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With the Revolution of 1688, and the passing of the Act of Toleration in 1689, the history of the persecution of Baptists, as well as of other Protestant dissenters, ends. The removal of the remaining disabilities, such as those imposed by the Test and Corporation Acts repealed in 1828, has no special bearing on Baptists more than on other nonconformists. The ministers of the "three denominations of dissenters,"—Presbyterians, Independents and Baptists,—resident in London and the neighbour hood, had the privilege accorded to them of presenting on proper occasions an address to the sovereign in state, a privilege which they still enjoy under the name of " the General Body of Protestant Dissenting Ministers of the three Denominations." The " General Body" was not organized until 1727.
The Baptists, having had a double origin, continued for many years in two sections—those who in accordance with Anninian views held the doctrine of "General Redemption," and those who, agreeing with the Calvinistic theory, held the doctrine of "Particular Redemption "; and hence they were known respectively as General Baptists and Particular Baptists. In the iSth century many of the General Baptists gradually adopted the Arian, or, perhaps, the Socinian theory; whilst, on the other hand, the Calvinism of the Particular Baptists in many of the churches became more rigid, and approached or actually became Anlinomianism. In 1770 the orthodox portion of the General Baptists, mainly under the influence of Dan Taylor (b. 1738), formed themselves into a separate association, under the name of the General Baptist New Connection, since which time the "Old Connection" has gradually merged into the Unitarian denomination. By the beginning of the igth century the New Connection numbered 40 churches and 5400 members. The old General Baptists "still keep up a shadowy legal existence." Towards the end of the iSih century many of the Particular Baptist churches became more moderate in their Calvinism, a result largely attributable to the writings of Andrew Fuller. Up to this lime a great majority of the Baptists admitted none either to membership or communion who were not baptized, the principal exception being the churches in Bedfordshire and Hertfordshire, founded or influenced by Bunyan, who maintained that difference of opinion in respect to water baptism was no bar to communion. At the beginning of the igth century this question was the occasion of great and long-continued discussion, in which the celebrated Robert Hall (1764-1831) took a principal part. The practice of mixed communion gradually spread in the denomination. Still more recently many Baptist churches have considered it right to admit to full membership persons professing faith in Christ, who do not agree with them respecting the ordinance of baptism. Such churches justify their practice on the ground that they ought to grant to all their fellow-Christians the same right of private judgment as they claim for themselves. It may not be out of place here to correct the mistake, which is by no means uncommon, that the terms Particular and General as applied to Baptist congregations were intended to express this difference in their practice, whereas these terms related, ad has been already said, to the difference in their doctrinal views. The difference now under consideration b expressed by the terms " strict" and " open," according as communion (or membership) is or is not confined to persons who, according to their view, are baptized.
In 1891, largely under the influence of Dr John Clifford, a. leading General Baptist, the two denominations, General and Particular, were united, there being now but one body called "The Baptist Union of Great Britain and Ireland." This Union, however, is purely voluntary, and sonic Baptist churches, a few of them prosperous and powerful, hold aloof from their sister churches so far as organization is concerned.
There ore other Baptist bodies outside the Baptist Union beside certain isolated churches. Throughout England there are many "Strict " Baptist churches which rrjlly form o scn-irate denomination. Eor the most part they are linked together according to Xwgraphical distribution in associarinns, eucb at the " Metropolitan -••'. i :!i"p, of Strict B.iptiflt Churches," and the "Suffolk and Norfolk Association of Particular Baptist Churches." In the latter ea*e the name " Particular " is preferred, hut the association holds aloof from other Baptist churcbe» because its principles arc "strict."A
There is, however, no national Union. Indeed, the Strict Baptist* are themselves divided into the " Standard " and " Vessel " panics —names derived from the "Gospel Standard" and "Earthen Vessel," the organs of the rival groups.
The general characteristic of the Strict Baptists is their rigorous Adherence to a type of Calvinistic theology now generally obsolete, and their insistence upon baptism as the condition of Christian communion. Their loose organization makes it impossible to obtain accurate statistics, but the number of their adherents is small. There is a strict Baptist Missionary Society (founded 1860, refounded 1807) which conducts mission work in South India. The income of this society was £1146 in 1905. It comprises 730 church members and 72 pastors and workers.
