A
MEMAOIR
O F
THE LIFE AND TIMES
OF THE
REV. ISAAC BACKUS, A. M.
B Y
ALVAH  HOVEY, D.D.,
PROFESSOR OF CHRISTIAN THEOLOGY IN NEWTON
THEOLOGICAL INSTITUTION.
BOSTON:
GOULD  AND  LINCOLN,
59 WASHINGTON  STREET.
NEW YORK: SHELDON, BLAKEMAN & CO.
CINCINNATI: GEORGE S. BLANCHARD.
1859.




Entered according to Act of Congress, in the year 1858, by
GOULD AND LINCOLN,
In the Clerk's Office of the District Court of the District of Massachusetts.
ELECTROTYPED AND PRINTED
BY W. F. DRAPER, ANDOYER, MASS.




TO THE
REV. BARNAS SEARS, D.D.,LL.D.
WHOSE
INSTRUCTIONS IN THE DEPARTMENT OF ECCLESIASTICAL HISTORY,
AND WHOSE WORDS OF ENCOURAGEMENT WHEN MOST
NEEDED, WILL NEVER BE FORGOTTEN;
AND
TO THE REV. SILAS HALL,
THE
RESULTS OF WHOSE CAREFUL EXAMINATION AND ARRANGEMENT OF
THE BACKUS PAPERS, AS WELL AS OF MUCH ADDITIONAL LABOR,
HAVE BEEN GENEROUSLY BESTOWED;
IS GRATEFULLY  INSCRIBED.
BY
THE AUTHOR.








PREFACE.
MORE than four years have passed since the writer was requested,
by the councillors of the Backus Historical Society, to prepare for
the press a new edition of the Ecclesiastical History of New England, by the Rev. Isaac Backus. Several considerations, some of
which may be specified, led him to attempt a compliance with this
request.
It seemed quite possible for one who was entrusted with the department of Church History in this Institution, to perform such a
task, not only without detriment to his special work, but even with
some prospect of advantage, as it would prepare him, partially at
least, to satisfy a desire which had been expressed by friends of
Newton, that the history of baptized Christians in modern times
might enter more largely into the course of instruction.
And further, it seemed desirable that a new edition of the history
mentioned above should be published with all convenient despatch,
inasmuch as it had become very rare and almost inaccessible, while
at the same time it was of great value, both as a storehouse of important facts not elsewhere preserved, and as a record of sentiments
worthy of attention at the present day. It was felt that it would be
a great oversight in the Baptist denomination to suffer this memorial
of their New England fathers to perish, and that the time which
might be consumed in preparing a new edition would be wisely
spent in the Master's service.
It also seemed reasonable to expect that the publication of this
valuable history would serve to awaken a deeper and more general
1*




VI                       PREFACE.
interest in the society which had given it afresh to the public.  And
the cooperation of a large number was looked upon as indispensable to success in carrying out the purposes of the society, and thus
securing the objects for which it was formed. These objects, it is
generally known, were two; first, to collect,- so far as possible, and
preserve at some accessible point, the materials which still exist for
a history of the Baptist denomination, especially in New England;
and, secondly, to secure from time to time the publication of such
monographs or more general works as might be deemed of present
interest and permanent value.
The object first named was understood to be of paramount importance and to demand inmnediate attention. Many documents
were believed to be still in existence, which are necessary to elucidate the history of the denomination, and which, unless systematic
efforts were made to collect and preserve them, must speedily and
inevitably perish. Pamphlets, addresses and periodicals, centennial,
semi-centennial and funeral discourses, minutes of conventions, associations and councils, manuscript sermons, journals, and records of
extinct churches, in short a great variety of papers, unpublished as
well as published, which were written by Christians of a former age,
are still preserved in the older Baptist dwellings, which, if brought
together and properly arranged, would be invaluable to every student of the past. It is only, however, by gathering them  together
and thus uniting and blending their scattered rays of light, that they
can avail to illuminate the darkness of an earlier period. Separately their light is too feeble and uncertain to guide the explorer's
steps. Hence the wisdom of immediate and systematic efforts to
obtain and deposit in a suitable place these frail and diminishing
but precious records. To secure the cooperation of their brethren
throughout New England in accomplishing this primary object of
the society, it was deemed advisable by the Board of Councillors to
undertake at once a new edition of Backus's History. It was at the
same time proposed that this new edition be introduced by some




PREFACE.                         VII
account of the Life and Times of Isaac Backus; and the fruit of
this proposal is the present volume.
By way of apology for the late appearance of this volume, the
writer desires to say that the preparation of it has involved a much
larger amount of historical investigation than was anticipated at the
outset; and that a change in his sphere of labor in the Institution,
made soon after he undertook the present work, has diminished very
greatly the amount of time which he could devote to it.
If the following pages do not give so favorable an account of
churches of the standing order, during the last century, as might
have been expected from the high character of Congregationalists
as a body at the present day, it should be borne in mind that the
regular churches of that period comprised certain heterogeneous elements which have since parted asunder and become two very distinct if not antagonistic bodies. It should also be remembered that
the presence in the community of a growing denomination which
insists upon a credible profession of faith as prerequisite to church
membership, must have had a powerful tendency to bring every
other evangelical denomination to insist upon the same thing. And,
finally, it should be noted, that, owing to peculiar circumstances,
Mr. Backus was led to expose the errors and defects of the standing
order more frequently, perhaps, than to commend the right principles maintained or illustrated by it.
Should it be thought that undue prominence has been given in
this volume to the question of religious liberty, or that it is unwise
to perpetuate the remembrance of wrongs which have passed away
forever, it may be answered that no more prominence has been
given to the subject specified than was necessary in order to afford
the reader a true idea of Mr. Backus and his life; and that the
spirit of religious oppression is not so thoroughly eradicated from the
hearts of men as to relieve thoughtful observers of all apprehension
as to the future. Is it not customary even now to excuse or justify
the fathers of Massachusetts by saying: " they simply expelled from




VIII                     PREFACE.
their commonwealth those who stubbornly refused to comply with
requisitions which they deemed essential? " and by adding: " they
were a voluntary association, and had certainly a right to prescribe
the rules of their own society?" Just as if men have a right to
bind themselves under civil pains and penalties not to receive any
more light from the Word of God! and not to relinquish any error
which they now ignorantly hold! Or as if they have a right to
bind their own children, under pain of banishment, to believe just
what they believe! or to dispossess their neighbor of his property
and home because his conscience will no longer permit him to endorse their views of God's truth! While such opinions are advocated by intelligent and influential men, liberty of conscience, and
the relation of civil government to the Church of Christ, cannot be
properly understood.
It remains for the writer to express his gratitude to those who
have assisted him  in this work; and in particular to the Rev.
Frederick Denison, of Norwich, Connecticut, for examining and
transcribing important records preserved in that place, both at the
Backus homestead and elsewhere; to the Rev. Silas Hall, who generously placed in the writer's hands the results of his protracted
study of the Backus papers, and at the same time communicated
his early impressions and recollections of the subject of this narrative; and to one whose name he is not permitted to mention, but
without whose aid in transcribing nearly the whole work, its publication must have been indefinitely postponed.
May the Head of the Church accept this memorial of one who
recognized His authority and loved His service, and make it a
blessing to Zion!
A. H.
NEWTON THEOLOGICAL INSTITUTION,
October 18, 1858.




CONTENTS.
CHAPTER I.
MOULDING  INFLUENCES.
SILENCE OF CHRISTIANS AS TO THEIR LIFE BEFORE CONVERSION..-NO ACCOUNT OF THE EARLY LIFE OF MR. BACKUS. -BEST SUBSTITUTE FOR SUCH
AN ACCOUNT. -CONGREGATIONALISM OF THE PLANTERS OF CONNECTICUT.CAMBRIDGE PLATFORM.- CONNECTION OF CHURCH AND STATE. - TENDENCY
TO PRESBYTERIANISM. SAYBROOK PLATFORM.-.GENERAL ADOPTION OF
IT. - REJECTION OF IT IN NORWICH. - CHARACTER OF MR. BACKUS'S
GRANDFATHER. - OF HIS GRANDMOTHER. - OF HIS FATHER. - OF HIS
MOTHER.-EXTRACTS FROM HER LETTERS. HIS LITERARY EDUCATION IN
YOUTH............,         17
CHAPTER II.
CONVERSION.
DECLENSION OF RELIGION PREVIOUS TO THE GREAT AWAKENING. -REVIVAL
AT NORTHAMPTON UNDER THE PREACHING OF EDWARDS. - FIRST LABORS OF
WHITEFIELD IN NEW ENGLAND. - EXTENT OF THE GREAT AWAKENING. -
KIND OF PREACHING BLESSED.-GNEUINENESS OF THE WORK NOTWITHSTANDING IMPRUDENCES. -MR. BACKUS'S ACCOUNT OF HIS OWN CONVICTION
AND CONVERSION.......33




X                       CONTENTS.
CHAPTER III.
BACKUS A  SEPARATIST.
STATE OF THE "REGULAR CHURCH " OF NORWICH. -MR. BACKUS RELUCTANTLY JOINS IT.-SEPARATES FROM IT WITH OTHERS. —REASONS FOR SO
DOING AND FOR THE SEPARATE MOVEMENT GENERALLY: 1. RECEPTION OF
UNCONVERTED PERSONS INTO THE REGULAR CHURCHES; 2. NEGLECT OF DISCIPLINE; 3. ADOPTION OF THE SAYBROOK PLATFORM; 4. UNSATISFACTORY
PREACHING.- COURSE OF DR. LORD. -ANECDOTE OF DR. BALDWIN AND DR.
LORD.- INTERVIEW BETWEEN REV. IVORY HOVEY AND MR. BACKUS.- LETTER OF MR. HILL TO DR. LORD....  41
CHAPTER IV.
CALL  TO  THE  MINISTRY.
UNCONVERTED MINISTERS OF THE STANDING ORDER. - PERSONAL PIETY
AND AN INWARD CALL NOT ESTEEMED INDISPENSABLE. - VIEWS OF DR.
CHAUNCEY. - OF THE MINISTERS OF CONNECTICUT. - A LIBERAL EDUCATION
DEEMED INDISPENSABLE.-REMARKS OF JONATHAN EDWARDS. -REASONS
FOR TENACITY ON THIS POINT.-OPPOSITE VIEWS MAINTAINED BY THE
NEW-LIGHTS. - MR. BACKUS'S ACCOUNT OF HIS CALL TO THE MINISTRY. - HIS
SERMON ON THE NATURE AND NECESSITY OF AN INTERNAL CALL..  55
CHAPTER V.
ITINERANT PREACHING AND SETTLEMENT.
MR. BACKUS BEGINS TO PREACH. - HIS DOUBTS RESPECTING HIS CALL. —
VISITS TITICUT WITH MR. SNOW.- IS MOVED TO LABOR THERE. - DESCRIPTION OF TITICUT. - ECCLESIASTICAL PARTIES IN THE PLACE. -MR. BACKUS
IS INVITED TO PREACH THERE FOR A TIME BY THE PRECINCT COMMITTEE. -
FORMATION OF A NEW-LIGHT CHURCH.-MR. BACKUS ORDAINED ITS PASTOR.-HIS TREATMENT BY THE PRECINCT COMMITTEE..             65




C-ONTENTS.                         XI
CHAPTER VI.
EARLY PASTORSHIP AND MARRIAGE.
QUALIFICATIONS FOR HIS WORK. -USEFULNESS IN TITICUT.- EXTRACTS FROM
HIS JOURNAL.- LABORS AS AN EVANGELIST. - EXTRACTS FROM MEMORANDA
OF PREACHING TOURS. -LETTER FROM MR. LEFFINGWELL.-EXTRACTS FROM
MEMORANDA CONTINUED. -PARISH LINES DISREGARDED. -MARRIAGE. -
ACCOUNT OF THE WEDDING....      72
CHAPTER VII.
CHANGE OF BELIEF RESPECTING BAPTISM.
DECLENSION IN TITICUT. —BAPTIST TENDENCIES OF THE SEPARATES.-DIVISION RESPECTING BAPTISM IN THE TITICUT CHURCH.- MR. BACKUS PERPLEXED.-HASTILY PREACHES IN FAVOR OF BELIEVERS' BAPTISM. —RELAPSES INTO HIS FORMER BELIEF.- JOURNEY TO NORWICH. - RETRACTS THE
VIEWS OF HIS SERMON ON BAPTISM.- SECESSION OF CERTAIN BAPTIZED MEMBERS FROM HIS CHURCH.-TRIES IN VAIN TO EXCLUDE THE PAINFUL
TOPIC FROM HIS MIND.- EXTRACTS FROM HIS JOURNAL.- HIS REFLECTIONS ON INFANT BAPTISM. -DAY OF FASTING, PRAYER, AND INVESTIGATION.-FINDS NO AUTHORITY IN THE WORD OF GOD FOR INFANT BAPTISM.
-IS BAPTIZED......  82
CHAPTER VIII.
COUNCIL UPON COUNCIL.
POSTURE OF MR. BACKUS.-IS CENSURED WITH OTHERS BY THE FIRST COUNCIL. -VISITS NORWICH.- RETURNS HOME AND IS RESTORED TO OFFICE.TWO OPPOSING BRETHREN ARE ADMONISHED BY THE CHURCH. —A SECOND
COUNCIL ADMONISHES THESE TWO BRETHREN, AND THEN THE CHURCH.



XII                    CONTENTS.
EFFORTS TO RESTORE PEACE -A THIRD (EX PARTE) COqUNCIL CENSURES MR.
BACKUS AND JUSTIFIES THE TWO BRETHREN -REMARKS ON THIS ACTION.
MR. BACKUS EXCLUDED FROM THE CHURCH. -HIS LETTER TO THE SAME
ON INFANT BAPTISM.- VISITS STURBRIDGE; CONDITION OF THAT CHURCH;
COUNCIL THERE.- OPPRESSION IN NORWICH.- FOURTH COUNCIL IN TITICUT.
- GENERAL MEETING OF NEW-LIGHTS IN EXETER, R. I. - FIFTH COUNCIL IN
TITICUT. - GENERAL CONVENTION AT STON1NGTON, CT. - PROCEEDINGS. -
RESULT.............   94
CHAPTER IX.
BACKUS BECOMES A REGULAR  BAPTIST.
EFFORTS TO LIVE IN PEACE. —FAILURE.-MR. BACKUS REVIEWS THE QUESTION OF COMMUNION -FINDS THE ARGUMENTS OF BUNYAN INCONCLUSIVE.
-RELINQUISHES OPEN COMMUNION.-FORMATION OF THE FIRST BAPTIST
CHURCH, MIDDLEBORO'.- EXTRACTS FROM HIS MEMORANDA OF PREACHING
TOURS; (1.) TO CAPE COD.- ORDINATION OF MR. CHASE.-(2.) TO SOUTHERN
NEW HAMPSHIRE. —LETTER TO MR. CHASE.-(3.) TO MARTHA'S VINEYARD.
-(4.) TO THE CAPE.-(5.) TO DURHAM, N H...           114
CHAPTER X.
JOY IN SERVICE.
SETTLED BELIEF.- ABUNDANT LABORS.- MEMORANDA OF PREACHING TOURS;
1. TO NORTHERN MASSACHUSETTS AND SOUTHERN NEW HAMPSHIRE; 2. TO
CENTRAL MASSACHUSETTS AND CONNECTICUT; 3. TO NORWICH THRICE; 4.
TO THE CAPE. -LETTERS OF MR. BACKUS TO HIS MOTHER; 1. SPECIAL VIEWS
OF TRUTH; 2. COMFORT IN AFFLICTION; 3. CONCEALED PIETY; 4. SECOND
BAPTIST CHURCH IN MIDDLEBORO' GATHERED; 5. SIGNS OF A REVIVAL.LETTER TO REV. BENJAMIN WALLIN; 1. MISTAKES OF THE PLANTERS OF
NEW ENGLAND; 2. MINISTERIAL EDUCATION; 3. NOTICE OF THE GREAT
AWAKENING; 4. REVIVALS.........           129




CONTENTS.                          XIII
CHAPTER XI.
LEGISLATION FOR THE CHURCH.
REASONS FOR DESCRIBING MR. BACKUS'S EFFORTS FOR RELIGIOUS LIBERTY.
- SKETCH OF EARLIER LEGISLATION FOR THE CHURCH DESIRABLE. - PARTICULAR LAWS. - ROGER WILLIAMS BANISHED. - LAWS AGAINST QUAKERS.
-OTHER LAWS. -CAMBRIDGE PLATFORM. -MALDEN CHURCH FINED. -OBADIAH HOLMES WHIPPED.- LAWS AGAINST QUAKERS. - FOUR EXECUTED.APOLOGY FOR THIS ACT. -BAPTIST MEETING IN BOSTON. -DECLENSION IN
PIETY. -THE NEW CHARTER. -BAPTISTS TAXED UNTIL 1728. - ACTS OF
EXEMPTION PASSED, IN 1728.-IN 1729.- IN 1734.- IN 1740.-IN 1747.- IN 1753.
-IN 1757...                                               144
CHAPTER XII.
WIDER  INFLUENCE.
DISCOURSE, THE BOND WOMAN AND THE FREE.- LETTER TO DR. LORD OF NORWICH. -WAR ADVERSE TO PIETY. —DISCOURSE ON THE DUTY OF FAMILY
PRAYER. - DISCOURSE, TRUE FAITH WILL PRODUCE GOOD WORKS, AGAINST'SANDEMANIANISM. - FOUNDING OF RHODE ISLAND COLLEGE. -LETTER TO
GILL. - IS A TRUSTEE OF THE COLLEGE THIRTY-FOUR YEARS. - FORMATION
OF THE WARREN ASSOCIATION.- ITS USEFULNESS.                157
CHAPTER XIII.
EFFORTS FOR RELIGIOUS LIBERTY.
DESIGN OF THIS PART OF OUR NARRATIVE. - COMMITTEE OF GRIEVANCES APPOINTED BY THE WARREN ASSOCIATION. - THEIR ADVERTISEMENT. - REV.
JOHN DAVIS CHOSEN AGENT. -HIS LETTER TO MORGAN EDWARDS.- PETITION TO THE GENERAL COURT. —NEW CERTIFICATE LAW UNSATISFACTORY.
-TREATMENT OF MR. DAVIS.-OPPRESSION IN MONTAGUE, IN CHELMSFORD
AND IN BRADFORD.-LETTER OF MR. BACKUS TO A MEMBER OF THE ASSEMBLY. - EXTRACTS FROM THE SAME. - CHARACTER AND DEATH OF MR.
DAVIS........173
2




XIV                    CONTENTS,
CHAPTER XIV.
BACKUS  AS  AGENT.
HIS APPOINTMENT. - CIRCULAR TO THE CHURCHES. -LETTER TO DR. STENNET, OF LONDON. - NOTICE OF MR. DAVIS. - MEETING OF THE ASSOCIATION.
-ITS ACTION IN RESPECT TO GIVING CERTIFICATES. -APPEAL TO THE
PUBLIC FOR RELIGIOUS LIBERTY. - LETTER TO SAMUEL ADAMS. - BAPTISTS
OF WARWICK IMPRISONED. - PETITION FOR THEIR RELEASE. -EXTRACT
FROM A LETTER TO BENJAMIN WALLIN.                         188
CHAPTER XV.
VISIT TO PHILADELPHIA.
MEETING OF THE FIRST CONTINENTAL CONGRESS. - BACKUS'S NOTE OF INTRODUCTION TO IT.-HIS JOURNEY TO PHILADELPHIA. -CONSULTATION WITH
FRIENDS.- PHILADELPHIA ASSOCIATION APPOINTS A COMMITTEE OF GRIEVANCES. -MEETING AT CARPENTERS' HALL.- MEMORIAL OF THE BAPTISTS;
1. RELIGIOUS FREEDOM; 2. GRANTED TO ALL PROTESTANTS BY THE NEW
CHARTER; 3. EXEMPTION LAWS bTSATISFACTORY; 4. THE LIBERTY DESIRED.-COLLOQUY; REMARKS OF JOHN ADAMS, SAMUEL ADAMS, R. T.
PAINE, MR. CUSHING, AND MR. BACKUS. —ACTION OF THE PHILADELPHIA
COMMITTEE.- PROMISE OF THE DELEGATES FROM MASSACHUSETTS.. 201
CHAPTER XVI.
SHARP   CONTROVERSY.
OBJECT OF BACKUS'S VISIT TO PHILADELPHIA MISREPRESENTED. - ADDRESS
TO THE CONGRESS OF MASSACHUSETTS; TAXATION AND REPRESENTATION;
CHURCH AND STATE; COERCION FOR THE SUPPORT OF RELIGION; OBJECT
OF BACKUS IN GOING TO PHILADELPHIA; OPPRESSION IN ASHFIELD, MON
TAGUE, AND GORHAM; DEMANDS OF THE BAPTISTS. -LETTER OF DR.
SMITH ON ITS RECEPTION. -RESOLVE OF THE CONGRESS. -LETTER FROM
THE PHILADELPHIA COMMITTEE. -REPLY OF BACKUS. - MEMORIAL TO
THE GENERAL COURT. -RECEPTION OF IT. —DR. FLETCHER'S LETTER.ADDRESS TO CHRISTIANS........                            214




CONTENTS.                           XV
CHAPTER XVII.
THE BILL OF RIGHTS.
ADDRESS TO THE PEOPLE OF NEW ENGLAND.- DRAFT OF A STATE CONSTITUTION. - PROTEST AGAINST THE SAME. - PAYSON'S SERMON. - BACKUS'S
PAPER ON RELIGIOUS LIBERTY; CHAUNCEY AGAINST ESTABLISHMENTS;
PRINCIPLES NOT PENCE; CHAUNCEY FOR THE ESTABLISHMENT; INCONSISTENCY.- STILLMAN'S SERMON.- CONVENTION; PLEAS FOR THE THIRD ARTICLE OF THE BILL OF RIGHTS. -BACKUS'S REPLY TO THEM.- COERCION
IN BRIDGEWATER. -PROTEST AGAINST THE THIRD ARTICLE OF THE BILL
OF RIGHTS. - CONSTITUTION ADOPTED.- CIRCULAR TO THE CHURCHES. 232
CHAPTER XVIII.
LIBERTY  SECURED  AT LAST.
DECISION AT TAUNTON, THE OLD LAWS NO LONGER IN FORCE. -LETTER TO
A BROTHER IN LONDON. - CASE OF WEST CAMBRIDGE. - PROPRIETY OF
RECOGNIZING CIVIL AUTHORITY IN RELIGIOUS AFFAIRS. -A NEW LAW,
RETROGRADE.- LETTER TO GEORGE WASHINGTON. - LETTER TO MR. RIPPON; DEATH OF PRESIDENT MANNING; PARTIAL HISTORY; RELIGIOUS
PROSPERITY.-LETTER TO MRS. DRAPER; PROGRESS OF BAPTIST PRINCIPLES; HUMAN WICKEDNESS; HOPE IN GOD. -LETTER TO WILLIAM RICHARDS.-IINSTANCES OF OPPRESSION. —CHANGE OF PUBLIC SENTIMENT.FREEDOM SECURED AT LAST.                                  245
CHAPTER XIX.
MINISTERIAL AND HISTORICAL LABORS.
BACKUS'S USEFULNESS AS A PASTOR. -REVIVAL IN 1780.-EXTRACTS FROM
MR. BACKUS'S JOURNAL. - RESTRICTED COMMUNION.- ITINERANT PREACHING.-JOURNEY TO VIRGINIA; REFLECTIONS AT SEA; A PIOUS NEGRO;
QUERIES PROPOSED TO A BAPTIST ASSOCIATION IN VIRGINIA.-TREATMENT OF THEM. - BACKUS AS A COUNSELLOR. - ANECDOTE BY REV. SILAS
HALL. -HISTORY OF THE SOUTH BRIMFIELD CHURCH; BACKUS'S LETTER
TO THIS CHURCH. —HIS LABORS AS A HISTORIAN..          266




XVI                   CONTENTS.
CHAPTER XX.
LETTERS FROM  CORRESPONDENTS.
CHARACTER OF THESE LETTERS. -1. FROM JOB MACOMBER, DESCRIBING A
PREACHING TOUR IN MAINE.-2. FROM JEDEDIAH HEBBARD, COMMENDING MR. BURROUGHS, OF HANOVER, N.H. -3. FROM THE SAME; EXTRACT,
NOTICING THE PERPLEXITY OF SOME AS TO THE CHURCH RELATION OF
BAPTIZED CHILDREN.-4. FROM THOMAS BALDWIN, REFERRING TO THE
DOUBTS OF SOME, IN RESPECT TO THE GROUND OF CHRISTIAN FELLOWSHIP. —5. FROM JOB SEAMANS, DESCRIBING A REVIVAL IN NEW LONDON,
N. H.-6. FROM ELEAZAR CLAY, SPEARING OF RELIGIOUS LIBERTY IN
VIRGINIA.-7. FROM WILLIAM ROGERS, ON OPPRESSION IN MASSACHUSETTS, ETC.-8. FROM HENRY TOLAR, ON THE GREAT REVIVAL IN THE
MISSISSIPPI VALLEY -9. FROM JOSHUA BRADLEY, ON THE RELIGIOUS
INTEREST IN NEWPORT, R. I.-10. FROM JOSEPH CORNELL, ON A REVIVAL
IN PROVIDENCE. -11. FROM JOHN BOLLES, CONCERNING THE GROWTH OF
THE BAPTIST DENOMINATION.-EXTRACTS FROM BACKUS'S JOURNAL, AT
THE CLOSE, RESPECTIVELY, OF 1782,  3,'84,'85,'89,'90,'91,'92,'93,'94,'97,'99, 1800,
1801, 2,'3,'4........               282
CHAPTER XXI.
CHARACTER  OF  BACKUS.
MR. BACKUS'S FAMILY. -DEATH. OF HIS WIFE. -DEATH OF HIS DAUGHTER
SIBEL.- HIS OWN DEATH. -EPITAPH. - TESTIMONY OF DR. BALDWIN. -
BACKUS'S REMARKABLE DILIGENCE. -HIS STERLING SENSE. —HIS ARDENT
PIETY-HIS POSITION AND INFLUENCE...... 307
APPENDIXES.
APPENDIX A. OPPRESSION IN STURBRIDGE,.......... 29
APPENDIX B. CONFESSION OF FAITH AND COVENANT,....   334
APPENDIX C. SANDEMANIANISM,........... 340
APPENDIX D. EXTRACTS FROM MINUTES OF WARREN ASSOCIATION, 342
APPENDIX E. PETITION FROM ASHFIELD,..........  346
APPENDIX F. ACCOUNT OF PHILADELPHIA CONFERENCE..... 349
APPENDIX G. DOCTRINAL CORRESPONDENCE WITH PRES. MAXCY,.. 352




LIFE AND TIMES OF ISAAC BACKUS.
CHAPTER I.
MOULDING  INFLUENCES.
SILENCE OF CHRISTIANS AS TO THEIR LIFE BEFORE CONVERSION.-NO ACCOUNT OF THE EARLY LIFE OF MR. BACKUS. -BEST SUBSTITUTE FOR SUCH
AN ACCOUNT. - CONGREGATIONALISM OF THE PLANTERS OF CONNECTICUT. -
CAMBRIDGE PLATFORM.- CONNECTION OF CHURCH AND STATE -TENDENCY
TO PRESBYTERIANISM.- SAYBROOK PLATFORM. -GENERAL ADOPTION OF
iT.- REJECTION OF IT IN NORWICH. - CHARACTER OF MR. BACKUS'S GRANDFATHER. - OF HIS GRANDMOTHER. - OF HIS FATHER. - OF HIS MOTHER. -
EXTRACTS FROM HER LETTERS. —HIS LITERARY EDUCATION IN YOUTH.
MANY of the early Christians looked upon their existence prior to conversion as unworthy of being called life,
and spoke of the time which brought them  into fellowship with Christ by His Spirit as the day of their birth.
When therefore for any reason they gave a biographical
account of themselves or of others, very little attention
was paid to that which preceded their reception of Christ.
" Whence shall I begin," inquires Pontius, in his life of
Cyprian, " but from  the dawn of his faith and from  his
celestial life?"  The Confessions of Augustine are an important exception to our statement; and the flood of light
which they pour upon his own character and upon the
2*




18              BACKUS'  EARLY LIFE.
age in which he lived awakens deep regret at the mistake
of others in consigning their early history to oblivion.
But this mistake was not confined to the primitive
Christians. Not a few servants of Jesus since that period have pursued the same course. They have been led
by a sense of the sovereign mercy of God to leave behind them  some memorial of IHis grace to their souls,
but they have forborne, for wise reasons it may be, to
magnify the riches of that grace, as did Bunyan, by recounting the sins of their youth. An illustration is before us. John Leland begins a sketch of his own life in
the following words: " Volumzes might be written upon
the wanderings, darkness and errors of my life, which
would afford no pleasure to others in hearing thereof,
and to relate which would be of no advantage to me;
therefore, I shall pass them by, and attend only to a
few of God's gracious and notable dealings with me, a
great sinner, in my ministerial labors."
Unfortunately for the interest of our present work,
Isaac Backus treated his early life with almost equal
neglect. It will therefore be impossible for us to give
any particular account of his childhood and youth. But
in place of this, and as the best substitute for it, we shall
endeavor to describe the community and family in which
this formative period of his life was passed. It will be
evident, we think, from this description, that the influences of friends and home in the morning of life were so
ordered by the God of providence as to aid in preparing
him for the work of later years. The social and domestic
atmosphere which surrounded him in youth, conspired,
with the natural gifts which he possessed, and with the
renewing grace of God, to qualify him for the arduous and
peculiar labors which he rendered to the cause of truth.




EARLY CONGREGATIONALISM IN CONNECTICUT.    19
The churches of Connecticut were originally congregational in their polity.  "They maintained that the right
of choosing and settling their ministers, of exercising discipline and performing all judicial acts, was in the church,
when properly organized; and they denied all external
or foreign power of presbyteries, synods, general councils
or assemblies."l Ordination was regarded "as no more
than putting the pastor elect into office, or a solemn recommending of him and his labors to the blessing of God.
* * * It was the general opinion, that elders ought to
lay on hands in ordination, if there were a presbytery
in the church, but if there were not, the church might
appoint some other elders or a number of the brethren
to that service.  Moreover the earliest ministers of Connecticut "at first maintained, that all the pastor's officepower was confined to his own church and congregation,
and that the administering of baptism and the Lord's Supper in other churches was irregular."3 So careful were
they at first to guard against the introduction of presbyterianism or prelacy, against any proper dependence of
one church upon another!
Accordingly, when M.Ir. James Fitch was ordained at
Saybrook in 1646, "although Mr. Hooker was present,
hands were imposed by two or three of the principal
brethren, whom  the church had appointed to that service."4  This account is given by Trumbull as " the tradition." It is however confirmed by the recorded action
of the church when his successor was ordained. "A
council of ministers and churches assisted at his ordination, but the imposition of hands was performed by the
1 Trumbull, History of Conn. I., p. 284.
2 Trumbull, I., p. 283, compare Cambridge Platform, c. 9.
8 Trumbull, I., p. 283, compare Cambridge Platform, c. 9.
4 Trumbull, I., p. 286.




20              CAMBRIDGE PLATFORM.
brethren, as it had been before in the ordination of Mr.
Fitch. The council considered it an irregular proceeding,
but the brethren were so tenacious of what they esteemed
their right, that it could not be prevented without much
inconvenience."  This occurred in 1660, when Mir. Fitch,
with a majority of his church and congregation, removed
from Saybrook and planted the town of Norwich. " Three
or four planters joined them from New London, and two
or three from the towns of Plymouth and Mansfield in
Massachusetts."
The first settlers of Norwich were, therefore, beyond a
doubt, zealous advocates of the Cambridge Platform and
of the congregational polity. They believed every true
church to be of right an independent body; and during
the ministry of Mr. Fitch their convictions on this point
were undisturbed.
But even in the Cambridge Platform  principles were
laid down inconsistent with the independence of the
churches. For this document affirms, that "the end of
the magistrate's office is not only the quiet and peaceable life of the subject in matters of righteousness and
honesty, but also in matters of godliness, yea, of all godliness;" and again, "neither is their power to be exercised
in commanding such acts of the outward man, and punishing the neglect thereof, as are but mere inventions and
devices of men; but such acts as are commanded and forbidden in the Word; yea, such as the Word doth clearly
determine, though not always clearly to the judgment of
the magistrate or others, yet clearly in itself. In these
he of right ought to put forth his authority, though ofttimes actually he doth it not."  Idolatry, blasphemy,
heresy, and the like, are then specified as things to be
1 Trumbull, I., p. 286.




CONNECTION OF CIURCH AND STATE.           21
restrained and punished by civil authority, and it is said:
"If any church, one or more, shall grow  schismatical,
rending itself from  the communion of other churches, or
shall walk incorrigibly or obstinately in any corrupt way
of their own, contrary to the rule of the Word; in such
case the magistrate is to put forth his coercive power, as
the matter shall require." This language evidently claims
for the standing order of churches in New England the
same support from the civil power which in other lands
is claimed for the papal church by the Romish hierarchy.
It assigns the duty of preventing any important deviation
from the faith or practice of the established churches to
the civil power, and calls upon this power to bring heretics back into the fold even by coercion. This was in
reality, though not formally and directly, subjecting every
particular church to the authority and control of other
churches; and it was doing this, not with spiritual but
with carnal weapons.
To the control of other churches, we say; because, in
Massachusetts, when this Platform  was adopted, none
but church members were allowed to participate in the
civil government; and hence it must be presumed that
the majority of electors, being at the same time the majority of church members, were able to put men in office
whose views of ecclesiastical orthodoxy were identical
with their own. Thus each particular church was liable
to coercion from a power originated by the great body of
churches and representing their judgment.  Vox populi
vox Dei; the voice of the people of God, or rather of
the major part of them, was to be enforced by pains and
penalties as the voice of God.
A similar connection between Church and State existed
in Connecticut. In their original constitution the citizens




22        CONNECTION OF CIURCH AND STATE.
of this Commonwealth say: "We * * * do, for ourselves
and our successors, and such as shall be adjoined to us at
any time hereafter, enter into combination and confederation together, to maintain and preserve the liberty and
purity of the Gospel of our LORD JEsus, which we now
profess, as also the discipline of the churches, which, according to the truth of said Gospel, is now practised amongst
us," etc.; and they inserted a provision, "that the governor be always a member of some approved congregation," or, according to the interpretation of Trumbull, "a
member of some regular church," and a " regular church,"
it is well known, was a church of the "standing order."
Moreover, it was early enacted, "that no persons within
this colony, shall in any wise embody themselves into
church estate, without consent of the General Court, and
approbation of neighboring elders," and we are told by the
historian of Connecticut that "the General Court would
not suffer any plantation to be made, which would not
support an able, orthodox preacher." 
But the spirit and determination with which a people
will assert their own religious freedom cannot always be
measured by the degree of freedom which they possess,
much less by the degree of freedom which they concede to
differing consciences. This statement is illustrated by the
ecclesiastical history of Norwich. In 1699, John Woodward succeeded Mr. Fitch as pastor of the church and
people of this town. For several years harmony prevailed
between the new pastor and his flock. But in 1708, the
Legislature of Connecticut passed an act, requiring the
ministers of the several counties in that colony to meet
together at their respective county towns, with such messengers as their churches should see cause to send with
1 Trumbull, I., p. 387.




THE SAYBROOK PLATFORM.             23
them, to consider and agree upon a form of ecclesiastical
discipline; also, to appoint two or more of their number
as delegates to meet at Saybrook, and by comparing the
results of the county meetings draw up a form of discipline
for the churches, to be presented to the General Court and
confirmed by the same. This was accordingly done; and
Mr. Woodward was appointed one of the delegates from
New London county. He appears to have been a hearty
friend and supporter of the scheme.
Sixteen delegates-twelve ministers and four laymenmet at the place designated on the 9th of September 1708,
and adopted the articles of discipline commonly known as
the Saybrook Platform. These articles were promptly
communicated to the Legislature, and in October 1708,
were approved and established by the same; yet with the
following proviso, "that nothing herein shall be intended
or construed to hinder or prevent any society or church
that is or shall be allowed by the laws of this government,
who soberly differ or dissent from the united churches
hereby established, from exercising worship and discipline,
in their own way according to their consciences." "Mr.
John Woodward, then minister of Norwich," says Isaac
Backus, "soon got and read off to his congregation the
first part of this act, but without the proviso. Richard
Bushnel and Joseph Backus, esquires, who had opposed
that scheme in the assembly, informed their church of the
liberty they had to dissent from it; but the minister carried a major vote against them; therefore, those representatives, and other fathers of the town, withdrew * * * *
and held worship by themselves for three months. For
this the minister and his party censured them; an account
of which being sent to the next meeting of the assembly,
they were expelled therefrom. * * * * But not long after




24  MR. LORD PLEDGED TO THE CAMBRIDGE PLATFORM.
the Norwich minister had censured their representatives,
he consented to refer the matter to a council; and they
followed it with council after council for about six years.
Governor Saltonstall came there himself upon one of those
occasions, and Mr. Stoddard of Northampton was moderator of the last but one of those councils. * * * * At last,
by advice of a council that met August 31st 1716, said
minister was dismissed; and the church in Norwich determined to abide upon its ancient foundation. * * * * The
church in East Windsor, under the care of Mr. Timothy
Edwards, father of Mr. Jonathan, also refused to receive
the Saybrook Platform."
It appears from the events just recited that the inhabitants of Norwich were distinguished for their adhesion to
pure Congregationalism. While the churches, generally
accepted without hesitation the Saybrook Platform, the
leading members of the church in Norwich resisted its
acceptance with a persistent and successful resolution. By
a formal agreement, Mr. Lord, the successor of Mr. Woodward, pledged himself at the time of his settlement to
adhere to the Cambridge Platform, and peace was thereby
restored to the church. And it is reasonable to presume
that the long and serious contest between Mr. Woodward
and some of his people made the whole community familiar with questions of church polity, and filled the social
atmosphere with the spirit of ecclesiastical independence.
Having ascertained the ecclesiastical views and spirit of
the people generally with whom Isaac Backus spent the
early years of his life, we may now approach the narrower
circle composed of his relatives, and examine the principles of those who had a more direct and controlling influence over his youthful mind. It will be found that his
course in manhood was in no small degree the result of his




CHARACTER OF BACKUS'S GRANDPARENTS.        25
training in boyhood, that his character through life was
the ever ripening fruit of seed planted in his mind when a
child. From the atmosphere of piety and freedom which
pervaded the home of his youth he inhaled the spirit
which animated him to the hour of death.
Joseph Backus, the grandfather of Isaac, was a leading
man in the town. Besides being a Justice of the Peace,
an officer of much dignity at that time, he was for several
years a representative of Norwich in the Legislature of
Connecticut. We have already mentioned his opposition
to the Saybrook Platform in that body, and likewise his
expulsion from it, because he had withdrawn with others
from the church in Norwich when it accepted the Platform. This, however, did not abate his zeal. So anxious
was he to have the church resume its former position and
maintain the principles of Congregationalism, that he made
a journey to Ipswich in Massachusetts, for the purpose of
consulting with Mr. John Wise, minister of that place; for
not long before Mr. Wise had written a keen and convincing answer to proposals for an ecclesiastical constitution in
Massachusetts somewhat similar to that which'had now
been established in Connecticut. I-e desired Mr. Wise to
publish a new edition of his answer, but the latter did not
at that time see fit to comply with the request. Mr.
Backus also visited the two Mathers in Boston, whose
views upon the question at issue agreed with his own. He
seems, indeed, from the brief notices which remain of him,
to have been a genuine lover of "the old paths," an able
and energetic defender of the congregational polity, a
man of deep, radical convictions which governed his action
and made him willing to suffer loss for the sake of Christ
and His truth. The tone and spirit of such a man are a
3




26            CHARACTER OF IIIS PARENTS.
legacy to his offspring, and not unfrequently do they transmit themselves to the third or fourth generation.
His wife, the grandmother of Isaac, was altogether
worthy of her companion. A woman of truly Puritanic
energy and devotion, she survived her husband many years,
living to a very advanced age, and is often mentioned in
the journals of Isaac Backus, sometimes with admiration
and always with great respect. A few of these references
will be cited in the progress of our narrative.
Mr. John Tracy, grandfather of Isaac on his mother's
side, "was a man eminent for vital and practical religion.
He was strict in the religious education of his family; for
which, we are told, his daughter was ever thankful as long
as she lived." Indirectly through her he may be said to
have participated in the early training of Isaac; but only
thus, for in 1726, when the latter was but two years of
age, he  died, "with such comfortable views of another
world, it is said, that he charged his friends to give him up
and not hold him any longer by their prayers." 1
Samuel Backus, the father of Isaac, was a quiet, enterprising farmer, prosperous in his own business, but having
little to do with public affairs. He was an affectionate
husband and kind father; but he made no profession of
religion until 1736, four years previous to his death. It
must therefore be presumed that his influence as a Christian
upon the minds of his children was limited to this brief
period. We find no evident allusions to it, in distinction
from that of his wife, in the writings of his son.
The mother of Isaac Backus was, in the truest and highest sense of the expression, an excellent woman.  Often
does he speak of her in terms of deep respect and love.
With special satisfaction does he dwell upon the fruits of
1 Backus. Gospel Comfort for Mourners, p. 19.




NOTICES OF HIS MOTHER.                27
genuine piety which appeared in her life. In a sermon
occasioned by her death he calls her "my dear godly
mother;" and there is ample reason for the belief that she
was worthy of such a designation. In order therefore to
understand the christian influences pervading the domestic
circle in which the early years of Isaac were passed, it will
be necessary for us to exhibit more fully the character of
his mother. This shall be done, for the most part, in her
own language or in that of her son.
She was received into the regular church of Norwich
in 1720, and sometime in the following year was, by the
grace of God, made a living member of the household of
faith.'
" She has often," says her son, " mentioned to her children
a work of conviction and conversion which she experienced
in the year 1721."  From this time forward she manifested
a tender solicitude for the spiritual welfare of her family,
and illustrated in some good degree by her life the power
of vital godliness. After the death of her husband in 1740,
her christian character seems to have matured very rapidly.
By the blessing of God, affliction bore fruit in sanctification.
The following words which she wrote some time after the
death of Mr. Backus will confirm the statement just made.
" And now some months after this, having examined my
case often, and comparing the case of my soul now with
what it had been in months past, I could freely say from
my heart, I could not be willing to be again in that sleepy
state of soul towards God and the things that concern my
everlasting peace, no, not to be in the most prosperous
condition in temporal things that ever I was in, all my life.
Now I can say, I hunger and thirst after the Word, it is
i Dcnison. IIistorical Notes, p. 44. Compare Gospel Comfort, etc. p. 19.




