf of missions.
At length, however, it was deemed best that the
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doctrinal belief of the churches should have a better expression than was presented by the Philadelphia Confession. Attention was called to the matter in the New Hampshire Baptist State Convention at the meeting in Concord, June 24, 1830, and a committee was appointed to prepare a "Declaration of Faith and Practice, together with a Covenant," and to present the same at the next annual meeting. At that meeting the committee reported that some progress had been made in the work, but the committee at its own request was discharged, and one of the committee, Rev. Ira Pearson, was appointed to complete the work. His report was presented June 26, 1832, and referred to a committee of three, together with the author. This committee reported in favor of adopting the articles with slight alterations, but after discussion voted to refer them to the Board. The Board referred them to Rev. Baron Stow, and Rev. John Newton Brown, for revision. In October, 1832, Mr. Brown presented the revised articles, and after their consideration, the work of the committee was accepted, and Mr. Brown was requested to prepare a copy of the articles, including such alterations as had been suggested by the Board. Still further amendments were adopted at a subsequent meeting of the Board. The amended copy then received the unanimous approval of the Board, and was recommended to the churches of the State. The probabilities are that the work was very largely that of Mr. Brown. In 1853,
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in a republication of the Declaration and Covenant, "with such revision as on mature reflection he deems called for, after the lapse of twenty years," and supplying two new articles, one on repentance and faith, and the other on sanctification, Mr. Brown announced himself as the author of the original publication.1In general the Baptist churches in New England have found that the New Hampshire articles of faith are an adequate expression of the body of doctrines held by them. There have been individuals, in some instances prominent ministers, who have believed, thought, and practised, in some respects contrary to the common faith. Some churches have been led to place themselves, at least for a while, in opposition to the general belief. But the denomination has been wise in its action in such cases. When possible it has allowed dissent and dissenters to remain within it. "To attempt the contrary would be to fail in the design of the attempt, and to accomplish its opposite. A break or schism has taken place only when dissent has so made issue with the denomination, that, without the break, the doctrine of the dissent must be endorsed. As a church is manifestly not responsible for all the sentiments, principles, or practices of all
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1 Rev. William Hurlin on "The Circumstances Attending the Formation of the New Hampshire Confession of Faith." — Minutes of the New Hampshire Baptist Anniversaries, 1891, pp. 54-56.
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its members; and does not endorse and maintain all those sentiments, principles, and practices as of God; and hence is not called to withdraw from every imperfect member, and thus annihilate itself; so has the Baptist denomination, like every other religious community, properly retained, and thus far fellowshiped those holding doctrines contrary to the common faith. It has always done this, and this it must and will do always. Not to do it is dissolution sudden and complete. But to claim this retention and fellowship of dissentients as an endorsement of their doctrines, and as constituting them Baptist doctrines, is a confusion. An issue may be so made up that the denomination must either accept the dissent or separate from the dissenters. Separate then it must, or deny itself. Such has been its practice hitherto. It has thus far stood together in doctrine a compact body."1During the century the proportion of educated ministers in the Baptist churches of New England has greatly increased, and is now very large. "Renouncing their preference for 'lowly preaching,' they have become zealous promoters of ministerial education; among their divines are men whose names are ornaments of American scholarship, but it is a noticeable fact that their valuable contributions to religious literature have all been in the line of biblical
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1 Rev. G. D. B. Pepper, D. D., "Baptists and the National Centenary," pp. 55, 56.
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exegesis."1 Brown University, Colby University, and Newton Theological Institution have done a great service in securing this result. All honor, however, to the fathers who, with less advantages, wrought so nobly in laying the foundations of so many of the New England ciuirches! Not a few of them, though destitute of the training of the schools, were highly educated men. They made the best of the opportunities that were theirs. But unquestionably, with the extension and diffusion of knowledge, and the increased facilities for acquiring an education, the ministry in the Baptist churches of New England has made that progress which the general advance in intelligence has demanded. Some of the older ministers have called attention to a change in the preaching in the Baptist churches. Dr. Benedict, in his "Fifty Years Among the Baptists," referring to the earlier part of the century, said: "Then, and with our orthodox Baptists, a sermon would have been accounted altogether defective which did not touch upon election, total depravity, final perseverance, etc." Certainly this would not now be a defect. The doctrines are still held, but "thought and study have extended knowledge, both sacred and secular, into many a new field, and along many a new line, far beyond the boundaries which shut it in a hundred years ago, and our facilities of communication have
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1 Prof. J. L. Diman, "Religion in America, 1776-1876," North American Review, 1876, p. 28.