The Baptists early felt the necessity of providing an educated ministry for their congregations. Some of their leading pastors had been educated in one or other of the English universities. Others had by their own efforts obtained a large amount of learning, amongst whom Dr John Gill was eminent for his knowledge of Hebrew, as shown in his Exposition of the Holy Scriptures, a work in 9 vola. folio, 1746-1766. Edward Terrill. who died in 1685, left a considerable part of his estate for the instruction of young men desiring to be trained for the ministry, under the superintendence of the pastor of the Broadmcad Church, Bristol, of which he was a member. Other bequests for the same purpose were made, and from the year 1720 the Baptist Academy, as it was then called, received young men as students for the ministry among the Baptists. In 1770 the Bristol Education Society was formed to enlarge this academy; and about the year 1811 the present Bristol Baptist College was erected. In the north of England a similar education society was formed in 1804 at Bradford, Yorkshire, which has since been removed to Rawdon, near Leeds. In London another college was formed in 1810 at Stepney; it was removed to Regent's Park in 1856. The Pastors' College in connexion with the Metropolitan Tabernacle was institute'I in 1856, and in 1866 the present Baptist College at Manchester was instituted at Bury in tho interests of the "Strict" Baptist views. Besides these, which were voluntary colleges not under denominational control, the General Baptists maintained a college since 1797. which, since the amalgamation of the two Baptist bodies, has become also a voluntary institution, though previously supported by the General Baptist Association. It is called the Midland Baptist College." and is situated in Nottingham. There is also a Baptist theological college in Glasgow, and there are two colleges in VVales and one in Ireland. The total number of students in these institutions is about 210.
The Baptists were the first denomination of British Christians to undertake in a systematic way that work of missions to the heathen, which became so prominent a (nature in the religious activity of the 191(1 century. As early as the year 1784 the Northamptonshire Association of Baptist churches resolved to recom* mend that the first Monday of every month should be set apart for
grayer for the spread of the gospel. Shortly after, in 1792, the aptist Missionary Society was formed at Kettcringin Northamptonshire, after a sermon on Isaiah tit. 2, 3, preached by William Carey (1761-18,34), the prime mover in the work, in which he urged two points: Expect great things from God; attempt great things for God." In the course of the following year Carey sailed for India, where he was joined a few years later oy Marshman and Ward, ana the mission was established at Scrampore. The great work of Dr Carey's life was the translation of the Bible into the various languages and dialects of India. The society's operations are now carried on, not only in the East, but in the West Indies, China, Africa (chiefly on the Congo river), and Europe.
In regard to church government, the Baptists agree with the Congregationalists that each separate church is complete in itself, and has, therefore, power to choose its own ministers and to make such regulations as it deems to be most in accordance with the purpose of its existence, that is, the advancement of the kingdom of Christ. A comparatively smalt section of the denomination maintain that a "plurality of eldera " orpaitorai* required for the complete organization of every separate church. This is the distinctive peculiarity of those churches in Scot land and the north of England which are known as ScoUh Baptists. The largest church of this section, consisting of approximately 500 members, originated in Edinburgh in 1765, before which date only one Baptist church—that of Keiss in Caithness, formed about 1750—appears to have existed in Scotland. The greater number of the churches are unitexf in association voluntarily formed, all of them determined by geographical limits. The association's, as well as the churches not in connexion with them, are united together in the Baptist Union of Great Britain and Ireland, formed in 1813 by the Particular Baptists. This union, however, exerts no authoritative action over the separate churches. One important part of the work of the union is the collection of information in wVich all the churches are interested. In 1909 there were in the United Kingdom: Baptist churches, 3046; chapels, 4124; sittings. 1.450.352: members. 424,008; Sunday school teachers. 58,687; Sunday scholars, 578,344; local preachers, 5615; and pastors in charge, 2078.
At the beginning of the 2Oth century the Baptist Union collected a "Twentieth Century Fund" of £250,000, which has largely assisted the formation of new churches, and gives an indication of Che unity and virility of the denomination. A still stronger evidence to the same effect was given by the Religious Census taken in 1904. While this only applied to London, its results are valuable as showing the comparative strength of the Baptist Church. These results are to the effect that in all respects the Baptists come second to the Anglicans in the following three particulars: — (i) Percentage of attendances at public worship contributed by Baptists, io-8l (London County), 10*70 (Greater London) ; (2) aggregate of attend* anccs, 54-597; U) number of places of worship, 443.