28          EXTRACTS FROM HER LETTERS.
the delight of my soul." The subjoined extracts from her
correspondence with the subject of this work after his settlement in Middleboro' will reveal the exercises of her mind
and the depth of her religious experience.
"Jan. 11, 1748. The Lord hath sweetly comforted and
quickened my soul from time to time; I have had many
sweet love-feasts. The Lord hath brought me into his
banqueting house, and His banner over me was love."
" Oct. 21, 1748. The last Sabbath was a day much to be
remembered.  Your grandmother almost left the body.
As to my own case, I have had a more abiding sense of
the uncertainty of visible things and of the certainty of
invisible things."
"March 26, 1750. My dear Son: I long you should
hear of and rejoice with us in the work of God amongst
us.  It began the fore part of February, and for three
weeks or more it was as great a time of conviction as I
ever saw. Great flocking to hear the Gospel; meetings
every day, especially among the children at our end of the
town; sundry of them converted, some backsliders came
home, and such adoring free grace, such calls and invitations to sinners, as make the town shake. *  *  *  I
remember my love in Jesus to the saints in the house
where you live, and to all that little flock."
The following letter has been often published, but the
present sketch would be imperfect without it.
" Norwich, Nov. 4, 1752. My dear Son; I have heard
something of the trials amongst you of late, and I was
grieved till I had strength to give up the case to God, and
leave my burden there. And now I would tell you something of our trials. Your brother Samuel lay in prison
twenty days. October 15th, the collectors came to our




IER IMPRISONMENT.                  29
house, and took me away to prison, about nine o'clock, in
a dark, rainy night.  Brothers Hill and Sabins were
brought there the next night. We lay in prison thirteen
days, and were then set at liberty, by what means I know
not. Whilst I was there a great many people came to see
me, and some said one thing and some said another. Oh
the innumerable snares and temptations that beset me!
more than I ever thought of before. But oh, the condescension of Heaven! though I was bound when I was
cast into this furnace, yet I was loosed and found Jesus in
the midst of a furnace with me. Oh, then I could give up
my name, estate, family, life and breath freely to God.
Now the prison looked like a palace to me. I could bless
God for all the laughs and scoffs made at me. Oh the love
that flowed out to all mankind; then I could forgive as
I would desire to be forgiven, and love my neighbor as
myself. Deacon Griswold was put in prison the 8th of
October; and yesterday old brother Grover, and [they]
are in pursuit of others, all which calls for humiliation.
This church has appointed the 13th of November to be
spent in prayer and fasting on that account. I do remember my love to you and your wife, and the dear children
of God with you, begging your prayers for us in such a
day of trial. We are all in tolerable health, expecting to
see you. These from your loving mother,
ELIZABETH BACKUS."
The lRev. F. Denison, of Norwich, mentions the following particulars respecting Mrs. Backus, when she was
taken by the collectors for rates due to Mr. Lord, pastor of
the regular church.' " She was sick, and, thickly wrapped
1 A fuller account of this matter will be found further on.
3*




30               EXTRACTS CONTINUED.
in clothes to produce perspiration, sat near the fire by
her stand, reading the family Bible. The officer thought
that, under the circumstances, she would yield and pay
the rates. But Mrs. Backus was not the woman to abandon her religious principles." 1
"March 20, 1754.  Last Friday I was brought to a
stand and made to see the awfulness of trifling away time.
* * * And now I saw that a Christian cannot enjoy God
and live in conformity to the world. *       *  Oh that I
might improve my time well!'
"June 15, 1754. I am still in the furnace, wave after
wave rolling over me; and my God is graciously supporting, teaching and comforting my soul from time to time in
the midst of my various trials. Blessed be his name!
The cause of Zion lies near my heart, but there is hope in
God, that is able to deliver."
"March 6, 1757. I am waiting for my great and last
change. Scarce one day hath past for some months without some realizing sense of death and eternity. And
though I am  so full of sin, Jesus hath come over the
mountains and spake peace to my soul."
" March 2t, 1754. I tell you I am quite sick of myself,
the more I am acquainted with my heart. But oh, how
good is my Lord to me, who does many a time speak a
word to my soul that gives it a lift with a view of the
stability of the covenant of His faithfulness and loving
kindness, and the sweetness of His kingly power in subduing us to himself. Praised be his name! "
And Isaac Backus says of his mother:  "When He
(Christ) granted a glorious visitation of his spiritual presence to this land, in the year 1741, it was as welcome and
Historical Notes, p. 28. Compare Backus's "A Fish caught in his
wn Net," p. 21.




FRAGMENT OF AUTOBIOGRAPHY.             31
joyful a season to her as His personal company was to
Elizabeth of old. Oh, how freely did she speak of the
wonders of redeeming grace to her children and others
around.  And I believe very few have lived with more
constant devotedness to God than she has ever since."
In his sermon occasioned by her death, he remarks: "Did
I say loss? Must I not retract the expression? For we
are not wont to call our weary friends lost, when they are
got to rest in a quiet sleep; and none sleep so quietly as
those who sleep in Jesus. They have done their work
and are receiving their reward, have fought the good fight
and are shouting the glorious victory.  And shall we
begrudge them their happiness? Rather let us congratulate their safe arrival to the realms of peace."
Our account of the family in which the childhood and
youth of Isaac Backus were spent, may be fitly closed by
the following passage from an imperfect sketch of his
life, written by himself, when more than eighty years
old. "My mother sprang from the family of Mr. Winslow,
who came over to Plymouth in 1620, and my father from
one of the first planters in Norwich in Connecticut in
1660. My father, Samuel Backus, was born in Norwich,
Jan. 6, 1693, and Elizabeth Tracy, my mother, on April 6,
1698; and they were married, January 18, 1716. Both
they and their parents were members of the first church
in Norwich, and trained up their children in the nurture
and admonition of the Lord. I was born there January
9, 1724, and was well educated in the christian religion
and also in the principles of civil liberty."
The literary advantages of Mr. Backus in early life were
limited to the public schools of his native place. In these
he learned the use of figures, became a ready penman,
and acquired some knowledge of his native language.




32            BACKUS'S LITERARY CULTURE.
Without brilliant parts, he possessed a good understanding, and became an accurate scholar in the branches of
study which engaged his attention.  Whether he acquired
a taste for reading at this period we have not been able to
ascertain, but even in youth, it is manifest he formed his
mind to habits of careful observation and reflection, which
were of great service to him in later years.
It is, however, for many reasons, to be regretted that his
literary culture was so defective, since he possessed t
natural taste for composition and was called, by Divine
Providence, not only to take part in the ministry of reconciliation, but also to put on record a portion of the history
of God's people. He was fully aware of this defect and
made persevering efforts to remedy it. These efforts were
in part successful; and if nevertheless in his best productions, there are few graces of style to attract the reader,
the simplicity, perspicuity, integrity and manliness, which
reveal themselves in every line, more than compensate for
the lack of lighter attractions.




CHAPTER II.
CONVERSION.
DECLENSION OF RELIGION PREVIOUS TO THE GREAT AWAKENING. -REVIVAL
AT NORTHAMPTON UNDER THE PREACHING OF EDWARDS. - FIRST LABORS OF
WHITEFIELD IN NEW ENGLAND. -EXTENT OF THE GREAT AWAKENING.KIND OF PREACHING BLESSED. -GENUINENESS OF THE WORK NOTWITHSTANDING IMPRUDENCES. -MR. BACKUS'S ACCOUNT OF HIS OWN CONVICTION
AND CONVERSION.
AIR. BACKUS refers the most important event of his life
to a very interesting period in the history of New England, the time of the Great Awakening. Previous to this
Awakening there had been a sad declension. Many persons had been educated for the ministry and had undertaken to perform its sacred duties while strangers to renewing grace, and therefore in many places the peculiar and
efficacious truths of Christianity had been imperfectly
taught or entirely overlooked.  "We have long," says
Jonathan Edwards, "been in a strange stupor; the influences of the Spirit of God upon the heart have been but
little felt, and the nature of them but little taught."  "No
serious Christian," writes another, "could behold it without a heavy heart, and scarce without a weeping eye, - to
see the solid, substantial piety, for which our ancestors were
justly renowned, having long languished under sore decays, brought so low, and seemingly just ready to expire
and give up the ghost."
It must, however, be remarked, as an evidence of remain



34            REVIVAL AT NORTHAMPTON.
ing life, that Christians were deeply conscious of the stupor and coldness complained of. There were, moreover,
during this period, several local revivals which served to
awaken a general desire in the hearts of believers for a
"time of refreshing from the presence of the Lord."  The
"Narrative of Surprising Conversions," prepared by Jonathan Edwards, and giving an account of the glorious work
of God at Northampton, in 1734, did much to spread and
strengthen this desire. In the spring of 1735, before the
publication of this narrative, two ministers of Connecticut,
namely, Mr. Lord of Norwich, and Mr. Owen of Groton,
had visited that place, " that they might see, and hear, and
form a judgnmnt for themselves. They conversed with
Mr. Edwards, and with many of the people, to their great
satisfaction. They declared that the work exceeded all
which had been told, or that could be told. On their
return, they reported what they had heard and seen, to
their own people, on whom  it had a great effect. It
appeared to be a means of beginning a similar work in
Norwich, which in a short time became general."' In
many other places the people of God were refreshed by
his presence, and throughout New England there seems
to have been a growing desire on the part of Christians
for a genuine revival.
It is not therefore strange that good men in Boston,
"where religion was at a very low ebb," heard with peculiar interest of Whitefield's success as a preacher of the
Gospel in the southern colonies and in his native land, and
sent him earnest invitations to visit New England. Sailing
from Charleston, South Carolina, in answer to their call, he
landed at Newport, Rhode Island, on the fourteenth day of
September, 1740, and at once began his labors. Thousands
i Trumbull, II. 141.




WHITEFIELD IN CONNECTICUT.            35
hung upon his words; and these words were accompanied
by "the demonstration of the Spirit and of power." From
Newport he proceeded to Boston, where he remained
about ten days, and preached the truth to multitudes with
astonishing effect. From that city he extended his journey eastward to York, M3aine, finding everywhere on his
way eager listeners to the word of life. Retracing his
steps, he labored once more a short time in Boston, and
then directing his course toward the west, he visited Edwards in Northampton. Passing thence through Connecticut, he preached in a large number of towns, and the
power of God was signally manifested in turning sinners
unto Himself. Meanwhile, revivals commenced in many
places which he was unable to visit. Religion became the
principal topic of conversation. Faithful pastors redoubled
their efforts and urged upon the attention of their hearers
with unwonted zeal the most affecting and pungent truths
of revelation. Godly persons were encouraged by the
remarkable success of the Gospel, to pray with more confidence for the outpouring of the Holy Ghost upon themselves and their friends. Many, too, of the ungodly were
led to believe that the present was their only day of grace.
Trumbull, in his history of Connecticut, after describing
at length the peculiarities of this religious awakening, thus
proceeds: "Notwithstanding the unreasonable and powerful opposition made to the work of God at this time, and
all the clamor which was made about errors and disorders,
it was the most glorious and extensive revival of religion,
and reformation of manners, which this country ever experienced. It is estimated that in the term of two or
three years thirty or forty thousand souls were born into
the family of heaven in New England."  There has never,
1 Trumbull, II., p. 263.




36        EFFECTS OF DOCTRINAL PREACHING.
probably, been a time since the settlement of New England, when the minds of her people were so generally and
so intensely directed to the characteristic doctrines of
Christianity. The preaching of such men as Edwards and
Bellamy and Whitefield and Tennant and Wheelock and
Pomeroy, was in the main Calvinistic and highly discriminating. It led to self-examination and deep conviction
of sin. The law was exhibited in all its breadth and spirituality, until the unconverted hearer felt himself to be a
guilty "sinner in the hands of an angry God." Salvation
was declared to be a free gift, an effect of sovereign, electing, infinite love.
These doctrines are very repugnant to the natural heart,
and can be received by those only who understand the
exceeding sinfulness of sin. Yet they take strong hold of
the awakened mind, and when applied by the Holy Spirit,
lead it into the presence of God and fill it with peace
and strength indescribable. Under the influence of such
preaching the transition from  death to life was often
strongly marked. "As their convictions were powerful,
and their distress, in some instances, almost intolerable;
so their light and joys, on a change of heart, were unusually
great. They appeared to rejoice with joy unspeakable and
full, of glory." 1 Sometimes the overpowering emotions of
the soul produced strange agitations in the body. Yet
these bodily changes were not regarded as proofs of inward grace; they were deprecated rather than desired.
Still, by the friends of the revival they were neither ascribed to Satanic agency nor thought to be inconsistent
with the gracious operations of God's Spirit. Jonathan
Edwards refers to imprudences and sinful irregularities, to
transports and ecstasies, to errors in judgment and indis1'Trumbull, II., p. 142.




BACKUS'S CONVICTION OF SIN.           37
creet zeal, to outcries and faintings and agitations of body,
but he nevertheless finds the clearest indications of a work
of God, even in the hearts of some who were thus carried
away by the strength of their emotions. And after a careful examination of the evidence, few will dissent from his
opinion.
In the great awakening which we have briefly noticed,
Backus was brought to a saving knowledge of the truth.
He had no opportunity to hear either Whitefield or Tennent, but the revival which attended their labors, "reached
Norwich in 1741, under the preaching of Dr. Wheelock
and others."  " This work," says Mr. Backus, "was so
powerful, and people in general were so ignorant, that they
had little government of their passions. Many cried out
and fell down in meetings. But I had so much doctrinal
knowledge, that I never was overcome in that manner.
Neither could I put off my concern, as I had done before,
for a more convenient season. No, though I was in good
health, I saw that life was forfeited by sin, and that God
had a right to take it away in a moment. I saw also that
He had now given me an opportunity to repent and turn
to Him, and that, if it was neglected, I was lost for eternity. Time was then taken out of the way, and a vast
eternity was directly before me, without any hope of ever
having another day of grace, should this be neglected.
This moved me to the earnest use of all the means, public
or private, within my reach, that I might get a good heart
to come to Christ with. For all the sound teaching with
which I had been favored had given me no higher ideas
than that a good disposition of mind was necessary in order
to come to Christ for salvation. But all the awakening
preaching that I now heard, and all the books which I read,
were so far from producing any such disposition, that my
4




38              IIIS MENTAL DISTRESS.
heart seemed to grow worse and worse daily; and I saw
seeds of all the evils of the world in me. While others
were crying out and falling down in distress, I felt like a
stupid beast before God; and nothing was more terrible to
me than the fear of losing my convictions and being left of
God to a hard heart and reprobate mind; for I fully believed that now was my only time to obtain salvation, that
I should never have another day of grace. Neither could
I bear to be deceived with a false hope. When a minister
once stated a case like mine, and then said to his hearers:
" If this be your case, be not discouraged, but see if God
does not appear speedily for your help," I was powerfully
tempted to cast off my concern and to hope for help hereafter. But this appeared plainly to come fiom the adversary, and it increased my distress. Again, one morning
these words came into my mind like an audible voice,
"Thou art not far from the kingdom of heaven."  But my
soul was alarmed thereby, through fear of being settled
down in something short of a union with Christ, and this
alarm made me cry out to Him for help.
"In the beginning of August, Mr. James Davenport came
to Norwich, where he was met by Doctors Wheelock and
Pomeroy, and meetings were held incessantly for three
days. People were greatly affected and many hopefully
converted, while I grew worse and worse in my own view.
Powerful preaching, and the sight of manyin distress or
joy, while I remained a hardened sinner, caused such anguish as words cannot express. Yet hereby God laid open
to me the plague of my own heart and the folly of seeking
life by my own doings. My tears were dried up, and I
could find no good in me. Instead of this I felt inclined to
quarrel with the sovereignty and justice of God, and the
freeness of his grace, a grace so free that he was not obliged




HIS CONVERSION.                  39
to have mercy upon me after all my doings. A sight of
these corruptions increased my distress and filled me with
confusion before God. And as I believed this to be my
last opportunity, and my convictions seemed to be going
off, and the work of God to be abating among us, how
awful did my case appear! But God's thoughts are as
high above our thoughts as the heavens are above the
earth; for He thus drew me off from all trust in myself or
any creature, and led me to embrace salvation in His own
way.
"As I was mowing alone in the field, August 24th, 1741,
all my past life was opened plainly before me, and I saw
clearly that it had been filled up with sin. I went and sat
down in the shade of a tree, where my prayers and tears,
my hearing the Word of God and striving for a better
heart, with all my other doings, were set before me in such
a light that I perceived I could never make myself better,
should I live ever so long. Divine justice appeared clear in
my condemnation, and I saw that God had a right to do
with me as he would. M3y soul yielded all into His hands,
fell at His feet, and was silent and calm before Him. And
while I sat there, I was enabled by divine light to see the
perfect righteousness of Christ and the freeness and riches
of His grace, with such clearness, that my soul was drawn
forth to trust in Him for salvation. And I wondered that
others did not also come to Him who had enough for all.
The Word of God and the promises of His grace appeared
firmer than a rock, and I was astonished at my previous
unbelief. My heavy burden was gone, tormenting fears
were fled, and my joy was unspeakable.
"Yet this change was so different fiom my former ideas
of conversion, that for above two days I had no thought of
having experienced it. Then I heard a sermon read which




40              JOY AND DESPONDENCY.
gave the characters of the children of God, and I had an
inward witness that those characters were wrought in me;
such as a spirit of prayer, a hatred of sin, an overcoming
of the world, love to the brethren, and love to enemies;
and I conclude that I then had the sealings of the Spirit of
God, that I was a child of His. New ideas and dispositions
were given me; the worship and service of God and obedience to His will were the delight of my soul. I found such
happiness therein as I never had in all the vanities of the
world; and this I have often experienced since."
Mr. Backus then proceeds to speak of those alternations
of spiritual joy and despondency, to which every Christian
is peculiarly subject in the beginning of his course. Hobserves, that although darkness at times overspread h
mind, he was unable to revive his former terrors; although
doubts in respect to his piety were experienced, he sought
in vain to recover his previous state of conviction. He
attributes his depression and distress to a want of watchfulness and to a neglect of known duty.




CHAPTER III.
BACKUS A  SEPARATIST.
STATE OF THE " REGULAR CHURCH " OF NORWICH. —MR. BACKUS RELUCTANTLY JOINS IT.-SEPARATES FROM IT WITH OTHERS. -REASONS FOR SO
DOING AND FOR THE SEPARATE MOVEMENT GENERALLY: 1. RECEPTION OF
UNCONVERTED PERSONS INTO THE REGULAR CHURCHES; 2. NEGLECT OF DISCIPLINE; 3. ADOPTION OF THE SAYBROOK PLATFORM; 4. UNSATISFACTORY
PREACHING - COURSE OF DR. LORD. -ANECDOTE OF TV BALDWIN AND DR.
LORD.-INTERVIEW BETWEEN REV. IVORY HOVEY.A  ~R. BACKUS. — LETTER OF MR. HILL TO DR. LORD.
MIn. BACKUS early thought of uniting with the church
in his native place, but was prevented for a time by observing that neither due care was exercised in receiving
members nor proper faithfulness to those who were in the
church.  The same laxity had been common and was still
far too prevalent.  Referring to the period between 1735
and 1740, Trumbull remarks:  "It does not appear that
mlinisters in general, at that time, made any particular
inquiry of those whom they admitted to communion, with
respect to their internal feelings and exercises.  The Stodclardean opinion  generally prevailed, that unregenerate
men  could  consistently  covenant with  God, and when
moral in their lives, had a right to sealing ordinances." 
It is plain that Mr. Lord, pastor of the church in Norwich, agreed with the majority of his brethren; for in
1744 he "obtained a major vote to admit members into
1 Trumb. II. p. 143.
4*




42            JOINS THE CHURCH AT NORWICH.
the church without so much as a written account of any
change of heart."'  The  scruples and  delay of Backus
were not therefore  unreasonable.   But at length, after
ten  months, wishing  to  "enjoy the  precious ordinance
of the supper," and finding no better way to secure this
privilege, he "joined the First Congregational Church in
Norwich, July 11, 1742; concluding to bear those things
as a burden and to hope for a reformation."
But his connection with this church did not long continue. If there was at first any prospect of the reformnation for which he hoped, it grew fainter and fainter. The
burden which  he undertook  to  bear was gradually increased; and therefore in the beginning of 1745, soon
after the  vote, to  which  allusion  has been  made, was
passed, Mr. Backus and  many other persons2 withdrew
1 This vote was as follows: "Though it is esteemed a desirable thing
that persons who come into full communion offer some public relation of
their experience; yet we do not judge nor hold it a term of communion." (Records of the First Congregationalist church in Nonvich.) In
his reply to Mr. Fish, written in 1768, Mr. Backus says: "I never knew
an instance in my day, of any who were admitted into those churches
(of the standing order), by declaring personally the faith wrought in their
souls; and a great part of them have now dropt even giving written relations." (p. 18.)
2 " A large part of the first church in Norwich drew off from said minister and met for worship in another place." —Backus.  "Thirty male
members, including one deacon, and a large number of females, left the
Old Standing Church at about the same time. Others soon followed.
Among these were some of the most wealthy and influential men in the
town. The Separatists and their friends finally out-voted the Old Church
in the Town Meetings, and declared that they would no longer pay the
minister's rates, as they were conscientiously opposed to the union of
Church and State. But, upon a complaint entered, the General Court
interfered, and they were taxed, by a special act, to support Dr. Lord
and his society. Refusing to pay the tax they were imprisoned. For
this cause as many as forty persons, men and women, were imprisoned
in a single year." -Historical Notices, by Rev. F. Denison.




DIVISION OF THE CHURCH.              43
from the church, and began to hold meetings on the Sabbath for their mutual edification. In August of the next
year, they were brought before the church to make known
their reasons for this step. These reasons were, for substance, nearly the same which Mr. Backus elsewhere gives;
namely, that persons were received into the church who
gave no satisfactory evidence of conversion; that many
were suffered to remain as regular members, without being dealt with, whose walk was evidently contrary to the
Gospel; that the pastor declared his strong attachment
to the Saybrook Platform, which had been renounced by
the church before settling him; that, while many true
doctrines were preached, the nature of conversion and of
the soul's walk with God, the teaching of the Divine Spirit
and the substance of experimental religion were not clearly
held forth; and that many things were publicly and from
the pulpit assailed, "which," says Mr. Backus, "my soul
well knew to be the work of God."  Complaint was also
made by one or more of them, that Mr. Lord was no friend
to "lowly preaching" 1 and had used his authority to prevent it. At an adjourned meeting of the church it was
voted that these reasons were insufficient; at a subsequent
meeting those who had thus separated "were publicly
warned of their errors and admonished to return to the
church;" and at a still later meeting, (Oct. 17, 1745),
they were by vote "suspended from the communion and
from special ordinances till they shall receive better Light
and manifest a Desire to return," etc. The separation,
however, was permanent. Mr. Backus and his associates
became identified with a religious movement of the time.
For the same reasons, in the main, which led them  to
establish a separate meeting, led within a few years to
1 i. e. that of uneducated men.




44               " HALF-WAY COVENANT."
the formation of a large body of Separate or New-Light
churches. It is therefore necessary for us to weigh these
reasons deliberately and to describe the religious movement and organization which they brought into existence;
for in no other way can we understand the times and the
labors of him whose history we are writing.
In the first place, then, we find the " Half-way Covenant" generally approved at this time by churches of the
standing order.  Indeed men who entertained no hope
themselves, and who gave no evidence to others, that they
had been renewed by the Spirit of God, were often, if not
generally, admitted to all the privileges and ordinances of
the christian church.  Mr. Stoddard taught that a man
sometimes " may and ought to come to the Lord's Supper,
who knows himself to be in a natural state," that this ordinance "is instituted to be a means of regeneration," and
"that the direct end of it is conversion, when the subject
that it is administered unto stands in need of conversion."
And Mr. Williams, a defender of the Half-way Covenant,
in opposition to Jonathan Edwards, mentions two ends
contemplated by Christ in appointing the communion: viz.
" That such as have grace already should be under proper
advantages to gain more, and that those who have none,
should be under proper advantages to attain grace."  And
Edwards himself, who utterly repudiated this view, was
forced to lament, that " owning the covenant, as it is
called, has in New England, it is to be feared, too much
degenerated into a matter of mere form and ceremony;
it being visibly a prevailing custom for persons to neglect
this until they come to be married, and then to do it for
their credit's sake, and that their children may be baptized." 1 In a word, it was held that the christian church
1 Edwards, Vol. I., p. 115.




VIEWS OF THE SEPARATES.                 45
is but a continuation of the Jewish, the terms of admission
remaining unchanged.  The position laid down by Mr.
Stoddard was practically maintained, viz.  "That if unsanctified persons might lawfully come to the passover,
then such may lawfully come to the Lord's Supper, - and
they who convey to their children a right to baptism, have
a right themselves to the Lord's Supper, provided they
carry inoffensively."
But on the other hand, Mr. Backus and those who took
the name of Separates, believed, -to use their own words,
-- "That at all times the doors of the church should be
carefully kept against such as cannot give a satisfactory
evidence of the work of God upon their souls, whereby
they are united to Christ." The views which they cherished on this point were manifestly according to the New
Testament and were triumphantly asserted by Jonathan
Edwards in his work entitled; " Qualifications for full communion."  To the argument drawn by ministers of the
standing order from the "tares of the field" in favor of
their practice, it was pertinently answered that, even if
" the field " was intended by Christ to represent the visible church, - which however was called in question by
many of the Separates, - still according to the parable the
tares were introduced secretly, by an enemy, to grow and
ripen as tares, and not openly, purposely and, by direction
of the owner, to be changed ultimately under proper advantages of culture into wheat.l
The Separates were also charged with fanaticism, and
especially with the errdr of supposing, that "the saints
1 Perhaps some," says Jonathan Edwards, "would be ready to make
the reflection, that those churches whose practice is agreeable to the loose
principles Mr. W. espouses, do that at noon-day, in the presence of God,
angels and men, which the devil did in the night, while men slept! "




46                 TARES AND WHEAT.
certainly know one another by their own inward feelings."
Doubtless in the heat of controversy the more zealous of
the Separates were many times betrayed into the use of
very extravagant language, and a few individuals, it is
evident, embraced unscriptural opinions on the subject;
but as to the great body of them, their views in regard
to the proper evidences of conversion appear to have been
sober and scriptural, differing in no important respect from
those approved by evangelical Christians at the present
day.  Mr. Backus says: " When we first appeared against
having the worthy and the unworthy partake together at
the Lord's Supper, — which was a principal reason of our
fathers' separation from the Church of England, - ministers
told us as I have before proved, that tares and wheat must
grow together in the church till the harvest; for they
knew there were many, both in public and private stations,
who, notwithstanding their form of godliness, appeared as
plainly against the power of it, as the tares appeared by
their fruit in the field. But because we would not confound church and world together as they did, they shifted
about and accused us of assuming God's prerogative of
searching the heart; asserting at the same time that we
could not know who were saints and who not. And when
it was replied that Christ said: Ye shall know them,l the
return would be: What, are you infallible?  Whereupon
disputes have ensued which have been carried to extremes
on both sides. I confess with shame that I have sometimes
been thus ensnared, and so have given occasion to those
who desired occasion against us." 2
1 " Fruits," says Mr. Backus, in his discourse " On Faith and its Influence," " comprehend all that men bring forth out of their hearts, in their
principles, experience, conversation and conduct; and hereby we are to
know them, and to act towards them according to the clearest light we can
gain."
2 Examination of Fish's sermons, p. 49, 50.




NEGLECT OF DISCIPLINE.              47
In the second place, a reason for separation was
found in the prevalent neglect of discipline by the regular churches. Not merely were those welcomed to full
membership in the church who made no pretensions to
genuine piety or a change of heart, but many Iwhose
walk was evidently contrary to the Gospel," were allowed
to retain their standing with the people of God. It was
natural that all who looked upon the church of Christ
as a spiritual temple which ought to consist of such only
as are, in the judgment of charity, "lively stones," should
be grieved at the indulgence shown to open transgressors,
and should despair of any reformation in this respect while
the Half-way Covenant was retained. In his reply to Mr.
Fish, Backus testifies, "that it is a professed rule with
many ministers, not to deal with any person in the
church for moral evil, till he is' convicted in the state."
In the third place, Mr. Backus and his friends strenuously asserted the independency of every christian church,
and opposed the Saybrook Platform.  For this Platform not only referred all ecclesiastical questions of importance to the decision of a synod composed of regular
ministers in each county and of (optional) messengers
from their several churches, but also made every decision
of this council final and authoritative, and the council's
own action dependent on the concurrence of a major part
of the ministers present.
In a previous chapter we have spoken of Mr. Woodward's share in the production of this scheme, of the
trouble and separation which ensued between him and
his people, and of the terms of settlement to which Mr.
Lord subscribed when he became pastor of the church
in Norwich. When now after many years Mr. Lord be1 Substituted by the writer for " they are."




48           SEPARATES AT CANTERBURY.
gan to express himself in favor of the Platform and even
proposed to attend the association of ministers, though
without compromising the independency of his own
church, it is not strange that the grandson of Joseph
Backus took the alarm and protested against his course.
And just at this time opposition to the Platform was
greatly strengthened  by events which took place in
Canterbury. For, in compliance with a major vote of
the society, but against a strong major vote of the church
in that place, the ministers of Windham County proceeded
to ordain and settle (Dec. 28, 1744) Mr. James Cogswell
over the church and society. In consequence of this action about fifty families withdrew and established worship
by themselves. Moreover the expulsion of two young
men, John and Ebenezer Cleaveland, from Yale College,
because they chose to worship with the members who
separated, served to extend the knowledge of these proceedings, to heighten the indignation of many at every
species of religious coercion, and to awaken a strong,
though not general, hostility to the existing union of
Church and State.
In the fourth place, Mr. Backus and his associates did
not think themselves edified by the ministry of their pastor. All of them assigned this as a reason for withdrawing and establishing worship by themselves. They were
children of the great awakening, and longed for pungent,
discriminating, zealous, Calvinistic preaching. While Mr.
Backus acknowledged that the articles and covenant of
the church were in general sound, and that many true
doctrines were preached by the pastor, he nevertheless
declared his conviction that such food was commonly
given to the sheep of Christ as they could not live upon,




LORD AND THE GREAT REVIVAL.           49
and hence that personal piety or growth in grace demanded the separation. And when we bear in mind the
intense religious thought and agitation which characterized this period, the radical and outspoken difference of opinion between the supporters and opponents of Whitefield as
to what is the best kind of preaching, it is not strange that
separation in almost every case was due in part to such
a conviction as Mr. Backus and his companions expressed.
Mr. Lord is put down by the historian of Connecticut
among those who favored the great revival, but not in the
same class with Pomeroy, Wheelock and Bellamy, who
were " the most zealous and laborious in the cause." We
have already mentioned his visit to Jonathan Edwards
in 1735, and the report which he brought back respecting
the work of God under the labors of that eminent divine.
We have also referred to the preaching of Dr. Wheelock
and others in Norwich. And it may be added, that in
1743, Mr. Lord united with eleven neighboring ministers
in a public declaration, which affirms their "persuasion
that there has of late, for about three years past, been
a great and wonderful revival of religion in the several
places to which we minister, and in divers others which
we are acquainted with;" and then, after alluding to imprudences and separations, continues thus: "and all of
a bad nature and tendency, that we have seen, does not
give us any reason to think that there has not been a
great and glorious work of divine grace carried on among
us, and a great reformation and revival of religion; for
which we desire to praise and adore the sovereign mercy
of God."
But in the year following,  a year of religious agitation, debate, and coercion in Connecticut,-he began, it
5




50              LORD S CONSEiRVATISM.
seems, to lay more stress upon the disorders and innovations which attended the great awakening, to look with
coldness if not suspicion upon the practice of relating'experiences," and to avow his approbation of the Saybrook Platform. The spirit of conservatism  had gained
the ascendency, and it was no doubt manifested in his
preaching. He felt a degree of sympathy with those who
would sustain the established order of churches by the
civil power, and who were apprehensive of more evil than
good from any considerable change. He often therefore
"struck at those things from the pulpit" which were regarded by many as the work of God, and he also forbore
to present some of those truths which they found to be
most salutary and refreshing. Yet he should be classed,
it is evident, with the more evangelical and earnest
preachers of that period, and the Separates of Norwich
had therefore less reason than many others to establish
a distinct meeting for their mutual edification. The prospect of better spiritual food would not perhaps alone have
justified them in resorting to such a measure; but this
prospect was connected by them with the other reasons
which have been mentioned.
Before taking leave of Mr. Lord, we add the following
incident from  the pen of Dr. Baldwin: "Previously to
my baptism, I visited my friends at Norwich, Connecticut.
I then took an opportunity of conversing with my former
venerable pastor. He received me very kindly, and when
at his request I related my religious exercises, was quite
melted into tears.  But when towards the close of the
evening, he suspected, from some of my inquiries, that my
mind was not established in the doctrines of Pedobaptism, he remarked to me, in rather a stern tone of voice:
" Well, Thomas, if you renounce your infant baptism and




THE " BEECH WAOODS " CON'FERENCE.         51
are re-baptized, I shall reprobate you, notwithstanding
all that you have told me.'  I was shocked at the remark, and after a moment's silence replied:'I hope, Sir,
I shall be directed to do what is right.'" It appears,
however, that the good man did not execute his threat.
For we are informed that " after Dr. Baldwin had become
a Baptist minister, his aged relative treated him with great
kindness, invited him to preach in his pulpit, and indeed
to the close of his life manifested towards him the most
parental attention."
A brief narrative will cast still further light upon the
Separate movement. By request of Rev. Ivory Hovey
of Rochester, Mr. Backus and others met with the former
in Beech Woods,' November 22, 1749, for a conference
on their different sentiments and feelings. We give the
rest of the account in the words of Mr. Backus. "After
commiting the case to God, we began the conference.
And first Mr. Hovey asked what we thought of the
churches generally in this land. We answered that we
believed they were churches of Christ, though greatly
degenerated and corrupted. He said he was of the same
mind. Next he asked what we thought of the ministers.
We answered that we believed many of them were ministers of Christ. He agreed with us therein. Then he
asked what were the reasons of our separation, and also
how far we did separate from them. We answered, that
the reasons were the corruptions which had crept into
the churches, and that we desired to separate fiom nothing but their corruptions; that although we could not
join in the communion of those churches, yet if any who
remained in them and gave evidence of their being saints
desired it, we could freely receive them  to our corm1 A part of Middleboro'.




52            REASONS FOR SEPARATION.
munion; and that we desired to join with them in anything that was right. Upon this we had much talk, but
could not be of a mind. When he asked our views respecting the power of ordination, we told him that we
held the power to be in the churches.  He held the
power of choosing [a minister] to be in the churches,
but the power of ordaining to be in the ministers. Next
he asked our minds concerning the knowledge of the
brethren. I told him that the way I knew them, was
by what came from them in word and action, and also
that the rule which God has given us to know them by
is a perfect rule; but as we are imperfect creatures, we
may be imperfect in [applying] that as well as in other
things. Here he agreed with me. Then he asked concerning visions, prophecies, etc. Herein we agreed that
the Scripture is our perfect rule, and that we are not
to give heed to anything contrary thereto.  We then
discoursed about persons' bodies being overcome; and
herein we agreed that it was no certain evidence either
for or against them. In the whole of our discourse we
were kept very free from bitterness on both sides, and
we agreed in all but two points. One is, he thought we
ought not to separate, but to stay in the churches, groaning under the burdens and laboring for a reformation.
The other relates to the power of ordination."
Such then were some of the reasons which led to frequent separations from the standing order in the period
before us. The history of Mr. Backus for the next few
years will give us ample opportunity to observe still
more closely the character of this movement, and to discover the elements of weakness which it involved. It has
been stated that Mr. Backus and his friends began to hold
meetings by themselves in the beginning of 1745. For




LETTER FROM A NEW-LIGHT PRISONER.           53
upwards of a year they continued to maintain religious
worship without any ecclesiastical organization; but on
the sixth of July, 1746, they united together in covenant
as a church, and engaged to walk in the ordinances of the
Gospel.  Of their subsequent course —their labors and
their sufferings- the limits assigned to our present work
forbid us to speak. Yet the reader will be interested in
a single letter written to Dr. Lord by one of those who
were imprisoned in 1752. For this letter we are indebted
to the " Historical Notes" of Rev. F. Denison. It probably illustrates the spirit with which many of the NewLights suffered and acted.
"NORWICH GAOL, NOVEMBER THE 1st DAY, 1752.
"MR. LORD: Sir, I take this opportunity to present you
with these few lines, which I should have thought you
would have prevented by visiting us. Pray, Sir, consider
whether or no you do not neglect to minister to Christ;
for inasmuch as ye did it not to them, etc. And further
if you come not to see us, there are other prisoners here,
and as you sustain the character of a minister, see to it
you neglect them not; and I should be glad of opportunity to see you. Ye lay heavy burdens and refuse to
touch them with one of your fingers. You say it is the
authority; Simeon and Levi are brethren; instruments
of cruelty are in their habitations.'
" Pray, Sir, read the third chapter of Micah's prophecy,
and may the Lord make the application. Consider also that
our Lord Jesus hath told us that his kingdom is not of this
world, also that he that taketh the sword shall perish by
the sword. I could wish you a deliverance from  mystical Babylon and from her merchandize. My soul looks
1 Gen. 49: 5-7.
5*




54         DELIVERANCE FROM " BABYLON."
to and longs to see her receive the cup of the Lord's
vengeance, and that all His plagues may come upon
her in one day, and that God's children may come out
of her, and that the kingdom may be given to the saints
of the Most High. These lines, with our cause, I leave
with God, who will I trust defend it, and so subscribe
myself a prisoner of hope.
CHARLES HILL."




CHAPTER IV.
CALL TO  THE MINISTRY.
UNCONVERTED MINISTERS OF THE STANDING ORDER. - PERSONAL PIETY
AND AN INWARD CALL NOT ESTEEMED INDISPENSABLE. - VIEWS OF DR.
CHAUNCEY. - OF THE MINISTERS OF CONNECTICUT. -A LIBERAL EDUCATION
DEEMED INDISPENSABLE.-REMARKS OF JONATHAN EDWARDS.-REASONS
FOR TENACITY ON THIS POINT.-OPPOSITE VIEWS MAINTAINED BY THE
NEW-LIGHTS. -MR. BACKUS' ACCOUNT OF HIS CALL TO THE MINISTRY.
-HIS SERMON ON THE NATURE AND NECESSITY OF AN INTERNAL CALL.
IT is well known that both Whitefield and Tennant insisted upon personal piety as an essential qualification for
the work of preaching the Gospel, and that they had no
confidence in the religious character of large numbers who
then held the pastoral office. At the close of his first visit
to New England, Whitefield wrote in his journal: " Many,
perhaps most, that preach, I fear, do not experimentally
know Christ."  This remark has been condemned as uncharitable and imprudent, yet there was too much reason
for him to doubt the piety of not a few. Certainly it is no
more sweeping than the language of Gilbert Tennant: "It
is true some of the modern Pharisees have learned to prate
a little more orthodoxly about the new birth than their
predecessor Nicodemus, who are in the meantime as great
strangers to the feeling experience of it as he. They are
blind who see not this to be the case of the body of the
clergy of this generation."' Nor is it severer than the.1 Backus, Reply to Fish, p. 33.




56              UNCONVERTED MINISTERS.
words of Mr. Porter of Bridgewater, who says of many
graduates from college: "Alas, for the encouragement they
meet with! No sooner do these light, airy, fashionable
young men, who evidently deny, oppose, and banter, both
publicly and privately, the great soul-humbling and Christexacting doctrines of the Gospel, and ridicule experimental
religion as enthusiasm, and resolve christian experiences
into an over-heated imagination and disordered brain, if
not fanatical delusion; I say, no sooner do these young
men come forth from the feet of Gamaliel into the world,
and begin to exercise their gifts, but they are at once invited to preach and settle in the ministry; and there are
2ministers and churches enough that will ordain them, notwithstanding the testimony which the serious, and such as
are concerned for the doctrines and interest of Christ, bear
against it. This is too much the case at this day. We
have frequent and flagrant instances of it; he that runs
may read it, and he is wilfully blind that does not see it.
And, alas, how dark the aspect on these churches!' These
things are a lamentation, and shall be for a lamentation."'
"Mr. Ruggles," says Trumbull, "was a scholar and a
wise man; his morals were not impeachable; but he was a
dull, unanimating preacher; had a great talent of hiding
his real sentiments, never coming fully out, either as to doctrinal or experimental religion;" and there appear to have
been at that time not a few in the pastoral office to whom
this description of the Guilford milister was applicable.
When Whitefield proposed the question: "Are not unconverted ministers the bane of the Christian church?"
Dr. Chauncey replied: "If, by unconverted ministers, you
mean those who appear to be so by a faith or life visibly
contradictory to the Gospel, I entirely agree with you.
1 See Examination of Fish's Sermons, p. G8-9.




