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    CHAPTER - 1 Some of those particulars are said to have been Church covenants; ruling elders, etc. 2 I remember, says Morgan Edwards, to have seen a Bible of my grandfather’s with the following title page; Fiddo Edwards ap Wil!iam, ap Edward, ap Davydd, ap Evan. MS. Hist. of the Baptists in Delaware, p. CHAPTER - 1 M. Edwards’s Materials towards a History of the Baptists in Maryland. 2 John Comer’s Diary, a lettelfrom Nathaniel Jenkins to the church at Piscataqua dated Dec. 1730. 3 Mr. Polk. who furnished the substance of the above articles, adds the following note: “Mr. Benedict will, it is believed, do much service, by recommendlng to traveling Baptist ministers, or those of them who wish to remove south, to visit Maryland; for, perhaps, no part of the Union has more need of Gospel preachers than it has; I mean the country parts of it.” 4 M. Edwards’s Materials, etc. for Delaware, p.246.

    CHAPTER - 1 Morse’s Geography, vol 1, 3d ed. p. CHAPTER - 1 Life of Gano, pp. 40 and 50. 2 Gano’s Life, p. 49, 50. 3 I have followed Mr. Semple with regard to the time of the constitution of the Ketockton and Smith’s creek churches. But according to Mr. Gano’s account, one of them must have been formed at least five or six years before; which of them I cannot.tell, for his account is very indefinite. But it appears to be certain, that before the year 1751, there was a young church which had been constituted somewhere in this region by David Thomas, which had no pastor, and which in that year “applied to the Philadelphia Association for some one to administer the ordinances amongst them.” Mr. Gano also men tions, in his account of his journey to the southward, immediately after his ordination in 1754, that the church at Blue Ridge applied to the Philadelphia Association, etc. Gano’s life, pp. 40 — 55. 4 Fristoe’s Hist. of the Ketockton Assoc. p.100 5 Asplund and Edwards date the beginning of this Association in 1765; but by Semple’s account, the churches were in this year dismissed from the Philadelphia, and organized the year after. 6 Fristoe’s Hist. of the Ketockton Assoc. p. 13.

    CHAPTER - 1 This minister was, probably, Rev. Nicholas Bedgegood, at that time pastor of the church at Welsh Tract. 2 It would seem by the above account, that those who had opposed the establishment of Apostles, had retired from the Association, before the offensive measure was adopted.

    CHAPTER - 1 The reader must keep in mind, that this day, those were called Arminians, who held to the universal provision of the gospel, or that the atonement of Christ was general in nature.

    CHAPTER - 1 See Hening’s statutes at large, vol. I. and II. for the above laws, as quoted by Mr. Semple. 2 Leland’s Virginia Chronicle, page 33. 3 Most of the above history of the laws of Virginia, respecting religion, was furnished by William W. Henning, Esq.

    CHAPTER - 1 It is proper to inform the reader that the term district here, and wherever it occurs in the history of the Virginia Associations, has no reference to any civil departments in the state.

    CHAPTER - 1 Mr. Edwards introduces his history of the Baptists in this State (then Province) in the the following familiar and humourous manner: “Next to Virginia southward is North-Carolina, a poor and unhappy Province, where superiors make complaints of the people, and the people of their superiors; which complaints, if just, show the body politic to be like that of Israel in the time of Isaiah, “From the sole of the foot to the crown of the head without any soundness, but wounds and bruises and putrifying sores.” These complaints rose to hostilities at Almance-creek, May 16, 1771, where about 6000 appeared in arms and fought each other, 4000 Regulators killing three Tryonians, and 2000 Tryonians killing twelve Regulators, besides 1odging in the trees an increctible number of balls, which the hunters have since piccked out, and therewith have killed more deer and turkies, than they killed of their atagonists. In this wretched Province have been some Baptists since the settlement in 1695, but no society of them till about the year,” etc. 2 I found one of Mr. Palmer’s letters to Mr. Comer, dated 1729, among Mr. Backus’s papers, wlfich, with Mr. Comer’s journal, have helped me to a number of dates and articles, which I could not find elsewhere. 3 I find in Mr. Comer’s journal, mention made of one of Mr. Palmer’s letters, which was dated 1729; which stated, that the church which was gathered there two years before, at that time consisted of thirtytwo members. This letter was signed bv twelve brethren, by the names of Parkers, Copelands, Brinkleys, Parke,Darker, Welch, Evans, and Jordan. Here were three Parkers, two by the name of John, and one of Joseph, who was probably the man above referred to. 4 I find the term layman used by Messrs. Edwards and Semple, and have therefore inserted it; but must confess, I have no fellowship with it, when used in its okd discriminating sense. 5 The Regular Association dwindled, and finally came to nothing; partly by falling in with the Separates, and partly by other causes. 6 This account of the Kehukee Association has been taken almost verbatim the from Semple’s History of the Virginia Baptists. 7 Virginia Chronicle, p. 42. 8 Mr. Gano’s Life, p. 124. 9 Morgan Edwards’s MS, Hist. of the Baptists in North-Carolina. 10 M. Edwards’s MS, Hist. of the Baptists in North-Carolina.