2. Tlie Continent of Europe. — During the igth cenlury what we have called the modern Baptist movement made its appearance in nearly every European country. In Roman Catholic countries Baptist churches were formed by missionaries coming from either England or America: work in France began in 1832, in Italy missions were started in 1866 (Spczia Mission) and in 1884 (Baptist Missionary Society, which also has a mission in Brittany), and in Spain in 1888. In Protestant countries and in Russia the Baptist movement began without missionary intervention from England or America. J. G. Oncken (18001884) formed the first church in Hamburg in 1834, and thereafter Baptist churches were formed in other countries as follows: — Denmark (1839), Holland and Sweden (1848), Switzerland (1849), Norway (1860), Austria and Rumania (1869), Hungary (1871), and Bulgaria (1884). Baptist churches also began to be formed in Russia and Finland in the 'fifties and 'sixties.
3. British Colonies. — In every colony the Baptists have a considerable place. There are unions of Baptist churches in the following colonies: — New South Wales, Victoria, S. Australia, Western Australia, Queensland, New Zealand, Tasmania, Canada (four Unions) and S. Africa. The work in S. Africa is assisted by the Baptist South African Missionary and Colonial Aid Society, having its seat in London.
The Baptist World Alliance was formed in 1905, when tfie first Baptist World Congress was held in London. The preamble of the constitution of this Alliance sufficiently indicates its nature: "Whereas, in the providence of God, the time has come when it seems fitting more fully to manifest the essential oneness in the Lord Jesus Christ, as their God and Saviour, of the churches of the Baptist order and faith throughout the world , and to promote the spirit of fellowship, service and co-operation among them, while recognizing the independence of each particular church and not assuming the functions of any existing organization, It is agreed to form a Baptist alliance, extending over every part of the world." This alliance does in fact include Baptists in every quarter of the globe, as will be seen from the following statistics: —
National Baptist Convention 16,996 3,110,269
Thirty-five Northern States 8,894 986.821
Fourteen other Bodies . . 7,921 4M.775
Australasia ..... 270 23,253
Canada ..... 985 103,062
S. Africa ... 52 4,865
United Kingdom .... 2,934 426,563
Austria Hungary .... 37 9.783
Denmark ..... 29 3,954
Finland ..... 43 2,301
France ..... 28 2,278
Germany . . . . . 180 32,462
Italy ...... 53 1 ,375
Mexico and Central America . . 58 1,820
Netherlands ..... 23 1.413
Norway ..... 39 2,849
Rumania and Bulgaria ... 5 374
1 Russia and Poland! . . . 131 24,136
S. America ..... 63 3,641
Spain ....... 7 345
1 The figures for Russia include only the German-speaking Baptists. It is impossible to ascertain the numbers of properly Russian Baptists. Estimates have been made which vary from 60,000 to 100,000. <
loco); G. Tumbiilt. Die Wiederld ufer (lliclcfcld, 1899); T«t Baptist Handbook (annually); The Baptist World Conrrfst, 1QO$; The Religious Census of London (1904). (N. H. M.)
4. Untied Slates of America.—The first Baptist Church in America was that founded in the Providence settlement on Narragansctt Bay under the leadership of Roger William* (<y.r.). Having been sentenced to banishment (October 1635) by the Massachusetts Court because of his persistence in advocating separatistic views deemed unsettling and dangerous, to escape deportation to England he betook himself (January 1636) to the wilderness, where he was hospitably entertained by the natives who gave him a tract of land for a settlement. Having been joined by a few friends from Massachusetts, Williams founded a commonwealth in which absolute religious liberty was combined with civil democracy. In the firm conviction that churches of Christ should be made up exclusively of regenerate members, the baptism of infants appeared to him not only valueless but a perversion of a Christian ordinance. About March 1639, with eleven others, he decided to restore believers' baptism and to form a church of baptised believers. Ezckicl Holliman, who had been with him at Plymouth and shared his separatist views, first baptizcd.Williams and Williams baptized the rest of the company. Williams did not long continue to find satisfaction in the step he had taken. Believing that the ordinances and apostolic church organization had been lost in the general apostasy, he became convinced that it was presumptuous for any man or company of mm to undertake their restoration without a special divine commission. He felt compelled to withdraw from the church and to assume the position of a seeker. He continued on friendly terms with the Baptists of Providence, and in his writings he expressed the conviction that their practice came nearer than that of other communities to the first practice of Christ.