QUALIFICATIONS FOR THE MINISTRY.          57
But if you intend, by unconverted ministers, those whom
God knows to be so, though from what outwardly appears
they ought to be well thought of, I doubt not but you are
under a great mistake." And in his "Seasonable Thoughts
on the State of Religion in New England," he offers this
remark: "Conversion does not appear to be alike necessary for ministers in their public capacity as officers of the
church, as it is in their private capacity." This view of the
matter seems to have been quite prevalent before the great
awakening.  It is not, therefore, surprising that educated
men, "if orthodox in doctrine and regular in their lives"
were admitted without hesitation to the sacred office.
In 1712, the ministers of Connecticut at their general
association, recommended that a candidate for the ministry should be required to give satisfaction to the association examining him, of his skill in the Hebrew, Greek, and
Latin tongues, in Logic and Philosophy; of his acquaintance with the main grounds or principles of the christian
religion and his assent to the confession of faith publicly
owned by the united churches of the colony; and of his
sober and religious conversation.
It will be observed, that " sober and religious conversation" is a very indefinite expression, by no means equivalent to " experimental religion," and that no allusion whatever is made to an internal or spiritual call to enter the
ministry. Indeed, we do not find that such a call had ever
been esteemed necessary by churches of the standing order
in New England; and there is reason to believe, that from
1712, until the great revival, candidates for the ministry
were not generally expected to give an account of their
religious experience.
But when the "set time to favor Zion had come," and
genuine converts to the faith were multiplied, better views




58          VIEWS OF JONATHAN EDWARDS.
of the new birth began to prevail, and the labors of spiritual
nen were anxiously desired. Yet many churches of the
established order remained under the care of those who
were strangers to vital piety. In many instances their people were for the most part content with such instruction as
they gave; yet, had it been less satisfactory, a supply of
educated and devout men could not have been found to
take their places. For it must be reemembered that no one
was thought to be qualified for the ministerial office without a liberal education.
Even Jonathan Edwards wrote in opposition to the opinion, that the office of the gospel ministry need not be limited to persons of a liberal education.  He remarks that
"some of late have been for having others that they have
supposed to be persons of eminent experience, publicly
licensed to preach, yea, and ordained to the work of the
ministry; and some ministers have seemed to favor such a
thing; but how little do they seem to look forward, and
consider the unavoidable consequences of opening such a
door! "  "  ot but that there may probably be some persons in the land that have had no education at college, that
are in themselves better qualified for the work of the ministry than some others that have taken their degrees and are
now ordained. But yet I believe that the breaking over
those bounds that have hitherto been set, in ordaining such
persons, would in its consequences be a greater calamity
than the missing such persons in the work of the ministry."
If one who knew the importance of religious experience
to the minister of Christ could use this language, it is easy
to imagine the bitterness and contempt with which less
charitable and less spiritual men would speak of uneducated preachers. Yet we are by no means surprised that
clergymen of the standing order in New England were




REASONS FOR A LIBERAL EDUCATION.            59
resolved to welcome none but men of classical learning
into their ranks. For they were convinced on the one
hand that such learning is exceedingly desirable for religious teachers, and they were doubtless reluctant on the
other hand to surrender a weapon -namely, the reproach
of ignorance - which had done them good service against
thile Baptists. Several of the first Baptist preachers in
New England, were, it is true, men of liberal culture; but
this was not the case with all. The churches did not
esteem an acquaintance with the dead languages necessary
to qualify one for the ministerial office. Nor did they
believe it right to close the approaches to this office against
all who were unable to produce a diploma. It had therefore been found in many cases easier to abridge the influence of Baptist ministers by sneering at their ignorance
than by replying fairly to their arguments from the Word
of God; and hence, even christian men were disinclined
to relinquish the advantage of using such a weapon. Nor
is it strange, all things considered, that the Legislature of
Connecticut made the following law in 1742: "And be it
further enacted, that no person that has not been educated
or graduated in Yale College, or Harvard College in Cambridge, or some other allowed foreign protestant College or
University, shall take the benefit of the laws of this government respecting the settlement and support of ministers."
Those, however, who separated from  churches of the
established order were stanch advocates of "lowly preaching."  They rated spiritual discernment far higher than
classical learning. They held "that every brother that is
qualified by God for the same, has a right to preach according to the measure of faith, and that the essential qualification for preaching is wrought by the Spirit of God; and




GO         BACKUS'S CALL TO THE MINISTRY.
that * * * the tongues and liberal sciences are not absolutely necessary; yet they are convenient, and will doubtless be profitable if rightly used; but if brought in to supply the want of the Spirit of God, they prove a snare to
those that use them and all that follow them." They also
believed "that all the gifts and graces that are bestowed
upon any of the members, are to be improved by them for
the good of the whole; in order to which there ought to
be such a gospel freedom, whereby the church may know
where every particular gift is, that it may be improved in
its proper place and to its right end, for the glory of God
and the good of the church."'
Mr. Backus heartily embraced these views; and soon
after the Separate Church was organized in Norwich, he
was led to devote himself to the ministry of reconciliation.
We submit an account of his call to this holy work in his
own language.  "Hitherto a private life had been my
choice and delight; but a new scene was before me, which
I had no idea of, till I was led into it in the following
manner. Being at a certain house wher  a number of the
saints were met, the command,'pray ye the Lord of the
harvest that lie will send forth laborers into his harvest,'
was read and spoken upon. A conviction seized my mind
that God had given me abilities which his church had a
right to the use of, and which I could not withhold with a
clear conscience. Soon after, a spirit of prayer for divine
teaching was given me in a remarkable manner, and eternal things were brought into a near view, with a clear
sight of the truth and harmony of the Holy Scriptures;
also these words were impressed on my mind: "Son of
1 See Confession of Faith of the Separate Church in Mansfield, Ct., in
the Result of a Council of the Windham County Consociation, held at
Scotland, January 13th, 1747. Athenceun Library, Boston.




HIS OBJECTIONS OVERCOME.             61
man, eat this roll." Never did I more sensibly eat natural
food than did my soul feast upon the solid truths of God's
Word. Yet I did not then conclude that I should ever
preach the Gospel in public.
"A few days after, our minister' invited me to go with
him to Colchester and Lyme, where there was a revival of
religion. I went accordingly, and on the journey two
souls were hopefully converted. I returned home with
rejoicing, and much life in my soul. The next day, September 27, 1746, new views were given me beyond those
which I had before received. My business led me out to
work alone in the woods, where, with none to interrupt
me, I had such converse with my God as I never had
before. His former teachings now came to this point, that
He called me to preach his Gospel. And I was then led
to count the cost of obedience to the will of God in this
work, as distinctly as ever to cast up any particular sum.
Many and great enemies appeared in my way, reproaches,
losses, imprisonment, and death; but God showed me
that He could make them all fly from my path as chaff
flies before the wind. I thought of my own ignorance and
weakness; but He gave me to see that He had knowledge
and strength for me. I urged the plea that I was slow of
speech and very bashful; but the answer came: cannot
Ite who formed man's mouth, cause him to speak? I said
if I should go and preach the Gospel with success, I might
be lifted up with pride and fall as many others have done.
This difficulty seemed to me like a great mountain, rising
far above all the rest; but God said: Jy grace is sfficient
for thee; the mountain was taken away and every excuse
gone, so that it appeared like trifling with Divine majesty
to make another objection.  And though I looked upon
1 Mr. Hyde, minister of the Separatist Church in Norwich.
6




62       DISCOURSE ON "AN INTERNAL CALL."
the work as too great for an angel to go through with in
his own strength, yet I saw it was easy for God to carry
such a poor worm through it, make him  faithful unto
death, and give him at last a crown of life. So I was enabled then to give up my soul and body afresh to God, with
all my interest, to serve Him in preaching his Gospel.
He then gave me a particular message from the fifty-third
psalm, to lay open the universal corruption of mankind.
And as our church allowed each brother free liberty to
improve his gift in teaching, I delivered that message the
next day (Lord's day, September 28, 1746) with special
clearness, and with acceptance to the church. And as I
was then fiee from all worldly engagements, I devoted my
whole time to that great work."
It may be well to notice in this place, a "Discourse on
the Nature and Necessity of an Internal Call to preach the
everlasting Gospel," published by Mr. Backus in 1753. In
this Discourse he undertakes to show that " all true ministers of the Gospel are called into that work by the special
influences of the Holy Spirit," and in the Preface he makes
the following remark: "Much of what I have here written
I knew experimentally before I did doctrinally." He puts
it down as the belief of many, that ministers are authorized
to license preachers of the Gospel, and that whoever engages in this work without their license runs before he is
sent; that ministers and churches are to examine and
ordain all the clergy, and that this action, and this alone,
gives to the latter their commission and authority. He
testifies that it was often asserted, both from the pulpit
and in conversation, That the call of man is the call of
God; that if a man has college learning and is regularly
introduced according to their order, he is a minister of
Christ and sent of God, though unconverted; and that one




CHARACTER OF THE INTERNAL CALL.         63
must have an understanding of the original tongues, or else
he does not know whether he preaches right or wrong.
He speaks of his own view as novel, and therefore likely
to encounter many objections; and he proceeds to answer
briefly the most material of these objections, " though," he
says, "I know that a man may as easily stop the winds
from blowing with his words, as to still all the cavils of
such as do not love to receive the truth." He protests
against being regarded an enemy to learning, and grants
that a knowledge of the original tongues may, by the help
of the Divine Spirit, be improved for the good of others.
He pronounces an acquaintance with the languages useful
in itself, but considers it evident "that in our colleges
many learn corrupt principles, not only about what makes
a minister, but also about what makes a Christian." And
he takes the ground that a true minister's qualifications
consist more in divine enlightenings than in human learning, that his authority to preach depends more upon his
being internally called by the Spirit of God, than upon his
being externally sent by the voice of man.
According to this discourse, the Holy Spirit inwardly
calls men to preach the Word, by giving them a specially
clear view of the present state of the church and the
world, by opening and committing to them the treasure of
the Gospel, and by constraining them sweetly and powerfully to enter upon this great work at God's command.
Mr. Backus concedes, however, that "the Lord deals variously with different persons as to the means and manner
of their call," yet insists that all who are moved by the
Holy Ghost to take upon themselves this ministry, have
such views of the actual condition of immortal souls and
of the glories of divine truth, that they are constrained by
divine power, and animated by love to the children of




64     EXTERNAL ORDINATION NOT INVALIDATED.
men, and zeal for their good, to go and speak unto them all
the words of this life.
He moreover denies that holding to an internal call
invalidates external ordination in the least; for as a converted person, he argues, has an internal right to all the
privileges of the Christian church, yet has no external
right to them, till he is openly received as a member; so a
person who is called to preach has no right to act in duties
peculiar to an officer of the church, till he is publicly set
apart therein. Praying, exhorting, and preaching, though
duties to be performed in the church, are not so confined
to it, that they may not rightly be performed where there
is no church at all. But only those who have a visible
standing in the church can administer special ordinances
or act in cases of discipline, for these are things peculiar to
a visible church.




CHAPTER V.
ITINERANT  PREACHING  AND  SETTLEMENT.
MR. BACKUS BEGINS TO PREACH. —HIS DOUBTS RESPECTING HIS CALL.VISITS TITICUT WITH MR. SNOW. -IS MOVED TO LABOR THERE. -DESCRIPTION OF TITICUT.-ECCLESIASTICAL PARTIES IN THE PLACE.-MR. BACKUS
IS INVITED TO PREACH THERE FOR A TIME BY THE PRECINCT COMMITTEE.FORMATION OF A NEW-LIGHT CHURCH.-MR. BACKUS ORDAINED ITS PASTOR.-HIS TREATMENT BY THE PRECINCT COMMITTEE.
No sooner was Mr. Backus assured of his call to engage
in the work of the ministry, than he began to go and preach.
About fourteen months of untiring labor were spent in
various towns of Connecticut, Rhode Island and Massachusetts. And although a law had been passed by the Legislature of Connecticut in 1742, making it a penal offence for
any person who was not a settled or ordained minister,
to publicly teach and exhort the people in any parish
without the express desire and invitation of the settled
minister of such parish,- a law which Trumbull pronounces
" an outrage to every principle of justice," and which led
to the imprisonment of more than one true evangelist —
yet Mr. Backus was suffered to prosecute unmolested his
work.  Many believers were quickened, several persons
were hopefully converted, and not a few of the careless
were moved to earnest reflection.
For the most part, he "labored with freedom  and delight."  Yet he did not escape severe trials.  About three
months after he commenced  preaching, he was sorely
6*




66        BACKUS S FIRST VISIT TO TITICUT.
tempted to relinquish the work. He found the path before
him one of difficulty and danger. It was suggested to his
mind that he had gone forth suddenly, without trying to
resist the call; that if God had chosen him for this work,
He would overpower all opposition to his will; and that
the greatest sinner - the one who resisted longest -would
be the greatest preacher, as the case of Paul illustrated.
But on the other hand, he recollected that Zechariah was
struck dumb because he would not believe the angel Gabriel
without a sign; and notwithstanding the temptation which
continued for a long time, he pursued his work until at
length deliverance and liberty came. In answer to many
earnest prayers for a wise and understanding heart, the
truth was laid open to him with fresh clearness, and he was
made willing to fulfil his ministry with any people to whom
God should send him.
In December, 1747, Mr. Backus first saw the place where
he was to labor more than half a century in the vineyard
of his Master. On the 8th of this month, he paid a visit to
Rev. Joseph Snow, pastor of a Separate church in Providence, and was urged by the latter to accompany him to
Bridgewater on a preaching excursion, which he was soon
to make. "After weighing the matter and committing
the case to God," Mr. Backus concluded to accept the invitation. He accordingly went over to Attleboro' to spend
the few days before their journey in preaching the Word.
On the 18th, he proceeded from this place with Mr. Snow, to
the house of Seth Hayward, a christian brother in Bridgewater, where they were kindly entertained. On the next
day, says the subject of our narrative, we "visited several
other Christians in the town, and had freedom in conversing
with them. They appeared to be in reality hungering after
gospel food.  Towards night we came down to Titicut to




A FIELD WHITE TO HARVEST.               6T
brother Samuel Alden's, where brother Snow, who had
labored in the place before, was welcomed with much
rejoicing.
"After a little, I went out abroad and was enabled to
bless God that He had helped us hitherto. When I had
come in, and we were seating ourselves to partake of food,
these words came into my mind with great light and
power:'Say not ye, There are yet four months, and then
cometh harvest?  Behold, I say unto you, Lift up your
eyes, and look on the fields; for they are white already to
harvest. And he that reapeth receiveth wages, and gathereth fruit unto life eternal; that both he that soweth, and
he that reapeth may rejoice together. And herein is that
saying true, One soweth, and another reapeth. I sent you
to reap that whereon ye bestowed no labor: other men
labored, and ye are entered into their labors.' By these
words I was led to discover in this place a large field all
white to the harvest. Other men had labored here in years
past, and the Lord had wrought wonders by them, but now
my soul was constrained by divine light, love and peace to
enter into their labors.  My heart was so drawn forth
towards God and in love to this people, that I felt myself
willing to impart unto them not only the Gospel but my
own soul also. Thus the Lord bound me to this people ere
I was aware of it and before I knew any of them personally."
Titicut parish, in which Mr. Backus was now to begin
a long course of service, comprises a part of Bridgewater
on the north, and a part of Middleborough on the south
of Taunton River, which separates these towns. On account of their distance from any place of public worship,
the inhabitants of this district had at one time petitioned
the General Court to be incorporated into a town; but




68            STATE OF TITICUT PARISH.
their request was not granted. They then desired to be
made a separate parish or precinct, and an Act for that
purpose was passed February 24, 1743. Eliab Byram had
preached in this place about fourteen months with great
success, in 1741-2, and the people were expecting to settle
him as their pastor; but before the act of incorporation
was obtained, he had gone to New Jersey, and was there
settled. Subsequently, Silas Brett, Solomon Reed, John
Wadsworth and some others had preached in the place. In
the meantime there was brought to light a serious difference
of opinion between the leading men of the parish and the
professors of religion; the former were inclined to favor
the standing order and to support religion by the power of
civil law, while the latter were friendly to the New-Lights,
and desired a total separation of church and state.
When, therefore, these brethren applied to the several
churches with which they were connected for letters of
dismission, that they might be organized into a church by
themselves, their requests were, after some delay, uniformly
denied; and disheartened by this refusal, they had forborne
almost entirely to sustain religious worship in the place,
during the year previous to the coming of Mr. Backus
among them.  While in this condition, Rev. Nathaniel
Shepherd of Attleboro' visited them about the first of December, and delivered a sermon which led them to engage
in holding meetings on the Sabbath for their mutual edification, and especially to pray that God would send them a
pastor after his own heart.  Their first meeting was on
Lord's day, December 13; and on the Saturday following,
Mr. Backus arrived in Titicut parish.
In the forenoon of the next day, Mr. Snow preached to a
large assembly.  At the conclusion of his discourse, Mr.
Backus stood up to exhort the people. "Divine truth," he




BACKUS AND TIE PRECINCT COMMITTEE.          69
says, " seemed to flow through my soul like a river, and it
was easier to speak than to refrain. Thus I went on for
several hours, and the saints were greatly refreshed, while
many sinners were struck under conviction. Towards
night I preached from  the second Psalm, and had perhaps greater assistance and freedom than ever before in my
life. Glory to God alone."  In the evening, Mr. Snow
preached again; and during the ten days which he spent in
this place with Mr. Backus, they preached  alternately
twenty-four sermons.
"Monday, Dec. 28. This morning the Precinct Committee came and requested me, in case I would be examined and approbated by the neighboring pastors, to preach
to them  as minister of the parish. I replied that I was
clearly convinced of its being my duty to preach to this
people for the present, and that I cared not how many
came to hear; that I was willing to be examined by their
ministers, and to give them the reasons of my hope and
my practice; but that I should not consent to their proposal with any such understanding as this, that the precinct
instead of the church had a right to lead in the choice of a
minister, nor should I leave it to man whether I ought to
preach the gospel or no. This answer did not please them;
yet they requested me to preach to them for a while. I
afterwards found great reason to bless God for enabling me
to be steadfast, and to escape the snares' which men were
laying for my feet. If I had yielded to their scheme they
would soon have sent me off. "
Up to this time all the meetings had been in Bridgewater; but arrangements were now made to hold them
every alternate Sabbath on the Middleboro' side. In the
early part of January, Mr. Backus came before the people
with a discourse on the Building and Government of the




70           HIS ORDINATION AT TITICUT.
Church of Christ as distinct from all worldly governments,
and during the month he preached no less than thirty sermons. Meanwhile, Christians began to confer about the
formation of a church, and they desired him to draw up
Articles of Faith and a Covenant. He complied with
their request, and in February (16, 1748,) sixteen persons
signed the Articles and Covenant which he had prepared,
and which, like those of the Separate churches generally,
were peculiar for their high-toned spirituality, Calvinism,
and republicanism.  On the 31st of March, the church,
which had now increased to thirty-four members, gave Mr.
~Backus a unanimous call to become their pastor.  This
call was accepted, and he was accordingly ordained April
13, 1748.
While the church and council were occupied with matters preliminary to the ordination, Benjamin White, Esq.,
rode up among the throng of people, and in the name of
the Precinct Committee, of which he was a member, forbade all the proceedings. Yet this prohibition was disregarded, and Mr. Backus was solemnly ordained and set
apart to the ministry of Christ and to the pastoral care of
the church in Titicut.
It may not be amiss to add, that the Precinct Committee had previously, about the first of March, revoked their
invitation to Mr. Backus to act as preacher for the parish.
And the spirit which animated them may be inferred from
the following circumstances. No compensation was made
him for the services which he had rendered. His own language is this:   They never offered me a farthing for my
preaching two months at their request." "Directly afterwards," he adds, " they called a precinct meeting and taxed
me five pounds." This tax was for the support of religion
in the place, and Mr. Backus, who was conscientiously op



HIS REFUSAL TO PAY A CHURCH TAX.        71
posed to the maintenance of religious worship by the civil
power, refused payment. The result is given in the following memorandum. "Monday, February 6,1749. This
morning I was seized by the officer, who threatened to
carry me to prison for the precinct-rate; but, glory to God,
he gave me a sweet calmness and serenity of soul, so that
I was able not to fear the officer, or treat him with any
bitterness. I told him that they were going on in an unscriptural way to support the gospel, and therefore I could
do nothing to countenance them in such a way. He told
me that if I would not pay him he would immediately
carry me to jail; but just as he was about to drag me
away, there came in a man,l who called him out and paid
him  the money, so that he was forced to let me go."
"After they had imprisoned one of our brethren, and made
distress on one of my hearers, it appeared upon trial in our
county court, that said tax was voted at an illegal meeting.
Yet they sent an agent to Boston and obtained an Act of
their Legislature to make it legal, and their supreme executive court turned the case against my hearer upon said
Act. Thus was judgment turned into wormwood; and
this is the natural effect of the use of the sword to support
religious teachers."
I Capt. Abiezer Edson.




CHAPTER VI.
EARLY PASTORSHIP AND MARRIAGE.
QUALIFICATIONS FOR HIS WORK. - USEFULNESS IN TITICUT.- EXTRACTS FROM
HIS JOURNAL.- LABORS AS AN EVANGELIST.- EXTRACTS FROM MEMORANDA
OF PREACHING TOURS.- LETTER FROM MR. LEFFINGWELL.- EXTRACTS FROM
MEMORANDA CONTINUED. -PARISH LINES DISREGARDED.-MARRIAGE.ACCOUNT OF THE WEDDING.
MR. BACKUS was now twenty-six years of age; his education was poor and his experience limited; but his health
was firm, his mind vigorous, his hopes bright, and his zeal
ardent. He looked upon himself as sent into this field
by the Lord of the harvest in answer to prayer. His labors had been attended by the Master's blessing, and a
genuine revival seemed to be in progress. Thus qualified
and thus encouraged, he ventured to accept the office of a
christian pastor; "an office," says Augustine, "than which
there is nothing in this life, and especially in this age,
more difficult, more laborious, more dangerous, or, on the
other hand, more blessed before God, if a man conduct
himself therein as a true soldier under the banner of
Christ." The subject of our narrative endeavored thus to
conduct himself, and before many years had passed he
knew  by experience the -profound truthfulness of this
language.
For a considerable time after his ordination, the religious




FRUITS OF BACKUS'S LABORS.             73
interest continued without abatement. Before the eighth
of May, the church had increased to fifty members, and on
the seventeenth Mr. Backus writes: " When I came into
this place I did not expect to stay a fortnight, yet I have
been here every Sabbath for five months, have preached
an hundred and twenty sermons, a church has been formed
and I have been ordained the pastor, and about twenty'
souls have been hopefully converted."  At the close of
this year, there were upwards of sixty members in the
church, and during the next winter a good degree of spirituality was manifested by them. To illustrate the religious
habits and feelings of Mr. Backus at this time, we have
selected a few passages from  the memoranda which he
kept of his life.
Sunday, Nov. 27, he says: "For some days past, I have
wrestled earnestly for the divine presence and blessing;
and great strength and clearness were given me to-day in
preaching."
A few weeks later, Sunday, Dec. 18, he writes: "Last
week some of the saints were greatly blessed in private
meetings, and this day I' have enjoyed unusual freedom in
preaching. It has been to many Christians a time of
sweet refreshing. O Lord, return and purge away our
sins, and take up thine abode with us forever!"
On Sunday, Jan. 1, 1749, he makes this record: "I have
had little liberty through the whole day. 0, my dear
Lord, though I have begun the year so poorly, yet grant, I
beseech thee, that I may spend it to thy glory."
But the next Lord's day brought a blessing to his soul,
and he writes: "This day was a refreshing time with us.
Glory to God alone."
Four weeks later, Feb. 5, he says: "In the forenoon I
had some freedom, but at noon I could get no text to
7




74        CHARACTERISTIC OF IlS PREACHIING.
preach from, till just before I began to speak. Then the
Lord gave me one, and gave me glorious liberty in preaching from it."
This notice is characteristic. Mr. Backus was at this
period of his ministry in the habit of preaching many times
during the week, and he does not seem to have given so
much attention to the arrangement of his thoughts beforehand as is necessary in order to the clearest and most forcible exhibition of truth.  His sermons contained, it is
evident, much of the marrow of the Gospel, and when
the Spirit of God touched his feelings in a special manner
his exhortations became earnest and powerful. Then his
natural diffidence gave way and he urged home the calls
of mercy with glowing zeal upon the hearts of dying men.
"Thursday, Feb. 9.  Two couples were married at
Raynham; I was there and preached, but was remarkably
straitened in spirit; yet in the evening I had delightful
liberty.  Blessed be God, that though he gives sore correction for sin, yet he will not take away his loving kindness from me."
"Lord's day, March 5. Both preacher and hearers were
dull through most of the day; but, glory to God, he gave
us some refreshing from his presence."
"Lord's day, March 26. This has been a very awful day.
My soul has been fearfully straitened, and so were the
saints in general. Sinners appeared to have their minds
barred against the truth. O Lord, what shall I say unto
thee, or what shall I do, if thou dost not return? Return,
O Lord! and for thy name's sake, revive thy work."
"Lord's day, July 2. To-day the Lord made me to see
that there was a great want of discipline in this church;
and to warn the saints to arise and be faithful in this
work."




ITINERANT PREACIING.                75
" Friday, July 28. Being sensible that the Spirit of God
is in a great measure withholden from us, and yet proposing, if the Lord will, to enjoy the ordinance of the Supper
next Sabbath, we did therefore keep this day in fasting and
prayer. After the people came together, I offered prayer;
then one of the brethren followed, and during his prayer
the wind of the Spirit began to breathe upon us. Then I
went on to show the duty of renewing covenant with the
Lord, and with one another; and the Lord did gloriously
assist me for several hours."
We have seen that Mr. Backus began his ministry as an
evangelist; and it may be added, that after his settlement
as a pastor, he made frequent and sometimes extended
journeys for the purpose of preaching the Gospel. This
practice of going from place to place to declare the word
of life, was not, however, peculiar to him, but was characteristic of the Separate ministers generally. They were
stimulated and encouraged by the success of Whitefield
and Tennant, and were ready, for the good of souls, to labor
in the humblest manner. The work which they performed
was, on the whole, similar to that which occupies an army
of colporteurs at the present day. It consisted mainly in
preaching the gospel, but for the most part, to small companies in private houses. Yet the New-Light ministers
were also in the habit of visiting and assisting one another,
and of preaching without hesitation wherever people were
inclined to hear. They paid but slight regard to parish
limits, and continually trespassed on fields that were
claimed as their own by clergymen of the standing order.
We subjoin a few passages from the diary of Mr. Backus,
iii illustration of these remarks.
Jan. 22, 1749, he visited Mr. Snow and his people, and
speaks thus of their condition: "Their trials have been




76     AT IIARWIC II, ARNSTABLE, AND REIIOBOTH.
coming on for some titne; chiefly for this reason. Last
year they had a wonderful revival, but they now found that
they had sometimes followed imagination instead of faith,
and had made too much of sweet feelings and transports.
At this discovery, Satan comes in with an attempt to drive
them  over to the opposite extreme, trying to have them
settle down upon a doctrinal knowledge of the truth, and
a mere belief of the fulness there is in Christ, without the
Spirit of God to lay open and apply divine things with
power to the soul. Some were caught in the meshes of this
subtle error, and then others set up bars against them for it."
Feb. 20. "This morning we set out for Harwich, and
found the Lord was with us on the way directing our steps,
refreshing our souls, and giving us liberty in witnessing for
him in sundry places where we stopped."
Feb. 23.  (Iarwich.)  "The Lord favored us wonderfully through the whole day, (in the ordination of Mr.
Nickerson).  In the evening, as we were about parting,
some of us were at a loss in respect to our duty, and we
joined in prayer to ask counsel of God. He did gloriously
answer us, showing the ways in which we should severally
go, and pouring down into our souls such divine blessings
that we had not room enough to receive them."
Feb. 28. "This morning we left Barnstable. I believe
God has a remnant there whom he will yet bring in to
taste of his grace. O Lord, wilt thou not send help to
that dear people, for thy name's sake?   Oh that thou
wouldst water that dry and barren place with the showers
of grace, and show them thy mercy according to the days
wherein they have seen evil."
April. 25, 1750. "Reached Rehoboth in the afternoon,
and found the saints met together. I preached from 2 Sam.
15: 22, and though I felt like a guilty wretch before God,




A NEW-LIGHT LETTER.                77
yet now I found real assistance from above in laying open
the awful nature of sin, and the nature of true submission."
May 11. "We returned in the evening from Colchester
to Norwich. I conversed on the way with dear brother
Leffingwell, and I trust we felt something of that which
the two disciples felt when going to Emmaus."
We insert the following letter as an interesting specimen
of New-Light correspondence. Among the letters which
Mr. Backus preserved are several from the same hand.
"NoRWIcH, JANUARY 12, 1747-8.
"DEAR BROTHER:- Wishing you to abound in the gifts
and graces of the Spirit of God, I have taken this opportunity of writing to you t, to let you know something of the
affairs of Christ's kingdom with us. Since your departure,
the Lord has added two to his mystical body; namely,
your honored grandmother, that mother in Israel, and the
wife of Ebenezer Grover. The Lord has also made some
sweet and blessed addition to us in grace, as well as in
number. Last Sabbath there was the shout of a king in
the camp of Israel. Our dear sister Marthat proved to be
a Mary indeed, and a laborer also. Many others were
sweetly refreshed and solemnized by the grace of God, and
aged sinners were awed. And now, dear brother, to speak
particularly of myself, through the goodness, grace, and
mercy of our God, I am in bodily health at present, but in
soul lean from day to day, to my shame and blushing. Remember me in these bonds. *  *  Dear brother, remember the Captain of your salvation goeth before you, leading
on the way through the ranks and armies of your enemies;
therefore fear not, though an host should encamp against
you, and be in nothing terrified by your adversaries. It
1 Col. Lathrop's wife.
7*




78        SECOND LEECTI WOODS CONFERENCE,
may be to them an evident token of perdition, but to you
of salvation, and that of God. Dear brother, you are not
called to the honors of this world, but to be cast out of
men, and to be brought before kings and rulers for Christ's
sake.  *  *  It is not for the servant to be above his
master, nor the disciple above his Lord;'if they have
persecuted me, they will also persecute you,' says our dear
Lord and Master.
I remain your loving brother,
in the dear Lord Jesus. Amen.
JOIIN LEFFINGVGELL, Jn."
"This brother Leffingwell," says Mr. Backus in a note
on the back of the letter given above, "is dear to me; and
he hath been a blessed helper in the church of God at
Norwich."
May 13. "Mly heart has been rejoiced sundry times since
I have been here (at Norwich), in conversing with some of
these dear lambs (that have lately been converted), and in
seeing the sweet temper, and love, and solemnity they discover. Oh that God would keep and lead them forward.'
Attleboro', June 11. "Went to brother Daggett's and
conversed with him  until late in the evening; found it
truly edifying. I-e told me that he perceived the error of
making the Spirit the rule instead of the Word to be
creeping into the church."
Beech Woods, Sept. 26. (Second conference with Mr.
I. Hovey, of Rochester.)1  "Upon the whole I find that
much disputing is hurtful in many respects; and in such
public debates, I find it very difficult to manage so as to
secure any real benefit."
Oct. 1. "In the forenoon I felt too much of careless1 See p. 51.




SPIRITUAL ENLARGEMENT.               79
ness, yet some degree of watchfulness, and cries after
God; in the afternoon I preached from 1 Thess. 5: 15, to
a larger number than we could expect by reason of the
rain. I was enabled very plainly to lay open the nature
of the operations of God's Spirit, and it was a time of
glorious refreshing - such a meeting as I have not seen
for many weeks."
Dec. 2.  (Lord's day.)  "Found divine sweetness in
treating the words:' Thy time was a time of love;' and
in the afternoon had uncommon clearness in showing the
difference between the two covenants. In the evening I
preached at mother's, to a house crowded full of people.
It was a solemn and refreshing season. My dear grandmother was so overcome that she could not refrain from
speaking. Glory to God for his boundless mercies."
Dec. 4. (Barnstable.)  "Just at night we called at a
house, where I had the greatest enlargement of soul that
I've had for several years. Ieaven seemed to come down
to earth.  We joined in singing and prayer, and were
really of one heart and of one soul. Then I went on to
call upon all not to look upon creatures, but to behold our
God; and I did solemnly demand entertainment for the
King of Glory; and I went on to set forth his glories, till
I was entirely swallowed up in admiration, and could only
cry:' Oh, the height! the depth! etc.'"
Truro, April 8, 1751.  "We found more than two hundred people met together, and (Rev.) Mr. Avery, of Truro,
and (Rev.) Mr. Lewis, of Billingsgate, with them. Then I
went on to preach from 2 Cor. 13: 5, and God was with me,
of a truth, aiding me to declare how Christ is in every
saint, and that this may be certainly known. The word
was refreshing to many.  Then these ministers desired to
have some discourse with us.  So we began, and Mr.




80       " ON ANOTHER MAN'S FOUNDATION."
Avery asked what right we had to preach in his parish,
without his leave; concluding, from a passage in Romans,
that Paul would not build on another man's foundation,
and fronm one in 2 Corinthians, that he would not go into
another man's line, that my course was wrong. Then Mr.
Lewis took the matter up, and went on with a long discourse upon many things.  When I could have liberty to
speak, I told them that if we would talk to edification, we
must not run upon many things at once.  As to the first
passage brought forward, I told them Paul was showing
that his lot was more especially to preach to the heathen,
but that he had a right to preach among any saints when
he had opportunity; and as to the other passages, I held
that he was showing the Corinthians that his line reached
as far in discipline as it did in preaching; for he says: we
are come as far as you in preaching the gospel.  We then
proceeded to other things, and I suppose we disputed two
hours and a half or three hours.  During the whole I felt
peace of mind, and I believe that many were convicted of
their wrong. Once Mr. Lewis called for witnesses against
me in a particular thing, but none would answer, till two
or three witnessed against him that he had treated me
unfairly. I bless God for giving me so much clearness in
standing for truth."
But while Mr. Backus addressed himself thus earnestly
to the work of a pastor and evangelist, he found time also
to make provision for a life of domestic happiness. And
no reader of these pages will be surprised to learn, that
before acting in this affair he besought the direction of God
with fasting.  On his first visit to Massachusetts, he had
preached in Rehoboth (Jan. 18, 1747), and had then conversed on the subject of religion with Miss Susanna Mason, of that place. Their brief acquaintance was renewed




MARRIAGE, AND WEDDING CEREMONIES.            81
from time to time, and seems to have ripened into mutual
esteem, and then at length into true affection. " We solemnly covenanted together in July," says Mr. Backus,
"were published in September, and were married November 29, 1749. Thus Susanna Mason, of Iehoboth, became
the companion of my life for nearly fifty-one years,' and
the greatest temporal blessing which God ever gave me;
for which I trust I shall praise him to eternity."
A further notice of this wedding may not be without interest to some of our readers.  It took place at Miss
IMason's home, where a goodly company of friends and
neighbors assembled.  A  psalm  was read by Rev. Mr.
Shepard, of Attleboro', a hymn was sung, and prayer offered. "Then," says Mr. Backus, "I took my dear Susan
by the hand, and spoke something of the sense I had of
our standing and acting in the presence of God, and also
how he had clearly pointed out to me this person to be
my companion and a helper meet for me. Then I declared
the marriage covenant; and she did the same. Thereupon
Esquire Foster solemnly declared that we were lawfully
husbCancd and wife."  The bridal salutations are described
in the following manner:  "Brother Shepard wished us a
blessing, and gave us a good exhortation, and so did some
others." Another prayer was offered; after which all united
in singing the one hundred and first Psalm; this was followed by a short sermon from -Mr. Backus himself. The
account closes thus: "I think I can truly say that Jesus
and his disciples were at the. wedding.  My soul is astonished at the goodness of God. Oh, that I may never
forget His benefits!"
1 These words were written when he was more than eighty years old.




CHAPTER VII.
CHANGE OF BELIEF RESPECTING  BAPTISM.
DECLENSION IN TITICUT. —BAPTIST TENDENCIES OF THE SEPARATES. —DIVISION RESPECTING BAPTISM IN THE TITICUT CHURCH. -MR. BACKUS PERPLEXED.-HASTILY PREACHES IN FAVOR OF BELIEVERS' BAPTISM.-RELAPSES INTO HIS FORMER BELIEF.- JOURNEY TO NORWICH. -RETRACTS THE
VIEWS OF HIS SERMON ON BAPTISM. —SECESSION OF CERTAIN BAPTIZED IMEIMBERS FROM HIS CHURCH. -TRIES IN VAIN TO EXCLUDE THE PAINFUL
TOPIC FROM HIS MIND. - EXTRACTS FROM HIS JOURNAL. - HIS REFLECTIONS ON INFANT BAPTISM.- DAY OF FASTING, PRAYER, AND INVESTIGATION.-FINDS NO AUTHORITY IN THE WORD OF GOD FOR INFANT BAPTISM.
-IS BAPTIZED.
BUT we must turn from this glimpse of domestic joy to
follow the subject of our narrative through a long period of
trial.  According to his own testimony, sad tokens of a decline in vital piety began to appear in his parish soon after
the beginning of 1749.  Whispering and backbiting prevailed to a fearful extent, especially among the young
people; and warnings from  the servant of Christ did not
avail to arrest the evil. Gospel discipline was also greatly
neglected, and a melancholy change in the state of religion
was but too evident. This was a severe affliction to the
young and zealous pastor.
But this was not all. The Separates had embraced substantially Baptist views of the Christian  church.  They
affirmed with great unanimity that only those who give
satisfactory evidence of piety are entitled to the privilege
of membership in the church, and that only those who are
regenerated by the Spirit of God are "Abraham's seed,
and heirs according to the promise."  Some of them, it




DIFFERENCE ABOUT INFANT BAPTISM.           83
cannot be doubted, saw more or less clearly the inconsistency of these declarations with the practice of infant baptism. In the Articles of the Mansfield church there is one
which reads: "Though most of us agree in the Article of
infant baptism, yet a difference in that particular doth
not break the spiritual communion of saints; therefore it is
no just bar to our covenanting and partaking of the ordinances together wherein we are agreed." Others perceived
more distinctly than the New-Lights themselves whither
their doctrine of a "spiritual church" was likely to conduct
them. As early as May 17, 1743, Rev. A. Croswell, of
Groton, Conn., thus writes to Rev. Mr. Prince, of Boston:
"I may hereafter print something about the times, showing
wherein I have seen reason to alter my judgment, particularly with reference to exhorters. For though I was the
first in New England that set them up, I now see, too
late, th thtthe tendency of their ways is to drive learning
out of the world, and to sow it thick with the dreadful
errors of Anabaptism, Quakerism, and Antinomianism! "
And  in 1741, the Consociation of Windham  County,
Conn., objected to the article cited above, because it
tends "to let in Anabaptists, and seems more agreeable
to the inclination of parties than the Word of God."
We will now proceed to give, from  the papers of Mr.
Backus, and nearly in his own words, written from time
to time as the events took place, an account of his change
of views in respect to the ordinance and subjects of baptism.
At a church meeting, August 7, 1749, Ebenezer Hinds
and Dea. Jonathan Woods declared that they had embraced the Baptist principle. This led to much discourse
on the subject, and sundry of the brethren were ready to
follow their example. They advocated the opinion that




84       SERMON IN FAVOR OF BAPTIST VIEWS'.
plunging is the right way of baptizing, and that infants are
not qualified for this ordinance. The question thus introduced became a very prominent topic of thought and of
debate. Those who had adopted Baptist sentiments were
persuaded that they could convince the rest of the church,
and therefore improved every opportunity to discuss the
matter. Bitter clashing and contention followed, by which
the remaining life of religion was destroyed. All the evil
was traced by one party to the Baptist principle, and by
the other, to fear and resistance of the truth. In reality,
however, it sprang chiefly from the unchristian temper
which these brethren displayed toward one another.
For a time Mr. Backus strove not to meddle with the
new doctrine. From the ill behavior charged upon Baptists of former and later times, he was led to fear that some
mischief lurked in their principles, and that these were
now sent as a delusion in judgment upon them. But he
could not exclude the topic utterly from his thoughts.
About the 20th of August, he began to give it close attention; but he was dreadfully perplexed, and his mind was
tossed this way and that. When he carefully searched the
Scriptures, light seemed to be clearest for the Baptist doctrines; but when he looked at his own guilt and that of
his people, the fear returned that these things were sent in
judgment upon them. On Saturday night, August 26th,
while crying to God for help and direction, he found there
were many things very dear to him which yet he could
freely give up into the hands of God, but that in this case
he felt a sensible pulling back. At length this conclusion
suddenly came into his mind: namely, the.Baptist principles are certainly right, because nature fights so against
them. The next day he felt a secret hurrying on to preach
upon this subject; which he cdid in the afternoon, taking




FLUCTUATIONS OF BELIEF.            85
for his text, Romans 6: 4, and maintaining that none
have any right to baptism except believers, and that immersion seems to be the only correct mode.
In the evening, after this premature discourse, occasioned by a hasty decision, darkness began to fill his mind,,
and on the forenoon of Monday this darkness became well
nigh total. A little light, however, seemed to dawn upon
him in the afternoon, and the next morning he was enabled to cast his burdens on the Lord. IHe now saw in the
dreadful gloom we have noticed, an indication that the
doctrine maintained in his sermon must be wrong; he
remembered also how the Bible everywhere represents
the Lord as granting many favors and blessings to the
children of saints for their fathers' sakes; he thought of
God's covenant with Abraham and the tenor of his promise: "I will be a God to thee and to thy seed after thee,"
and found this to be the covenant with Christians still;
and he concluded in the light of these considerations that
the children of believers have a right to baptism. These
reflections appeared to satisfy his mind, and he set out
cheerfully on his way to Norwich.
Making a flying call upon his friends in Rehoboth, he
went into Providence on Thursday, August 31st, and there
met with three of his flock at the house of Rev. Joseph
Snow. They had started from home with the purpose of
being plunged; but Mr. Snow spoke so clearly upon Infant
Baptism that one of them without further delay turned his
steps homeward. Mr. Backus proceeded to Norwich, and
after spending some weeks in preaching, visiting, and attending to secular affairs, returned to his parish on the 23d
of September.
Meanwhile, he had become, as he thought, fully settled
8




86            RETRACTION OF BAPTIST VIEWS.
in his former opinion, that only' believers and their infant
seed are entitled to baptism, and that as to the mode,
every one must be fully persuaded in his own mind and
act accordingly.  His intercourse with ministers of the
Separate order during this journey may have aided il
bringing him to such a conclusion. Yet he was sometimes
sorely puzzled to fix the line beyond which one had no
right to baptism; for he knew that Abraham circumcised
not only children under age, but also his three hundred
servants. From this difficulty, however, he took refuge in
the plea of ignorance, confessing, as Paul does, that "now
we see through a glass darkly."
Arriving in Titicut, he soon learned that in his absence
Elder E. Moulton, of South Brimfield, now  Wales, had
come to Bridgewater by invitation, and had plunged, Sept.
17th and  18th, nine members of his church, with  one
other person.2  IIere then, was a new  trial; but it does
not seem to have modified his own course. At a meeting
of the church, Tuesday, September 26th, he made a full
confession, and retracted the sentiments expressed in his
sermon upon baptism.  Those who had been immersed
were disappointed and offended at this recantation; and
on the next Lord's day they met by themselves for relii " Only believers," etc., for the New-Lights were all opposed to the
Half-way Covenant, which admitted to baptism the children of those
who made no claim to personal piety.
2 Their names were, Jonathan Woods,(Dea.) Joseph Harvey and his wife
Mary Harvey, Joseph Leach, William Richards, William Hooper, Ebenezer Hinds, Nathaniel Shaw, and Timothy Bryant. Joseph Leach was not
a member of the church. It will be noticed that Mlr. Backus uses the
word "plunged"; doubtless with the same feeling of contempt for the
rite which leads to the choice of this term or the word " dipped" to describe the ordinance at the present day. We trust the time will at
length come when good men will employ something better and nobler
than ridicule in treating of Christian ordinances.