    CHAPTER - 1 Summerton was probably the name of a plantation, as I am informed that there is no such place now in the region. 2 Mr. Edwards dates the beginning of this church in 1664. His accounts were collected from the traditions of ancient people, who must have made a mistake of about 20 years; since it is very evident from Backus’s history, that Mr. Screven did not leave Piscataway until some time after the year 1680. 3 I am not certain about the time of Dr. Furman’s birth; but I suppose that he is now about sixty-five years of age, and that would bring it as above stated. 4 In Mr. Edwards’s account of this unhappy affair, I find the following curious remarks: “Has not a dumb spirit, a deaf spirit, an unclean spirit, etc. been cast out? and who knows but Jamaica spirit will one day be exorcised out of this country, where it makes such dreadful havok? The Indians themselves lament its being brought hither, though they are excessively fond of it. Surely if any creature of God were not good, rum would be it.” 5 These ministers were both ordained in S.C. one at Charleston, and the other at Pedee. 6 Edwards’s MS. Hist. etc. p. 19, 20. 7 Mr. Stephens professed and was believed to be penitent before his death and was admitted again to preach. 8 See his biography in the history of the Welsh-Neck church. 9 Though the plan for raising and supporting a fund for the purposes mentioned, was adopted unammously by the delegates assembled, it met wth opposition in several of the churches, so that, at subsequent meetings of the Association, objections were raised against it, which, though answered and generally given up in that body, by those who proposed them, appeared to be retained by the dissatisfied churches; as they either withheld their aid altogether, or contributed very partially toward the fund. 10 In this year this city was first visited with the yellow fever. 11 “The Catawba Indians are a small tribe, who have one town called Catawba, situated on the Catawba river, north lattitude 34 degrees and 49 minutes, on the boundary line between North and South-Carolina, and contains about 450 inhabitants, of which about 150 are fighting men. They are the only tribe which resides in the State. 144,000 acres of land were granted them by the proprietary government.” — Morse It is said that their territory at present is about 16 miles square; but they have been degenerating for many years, and their number and strtength have probably decreased since the above account was taken. 12 There are in Beaufort, and along the sea-coast in that region, many stately edifices built of this composition. Oysters of an inferior quality grow here in an abundance, of which there are no examples in the northern States. They appear to be short-lived, and the shells are wafted in vast bodies along the shore, so that whatever quantities are desired may be procured with ease. A. sufficient portion of them are reduced to lime, and much mortar is necessary in this work, with which the shells are intermixed, and with this composition the wall is made, which, when it is thoroughly dry, is as impregnable as rock, and I know not but of equal durability. The nicest structures of this kind are plastered without and within, and make an elegant appearance, while stables and coarser buildings, are left in a rough, unplastered state and present to the view of a stranger, a ragged and curious sight.

    CHAPTER - 1 Polhill was the grandfather of the present Thomas Polhill, of Newington, who writes me, that it is doubtful in his mind whether he was a Baptist. 2 The following anecdotes of Mr. Botsford, while he labored in Georgia, may not be unacceptable to the reader. Once on a journey up to the Kioka, where he had appointed to preach, he called at a Mr. Savidge’s to inquire the way. This Mr. Savidge was then a bigotted churchman, but was hopefully acquainted with the truth. After he had given the stranger proper directions, the following conversation ensued: “I suppose you are the Baptist minister, who is to preach today at the Kioka.” “Yes, Sir; will you go? “No, I am not fond of the Bapthists; they think nobody is baptized but themselves.” “Have you been baptized? ” “Yes, to be sure.” “How do you know?” “How do I know? Why, my parents have told me I was.” “Then you do not know, only bv information.” On this Mr. Botsford left him, but “How do you know?” haunted him, till he became convinced of his duty; he was baptized by Mr. Marshall, and began to preach the same day he was baptized, and still continues a useful minister amongst the Georgia Baptists. Botsford’s “How do you know? ” says Mr. Savidge, first set me to thinking about baptism.