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brought this knowledge more or less closely and fully to all the people. Thus is life more complex, the universe more vast. Hence has arisen a necessity for that wider range of doctrinal view and discussion which we see realized."1 We have not a new theology, but the old theology adapted to the present needs of men. The fact that Baptists find their doctrinal basis in the Bible, and not in a creed, holds them fast to sound doctrine, although in their preaching the emphasis on certain doctrines may be different at different times.Upon all the great moral questions agitating the people, the Baptists of New England have given abundant expression to their convictions. Concerning temperance a voice was raised early in the present century. In 1806, Rev. John Tripp, in the circular letter of the Bowdoinham Association, District of Maine, referred to excessive drinking as a "habit which prevails to the utter ruin of many and the injury of millions"; and he added, alluding to the young, "shall we teach them to be sober and temperate and not be so ourselves?" In the Minutes of the same Association, in 1824, is the following note: "We have learned with much pleasure that the inhabitants of Jay voted in town meeting that no spirituous liquors should be sold around the meetinghouse during the session of the Association, and that
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1 Rev. G. D. B. Pepper, D. D., "Baptists and the National Centenary," p. 57.
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persons were appointed to carry this vote into effect." A little later we begin to hear of total abstinence, and at length of measures for the entire suppression of the liquor traffic. In many of the churches temperance societies were formed, and efforts were made to instruct the young in sound temperance principles. Baptist Associations and State Conventions also, year by year as the movement went on, placed on record their unalterable convictions concerning the evils of intemperance, and their purpose to do everything in their power to educate the public with reference to these evils, and to use all lawful means for the destruction of the liquor traffic throughout the land.Slavery also, as it existed in the Southern States, early attracted attention in the Baptist churches of New England. First, there were efforts made to aid the Colonization Society; and then, not long after 1830, the immediate abolition of slavery was urged. It was not forgotten that a large portion of the Christian community in the slave-holding States belonged to Baptist churches, and that these, our brethren, regarded it as a duty to do all in their power to promote the temporal and spiritual welfare of their slaves; but none the less earnestly did the various Associations and State Conventions and Anti-slavery societies declare their opposition to slavery, and especially to the effort which at length was made to extend its domain into free territory. When the Civil War opened, the hand of God was recognized in it, and
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from time to time throughout the war resolutions were adopted expressing an unshaken confidence in the ultimate triumph of the National arms and the overthrow of slavery. These ends having been secured, the duty of the churches with reference to the emancipated race was at once recognized, and organized efforts in behalf of the freedmen received hearty support. While the churches were considering the evils of slavery, the memorable discussion between President Wayland, of Brown University, and Rev. Dr. Richard Fuller, of South Carolina, occurred. Dr. Wayland represented the intense convictions, not only of the Baptists of New England, but throughout the North; while Dr. Fuller spoke for his brethren in the South. It was a discussion which was characterized by the Christian spirit of the disputants, as well as by the ability with which the argument was maintained.With the advance of the century, more attention has been paid to the social life of the Baptist churches in New England. The aim has been to bring together the members of the churches and those worshiping with them, and so to make use of social influences in promoting the work of the church. To these purely social gatherings the Social Union has been added, an organization not only to promote good fellowship on the part of the members of neighboring churches, but to interest them in the various enterprises in which the denomination is engaged. The
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Boston Baptist Social Union, instituted in 1864, was the first of these organizations. It owed its origin to the suggestion of the late Hon. J. M. S. Williams, of Cambridge, and when instituted had an enrollment of forty-six members. At the meeting preliminary to organization, Hon. James H. Duncan, of Haverhill, was present, and Hon. Isaac Davis, of Worcester, presided. One of the questions before this meeting had reference to the name which the new organization should bear. The decision was not an easy one; and, as the company was about to separate without agreeing upon a name, the late Mr. Benjamin F. Brooks said, "Let us call it a Social Union." The suggestion was adopted. The Late Hon. J. Warren Merrill was its first president, and he has had a long line of worthy successors. The Union has now about three hundred members, who meet monthly. After a collation, vital questions are presented for consideration, questions concerning education, missions, church extension, and whatever pertains to the general welfare of Baptist churches; and practical results have followed. The Boston Baptist Social Union has had a powerful influence in advancing Baptist interests in New England, and is making that influence felt with added force year by year.Not only have other Social Unions been formed among the Baptists of New England, as in Springfield, Worcester, Salem, Mass.; Hartford and Norwich, Conn.; Providence, R. I.; and Portland, Me.;
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but by Baptists outside of New England. Congregationalists, Methodists, and Episcopalians also have adopted the idea and established flourishing organizations upon the same plan.In the Young People's movement, everywhere now so prominent, the Baptists of New England have had a part. Young people's societies half a century ago were known by various names. In connection with the Christian Endeavor movement, commencing in 1881, many Christian Endeavor Societies were organize! in New England Baptist churches. But subsequently it was felt by many that there would be a gain to all the work in which as Baptists we are engaged if in these societies more was made of those principles for which as Baptists we stand. At the Baptist Anniversaries in Chicago, in May, 1890, a meeting was held to consider the question of organizing Baptist young people's societies. Such societies were soon formed in some of the Western States, and in July, 1891, the Baptist Young People's Union of America was organized — a Union designed to embrace societies of young people of every name connected with Baptist churches. Stare Unions have since been formed in most of the New England States, and doubtless such Unions will soon be formed in all of the New England States.