FRESH DOUBTS.                      87
gious worshsip.l  But Mr. Backus was ready to make his
relapse into the common belief still more public and practical. In the afternoon of the following Sabbath, Oct. 8th,
he discoursed upon the submission of David: "Here am I,
let Him  do with me as seemeth good unto Him," and
then spoke of his sorrow for preaching against infant baptism, going so far even as to declare that he was willing to
venture into eternity on that practice; and proceeding
thereafter "to baptize a child of sister Richmond."
But in the present case also he was guilty of rashness;
and he afterwards, (in 1752) made this record: " Though I
really thought that way to be right, yet those expressions
which I delivered publicly, concerning venturing into eternity on that practice, did carry in them a much greater
certainty than I really had at the time in my own soul,
which has often since caused me to mourn before the
Lord."
Soon after the events which we have recited took place,
Mr. Backus resolved to dismiss all anxiety and inquiry on
the subject, and to treat infant baptism as an ordinance of
the gospel. But it had been determined otherwise; and
before many weeks were passed he was brought to a stand
in his course by the question: Where, and in what relation
to the church of God do those stand who have been baptized
and yet are not believers?  The question was proposed to
him by no one, - unless by the Spirit of God, - and he
1 In the evening of February 3, 1750, seven of these persons united together as a church, and soon after Mr. Hinds began to preach among
them. But this church dissolved within a few months; Mr. Hinds and
MAr. Shaw united with the Second Baptist Church in Boston; and several
others became members of the First Baptist Church in Swanzey. Mr.
Hinds was afterwards pastor of the Second Baptist Church in Middleboro'; and Mr. Shaw was for more than fifty years a faithful deacon of
the First Baptist Church in that town.




8S        MENTAL CONFLICTS ABOUT BAPTISM:
could not exclude it from his mind. But he now moved
slowly, and only after two years of painful suspense and
study did he reach a satisfactory conclusion.  It will be
profitable to know some of his feelings during this period.
Lord's day, Dec. 31, 1749.  "My unsettled state about
baptism wounds and weakens my soul; but this day I was
favored with considerable tenderness and  clearness in
preaching."
Feb. 4, 1750.  "For some time in the evening I felt
such guilt and distress that I was ready to cry:' A wounded spirit who can bear?' The promised joys of sin were
turned into pain, and my soul was in agony. Lord, when
thou hidest thy face, who can behold thee? "
Feb. 17th. " This day I feel much as I have done for a
long time. There is a constant load upon my mind. Yet
at times I am intensely engaged in study; though I have
scarce any strength or heart to act for God."
April 8th. "I find considerable strugglings in my heart
against declaring the whole truth, because I practise no
more of it myself. O Lord, deliver me from the power of
this temptation! "
July 15th. " I have worried along now for some months,
sometimes feeling so guilty and ashamed in viewing my
past conduct and present case that I hardly wanted to see
anybody. *  *  *  But in the midst of all this various
turning of things within and without, I find my soul is
held, as a ship by the anchor is held in the boisterous
waves, either from dashing on the rocks or driving off into
the wild ocean."
July 23d. "Felt as if I were laid aside by God and
man; could find scarce anything to do; yet the Lord gave
meqinstruction out of all this. At night a few of us had
a meeting at brother Alden's, and near the close of it I had




SPIRITUAL COMFORT.                89
such glimpses of the heavenly glory and such drawings of
divine love as I haven't felt before these many weeks.
Oh, one taste of love is infinitely sweeter than all that
earth can afford."
Sept. 5th. "Labored with my hands most of the day;
dull and stupid; but in the evening the Lord gave me
sweet enlargement in secret prayer. I was enabled to
come as a child to a father, tell him all my wants, and
lay open my very heart to him."
Sept. 9th. "Enjoyed considerable freedom in preaching, and some of the hearers were refreshed. We then
partook of the Lord's supper. Two offered themselves
for communion with us, and told their experiences. One
was the wife of Isaac Pierce, of Beech Woods, who was
received; the other was my dear wife, who had blessed
clearness in describing the dealings of God with her soul,
and the whole church seemed to be affected thereby. We
then attended to the ordinance itself which by reason of
the difficulties among us had not been observed for more
than a twelvemonth.  Sundry of the saints were divinely
refreshed while partaking of the supper."
Nov. 11th. "This forenoon I had no remarkable assistance, but in the afternoon I was led to treat of the hope
and comfort of the saints, and to lay open the horrid
falseness of the notion entertained by carnal hearts, that
a life of holiness is an uncomfortable life.  There is no
true happiness here or hereafter but in being conformed to
God in heart and conduct."
Dec. 19th. "Was much depressed in the morning by a
sense of my vileness and by a view of the miserable case
of this people. The waters came into my soul."
Dec. 31st. "Spent much of the day in reading. In
the evening I preached to a little number at brother Al8*




90                 SPIRITUAL TRIALS.
den's. Alas, I had but a poor ending of the year. Almost the whole of this year, 1750, has been a season of
heavy trial to my soul. If any one had told me a twelvemonth ago that I should meet with all which I have gone
through since, I should have thought it insupportable.
Ience the reasonableness of Christ's word: " Take no
thought for the morrow, for sufficient unto the day is the
evil thereof. "
Feb. 13, 1751. " Was called in the afternoon to visit
a sick woman, and found some assistance in praying and
conversing with her. But in the evening I felt horrid
temptations even to Atheism and Infidelity, which taught
me the danger we are still in, if left of God."
April 5th, (iarwich.)  "My soul was brought to such a
view of the discipline of God's house and the want of it
among our people, that I could not but solemnly engage
before God to be faithful in that work, and I called all the
saints to witness against me if I was not; and I felt such a
salvation as I had not for a year or two before."
Aug. 13th. "Had a short conference with some of our
brethren concerning our church affairs; our case appears
exceedingly difficult still."
And, long after, Mr. Backus thus refers to his reluctant
and protracted inquiries at this time in respect to baptism:
"No man, who has not experienced the like, can form a
proper idea of the distress I endured for two years." We
are now in some measure prepared to trace the mental and
moral process by which his views on this subject were
changed, to draw near and sympathize with this servant of
God, while, by "agonizing prayer" and "intense study," he
slowly emerges from darkness into light, from painful suspense into assured belief.
When the question, " where, and in what relation to the




LIGHT SOUGHT FROM GOD.               91
church of God, do those persons stand, who have been
baptized and yet are not believers?" presented itself to
the mind of Mr. Backus, he was unable to find a satisfactory answer. He perceived that during the former dispensation, all who had been circumcised were in the
church, which was national. He also saw, and had clearly
seen for many years, that under the new dispensation,
none are in the church, but saints who are built up as
lively stones, etc.  lie found no gospel standing-place for
half-way members.  In spite of all he could do, he felt
constrained to omit the practice of infant baptism, and for
upwards of a year his mind continued in nearly the same
posture of indecision, "suffering trials which no tongue can
express." On the fifth of April, 1751, he made a solemn
promise to the Lord to attempt the restoration of faithful
discipline in the church. He succeeded at first in leading
his brethren to engage in this work; but after a time some
of them said they could go no further in disciplinary labor,
till they knew how the case would turn with him as to
baptism. Discouraged by this obstacle, he felt himself
compelled to let the work drop.
Having thus borne for almost two years the tortures of
doubt respecting the subjects and mode of baptism, he set
apart Saturday, July 20, 1751, as a day of secret fasting
and prayer, to seek once more the direction of God. After
confessing his sins, and earnestly imploring divine help, he
took Wilson's Scripture Manual, and seriously examined
every particular passage of God's Word which relates to
baptism, and was forced to "give in" that the sentiments
of Mr. Wilson appeared to be according to the mind of
Christ. Then, still looking to the Most High for direction,
he went on to examine several portions of the Sacred
Record, which speak of God's blessing his people and




92              THE QUESTION SETTLED.
their seed with them. He carefully reviewed the account
of Noah's preservation with his family, the promises made
to Abraham and his seed, to David and his posterity, and
the descriptions given in the Old Testament of the Messiah's reign; and he concluded in view of all these, that
God had promised to manifest himself to his people in
the latter days, and to pour out his Spirit upon them in a
very extraordinary and glorious manner; also, that he had
given to believers great encouragement to bring their offspring to him, praying and hoping for large blessings upon
them; for they shall all know him, from the least to the
greatest. But he was led at the same time by this comprehensive and prayerful survey to conclude that none ought
to be baptized, and thus have the outward mark of Christ's
disciples put upon them, except those who give evidence
of having believed in him.  This settlement of the question gave him some degree of peace. "But yet, alas!"
he says, " I feel like a weak creature still, having but
little strength and boldness to come forth in the truth
in this evil day. Lord, I commit my all to thee."
At a meeting of the church, July 25th, he made known
to his brethren the character and result of his inquiries, declaring his full conviction that there is no scripture warrant for infant baptism.  Much discourse followed. On
the 29th he writes: "I have had some distressing views
of my case, and of the danger of being left as a stumbling
block to others, or as a barren useless creature. I went to
pour out my soul to God, and I was enabled to confess my
sins, and with earnestness to plead, that he would either
bring my soul forth to act for him, or take me out of the
world. For I had rather be hid in the grave, than to
live a burden to his creation."   He also spent the 30th
of this month in fasting, humiliation and prayer, and




BAPTISM OF BACKUS.                93
closes his record of it with these words: "   Lord, bow
down thine ear and hear; for I am poor and needy. We
are made a strife to our neighbors, and our enemies laugh
among themselves. Turn us again, O Lord of hosts, and
cause thy face to shine upon us, and we shall be saved."
Mr. Backus was now fully satisfied in respect to his
duty.  He therefore sent for Elder Benjamin Pierce of
Warwick, Rode Island, to administer the ordinance of
baptism; and on the 22d of August, 1751, he was baptized with six members of his church, on profession of faith
in Christ.




CHAPTER VIII.
COUNCIL UPON COUNCIL.
POSTURE OF MR. BACKUS.-IS CENSURED WITH OTHERS BY THE FIRST COUNCIL. -VISITS NORWICH. - RETURNS HOME AND IS RESTORED TO OFFICE.TWO OPPOSING BRETHREN ARE ADMONISHED BY TIIE CHURCH.-A SECOND
COUNCIL ADMONISHES THESE TWO BRETHREN, AND THEN THE CHURCH.EFFORTS TO RESTORE PEACE,-A THIRD (EX PARTE) COUNCIL CENSURES MR.
BACKUS AND JUSTIFIES THE TWO BRETHREN -REMARKS ON THIS ACTION.
MR. BACKUS EXCLUDED FROM TIE CHURCH.-HIS LETTER TO THE SAME
ON INFANT BAPTISM. -VISITS STURBRIDGE; CONDITION OF THAT CHURCH;
COUNCIL THERE.- OPPRESSION IN NORWICH. - FOURTH COUNCIL IN TITICUT.
- GENERAL MEETING OF NEW-LIGITS IN EXETER, R. I. -FIFTH COUNCIL IN
TITICUT. - GENERAL CONVENTION AT STONINGTON, CT. - PROCEEDINGS. -
RESULT.
No one can be surprised that Mr. Backus came with
great reluctance to the conclusion above described.  Iis
early education, his attachment to a large circle of relatives and to ministers of the Separate order; his prejudice
against the Baptists, whose name was literally cast out
as evil, and his unwillingness to recant a deliberate, public, solemn recantation, thus exposing himself afresh to
the charge of fickleness, fully explain this reluctance.
But at length, to use his own language, believing that
"truth is to be received and held for its own sake, and
not upon any exterior motives; and that it is never to
be violated or forsaken for any consideration whatsoever,"
he had been able "to leave good men and bad men out
of the question, and inquire: What saith the Scrilpture?
Hereby a settlement was granted, and he was baptized."




PROCEEDINGS OF THE FIRST COUNCIL.        95
But this act did not bring him to the point of rest.
Slowly, with careful inquiry, and impelled by the pressure
of truth, was he to pass on step by step to his final position. At this time he did not look upon himself as a
Baptist, nor desire to become connected with'that denomination.  His purpose was to abide with the flock
over which he had been placed by the Holy Ghost; and
as several of the members believed the practice of infant
baptism to be scriptural, he proposed to have the rite
administered, when desired, by neighboring clergymen.
In this way, it seemed to him  possible for the whole
church to remain together in peace and without violence to the convictions of any.
But the church was in a very sad condition; brotherly
love was almost gone and discipline had fallen to the
ground.  Every day it became more evident that the
pastor had given serious offence to some of his flock.
In this posture of affairs it was deemed expedient to
seek the advice of other churches. A council was therefore called, which met on the 2d of October, 1751, and
continued in session three days. From the records of
this council we present a summary of its action. The
first day was devoted chiefly to an examination of the
"travail of Isaac Backus" in respect to the ordinance of
baptism. But this examination was at length interrupted
and the further prosecution of it deferred until inquiry
had been made as to the standing of the church. Most
of the second day was spent in making this inquiry; and
it was found not only that diverse opinions and great
confusions prevailed in the church, but also that some
of its members had a controversial disposition.
On the third day, the church covenant was read and
sixteen members gave themselves up afresh to the ser



96         BACKUS UNDER CHURCH CENSURE.
vice of God, promising to walk together in the ordinances and discipline of Christ's house. Notwithstanding
their previous neglect of gospel discipline, these and some
others were voted by the council to be regular members.
It was also voted that Isaac Backus, by neglecting to
discipline some that were scandalous walkers, by not
putting, in many respects, the laws of Christ's house in
execution, by falling out of the testimony and not standing in the authority of his office, has violated his pastoral
covenant and is a transgressor of the laws of Christ's
house. As such an one he was admonished. Those who
refused to enter into covenant with the sixteen mentioned above, were then censured by the council and
declared to be persons of irregular standing.  According to the testimony of Mr. Backus, those who renewed
covenant at this time were charged to follow the irregular
members till they were either restored to fellowship or cut
off by discipline. In the course of two or three weeks
four of them were restored. As to Mr. Backus, he had,
at the time, no courage to unite with the sixteen, and was
therefore left under censure by the council.
On the 15th of October he set out for Norwich with
his wife and his mother. The former he left with her
friends in Rehohoth.  Proceeding to his native place
with his excellent mother, he began after a few days to
feel a "real thirsting " of spirit for an opportunity to bear
testimony for God and to preach his gospel, before leaving the town.  But he says, Oct. 22d: "I had some
discourse with brother Hide, and he seemed to throw a
block in the way; for though I felt some freedom in my
soul towards God, and the load of guilt wasto a considerable extent removed, yet because there remained some
darkness in my mind as to how I should go on in the ordi



WRESTLINGS WITH GOD.               97
nance of baptism, he thought the censure was not taken
off, and so he could not encourage my preaching as I now
stood.  These things brought fresh distress upon my
poor soul.  Some part of the evening I felt dreadful
wranglings of mind, and then a view of these did increase my burden; so that I was ready to choose strangling and death rather than life. On the morning of the
next day I still felt this distress for a while, until it
seemed that I could live no longer. Theh I withdrew
to pour out my complaint to my God, and he assisted
me to draw near and order my cause before him.  And
as I was condoling my case and pleading that he would
appear for the honor of his own name, that promise
which was given me when I was first called to preach,
was brought afresh to my mind, --  y grace is sufficient
for thee. This did renewedly take hold of my soul, and
I was enabled by it to lay hold of the girdle of God's
faithfulness and to wrestle with him as really as ever
Jacob did.  Oh, how dreadful was that place!  God's
majesty and glory appcared, and I was strengthened to
bring forth sundry enemies to have them  slain before
him; also to renew covenant with him, in a most solemn
manner, to go on in his work; and my soul had a measure of sweet deliverance. In the evening the saints met,
and I told them something of my travail, and was enabled
to dedicate myself and all I have to God, to be the servant of his church for Jesus' sake.  They received me,
and I preached from 1 John, 3: 8, with considerable clearness. Glory to God for his amazing goodness to such a
wandering creature!"
Much affected by the loving-kindness of God, Mr.
Backus, on the 2d of November, returned to his peaceful home and to his distracted flock.  Meanwhile, during
9




98           RESTORATION TO FELLOWSHIP.
his absence, the Lord had been in the place, some of the
saints had enjoyed refreshing seasons, and the spirit of love
and fellowship seemed to be resuming its control. In the
evening after his return, we find him saying: "An Indian
man, one of my neighbors, came in, and I found him under
deep conviction. The Lord gave me remarkable enlargement in laboring with him for an hour or two. I have not
seen a person under more powerful conviction for a year.
Glory to God!"
November 8th. The church restored him to fellowship
and to his office as pastor. But Samuel Alden and Robert
Washburn would not give their consent to his reissuming
the pastorship, unless he would baptize infants. A private
brother, although rejecting this practice, might, indeed,
remain in the church; but a minister, they insisted, who
thought it to be without scriptural warrant, could not be
tolerated. And, therefore, "after much labor, they were
admonished as offenders, and suspended from church communion, because they held to that which tended to divide
the body of Christ." Those persons also who had been
baptized by Elder Moulton, and who believed in restricted
communion, were admonished and laid under censure.
But the end was not yet. Although a large part of the
church sustained Mr. Backus, the two recusant brethren
adhered to their position, and refused to accept him as
pastor. At their request a council was called, which met
on the 27th of May, 1752. After examination, the council
expressed a belief, that Samuel Alden and Robert Washburn were guilty of setting up a bar which they ought
not against the reception of the pastor by the church,
while he could not engage to baptize infants; but at the
same time the council declared itself not clearly satisfied
that the church as a body was right in admonishing them.




TItE TWO RECUSANT BRETHREN.            99
All on both sides were then invited to come forward, give
up themselves to God, and renew covenant one with another to go on in his ways.  The response to this invitation was not satisfactory; and the council accordingly
"gave its testimony, that the pastor and church as a body
lay under the defilement of sin in neglecting to go on in
gospel discipline, and did admonish and call upon them to
arise and be faithful now to strengthen the things which
remain, which are ready to die, as they would escape the
dreadful judgment of God's departing."
Here then was no progress, no relief. It is not enough,
the two brethren still insisted, for Mr. Backus to agree
that all who wish to have their children sprinkled, may
call in ministers to do it who believe in the rite; he must,
as pastor, do this himself. On the other hand, it was impossible for him to perform this ceremony without doing
violence to his religious belief. In this condition of affairs
he made another effort, along with some of the brethren,
to bring about a union and to prosecute the discipline of
the church. They not only strove to avoid all controversy
about the ordinance of baptism, but sought not to mention
it even; and after a time, having excluded the two contentious brethren, they began to hope for prosperity.
But their hopes were doomed to be disappointed. For
these two brethren sent to three churches for advice, and
a council met at the house of Joshua Fobes in Bridgewater, on the 1st of November, 1752. Although this was
an ex parte council, Mr. Backus and the church did not
object to having the course which they had taken with
Alden and Washburn thoroughly examined by it.
After organizing, the council proceeded to inquire1. Whether the covenant of the church was agreeable
to the Word of God, particularly concerning infant bap



100          RESULT OF A THIRD COUNCIL.
tism?  And the reply was, that "we find the above mentioned covenant, particularly in respect to infant baptism,
to be no way contrary to the Word of God, but agreeable
thereto.l
2. Whether Isaac Backus has broken said covenant, or
the two aggrieved brethren, Samuel Alden and Robert
Washburn?  And this answer was given: " We find that
the above named Isaac Backus hath broken covenant, particularly in respect to infant baptism;" alleging his declaration, that he could venture into eternity upon it, and
in contrast with this, his subsequent re-baptism and refusal
to baptize the children of members belonging to the church
under his pastoral care.
3. Whether there should be any difference, as to their
being received into a church, between a pastor and a private member, who are alike wanting or destitute of divine
teaching and establishment in infant baptism, or who have
fallen from it?  And it was said in reply: We find there
is a great difference. First, because a pastor must be so
taught and established in the truth that he may be able to
teach others also, and by sound doctrine convince the
gainsayers, etc. And, secondly, because the pastor has
also to administer the sacraments of the New Testament,
according to Christ's appointment, and if he is not established in the practice of infant baptism, the church is deprived in part of the outward means whereby Christ communicates the benefits of redemption.
4. As to the conduct of the above-named brethren, and
their behavior towards the said Isaac Backus, pastor? -it
was responded, that we can find no just charge to bring
against them. Having been laid under church censure for
holding their principles agreeable to their covenant, they
1 Gen. 17: 10. Acts 2: 39. Gal. 3:29. 1 Cor. 1:16.




BACKUS AND THE CHURCH CENSURED.                101
were thereby rendered incapable of dealing with the said
Isaac Backus as a covenant breaker, otherwise than by a
council.  It was further declared to be the judgment of
the council, that pastor and church and all who joined with
them in suspending and excommunicating Samuel Alden
and Robert Washburn, had acted contrary to the rule of
the gospel and given just cause of offence to said brethren
and to all who were in fellowship with the church at its
organization. They were therefore solemnly charged, in
the name of the Lord Jesus, with having caused a division
and an offence contrary to the doctrine we have learned;
and were solemnly exhorted to consider from whence they
had fallen, and repent, and do their first work, lest Christ
come quickly and remove the candlestick, etc.1
It may be remarked, that this council did not inquire of
Mr. Backus respecting the reasons which had led him  to
renounce infant baptism; yet, in the result, he is said to
have offered no scriptural warrant for his belief and action.
Neither was he asked to explain the strong expressions of
confidence in that rite which he had once made; yet those
expressions were emphatically and repeatedly brought forward in the result.  It may also be observed that this
council censured the church for doing the very things
which the council of October 2d, 1751, had charged it to
do.  Solomon Paine was the moderator of both councils,
1 Rev. 2: 5.
2 Under the fourth counc of the doings of this counll, these words are
addressed to the pastor; "You offer no scriptural warrant for your baptizing persons who have been baptized in the name of the Father, Son,
and Holy Ghost, and for refusing to baptize minors upon the term of their
being the household of believers, and have debarred your brethren not
only of this, but of all the privileges which your covenant, made with
them, holds forth, only because they would not have fellowship with such
unfruitful works of uncertainty," etc.
9*




102      BACKUS EXCLUDED FROM THE CHURCH.
and seems to have controlled in a great measure their
action. The change which had taken place in his views
will find an explanation in the sequel.
The proceedings of this council led to the exclusion of
Mr. Backus from  the church; though some few of the
members seem to have adhered to him in the darkest hour.
The majority, however, with Alden and Washburn at their
head, established a meeting by themselves, which was sustained for a short time and then died away.' On the 18th
of November, Mr. Backus sent the following letter:
"To the members of the Church in Bridgewater and Middleboro', who now profess to stand and act as the
church:
"DEAR BRETHREN: Since you expressed, last week, when
I was with you, that you were willing to receive light, if
any could communicate it, concerning this point which is
so much controverted among us; viz., of believers being
the only proper subjects of baptism; and as my soul has a
desire that you may be brought to see things as they are,
therefore I have thought it expedient to write to you a
few lines upon the matter. 1. One great argument brought
to prove that it is right to baptize infants, is this -that the
covenant which believers stand in now is just the same as
that which was given to Abraham, to which circumcision
was a seal. But it seems strange to me that any can hold
it so. For the covenant, in the seventeenth of Genesis,
plainly includtla promise to Abraham of a numerous posterity, and that kings should come out of him, and that
they should have the land of Canaan for an everlasting
I Robert Washburn subsequently left Bridgewater and settled in Plainfield, Ct., where for some years he continued to be a strong advocate for
infant baptism, and then relinquished it as an unscriptural practice.




HIS LETTER TO TIHE CIURCH.             103
possession, as well as that the Lord would be a God to that
people. And circumcision was the seal of the covenant,
which included all the ceremonial law, and the Jewish
forms of worship. And there is one prescription expressed
plainly, in first mentioning the time when children should
be circumcised; viz., at eight days old. The reason for
this was, that by the ceremonial law, they were not clean
before, as is plainly expressed, Leviticus 12: 3. Now, to
say that baptism  seals just the same covenant, is most
strange and absurd.
"2. It is commonly said that the subjects are the same,
only the seal is altered. But I never yet saw the person
who practised so. The subjects then were all who would
profess that religion, and their whole households, let them
be old or young. A foreigner, or hired servant, was not
to be taken in, but all the males who were property were
to be circumcised.' Observe here, God says expressly-'Every man's servant who is bought with money (let him
be as old as he may), when thou hast circumcised him,
then shall he eat the passover.' Now I never saw one yet
who practised according to this in baptism, and I hope I
never may.  There, the servant, let him be ever so old,
was circumcised on his master's account; and it is plainly
expressed that when they had circumcised him, he should
eat the passover. So that, did I believe the subjects of
baptism remained the same, I should not dare to shut off
one of the children or servants of believers from this ordinance or from the Lord's Supper either.
"3. Another argument, which seems to be of great weight
with many serious people, is, that our privileges are not
less now than theirs were then. But in this, there seems
to be much of the spirit of those ancient fathers who came
1 Gen. 17: Ex. 12: 44, 45, 48.




104          IIIS LETTER TO THE CHURCH..out of Babylon, who despised the clay of small things,l
and wept when the foundation of the second temple was
laid,2 because the outward glory of it, when compared with
the first temple, appeared as nothing. But God said,' The
glory of the latter house should exceed the former.'3  The
glory of the Jewish church stood much in outward things;
(as of circumcision, God says -' My covenant shall be in
your flesh.')  Now, as to the outward glory, they exceeded
all churches which have existed in gospel times in many
things. The prosperity and blessing in temporal things,
which they enjoyed at times, I suppose, went greatly beyond what any church of Christ has had since he suffered;
and the temple of Solomon was undoubtedly more magnificent than any house of worship on earth. But shall we
say, therefore, that our privileges are less? No, surely.
Again, they had three yearly public feasts, at which all
their males were to appear before the Lord; but there is
only one stated ordinance in the New Testament church;
viz.: the Lord's Supper. But is it right to say that our
privileges are cut short on that account? Once more, the
gospel ministry as really comes in the place of the priesthood, as baptism  does in that of circumcision; and the
priesthood was confined to Aaron and his descendants.
Now, is it good reasoning to say that gospel ministers have
not so great privileges as the priests had, because they have
no right to bring their children into the ministry? I
believe no serious person will say so. Not a whit more of
reason is there for saying, that the privileges of believers
are now less, because they are not now allowed to partake
of the ordinances of Christ's house until the Lord converts them and prepares them for it. The truth is, those
things were types and shadows of heavenly things;4 and
I Zech. 4: 10.   2 Ezra 3: 12.   3 Hag. 2:3, 9.   4 Heb. 8:5.




HIS VISIT TO STURBRIDGE.             105
we have a more clear and glorious revelation of divine
things; and our children have vastly greater advantages
of being taught in the things of salvation by Jesus Christ.
And it highly concerns every saint to use all gospel means
and methods to bring his family as well as others to believe in Christ; so that they may have a1 right to all the
privileges of the sons of God. And I wish I could see all
those who are pleading so earnestly for infant baptism
more engaged to train up their children in the ways of
God.
"Thus, my brethren, I have hinted to you some things
which were upon my mind concerning these matters. And
I desire that you may be as noble as the Bereans were, and
search the Scriptures daily, to see if these things are not
so. And now, as to the line you are going on in, in
admonishing all, as covenant breakers, who hold that none
are the proper subjects of baptism but saints; I verily
believe that in this you are striking against divine truth;
though I hope it is ignorantly; and therefore, though I
am not much concerned what you will do to me, yet I
must say, Do yourselves no harm.
So I remain your souls' well-wisher,
ISAAC BACKus."
We have found no record of the manner in which this
letter was received or of the effect, if any, which it produced. The excluded pastor, however, continued his ministry with such as still approved his course; and after a
few weeks it was deemed expedient to call another council.
Mr. Backus therefore set out (Jan. 1st, 1753,) on a journey for the purpose of requesting certain churches to send
messengers to this council. And he soon perceived that




103         INTERVIEW WITH JOHN BLUNT.
many of his brethren among the Separates were deeply
affected by the censure which had been passed upon him.
This was particularly the case with those who had from
the first held the immersion of believers to be the only
baptism authorized by the New Testament, but who were
at the same time decided advocates of open communion.
Several of the New-Light ministers were to this extent
Baptists when they were ordained; e. g., Samuel Drown,
Stephen Babcock, Nathaniel Draper, and Peter Werden;
and these were of course prepared to appreciate the convictions of Mr. Backus, and to sympathize with him in this
hour of trial.
During this journey, he visited Sturbridge, January 7,
being led thither by the peculiar condition of the church
in that place. It appears that John Blunt, when settled
as pastor over this church, was a believer in the practice
of infant baptism.. After a while, however, he renounced
that practice, and was himself immersed. HIe subsequently
" buried with Christ in baptism," almost a hundred others.
Yet he had lately come out once more in favor of infant
baptism. Hearing of all this, Mr. Backus was drawn to Sturbridge, although he had no thought of going there when he
left home. At noon, he told the saints (for it was Lord's
day,) wherefore he had come, and that on hearing of their
case these words were impressed upon his mind: "  When
thou art converted, strengthen thy brethren." In the afternoon he preached upon the "nature of a gospel establishment."  " At night," he says, " I went home with brother
Blunt, and he gave me a narrative of his travail, and how
he was now brought to embrace infant baptism.  After
weighing his discourse deliberately, it was evident to me
that his views had been changed principally by observing effects; viz.: some running into errors, making division among
the saints, and the like; rather than by seeing scripture light




COUNCIL AT STURBRIDGE.             107
for infant baptism. I therefore told him that I believed he
must search deeper before he would have clear establishment."
On the following Tuesday, a council met to consider the
difficulties between Mr. Blunt and the church. After organizing, " brother Blunt," it is said, "brought in a written
copy of the church's admonishing him for his instability
about baptism. Then he brought forward his complaint,
saying he was grieved at the church for going off from the
covenant which they first adopted, and also that he thought
the church had broken covenant, by hindering him from
baptizing  infants.  But after deliberately hearing and
weighing the case, it was found by the council, that the
pastor and church did all unitedly change their principles,
and afterwards their articles, about baptism, and that
brother Blunt went on to baptize upwards of ninety persons
by immersion. So the council judged that he had broken
covenant by his late course, and that the church did right
in admonishing him.  These things showed me that the
question in respect to baptism is becoming more close and
urgent.  Oh, that the Lord may keep us from a party
spirit, and enable us always to contend for the truth in
love." 
Returning by way of his native place, in order to see his
friends, he makes this record January 17: "I would here
review a little what I have seen at Norwich. This last
year the enemies have done more at haling the saints to
prison for rates, than they have done ever before since our
separation; but it is remarkably evident that, as it was
with Israel, so it has been here:'The more they oppressed
them, the more they grew.' This congregation, I think, is
nearly as large again as it was the last time I was here before. The Lord has indeed wrought wonders among them."
1 See Appendix A.




103    CONFERENCE OF SEPARATES IN EXETER.
On the 20th of January, he reached home; and on the
31st, the proposed council was held, and the following
result was reported. "We find a peculiar difficulty subsisting among them 1 which affects the whole number of the
Separate churches; therefore we refuse to give our opinions
or judgments until the number of the faithful, by their
messengers, meet together in a general assembly, to settle
points of communion, * * * at Exeter, R.I., *  *  *
on the 23d of May next."  A copy of this was to be sent
to all the Separate churches in fellowship in the land.
Twenty-five chuches were represented at the General
Meeting in Exeter. After much deliberation and conference it was concluded: (1) That we do not find it to be a
censurable evil for one who has professed and practised the
baptism of minors, to turn from that to the baptism of
adults by immersion; and (2) That we do not find it to be
a censurable evil for one who has professed and practised
re-baptizing by immersion, to turn from it and give up his
children or minors in baptism.  The word "censurable"
refers of course to ecclesiastical censure. This, now, was
thorough and consistent testimony in favor of mixed communion. And it may be worthy of remark, that the NewLight ministers who held to believers' baptism, were nearly
or quite all present, while several of the more prominent
defenders of the opposite view did not appear; e. g., Solomon Paine and Thomas Stephens.
On the second day of its session, this meeting took into
consideration the case of Mr. Backus, and advised him to
choose four elders to visit Middleboro' and sit in council on
the troubles there. Accordingly, he made choice of elders
Sprague, Werden, Lee and Peck. These, with the exception of Lee, met at Middleboro', July 11, 1753, and were
1 That is, Mr. Backus and his people.




COUNCIL ABOUT BACKUS AND THE RECUSANTS.  109
joined by some others.  The conclusion to which they
came was this: that Mr. Backus and his brethren were to
blame for excluding Samuel Alden and Robert Washburn;
and also for dealing with Jonathan Woods, Ebenezer Hinds,
and others.  When this result had been read, twelve persons' renewed covenant, and after having been cordially
received into fellowship by the council, proceeded to revoke
their former acts of exclusion, and to confess their faults
one to another.
Yet peace was not even now  restored.  Discordant
opinions still existed in the bosom  of the church; its
members did not all see eye to eye; they could not in the
fullest sense declare their acceptance of one Lord, one faith,
one baptism; and therefore they were unable to illustrate
the New Testament idea of a spiritual brotherhood, the
oneness of faith and purpose and action, the mutual confidence, fidelity, watchcare and sympathy, which are implied
in such a brotherhood.
And what was true in this particular church, was to a
great extent true of the Separate ministers as a body, and
of the Christians whom they served in the gospel. Agitation was therefore to be expected, and agitation was sure
to make their present position untenable. A few days after
the meeting at Exeter, Oliver Prentice was ordained at
Stonington, Connecticut, May 29, and Stephen Babcock
declined acting with Solomon Paine in the services.  When
subsequently called upon by the church in Stonington for
an explanation, he mentioned his belief that Mr. Paine
had abused the Baptists in general, and Isaac Backus in
particular. For making this statement to others before
1 Namely; Isaac Backus, William Hooper, Joseph Phinney, Jabez Eddy,
Onesimus Campbell, Timothy Bryant, David Alden; and Patience Eddy,
Lydia Richmond, Esther Hayward, Martha Paddleford, Susanna Backus.
10




110             SEPARATES AT STONINGTON.
coming with it to himself, Mr. Paine commenced a labor
with Elder Babcock.  The latter, however, sustained by
his church, decided not to hear the charges of the former.
But these two ministers finally agreed to call a general
meeting of the New-Lights at Stonington on the 29th of
May, 1754.
We may here cite a passage from  the papers of Mr.
Backus.  "Nov. 8, 1753.  Stayed at Robert Washburn's,
who moved from  Bridgewater to Plainfield last spring.
"With him I had considerable discourse last night and this
morning upon our former differences about baptism; and
from all I could learn he and his church have now a zealous disposition to cut off from their communion all who
are fully of the mind that there is no gospel warrant for
infant baptism, let their behavior apart from this be such
as it may. Brother Solomon Paine and others seemed to
be running in the same path, and this, I fear, unless the
Lord prevent, will make a sad rent and  sore  divisions
among the godly."
Forty  churches' of the  "Separate  Constitution" responded to this call by their ministers and messengers.
Messrs. Paine and Babcock occupied the first day and a
half in laying their difficulty before the Conference; and in
the afternoon of the second day this body decided by a
i " Elders and brethren from forty churches then met, viz., from twentyfour in Connecticut, eight in Massachusetts, seven in Rhode Island, and
one on Long Island." —Backus' History.  In his examination of Mr.
Fish's Sermons (p. 118), it is said that "the messengers of about thirtyfive churches came together." The former of these statements is undoubtedly correct. It will be seen that Mr. Backus speaks of delegates from
twentyfour Separate churches of Connecticut. Yet Mr. Trumbull remarks:
" There were ten or twelve churches and congregations of this denomination in the Colony." The historian of Connecticut seems never to have
examined the writings or the statistics of the New-Lights with sufficient
care.




RESULT OF STONINGTON CONFERENCE.       1it
major vote, that Mr. Babcock, by his conduct, had violated
the gospel rule. On the next day the meeting proceeded
to consider his complaint against Mr. Paine. The result
of the Council of May 1st, 1752, was read and criticized.
After much discourse, it appeared by vote that thirty-seven
regarded the result in question as no just cause of offence
to the Baptists; while thirty-five thought otherwise, and
five were undecided. " Then dismissing the consideration
of particular facts, Paine and Babcock were desired to
bring out plainly their principles. Paine then confessed,
that when he joined the Baptists in communion and in
Babcock's ordination, he did not so critically examine the
foundation of things as he ought to have done. He thought
then that they might go on together, but he now found
that they could not. IHe read a paper concerning his principles, the sum of which was: That if any godly people,
who do not hold infant baptism, confessed that it might
be their darkness that they did not hold it, he would commune with them; but he could not commune with those
who said it was their light and not their darkness which
made them reject infant baptism. Then Babcock manifested that he was of the same mind as when he was ordained, making a difference of opinion on baptism no bar
to communion; and so the Baptist brethren in general
appeared to stand. But many on'the other hand showed a
disposition to draw of from them. So the meeting broke
up in a sorrowful manner. On the whole, it appeared evident that Paine and Stephens, with some others, meant to
break with the Baptists, and yet to cast the blame of it
upon them; which was the main point in these labors of
three days."
In another place Mr. Backus says: "At the close of the
meeting, several of the most noted leaders on the side of




112      LETTER FROM BACKUS TO HIS MOTHER.
the Pedobaptists openly declared that though they could
yet commune with saints who did not see light for infant
baptism; yet they did withdraw the hand of fellowship
from all such as professed to see that there was no warrant
for bringing infants to that ordinance."'  To show the
feelings 6f Mr. Backus at this time, we insert the following letter to his mother:
" STONINGTON, Jan. 1, 1754.
"MY DEAR MOTHER: I understand that you expected
me to come to Norwich now, but I think my circumstances
wont admit* of it.  I left my family well on Monday
morning, and it is a time of health among our people; yet
souls are very stupid. Now, as to the affairs of Zion, my
heart is greatly grieved and burdened —for the divisions
of Reuben there are great searchings of heart. Alas, what
will be the end of these things! The transactions of this
sorrowful meeting have often made me think of an observation of Mr. Flavel concerning divisions and contentions
that happened in his day about the same points. He says
they rose to such a height that it seemed as if one party
would devour the other; yet God would not suffer it to
be so, but let in the enemy, who laid hands on them; and
now, says he, we have an opportunity of making acquaintance again in prison. God knows whether it may not be
so now, if repentance and reformation don't prevent;
which may God in infinite mercy grant. I can't enlarge
further now; but close with my duty to you and love to
all my friends. Amen.
ISAAC BACKUS."
This Convention, the largest ever held by the NewLights, served unquestionably to divide rather than to
1 "A Fish caught in his own net," p. 118.