    In the parts of Georgia where Mr. Botsford labored, the inhabitants were a mixed multitude of emigrants from many different places; most of them weredestitute of any form of religion, and the few who paid any regard to it were zealous churchmen and Lutherans, and violently opposed to the Baptists. In the same journey in which he fell in with Mr. Savidge, he preached at the court-house in Burk county. The assembly at first paid a decent attention; but, towards the close of the sermon, one of them bawled out with a great oath, “The rum is come.”

    Out he rushed, others followed, the assembly was soon left small, and by the time Mr. Botsford got out to his horse, he had the unhappiness to find many of his hearers intoxicate and fighting. An old gentleman came up to him,took his horse by the bridle, and in his profane dialect most highly extolled both him and his discourse, swore he must drink with him, and come and preach in his neighborhood. It was now no time to reasom or reprove; and as preaching was Mr. Botsford’s business, he accepted the old man’s invitation, and made an appointment. His first sermon was blessed to the awakening of his wife; one of his sons also became religious, and others in the settlement, to the number of fifteen, were in a short time hopetully brought to the knowledge of the truth, and the old man himself became sober and attentive to religion, although he never made a public profession of it. Not long after, Mr. Botsford preached at Stephen’s Creek, a little over the Savannah-river, in South-Carolina, where he was called upon to baptize Sarah Clecker, the wife of an ignorant, wicked Dutchman. The woman observed, she did not know that her husband would consent to her being baptized. Being informed he was present, Mr. Botsford called him up to him, and addressed him as follows: “Mr. Clecker, I have reason to hope that your wife is a believer in Christ, and she wishes to be baptized; but she is unwilling to go forward, unless you give your consent. I suppose you do not object, Sir.” “No, no, God forpit I shoult hinter my vive, she was one goot vive.” While they were preparing for the water, the little man fell into a great rage, and cursed the preacher for “a — goot for notting son of a — . Vaut, to ax me pevore all de beble, if he may tip my vive.” But this Mr. Botsford did not hear of till afterwards. Returning from the water, he saw Mr. Clecker leaning against a tree, apparently in great trouble he stepped up to him, and asked him what was the matter? “Vaut was de matter? why, Sir, my vive is going to hefen and I am going to the tivel. I am a boor lost sinner: I can’t be forgiven: I fear de ground will open and let me down to de hell, for I cursed and swore vou vas one goot for notting — son of a — . Lort have mercy on me.”

    This was in July; the miserable man found no comfort till he was brought into the liberty of the gospel; and the September following, Mr. Botsford baptized him. 1 140 pounds currency is 100 pounds sterling. 2 A bit is about five pence half-penny sterling. 3 In most parts of the United States, the term people of color is intended to be a more respectful name for black people; but it is probable the writer here intends creoles.

    CHAPTER - 1 Mr. Asplung in his Register dates this Association in 1788; but the date which I have given must be correct, as I took it from the records of the Association. 2 Mr. Scruple, in his history of the Virginia Baptists, makes ten churches of this Association to be in Virginia; but from the Minutes which I took when I visited it in 1810, there were but three. The reason of this disagreement is probably this. I was informed that a number of churches, which had formerly belonged to the Association, had, for some cause which I cannot now relate, withdrawn; these churches are probably the ones in question, and had not withdrawn when Mr. Semple received his information. 3 The road from East to West Tennessee leads directly over the stupendous and terrible piles of the Cumberland Mountains. Eighty miles of this road are most rugged and dreary indeed. It leads through land till lately claimed by the Indians, and it was by paying an annual sum for the privilege, that the United States government obtained permission of the native proprietors of the soil, to lay open a road through this desolate region, and establish three or four stands where houses of entertainment were kept for the convenience of travelers.

    But five or six years ago a very large tract of country, in which this road was included, was purchased of the Indians, and their claim to it forever extinguished. Since that period a few settlements have been made in the inhabit able parts of the mountains, but a considerable part them are wholly unfit for settlement, as they are altogether incapable of cultivation. There are now many inns or ordinaries on the road for the entertainment of travelers, most of which are of a truly inferior kind. A few of them, however, are kept with a good degree of neatness and attention, and furnish more comforts to the lonesome traveler, than he could expect to find in such a barren and inhospitable desert. This road I found the most dreary and unpleasant of any which I traveled in any of the United States.