In November 1637 John Clarke (1600-1676), » physician, of religious zeal and theological acumen, arrived at Boston, where, ins1 -ad of the religious freedom he was seeking, he found the dominant party in the Anlinomian controversy on the point .of banishing the Antinomian minority, Including Mrs Anne Hutchinson (j.v.)and herfamily, John Wheelwright (c. 150»-i679), and William Coddington (1601-1678). Whether from sympathy with the persecuted or aversion to the persecutors, he cast in his lot with the former and after two unsuccessful attempts at settlement assisted the fugitive* in forming a colony on the island of Aquidnek (Rhode Island), procured from the Indians through the good offices of Williams. By 1641 there were, according to John Winlhrop, "professed Anabaptists" on the Island, and Clarke was probably their leader. Robert Lenthall, who joined the Newport company in 1640 when driven from Massachusetts, probably brought with him antipacdobaptist convictions. Mrs Scott, Bister of Mrs Hutchinson. is thought to have been an aggressive anlipacdobaplist when the colony was founded. Mark Lucar, who was baptized by immersion in London in January 1642 (N.S.) and was a member of a Baptist church there, reached Newport about 1644. A few years Uur we find him associated with Clarke as ant of the most active members of the Newport church, and as the date of the organization is uncertain, there is some reason to suspect that he was a constituent member,and that asa baptized man he took the initiative in baptizing and organizing. At any rate we have in Lucar an interesting connecting link between early English and American Baptists.
The Providence church maintained a rather feeble existence after Williams's withdrawal, with Thomas Olncy (d. 1682), WUIiam Wickenden, Chad Brown (d. 1665) and Gregory Dexter u lending members. A schism occurred in 1652, the last three with a majority of the members contending for general redemption and for the laying on of hands as indispensable to fellowship, Olney, with the minority, maintaining particular redemption and rejecting the laying on of hands as an ordinance. Olncy's party became extinct soon after his death in 168 j. The surviving church became involved in Socinianism and Universalism, but maintained a somewhat vigorous life and, through Wiclenden and others, exerted considerable influence at Newport, in Connecticut, New York and elsewhere. Dexter became, with Williams and Clarke, a leading statesman in Rhode Island and Providence Plantations.
The Newport church extended its influence into Massachusetts, and in 1649 we And a group of Baptists at Rchoboth, with Obadiah Holmes as leader. The intolerance of the authorities rendered the prosecution of the work impracticable and these Massachusetts Baptists became members of the Newport church. In 1651 Clarke, Holmes and Joseph Crandall of the Newport church made a religious visit to Lynn, Mass. While holding a meeting in a private bouse they were arrested and were compelled to attend the church services of the standing order. For holding an unlawful meeting and refusing to participate quietly in tlic public service they were fined, imprisoned and otherwise maltreated. While in England on public business in 1652, Clarke published 111 flews from Nrv England, which contained an impressive account of the proceedings against himself and his brethren at Lynn, and an earnest and wellreasoned plea for liberty of conscience.
Henry Dunster (1612-1659), the first president of the college at Cambridge (Harvard), had by 1653 become convinced that "visible believers only should be baptized." Being unwilling to hold his views in abeyance, he relinquished in 1654, under circumstances of considerable hardship, the work that he greatly loved.
In 1663 John Myles (1631-1683), a Welsh Baptist who had been one of Cromwell's Tryers, with his congregation, look refuge in Massachusetts from the intolerance of the government of Charles II. They were allowed to settle in Rchoboth, Mass., and even after they were discovered to be Baptists they were allowed to remain on condition of establishing their meetingplace at a considerable distance from that of the standing order. Mylcs did much to promote the growth of the Baptist Church in Massachusetts, and was of service'to' the denomination in Boston and elsewhere. Thomas Gould of Charlestown seems to hive been in close touch with President Dunster and to have shared his antipaedobaptist views as early as 1654. Some time before 1665 several English Baptists had settled in the neighbourhood of Boston and several others had adopted Baptist views. These, with Gould, were baptized (May 1665) and joined with those who had been baptized in England in a church covenant. The church was severely persecuted, the members being frequently imprisoned and fined and denied the use of a building they had erected as a meeting-house. Long after the Act'of Toleration (4689)was in full forccin England, the Boston Baptists pleaded in vain for the privileges to which they were thereby entitled, and it required the most earnest efforts of English Baptists and other dissenters to gain for them a recognition of the right to exist. A mandate from Charles II. (July 1679), in which the Massachusetts authorities were sharply rebuked for denying to others the liberty to secure which they themselves had gone into exile, had produced little effect.