SECOND CONFERENCE AT EXETER.          113
unite them.  Its doings foreshadowed a separation of
ecclesiastical elements, which had been brought together
by the force of common sympathy, at a single, vital point.
But as yet there was no formal rupture. And with the
hope, it seems, of averting this issue, fifteen churches
thought proper to call another meeting to be holden at
Exeter on the second Tuesday of September, 1754, for
the purpose of settling terms of fellowship and communion
at the Lord's table. Representatives from twelve churches
only appeared. David Sprague was chosen moderator, and
Isaac Backus clerk; both of them belonging to the Baptist
wing. The result of the General Council at Exeter, May
2d, 1753, was then publicly read and fully canvassed;
some approving and others disapproving its form.  At
last the following question was proposed: Whether, if a
Congregational brother should come to a Baptist church
in the fellowship of the gospel, and desire to commune
with them at the Lord's table; but two or three refused to
sit down with him;- whether said church will receive
that brother to communion, or not? And it was answered
fully in the affirmative: "Because we dare not shut out
such as Christ evidently receives."
This appears to have been the last meeting of the Separate churches as a body; and it may be well to bear in
mind, that the Baptist section of this body was amply
represented and was found to be in favor of open communion, while the Pedobaptist leaders were absent and their
sentiments were understood to be inclining towards restricted communion. No man wielded such an influence
among them as Solomon Paine; and it is manifest that he
had, in effect, refused to commune with every Baptist who
had either intelligence or self-respect.
10*




CHAPTER IX.
BACKUS BECOMES A REGULAR BAPTIST.
EFFORTS TO LIVE IN PEACE.-FAILURE.- MR. BACKUS REVIEWS THE QUESTION OF COMMUNION -FINDS THE ARGUMENTS OF BUNYAN INCONCLUSIVE.
-RELINQUISHES OPEN COMMUNION.-FORMATION OF THE FIRST BAPTIST
CHURCH, MIDDLEBORO'.-EXTRACTS FROM HIS MEMORANDA OF PREACHING
TOURS; (1.) TO CAPE COD. -ORDINATION OF MR. CHASE.-(2.) TO SOUTHERN
NEW HAMPSHIRE. - LETTER TO MR. CHASE. -(3.) TO MARTHA:S VINEYARD.
-(4.) TO THE CAPE.-(5.) TO DURHAM, N. H.
BUT it is time for us to withdraw our attention from the
Separates as a body and fix it upon Mr. Backus and his
church. In Titicut precinct both pastor and flock were
heartily committed to the practice of open communion.
Serious and persistent efforts were made to "keep the
unity of the Spirit in the bond of peace," and to move on
harmoniously in the service of Christ. If any member of
the church desired to have his children baptized, he had
full permission to call in a minister from abroad to perform
the act; and if any member who had been sprinkled in
infancy wished to be baptized, full permission was granted
Mr. Backus to administer this rite.  Moreover, it was
agreed, that no one should introduce any conversation
which would lead to remarks on the subjects or the mode
of baptism. But this mutual agreement could not stand
the test of practice; and these persistent endeavors to
avert dissension and live in peace were unavailing.  For
when infants were sprinkled the Baptists showed their
dissatisfaction, yet without leaving the house. And when




BUNYAN'S ARGUMENTS EXAMINED.           115
Mr. Backus baptized certain members of his own church,
the Congregationalists would not go to witness the immersion, but called it re-baptizing and taking the name of
the Trinity in vain. And when the members of the church
met for conference, they were afraid to speak their minds
freely, lest offense might be given; and this fear led to an
unbrotherly shyness. Hence, for fifteen months before
they dissolved, they could not agree to meet at the Lord's
table, and some of the members went back to the churches
with which they were previously connected.
These things finally induced Mr. Backus to enter upon
a fresh inquiry, and search after their cause. He reviewed
the arguments of John Bunyan in favor of communing
with sincere souls, though unbaptized, of which the two
following are the most important, viz., That in ancient
times plain laws were dispensed with for such persons, and
That God hath communion with them. As illustrations
of the first, Bunyan had appealed to David's eating the
shew-bread, which it was not lawful for him to eat, and to
the people's eating the Passover, in the time of Hezekiah,
otherwise than had been prescribed.  Heretofore, Mr.
Backus had looked upon this argument as conclusive;
but he now discovered in it a great mistake, forasmuch as
extraordinary cases are brought forward to establish a
general rule.  To the second argument, also, he found
grave objections.  For he observed that many of God's
ways cannot be imitated by men. And while he believed
that Christians ought, so far as they are able, to walk
together in divine truth, he now perceived that one rule
ought not to be broken over in order to unite in another.
" Baptism," he says, " and the Lord's Supper, appear to be
ordinances of Christ of equal weight, and the one to be
placed before the other; and therefore, after many cries




116        ESSENTIALS IN A VISIBLE CHURCH.
for divine direction and much searching of the Scriptures,
I was constrained to give in that we ought not to receive
any to the Lord's table who have not been baptized
according to the gospel rule. I was brought to see that
we had made Christians our rule, instead of the Word of
God; for his Word requires a credible confession of saving
faith, in order to baptism; and if we conme to the Holy
Supper with any who were only sprinkled in infancy, we
commune with unbaptized persons, which  Pedobaptists
themselves do not profess to do.
" Evidence of union and communion with our glorious
Head lays the foundation of communion with each other,
as his members; but the question arises, whether this be
all which is needful for admission into the visible church?
Some have answered in the affirmative, and yet, upon
trial, have found that there are things not essential to
salvation, which are necessary in the visible building. For
instance, those who hold the church to be national cannot
build with those who hold it to be congregational. Something more than an evidence merely of heart religion is
therefore necessary, in order to build together. And what
is it?  A consideration of some general rules, such as:'Love the truth and peace,''Follow peace with all men,
and holiness,'2'Follow after the things which make for
peace, and the things whereby one may edify another,'3
may help to answer this question.  To promote truth,
peace and holiness, then, should be our great concern in
all our religious exercises, and whatever interferes therewith should be avoided.  Mutual edification is also one
great design of a visible church, and whatsoever mars it
we ought likewise to shun. Well, then, to apply these
rules to the case in hand, I conceive that it is vain for
1 Zech. 8: 19.  Heb. 12: 14.     Rom. 14: 19.




BACKUS BECOMES A BAPTIST.             117
those who hold that a profession of saving faith is necessary, in order to baptism, and those who hold that believers ought to bring their children to this ordinance, to
try to build together. For this latter belief lays the foundation of a national church, as has been found in our
land.  Nay, it tends to make void believers' baptism; for
if infant baptism universally prevailed, there would never
be another believer baptized, and so Christ's command
would be made void through this tradition."
These and similar considerations led Mr. Backus to relinquish the position which he had so long and so heartily
maintained. Iii a letter to his mother, dated Jan. 26, 1756,
he says:
"We have been so broken and divided as to be incapable of acting as a body for some time, though greater
numbers have latterly met for public worship than used to
do. By long experience and a more thorough search of
God's Word, I am convinced that it is neither agreeable
nor expedient for those who differ so widely about the
first ordinance of the gospel (viz., baptism) as we do, to
build together, or, in ordinary cases, to try to go on
together in the special ordinances of the church; yet, at
the same time, I would earnestly labor to maintain all
christian love and freedom  in things wherein we are
agreed.  After several free conferences and having our
way made clear, six of us being of this mind, did, in a
meeting for that purpose, on January 16, solemnly and
renewedly sign covenant together; I trust, with some real
freedom  and sense of divine things.  And I can't but
hope that this people will yet be blessedly delivered.
But, for aught I know, this news may be grievous to your
mind; which [grief] the tenderness of love between us




118               " A DULL SCHOLAR. "
would be loath to cause; yet I am  persuaded you are
sensible that every one must practise according to the
clearest light he has, let who will be of a different mind.
And we may doubtless in these things rest upon the text,
Philippians 3:15,'If in anything ye be otherwise minded,
God shall reveal even this unto you.' Now, committing
our case into his hands, with desires to be remembered
by you at the throne of grace, I remain yours, in nearer
regards than I can express.
I. BACKrUS."
In a discourse subsequently published, he argues that
the Lord's Supper is properly an ecclesiastical ordinance;
that Christ has required baptism prior to church membership or privileges; and that a close union of those who
observe and those who disregard this order must be productive of alienation and strife. At a much later period,
he thus refers to the years of transition and trial through
which we have traced his path: "After renewing grace
was granted, I was such a dull scholar in Christ's school,
that I was thirty-two years in learning a lesson of only
six words, namely,'one Lord, one faith, one baptism.' It
took ten years to get clear of the custom of putting baptism  before faith, and near five more to learn not to
contradict the same in practice; after which, above seventeen trying years rolled over us, before we could refrain
from an implicit acknowledgment of more than' one Lord'
in religious affairs." The last clause of this retrospect
will be illustrated in the progress of our narrative.
On the 16th of January, 1756, several baptized believers
met at the house of Mr. Backus, and, after earnest prayer
to God for wisdom  and help, and the preaching of a
sermon, six persons entered into covenant as a Baptist




BAPTIST CHURCH FORMED.                 119
church.l Three more were joined to this little body on the
22d of March, and on the 6th of April, Nathaniel Shaw was
received from the Second Church in Boston, and chosen
deacon. At the same time, Mr. Backus was unanimously
invited to become their pastor.  The invitation was accepted, and on the 23d of June he was publicly installed.
Thus was organized  the first Baptist church between
Boston and Rehoboth, a distance of almost fifty miles,
and between Bellingham  and the end of Cape Cod, a
distance of more than one hundred miles.  And thus,
too, did the subject of our narrative find himself in a
position, as to his religious views, from which he never
saw reason to depart.
It will be interesting, before closing this chapter, to
peruse a few notices, from his own pen, of his labors and
feelings as an itinerant preacher. In December, 1751, he
attended a council at HaTwich, for the purpose of assisting the saints in that place to settle certain difficulties, and
to ordain Mr. Chase as their pastor. The difficulties were
soon happily removed, and Mr. Backus thus speaks of the
ordination:
"Dec. 11. Brother Chase gave an account of his conversion, of his call to preach, and of his call to take the
care of this church. Now, also, in a clear and solemn
manner, did he give himself to God and to this people,
and they did receive him according to the gospel. Then
I preached and prayed, brother Carpenter gave the charge,
brother Ewer the right hand of fellowship, and brother
1 Viz., Isaac Backus, Timothy Bryant, John Hayward, Susanna Backus,
Mary Caswell, and Esther Fobes. The Confession of Faith and Covenant
adopted by them were drawn up by Mr. Backus, and may be found in
Appendix B. "Before this time there were only about eighteen Baptist
churches in the Massachusetts, New Hampshire, and Vermont."




120           HIS JOURNEY TO CAPE COD.
Nickerson made the last prayer. The Lord gave us the
witness of his presence, and afterwards, on our taking leave
of this dear people, a great many of them were swallowed
up wonderfully in the divine love."
"Dec. 12th. Came over to Barnstable and found the
saints met together. I preached just at night, and it was a
blessed season. The saints had great wrestlings and fervent cries for brother Silas Ewer, who has been for some
time possessed with a spirit of pride and bitterness, and
carried away with notions of great things, so that his intellectual powers are much disordered."
"Dec. 13th. The case of sister Lovell, who has been
under doubts about the work of God in this day, and has
been assailed by great temptations, took such hold of my
mind that I could not with clearness leave the place without going to see her. I went, therefore, with two of the
brethren, and we found her sorrowful and tempted. Her
father came in and tried all he could to hinder our conversing with or preaching to her. But at last her husband
said that he did not choose to be prevented from hearing
a sermon by these things. So I went on to preach from
the words:'Simon, Simon, Satan hath desired to have
you, that he may sift you as wheat,' etc.; and the Lord
did give me remarkable clearness in laying open Satan's
temptations, and in mentioning some things to comfort
God's people under them. After we came away, I felt
such flowings of divine love, and such peace in my soul,
that I wanted heaven and earth to help me praise my
God."
"Dec. 14th. In reviewing what God has wrought in
this journey I had great satisfaction. He gave me uncommon clearness about coming, has directed me from day to
day, has wrought a wonderful deliverance for his people




HIS JOURNEY TO NEW HAMPSHIRE.          121
at Harwich, and has given my soul at sundry times blessed
refreshings of divine love; so that, all things considered, I
think the grace of God to me in this journey exceeds all
that I have experienced in any journey of my life. Oh, that
I could be more active in praising my divine Master!"
Towards the close of January, 1752, Mr. Backus made
an excursion, with Rev. William Carpenter, into the southern parts of New Hampshire, in order to proclaim the gospel. He thus writes:
"Jan. 28th. Travelled to Exeter, and were kindly received at the house of Elias Ladd. In the afternoon we
had considerable discourse with brother Sweet and some
others. In the evening I preached to more than a room
full of people on the dreadfulness of putting God afar off;
and he drew near and enabled me to lay open the truth
in demonstration of the Spirit, and to press it home.
Brother Carpenter also, had sweet liberty in exhorting;
many were seized with conviction, and the saints were
refreshed. A solemn season it was, the most blessed of
any that I've seen since I came from home. My soul
desires to thank God and take courage."
"Jan. 29th. In the morning we had much discourse
with the man where we stayed. I-e appears to have been
greatly enlightened, and now stands in a very critical and
dangerous place. May the Lord deliver his precious soul!
We afterwards set forward, came to Durham, and held a
meeting at Esquire William Odiorne's. I preached, but
was very much straitened, so that I could scarce find any
sweetness in truth, and hardly deliver the plain doctrines
of the gospel without blundering, and I felt ashamed to
look anybody in the face. Oh, how foolishly do I wander
away from my God! Let me be fastened to Thy cross
rather than lose Thy sight."
11




122              LETTER TO MR. CHASE.
"Feb. 1st. Felt something low both in body and mind.
We held a meeting, and brother Carpenter preached. The
Lord came down by his power, sundry saints were set at
liberty, and did shout forth his praise, sinners were seized
with conviction, and some cried out in distress. Glory to
God in the highest!"
" Boston, Feb. 7th. Had opportunity last night and this
morning to peruse Mr. Davies's account of the state of
religion in Virginia, and my soul was refreshed in hearing
of the wonders which God hath there wrought, and was
filled with insatiable longings for the spread of Christ's
kingdom through the whole world."
The following letter will not be without interest to some
as showing the sobriety of mind and Christian fidelity of
Mr. Backus at this period of his life.
" To Richard Chase, in Yarmouth.
"DEAR BROTHER: Old Father Eldridge informs me that
you have declared it to be your duty, as you are pastor of
the church, to take a basin of water and wash the disciples' feet after the Supper. Now, knowing the friendship
and intimacy which has been between us, I shall, without
any apology, freely in simplicity, give you my thoughts
upon that point.
"1. As to the literal sense of washing feet, we find that
it was commonly practised when persons who had been
journeying came from their journey.1
"2. It seems that the work was commonly done by servants, and was looked upon as a menial employ.2 And,
therefore, it did greatly express the humility as well as the
brokenness of heart which Mary felt, when she washed the
feet of our Lord.3 Therefore:
1 Gen. 18: 4; 19:2; 24:32: and 43: 24. Ju. 19: 21., etc.
2 1 Sam. 25: 41.                          3 Luke 7: 38.




" WASHING THIE DISCIPLES' FEET."           123
"3. I apprehend that Christ's washing the disciples' feet
did set before them a pattern of humility, and that herein
he showed them  that they should never become so great
as not to be ready to do the meanest office of kindness to
each other; as indeed he seems to explain it himself, 18:
14, 16.'If I your Lord and Master have washed your
feet, ye ought also to wash one another's feet. The servant is not greater than his Lord,' etc.
" But then I do not think that washing the disciples' feet
literally, is a work to be performed by ministers in the
church now, for the following reasons:
"1. Because the need and occasion of it have ceased. I
observed before, that in old times they washed the feet of
travellers; the occasion of which I take to have been, that
they went with their legs naked, and only sandals on their
feet, and these I suppose to have been pieces of leather,
merely tied on with strings, and protecting the soles of
their feet, so that their ankles and feet were covered with
dirt and defiled in travelling, and needed washing before
they retired to rest.  But in general, you know, there is
not the same need and occasion for it now. And this, by
the way may help to answer the Quakers' objections
against the external use of all ordinances, if we neglect
this; for there is as much need of being stirred up in remembrance of a dying Saviour now, as ever; but there is
not the same need of washing the disciples' feet.  But
again:
"2. If we did practise it now, yet it is not office-work
in the church. Paul mentions it as a work done by virtuous women.  1 Tim. 5: 10.'If she have lodged strangers, if she have washed the saints' feet,' etc.  And our
Lord in the 13th of John, mentions it as a work of humility and kindness which the saints should do to each other.
v. 19.'Ye ought to wash one another's feet.'




124       SECOND VISIT TO NEW HAMPSHIRE.
" Thus I have briefly hinted to you my mind; but if the
practice seem to you to be clearly required by the truth,
and you apprehend that you have clear light, yet I hope
you will take these lines as tokens of unfeigned love from
your friend and brother,
ISAAC BACKUS.
MAY 10th, 1752."
In August of this year he again visited the same region
with Rev. Mr. Hide of Brookline.
"Aug. 15th. Dined at brother Sweet's in Exeter, and
while our bodies were feeding on temporal food our souls
were gloriously refreshed with divine grace."
"Aug. 18th. We proposed to have gone to Portsmouth
to-day, but Providence seemed to shut the door. So we
spent the day in visiting and conversing. Once I had
great strength and. freedom in secret prayer for Capt. Odiorne and his wife, also for my dear family and the church.
At night we went and heard Mr. Prince, the blind man,
and he delivered many truths, but in a legal dress. After
he had done, I had freedom to deliver a few words for my
God, and then had some comfortable discourse with him."
"Aug. 21st. Mr. Hide preached a sermon with sweet
assistance; sundry saints were really brought near to God,
but one man came in and openly expressed his rage at his
wife for her religion. After the meeting was dismissed, I
went into the other room, and there found one soul under
deep conviction. As I began to converse, my heart was
enlarged towards God for the deliverance of this person
and two others; and for an hour or two I was enabled to
agonize for them in prayer as I scarce have done for any
sinners these four years past. It was, indeed, a solemn
and glorious season; many saints were brought into the
bosom of divine love, and sundry of the unconverted were




JOURNEY TO MARTHA'S VINEYARD.          125
crying out in view of their sins. A night much to be
remembered!"
"Aug. 23d. A great number of people came together,
so that we could not meet in the house, but went out
under a shady tree. After preaching, we went on to partake of the Sacrament. Several offered themselves to the
church, and one was received. The lot fell upon me to
administer the ordinance, and I had remarkable clearness
therein."
In March, 1753, he paid a visit to Martha's Vineyard.
WVe subjoin a few notices:
"Falmouth, March 14th. Read some in the "Travels
of Ungodliness," and was affected at seeing so many of the
schemes of wickedness laid open. My heart was stirred
within me to press forward in laboring to destroy the
works of the devil."
"March 15th. By the way, (to Martha's Vineyard,) I
had earnest outgoings of heart to God and desires that he
would guide and help me in this place, where I am entirely
a stranger."
"March 17th. In the afternoon I went with brother
Butler down to the water side, and had some comfortable
conversation with his uncle. I then went to see Mr. Newman, the minister here, and we soon fell into a discourse
about qualifications for, and introduction into, the ministry.
He held it to be necessary for a man to have the original
tongues, or else, said he,'A man does not know whether
he divides and delivers the Word right or wrong."'
"March 18th. I heard him both parts of the day, and
lie delivered truth; but he read nearly all, and he did not
come so close upon men's consciences as I should have
been glad to have heard. In the evening I preached at
brother Butler's. People were very differently affected.
11*




126             COUNCIL AT HARWICH.
Some said,'he is a good man,' others said,'nay, but he
deceiveth the people.'  Some said,'he is a Quaker;'
others said,' we have n't heard such a sermon these seven
years.' And thus I found I must pass through evil report
and good report."
From  the record of a journey which he made to the
Cape in the early autumn of 1753, we select the following item.
"August 23d. We met in council at IIarwich to consider the case of brother Chase and this church, who were
dealt with by a council last December as disorderly walkers for forsaking infant baptism. Brother Carpenter,'who
was moderator of that council, openly confessed his fault
and asked their forgiveness for dealing so with them;
and they freely forgave him. We then proceeded to revoke their censure and publicly to declare fellowship
again with this dear church. After this I preached a
sermon from 2 Timothy, 2: 19. My heart was drawn
forth in an astonishing manner to treat with immortal
souls, and I trust the Spirit of God was sweetly moving
among them. We then, at brother Clark's, had further
conference with the church about certain difficulties.  I
did not intend to have another sermon to-day, we were
so spent; but in the evening a crowd of people filled the
room, and it touched my heart to see their earnestness.
So I preached to them  concerning the great trumpet of
the gospel,' with very little fatigue. To see souls eager
to hear, animates my heart, and oh, how great has been
God's goodness this day! All glory to his name!"
"24th. I hear that sundry vain young persons were
seized with strong convictions last night, and were crying, "what shall we do to be saved?"  Went this morn1 Isaiah 27: 13.




MEMORANDA OF JOURNEYS.              127
ing to brother Nickerson's and preached; then went to
Nathaniel Gage's, and brother Carpenter preached. After
meeting, brother Chase came out and told how he was
convinced that he ought to follow  Christ's example in
going into the water to be baptized, and he spake with
great tenderness towards others, and exhibited such a
gospel temper that no objections were made against it,
and I could do no less than go down to the water and
baptize him."
" 25th. Preached my farewell at the house of Isaac
Chase, and God's glory appeared in such a manner, while
I was treating with souls about the great salvation,l that
I was ready to cry:'How dreadful is this place; it is
none other than the house of God and gate of heaven.'"
" June 27, 1754. Came down to Harwich and preached
twice at brother Clark's. The people seemed very earnest
to hear, and urged my staying longer, but I could not.
I fear many of them are ready to idolize a poor worm;
and alas, my heart is too apt to be taken with the applause
of frail men   which I find a dreadful snare."
"Norwich, September 15, 1754. Preached both parts
of the day in brother Hide's meeting-house to the largest
auditory which I ever saw there; and in the afternoon my
soul had glorious clearness in treating of the inside of religion."
" September 17th. This morning my aged grandmother
came to see me; her soul seems to live in sight of the
glorious prize."
" January 15, 1755. Came forward, [on his way to Durham, New Hampshire,] and my soul had some meditation
on the road respecting Baptist principles, which are so
much controverted at the present time. From this I was
1 Hebrews 2: 3.




128       GRATITUDE FOR A PIOUS ANCESTRY.
led to think of my education and the way I was trained
up in; and I could say that, instead of despising my ancestors because I had left the principle in which I was
nurtured as to baptism, my heart did bless God for their
faithful instruction and government as well as for their
prayers and godly example; from them my thoughts were
led higher to the great Author of my being, in thankfulness
for a religious ancestry and for his grace to my poor soul."




CHAPTER X.
JOY IN SERVICE.
SETTLED BELIEF. - ABUNDANT LABORS. - MEMORANDA OF PREACHING TOURS;
1. TO NORTHERN MASSACHUSETTS AND SOUTHERN NEW HAMPSHIRE; 2. TO
CENTRAL MASSACHUSETTS AND CONNECTICUT; 3. TO NORWICH THRICE; 4.
TO THE CAPE - LETTERS OF MR. BACKUS TO HIS MOTHER; 1. SPECIAL VIEWS
OF TRUTH; 2. COMFORT IN AFFLICTION; 3. CONCEALED PIETY; 4. SECOND
BAPTIST CHURCH IN MIDDLEBORO' GATHERED; 5. SIGNS OF A REVIVAL.LETTER TO REV. BENJAMIN WALLIN; 1. MISTAKES OF THE PLANTERS OF
NEW ENGLAND; 2. MINISTERIAL EDUCATION; 3. NOTICE OF THE GREAT
AWAKENING; 4. REVIVALS.
WVE have accompanied  the subject of our narrative
through a long period of inward conflict, and have seen
the issue of his prayerful search for the path of duty.
From  this time to the close of his life, we shall find no
traces of a mind wavering as to the proper constitution
and ordinances of a christian church.  Whether right or
wrong in his belief, he was henceforth a Baptist, firm, consistent, earnest, charitable.
Without turning back to rail at those whom he had left,
his energies were faithfully applied to the great work of
preaching Christ at home and by the way.  From year to
year the little church under his care grew in numbers and
in strength; neglected districts were made glad as heretofore by his occasional but zealous proclamation of the Gospel; and feeble interests were kept alive by his wise counsels and stout-hearted faith.  But for a considerable period
we have no record of particular events in his life.




130           ASSISTANCE IN PREACHING.
The only memorials of this period, preserved to us from
his own pen, consist of certain letters to his excellent
mother, several sketches of preaching tours, and lists of
the conversions which took place in his society, the persons
whom he baptized, the texts from which he preached, and
other items of a similar nature. From these sources it appears that, during a space of eleven years, from 1756 to
1767, he baptized sixty-two individuals, preached two
thousand four hundred and twelve sermons, and travelled beyond the limits of his own parish fourteen thousand six hundred and ninety one miles.
That this quiet, yet laborious and useful period of his
life may not be altogether unknown to the reader, we
have selected a few passages from his memoranda of journeys to preach the Word, and from the series of letters to
his mother, mentioned above.
Near the close of Mnarch, 1756, he started on a visit
to Haverhill, Methuen, and Newton, New Hampshire.
He was at Newton, Lord's day, March 28, and writes:
"Preached twice to this people, and the Lor.d did draw
near of a truth and give my soul sweet enlargement. Such
bowels of compassion for sinners I have n't felt for a long
while. Oh, that the Lord would appear for the deliverance
of these precious souls! "
" March 30th (Methuen.) After meeting in the evening
I spoke with a young woman who gave me a clear account of her conversion. I hear that some others have
been recently converted in this place.  How blessed a
thing it is to see a new-born soul! "
He reached home on Saturday, April 3d, and finding his
family in good health, concludes thus:  " The divine favors have been distinguishing here; and while I have been
gone, the assistance which I have enjoyed in preaching




A VISITING TOUR.                131
and the conversions which I have seen among sinners,
together with the language of new-born souls, have made
it the most comfortable journey to me that I have taken
this winter. Oh how reviving was it to hear in this dark
day' the voice of the turtle' in our land! "
In October he made a journey, visiting several towns in
Massachusetts and Connecticut. We take the following
notices of it from his journal:
"Oct. 18th. Came over (from  Sutton) to Dr. Green's
in Leicester; and they were earnest for a meeting. So I
tarried and preached, the Lord giving me special assistance."
" Oct. 19th. I can but admire how the doctor is able to
get along as he does; having a great deal of farming business to manage; multitudes of sick to take care of; several apprentices to instruct in the art of physic; and a
church to care for and watch over;- yet in the midst of
all he seems to keep religion uppermost, to have his mind
bent upon divine things, and to be very bold in Christian
conversation with all sorts of company."
"Oct. 30th. (Norwich). Found all my friends tolerably
well, except aunt Lord and grandmother Backus. I found
the latter still bent and engaged in divine things, though
her bodily strength and her intellectual powers have apparently decayed since I last saw her."
"Nov. 4th. Took my leave of my dear mother and
friends. Called to see grandmother; found her low in
body and the tempter trying to worry her mind; yet when
she came to speak of her past experiences, both as to her
conversion above sixty years ago, and as to several revivals
since, she had a fresh taste of the same thing and could
not but own that God had done great things for her. She
now looked to me like a shock of corn fully ripe and just




132        AN ORDINATION AND A WEDDING.
ready to be gathered into the divine garner. I prayed
with her and took my leave, never expecting to see her
again till we meet in glory."
In September, 1757, he visited the Cape; and his account of an ordination at that time will be in place.
" Sept. 28th. We proceeded to Yarmouth; and for our
satisfaction concerning elder Chase's gifts we prevailed
with him to preach in the evening. And though in the
fore part of his discourse he was straitened, yet afterwards
he was more enlarged."
"Sept. 29th. We met at the widow Clarke's in Harwich.
Elder Round was chosen moderator and myself scribe.
Their confession of faith and covenant, also their choice
of Elder Chase and his acceptance thereof, were looked
into and gave satisfaction. So we proceeded: - I preached
a sermon from  Malachi 3: 6, with clearness of mind;
Elder Round offered the ordaining prayer, while both of us
laid our hands on the candidate; after this he (Elder R.)
gave the charge; then I gave the right hand of fellowship
and made the last prayer. Through the whole exercise
good attention was given by the people, and there appeared
evident movings of the divine Spirit in the assembly."
The next day Mr. Backus attended a wedding at Truro,
which is thus described:
" We arrived near night, and found some hundreds of
people assembled.  So matters being prepared, Esquire
Paine of that town married them; while, at his motion, I
prayed before, and gave a word of counsel after the transaction. Then (also at his desire) brother Hinds offered
prayer; we sang part of the 45th Psalm, and brother Hinds
preached an excellent sermon from Solomon's Song 5: 9."
In November, 1757, Mr. Backus paid a visit to Norwich,
and thus writes:




BACKUS IN HIS NATIVE PLACE.           133
"  ov. 28th. Preached in the evening at mother's; and
grandmother Backus came a mile on foot to meeting. As
her natural strength holds out wonderfully (she being
eighty-eight years old and upwards), so, though her memory fails, her soul is most intensely engaged in pursuing the
heavenly journey. IIer discourse this night was very affecting; may I never forget it!"
About a year later he was once more in his native place,
and has left the following note:
"Nov. 14, 1758. I visited my aged grandmother, who
has lived to enter her ninetieth year; and though her
strength of memory is exceedingly broken, her strength
of body remains, so that she can walk two miles a day.
I-er wisdom in divine things continues likewise, so that
she can yet discourse wonderfully on the inside of religion.
A hoary head is a crown of glory, when found in the way
of righteousness."
In August of the next year he made still another visit
to Norwich, finding both his mother and grandmother
alive and rejoicing in the service of Christ. We close
these extracts with a passage from his account of a journey
to the Cape.
"May 25th (Truro). Preached three times at the house
of brother Rich; and though but few met together, yet
God was evidently present both by a spirit of conviction
and also of consolation. I was favored with uncommon
strength and solemnity in treating with immortal souls, as
one who must give account of himself before God.
"May 26th.  Came back to brother Harding's, and
preached in the forenoon with real clearness; but after
meeting some found fault because I would not direct sinners to do something before they come to Christ by faith.
This is indeed a cutting point to carnal hearts, and it
12




134             LETTERS TO HIS MOTIER.
appears to be the hard saying which offended so many of
Christ's nominal disciples of old. IIe asserted their perishing condition without Himself, and at the same time,
that'No man can come unto me except the Father draw
him.'  This was so offensive that many of them went
back and walked no more with him. Yet if rightly considered, the declaration that all the help for undone sinners
is in Jesus Christ, is the most blessed news ever heard in
these dark regions."
The letters written by Mr. Backus to his mother breathe
a most dutiful, affectionate and christian spirit.  If we
may judge of his daily experience by these simple effusions of the heart, religion was constantly uppermost in
his desires and aims; he was strict in self-examination,
importunate in prayer, and assiduous in the study of God's
Word. We do not recollect having ever seen so many
letters, not treating professedly of religion, in which this
divine theme occupied so large a place. The following
specimens are submitted to the reader:
" MIDDLEBORO', Nov. 29, 1756.
" DEAR MOTHER: I readily embrace this opportunity of
informing you that I have been favored with comfortable
health since I saw you. My wife and most of the children
have been ill with colds, but we are now all about. The
sickness round us is also abated; though a terrible breach
was made in our community while I was away. * * * In
religion, things remain much as they have been of late.
But yesterday morning, before day, my soul was favored
with some special views of divine truth. I awoke with
these words of our Lord in my mind:'I speak not of
myself; but the Father that dwelleth in me, he doeth the
works;' from which I was led to see that if Christ spoke




COMFORT IN AFFLICTION.             135
and acted only by the Father who dwelt in him, then
surely it is the greatest vanity for any of his people to
think they can do anything without him. My soul had a
view of the blessedness of yielding our powers of mind
and members of body to his influence, to be improved entirely by him, and I was led to dedicate my all afresh to
God, entreating him to cleanse my soul and body from
every pollution and ever use my powers and members for
his glory. And I trust he did in some measure use them
that day to treat with immortal souls. To him be all the
glory! * * * *
"My consort joins me in duty to you and in affectionate
regards to our brothers and sisters. * * * *
From your obedient son,
ISAAC BACKUS."
"MIDDLEBORO', MARCH 22, 1757.
"MY DEAR MOTHER: As the Holy Ghost witnessed to
the apostle Paul, that in every city bonds and afflictions
awaited him, so the Scriptures and our constant experience
show that sorrows and troubles attend us in all our journey
through this thorny maze. Some rumor of death among
my friends I heard in January, but I had no particular
intelligence until the 14th of February. I was then informed that grandmother Backus, sister Abell, and Rufus,
were dead. About that time I met with several trials of
another nature, by all of which my thoughts were turned
upon 1 Pet. 1: 16., and I preached from this text the next
Sabbath. I was led to observe: (1) That manifold trials
attend God's people in this world. (2) That these are
sent because we have need of them; * * * to kill pride,
to cure us of worldly mindedness and love to the creature,
to rouse us from our sloth, and to quicken our regard to




136                CONCEALED PIETY.
eternal things, etc. (3) That these temptations and sorrows continue but for a short season. And, (4) That in
the midst of them God gives his saints springs of great joy.
And blessed be the name of the Lord, I did not preach an
unfelt religion. I have seldom seen affliction bear a more
pleasant face than it did then. * * * *
"Last week I preached in Dartmouth and Rochester,
where many thoughtless souls have been awakened to
some concern about their eternal welfare; * * * and it is
observable that in the former stir these towns were almost
entirely passed by. * * * My companion joins me in dutiful respects to you, feeling some sympathy with your various afflictions. *   *  * 
"No more at present, from your obedient son,
ISAAC BACKUS."
"MIDDLEBORO', AUG. 29, 1757.
"BELOVED MOTHER: These lines come with my dutiful
regards to you, and love to my brothers and sisters; and
to inform you that we are still continued in health through
God's forbearing mercy. * * * * We have much cause to
lament our coldness and the stupidity which prevails. Of
late, the mere liberty we still have of meeting freely for
divine worship, has appeared to me a great thing; how
long it may be allowed us, God only knows. Yet we have
not only this privilege, but some tokens also of God's presence in these dark times. A week ago yesterday, a man
from Raynham joined this church. For many. years he
has appeared to be a sober man, but much reserved; and
with many others I was not aware of any special change
in his feelings. So foolish was I, that when he talked of
offering himself publicly, I felt in my heart unwilling to
have him do this. Yet he gave such a relation of experi



SECOND BAPTIST CIIURCH IN MIDDLEBORO'.   137
ence as carried conviction, I believe, to every conscience
present, that he had been really born of God. And what
is more wonderful still, this work was experienced twentythree years ago, in the seventeenth year of his age, in dark
times where he heard none speak of vital piety. But the
Lord found a way to his heart by means of afflictive providences, etc. * * * *
"I remain your dutiful son,
I. BAcKUS."
"MIDDLEBORO', FEB. 12, 1758.
"LOVING MOTHER: *    * * A church was gathered in
the south part of our town on the sixteenth of November,
and brother Hinds was ordained pastor, January 26th past.
I was over there again at the ordination of their deacons
last Thursday; and I can but hope that God has many
blessings in store for that people. Week before last I
preached on Tuesday, Wednesday, and Thursday, among
the old Baptist Societies in Rehoboth and Swanzey; and
souls seemed to drink in the Word, as the thirsty earth
does the rain. There is an encouraging prospect of a glorious work of grace in that region, where Arminianism has
so long prevailed. * * * * I must conclude with those
dutiful regards which are ever due from your obedient
son,
I. BACKUS."
"MIDDLEBORO', AUG. 4, 1762.
"HONORED AND BELOVED MOTHER: With joy I embrace
this opportunity to write you. I have often had reason to
mention with thankfulness, that we and our neighbors are
favored with health, even as now; but I have still better
news to send you to-day, namely, that King Jesus is evi12*




13II             SI(NS OF A REVIVAL.
dently returning to visit us with the blessings of hisgrace.
Some tokens of his approaches I have seen far many
months past, but lately we have had more visible signs of
hlis presence. Lord's day, July 11th, I exchanged with
brother Carpenter of Norton; he preached three times
here, and among other happy effects, two souls, we believe
were savingly converted; and on July 24th, a man above
forty years old met with a great change at home; I hope
a saving one.  People generally not only flock to hear
preaching, but they have also set up neighborhood meetings for prayer, exhortation, etc. * * * *"
"MIDDLEBORO', SEPT. 27, 1762.
" BELOVED MOTHER: I wrote to you some time ago of the
work at Fresh Meadows, and that two or three were hopefully converted among us in July. I have now the cormfort of saying that the work prevails and increases among
us still. A young woman was brought out of darkness
into marvellous light at a meeting on the 3d inst. This
had a great influence upon others, and many are now
under concern. Yea, in truth, the fields appear to me to
be white unto the harvest. I daily look upon myself as a
vile creature, yet the worth of souls and the great concerns
of the kingdom of Christ, have, I think, engaged my mind
as fully as ever in my life, to labor in his vineyard. Oh,
these are golden moments, and woe to those who trifle
them away.
So I remain,
Ever yours,
ISAAC BACKUS."
It would be easy to fill many pages with extracts similar
to those now given from the letters of Mr. Backus to his
mother. And, as we have before remarked, her letters to




LETTER TO REV. BENJ. WALLIN.        139
him were equally spiritual. Their thoughts were busy a
large part of the time about the affairs of the Saviour's
kingdom, and they gave free expression to these thoughts
in a delightful correspondence; from which, however, we
must now turn reluctantly away.
Part of a letter to Rev. Benjamin Wallin of London, will
furnish a fitting conclusion to this chapter.
"Nov. 16, 1764.
"* * * * New England, I suppose you know, consists of
four governments, (formerly of seven); three of which, viz.,
the provinces of Massachusetts Bay, New Hampshire, and
the colony of Connecticut, were planted for the most part
by Christians of the Congregational persuasion. Many of
them were eminent for religion in its life and power. Yet
they had their mistakes; and among these this may be
reckoned a great one, viz., that they were not content with
establishing their religion by the civil law, and taxing the
inhabitants generally to support it, but they also undertook
to keep out errors by the civil power. Many, therefore,
who appeared to be of different sentiments from themselves, were disciplined by their courts, and at last banished. This gave birth to Rhode Island Colony, where
many Baptists, Quakers, and others, repaired and obtained
a charter from home.
"Such treatment, you may easily imagine, laid the foundation for stronger bars between them than the colony
lines; and they have been handed down to posterity, even
to this day. And as two schools or colleges were erected,
one at Cambridge, and the other at New Haven, to educate persons for the ministry, so by degrees it got to be a
received point with the Pedobaptists in general, that none
might be admitted into the ministry but such as were edu



140    PREJUDICES AGAINST LEARNED MINISTERS.
cated there; while all such, in general, might, if they
would.  Moreover, as many people were compelled to
support such ministers, contrary to their minds, strong
prejudices were aroused in the minds of great numbers,
against learning and supporting ministers, so that a great
part of the Baptist ministers in the country have had but
little either of learning or of support from the people. The
consequences, on the one hand, of setting up human learning as a principal thing in a minister, and on the other
hand, of this prejudice against it, you may well think, have
been very melancholy. Indeed, we were reduced to such
a state that our Lord's charge against the church of Sardis, was eminently true of New England generally. In
such an awful state we lay, when IIe whose thoughts and
ways are not -like ours, instead of destroying us with his
vengeance, appeared in the latter part of the year 1740, in
a marvellous manner, to pour out of his Spirit for the conviction and conversion of great numbers; and the work
prevailed gloriously through the following year in various
parts of the land.
"But the instruments used therein, being nearly all Pedobaptists, against whom the Baptists had a strong prejudice, most of the latter were very much barred against the
work. It may be further observed, that a number of ministers of the common denomination were much used in
that work, while many others of them bitterly opposed it
and called it delusion. The work was also greatly promoted by private meetings for prayer, exhortation, etc.;
and in process of time, some gifted brethren were moved
to teach and expound the Scriptures, frequently to the satisfaction of many. But this was soon called an intrusion
into the ministerial office. And as the former sentiments
1 Rev. Chap. 3d.




ZEAL WITHOUT KNOWLEDGE.             141
were still held that none should be received into the ministry but such as were educated for that purpose, the ministers in general, both those who had favored and those
who had opposed that blessed revival of religion, united
their power and endeavored to stop all such proceedings.
This caused nmany struggles and contentions among us,
which issued in a separation of many from the established
ministers and churches.  The civil authorities exerted
themselves not a little to reclaim these, but this only made
the breach wider, and it would weary your patience to hear
of the effects produced by all these movements. Many said
that the state of religion was worse among us than before
the revival.
"Well, in the year 1749, the pure doctrines of grace in
their power gained considerable ground in several places
of Rhode Island Colony, where ignorance and irreligion
had terribly prevailed. And about the same time, the doctrine of believers' baptism obtained a footing in several of
our Separate congregations in the other governments.
Among these, ours was one, though the hot disputes which
ensued seemed as if they would have eaten out all the life
of religion. And to add to our other calamities, there
appeared in some places, as zealous advocates for that doctrine, a number of persons who assumed the power to baptize without any ordination, and some of them went so far
as to declare in express terms, that they were perfect and
immortal, - whose folly has since been manifest to all
men.
" From these hints you may form some conception of the
mountains of difficulty with which God's people seemed to
be encompassed on every side; and we might well say:'By whom shall Jacob arise, for he is small?'  Yet he
who makes the mountains flow down at his presence, has




142             NOTICES OF REVIVALS.
of late appeared, to work like himself. Things have been
on the gaining hand among us for these seven years, and
two or three years ago, there were several remarkable seasons of conviction and conversion in sundry places, and so
at times since; and it seems like Ezekiel's waters, to rise
higher and higher.
"I have had many direct accounts of a revival, which
commenced at Ipswich about the beginning of last winter,
and has so prevailed that near or quite a hundred souls, it is
thought, have been converted there since. The work has
spread into Newbury and other places lying thirty or forty
miles north-east of Boston, and also into several parts of
the province of New IIampshire, from which I have had
very late intelligence of a good time. We have not been
without some sprinklings of this spiritual shower in our
society, and we hope for a greater rain. Oh, that it may
be hastened! I have not only heard but seen great things
elsewhere. In the town of Providence, which is verlypopulous, and which has been a place of much profaneness and
irreligion, a revival began about the middle of last winter,
and increased through the spring, and has affected all sorts
of people. Some deists, leaders in gaming, and many profane persons, as well as others more civil, have been hopefully converted. I have been among them sundry times,
and the joy of seeing such a marvellous change in the
town, is better felt than expressed. To hear the profane
praising Jesus, to see the irreligious thronging to a place
of divine worship, and to discover such a heavenly temper
in many, was surely enough to fill a cold heart with love
and praise. * * * * Yet I must not omit the place of my
nativity. I was there about a year ago, and the face of
things in that part of the town where I was born appeared
to me more melancholy than I had known it to be for




REVIVALS IN NEW YORK AND NEW JERSEY.    143
twenty years. But a revival began soon after and increased to a blessed degree. I was there to see a dying
brother, in February, and the satisfaction which I had from
what then appeared of the work, quite overwhelmed the
sorrow of parting with a near friend. Yet much greater
things have been seen there since. These glorious visitations have not been confined to New England. I have
seen three written accounts from Mr. S. Buel, a Presbyterian minister at East Hampton, on Long Island, in the province of New York, of a work begun there last winter,
which has exceeded what has been described in any of the
above mentioned places. Among the rest, he says, there
has been a Jew remarkably converted; and I hear that the
work spreads over a great part of that island. And Mr.
James Manning, a young man of our persuasion, who was
educated at the college of New Jersey, and came from
there to settle in Warren, R. I., informed me last week
that he had very late intelligence of a great work going on
and increasing in various parts of New Jersey, also in the
city of New York, and a great deal of it among the people of our denomination. * * * * Oh, for a heart ever to
glorify our God for these astonishing wonders to the children of men!
"Dear Sir, I hope you, and the people of God with you,
will help us to praise and pray also; for, indeed, a great
and effectual door is opened unto us, and there are many
adversaries. An old saint, who formerly came from England, but died in my native place, once said that she never
went to God for another without getting something for
herself. May King Jesus go on still, from conquering to
conquer in these ends of the world, and also return with
increasing displays of his glory to our Mother Island!
which is the unfeigned prayer of your younger brother,
ISAAC BACKUS."