    One night I tarried at an inn where I was treated with much hospitality. Shortly after I arrived, the people informed me that two panthers had lately been seen by the side of the road which I had passed, and that one of these dreadful animals had, not long before, came near the house in the night, and screamed like a woman in distress, and came near decoying the man of the house to go out into the woods to search for what he supposed at first a bewildered and unfortunate sufferer. They had but just finished this relation, when two men rode up to the door, of a most rustic and woodsy appearance; they informed us that they were in pursuit of a man who had lately broken a log jail, some distance off down the mountain, and that he was imprisoned for robbing and murdering a traveler on the road. This was unpleasant news for me. They also informed us there were lurking a few miles off, two noted horse-thieves on foot, one of whom had lately broken jail in South-Carolina, and had fled to these remote mountains for protection, and that they were supposed to be waiting to furnish themselves with horses to expedite their escape to remoter regions, as horse-stealing in South-Carolina is a capital crime; and this, I thought, was bad news for myself and horse too. The people also informed me, that the wolves were at that time very numerous and voracious, and that a company of them had, a day or two before, shown alarming signs of insolence and hostility to some travelers on the road. After hearing all these unpleasant relations, I committed myself to the divine protection, and retired, to rest as composedly as I could; but I could not help reflecting that I must ride in the morning, if my horse was not stolen, over rocks and mountains, through mud and snow, ten miles, without a house or inhabitant. 4 As the first settlements in this part of Tennessee were made on the Cumberland River and its vicinity, the whole region was distinguished, by the name of the “Cumberland Country, or Cumberland Settlements,” and it was not until the settlements became extensive, that the name of West Tennesee was adopted. 5 It is a uniform practice with all the Associations in the western and most of those in the southern States, to procure a blank book at their commencement, in which they record all their proceedings and all remarkable events. Many Associations could not conveniently print their Minutes, until a number of years after their commencement. But in these records they are preserved. This comendable practice is not generally adopted by the Associations in the middle and eastern States, but it is certainly worthy their attention. These records have afforded me peculiar service, and have often saved me much riding and labor.

    CHAPTER - 1 In 1778, Mr. Barrow received an invitation to preach at the house of a gentleman, who lived on Nansemond River near the mouth of James River. A ministering brother accompanied him. They were informed on their arrival, that they might expect rough usage, and so it happened. A gang of well dressed men came up to the stage, which had been erected under some trees, as soon as the hymn was given out, and sung one of their obscene songs. They then undertook to plunge both of the preachers. Mr. Barrow they plunged twice, pressed him into the mud, held him long under the water, and came near drowning him. In the midst of their mocking;, they asked him if he believed? and throughout treated him with the most barbarous insolence and outrage. His companion they plunged but once. The whole assembly was shocked, the women shrieked, but no one durst interfere; for about twenty stout fellows were engaged in this horrid measure, They insulted and abused the gentleman who invited them to preach, and every one who spoke a word in their favor. Before these persecuted men could change their clothes, they were dragged from the house,and driven off by these outrageous church-men. But three or four of them died in a few weeks, in a distracted manner, and one of them wished himself in hell before he had joined the company, etc. 2 In Mr. Barrow’s piece against slavery, we find the following note: “To see a man (a Christian) in the most serious period of all his life — making his last will and testamant — and in the most solemn manner addressing the Judge of all the earth — In the name of God, Amen — Hearken to him — he certainly must be in earnest! — He is closing all his concerns here below! — He will very shortly appear before the Judge, where kings and slaves have equal thrones! — He proceeds:

    Item. I give and bequeath to my son — , a negro maid named — , a negro woman named — , with five of her youngest children.

    Item. I give and bequeath to my daughter — , a negro man named — ,also a negro woman named — , with her three children.

    Item. All my other slaves, whether men, women or children, with all my stock of horses, cattle, sheep, and hogs, I direct to be sold to the highest bidder, and the monies arising therefrom (after paying my just debts) to be equally divided between my two above-named children! ! ! The above specimen is not exaggerated; the like of it often turns up.