The Depository of the American Baptist Publication Society, for Sunday-school and other publications, was established in Boston, February 17, 1870.
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Already the society had depositories in New York, St. Louis, and Chicago. The Boston Depository was opened in Tremont Temple, and there it remained until the fire in 1879, when it was compelled to seek quarters elsewhere. In the reconstruction of the Temple, it was found impossible for the depository to secure adequate accommodations, and permanent quarters were obtained at 256 Washington Street, where the business of the Boston branch of the Publication Society has since been transacted.The first depositary of the Society in Boston was Mr. Howard Gannett. The business of the branch naturally was not very large at the first, but the increase was steady. Mr. George H. Springer succeeded Mr. Gannett, and under his direction the business has grown to large proportions. The Baptists of New England find at the depository denominational literature, including hymn books, Sunday school library books, lesson helps, tracts, etc., and the general trade also is quite extensive.
At the rooms of the Boston branch house is the office of the New England District Secretary, Rev. Charles H. Spalding, whose work it is to promote the interests of the Bible and missionary departments of the Publication Society in his district. Mr. Spalding was appointed district secretary in October, 1886, and makes the position exceedingly helpful to the Baptist churches in New England. His predecessors were Rev. William C. Child, D, D., and Rev. Andrew Pollard, D. D.
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The Baptist press in New England has had no unimportant part in the development of the many Baptist interests in the New England States, and especially in the development of intelligent Christian character in Baptist families. The "Christian Watchman" was established in Boston, in 1819. In 1848, the "Christian Reflector," which had its origin in the anti-slavery agitation, was united with the "Christian Watchman," under the title of the "Watchman and Reflector." At the close of 1875, the "Christian Era," which was commenced in Lowell, Mass., in 1852, was united with the "Watchman and Reflector," and the paper has since been known as the "Watchman." It has had able editors, a valuable corps of contributors, and in general has worthily represented the Baptists of New England.The "Christian Secretary," designed to represent the interests of the Baptist churches in Connecticut, was first issued February 2, 1822, at Hartford. With the exception of a brief period — July, 1837, to March, 1838 — when the paper was united with the "Gospel Witness," a New York religious journal, the "Christian Secretary," with few changes in its editorial management, has faithfully served the Baptists of Connecticut.
The Baptists of Maine sought to make the "Waterville Intelligencer," founded in 1822, a medium of communication with their churches in the State; but they soon found that through this medium "they did
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not always speak what they wished." Not long after, the publication of the "Baptist Herald" was commenced at Brunswick; but the "Herald" was antimission in its tendency, and the paper was soon discontinued for lack of patronage. November 11, 1828, the first number of "Zion's Advocate" was published at Portland, and under this title the paper has since appeared, except for a short time following the union in 1839 of "Zion's Advocate" and the "Eastern Baptist," a paper commenced in Brunswick, November 15, 1835, and also for a short time commencing September 3, 1848, when the paper was known as "Zion's Advocate and Eastern Watchman." Mention should also be made of the "Christian Review," a quarterly, the publication of which was commenced in Boston, in 1836. A fund was subscribed at the outset to guarantee its publication against loss. Later, for a while, the "Review" was self-supporting; but its list of subscribers at length declined, and in 1863, at the close of the twenty-eighth volume, it was sold to the publisher of the "Bibliotheca Sacra."============================== [Henry S. Burrage, The History of New England Baptists, American Baptist Publication Society, 1894; via Internet Archive. Scanned and formatted by Jim Duvall.]
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