CHAPTER XI.
WIDER INFLUENCE.
DISCOURSE, THE ROND WOMAN AND THE FREE.-LETTER TO DR. LORD OF NORWICH. -WAR ADVERSE TO PIETY.- DISCOURSE ON THE DUTY OF FAMILY
PRAYER. -DISCOURSE, TRUE FAITH WILL PRODUCE GOOD WORKS, AGAINST
SANDEMANIANISM. -FOUNDING OF RHODE ISLAND COLLEGE. - LETTER TO
GILL. - IS A TRUSTEE OF THE COLLEGE THIRTY-FOUR YEARS. - FORMATION
OF THE WARREN ASSOCIATION. —ITS USEFULNESS.
IMMEDIATELY  after the organization  of the Baptist
church in Titicut, Mr. Backus published a discourse on
"The Difference between the Bond-woman and the Free,'
showing in particular "that none are proper subjects of
the  special ordinances of the gospel church  but real
saints." In 1763 he published another discourse, maintaining that "spiritual ignorance causeth men to counteract their doctrinal knowledge."  From this sermon we
make the following extract, which indicates the reason for
its publication: "After great declensions and stupidity,
and the awful prevailing of iniquity in our land, the Lord
has been pleased, in infinite mercy, to revive his work in
various places, particularly in Middleboro' and the borders
of some towns adjoining; and yet great numbers, both of
ministers and people, treat it either with disregard or opposition, notwithstanding the evidences of its being a divine
work are such as these: namely, many that formerly scarce
showed any regard to religion, and rarely attended public




CHARACTER OF CONVERTS.             145
worship, now rarely neglect any stated or occasional opportunity to hear the Gospel preached; great numbers of
young people who were before bent upon vanity, now show
more engagement and delight in religious exercises, public
and private, than they ever did in their merry meetings;
some intemperate persons are become sober and regular in
their conduct; many that were inordinately bent after the
world, are brought to lament their folly in pursuing earthly
things to the neglect of heavenly; numbers which had old
grudges are reconciled, etc. Those who are looked upon
to be converted, though many circumstances of their
change are various, yet all agree in acknowledging the
purity and strictness of the divine law, and that their
hearts as well as lives have been filled with sin; and from
thence give in to the justice of God in their condemnation,
and hold their justification to be entirely by Christ's righteousness, received by faith. Yet a view of that is so far
fiom making them careless in their behavior, that they
discover an earnest desire to know and conform to all
Christ's commands and ordinances.  They show much
love to God's people, earnest concern for the salvation of
souls, and the like. Indeed, I am far from thinking that
there has been no intermixture of things that are not
good; though, from the most careful observations that I
have been able to make, I really believe that this work
has been more clear from such things than the work was
twenty-one years ago; particularly the impressions that
have been made, either of a sorrowful or joyful nature,
have been more upon the understanding, and less on the
imagination, now than then. Hence I have heard of no
trances among us; also, Christians have been more solemn
in their joys and less bitter in their zeal, than in the former
work."
13




146              LETTER TO DR. LORD.
In 1764 he published a letter to his former pastor, Mr.
Benjamin Lord, of Norwich, who had put in print "some
harsh things * * against those who have dissented from
his sentiments about the ministry, the church, and baptism."  Mr. Lord had declared, for example, that no just
cause of withdrawment from the standing order could be
produced by the New-Lights. He had charged " those that
imagine the fulness of the Spirit (or singular gifts which
they think they possess) doth warrant their assuming the
character and entering on the work of ministers of Christ,"
with coveting to be " above their Master." And he had
joined with six neighboring ministers in saying: "Do not
the late separations, and one separation from another,
already discover their nature by their fruits? in that some
have by this time apostatized even from all religion; while
some others are renouncing infant baptism, and going fast
to the like dreadful apostasy. It is hid from them that'evil men and seducers wax worse and worse'; it is hid
from them, or rather they will not see, that they have fell
into the way of Cain, and are in danger of perishing in the
gainsaying of Core."
In reply to these charges, Mr. Backus explained and vindicated his belief, and that of the New-Lights generally,
respecting an internal call to preach the gospel. He then
proceeded to show that the right to ordain ministers is
vested in the church and not in the clergy alone. Finally,
he defends the doctrine of believers' baptism as scriptural,
and repudiates that of infant baptism as unscriptural. We
cite the following recapitulation of his argument:
"Now, sir, since Christ's forerunner warned the Jews
against thinking to come to baptism in Abraham's right,
and told them they must bring forth fruits meet for repentance; since Christ himself called little children to come to




RECAPITULATION OF ITS ARGUMENTS.         147
him, but says not a word of their being brought to baptism before they do come to him; yea, instead of that, he,
in the commission, orders that all nations be taught and
believe before they are baptized; and since his ministers,
in obedience thereto, baptized those that gladly received
the Word at Jerusalem, those that believed Philip's preaching in Samaria, and such as heard and believed at Corinth,
etc., but there is no account of their baptizing any but
such;- and, on the other hand, since God declares that
the new covenant is not according to that which he made
with Israel when he brought them  out of Egypt, and
that one special difference is, that all who are in this covenant know him and have his law written in their hearts;
and since no custom like circumcising children on their
parents' account was to be observed among the believing
Gentiles; -I dare not follow the multitude in bringing
children to the initiating ordinance of the gospel church
on their parents' faith, let there be as great or good men
as there will that do it, knowing that I have but one Master
in all these things, to whom I must give account. And I
believe his orders are, that none should be admitted into
the ministry but "faithful men," or " men full of faith and
the Holy Ghost;" and that none ought to be received into
the church but real believers, that is, those that give credible evidence of saving faith."
But his attention was not directed solely to denominational questions. It is evident from his private memoranda
that he earnestly longed for an increase of vital godliness
in the saints, and carefully observed the religious tendencies of society from year to year. He often referred, in
language of great solicitude, to the signs of the times in
this respect. When he perceived indications of a genuine
revival, his mouth was filled with praise; but when the




148           WAR ADVERSE TO RELIGION.
hearts of men seemed to be drawn away from the service
of God, he made record of the fact with mourning. While
the French and English war was in progress, he had frequent occasion to lament its effects upon the state of religion. In a letter to his mother, June 9, 1745, he says:
"The world seems in great commotion and extensive warlike preparations are making among us.  Many appear
very light and vain in their going forth, and a general
stupidity prevails over the land. But I am ready to look
upon these things as the beginnings of sorrow. What the
end will be God only knows. Oh, may he prepare us for
his holy will!"
After mentioning, in a subsequent letter, May 27, 1756,
that scarce one of the soldiers who had lately returned
from Nova Scotia had escaped a fit of sickness, he adds:
"As to religion, it is a time of hardness among sinners, and
most of the saints seem very dull."  In another letter,
dated March 22, 1757, he remarks: "Affairs in general
look very dark for our land. Sixteen men are now called
for, out of our town, to go into the war, and scarce a man
goes without being hired. Generally the price is fifty or
sixty dollars, and some have seventy; which lays heavy
burdens on the poor. And worst of all, the complaint in
Amos 4th is justly made against us:'Yet have ye not
returned unto me, saith the Lord."' A year later, May
10, 1758, he writes: "'Tis remarkable to see what a martial spirit prevails among us. Nearly twenty soldiers are
going out of Titicut precinct; among whom are brethren
Harvey, Campbell and Wood; likewise Joshua Fobes,
John Wood, and many others who attend our meeting. * *
There appears in our parts of the land an uncommon forwardness to enlist."  Two months later, July 22, 1758,
he employs the following language: "The rumors of




DISCOURSE ON FAMILY PRAYER.           149
slaughter and garments rolled in blood, which we have
from  our army, fill many with distressing agitations of
mind. * * The absence of so many in the war seems to
form an excuse for those who are left to spend all their
time in the world, and God knows how much of the heart
is there also. Thus the means which he is using to show
us the vanity of earthly things are perverted to ensnare
our souls therein.  Miserable creatures that we are!"
These extracts illustrate the interest which he felt in current events as related to the kingdom of Christ, and his
perpetual solicitude for the increase of vital piety.
In 1766 he published a discourse on the duty of family
prayer. His reasons for this step are thus given in a prefatory note to the reader: "New England has formerly
been a place famous for religion in general, and for family
worship in particular. But of late, the neglect of this, as
well as of other religious duties, has evidently been growing upon us; which has caused much grief to pious souls.
But I have not heard that any discourse has been published
upon this subject here these many years. And as there
have lately been numbers remarkably awakened in some
parts of the land, who were trained up in the neglect of
family prayer, and who are still at a loss about the scriptural authority for the daily practice thereof; therefore the
following considerations, by the advice of friends, are
humbly offered to the public."  It is not too much to say
of this sermon, that the argument is Biblical and convincing, the reply to objections thorough and fair, the application full, earnest and direct.
In the autumn of 1764, Robert Sandeman came over
from Scotland to America, and, after travelling somewhat
extensively, gathered a church in Portsmouth, New Hampshire. Within two years, however, this church was scat13*




150                SANDEMANIANISM.
tered, and Mr. Sandeman became pastor of a small society
in Boston, Massachusetts.  His peculiar views must be
known to most of our readers, through the writings of Andrew Fuller, who, at a later period, exposed their unscriptural character with signal ability.l To counteract the influence of this man, as well as to clear the Calvinistic doctrines of grace fiomr undeserved reproach, Mr. Backus, who
had become a very well read and discriminating theologian,
published a discourse, in 1767, from the words: " Purifying
their hearts by faith,"2 and bearing the title, "True Faith
will produce good Works."  From the introduction, we
select the following paragraphs, as casting light upon the
period before us:
" The neglect of right conduct in many who have made
great professions of faith, has given occasion for the builders on works to exert themselves afresh; and the writings
of a religious nature, which have had the most current
spread in this land for some years past, are such as, under
the pretence of promoting morality and good order, have
been levelled against many of the peculiar doctrines of
Christianity; yea, some of them  even against the true
deity of its great Author.
A In the mean time, we have one (Mr. Sandeman) who
makes a show of appearing for those great doctrines, and
to stir people up to look into them, that yet has artfully
mixed such a potion as tends to settle men in a dead sleep.
And since his writings have been a means of hardening
many in iniquity, and of entangling or perplexing some
serious minds, I shall attempt to point out some pernicious
principles which he has interspersed among many choice
truths."
Before closing this chapter, it is proper to notice two
1 See Appendix, C.               2 Acts 15: 9.




FOUNDING OF R. I. COLLEGE.          151
important and progressive movements of our denomination, namely, the founding of a college in Rhode Island,
and the formation of the Warren Association.  Since the
year 1707, the Philadelphia Baptist Association had been
in existence, and at an early period had begun to project
plans for the education of a suitable ministry. In 1762,
this association was led, by the influence of Rev. Morgan
Edwards and others, to form the design of establishing, in
Rhode Island, " under the chief direction of the Baptists,
a college in which education might be promoted, and
superior learning obtained, free from any sectarian religious
tests."'  The leader selected for this important work was
the Rev. James Manning, a native of New Jersey, and
recently a graduate at Princeton. In July, 1763, he accordingly visited Newport, and proposed the subject of
his mission to several gentlemen of the Baptist denomination; among whom were the Hon. Samuel Ward, Governor
of the Colony, Hon. Josiah Lyndon, who was afterwards
Governor, Col. John  Gardiner, Deputy Governor, and
twelve others of the same persuasion.  They readily concurred with the proposal, and at once entered upon the
measures necessary for the accomplishment of the object.
After various struggles and difficulties, a charter, reflecting
the liberal sentiments of the people in matters of religion,
was obtained from the Legislature, in February, 1764, "for
a college or university, in the English Colony of Rhode
Island," etc. One provision of this charter is as follows:
" And furthermore, it is hereby enacted and declared, That
into this liberal and catholic institution shall never be
admitted any religious tests; but, on the contrary, all the
members hereof shall forever enjoy full, free, absolute, uninterrupted liberty of conscience; and that the places of
1 Backus' History, Vol. II., Chap. 13.




152      EXTRACT FROM THE COLLEGE CHARTER.
Professors, Tutors, and all other officers, the President
alone excepted, shall be free and open for all denominations of Protestants; and that youth, of all religious denominations, shall and may be freely admitted to the equal
advantages, emoluments, and honors of the college or
university, and shall receive a like fair, generous, and equal
treatment during their residence therein, they conducting
themselves peaceably, and conforming to the laws and
statutes thereof; and that the public teaching shall, in
general, respect the sciences; and that the sectarian differences of opinions shall not make any part of the public
and classical instruction."
"The government of the college is vested in a Board
of Fellows, consisting of twelve members, of whom eight,
including the President, must be Baptists; and a Board
of Trustees, consisting of thirty-six members, of whom
twenty-two must be Baptists, five Friends or Quakers,
four Congregationalists, and five Episcopalians.  These
represent the different denominations existing in the State
when the charter was obtained. The instruction and immediate government of the college rests in the President
and Board of Fellows."'
Mr. Backus felt a lively interest in this college from the
beginning. In 1765 he was chosen a member of the Board
of Trustees, and continued to serve the institution in this
capacity thirty-four years. A letter from his pen to Dr.
Gill, with whom he corresponded for many years, will indicate his feelings at the beginning of this enterprise.
"REV. AND DEAR SIR: —I did not think of writing to
you again till I should hear from you, which I am hoping
1 Taken from a sketch of Brown University, by its accomplished Librarian, R. N. Guild.




LETTER TO DR. GILL.               153
and expecting to do; but an occasion has presented itself,
which I have thought it expedient to take notice of. To
introduce this, it may be proper to give a little sketch of
the state of the Baptist churches in our land.  One grand
objection made use of against believers' baptism, has been
that none but ignorant and illiterate men have embraced
Baptist sentiments.  And there was so much color for it
as this, namely, that ten years ago, there were but two
Baptist ministers,l in all New England, who had what is
called a liberal education; and they were not clear in the
doctrines of grace. But three others have lately come
from the Southern governments, namely: Mr. Samuel Stillman, who is settled in Boston; Mr. Hezekiah Smith, who
has had remarkable success at Haverhill, where he has
gathered a large society; and Mr. James Manning, who is
settled at Warren, Rhode Island. And as the Baptists have
met with a great deal of abuse from those who are called
learned men in our land, they have been not a little prejudiced against learning itself; but latterly there has been
considerable alteration in this respect.  A  charter was
obtained from the General Court of Rhode Island Colony,
in February, 1764, incorporating a number of Trustees
and Fellows, for founding and endowing a college for the
education of youth (of which you will be likely to hear
more in due time); and this corporation, at their annual
meeting, last September, chose the aforesaid Mr. Manning
President. He has commenced a school, which appears in
a likely way to increase fast.  But as there are scarce any
books, suitable for such business, to be sold in that colony,
he has thought of sending to London for a quantity; and
as he is unknown there, he requested that I would write a
few lines in his favor. Therefore, my dear sir, if my poor
I Mr. Jeremiah Condy, of Boston, and Mr. Upham, of Newport, R. L




154       BACKUS A TRUSTEE OF THE COLLEGE.
testimony may-be thought worthy of any notice, I desire
that you would mention to Mr. Keith, to whom he has
thoughts of sending, that from near two years' acquaintance with him, I am well satisfied that he is a man of
piety, integrity and ability, who will make conscience of
fulfilling his engagements.
I remain, Sir, your humble servant,
ISAAC BACKUS."
This letter appears to have been written in the early
part of 1765. In 1799, he resigned his place on the Board,
not, however, as will be seen by the following correspondence, from any diminution of interest in the college, but
from inability to serve it longer:
"To the Corporation of Rhode Island College:
"REVEREND AND HONORED GENTLEMEN: Having been a
member of this corporation above thirty years, in which it
has advanced from  small beginnings to great responsibility, * * * * as my age and infirmities are such as to
render it very difficult to attend your meetings any longer,
I request liberty to resign my place in your corporation;
praying that the divine blessing may ever attend the seminary of learning, for the good of mankind, to the latest
generations.
I remain your hearty friend and servant,
ISAAc BACKUS.
MIDDLEBORO', Sept. 2, 1799."
"COLLEGE CHAPEL, PROVIDENCE, Sept. 5, 1799.
6 At a meeting of the corporation this day, voted, That
the thanks of this corporation be presented to the Rev.
Isaac Backus, for his long, eminent, and faithful services
as a member of the incorporation.
GEORGE BENSON, Deputy Secretary."




FORMATION OF WARREN ASSOCIATION.         155
The Warren Association was formed in 1767; and
chiefly, it is said, by the efforts of James Manning, President of the infant college then located in Warren.  Mr.
Backus, who was chosen clerk of the first meeting, thus
commences the minutes of this association:  " Vhereas
there hath of late years been a great increase of Baptist
churches in New England, which yet have not such an
acquaintance with each other and orderly union together
as ought to  be, it has been thought by many that a
general meeting or association might be a likely means
to remove this evil and to promote the general good of
the churches.  Therefore a number of elders, being occasionally together last year, did appoint a meeting at
Warren in Rhode Island colony, on September 8, 1767;
and sent an invitation to others of their brethren to meet
them there, to confer upon these affairs. Accordingly, a
considerable number of elders and brethren met at the
time and place appointed; and elder John Gano, from
New York, opened the meeting with a suitable sermon
from Acts 15: 9." 1
Eleven churches were represented at this meeting; but
although "they generally manifested a good will toward
this attempt for promoting the union and welfare of the
churches, most of them thought they were not prepared
to join in an association."  The pastors and messengers
of but four churches were at this time ready to unite.
The other brethren present seem to have hesitated through
fear of some usurpation of authority by the associated body
over the particular churches composing it; an evil which
they were determined, if possible, to avoid. Besides, they
were not altogether satisfied with the plan of organization
and action now adopted. This plan was borrowed sub1 See Appendix D.




156   PRESIDENT MANNING'S PLAN OF ASSOCIATION.
stantially from the Philadelphia Association, and was thought
to give undue authority to the united body. It was, however, soon after so explained and amended as to be less
exceptionable to the churches. Yet ultimately, a new plan,
drawn wp by President Manning, was substituted for the
original one; and gradually the association won the confidence of nearly all the Baptists of New  England.l  It
linked together the scattered and feeble churches of our
communion by a yearly meeting; it provided supplies for
many a little flock which could not sustain a pastor; it
transmitted pecuniary assistance to young men who were
studying for the ministry; it encouraged those who were
called to bear the spoiling of their goods; it sent forth
appeals in behalf of religious liberty which hastened the
separation of church and state; and it contributed in various ways to the spread of truth and the increase of
piety. In the progress of our narrative we shall have occasion frequently to notice the enterprise and usefulness
of the Warren Association; the earliest fraternal organization which united the Baptist churches of New England.
1 The first Baptist church in Middleboro' united with the association in
1770. " They waited," says Mr. Backus, " until they could be satisfied
that this association did not assume any jurisdiction over the churches,
before they joined. And they now joined upon the express condition
that no complaint should ever be received by the association against any
particular church that was not of the association, nor from any censured
member of any of our churches."




CHAPTER XII.
LEGISLATION FOR THE CHURCH.
REASONS FOR DESCRIBING MR. BACKUS'S EFFORTS FOR RELIGIOUS LIBERTY.
-- SKETCH OF EARLIER LEGISLATION FOR THE CHURCH DESIRABLE. -PARTICULAR LAWS. - ROGER WILLIAMS BANISHED. - LAWS AGAINST QUAKERS.
OTHER LAWS.-CAMBRIDGE PLATFORM. —MALDEN CHURCH FINED.-OBADIAH HOLMES WHIPPED. -LAWS AGAINST QUAKERS. -FOUR EXECUTED.APOLOGY FOR THIS ACT. -BAPTIST MEETING IN BOSTON.-DECLENSION IN
PIETY.-TIlE NEW CHARTER.-BAPTISTS TAXED UNTIL 1728. —ACTS OF
EXEMPTION PASSED, IN 1728.-IN 1729. —IN 1734.-IN 1740.-IN 1747. —IN
1753. - IN 1757.
To pass by in silence the exertions of Mr. Backus in behalf of religious liberty would be at once unjust and ungrateful; unjust, because those exertions are to be classed
with the most resolute, conscientious and protracted labors
of his life; and ungrateful, because we are enjoying this
day a " fieedom  to worship God," which is to a considerable extent the fruit of his faith and perseverance.  "With
a great sum" did the fathers of our denomination in New
England obtain that religious equality which is our acknowledged birthright.  They were driven into the wilderness, were scourged by order of the civil power, were
spoiled of their goods, were cast into prison, were pelted
by the violence of mobs, were falsely accused, were reviled
and defamed and treated as the filth and offscouring of mnankind; their principles were caricatured, their purposes maligned, their integrity questioned their petitions slighted,
14




158    BACKUS'S LABORS FOR RELIGIOUS LIBERTY.
and their hopes deferred; yet trusting in God they were
in general true to their Master and their mission, while not
a few of them, like the subject of this narrative, were distinguished for their moral courage and their assurance of
ultimate deliverance. It would therefore be most ungrateful in us to exclude from this account a record of their exertions to establish religious equality.
But besides what is due to the memory of those who
were ready to suffer loss, in order to secure the triumph of
right principles, something also is due to those now living,
and to those who will come after us, lest some of them by
reason of ignorance should be left to undervalue their birthright of soul-liberty. We shall therefore give our readers
some account of the labors which Mr. Backus performed in
this department of christian service.
And for the purpose of assisting them to appreciate more
fully the nature and the need of those labors, we shall, in
the present chapter, briefly trace the course of action on
religious affairs pursued by the civil authorities of Massachusetts, from the planting of this colony down to the
period when his labors were commenced. In view of the
object contemplated, the value and interest of this sketch
will be increased by presenting it, for the most part, in the
language of authoritative documents.
In 1631, the General Court of Massachusetts " ordered
and agreed that, for time to come, no man shall be admitted to the freedom  of this body politic, but such as
are members of some of the churches within the limits of
the same."  Four years later, the elders and brethren of
every church within the jurisdiction were entreated to
" consult and advise of one uniform order of discipline in
the churches, agreeable to the Scriptures, and then to consider how far the magistrates are bound to interfere for the




ACTION OF MASSACHUSETTS GENERAL COURT.   159
preservation of that uniformity and peace of the churches."
In 1636, all persons were ordered to take notice "that this
court doth not, nor will hereafter, approve of any such
companies of men as shall henceforth join in any pretended
way of church fellowship, without they shall first acquaint
the magistrates and the elders of the greater part of the
churches in this jurisdiction with their intentions, and have
their approbation herein."  And this same year, Mr. Roger
Williams, one of the elders of the church in Salem, was
ordered "to depart out of this jurisdiction within six weeks
now next ensuing, for divulging divers new and dangerous
opinions against the authority of the magistrates, and for
writing letters of defamation, both of the magistrates and
churches here."
The next year, all Jesuits were banished from the colony,
and it was provided that should any one be taken a second
time in the same, he should be put to death.  In 1638,
it was.ordered "that whosoever shall stand excommunicate for the space of six months, without laboring what in
him or her lieth to be restored, such person shall be presented to the court of assistants, and then proceeded with
by fine, imprisonment, banishment, or further, —as their contempt and obstinacy, upon full hearing, shall deserve." Also
in the same year, " that every inhabitant in any town is liable to contribute to all charges, both in church and Commonwealth, whereof he doth or may receive benefit;" and
that whoever shall not " voluntarily contribute, proportionably to his ability, with other freemen of the same town,
to all common charges, as well for upholding the ordinances
in the churches as otherwise, shall be compelled thereto
by assessment and distress, to be levied by the constable
or other officer of the town, as in other cases."  This law
was applicable to all, whether freemen or not.




160         LAW IN FAVOR OF INFANT BAPTISM.
Three years after this date, it was declared "that the
civil authority here established hath power and liberty to
see that peace, ordinances and rules of Christ be observed
in every church, according to his word;" and likewise,
that "all the people of God within this jurisdiction, who
are not in a church way, and be Orthodox in judgment,
and not scandalous in life, shall have full liberty to gather
themselves into a church estate, provided they do it in a
christian way," and provided "they shall acquaint three
or more magistrates dwelling next, and the elders of the
neighbor churches where they intended to join, and have
their approbation therein."
In 1644, it was ordered "that if any person within this
jurisdiction shall openly condemn or oppose the baptizing
of infants, or shall purposely depart the congregation at
the administration of this ordinance, after due means of
conviction, [he] shall be sentenced to banishment." "About
this time one Painter of Hingham was ordered to be whipped, not for his opinion, bult for reproaching the Lord's
ordinance of baptism, and for his bold and evil behavior
both at home and at the court."  In 1646, it was ordered
that " wheresoever the ministry of the word is regularly established, every person shall duly resort and attend thereunto, on pain of forfeiting five shillings for every unnecessary absence.  Moreover, that every person who shall go
about to destroy or disturb the order of the churches established in this county, by open renouncing their church
estate, or their ministry, or their ordinances dispensed in
them," "shall forfeit to the public treasury forty shillings
for every month, so long as he continues in his obstinacy."
And that, "if any Christian, so called, shall behave himself
contemptuously toward the Word preached, or the messenger thereof, he shall for the first scandal be convented and




THE CAMBRIDGE PLATFORM.             161
reproved openly by the magistrates at some lecture, and
for a second offence shall either pay five pounds into the
public treasury, or stand two hours openly upon a block
four feet high, on a lecture day, with a paper fixed on his
breast with this, A WANTON GOSPELLER, written in capital
letters."
In 1648, the Cambridge Platform was approved, " for
the substance thereof" by the General Court. This platform says: " It is the duty of the magistrate to take care
of matters of religion, and to improve his civil authority
for the observing of the duties commanded in the first
as well as in the second table. The end of the magistrate's
office is, not only the quiet and peaceable life of the subject in matters of righteousness and honesty, but also in
matters of godliness. Idolatry, blasphemy, heresy, venting corrupt and pernicious opinions that destroy the foundation, open contempt of the Word preached, profanation
of the Lord's day, disturbing the peaceable administration
and exercise of the worship and holy things of God, and
the like, are to be restrained and punished by the civil
authority."   Among the chief reasons for calling the
synod which drew up this platform we copy the following:' Whereas, in most churches, the ministers do baptize only such children whose nearest parents, one or both
of them, are settled members in full communion with one
or other of these churches, there be some who do baptize
the children if the grandfather or grandmother be such
members, though the immediate parents be not, and others
* * * do much incline thereto * * *; on the other side,
there be some amongst us, who do think that whatever
be the state of the parents, baptism ought not to be dispensed to any infants whatsoever," etc. And the following year the General Court wrote to the Plymouth colony,
14*




162    PERSECUTION OF BAPTISTS IN MASSACHUSETTS.
reproving them  for conniving at Anabaptists, and entreating them " to take care as well of the suppressing of errors
as of the maintenance of truth, God equally requiring the
performance of both at the hands of christian  mngistrates."
In 1651, the church in Malden made choice of a minister
without consulting the neighboring  churches, and proceeded to ordain him  against their advice conveyed by
letter.  At its next session, the General Court fined all
the actors in this affair, except those who had given satisfaction for their fault.  The same year, three men of
the Baptist persuasion, John Clarke, Obadiah Holmes, and
John Crandal, were arrested in Lynn for holding religious worship in a private house, re-baptizing, etc., were
taken to Boston and cast into prison.  They were soon
tried  before the court of assistants, "by whom  Clark
was fined twenty pounds, Holmes thirty, and John Crandal five, or each to be well whipped."  Two of them were
released; but Mr. Holmes was confined until September,
and then publicly whipped with great severity.  We cite
a few wvords from his account of this infliction.
" I told them, moreover, that the Lord having manifested
his love towards me, in giving me repentance towards
God and faith in Christ, and so to be baptized in water
by a messenger of Jesus, in the name of the Father, Son,
and Ioly Spirit, wherein I have fellowship with him in
his death, burial and resurrection; I am now come to be
baptized, in afflictions by your hands, that so I may have
firther fellowship with my Lord, and am not ashamed of
]his suffecrings, for by his stripes I am healed. And as the
a11: began to lay tie strokes upon my back, I said to the peop')!1,'ThougC h my fleslh should flil and my spirit should falil,
yet God would not fail.' So it pleased the Lord to come in,




STATE INTERFERENCE IN CIURCH AFFAIRS.    163
and to fill my heart and tongue as a vessel full, and with an
audible voice I brake forth, praying the Lord not to lay
this sin to their charge, and telling the people that now I
found he did not fail me, and therefore now I should trust
him forever who failed me not; for in truth, as the strokes
fell upon me, I had such a spiritual manifestation of God's
presence as I never had before, and the outward pain was
so removed from me, that I could well bear it, yea, and in
a manner felt it not, although it was grievous, as the spectators said, the man striking with all his strength, spitting
in his hand three times, with a three-corded whip, giving
me therewith thirty strokes. When he loosed me from
the post, having joyfulness in my heart and cheerfulness in
my countenance, as the spectators observed, I told the
magistrates: "You have struck me as with roses;' and
said, moreover:'Although the Lord hath made it easy to
me, yet I pray God it may not be laid to your charge.' "
In 1652, the "New Church" in Boston chose for their
pastor one who had not received a liberal education; but
the civil authority forbade his ordination, lest it should
tend to the subversion of an able ministry. Three years
after it was enacted that the "county court in each shire,
shall, upon information given them of any defect of any
congregation or town within the shire, appoint what maintenance shall be allowed to the minister of the place, and
shall issue out warrants to the selectmen to assess the
inhabitants, which the constable of said town shall collect
and levy as other town rates."
In 1656, it was enacted, that any commander of a
vessel, who shall bring a Quaker into the colony, shall
pay a fine of one hundred pounds, and that all Quakers
arriving in the colony from any place whatsoever "shall
be forthwith committed to the house of correction and at




164             LAWS AGAINST QUAKERS.
their entrance be severely whipt, and by the master thereof
be kept constantly to work, and none suffered to converse
or speak with them  during the time of their imprisonment." As soon as possible they were to be removed from
the colony.
In the following year, the Court advised a general council to consider the question, whether all baptized persons,
not scandalous in life, ought not to be treated as members
of the church in all respects, except in partaking of the
Lord's Supper. It was determined that all baptized persons ought thus to be considered members of the church
and entitled to bring their children to baptism.  More
stringent laws were also passed this year and the next
against Quakers.  They provided that if a Quaker returned into the colony after banishment, he was to have
one of his ears cut off; if he returned again the other ear
was to be treated in the same way; if he came back a
third time his tongue was to be bored through with a hot
iron, and if found in the colony after the time limited for
his departure, he was to be punished with death. During
the following year, 1659, two men suffered death, according to the final provision of this law, for refusing to leave
the jurisdiction, and the next year a man and woman for
the same reason. Twenty more were in prison. But the
General Court saw fit to pause in its course.  For the
satisfaction of weak consciences a defense of its action
was duly published.
Moreover, an address was prepared for the king, in
which it is said, respecting the Quakers: "Such was their
dangerous, impetuous and desperate turbulency, both to
religion and the State, civil and ecclesiastical, as that how
unwillingly soever, could it have been avoided, the magistrate at last, in conscience both to God and man, judged




MASSACHUSETTS ADDRESS TO THE KING.       165
himself called, for the defense of all, to keep the passage
with the point of the sword held towards them. This
could do no harm to him that would be warned thereby;
their wittingly rushing themselves thereupon was their own
act, and we, with all humility, conceive a crime bringing
their blood on their own head. The Quakers died, not because of their other crimes, how capital soever, but upon
their superadded contempt of authority; breaking in upon
us notwithstanding their sentence of banishment made
known to them."  And yet farther on, in the same address,
they use this noble and touching language: "We could not
live without the public worship of God. We were not permitted the use of public worship without such a yoke of
subscription and conformity as we could not consent unto
without sin. That we might therefore enjoy divine worship
without the human mixtures, without offence either to God,
man or our own consciences, we, with leave, but not without tears, departed from our country, kindred and fathers'
houses, unto this Patlnos, in relation whereunto we do not
say our garments are become old by reason of the very
long journey, but that ourselves, who came away in our
strength, are by reason of very long absence, many of us
become gray headed, and some of us stooping, for age."
This address seems not to have nmade the intended impression on the king's mind; and the next year, 1661, in
obedience to his command, it was ordered " that the execution of the laws in force against Quakers, as such, so far
as they respect corporal punishment or death, be suspended
until the Court take further action."  They were never revived. In 1664, it was ordered, also in obedience to a
letter from the king, "that henceforth all Englishmen, presenting a certificate, under the hands of the ministers or
minister of the place where they dwell, that they are




166        FIRST BAPTIST CIIURCI IN LONDON.
orthodox in religion and not vicious in their lives, and also
a certificate under the hands of the selectmen of the place,
that they are freeholders, and are for their own proper
estate ratable to the place where they live, to the full
value of ten shillings, or that they are in full communion
with some church among us, it shall be the liberty of all
and every such person or persons, -to present themselves
and their desires to this Court for their admittance to the
freedom of this Commonwealth."
In 1665, a few brethren established a Baptist meeting in
Boston. They were fined and imprisoned for so doing by
the General Court, but after several years of great suffering they began to be recognized as a christian church.
It 1679, it was elacted, "that no persons whatsoever,
without the consent of the freemen of the town where
they live, first orderly had and obtained at a public meeting, assembled for that end, and license of the county
court, or, in defect of such consent and license, by the
special order of the General Court, shall erect or make use
of any (meeting) house," on penalty of forfeiting both the
house and the land on which it is built to the county.
Thus did the civil government of Massachusetts, under
the first charter, endeavor to suppress error and maintain
the truth. Law was piled upon law and penalty annexed
to penalty for the purpose of eradicating heresy; but in
vain. The only weapons which can prevail against religious error are spiritual, but these were carnal. Meanwhile the union of Church and State was bearing its
legitimate fruits. The deep toned piety of the fathers was
not implanted in the hearts of their children.  The halfway covenant was introduced, and the declension of vital
godliness accelerated. The magistrate might indeed " improve his civil authority for the observing of the duties




MISCONSTRUCTION OF MASSACHUSETTS CHARTER. 167
commanded in the first as well as in the second table," but
he could not reach the heart; he could compel men to an
outward worship of God only. Yet far more than this
was necessary to preserve the substance of Christianity in
the land of the Pilgrims. And happily, notwithstanding
the pernicious effect of relying upon civil power in the
last resort to maintain the church in her purity, there were
many who still possessed the living faith of the fathers,
and who did much to withstand the encroachments of
indifference and formality. Yet these were but a small
minority, and the process of deterioration went on. This
process was not thoroughly arrested in any considerable
portion of New England until the period of the Great
Awakening. Then, as we have already seen, the vital
forces of Christianity repudiated, to a considerable extent,
all civil restrictions and established usages.
In 1691, a new charter of Massachusetts was issued by
William and Mary. This charter granted " liberty of conscience in the worship of God to all Christians, except
Papists, inhabiting or which shall inhabit or be resident
within our said province or territory."  "But this most
important article," says Backus, "was construed by the
ministers as meaning that the General Court might, by
laws, encourage and protect that religion which is the general profession of the inhabitants." Laws were therefore
directly enacted, providing that the minister elected by a
majority of the inhabitants of any plantation should be
the minister of the place, and that his salary should be
levied by a rate upon all the inhabitants.
From the year 1692 to the year 1728, the Baptists were
everywhere, except in Boston and some few other towns,
taxed for the support of Congregational ministers. The
fact of their maintaining worship by themselves was not




168          OPPRESSION OF THE BAPTISTS.
allowed to be a sufficient reason for exempting them from
rates to sustain a ministry, which in point of conscience
they could not hear. For their refusal to pay such rates,
we are told that they " oftentimes had their bodies seized
upon, and thrown into the common jail, as malefactors,
and their cattle, swine, horses, household furniture, and
implements of husbandry, forcibly distrained from them,
and shamefully sold, many times at not one-quarter part
of the first value."   And it is added "that the heavy
pressures and afflictions occasioned by these distraints,
imprisonments, and the losses consequent thereupon, made
many of the Baptists bend, almost ruined some of our
people, and disheartened others to such a degree, that
they moved, with the remaining effects they had left, out
of the Province."
At length, after repeated applications to the General
Court for relief, the first act of exemption was passed,
1728, entitled, "An act to exempt persons commonly
called Anabaptists, and those called Quakers, within this
Province, from being taxed for and towards the support
of ministers."   This act was entirely unsatisfactory, both
because it merely exempted the polls, and not the estates,
of those concerned, and because it was limited to persons
living within five miles of the place where the meetings
of their church were held. Renewed applications were
therefore made, and the next year an act was passed, exempting their estates also from ministerial taxes. It was,
however, to remain in force but five years.
At the expiration of this period, application was again
made, by persons of the Baptist persuasion, for relief; and
a third act, more explicit than either of the preceding, was
thereupon passed. It provided that " the assessors of each
town where any of the said Anabaptists live, or their




ACTS OF EXEMPTION.                 169
lands in their own actual improvement lie, shall take a list
of all such persons, and forthwith transmit the same to the
Clerk of the town, which list shall be entered on the
record of such town by the Clerk, that so any of the people called Anabaptists, or any members of their society,
thereto appointed, may view such list, have a copy thereof,
if they desire the same, paying only sixpence therefor;
and if any person of that denomination shall be omitted
in such list by the assessors taken, and the assessors shall
be certified thereof in writing, under the hands of two
principal members of that persuasion, appointed thereto
by the respective societies, that such persons not inserted
in their list they believe to be conscientiously of their
persuasion, and that they do frequently and usually attend
their meeting, for the worship of God, on the Lord's day,
the assessors shall also exempt the said persons, so omitted,
and their estates in their actual management and improvement, as well as all others inserted in the said list, from all
rates and taxes, by the said assessors to be made, for the
support of the minister or ministers in their towns, or for
erecting places of public worship; this act to continue five
years," etc.
But this act, in like manner with the preceding, failed,
in a great measure, to accomplish the purpose for which it
was passed.  No penalty was annexed to a refusal or
neglect of the assessors to perform the service required of
them.  When, therefore, the Baptists "at some times
reminded the assessors of their omissions herein, they
were generally snubbed, and in a contemptuous manner
answered, that the assessors knew nothing of any such
act, nor would they concern themselves therein.  Other
assessors, more knowing and intelligent, insisted upon it,
that as there was no penalty affixed on the non-perform15




170            OPPRESSIVE LAW OF 1753.
ance of taking such lists of the Anabaptists, they would
not trouble their heads about it." Hence the lists described
in this act were taken in scarcely a single town of the
province.  This omission put the Baptists to no inconsiderable trouble and expense, in procuring the requisite
certificates; besides the unpleasantness of being thus
treated by their fellow Christians.
Upon the expiration of the third act, in 1740, a similar
one was procured, not without much cost and trouble, to
continue in force seven years. The same course was also
pursued by the assessors generally, as under the preceding
act, and the same vexations were experienced by the members of our denomination.
When this act expired, in 1747, the Baptists, it is said,
were on the point of making application to the king for
more permanent and complete relief; but they were prevented from so doing by an unsolicited renewal of the law
exempting them from ministerial rates, to remain in full
force ten years; for this spontaneous act of justice led
them to look for peace and rest for the term of ten years
at least. But in 1753, an act in addition to this was passed,
which contained this provision: "That no person, for the
future, should be esteemed to be an Anabaptist, but those
whose names are contained in the lists taken by the assessors, or such as shall produce a certificate, under the hands
of the minister and of two principal members of such
church, setting forth that they conscientiously believe such
person or persons to be of their persuasion," etc. And
further, "that no minister nor the members of any Anabaptist church, as aforesaid, shall be esteemed qualified to give
such certificates, as aforesaid, other than such as shall have
obtained from three other churches, commonly called Anabaptists, in this or the neighboring Provinces, a certificate




NEW AND OLD BAPTISTS.              1 1
from each respectively, that they esteem such church to be
one of their denomination, and that they conscientiously
believe them to be Anabaptists," etc.
This law proved to be very oppressive. For there had
come into existence since the great awakening, by means
of the New-Lights, quite a number of Baptist churches
which were not yet in fellowship with the older churches
of our denomination, and which therefore could not obtain the certificates now  required.  Moreover, this act
made it necessary for Baptists to certify their conscientious belief of a point which they were known not to
believe, viz., that they and their brethren were Anabaptists or Re-baptizers. Strenuous efforts were made to procure the repeal of this additional act. Mr. John Proctor,
a member of the Second Baptist Church ii Boston, was
chosen by his brethren as their agent to bear their complaints to England.  He drew up a spirited remonstrance
on the subject, which was presented to the assembly in
May, 1754.  Says Mr. Backus: "It stated matters so
plainly, that a motion was made by some to take the
signers of it into custody; but Governor Shirley, newly
returned from Europe, convinced them of the irpolicy
of such a step; and then they appointed a committee
to confer in a friendly way with the Baptists. Matters
were shifted along until the war came on and their design
for England was dropt."
In the year 1757, a new law was made for the relief
of Baptists and Quakers.  It provided that none were
to be -exempted from ministerial taxes as Baptists, but
those "whose names shall be contained in a list or lists
to be taken and exhibited on or before the twentieth of
July annually to the assessors of such town, district,
precinct or parish, and signed by three principal mem



172         INJUSTICE UNDER COVER OF LAW,
bers of the Anabaptist church to which he or they belong, and the minister thereof, if any there be, who shall
therein certify that the persons whose names are inserted
in the said list or lists are really belonging thereto, that
they verily believe them  to be conscientiously of their
persuasion, and that they frequently and usually attend
public worship in said church on the Lord's days." This
act was continued in force thirteen  years until 1770;
" and no tongue or pen," says Mr. Backus, "can fully
describe all the evils that were practised under it."
It is now proper for us to close this survey. For the
sake of brevity, we have in the second part of it traced
the course of action pursued by the civil authority in
matters of religion, only so far as it related expressly to
members of our own denomination.  A sketch of this action thus far at least seemed necessary in order to any
just appreciation of the state of affairs when Mr. Backus
began his labors in behalf of religious liberty; for those
labors were called forth chiefly by the wrongs which, in
his judgment, were suffered by his brethren of the Baptist
faith.