    And what can a real lover of the rights of man say in vindication thereof? Suppose for a moment, that the testator, or if the owner, dies intestate, (which is often the case) was ever so humane a person, who can vouch for their heirs and successors? This consideration, if nothing clse, ought to make ll slave-holders take heed what they do, “For they must give an account of themselves to God.” 3 The Springfield Presbytery was formed by five ministers, who separated from the Kentucky Synod, and renounced the jurisdiction of the Presbyterian church. They made innovations upon almost every part of Presbyterianism, but yet retained something of its form. But at length they resolved to renounce every thing belonging to it, and made itsLAST WILL AND TESTAMENT, as follows: “The Presbytery of springfield, sitting at Cane Ridge, in the county of Bourbon, being, through a gracious Providence, in more than ordinary bodily health, growing in strength and size daily; and in perfect soundness and composure of mind; but knowing that it is appointed for all delegated bodies once to die, and considering that the life of every such body is very uncertain, do make, and ordain this our last Will and Testament, in manner and form following, vlz, “Imprimus. We will, that this body die, be dissolved, and sink into union with the body of Christ at large; for there is but one body, and one spirit, even as we are called in one hope of our calling. “Item. We will, that our name of distinction, with its Reverend title, be forgotten; that there be but one Lord over God’s heritage, and his name one. “Item. We will, that our power of making laws for the government of the church, and executing them by delegated authority, forever cease; that the people may have free course to the Bible, and adopt the law of the spirit of life in Christ Jesus.

    Item. We will, that candidates for the gospel ministry henceforth study the Holy scriptures with fervent prayer, and obtain license from God to preach the simple gospel, etc. “Item. We will, that the church of Christ assume her native right of internal government, etc. “Item. We will, that each particular church, as a body, actuated by the same spirit, choose her own preacher, and support him by a free-will offering, etc. “Item. We will, that the people henceforth take the Bible as the only sure guide to heaven; and as many as are offended with other books, which stand in competition with it, may cast them into the fire if they choose; for it is better to enter into life having one book, than having many to be cast into hell. “Item. We will, that preachers and people cultivate a spirit of mutual forbearance; pray more, and dispute less, etc.

    The three next items regard the Synod of Kentucky. Item. Finally, we will, that all our sister bodies read their Bibles carefully, that they may see their fate there determined, and prepare for death before it is too late. “Springfield Presbytery, June 28th, “ROBERT MARSHALL,JOHN DUNLAVY,RICHARD M’NEMAR, B. W. Sc, JOHN THOMPSON,DAVID PURVIANCE, Witnesses.

    Three, at least, of these witnesses afterwards joined the Shakers, who having heard of the dancing, and so on, among the Kentucky people, sent three of their apostles into the country from New-Lebanon, in New-York. They found matters just as they would have them, and a great number fell in with their principles. Marshall continued his New- Light career, became the head of a large party who were called Marshallites. Many of them have lately been immersed, but I do not learn as they have any connection with the Baptists. And indeed they can be no great acquisition to the Baptist cause, unless they are much reformed both in principle and practice. 4 Kentucky Revival, p. 61. 62.

    CHAPTER - 1 The Miami Association will not correspond with any of the neighboring Associations in Kentucky, on account of slavery nor with the Red- Stone Association in Pennsylvania, because a few of the churches of this body are in Virginia, and hold slaves. And a church not long since withdrew from the Miami Association, because she corresponded wifll the Philadelphia Association, and this Association corresponded with that of Charleston, South-Carolina, where the abomination was discovered. This far-fetched argument was in their estimation sufficient to justify their withdrawment.

    CHAPTER - 1 Century Sermon, etc. p. 14. Whether this strong expression was made seriously by a Massachusetts member, or ironically by one from some other State, I am not sure. But it is certain from Mr. Backus’s account, that the Massachusetts Delegates were peculiarly insensible to the complaints of the oppressed Baptists. 2 This story respecting Mr. Baker, I find differently related. Some parts of the narrative, as some have given it, partake considerably of the marvellous; but the above relation is the most simple, and probably the most correct. 3 “It is said that Mr. Robert Carter of Nominy, Virginia has emancipated slaves. This is a sacrifice on the altar of humanity of perhaps an hundred thousand dollars. If this be true, vote him a triumph, crown him with laurels, and let the million listen while he sings — “I would not have a slave to till my ground, “To carry me, to fan me while I sleep, “And tremble when I wake, for all the wealth “That sinews bought and sold have ever earn’d. “No, dear as freedom is, and in my heart’s “Just estimation prized above all price, “I had much rather be MYSELF the slave, “And wear the bonds, than fasten them on him.”