In 1682 William Scrcven (1620-1713) and Humphrey Churchwood, members of the Boston church, gathered and organized, with the co-operation of the mother church, a small congregation
at Kittery, Me. Persecution led to migration, Scrcven and some of the members making their way to South Carolina, where, with a number of English Baptists of wealth and position, what became the First Baptist church in Charleston, was organized (about 1684). This became one of the most important of early Baptist centres, and through Screven's efforts Baptist principles became widely disseminated throughout that region. The withdrawal of members to form other churches in the neighbourhood and the intrusion of Socinianism almost extinguished the Charleston church about 1746.
A few Baptists of the general (Arminian) type appeared in Virginia from 1714 onward, and were organized and fostered by missionaries from the English General Baptists. By 1727 they had invaded North Carolina and a church was constituted there.
From 1643 onward antipaedobaptists from New England and elsewhere had settled in the New Netherlands (New York). Lady Deborah Moody left Massachusetts for the New Netherlands in 1643 because of her antipaedobaptist views and on her way stopped at New Haven, where she won to her principles Mrs Eaton, the wife of the governor, Theophilus Eaton. She settled at Gravesend (now part of Brooklyn) having received from the Dutch authorities a guarantee of religious liberty. Francis Doughty, an English Baptist, who had spent some time in Rhode Island, laboured is this region in 1656 and baptized a number of converts. This latter proceeding led to his banishment. Later in the same year William Wickenden of Providence evangelized and administered the ordinances at Flushing, but was heavily fined and banished. From 1711 onward Valentine Wightman (1681-1747) of Connecticut (General Baptist) made occasional missionary visits to New York at the invitation of Nicolas Eyres, a business man who had adopted Baptist views, and in 1714 baptized Eyres and several others, and assisted them in organizing a church. The church was well-nigh wrecked (i 730) by debt incurred in the erection of a meeting-house. A number of Baptists settled on Block Island about 1663. Some time before 1724 a Baptist church (probably Arminian) was formed at Oyster Bay.
The Quaker colonies, with their large measure of religious liberty, early attracted a considerable number of Baptists from New England, England and Wales. About 1684 a Baptist church was founded at Cold Spring, Bucks county, Pa., through the efforts of Thomas Dungan, an Irish Baptist minister who had spent some time in Rhode Island. The Pcnnepek church was formed in r688 through the labours of Elias Keach, son of Benjamin Keach (1640-1704), the famous English evangelist. Services were held in Philadelphia under the auspices of the Pennepek church from 1687 onward, but independent organization did not occur till 1698. Several KcJthian Quakers united with the church, which ultimately became possessed of the Ketthian meeting-house. Almost from the beginning general meetings had been held by the churches of these colonies In 1707 the Philadelphia Association was formed as a delegated body "to consult about such things as were wanting in the churches and to set them in order." From its inception this body proved highly influential in promoting Baptist co-operation in missionary and educational work, in efforts to supply the churches with suitable ministers and to silence unworthy ones, and in maintaining sound doctrine. Sabbatarianism appeared within the bounds of the association at an early date and Seventh-day Baptist churches were formed (1703 onward).
The decades preceding the " Great Awakening " of 1740-1743 were a time of religious declension. A Socinianized Arminianism had paralysed evangelistic effort. The First Church, Providence, had long since become Arminian and held aloof from the evangelism of Edwards, Whitefield and their coadjutors. The First Church, Boston, had become Socinianized and discountenanced the revival. The First Church, Newport, had been rent asunder by Arminianism, and the nominally Calvinistic remnant had itself become divided on the question of the laying on of hands and showed no sympathy with the Great Awakening. The First Church, Charleston, had been wrecked by Socinianism. The General (Six Principles) Baptists of Rhode Island and Connecticut had increased their congregation! and membership, and before the beginning of the iSih century bad inaugurated annual ossociational meetings. But the fact that the Great Awakening in America was conducted on Calvinistic principles was sufficient to prevent their hearty co-operation. The churches of the Philadelphia Association were organized and engaged to some extent in missionary endeavour, but they showed little interest in the Edwards-Whitcfield movement. And yet the Baptists ultimately profited by the Great Awakening beyond almost any of the denominations. In many New England communities a majority in the churches of the standing order bitterly opposed the new evangelism, and those who came under its influence felt constrained to organize " Separate " or " New Light" churches. These were severely persecuted by the dominant party and were denied even the scanty privileges that Baptists had succeeded in gaining. As the chief objection of the "Separates" to the churches of the standing order was their refusal to insist on personal regeneration as a term of membership, many of them were led to feel that they were inconsistent in requiring regenerate membership and yet administering baptism to unconscious infants. In several cases entire "Separate" churches reached the conviction that the baptism of infants was not only without Scriptural warrant but was a chief corner-stone of state-churchism, and transformed themselves into Baptist churches. In many cases a division of sentiment came to prevail on the matter of infant-baptism, and for a while mutual toleration prevailed; but mixed churches had their manifest disadvantages and separation ultimately ensued.
