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ments, and lost his high office as a consequence. But his preaching against infant baptism enlightened the Rev. Thomas Gould, in Boston, who with others, in 1665, founded the first Baptist church in that city.

Rev. Thomas Dungan, in 1684, with others, formed a church in Cold Spring, near Bristol, Pa., but the same was dissolved in 1702. The ancestors and parents of Dr. Rush, of Philadelphia, were exemplary members of this church.

Penepack Church, ten miles north of Philadelphia, is the oldest in this State, and second on the continent, it having been formed in 1686. This church has continued flourishing and useful from its origin up to the present time. It dismissed members to form the first church in Philadelphia, which was the second in the State. These two churches jointly, for many years enjoyed the pastoral labours of the Rev. G. Eaton, Elias Keach, and others.

In process of time emigrants from the old country who were Baptists, and members of these first formed churches, planted themselves in Virginia, and in most of the principal towns of the colonies, so that quite a number of Baptist churches were founded in the seventeenth century. The first Baptist church in New York was founded in 1762; but from 1669 Baptist worship and an irregular church arrangement had been maintained in that city.

All of the first formed churches in the different States were fruitful vines, whose branches hung over the wall; they sent out members and ministers who planted much of the seed that has produced so abundant an harvest in the former and latter years.

Very early attention was given to learning by our churches. A Literary and Theological School was opened at Hopewell, New Jersey, in 1756; Rev. Isaac Eaton, A. M. was the president. Another by his pupil, Samuel Jones, D. D., at Penepack, in 1766.

Brown University, Rhode Island, was founded 1762. From these early nurseries of learning and theological knowledge came forth scholars, who mingling in with their less cultivated but strong-minded and self-educated brethren, the pastors in those times, laid a foundation for the prosperity and success which has attended our denomination's progress, under a similar and harmonious union of ministerial graces and gifts ever since. God grant that while the world stands, we may be as humble and prosperous, as uncorrupt in doctrine, and as holy in practice, as were the fathers of the Baptist churches in North America.

During the revolutionary war many of our churches were scattered by the male members being engaged with the army in defending the

rights of their country and religion. Many of the pastors acted as chaplains to the various regiments composing that brave band, who so successfully opposed tyranny, and resolving to die freemen, rather than to live slaves, established liberty throughout the land.

Of the Baptists, Washington says, "While I recollect with satisfaction that the religious society of which you are members, have been, throughout America, uniformly and almost unanimously, the firm friends to civil liberty, and the persevering promoters of our glorious revolution: I cannot hesitate to believe that they will be the faithful supporters of a free, yet efficient general government."

Under the new government, though in many of the States our rights were not equal to those of other denominations, we began rapidly to increase; and the prejudices which education and an exclusive preeminence, which some of the other churches enjoyed over us, was calculated to nourish, wore gradually away. Attention was soon turned to a vigorous use of means, calculated to increase converts to holiness and Bible sentiments. Institutions of benevolence were founded, adapted to facilitate the spread of a true faith and scriptural practice through the length and breadth of our land, and as far as possible to give the Gospel to a perishing world.

When we recollect that the force of education, habits and practices of all other denominations, are opposed to our peculiar views, and that a people are slow to cast off the influence of early prepossessions, and that we came in upon the community with our views, not until after other denominations had preoccupied their mind, by preaching and practising in a different way: we are led to believe that God is for us, and we adoringly ask, "What hath God wrought? He hath not dealt so with any people; and as for his judgments, we have not known them. Praise ye the Lord."

As organizations for the speedy fulfilment of our Lord's last command, we have an American Baptist Home Mission Society, which sends out ministers at its charges to preach the Gospel in destitute towns and settlements in various parts of the great Union, and has done much good, especially in the new western and southern States and Territories; one General Convention, for the prosecution of the same cause in foreign lands and among the American Indians; and no society has greater cause for gratitude than this has for the missionaries God has given it, and the success that has attended their consecrated and self-denying labour.