CHAPTER XIII.
EFFORTS FOR  RELIGIOUS LIBERTY.
DESIGN OF THIS PART OF OUR NARRATIVE. - COMMITTEE OF GRIEVANCES APPOINTED BY THE WARREN ASSOCIATION. - THEIR ADVERTISEMENT. - REV.
JOHN DAVIS CHOSEN AGENT. -HIS LETTER TO MORGAN EDWARDS - PETITION TO THE GENERAL COURT. -NEW CERTIFICATE LAW UNSATISFACTORY.
-TREATMENT OF MR. DAVIS.-OPPRESSION IN MONTAGUE, IN CHELMSFORD
AND IN BRADFORD.-LETTER OF MR. BACKUS TO A MEMBER OF THE ASSEMBLY.- EXTRACTS FROM THE SAME. - CHARACTER AND DEATH OF MR.
DAVIS.
To set forth in detail the efforts of Mr. Backus for the
separation of church and state, according to the principles
first applied by Roger Williams, would require more space
than can be devoted to this topic. Besides this, the preparation of such a narrative is rendered well nigh impossible by the loss of his diary for the period when he
was most engaged in this department of service.  Yet
it will not be difficult, from the records of this period
still remaining, to ascertain some of the principal tasks
which he performed, to exhibit specimens of the oppression which he felt himself called upon to resist, and to
describe the general course of his activity.  In doing
this, it will be our aim, in harmony with the design
of this volume, to describe also, so far as may be practicable, the labors of his brethren in behalf of the same
cause.
The ministers of the Warren Association for the year
1769 certify that "many letters from the churches men15*




174             PETITIONS FOR REDRESS.
tioned grievous oppressions and persecutions from the
standing order; especially the one from Ashfield, where
religious tyranny had been carried to great lengths." A
committee, on which Mr. Backus was assigned a place, was
therefore appointed by the Association, to draft petitions for
redress to be presented to the general courts of Massachusetts and Connecticut. They were accordingly drawn
up, read and approved; and another committee was chosen
to present them. The following gentlemen were also appointed to receive accounts of " well-attested grievances,"
to be transmitted to Rev. Samuel Stillman of Boston; viz.
Rev. Hezekiah Smith of Haverhill, Rev. Isaac Backus of
Middleboro', Mr. Richard Montague of Sunderland, Rev.
Joseph Meacham of Enfield, and Rev. Timothy Wightman of Groton' in Connecticut.  These "grievances"
were to be employed in the petitions and memorials by
which the Association was determined to seek a remedy
for oppression, " where," it is said, "a speedy and effectual
one may be had."
The petitions, prepared by the Association as mentioned
above, seem to have been wholly disregarded by those
in authority.  The committee of grievances were therefore still more anxious to know the exact truth as to
any instances of unjust taxation. Accordingly, the following advertisement was published in the Boston Evening Post, August 30, 1770.  "To the Baptists in the
Province of Massachusetts Bay, who are, or have been
oppressed in any way on a religious account. It would
be needless to tell you that you have long felt the effects
of the laws by which the religion of the government in
which you live is established. Your purses have felt the
burden of ministerial rates; and when these would not
1 In the manuscript, " Thomas Whitman of Grattan."




APPEAL TO TIIE KING RESOLVED ON.       175
satisfy your enemies, your property hath been taken from
you and sold for less than half its value. These things
you cannot forget. You will therefore readily hear and
attend, when you are desired to collect your cases of suffering and have them well attested, — such as, the taxes
you have paid to build meeting-houses, to settle ministers
and support them, with all the time, money and labor
you have lost in waiting on courts, feeing lawyers, etc.,
and bring or send such cases to the Baptist Association
to be holden at Bellingham; when measures will be resolutely adopted for obtaining redress from another quarter than that to which repeated application hath been
made unsuccessfully. Nay, complaints, however just and
grievous, have been treated with indifference, and scarcely,
if at all, credited. We deem this our conduct perfectly
justifiable; and hope you will pay particular regard to
this desire, and be exact in your accounts. Boston, July
31, 1770."
The Warren Association met on the eleventh of September, and such accounts were brought in to this body as led
to a " unanimous resolution to send to the British court
for help, if it could not be obtained in America." This
resolution indicated very clearly their determination to
make a systematic and vigorous resistance to the unjust
exactions in support of the Standing Order; for, as a denomination, the Baptists were strongly opposed to the
tyrannous course pursued of late by the English government towards the colonies, and were therefore exceedingly
reluctant to lay their complaints at the foot of the throne.
The Rev. John Davis, pastor of the Second Baptist
Church in Boston, was appointed agent for his brethren,
to use his best endeavors, with the advice of their committee, to obtain a full deliverance from ministerial taxes.




176           LETTER FROM JOHN DAVIS.
Isaac Backus was reappointed on the committee, and
though residing at a considerable distance from the centre
of action, was one of its most efficient members. The following letter from Mr. Davis to Rev. Morgan Edwards,
seems to show that the proceedings already described
began to be looked upon as serious and important.
"BOSTON, SEPT. 26, 1770.
MY GOOD FRIEND: I have just time to tell you that when
we published our advertisement, Dr. Channing pretended
to me to be much interested in our affairs, and said he
would join us in an address to the General Court, and a
good deal to that purpose. In consequence of which I
called the committee together; when it was agreed to
suspend further publication till we had asked the Court to
give us a law, and if they refused, to prosecute the matter
with all the spirit we could. I sent for Mr. Smith, of
Haverhill, who is now in town. We have drawn a petition
which we propose presenting as soon as convenient after
the Court goes upon business. I waited yesterday on the
Lieut. Governor, who said many things to encourage us,
and said he would do all he could for us, if we could make
our way through the General Court. I asked him whether
it would be proper to say they had no right by charter to
establish a religion, etc. He told me such a thing might
do beyond the water, but would not here. I mentioned
the evil that our going to England might do. He said he
did not think it would do any; for, said he, it is as bad as
can be already. I have had remarkably kind invitations
from one of the council within these few days; for what
reason I know not. I have refused his kindness hitherto;
perhaps it may do for something or other at some future
time. He happens to be a courtier, and therefore not to




PETITIONS OF COMMITTEE OF GRIEVANCES.   177
be depended on. Our religious affairs have been full as
well, if not better, than I expected. * 
JOHN DAVIs."
The petition referred to in this letter seems to have been
the following, which was addressed to the General Court
in the fall of 1770.
"To the Honorable the Lieut. Governor, the Honorable
his Majesty's Council, and the House of Representatives, in General Court assembled:
The petition of the Baptist Committee of Grievances,
acting in the name and by the appointment of the Baptist
churches met in association at Bellingham in this Province,
the 11th, 12th and 13th days of September last, humbly
sheweth: 
That although the Baptists have been repeatedly disappointed in their addresses to the General Court, and have
not received that relief from their distresses which they
humbly conceive all our people are entitled to, as men and
Christians, and subjects of a free government; yet, very
unwilling to leave any means untried, and hoping all
things from this Court, — We, the committee aforesaid,
with great earnestness and seriousness, do recommend
ourselves to you, Gentlemen, whom we consider as the
guardians of our rights and privileges, as well religious as
civil; the protectors of the injured; the fathers of our
common country; and beg leave to say that we are encouraged in this our address from the consideration of the
rights of mankind having been so well defined in the votes
of your honorable House, by which we are taught to
think:' That no taxation can be equitable where such
restraints are laid upon the taxed as take from him the
liberty of giving his own money freely.'




178          BAPTIST LANDS IN ASIIFIELD.
"This being true, permit us to ask, with what equity is
our property taken from us, not only without our consent,
but violently, contrary to our wills, and for such purposes
as we cannot in faithfulness to that stewardship with which
God hath entrusted us, favor. Permit us, therefore, to lay
before this honorable Court the grievances of which we
complain, and pray your friendly as well as legislative interposition, that our brethren may be saved from threatening ruin, who have suffered much in their persons and
estates, to the great disquietude of their minds and distress
of their small and chargeable families.
"And these evils have arisen from some of the laws of
this Province, which are ecclesiastical in their nature, and
bear hard upon us, and, as we think, deprive us of a charter
privilege; especially one law, made in favor of the proprietors of the town of Ashfield in the county of Hampshire,
which is contrary to, and in respect to that town, supersedes all acts of the General Court heretofore enacted and
declared to be in favor of the Baptists. In consequence of
which law, and by a power granted in the same to the proprietors of Ashfield aforesaid, three hundred and ninetyeight acres of our land have been sold to build and remove
and repair when moved, a meeting-house in which we have
no part, though our money helped to build it, and to settle
and support a minister whom we cannot hear. The lands
were valued at three hundred and sixty-three pounds thirteen shillings, lawful money, and were sold for nineteen
pounds three shillings; so that our loss is three hundred and
forty-four pounds fifteen shillings, lawful money. Part of
the lands aforesaid belonged to the Rev. Ebenezer Smith, a
regularly ordained Baptist minister, who, together with his
father and others, their brethren, in the last Indian war,
built at their own expense a fort and were a frontier; and




KIND OF RELIEF PETITIONED FOR.       179
this they did without any help from any quarter; for which
we beg leave to say that they deserve, at least, the common
privileges of the subjects of the crown of England. Part
of said lands had been laid out for a burying-place, and they
have taken from us our dead. They have also sold a
dwelling-house and orchard, and pulled up our apple trees,
and thrown down our fences, and made our fields waste
places.
"Permit us further to add, that the act of the General
Court, made with design to favor us, and for the same purpose hath been renewed from time to time, is attended
with such difficulties as render it ineffectual in many instances, and by no means sufficient to answer the good
purpose for which we are willing to believe the honorable
Court intended it. The difficulties arising from this quarter, of which we complain, we are ready to lay before the
House whenever it shall please them to call upon us.
"We must beg your indulgence while we recite one
thing more, which we deem hard, and that is, a proviso in
the above mentioned law or act of General Court, by
which no Baptist can avail himself even of that law in
new settled towns; and we are thereby virtually prevented
from settling in such towns.
"Should we go through with an enumeration of all our
grievances, we must take up too much of the time of this
honorable Court, which we are unwilling to do.  We
therefore pray the General Court to relieve the following
particulars, viz.:
" 1. To repeal a law entitled'an Act in addition to an
Act for erecting the new plantation called Huntstown,' in
the county of Hampshire, into a town by the name of
Ashfield, and restore the lands which have been taken from
them to support the ministers settled by law, and give




180    NEW LAW AGAINST " ANTI-PEDOLAPTISTS."
them damages for the many and great injuries they have
been made to suffer.
"2. To enable our brethren, in different parts of the
Province, to recover damages for the losses they have been
made to sustain on a religious account.
"3. To grant perpetual exemption to all Baptists and
their congregations from all ministerial rates whatsoever,
according to the full intent and meaning of the charter of
the Province, that we may all enjoy full liberty of conscience as others his Majesty's subjects of this Province,
and also to disannul all such rates heretofore laid on any
of our people in the government. And your petitioners
as in duty bound will ever pray.
( SAMUEL STILLMAN.
Signed in behalf of the       HEZIA SMITH..
vHEZERIAH SMITH..
whole Committee.           JH     A
JJOHN DAVIS.
An accurate narrative of the oppression in Ashfield,
mentioned above, is given by Mr. Backus in the second
volume of his History. We have inserted in the Appendix' one of the petitions offered to the General Court by
the Baptists of this place and extracts from another.
The old certificate law had now expired, and near the
close of this year 1770 a new one was made. By this new
act the title Anti-pedobaptists was substituted for that of
4Aabaptists and the word congregation for that of church.
The certificates were to be signed by three or more principal members and the minister, "if any there be."  Parishes
were moreover authorized, if they pleased, to free the Baptists by vote from the payment of ministerial rates without
any certificates. It would be interesting to know whether
such a vote was passed by any parishes in the Province;
charity would lead us to hope that many were. "But in
1 See Appendix E.




" CONSCIENCE " BAPTISTS EXEMPT FROM RATES.  IGI
this law," says Mr. Backus, " the word conscientiously was
still retained and the certificates were to be given annually
to the assessors."  Accordingly, no one could attend a
Baptist meeting and give his support to the same, free
from taxes to the standing order, unless he was known to
be conscientiously of the Baptist persuasion. The term
seems therefore to have been shrewdly inserted in order
to prevent those who had not as yet fully embraced the
views of any denomination from  connecting themselves
with the tolerated sect. As soon as this law was passed,
Mr. Davis called together the committee, and it was voted
unanimously not to accept the new act as satisfactory.
Meanwhile, an anonymous article, dated Cambridge, Oct.
22, 1770, and purporting to be written by a Baptist, had
appeared in several public journals, pronouncing the conplaints made by our brethren to be without the least foundation, throwing out the challenge: "If any have suffered
let him appear," and defending the action of the civil
authorities as altogether just and liberal. Mr. Davis was
requested by the committee to answer this production. He
did so by presenting a brief sketch of actual grievances
complained of by his brethren. Such an appeal to facts
ought to have called forth at least a respectful answer; but
instead of this the only response which followed was an
article replete with personal abuse. "There is a little
upstart Gentleman," it said, " lately settled in town; * *
the Youth discovers the most insufferable arrogance; * * I
very much suspect he is one employed by the enemies of
America to defame and blacken the Colonies," etc. Such
were the weapons used by some to repel the arguments
and importunities of a respectable body of Christians for
religious equality!
To illustrate the way in which this law and others simi16




182            CASE OF SAMUEL HARVEY.
lar to it were made ineffectual the following instances may
be given.  In 1765 a Baptist church was organized in
Montague, and the members of it gave in their certificates
to the parish assessors according to law. Yet they were
taxed for the support of the regular minister, and distress
made upon them.  At length Samuel Harvey sued the
assessors for a cow and calf which had thus been taken
from him. After the writ was served, a parish meeting
was called and a vote was passed to sustain the assessors.
The case was tried before Judge Williams, who, in his
charge to the jury, said: "The law says the certificate
shall be signed by three principal men in the Baptist
church; the plaintiff is one of the signers, and he cannot
certify for himself; therefore there are but two, and the
law says there shall be three. The jury brought in a verdict in accordance with this charge. The plaintiff appealed
to the superior court and the case was continued until
September, 1770.  It was then called up, and witnesses
were produced, but were not allowed to testify, because
they were Baptists.  The trial was therefore again deferred; but in May of the next year the superior court
reaffirmed the opinion of Judge Williams and rejected
the plaintiff's claim. Distress was then fearlessly made by
the parish upon the Committee.  A yoke of oxen was
taken from Mr. Harvey, and a cow from Mr. Sawyer, etc.
A  Baptist church was constituted in Chelmsford, in
October, 1771. In the following March the town voted
to raise a sum of money to pay the town charges and to
support their minister. The taxes were made during the
same month, and were assessed upon the Baptists as well as
others. The money was, moreover, ordered to be immediately collected. Although the Baptists had carried in certificates according to law, the collector said they were a




BAPTISTS IMPRISONED FOR RATES.        183
praying people, and he would put them all into jail together, where they would have nothing else to do but
pray. This he began to do on the sixth of January, 1773.
When he came to the house of Mr. Nathan Crosby, with a
large number of assistants, a woman who lived in another
part of the house told him that Mr. Crosby was sick rand
not able to go to prison. But one of the company declared that if he were sick and in bed, and if they took
him out and he died in their hands, nobody would hurt
them.  Mr. Crosby entreated the collector to let him
remain till he should be better, which the latter seemed
inclined to do. But one of the assistants, who had given
the collector a dollar to induce him to carry Crosby to
jail that very day, insisted that it should be done. The
warrant was then served, and he was ordered to get ready.
The collector, however, allowed him to ride with himself,
on his horse; but as he left his wife and children in tears,
some of the company told them he would be put in a rooni
without fire, where he would freeze to death. The collector next took Gershom Proctor, who was about eightytwo years of age; then his son Henry Proctor, both of
whom had carried in certificates. Henry left a wife and
seven small children, with no one to assist them but a
young man who was then sick. They were all committed
to the Concord jail. By the advice of a lawyer, they paid
their taxes, and then commenced a suit for damages. The
trial was delayed a long time. Moreover, both collector
and assessors were put into the writ by the lawyer; and
when the case of Mr. Crosby was tried, the jury condemned
the assessors, but cleared the collector; so that the plaintiff
was allowed three pounds for damages and costs, but was
obliged to pay the collector for carrying him to prison!
Mr. Crosby never received anything; and the other cases
wdre not tried.




184          LETTER- OF MARTHA KIMBALL.
Another instance of oppression may be given in the language of the sufferer.
"MR. BACKUS:- I understand that you are collecting
materials for a Baptist history, in which you propose to let
the public know how the Baptists have been oppressed in
Massachusetts Bay. This is to let you know that in the
year 1768, in a very cold night in the winter, about nine
or ten o'clock in the evening, I was taken prisoner and
carried, by the collector in the town where I live, from my
family, consisting of three small children, in order to be
put into jail. It being a severe cold night, I concluded, by
advice, while I was detained at a tavern in the way to
jail some hours, to pay the sum of A L. M.,' for which I
was made a prisoner, it being for the ministerial rate.
The reason why I refused paying it before, was because I
was a Baptist, and belonged to the Baptist society in
Haverhill, and had carried in a certificate to the assessors,
as I suppose, according to law. Thus they dealt with a
poor widow woman in Bradford, the relict of Solomon
Kimball, late of said town; -at whose house the Rev.
Hezekiah Smith was shamefully treated by many of the
people in Bradford, who came, headed by the sheriff, Amos
Mullikin, at a time when Mr. Smith was to preach a sermon in our house, at the request of my husband, and
warmly contended with him, and threatened him if he did
preach. Mr. Smith went to begin service by singing, notwithstanding the noise, clamor and threats of the people.
But one of their number snatched the chair, behind which
MIr. Smith stood, from before him. Upon which my husband desired Mr. Smith to tarry a little, till he had quelled
the tumult; but all his endeavors to silence them were in
1 i. e. Legal Money.




BACKUS FOR SOUL-LIBERTY.          185
vain. Upon which my husband desired Mr. Smith to begin public service; which accordingly he did, and went
through, then, without further molestation.
MARTHA KIMBALL.
BRADFORD, SEPT. 2, 1774.
"N. B. The above I can attest to. It may be observed,
that the tavern whither they took me is about two miles
from my house. After I had paid what they demanded,
then I had to return to my poor fatherless children,
through the snow, on foot, in the dead of the night, exposed to the severity of the cold."
Such events as those now recited by way of example,
were obviously fitted to enlist the sympathy and awaken
the indignation of all those who agreed in belief with
the suffering parties.  They were likely also to render
more deep and intense the conviction that civil government has no right to intermeddle with the worship of God;
no right to determine what Christianity is, and then support it by the power of the sword; no right to bring that
kingdom which is not of this world, and whose weapons
are only spiritual, into formal union with the powers that
be, whose weapons are carnal; no right to intermingle and
identify the claims of Caesar and of God, employing one
officer to enforce them both.
Whatever may be said of others, the head and the heart
of Mr. Backus were fully enlisted for the cause of soul
liberty. Before the next meeting of the General Assembly, which took place near the close of March, 1771, he
had written a letter to a gentleman of that body, "concerning taxes to support religious worship." In this manly
production he replies at some length to the usual arguments in defence of a religious establishment supported by
16*




186     HIS LETTER TO THE GENERAL ASSEMBLY.
law, and then shows the actual disabilities and sufferings
to which those of his own persuasion had been thus far
subject; and in conclusion urges that the authorities of
Massachusetts, in order to be consistent with themselves,
in their present complaints against England, should cease
taxing men for the support of religious worship.
"If it be oppression," he remarks, "to take away fiom a
people the right of giving their money, either by themselves or their representatives, to support civil government
where force belongs, as I believe it is, what must it be to
deprive them  of a right that never can be conveyed to
any representative?  For unless a man could constitute
another to answer for him at the bar of God, it is impossible for him to convey to another a right to compel him or
others to attend or support any worship contrary to their
consciences." The next sentence is sharper. "What then
shall we think of those men who often accuse their neighbors of covetousness, only because they plead, with Moses,
for liberty to carry their substance with them, to help support the worship they believe to be right, while these
accusers act the part of Pharaoh, who, when he could no
longer hold their persons, yet said,'Let your flocks and
your herds be stayed! "'
It is quite obvious that such a letter, at once truly bold
and truly patriotic, touching the question at issue by every
word, from beginning to end, cannot have been lost upon
the people whose views it expressed, whatever may have
been its effect upon those in power.  By enunciating,
clearly and concisely, the claims of his brethren, and by
advocating those claims with undeniable ability, Mr. Backus
strengthened their conviction of the righteousness of their
cause, and prepared them for more decisive action in its
defence. His letter must also have been very inspiriting




DEATH OF JOHN DAVIS.             1 7
to Mr. Davis, whose vigorous and prominent efforts, as
agent for the Baptists, had exposed him to much vituperation. His labors, however, were soon terminated. In the
early part of 1772, his health began to decline, and in July
he was obliged to relinquish his pastoral charge, and seek
a milder climate.  The next year, while travelling on the
banks of the Ohio, with a single companion, for the purpose of recruiting his health, he was suddenly taken away
from this life.
Mr. Davis was graduated at the University of Pennsylvania, and is said to have been " a man of fine talents, and
of a finished education;" also, "a truly pious man, and an
excellent preacher."  Mr. Backus calls him "the pious and
learned Mr. John Davis," and always refers to his character and conduct with the utmost respect.  During the
brief period of his ministry, in a place remote from all his
early friends, he so discharged the duties of his responsible
office, as to win the esteem and love of his flock; and he
so commended himself to his brethren throughout New
England, as to be made their agent in affairs which they
esteemed of vital interest.  His task was soon done  but
we have reason to believe it was well done.




CHAPTER XIV.
MR. BACKUS AS AGENT.
HIS APPOINTMENT. - CIRCULAR TO THE CHURCHES. —LETTER TO DR. STENNET, OF LONDON. - NOTICE OF MR. DAVIS. - MEETING OF THE ASSOCIATION.
-ITS ACTION IN RESPECT TO GIVING CERTIFICATES. -APPEAL TO THE
PUBLIC FOR RELIGIOUS LIBERTY. - LETTER TO SAMUEL ADAMS. - BAPTISTS
OF WARWICK IMPRISONED. -PETITION FOR THEIR RELEASE.-EXTRACT
FROM A LETTER TO BENJAMIN WALLIN.
WHEN the Warren Association met, in September 1772,
Mr. Backus was chosen agent, in place of Mr. Davis.  This
office he continued to fill, at the desire of his brethren, for
ten successive years. It was no sinecure. A Committee
of Grievances, consisting of eight members besides the
agent, was likewise appointed. On the 5th of May, 1773,
six members' of this committee met in Boston, and agreed
to send the following circular to the churches,- a paper
revealing the conclusions which Mr. Backus had reached,
after long reflection, on a matter of great practical importance:
"BELOVED FRIENDS:-These lines are to acquaint you
that five of our committee, appointed to care for and
consult the general good of the Baptist churches in this
country, especially as to their union and liberties, met
1 Messrs. Backus, Stillman, Alden, Plimpton, and the two Freemans.




CIRCULAR RESPECTING OPPRESSIONS.          1 9
with me at Boston, on May 5, 1773, when we received
accounts that several of our friends at Mendon have lately
had their goods forcibly taken from them, for ministerial
rates, and that three more of them at Chelmsford, (two of
whom were members of the Baptist church there,) were
seized for the same cause, last winter, and carried prisoners
to Concord jail; so that liberty of conscience, the greatest
and most important article of all liberty, is evidently not
allowed, as it ought to be in this country, not even by the
very men who are now  making loud complaints of encroachments upon their own liberties.  And as it appears
to us clear that the root of all these difficulties, and that
which has done amazing mischief in our land, is civil rulers
assuming a power to make any laws to govern ecclesiastical affairs, or to use any force to support ministers; therefore, these are to desire you to consider whether it is not
our duty to strike so directly at this root, as to refuse any
conformity to their laws about such affairs, even so much
as giving any certificates to their assessors. We are fully
persuaded that if we were all united in bearing what
others of our friends might, for a little while, suffer on this
account, a less sum than has already been expended with
lawyers and courts, on such accounts, would carry us
through the trial, and, if we should be enabled to treat
our oppressors with a christian temper, would make straining upon others, under pretence of supporting religion,
appear so odious that they could not get along with it.
We desire you would consider of these matters, and send
in your mind to the assembly of our churches, which is
to meet at Medfield, on the seventh of September next,
when it will be proposed to have these matters, both as to
principle and facts, as clearly stated as we can, and to see
if all our churches cannot agree upon publishing our joint




190           RESULTS OF THE CIRCULAR.
testimony for true liberty, and against the oppressions of
the present day.
From yours, in gospel bonds,
ISAAC BACKUS, Agent.
By advice of the Committee."
"P. S. Our charter gives other denominations no more
power to tax (he Baptists, than it does the Baptists to tax
others; and in the town of Boston, they have all along
had this equality, so that there has not been any occasion
for one society to give certificates to another; and why
may not the country enjoy the same liberty?"
The following letter to the Rev. Dr. Stennett, of London, describes the immediate results of the circular just
given:
"MIDDLEBORO', OCT. 9, 1773.
"REV. AND DEAR SIR: As our Association have chosen
me to be their agent here, in the room of our beloved
friend, Mr. John Davis, deceased, I am set down to write
you some answer to yours of Aug. 6, 1772, addressed to
him. The ill state of his health had induced him to return
to Pennsylvania before it arrived at Boston; it was sent
after him, but I suppose never reached him. For, with
Mr. David Jones, he set out on a visit to the western
Indians, but was taken sick near the Ohio, and after an
illness of three weeks, died there, the 13th of last December, in the thirty-sixth year of his age. A very just character was given him from Philadelphia, in which are these
words:'He was an entertaining companion, possessed
of uncommon calmness of temper. In preaching, he endeavored to reach the understanding of his audience.




RELIGIOUS LIBERTY IN PENNSYLVANIA.       191
Educated in the genuine principles of liberty, born under
one of the happiest of civil constitutions, he felt with the
keenest sensibility for the oppressed, and when his duty
called, with a manly and virtuous boldness he defended
them.' This is a true sketch of the character of that valuable friend we mourn the loss of.
"Pennsylvania, his native colony, enjoys that religious
liberty which he soon found the want of here. Upon
search, he found that our charter gives equal religious liberty as well as theirs, and that what is called the religious
establishment in this Province stands only upon some laws
made by the Congregationalists to support their way,
which [laws] happened not to be timely discovered by the
powers at home, but [which] are really in their nature contrary to our charter. And when they tried to call a Provincial Synod in 1725, an express was sent from  the
British court against it, in which it was declared that
their way was not established here. Therefore Mr. Davis
judged it to be our duty to strike more directly at the
root of our oppressions than we had before done.
" And though he is taken from us, yet the cause remains
the same; and last May our committee were called together at Boston, when we had late accounts of the sufferings of our brethren in sundry places and in violation of
the Pedobaptists' own laws; upon which we wrote to
all our churches to consider and to give their mind upon
the affair. Accordingly, they sent in their thoughts to our
association at Medfield, Tuesday, September 7th; and
though we were agreed that our Legislature had no right to
impose religious taxes upon us, yet some doubted the expediency of our now refusing any compliance with their laws
in that respect; and since we were not all of a judgment
in this case, they stood against our coming to any vote




192          STILLMAN'S PROPOSITIONS.
upon it, lest our want of union therein should give an advantage to our adversaries. Thus matters labored all day
Wednesday, until many of the brethren became very
uneasy about being thus held back. But on Thursday
morning, Mr. Stillman, who had been against our coming
to a vote, brought in the following paper, which was unanimously adopted:
1. That the mind of the association respecting giving or
not giving certificates, be taken by written vote, in order
to confine the difference which subsists among us on this
matter, in the association.
2. That those churches that agree to neglect the law for
the future, shall, in a spirit of meekness, plead as the reason, that they cannot, in conscience, countenance any human laws that interfere in the management of the kingdom
of Christ, which is not of this world.
3. That the churches which think it expedient to give
certificates for the present, be advised by letter how many
are of a contrary mind, and be desired to consider the
matter against the next association, and to unite with their
brethren if possible.
4. That the churches allow each other entire liberty,
Without any hard thoughts one of another.
5. That all the churches which shall be called to suffer
through the year, shall transmit an account of such sufferings to their agent, to be made use of by him as may be
thought best to subserve the common cause.
6. That our true state, with what we have transacted at
this association, be sent to our agents in England, and
their opinion be requested by the next meeting of the
churches.
7. That if any are called to suffer, their sister churches
be applied to, to assist them in their trouble.




ACTION OF THE GRIEVANCE COMMITTEE.    193
"When we came to act upon the first of these articles,
there appeared thirty-four elders and brethren against giving any more certificates, six for it, and three at a loss how
to act. Then it was voted by all that an appeal to the
public, which I had read in part to them, should be examined by our committee and then published.  And our
association was dismissed in a very comfortable and happy
manner, and all seemed well pleased with what was done.
The following week our committee met at Boston and deliberately examined and approved of our appeal, a copy of
which I now send you. We were privately encouraged in
this attempt for religious liberty by several members of
both houses of our great General Court; and the state
of people's minds of various ranks through New England
is such that I cannot but hope to obtain our freedom without a necessity of appealing to his Majesty. The use of force
in religious affairs is become odious to great numbers besides
our own denomination, and that is increasing very fast.
"Thus, dear sir, I have given you as concise and just an
account of our state as I can; and we request the best
advice from yourself, Dr. Slewalen and Mr. Wallin, that
you can give us. We are greatly obliged to you all for
the friendship and favors you have already shown us, especially concerning the case of Ashfield, for which we hope
and pray that God may abundantly reward you.
"By the printed minutes I send you, it appears that we
have one thousand one hundred and sixty-one church members in our association, and I suppose there are full as
many more within the Provinces of Massachusetts and
New Hampshire only; which are but two of the four
governments of New  England; and full two-thirds of
all those have been baptized within these seventeen years;
and the abundant evidence I have that the pure doctrines
17




194         THE "APPEAL TO THE PUBLIC."
of grace set home by the power of the divine Spirit, have
been the cause of it, affords me unspeakable satisfaction.
Brother Hinds, who lives nine miles south of me, has been
favored with a glorious visitation this year, and he has
baptized four more since the meeting of the association.
In such a new state and rapid increase of churches, you,
sir, must be sensible that we stand in great need of the
best assistance that can be had. I therefore hope for some
from yourself and brethren to be communicated to
Your unworthy brother in gospel bonds,
ISAAC BACKUS."
The " appeal" mentioned in this letter was a pamphlet
of sixty-two pages. After a preface designed to show that
civil government is conducive and even necessary to individual freedom, it lays down the position "that God has
appointed two kinds of government in the world, which
are distinct in their nature and ought never to be confounded together; one of which is called civil, the other
ecclesiastical government," and then proceeds in the first
setion to specify "some essential points of difference between them."  The next section shows how "civil and
ecclesiastical affairs are blended together among us, to the
depriving of many of God's people of that liberty of conscience which he has given them." At the close of this
section an injurious reproach is thus noticed: "Though
many of us have expended ten or twenty times as much
in setting up and supporting that worship which we believe
to be right, as it would have cost us to have continued in
the fashionable way, yet we are often accused of being
covetous for dissenting from that way, and refusing to pay
more money out of our little incomes, to uphold men from
whom we receive no benefit but rather abuse."  Section




LETTER TO SAMUEL ADAMS.              195
third gives a brief account of what the Baptists had suffered under the existing laws and of their reasons for
refusing any active compliance with them. These reasons,
directed chiefly against the giving of certificates, were
substantially as follows: 1. " Because to give certificates implies an acknowledgment that civil rulers have
a right to set up one religious sect above another;
which they have not. 2. Because civil rulers are not
representatives in religious matters, and therefore have
no right to impose religious taxes;  3. Because such
practice emboldens the actors therein to assume God's
prerogative; and to judge the hearts of those who do
not put into their mouths.  4. Because the church is
to be presented as a chaste virgin to Christ; and to
place her trust and love upon any other for temporal
support, is playing the harlot, and so the way to destroy all religion.l 5. Because the practice tends to envy,
hypocrisy, and confusion, and so to the ruin of civil
society."
Among the sons of liberty in Massachusetts, no man
was at this time more distinguished than Samuel Adams.
Mr. Backus heartily approved the political views of this
eminent patriot, and doubtless looked upon him as one
who would be likely to encourage every suitable effort
in behalf of greater religious freedom.  He therefore,
early in the year 1774, addressed to him the following
letter:
"JANUARY 19, 1774.
" To Mr. Samuel Adams.
" HONORED SIR: As you have long exerted yourself and
improved your abilities with great applause, for civil lib1 Hosea2: 5.




196      TAXATION WITHOUT REPRESENTATION..
erty, I beg leave, though a stranger to your person, to
address you upon the cause of religious freedom. I fully
concur with your grand maxim-That it is essential to
liberty that representation and  taxation go together.
Well then, since people do not vote for representatives
in our Legislature, from  ecclesiastical qualifications, but
only by virtue of those which are of a civil and worldly
nature, how can representatives thus chosen have any
right to impose ecclesiastical taxes? Yet they have assumed and long exercised such a power.  For they assumed a power to compel each town and parish in this
Province to settle a minister, and have empowered the
majority of the inhabitants to give away as much of their
neighbors' estates as they please to their minister; and
if they refuse to yield it to them, then to take it by force.
And I am bold in it that taxes laid by the British Parlia]nent upon America are not more contrary to civil freedom, than these taxes are to the very nature of liberty
of conscience, which is an essential article in our charter.
For certainly the discharge of a good conscience towards
God, as much concerns the support of his worship, as it
does the attendance upon it, though modern nations
would confine it to the latter.  Yes, many take away
our money to support a way contrail,\     our consciences; and after they have got it, reflect -l,; us for not
supporting our own way better. And though i' llny pretend that the case is not as I have now ic,resented,
because acts from time to time have been n);ile to exempt our denomination and others, from  i':;s to the
established worship; yet if we e x;nlrim:i   vA- shall find
that this exemption is just like the proceedings of the
power at home in taking off some of the taxes which
they had laid upon this country, while they still claim




BAPTISTS IN NORTHAMPTON JAIL.         1'7
the power to tax us when they please.  Two thousand
dollars will not make good the damages that the Baptists in this Province have sustained within these ten
years by being taxed to the other party, and by suing
for their rights before judges and jurors who were of
that party. * * * And now for no other crime than refusing last year to yield any further obedience to that
taxing law, which is unjustly called an act to exempt
our denomination from taxes; a number of people who
have been my steady hearers for twenty years are, by
Judge Oliver's direction, taxed to his minister.  Our
reasons for the above refusal I here send you in print.
And as the act aforesaid, is now out of date, I hope, sir,
that you will give proof both to the court and to the
world, that you regard the religious as well as the civil
rights of your countrymen; that so a large number of
as peaceable people and as hearty friends to their country as any in the land, may not be forced to carry their
complaints before those who would be glad to hear that
the Legislature of Massachusetts deny to their fellow servants that liberty which they so earnestly insist upon
for themselves. A word to the wise is sufficient. Therefore I add no more, but am
Your real friend and humble servant,
ISAAC BACKUS."
Less than a month after the date of this letter, Mr.
Backus received notice, that eighteen men living in
Warwick, and members of the Baptist society in Royalston, who had carried in their certificates according to
law, had recently, February 8th, been shut up in the
Northampton jail for declining to pay ministerial rates
in support of the established worship.  Without delay
17*




198       MEMORIAL TO THE GENERAL COURT.
he sent the following petition to the General Court, then
sitting in Boston.
" PROVINCE OF THE MASSACHUSETTS BAY.
"To his Excellency the Governor, to the Honorable his
Majesty's Council, with the Honorable House of Representatives in General Court assembled at Boston,
January 26, 1774.
"The Memorial and Petition of Isaac Backus, Agent for
the Baptist churches in the province, humbly sheweth:
That whereas, by the charter of this province, liberty of
conscience is granted to our denomination, equally with
other Protestants; and it was declared to the first General
Court, after the charter was received, that the magistrate
is most properly the officer of human society, and that a
Christian, by non-conformity to this or that way of worship, does not break the terms on which he is to enjoy the
benefits of human society, and that a man has a right
unto his life, his estate, his liberty, and his family, notwithstanding such non-conformity; which declaration was then
received with the thanks of the House of Representatives
(Magnalia B. 7. p. 28, 29); yet it has been a common custom, ever since, to impose taxes upon the inhabitants in
general, in every town and precinct in this province, to
support Pedobaptist worship; and though there have
been sundry temporary acts made to exempt our denomination from such taxes, yet great numbers of them have,
from  time to time, been taxed and despoiled of their
rights; and I have direct information, that eighteen men
of the inhabitants of Warwick, who belong to the Baptist
society in Royalston, and had the same certified to the
assessors of Warwick, last June, yet were seized, last
week, for the minister's rate of that town, and carried pris



FATE OF THE MEMORIAL.             199
oners to Northampton jail; by which they are deprived
of their precious rights, and their dear families, in a new
country, are exposed to suffering greatly, for want of their
help:
"This is therefore to beseech your Excellency and Honors, as guardians of the rights of your people, immediately
to order these men to be set at liberty, and that reparation
be made of the damages they have sustained; and also to
take some effectual methods, as in your wisdom you shall
see fit, that for the future all persons within this province,
who shall demean themselves as good members of civil
society, may not be despoiled of the aforesaid rights, under
a pretence of supporting religious worship; but that all
persons, who shall presume thus to encroach upon the
rights of their neighbors, may be punished according to
the demerit of their crimes. And your petitioner, as in
duty bound, shall ever pray.
ISAAC BACKUS.
MIDDLEBORO', FEB. 15, 1774."
The fate of this memorial, and some further particulars
respecting the affair to which it related, are mentioned in
the following extract from  a letter to Rev. Benjamin
Wallin, of London:
" I have been called to address our Legislature, in behalf of a number of our friends, who were seized the
second week in February, and carried, in that extreme
season, forty miles, and confined in jail, for a Pedobaptist
minister's rate; though most of them had, for many years,
been of the Baptist denomination, and had lately moved
into that town. The President of His Majesty's council,
and several other men of note of both Houses, gave their
opinion in favor of the first article in the prayer of the




200              NO EXEMPTION LAW.
petition; but the majority turned the case against it.
Upon which, some friends in Boston sent to our friends in
prison, to bail themselves out and sue for their rights in
executive courts, which they did, after being confined
fifteen days. Upon the other article of providing a more
effectual remedy against such things for the future, the
House of Representatives sent out a committee upon it,
who conferred with Mr. Stillman and others of our committee in Boston; and they framed an act more favorable
than they had done before, which passed both Houses.
But in the contest about Judge Oliver, the Court was
prorogued so abruptly, that it was not laid before the
Governor; so that there is no act in force at all in the
province, to exempt us from taxes to their ministers. But
the more they stir about it, the more light gains; so that
my hope of deliverance in due time increases."




CHAPTER XV.
VISIT TO PHILADELPHIA.
MEETING OF THE FIRST CONTINENTAL CONGRESS.- BACKUS' NOTE OF INTRODUCTION TO IT. —HIS JOURNEY TO PHILADELPHIA. - CONSULTATION WITH
FRIENDS.- PHILADELPHIA ASSOCIATION APPOINTS A COMMITTEE OF GRIEVANCES. -MEETING AT CARPENTERS' HALL. -MEMORIAL OF THE BAPTISTS;
1. RELIGIOUS FREEDOM; 2 GRANTED TO ALL PROTESTANTS BY THE NEW
CHARTER; 3. EXEMPTION LAWS UNSATISFACTORY; 4. THE LIBERTY DESIRED.-COLLOQUY; REMARKS OF JOHN ADAMS, SAMUEL ADAMS, R. T.
PAINE, MR. CUSHING, AND MR. BACKUS.-ACTION OF THE PHILADELPHIA
COMMITTEE.-PROMISE OF THE DELEGATES FROM MASSACHUSETTS.
As the year advanced, the spirit of resistance to the
claims IF England rose higher and higher, and it was at
length determined, if possible, to unite the separate colonies in defence of their common rights.  To effect this,
delegates from twelve provinces met inl Congress, at Philadelphia, on the fifth day of September, and entered upon
their difficult and perilous service. It will be necessary
for us to follow the subject of our narrative to this first
Continental Congress.  His own words will best describe
the reasons and the object of his visit. "A Congress of delegates from our several colonies met in that city, September 5, 1774, to use their endeavors to preserve and defend
our liberties, civil and religious, which were greatly threatened. Our elders, John Gano, of New York, and William
Van Home, of Southampton, in Pennsylvania, being at
Commencement, at Providence, September 7th, they, with




20'2     NOTE TO THE CONTINENTAL CONGRESS.
Mr. Manning and Mr. Hezekiah Smith,.of Haverhill, were
earnest with me to go to Philadelphia, and to see if something might not be done to obtain and secure our religious
liberties, beyond what we have as yet enjoyed. And in
our association, at Medfield, September 14th, they were
unanimous for my going, and contributed for it."  The
association gave him this certificate:
"To the honorable delegates of the several colonies in
North America, met in a general congress at Philadelphia:
"HONORABLE GENTLEMEN: —AS the Anti-pedobaptist
churches in New England are most heartily concerned for
the preservation and defence of the rights and privileges
of this country, and are deeply affected by the encroachments upon the same, which have lately been made by the
British Parliament, and are willing to unite with our dear
countrymen, vigorously to pursue every prudent measure
for relief; so we would beg leave to say that, as adistinct
denomination of Protestants, we conceive that we have
an equal claim to charter rights with the rest of our fellowsubjects; and yet have long been denied the free and full
enjoyment of those rights, as to the support of religious
worship. Therefore we, the elders and brethren of twenty
Baptist churches, met in association at Medfield, twenty
miles from Boston, September 14, 1774, have unanimously
chosen and sent unto you the reverend and beloved Mr.
Isaac Backus, as our agent, to lay our case, in these
respects, befor you, or otherwise to use all the prudent
means he can for our relief.
JOHN GANO, Moderator,
HEZ. SMITH, Clerk."