Among the Baptist leaders gained from Congregationalism as a result of the awakening was Isaac Backus (1724-1806), who became the New England champion in the cause of religious liberty and equality, and the historian of his denomination. To Daniel Marshall (d. 1784) and Shubacl Stearns, " New Light" evangelists who became Baptists, the spread of Baptist principles and the multiplication of Baptist churches throughout the southern colonies were in great measure due. The feeble Baptist cause in Virginia and North Carolina had been considerably strengthened by missionaries from the churches of the Philadelphia Association, including Benjamin Griffith, John Gano (1737-1804), John Thomas, Benjamin Miller, Samuel Eaton, John Garrard and David Thomas, and several churches, formed or reformed under their influence, united with the association. In 1776 the Kctockton Association was formed by this group of churches. The Virginia colonial government, in earlier days cruelly intolerant, gave a limited toleration to Baptists of this type; but the " Separate " Baptists were too enthusiastic and too much alive to the evils of state control in religious matura to be willing to take out licences for their meetings, and soon came into sharp conflict with the authorities. Stearns was an evangelist of great power. With Marshall, his brother-in-law, and about a dozen fellow-believers he settled at Sandy Creek, North Carolina, and in a few years had built up a church with a membership of more than six hundred. Marshall afterward organized and ministered to a church at Abbott's Creek about 30 in. distant From these centres " Separate " Baptist influence spread throughout North and South Carolina and across the Georgia border, Marshall himself finally settling and forming a church at Kiokee, Georgia. From North Carolina as a centre "Separate " Baptist influence permeated Virginia and extended into Kentucky and Tennessee. The Sandy Creek Association came to embrace churches in several colonies, and Steams, desirous of preserving the harmonious working of the churches that recognized his leadership, resisted with vehemence all proposals for the formation of other associations.
From 1760 to 1770 the growth of the" Separate "Baptist body in Virginia and the Carolinas was phenomenal. Evangelists like Samuel Harris (1724-0.1794) and John Waller (1741-1802) stirred whole communities and established Baptist churches where the Baptist name had hitherto been unknown. The Sandy Creek Association, with Stearns as leader, undertook to " unfellowship ordinations, ministers and churches that acted independently," and provoked such opposition that a division
of the association became necessary. The General Association of Virginia and the Congaree Association of South Carolina now look their places side by side with the Sandy Creek. The Virginia "Separate" Baptists had more than doubled their numbers in the two years from May 1771 to May 1773. la 1774 some of the Virginia brethren became convinced that the apostolic office was meant to be perpetuated and induced the association to appoint an apostle. Samuel Harris was the unanimous choice and was solemnly ordained. Waller and Elijah Craig (1743-1800) were made apostles soon afterward for the northern district. This arrangement, soon abandoned, waa no doubt suggested by Methodist superintendcncy. In 1775 Methodist influence appeared in the contention of two of the apostles and Jeremiah Walker for universal redemption. Schism was narrowly averted by conciliatory statements on both sides. As a means of preserving harmony the Philadelphia Confession of Faith, a Calvinistic document, with provision against too rigid a construction, was adopted and a step was thus taken toward harmonizing with the "Regular" Baptists of the Philadelphia type. When the General Association was subdivided (1783), a General Committee, made up of delegates from each district association, was constituted to consider matters that might be for the good of the whole society. Its chief work was to continue the agitation in which for some years the body had been successfully engaged in favour of religious equality and the entire separation of church and state. Since 1780 the "Separate" Baptists had had the hearty co-operation of the "Regular " Baptists in their struggle for religious liberty and equality. In 1787 the two bodies united and agreed to drop the names " Separate " and " Regular." The success of the Baptists of Virginia in securing step by step the abolition of everything that savoured of religious oppression, involving at last the disestablishment and the discndowmcnt of the Episcopal Church, was due in part to the fact that Virginia Baptists were among the foremost advocates of American independence, while the Episcopal clergy were loyalists and had made themselves obnoxious to the people by using the authority of Great Britain in extorting their tithes from unwilling parishioners, and that they secured Uie co-operation of free*thinking statesmen like Thomas Jefferson and James Madison and, in most measures, that of the Presbyterians.