    Rippon’s Register 4 This son, Joseph B. Cook, was afterwards educated at Providence College, R.I. and is now a respectable minister in South-Carolina. 5 It is said, that the church in Philadelphia, sent to Dr. Gill of London, to assist them in obtaining a pastor; but that they required so many accomplishments to be united in him, that the Dr. wrote them back, that he did not know as he could find a man in England who would answer their description; informing them, at the same time, that Mr. Morgan Edwards, who was then preaching in Rye, in the county of Sussex, came the nearest of any one who could be obtained. 6 The delicate circumstances in which Dr. Rogers was placed, at the time he delivered this discourse, was probably the reason why he was not more explicit on the subject here referred to. It is said that Mr. Edwards, in the midst of his troubles, was guilty, in a few instances at least, of using intemperately an antidote, too often resorted to in the time of trouble. And as he had always maintained the sentiment, that it was improper for a minister of the gospel, after what may be called a capital fall, ever again to resume his minsterial office, he, for the remainder of his days, carried his belief into practical operation. It is painful to have occasion to relate an affair, so much against the reputation of a man so good and great as Mr. Edwards, his slips and mistakes notwithstanding: but it is hoped the Baptists generally will profit by the unpleasant story; and that those ministers, (and some it must be acknowledged there are) who are so unhappy as to be left to similar falls, would imitate his example, instead of crowding themselves forward, with their bespattered garments, to the grief of their brethren, and to the injury of the cause which they endeavor to promote. A preacher, whose reputation is sullied, either by women or wine, (his greatest foes) is like a broken looking-glass. which may be mended, it is true, so as to do its former service; but it will always be a broken thing. 7 “It has often been said, that when great men err, they err egregiously. So did Mr. Edwards in the instance to which his biographer here refers.

    Led by a mere foolish impulse, and not by Scripture, the good man persuaded himself, that he should die on a certain day, and accor dingly preached his own funeral sermon; but the event did not answer to the prediction: “he could not die for his life. Wisdom was learnt from folly, and many said, we have the Scripture to walk by; a more sure word than voices, new revelations and impulses, to which we do well to take heed, as to a light that shineth in a dark place. This was a teaching lesson. — The late excellent Mr. George Whitefield was, in his earlier days, under a similar delusion. His wife was with child; he conjectured she would bring forth a son; she did — they called his name John; in all this there was no harm; but Mr. Whitefield believed that the child was not only to be continued to him, but to be a preacher of the everlasting gospel. “Satan was permitted,” says he, “to give me some wrong impressions, whereby, as I now find, I misapplied several texts of Scripture.” About a week after the birth of the child, his father baptized him in the Tabernacle. — Thousands went away big with hopes, that the child would hereafter be employed in the work of the ministry, and Mr. Whitefield as much so as any of them; but little John died when he was about four months old, without being great in the sight of the Lord, as his father had promised himself. This mistake was over-ruled in mercy, and the great and good man himself thus concludes the narrative of this affair, (Letter 547th, vol. 2d of his works:) “I hope what happened before his birth, and since at his death, has taught me such lessons, as, if duly improved, may render his mistaken parent more sober minded, more experienced in Satan’s devices, and consequently more useful, in his future labors, to the church of God.” How proper, that ministers and Christians should learn from these instances, to avoid all enthusiastic impulses, and be concerned to put God’s meaning on God’s word!” Rippon’s Register.

    I find that some of Mr. Edwards’s friends are unwilling to admit that he intended the discourse above mentioned for his funeral sermon. But I have been assured by one of his most confidential friends, that the story is literally true, and that he did actually request one of the senior ministers in the Philadelelplia Association, to preach a sermon at his interment. Although Mr. Edwards lived twenty-five years after this event, yet he did actually die, at the time, in a figurative sense. And it is reported of him, that he said to a friend, some time after this unpleasant affair happened, that he was mistaken in his impulses; for he thought it was the man, and not the minister, that should die. 8 It is not known by the writer whether William or Gilbert is the minister intended, but it is probable it was the latter. 9 This with the preceding extracts, is made from Gano’s Life, a 12mo. vol. of 150 pages. 10 The officers generally complimented Mr. Gano with this title. 11 All honorable testimony was borne to his ministerial abilities and service, by a respectable clergyman of the Episcopal church, who had made extensive observations on public characters After going to hear him, perhaps at different times, while he was emploved in the regular course of service in his own church, in the city of New-York, this clergyman noted in his journal, “That he thought Mr. Gano possessed the best pulpit talents of any man he had ever heard.” This anecdote was received from the Reverend Dr. Bowen, of New-York, whose father was the clergyman referred to. Dr. Furman’s Letter. 12 Rev. Dr. Stillman, of Boston, whose praise is in all the churches; and Rev. Mr. Botsford, among ourselves. To these may be added a third, Mr. Ewin, who succeeds Mr. Hart, as pastor of the church at Hopewell, April 8th, 1796. 13 Named after Dr. Rogers, of Philadelphia 14 See a full account of this singular experiment, in the History of the Virginia Baptists. 15 Mr. Mercer is here described as he appeared in Virginia, in 1791, in company with Jeremiah Walker, in the time of a great controversy respecting doctrinal points. 16 For a long time previous to his death, he was particularly anxious that a colleague pastor should be settled with him. Knowing that time with him was short, he ardently wished to see his church and congregation happily united in a person, whose sentiments and character he should entirely approve, and to whose care he could cheerfully confide his charge, when he should be called to put off the earthly house of his tabernacle. To effect this object, in his view so important, his labors were incessant; and Providence seemed to smile on his endeavors. The Reverend JOSEPH CLAY from Georgia, having visited the town of Boston, appeared, both to the pastor and the flock, to be the very object of their united wishes. Proposals having been accordingly made to him for settlement, which he accepted, necessary arrangements were making for it. The Doctor was delighting himself with the prospect; but it pleased Heaven that he should not be permitted to realize its accomplishment. Mr. Clay had returned to the southward, to settle his affairs there. Two or more months before his return, the period he had fixed for it, the melancholy circumstance of Dr. Stillman’s death occurred. The following August Mr. Clay’s installation took place. 17 See an Account of that General Committee, in Virginia. 18 A partial restoration had taken place some years before this, so that Mr. Waller and his party met in Association with the Separate Baptists. 19 A celebrated Presbyterian preacher.