We have about seven colleges, and as many theological seminaries; numerous academies, high and select schools, under our

exclusive influence. Many of our educated members are engaged as professors and teachers in our general literary institutions. Others are bearing a part in the responsibility and usefulness which their various talents impose upon them, in the estimation of their fellow-citizens, and the different offices of trust and honour which they are called upon to fill in our state or national government.

In most of the States we have conventions for the purpose of promoting education, Sunday-schools, and missionary labour-contemplating the supply of those who are destitute of the means of grace, and aiding small and pecuniarily weak churches in supporting competent and acceptable pastors, and other means of usefulness to the people in their immediate or remote vicinity.

Associations of churches in a single county or district of a State are voluntarily formed for social and benevolent action, as the circumstances of their vicinity or the ardour of their piety may demand. Every church being independent, associations have no control over the doctrine or practice of the churches composing the body. Councils can only give advice, and recommend the continuance or withdrawal of fellowship from churches, as they may be worthy or unworthy.

We publish about twenty-five religious periodicals; one quarterly review. We have one National Bible Society, which contemplates mainly, as its field of labour, the supply of the heathen with such translations of the Scriptures as our missionaries shall in faithfulness prepare for them.

Through these benevolent channels about five hundred thousand dollars annually flow from our communicants, who in addition to these contributions support their own pastors, poor members, Sabbathschools and other efforts of usefulness in the individual congregations.

We suppose about four millions of American citizens are dependent on the Baptists for the religious discipline and teaching which they receive, and with the rapid increase of population our responsibilities will also be increased. To meet and supply these solemn wants, we have about nine thousand churches, six thousand ministers; and with nearly one hundred thousand increase since our last statistical information, we have about one million of members-all of whom profess to be followers of the Lamb of God, who taketh away the sin of the world.

We have one General Publication Society, for the purpose of circulating books and tracts adapted to the wants of our members, and to become the means of salvation to the perishing, among whom we are commanded to shine as lights in the world.

Such an array of numbers calling themselves Christians, and such organized instrumentalities for the furtherance of their views among men, can but impress the pious of all denominations with the importance of praying for us, that we become not corrupt in doctrine or practice, but maintain the true faith, and continue, with them, that Christlike spirit of co-operation in opposing the kingdom of sin and error, and establishing in all lands the empire of our common Emanuel.

For this may we pray, and to this end may we labour, until the period shall arrive when the relationship of different denominations and official or organized agencies in the church below, shall be absorbed in the adoring views which we shall then enjoy of Him whose fulness filleth all in all

5

FREEWILL BAPTISTS.

BY THE REV. PORTER S. BURBANK, A. M., HAMPTON, N. H.

FROM the early period in this country's history when Baptists came to be a distinct branch of the Christian Church in America, at the banishment of Roger Williams from the Massachusetts Colony, and his settlement in Rhode Island, different views of the Atonement and Christian Theology generally, have obtained among them; some inclining to Calvinistic, others to Arminian, sentiments. The first Baptist Church in America was of general views, and the Baptists in several of the states were Arminian long before the Freewill Baptist Connexion arose, while others were Calvinistic. As Calvinism became more and more introduced, some churches of general sentiment went down, others went over; others still, were inclined to the Arminian side, but co-operated with those churches which were Calvinistic; and generally there was but one denomination of Baptists in America till the origin of the Freewill Baptists, a little more than sixty years ago. This article on the "Freewill Baptists" will embrace summary sketches of their origin and history, doctrine and usages, and present statistics.

I. ORIGIN AND HISTORY.

The Freewill Baptist Connexion in North America commenced A. D., 1780, in which year its first church was organized. ELDER BENJAMIN RANDALL, more than any other man, in the providence of God, may be regarded the founder of this denomination. He was born in Newcastle, N. H., in 1749, where he lived until of age, during which time he obtained a good mercantile and English education. From a child he was much accustomed to serious meditation and deep religious impressions. He did not, however, experience a change of heart until his 22d year, when the distinguished George Whitefield was the instrument, under God, of his awakening and conversion. It was not long before he became convinced, in spite of his early education, that believers, and they only, were the proper subjects for

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