The Baptist cause in New England that had profited so largely from the Great Awakening failed to reap a like harvest from the War of Independence. The standing order in New England represented the patriotic and popular party. Baptists lost favour by threatening to appeal to England for a redress of their grievances at the very time when resistance to English oppression was being determined upon. The result was slowness of growth and failure to secure religious liberty. Though a large-proper! ion of the New England Baptists co-operated heartily in the cause of independence, the denomination failed to win the popularity that comes from successful leadership.
About 1762 the Philadelphia Association began to plan for the establishment of a Baptist institution of learning that should serve the entire denomination. Rhode Island was finally fixed upon, partly as the abode of religious liberty and because of its intelligent, influential and relatively wealthy Baptist constituency, the consequent likelihood of procuring a charter from its legislature, and the probability that the co-operation of other denominations in an institution under Baptist control would be available. James Manning (1738-1791), who had just been graduated from Princeton with high honours, was thought of as a suitable leader in the enterprise, and was sent to Rhode Island (1763) to confer with leading men, Baptist and other. As a result a charter was granted by the legislature in 1764, and after a few years of preliminary work at Warren (where the first degrees ever bestowed by a Baptist institution were confcmrd in 1769), Providence was chosen as the home of the college (17711) Here, with Manning is president and llezckiab Smith (1737180$), his class-mate at Princeton, as financial agent, and influential supporter, the institution (since 1804 known as Brown University) was (or many yean the only degree-conferring institution controlled by Baptists. The Warren Association (1767) was organized under the influence of Manning and Smith on the model of the Philadelphia, and became a chief agency for the consolidation of denominational life, the promotion of denominational education and the securing of religious liberty. Hezekiah Smith was a highly successful evangelist, and through his labours scores of churches were constituted in New England. As chaplain in the American Revolutionary Army he also exerted a widespread influence.
The First Church, Charleston, which tu<l become utmost extinct through Arminianism in 1746, entered upon a career of remarkable prosperity in 1749 under the leadership of Oliver llart (17,' -,-i ;ij -, >. formerly of the Philadelphia Association. In 1751 the Charleston Association was formed, also on the model of the Philadelphia, and proved an element of denominational strength. The association raised funds for domestic missionary work (175$ onward) and for the education of ministers (1756 onward). Brown University shared largely in the liberality of members of this highly-cultivated and progressive body. Among the beneficiaries of the education fund waft Samuel Stillman (1737-1807), afterward the honoured pastor of the Boston church. 'Ih* most noted leader of the Baptists of South Carolina during the four decades following the War of Independence was Richard Furman (1755-1825), pastor of the First Church, Charleston. The remarkable numerical progress of Baptists in South Carolina from 1787 to 1812 (from 1620 members to 11,325) was due to the "Separate" Baptist movement under Stearns and Marshall far more than to the activity of the churches of the Charleston Association. Both these types of Baptist life permeated Georgia, the latter making its influence felt in Savannah, Augusta and the more cultivated communities, the former evangelizing the masses. Many negro slaves became Baptists in Virginia, the Carolinas and Georgia. In most cases they became members of the churches of the white Baptists; but in Richmond, Savannah and some other towns they were encouraged to have churches of their own.
By 181 a there were in the United Stales 173,072 Baptist church members, the denominational numerical strength having considerably more than doubled since the beginning of the "igth century.