    CHAPTER - 1 One has been excluded, for denying the self-existence and eternity of Jesus Christ. 2 See the account of the Charlestown Church, Vol. 1. 3 Essay on the Constitution of Apostolic Churches, p. 152. 4 Religious Magazine, p. 3. 5 Chambers’ Dictionary of Arts and Sciences, Article Sunday. 6 Church History, Vol. 3. p. 423. 7 Researches, p. 8 Vol. 3. p. 117. 9 Researches, p. 10 Ibid. p. 11 Vol. 3 p. 12 Researches, p. 13 Crosby, Vol. l,p. 363-367. 14 Crosby, vol. 2. p. 165. Ivimey, p, 320-327. 15 Crosby, vol. 3 p. 139, 140. 16 History of the Sabbatarians, etc. by Henry Clarke, pastor of a church of that order, in Brookfield county, New-York, p. 10, 17 Backus, Clarke. 15 Crosby, vol. 3. p. 139, 18 Clarke’s History of the Sabbatarians, p. 8. 19 Backus, vol. 1.p. 411. M. Edwards’s MS. History of Rhode-Island, p. 20 Edwards’s MS. History of Rhode-Island, p. 109. 21 Backus, vol. 3. p. 22 Edwards’s Materials towards the History of the Baptists in New- Jersey, p. 130. Clarke’s History of the Sabbatarians, p. 31. 23 Edwards’s Materials towards the History of the Baptists in Pennsylvania, p. 60, 24 Edwards’s MS. Materials for South-Carolina and Georgia 25 It is related by Morgan Edwards that she was afterwards married to a lawyer, by the name of Pratt. 26 This irrational sentiment they carried, with all the rest of their reveries, to an enthusiastick extreme, by refusing to have midwives for women in travail, holding that they were to be delivered and healed by the power of faith. Old Mr. Rogers, (Mr. Hubbard informs us) had the wheel of a loaded cart run over his leg, by which it was very much bruised; and that he had, when he saw him, remained six weeks in a most deplorable condition, but still strenuously refused the use of any means. — Backus Although the descendants of the Rogerenes have generally relinquished the peculiarities of their ancestors, yet some of them are still tinctured with their notions about the use of medicine; and one of them lately, (in R.I.) when violently attacked with a fever, strenuously refused any medical assistance. He consented that a physician, who was a member of the church with him, should visit him as a brother, but not as a doctor And it was not until his case was thought to be helpless and hopeless, that he consented to employ a physician, which he finally did, and recovered. 27 Edwards’s History of the Baptists in New-Jersey. 28 Mr. Edwards spells it Colver, but I find in Governor Jenks’s MS. it is spelt Culver. 29 Backus, vol. l.p. 437, 439, and 2.p. 30 Backus, vol. l p. 437, 439, and 2.p. 31 MS. Hist. of Rhode-Island, p. 32 The word Tunkers, in German, and the word Baptists, in Greek, and the word Dippers, in English, are exactly of the same signification.

    Edwards. 33 Edwards’ History of the Baptists in Pennsylvania, p. 64-90. 34 Edwards’s History of the Baptists in New-Jersey, p. Ad omnes fere germaniae partes hac contagio pervault. Steidan’s Hist. b.4. n.116 35 At Amsterdam. 36 Edwards’s History of the Baptists in Pennsylvania. p. 90 — 95.