Foreign Missions.—Baptists in Boston and vicinity, Philadelphia and Charleston, and a few other communities had from the beginning of the loth century taken a deep interest in the missionary work of William Carey, the English missionary, and his coadjutors in India, and had contributed liberally to its support. The conversion to Baptist views of Adoniram Judson (i/.r.) and Luther Rice (1812), who had just been sent, with others, by the newly-formed American Board of Commissioners for Foreign Missions to open up missionary work in India, marks an epoch in American Baptist history. Judson appealed to his American brethren to support him in missionary work among the heat hen, and Rice returned to America to organize missionary societies to awaken interest in Judson's mission. In January 1813 there was formed in Boston " The Baptist Society for the Propagation of the Gospel in India and other Foreign Parts." Other societies in the Eastern, Middle and Southern states speedily followed. The desirability of a national organization soon became manifest, and in May 1814 thirty-three delegates, representing eleven states, met in Philadelphia and organized the " General Missionary Convention of the Baptist Denomination in the United States of America for Foreign Missions." As its meetings were to be held every three years it came to be known as the "Triennial Convention," A Board of Commissioners waA appointed with headquartcrsinPhiladelphia(transJerrcdin 18 26 to Boston). Tbenecdof a larger supply of educated ministers for home and for mission work alike soon came to be profoundly felt, and resulted in the establishment of Columbian College, Washington (now George Washington University), with its theological department (1821), intended to be a national Baptist institution. Destitution on the frontiers led the Triennial Convention to engage extensively in home mission work (1817 onward), and in 1832 the American Baptist Home Mission Society was constituted (or the promotion of this work. The need of an
organ for the dissemination of information, and the quickening of interest in the missionary and educational enterprises of the Triennial Convention, led Rice to establish the Latter Day Luminary (1816) and the Columbian Star, a weekly journal (1822). From the first the attempt to rouse the denomination to organized effort for the propagation of the gospel met with much opposition, agents of the Convention being looked upon by the less intelligent pastors and churches as highly-paid and irresponsible collectors of money to be used they knew not how, or for purposes of which they disapproved. The fact that Rice was unduly optimistic and allowed the enterprises of the Convention to become almost hopelessly involved in debt, and was constrained to use some of the fund collected for missions to meet the exigencies of his educational and journalistic work, intensified the hostility of those who had suspected from the beginning the good faith of the agents and denied the scriptural authority of boards, paid agents, paid missionaries, &c. So virulent became the opposition that in several states, as Tennessee and Kentucky, the work of the Convention was for years excluded, and a large majority in each association refused to receive into their fellowship those who advocated or contributed to i's objects. Hyper-Calvinism, ignorance and avarice cooperated in making the very name " missions " odious, ministerial education an impertinent human effort to supplant a spirit-called and spirit-endowed ministry, Sunday-schools and prayermeetings as human institutions, the aim of which was to interfere with the divine order, and the receiving of salaries for ministerial work as serving God for hire or rather as serving self. To counteract this influence, Baptist State Conventions were formed by the friends of missions and education, only contributing churches, associations, missionary societies and individuals being invited to membership (1821 onward—Massachusetts had effected state organization in* 1802). These became highly efficient in promoting foreign and domestic missions, Sundayschool organization, denominational literature and education. Nearly every state soon had its institutions of learning, which aspired to become universities.
_ Before 1844 the sessions of the Triennial Convention had occafionally been made unpleasant by harsh anti-slavery utterances by Northern members against their Southern brethren and somewhat acrimonious rejoinders by the latter. The controversy between . Francis Wayland and Richard Fuller (1*04-1876) on the slavery question ultimately convinced the Southern brethren that separate organization for missionary work was advisable. The Southern Baptist Convention, with its Home and Foreign Missionary Boards, ana (later) its Sunday-school Board, was formed in 1845. Since then Northern and Southern Baptists, though in perfect fellowship with each other, have found it best to carry on their home and foreign missionary work through separate board* and to have separate annual meetings. In 1905 a General Baptist Con vent ion for America was formed for the promotion of fellowship, comity and denominational rsbnt df eorf>s, but this organization is not to interfere with the aectionaforganizationsortounderta kc any kind of administrative work.
Since 1845 Northern and Southern Baptists alike have greatly iacrcased in numbers, in missionary work, in educational institutions, in literary activity and in everything that pertains bo the equipment and organization of a great religious denomination. Since 1812 they have increased in numbers from less than 200.000 to more than 5,000,000. In 1812 American Baptists had no theological seminary; in 1906 they had n with more than 100 instructors, 1300 students, and endowments and equipments valued at about $7,000,000. In 1812 they had only one degree-conferring college with a small faculty, a small student body and almost no endowment; in 1906 they had more than 100 universities and colleges with endowment and equipment valued at about $50,000,000, and an annual income of about $3,000,000. In 1812 the value of church property was small; in 1906 it was estimated at $100,000.000. Then a single monthly magazine, with a circulation of a few hundreds, was all that the denomination possessed in the way of periodical literature; in 1906 its quarterlies, monthlies and> weeklies were numbered by hundreds. The denomination has a single publishing: concern (the American Baptist Publication Society) with an annual business of nearly $1,000.000 and assets of $1,750,000.
Baptists in the Dominion of Canada had their rise about the close of the i8th century in migrations from the United States. They have been reinforced by considerable numbers of English, Welsh and Scottish Baptist*. They are divided into four sections:—thoce of the Maritime Provinces, with their Convention, their Home and Foreign MUfcion Boards, an Education Board and a Publication Board, and with M'Master University (Aits. Theological and