    CHAPTER - 1 Furman’s Hist. of the Charleston Association, p. 52. 2 One of these messengers was Dr. Samuel Jones, who, hearing of the difficulty his brethren were in came on to their assistance. 3 Edwards’s MS. History of Rhode-Island, p. 323-327. 4 In full view of the top of the College, is the Seekhonk plain, in Rehoboth, where Roger Williams first pitched his tent among the Indians, when banished, from Masachusetts, and from which he was warned by the men of Plymouth, to remove across the Narraganset Bay, etc. 5 This circumstance was first suggested to me by Friend Moses Brown; I have since found it noticed by Morgan Edwards, so that I think there can be no doubt, but that Brown University stands on land originally owned by the ancient Chad Brown, although it received its name from one of his posterity of the sixth generation. 6 For six years during the war, this Seat of the Muses became the Camp of Mars; that is,from December 1776 to June 1782, the college edifice was used, by the French and American troops, for a hospital and barracks; so that the course of education was interrupted, during that period. No degrees were conferred from 1776 to 1786. 7 The institution had no specific name previous to this period; it had been called Rhode-Island College, the College at Providence, etc. The privilege of giving it a name was reserved for some generous benefactor. — The sum had never before been specified; but at the date above mentioned, the corporation fixed it at five thousand collars, which was immediately presented by Mr. Brown, who conferred on the institution his own name. 8 At this Acadtemy the author began his classical studies, in 1802. 9 Fulman’s History of the Charleston Association, p. 14-15. 10 Materials towards a History of the Baptists in New-Jersey, p. 47. — 49.

    CHAPTER - 1 It will be observed by the attentive reader, that throughout this work, the author has never used the word doctrines as applied to such sentiments as our denomination generally acknowledge to be true. I know our best writers use the expressions Doctrines of the GospelDoctrines of Grace, etc. I do not say they are wrong, but I can say I see no propriety in them. The multifarious errors of human and infernal invention are denominated The doctrine of men, the doctrines of devils, etc. but as if to represent the unity of the gospel plan, this noun, when applied to divine principles, is not once in the New- Testament used in the plural, but always in the singular nmnber. Hence we read of sound doctrine, the doctrine or teaching of God — of Christ — of the Apostles, etc. 2 In this number we do not include those who are not yet settled. Counting them, there are probably more who have no estate of any kind. 3 See Vol. 1, p. 4 Church members only, are here intended.

    APPENDIX 1 Declaration of rights, art. l 2 Ditto, art. 16. 3 Declaration of Rights, art. 16. 4 The particular objects of the bill so often mentioned in this Remonstrance, and also some observations on this distinguished instrument, may be seen in Vol. 2. p. 83, 84.

    APPENDIX 1 The objectionable part of this Bill was afterwards struck out.

    APPENDIX 1 Backus, vol. 1.p. 147 — 8. 2 Backus, vol. 1.p. 418. 3 Governor Hopkins. Callender. 4 Backus, vol. 1. p. APPENDIX 1 Edwards’s History of the Baptists in Pennsylvania, p. 99-104.

    APPENDIX 1 Miracles of the Annual Conferences of the Methodist Episcopal church etc. for 1813. 2 Lee’s History of the Methodists, p. 359. 3 Hannah Adams’s View of Religions, p. 449. 4 Geography, vol. 1. p. 433. 5 Massachusetts Register for 1813. 6 View of Religions, p. 451. 7 The Congregationalists and Presbyterians are so often blended together, especially in New-England, that those who have not studied their rules of discipline, know not in what the difference between them consists.

    The Presbyterians have the following gradation of ecclesiastical tribunals, viz. Church Sessions, Presbyteries, Synods, and the General Assembly. A church Session consists of the minister, or minister and elders, with whom is vested the government of each church. A Presbytery consists of all the ministers and one ruling elder from each church or congregation within a certain district. A Synod is a convention of several Presbyteries. The General Assembly consists of delegatesfrom all the Presbyteries. There is a regular course of appeals from the Church Session up to this Assembly, which is the highest judicatory of the Presbyterian Church. — Hannah Adams’s View of Religions, p. 450, 451.

    The Congregationalists differ no great from the Presbyterians except in church government, which they vest, not in the hands of the minister or elders, Presbyteries, Synods, or Assemblies; but each church is supposed to have power of itself to regulate all its affairs: it is, however, thought, that they, together with the Independents, are verging towards the Presbyterian standard. 8 This account was furnished by Moses Brown, of Providence.

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