BACKUS AT PHILADELPHIA.           203
Mr. Backus began his journey to Philadelphia on the
26th of September. It occupied nearly a fortnight. At
Providence he met with elders Gano and Van Home, who
went on with him by land. Old Mr. Chileab Smith joined
them at Norwich, prepared to testify of the oppressions at
Ashfield. On the eighth of October they arrived in Philadelphia, and Mr. Backus was kindly entertained at the
house of Samuel Davis.  On the morrow, it being the
Lord's day, he preached three times in the pulpit of Rev.
William  Rogers.  His diary indicates sufficiently the
course of events during the next few days.
"MIonday, Oct. 10th. Visited Robert Strettle Jones,
Esq. in the forenoon, and Mr. Joseph Moulder in the afternoon, gentlemen who were desirous of knowing how our
affairs were in New England, and who seem willing to
exert themselves in our favor."
"Oct. 11th. Our elders Manning and Jones arrived
with others; and we had a meeting at Esquire Jones', in
the evening, where were Israel and James Pemberton, and
Joseph Fox, principal men among the Quakers, with other
gentlemen. I then laid open our condition in New England, and asked their advice, whether to lay the case
before Congress or not. They advised us not to address
Congress, as a body, at present, but to seek for a conference with the Massachusetts delegates, together with some
other members who were known to be friendly to religious
liberty. They also manifested a willingness to be helpful
in our case."
" Oct. 12th. Spent the forenoon with Esquire Jones, in
drawing up a memorial of our case, to lay before the conference. In the afternoon, the Philadelphia Baptist Association met in that city, continuing in session three days.
Before closing, it "made choice," says Mr. Backus, "of a




204      CONFERENCE WITH ADAMS AND OTHERS.
committee of grievances to correspond with ours in New
England and to prosecute such measures for our relief as
they should judge best." 1
"Oct. 14th. In the evening there met at Carpenters' Hall,
Thomas Cushing, Samuel Adams, John Adams, and Robert
Treat Paine, Esqrs., delegates from Massachusetts; and
there were also present James Kinzie of New Jersey, Stephen Hopkins and Samuel Ward of Rhode Island, Joseph
Galloway and Thomas Miflin, Esqrs., of Pennsylvania, and
other members of Congress. Mr. Rhodes, Mayor of the
city of Philadelphia, Israel and James Pemberton, and
Joseph Fox, Esqrs., of the Quakers and other gentlemen,
also elders Manning, Gano, Jones, Rogers, Edwards, etc.,
were present.  The conference was opened by Mr. Manning, who made a short speech, and then read the memorial which we had drawn up."
The memorial here referred to was as follows: 
" It has been said by a celebrated writer in politics, that
but two things were worth contending for, - Religion and
Liberty. For the latter we are at present nobly exerting
ourselves through all this extensive continent; and surely
no one whose bosom feels the patriot glow in behalf of
civil liberty, can remain torpid to the more ennobling
flame of RELIGIOUS FREEDOM.
"The fiee exercise of private judgment, and the unalienable rights of conscience, are of too high a rank and dignity to be subjected to the decrees of councils, or the im1 The names of the committee were: Mr. Samuel Davis, Mr. Stephen
Shewell, Mr. Thomas Shields, Mr. George Westcott, Rev. William Rogers,
Rev. Morgan Edwards, Rev. Wm. Van Home, Rev. Samuel Jones, Benjamin Bartholomew, Esq., Alexander Edwards, Esq., Robert S. Jones, Esq.,
John Evans, Esq., John Mayhew, Esq., Edward Keasby, Esq., Samuel
Miles, Esq., Abel Evans, Esq., Mr. Abraham Beakley, Mr. James Morgan,
Mr. John Jarman.




MEMORIAL TO THE CONGRESS.             205
perfect laws of fallible legislators. The merciful Father
of mankind is the alone Lord of conscience. Establishments may be enabled to confer worldly distinctions and
secular importance. They may make hypocrites, but cannot create Christians. They have been reared by craft or
power, but liberty never flourished perfectly under their
control. That liberty, virtue, and public happiness can be
supported without them, this flourishing province' is a
glorious testimony; and a view of it would be sufficient to
invalidate all the most elaborate arguments ever adduced
in support of them. Happy in the enjoyment of these
undoubted rights, and conscious of their high import,
every lover of mankind must be desirous, as far as opportunity offers, of extending and securing the enjoyment of
these inestimable blessings.
"These reflections have arisen from considering the unhappy situation of our brethren, the Baptists, in the province of Massachusetts Bay, for whom we now appear as
advocates; and from the important light in which liberty
in general is now beheld, we trust our representation will
be effectual. The province of the Massachusetts Bay, being settled by persons who fled from civil and religious
oppression, it would be natural to imagine them deeply
impressed with the value of liberty, and nobly scorning a
domination over conscience.  But such was the complexion of the times, they fell from the unhappy state of
being oppressed, to the more deplorable and ignoble one
of becoming oppressors.
"But these things being passed over, we intend to begin
with the charter obtained at the happy restoration. This
charter grants,'that there shall be liberty of conscience
allowed in the worship of God, to all Christians except
1Pennsylvania.
18




206             A HISTORICAL REVIEW.
Papists, inhabiting or which shall inhabit or be resident
within this province or territory;' or in the words of the
late Governor Hutchinson,'We find nothing in the new
charter, of an ecclesiastical constitution. Liberty of conscience is granted to all except Papists.' The first General Court that met under this charter, returned their
thanks for the following sentiments delivered before them:
-'That the magistrate is most properly the officer of
human society; that a Christian by non-conformity to this
or that imposed way of worship, does not break the terms
upon which he is to enjoy the benefits of human society;
and that a man has a right to his estate, his liberty, and
his family, notwithstanding his non-conformity.' And on
this declaration the historian who mentions it, plumes himself, as if the whole future system of an impartial administration was to begin. By laws made during the first charter, such persons only were entitled to vote for civil rulers
as were church-members. This might be thought by some
to give a shadow of ecclesiastical power; but by the present [charter]' Every freeholder of thirty pounds sterling
per annum, and every other inhabitant who has forty
pounds personal estate, are voters for representatives. So
that here seems an evident foundation to presume they are
only elected for the preservation of civil rights, and the
management of temporal concernments.  Nevertheless
they soon began to assume the power of establishing Congregational worship, and taxed all the inhabitants towards
its support; and no Act was passed to exempt other denominations from the year 1692 to 1727, when the Episcopalians were permitted to enjoy their rights.
"The first Act for the relief of the Baptists was in 1728,
when their polls only were exempted from taxation, and
not their estates; and then only of such as lived within




EXEMPTION ACTS UNSATISFACTORY.         207
five miles of a Baptist Meeting-house. The next year,
1729, thirty persons were apprehended and confined in
Bristol jail; some churchmen, some friends, but most of
the Baptist denomination. Roused by these oppressions,
the Baptists and Quakers petitioned the General Court;
being determined if they could not obtain redress, to apply
to his Majesty in council. Wherefore the same year, a
law was passed exempting their estates and polls; but
clogged however with a limitation, for less than five years.
At the expiration of this Act, in 1733, our brethren were
obliged again to apply to the General Assembly; upon
which a third Act was passed, 1734, exempting Baptists
from paying ministerial taxes. This third Act was more
clear, accurate and better drawn than any of the former;
but for want of a penalty on the returning officer, badly
executed, subjecting our brethren to many hardships and
oppressions. This Act expired in 1740, and another was
made for seven years; but still liable to the same defects.
In 1747, the Baptists and friends, wearied with fruitless
applications to the assemblies, once more proposed applying at home for relief, when the laws exempting them were
reenacted for ten years, the longest space ever granted.
"To show what the liberty was that these unhappy
people enjoyed, it will be necessary, though we aim as
much as possible at brevity, just to mention that if at
any time a Baptist sued a collector for the breach of
these laws, any damages he recovered were laid on the
town, and the Baptists residing therein were thereby
obliged to pay their proportionable part towards his
indemnification. At this time such an instance occurred
in the case of Sturbridge, when Jonathan Perry sued
the collector, Jonathan Mason, and the damages were
sustained by the town, though the Baptists in town




208          BIAS OF JUDGES AND JURIES.
meeting dissented. And here it may not be improper
to observe, that the judges and jury are under the strongest bias to determine for the defendants. In the beginning of the year 1753, an act was passed, breaking in
upon the time limited, enacting that "no minister or
member of an Anabaptist church shall be esteemed qualified to give certificates, other than such as shall have
obtained, from three other churches commonly called Anabaptist, in this or the neighboring Provinces, a certificate
from each respectively, that they esteem such church of
their denomination, and that they conscientiously believe
them to be Anabaptists.'
"But not to take too much of your time, we would here
just observe that all the laws have been made temporary, and without any penalty on the collector or assessors for the breach of the law, and come more particularly to speak of the law passed at the. last June
session; as it has been generally understood to be so
framed as to take away complaint and establish a general liberty of conscience. This act is like all the others,
temporary, and indeed limited to a shorter duration than
most of them, being only for three years. It is without
any penalty on the breach of it, and an additional trouble
and expense is enjoined by recording the certificates every
year, (though in some others obtaining one certificate during the existence of the law was sufficient,) and concludes
thus:' That nothing in this act shall be construed to
exempt any proprietor of any new township from paying his part and portion with the major part of the other
proprietors of such new township, in settling a minister
and building a meeting-house, which hath been or shall
be required as a condition of their grant.'
"And here we would just add a few words relative




MASSACHUSETTS CHARTER INFRINGED.        209
to the affairs of Ashfield. On the 26th day of December next, three lots of land belonging to people of our
denomination, will be exposed for sale; one of them for
the payment of so small a sum as ten shillings eleven
pence. Although we have given but two instances of
oppression under the above laws, yet a great number can
be produced, well attested, when called for.
"Upon this short statement of facts we would observe,
that the charter must be looked upon by every impartial
eye to be infringed, so soon as any law was passed for
the establishment of any particular mode of worship.
All Protestants are placed upon the same footing; and
no law whatever could disannul so essential a part of a
charter intended to communicate the blessings of a free
government to his Majesty's subjects.  Under the first
charter, as was hinted, church-membership conferred the
rights of a freeman; but by the second, the possession
of property was the foundation. Therefore, how could
it be supposed that the collective body of the people intended to confer any other power upon their representatives than that of making laws relative to property
and the concerns of this life?
"Men unite in society, according to the great Mr. Locke,'with an intention in every one the better to preserve
himself, his liberty and property. The power of the society, or Legislature constituted by them, can never be
supposed to extend any further than the common good,
but is obliged to secure every one's property.' To give
laws, to receive obedience, to compel with the sword,
belong to none but the civil magistrate; and on this
ground we affirm that the magistrate's power extends
not to the establishing any articles of faith or forms of
worship, by force of laws; for laws are of no force with18*




210             THE LIBERTY DESIRED.
out penalties. The care of souls cannot belong to the
civil magistrate, because his power consists only in outward force; but pure and saving religion consists in the
inward persuasion of the mind, without which nothing
can be acceptable to God.
"It is a just position, and cannot be too firmly established, that we can have no property in Tat which another may take, when he pleases, to himself; neither
can we have the proper enjoyment of our religious liberties, (which must be acknowledged to be of greater
value,) if held by the same unjust and capricious tenure;
and this must appear to be the case when temporary laws
pretend to grant relief so very inadequate.
"It may now be asked -  TVFhat is the liberty desired?
The answer is; as the kingdom of Christ is not of this
world, and religion is a concern between God and the soul
with which no human authority can intermeddle; consistently with the principles of Christianity, and according
to the dictates of Protestantism, we claim and expect
the liberty of worshipping God according to our consciences, not being obliged to support a ministry we
cannot attend, whilst we demean ourselves as faithful
subjects. These we have an undoubted right to, as men,
as Christians, and by charter as inhabitants of Massachusetts Bay."
After Dr. Manning had taken his seat, Mr. Backus says:
"The delegates from Massachusetts used all their arts
to represent that we complained without reason. John
Adams made a long speech, and Samuel Adams another;
both of whom said,' There is, indeed, an ecclesiastical establishment in our province; but a very slender one,
hardly to be called an establishment.' When they would
permit, we brought up facts, which they tried to explain




RESPONSE OF SAMUEL ADAMS AND OTHERS.    211
away, but could not. Then they shifted their plea, and
asserted that our General Court was clear of blame, and
had always been ready to hear our complaints, and to grant
all reasonable help, whatever might have been done by
executive officers; and S. Adams and R. T. Paine spent
near an hour more on this plea. When they stopped, I
told them I was very sorry to have any accusations to
bring against the government which I belonged to, and
which I would gladly serve to the utmost of my power;
but I must say that facts proved the contrary to their
plea; and gave a short acccount of our Legislature's
treatment of Ashfield, which was very puzzling to them.
In their pleas, S. Adams tried to represent that regular
Baptists were quite easy among us; and more than once
insinuated that these complaints came from enthusiasts
who made it a merit to suffer persecution; and also, that
enemies to the Colonies had a hand therein. Paine said,'There was nothing of conscience in the matter; it was
only a contending about paying a little money; and also
that we would not be neighborly, and let them know who
we were, which was all they wanted, and they would readily exempt us?'
" In answer, I told them they might call it enthusiasm or
what they pleased; but I freely own, before all these gentleren, that it is absolutely a point of conscience with me;
for I cannot give in the certificates they require, without
implicitly acknowledging that power in man which I believe belongs only to God.  This shocked them; and
Cushing said:'It quite altered the case; for if it were a
point of conscience, he had nothing to say to that.' And
the conference, of about four hours' continuance, closed
with their promising to do what they could for our relief;
though, to deter us from thinking of their coming upon




212            UNSATISFACTORY RESULT.
equal footing with us, as to religion, John Adams, at one
time, said we might as well expect a change in the solar
system, as to expect they would give up their establishment;l and, at another time, he said we might as soon
expect they would submit to the Port Bill, the Regulating
Bill, and the Murder Bill, as to give up that establishment,
which he and his friend, in the beginning of their plea,
called a very slender thing. Such absurdities does religious tyranny produce in great men."
The language and bearing of the delegates from Massachusetts, in this conference, were such as to diminish
greatly the value of their closing promise. The committee appointed by the Philadelphia Association held a
meeting the next evening, and in their records say, "we
think it did appear that the delegates from Boston were
determined to support the claim the Legislature make to a
right to make penal laws in matters of religion." It was
also resolved, "That the Committee, not being satisfied
with the declaration made last evening by the delegates
from Massachusetts Bay, are determined to pursue every
prudent measure, to obtain a full and complete redress of
all grievances, for our brethren in New England." Gentlemen were appointed to deliver to each of the delegates a
copy of the memorial read by Dr. Manning, a copy of
this resolve, and a copy of Mr. Backus' "Appeal to the
Public."
According to the records of the Committee, the gentlemen to whom this service was assigned made report Oct.
22, 1774, that "they delivered to the delegates from Massachusetts Bay copies of the foregoing resolve," etc., "who
said they would endeavor all in their power to obtain a
1 Compare Appendix F.




LIMIT OF BACKUS'S DEMANDS.           213
redress of grievances, and as the situation of the Baptists
in Boston was satisfactory, they would endeavor to diffuse
the same spirit to the remotest parts of the colony." It
may be remarked that Mr. Backus had declared in the
conference, that he would be satisfied if the Baptists in the
country might have the same liberty which their brethren
had in Boston.




CHAPTER XVI.
SHARP  CONTROVERSY.
OBJECT OF BACKUS' VISIT TO PHILADELPHIA MISREPRESENTED.- ADDRESS
TO THE CONGRESS OF MASSACHUSETTS; TAXATION AND REPRESENTATION;
CHURCH AND STATE; COERCION FOR THE SUPPORT OF RELIGION; OBJECT
OF BACKUS IN GOING TO PHILADELPHIA; OPPRESSION IN ASHFIELD, MONTAGUE, AND GORHAM; DEMANDS OF THE BAPTISTS.-LETTER OF DR.
SMITH ON ITS RECEPTION. -RESOLVE OF THE CONGRESS. -LETTER FROM
THE PHILADELPHIA COMMITTEE. -REPLY OF BACKUS. -MEMORIAL TO
THE GENERAL COURT.-RECEPTION OF IT.-DR. FLETCHER'S LETTER.ADDRESS TO CHRISTIANS.
WHETHER it was wise or unwise in the Baptists of
New England to send their agent to Philadelphia, at this
time, may perhaps be doubtful; but there can be no doubt
of his hearty sympathy with the love of liberty which
animated the members of the first Congress, and his
strong desire for the union of the several colonies, in
defence of their civil rights.  He visited Philadelphia for
a single purpose; but it was a purpose, as he conceived, in
absolute harmony with the ultimate object of this Congress, namely, the vindication of natural or chartered
rights. Yet, when the Congress was dissolved, Oct. 26th,
and Mr. Paine, one of the Massachusetts delegation, had
returned as far as Newport, Rhode Island, a report was
spread from  that place, " as coming from  him," that Mr.
Backus went to Philadelphia in order to prevent the colonies from uniting in defence of their liberties. The proceedings of the conference were also grossly misrepresented




ASSERTIONS OF DR. EZRA STILES.        215
by this report. In a letter from President Manning, to one
of his friends, dated December 2, 1774, he mentions the
following assertions, made by Dr. Ezra Stiles, at Newport:
"That the Baptists had made an application to the congress against the Massachusetts Bay; that the delegates
of that province expected only a private interview with
some of the Baptists, but instead of that, when they came,
they found a house full, etc.; that they were attacked and
treated in the most rude and abusive manner; that the
Baptists pretended they were oppressed, but after all their
endeavors, they could only complain of a poor four-pence;
that they were ashamed of their errand, and gave up their
point, except one or two impudent fellows, who, with
Israel Pemberton, abused them.in a most scandalous manner; that all the delegates present were surprised at and
ashamed of them, and thought they complained without
the least foundation," etc. Then Dr. Stiles added: " When
we have the power in our own hands, we will remember
them."
Finding that such false and injurious reports were in
circulation, and that the first parish in Middleboro' had
voted to tax all the Baptists within its limits who did not
give in certificates, Mr. Backus met the Committee of
Grievances at Boston, December 31st, and they drew up
the following address, and sent it to the Congress of Massachusetts, then in session:
"To the honorable Congress of the Massachusetts province, convened at Cambridge, Nov. 22, 1774.
" HONORED GENTLEMEN: At a time when all America
are alarmed at the open and violent attempts that have
been made against their liberties, it affords great cause of
joy and thankfulness, to see the colonies so happily united




216               TWO MAIN RIGHTS.
to defend their rights; and particularly that their late
Continental Congress have been directed into measures so
wise and salutary for obtaining relief and securing our
future liberties; and who have wisely extended their
regards to the rights and freedom of the poor Africans.
Since then the law of equity has prevailed so far, we hope
that it will move this honorable assembly to pay a just
regard to their English neighbors and brethren at home.
" It seems that the two main rights which all America are
contending for at this day, are   Not to be taxed where
they are not represented, and- To have their causes tried
by unbiased judges. And the Baptist churches in this
province as heartily unite with their countrymen in this
cause, as any denomination in the land; and are as ready
to exert all their abilities to defend it. Yet only because
they have thought it to be their duty to claim an equal
title to these rights with their neighbors, they have repeatedly been accused of evil attempts against the general welfare of the colony; therefore, we have thought it expedient to lay a brief statement of the case before this assembly.
"It is well known that a freehold of forty shillings sterling a year, or a personal estate of forty pounds, gives any
inhabitant in this province a right to vote for representatives in our Legislature; and can constituents give their
representatives any power which they never had themselves? If not, then they never were empowered to lay
any taxes but what were of a civil and worldly nature;
and to impose religious taxes is as much out of their jurisdiction, as it can be for Britian to tax America; yet how
much of this has been done in this province. Indeed,
many try to elude the force of this reasoning by saying
that the taxes which our rulers impose for the support of




ARGUMENT AGAINST RATES.               217
ministers, are of a civil nature. But it is certain that they
call themselves ministers of Christ; and the taxes now
referred to are to support them under that name; and
they either are such, or else they deceive the people. If
they are Christ's ministers, he has made laws enough to
support them; if they are not, where are the rulers who
will dare to compel people to maintain men who call themselves Christ's ministers when they are not? Those who
ministered about holy things and at God's altar in the
Jewish church, partook of and lived upon the things which
were freely offered there; Even so hath the Lord ordained
that they who preach the Gospel, should live of the Gospel.
And such communications are called'sacrifices to God
more than once in the New Testament.l And why may
not civil rulers appoint and enforce with the sword, any
other sacrifice as well as this?
"Although by an express law of God, Israel were required
to give a tenth of all their increase to the Levites, etc., yet
we are so far from finding that their civil rulers were ever
allowed to use force to collect the same, that instead
thereof, we find that they were sons of Belial, and persons
who perverted judgment and abhorred all equity, who
attempted any such thing.2 Civil rulers ought undoubtedly to be nursing fathers to the church, by reproof, exhortation, and their own good and liberal example, as well as
to protect and defend her against injustice and oppression;
but the very notion of taxing all to support any religious
denomination, tends to bias its professors against all such
as dissent from it; and so to deprive them of having unbiased judges; for every man knows that so much money
as he can get from a neighbor to support his minister, so
11 Cor. 9: 13, 14. Phil. 4: 18. Acts 13: 15-17.
2 1 Sam. 2: 12, 16. Mic. 3: 5-9.
19




218        THE PHILADELPHIA CONFERENCE.
much he saves to himself. As we are fully persuaded that
there is not a man in this honorable assembly, but what if
he had suffered a quarter so much as many Baptists have
from interested judges, would think it high time to be in
earnest to have this pernicious evil removed. Two thousand dollars will not make good the damages the Baptists
in this province have suffered on this account, within these
twelve years, as we can make appear by facts.
" Therefore, when our churches understood that the Congress at Philadelphia was designed, not only to seek present relief, but also to lay a foundation for the future welfare of our country, they desired me to repair to that city,
and with the best advice I could obtain, to try if something could not be done to obtain and secure full religious
liberty to our denomination with others. I proceeded
accordingly, and with a number of gentlemen and friends,
had a conference with the honored delegates of this province, upon this subject; but one of them repeatedly declared that he believed this attempt proceeded from the
enemies of America; the injustice of which inflection, let
facts declare.
"For although they then asserted, that if a society of
Quakers or Baptists regularly settled a minister of their
own persuasion in a new town, it answered the design of
the last paragraph in the law our court made us last June;
yet it is certain that after the Baptists of Ashfield had so
settled a minister, a Pedobaptist minister was brought in,
and the Baptists were taxed to him for five years; and
then they petitioned our Legislature for relief, who gave
them encouragement of it, yet in a few days made a law
that cut them off from any liberty on that account at all;
and they in time and money, spent fifty pounds lawful currency in petitioning for the removal of that burden, and




ASHFIELD LAW DISANNULLED.          219
could get no help. Then our united churches addressed
the court upon it; but in a few days, a piece dated from
the place where the court was sitting, was published in the
Boston newspapers, insinuating that the Baptists had
complained without any reason. And when the worthy
Mr. Davis, (now at rest,) answered it by reciting the fact
of Ashfield, he was accused in a succeeding paper, as we
have now been, of being an enemy to the colonies. There
being thus no hope of relief here, that Ashfield law was
sent home, and was disannulled by his majesty in council.
And from that and other evidence, we have reason to
think that an ear was open there to hear our further complaints; but we have never sent any other, as we would
not injure the general cause; and hoped that at last our
countrymen would be brought to regard our rights. But
alas! the very laws that have been made about us, have
proved to many to be only a snare to get away our
money,
"The Baptists at Montague took advice* of a lawyer, and
endeavored to comply with your law, according to his
direction; yet they were taxed and strained upon; they
sued for relief in your courts, which was so far from helping them that it took away one hundred and fifteen dollars more.  The Baptists in Haverhill took the same
method; but the case was turned against them, which
cost them about three hundred dollars. A Baptist church
was regularly formed at Gorham, in 1768, and Mr. Joseph
Moody of Scarborough, a member of it, yearly had the
same certified to the assessors of his town, yet still he has
been taxed and strained upon; and when he petitioned
our Legislature last winter for help, we are credibly informed that his petition was thrown out, because Mr.
March, the representative from Scarborough, said,-there




220           INSTANCES OF OPPRESSION.
was no Baptist church in Gorham. The Baptists in Warwick complied with your law, yet were taxed to the parish
minister; and for it eighteen of them were imprisoned
about forty miles from home, in the extremity of last
winter; and when our General Court were addressed
upon it, they afforded no help. The Baptists in Chelmsford complied with your law, yet they were taxed; and
three of them were imprisoned in January, 1773; and
when they sued for recompense, their case was shifted off
from court to court, till it has cost them above a hundred
dollars; and when the Superior Court, at Charlestown,
last April, were constrained to give Nathan Crosby his
case, as having been taxed and imprisoned unlawfully, yet
they gave him but three pounds damages and costs of
court; and at the same time judged that the constable
who carried him to prison should recover costs of Crosby
for his so doing. If this is unbiased judgment, we know
not what bias means. Must we be blamed for not lying
still, and thus let our countrymen trample upon our rights,
and deny us that very liberty that they are ready to take
up arms to defend for themselves? You profess to exempt us from taxes to your worship, and yet tax us every
year.  Great complaints have been made about a tax
which the British Parliament laid upon paper; but you
require a paper tax of us annually.
"That which has made the greatest noise, is a tax of
three pence a pound upon tea; but your law of last June
laid a tax of the same sum every year upon the Baptists
in each parish, as they would expect to defend themselves
against a greater one. And only because the Baptists in
Middleboro' have refused to pay that little tax, we hear
that the first parish in said town have this fall voted to
lay a greater tax upon us. All America are alarmed at




CHARTER RIGHTS CLAIMED.            221
the tea tax; though, if they please, they can avoid it by
not buying the tea; but we have no such liberty. WTe
must either pay the little tax, or else your people appear
even in this time of extremity, determined to lay the
great one upon us. But these lines are to let you know,
that we are determined not to pay either of them; not only
upon your principle of not being taxed where we are not
represented, but also because we dare not render that
homage to any earthly power, which I and many of my
brethren are fully convinced belongs only to God. We
cannot give in the certificates you require, without implicitly allowing to men that authority which we believe
in our consciences belongs only to God. Here, therefore,
we claim charter rights, liberty of conscience. And if any
still deny it to us, they must answer it to Him who has
said,'With what measure ye mete, it shall be measured
to you again.'
" If any ask what we would have, we answer: Only allow
us freely to enjoy the religious liberty that they do in
Boston, and we ask no more.
"We remain hearty friends to our country, and ready to
do all in our power for its general welfare.
ISAAC BACKUS,
Agent for the Baptist Churches in this Province.
By advice of their Committee.
BOSTON, DEC. 2, 1774."
In a letter to President Manning, dated January 20,
1775, Dr. Hezekiah Smith, of Haverhill, thus describes the
reception of this address.
"Will you believe that the old persecuting spirit remained in Massachusetts Bay? I know you will believe
your old friend, if he asserts it. Mr. Joseph Haynes was
19*




222       TREATMENT OF BACKUS'S PETITION.
one of the Provincial Congress, when Mr. Backus sent in
a petition in behalf of the Baptists, to see if they would
use their influence to free them from their oppressions,
etc.; who gave me the following account in substance. —
Mr. Hancock, the President, informed the House that Mr.
Backus had sent in a petition to them in behalf of the
Baptists, etc., and with a smile, asked them whether it
should be read, or not?  One answered: No; we are no
ecclesiastical court, and have no business with it. Another, another and another agreed to the same. At last,
one of the members got up and said; —This is very extraordinary, that we should pay no regard to a denomination who in the place where he lived were as good members of society as any, and were equally engaged with
others in the defence of their civil liberties, and motioned
to have it read. Another seconded the motion.  Upon
which it was read. Then it was proposed to know whether
they should act upon it or not. It was generally agreed
not to do anything about it, but throw it out; when Mr.
Adams got up and said, he was apprehensive, if they threw
it out, it might cause a division among the provinces; and
it was his advice to do something with it. Upon which,
they chose a committee to sit upon it; who reported that
they were no ecclesiastical court, and had no business
with it. If the Baptists were oppressed, they might apply to the General Court."
The resolution passed by this Congress in answer to the
address given above, reads thus:
"IN PROVINCIAL CONGRESS, CAMBRIDGE, 1)EC. 9, 1774.
"On reading the memorial of the Reverend Isaac Backus,
agent to the Baptist churches in this government:
"Resolved, That the establishment of civil and religious
liberty to each denomination in the province, is the sin



RESOLVE OF THE CONGRESS.            223
cere wish of this Congress.  But being by no means
vested with powers of civil government, whereby they
can redress the grievances of any person whatever, they
therefore recommend to the Baptist churches, that when
a General Assembly shall be convened in this colony, they
lay the real grievances of said churches before the same,
when and where this petition will most certainly meet
with all that attention due to the memorial of a denomination of Christians so well disposed to the public weal of
their country.
By order of the Congress.
JOHN HANCOCK, President.
A true extract from the minutes.
BENJAMIN LINCOLN, Secretary."
This resolution was forwarded to Mr. Backus in the
following note.
"BOSTON, DEC. 14, 1744.
"REV. SIR:  In obedience to the direction of the Provincial Congress, I now transmit to you the enclosed Resolve.  I hope the time will soon come when all our
grievances shall be removed.
I am, Rev. Sir, your most humble servant,
BENJ. LINCOLN."
Meanwhile Mr. Backus had previously ascertained the
doings of the Congress at Cambridge, and had written to
the committee at Philadelphia. Early the next spring he
received an answer from which we select the following
passage.
"In our dispute about religious liberty, we must take
into consideration, that it is against the interest of the
people we apply to, to grant us any remedy. If we
should be eased of the burden of contributing towards the
support of Congregational ministers, the expense will fall




224        THE SAFE COURSE FOR BAPTISTS.
the heavier on those who attend that worship; consequently great interest will be made to prevent any act,
effectually to answer our wishes, from passing through the
Legislature. If we fail in procuring redress here, our
only resource will be to apply on the other side the Atlantic. This channel we ought ever to keep open, and not
to preclude ourselves by our own conduct, from being
heard there with that attention and favor that our case
will require. Our conduct ought to be such as to prevent
us, on the one hand, from being deemed enemies to our
country; and to secure to us, on the other, a favorable reception at the throne, if it should be necessary to apply
there at a future day. These two grand things we ought
to have constantly in view; and I must differ in opinion
fiom you about the propriety of addressing your Provincial Congress. They are and will he undoubtedly looked
upon by government at home, as men who are illegally
and in direct opposition to lawful authority, exercising
legislative and executive powers of government; a procedure which must highly incense his Majesty against
them, and against those who so publicly and avowedly
recognize their authority as you have done in presenting
to them your petition, and praying them to interpose their
authority to relieve you from the mischievous effects of
an act of the Legislature; thereby tacitly acknowledging
their power to be equal to that constitutional body that
passed the law. The same reasons will hold good, and the
same mischief will attend applications made to any other
constitutional body or congress, provincial or continental,
that may be hereafter.
By order of the Committee,
R. STRETTLE JONES, President.
MARCH 23; 1775."




LETTER OF BACKUS TO JONES.           225
It will be recollected that the colonies had not yet
severed themselves from the mother country, and that the
people of New Jersey and Pennsylvania were strongly disinclined to such a step. They looked forward to a change
of policy at the British court, and desiredcstill as heretofore to hold a provincial relation to England. At the
same time they suspected the people of New England, and
particularly of Massachusetts, of aiming at independence;
little imagining how soon they themselves would catch
the spirit of the eastern colonies and renounce their allegiance to the crown. The reply of Mr. Backus shows
that he was not anticipating the necessity of an appeal to
the throne, but was chiefly solicitous to be known in his
true character as a friend to the liberties of his country as
well as to religious liberty.
"MIDDLEBORO', Aug. 16, 1775.
"HONORED AND BELOVED: Your favor of March 23d I
received, and soon wrote to appoint a meeting of our committee at Boston, in order that we might return you the
best answer in our power.  But alas! before the time
came, Boston was shut up, our friends dispersed, and I
know not where all our committee are, to this day, and
those that I have intelligence of, the nearest is about
thirty miles from me; and Mr. Smith, of Haverhill, is over
seventy, so that we have done nothing as a committee
since. Mr. Manning lately sent word to remind me of the
advice of our congress, last December; I have therefore
drawn up the enclosed memorial, which I send for your
advice upon it; and shall not present it before our association meets at Warren, which is to be September 12th.
"Perhaps if you review our address to the congress,
you will find that you went a little too far in calling it a




226        MEMORIAL TO THE LEGISLATURE.
petition, praying them to interpose their authority to relieve us. Sure I am that I did not understand it in that
light. In your letter you well observe the importance of
conducting so as not to be deemed enemies to our country. Now, Mr.Paine represented my errand to your city
to be such, at Newport, on his return; and from him, Dr.
Stiles and others had spread the slander to Providence
and elsewhere, before I arrived there in November. And
when I came home I heard that the Pedobaptists had determined to tax our people; which they have since done
in Middleboro' and other places. Therefore I thought an
address to our congress might stop the spread of such
slander, might check their violence towards our friends,
and also prevent their saying any more that they did not
know that we pleaded conscience in not giving in certificates; and it has answered these ends. * * *
ISAAC BACKus."
When the General Court met at Watertown, Sept. 20,
1775, Mr. Backus sent in a memorial which sketched with
great plainness of speech the policy of Massachusetts
from the first towards those who were not of the standing
order, and insisted, as usual, upon the right of every man
to freedom from legal control in the worship of God and
in the support of that worship.
In a letter dated Oct. 4, 1775, Mr. Backus says this
memorial was read in the Assembly last Saturday; whereupon Major Hawley rose, and among other things "told
the Assembly that though the language of the memorial
might not be so polished or polite as some others would
have used, yet the matters it contained were weighty, and
the Baptists had undoubtedly been injuriously treated; he
desired that these things might be deliberately considered,




REPORT THEREON.                227
that the petition might lie on the table for some time, and
a future day be appointed to take it up. *  *  *
ISAAC BAcKUS."
The Assembly agreed with this view of the case, and on
Friday, Oct. 6, the memorial was taken up and read the
second time. After some debate, it was referred to a committee of seven, three of whom were Baptists. The following letter to Mr. Backus, from Dr. Asaph Fletcher, one
of these three Baptists, will continue our narrative:
"DEAR SIR: I think it not amiss to let you know, in
some measure, the proceedings of the committee on your
memorial, and the conduct of the House in consequence.
The committee met four times upon the memorial before
they reported, as we could not agree upon a bill of redress.
In consequence of desire, I formed a bill to suit our purpose, but the majority of the committee did not, as above,
agree with it. But, at length, the committee reported as
follows, viz.:'The committee on the memorial of Rev.
Mr. Backus report to the House that the Baptists have
leave to bring in a bill for the redress of grievances complained of in the said memorial.' The memorial was read
last Friday and the report; but other important business
prevented action upon it at that time. Yesterday it was
acted upon. The same disposition appeared in some, as
when you were present. The memorial was censured as
casting reflections upon the House; and as calling in question their right to interpose in religious matters, etc.
Major Hawley commended the memorial greatly, and
told the Court that the established religion of this Colony was not worth a groat, and wished it might fall to
the ground, or to that effect. Some said one thing and




228         A BILL FOR REDRESS ORDERED.
some another. At length, on a motion made, they voted
the following, viz.:'Ordered, that Dr. Fletcher have liberty to bring in a bill for the redress of such-grievances as
he apprehends the Baptists labor under.' This bill is to
be brought in at the next session. After the vote passed,
Mr. Gerry moved that the Baptists withdraw their memorial. Major Hawley opposed it; and said he would have
it lay on the files, for it was worthy to lay there, and he
hoped it would lay there till it had eaten out the present
establishment, etc. And so it lays on the files. * * * Now,
sir, I must leave all these things with the Great Disposer
of events, not doubting but he will remove, ere long, all
obstacles to gospel liberty.
" Wishing the divine assistance to be with you, and unerring wisdom to direct you in all things, I subscribe myself
Yours in the truth,
ASAPH FLETCHER.
WATERTOWN, 31st Oct., 1775."
Accordingly Dr. Fletcher brought in a bill which was
read once; but the House never acted upon it.
The association which met this year, 1775, at Warren,'agreed that our agent and committee be desired to draw
up a letter to all the Baptist societies on this continent,
stating the true nature and importance of religious liberty,
and signifying that we think that a general meeting of
delegates from our societies in every colony is expedient,
as soon as may be, to consult upon the best means and
methods of obtaining deliverance from various encroachments which have been made upon that liberty, and to
promote the general welfare of our churches, and of all
God's people throughout the land; and to desire that our
friends in each Colony would communicate their senti



ADDRESS TO BAPTISTS IN AMERICA.          229
ments concerning the design, and time and place of meeting, with all convenient speed.' In accordance with this
direction the agent prepared an address, portions of which
are subjoined:
"To all Christian people in the American Colonies, and
especially to those who are of the Baptist denomination:"While the united inhabitants of this vast continent
are appealing to heaven against the open attempts that
have been made against their liberties, it is surely of great
importance that we all regard that law of heaven: ]Malce
straight paths for your feet. And can we do so, if we are
not as earnest for the removal of oppression from among
ourselves, as we are to repel its encroachments from
abroad?  An ingenious author well observes, -' That the
power of decreeing rites and ceremonies is a power absolutely indefinite, and of the very same kind with those
claims which in things of a civil nature always give the
greatest alarm. A tax of a penny is a trifle; but the
power of imposing that tax, is never considered as a trifle,
because it may imply absolute servitude in all who submit
to it.  Our ancestors, the old Puritans, had the same
merit in opposing the imposition of the Surplice that
Hampden had in opposing the levying of ship-money.
In neither case was it the thing itself they objected to,
so much as the authority that enjoined it, and the danger
of the precedent. And it appears to us that the man who
is as tenacious of his religious as he is of his civil liberty,
will oppose them both with equal firmness." 1 And is not
the power of levying money for religious ministers as dangerous to liberty, as the power of decreeing rites and
1 Appendix to Blackstone's Commentaries.
20




230        A GENERAL MEETING PROPOSED.
ceremonies?  Yea, more so; for they who can command
the purse, either in Church or State, can usually carry the
day in other affairs. *  *  *  As the Baptist churches
in the Massachusetts Colony have been brought to view
things in this light, many of their elders and brethren at
a meeting in Warren, September 13, 1776, desired us, the
subscribers, to write to all the societies of our denomination in the American Colonies upon the subject of religious
liberty, and to signify to them that a general meeting of
delegates from our societies in each colony, we think, is
very expedient, as soon as may be, to consult upon the
best means and methods for obtaining and establishing
full and equal religious liberty throughout this continent,
and to promote the general welfare of all; so that truth
and peace may prevail, and glory dwell in our land. And
to request our friends in each colony to communicate their
sentiments of the design and of the time and place of
meeting, with all convenient speed. *  *  *  Our Lord
and Saviour has let us know as plainly as words can express, that his kingdom is not of this world; but that it is
founded in and supported by the truth. And he says:'Every one that is of the truth, heareth my voice.'
Neither can anything be true religion that is not a voluntary obedience to him. The evident design of civil government is, to arm particular men with the sword, enforced
by the power of the whole politic body, to restrain and
punish such as violate the rules of justice and equity, to
guard the civil peace; and so to be ministers of God for
good to all the community. But for them to empower the
majority of any town or place, to judge for their neighbors,
who shall be teachers and guides to their souls, and to
force those who do not choose them to support them, is
going as much out of their jurisdiction as ever the Parlia



RELIGIOUS LIBERTY.              231
ment of Britain did in taxing America. And how can we
answer it, either to posterity or to our great and impartial
Judge, if we do not exert ourselves as honestly and earnestly for the defence and establishment of religious liberty
as we do for that which is only of a civil and worldly
nature? We say, as honestly and earnestly; but not with
the same weapons. For Jesus says:'If my kingdom
were of this world, my servants would fight that I should
not be delivered to the Jews; but now is my kingdom
not from hence. To this end was I born, and for this
cause came I into the world, that I should bear witness
unto the truth.'l
" That we may all in our stations bear our proper witness unto the truth, and against the corruptions and
oppressions of the present day, is the hearty desire and
prayer of your servants for Jesus' sake.
ISAAC BACKUS,
NATHAN PLIMPTON,
ASAPH FLETCHER.
Per Order."
1 John 18: 36,37.




CHAPTER XVII.
THE BILL  OF RIGHTS.
ADDRESS TO THE PEOPLE OF NEW ENGLAND. —DRAFT OF A STATE CONSTITUTION. - PROTEST AGAINST THE SAME. - PAYSON'S SERMON. - BACKUS'
PAPER ON RELIGIOUS LIBERTY; CHAUNCY AGAINST ESTABLISHMENTS;
PRINCIPLES NOT PENCE; CHAUNCY FOR THE ESTABLISHMENT; INCONSISTENCY. - STILLMAN'S SERMON. - CONVENTION; PLEAS FOR THE THIRD ARTICLE OF THE BILL OF RIGHTS. -BACKUS' REPLY TO THEM.- COERCION
IN BRIDGEWATER. -PROTEST AGAINST THE THIRD ARTICLE OF THE BILL
OF RIGHTS. - CONSTITUTION ADOPTED.- CIRCULAR TO THE CHURCHES.
THE pen of Mr. Backus was not suffered to rest for any
considerable length of time.  In 1777 he read an "Address to the People of New England" on the subject of
religious freedom, before the Warren Association, which
was holding its annual meeting with the first Baptist
church in Middleboro'.   The  address was adopted  by
the association and printed in the minutes as its circular
letter.  It urges nearly the same arguments in support
of his view  which are presented in other writings from
his pen, and may therefore be passed over with this brief
notice.
During this year the first volume of Mr. Backus' History
of New England, with particular reference to the Baptists,
was issued, and the facts which it narrated were of themselves an eloquent plea in favor of religious liberty. We
shall speak in a subsequent chapter more fully of his labors
as a historian.




DRAFT OF A STATE CONSTITUTION.         233
The people of Massachusetts were now beginning to
desire the establishment of a constitution as the basis of
legislation. Accordingly a constitution was framed by
the General Court for 1777, to be submitted to the next
General Court for adoption or rejection. This constitution embraced no declaration of rights; but it had an
article restoring some of the old ecclesiastical laws. The
Baptists were alarmed, and their Committee of Grievances
met in Boston, February 28, 1778. They drew up a protest against the insertion of those old laws in the constitution, and took measures to circulate a hundred copies of
this protest among the Baptists of Massachusetts for their
signatures. In the same paper which contained the protest, there was placed a petition that it might be a "fundamental principle of our government, that ministers shall
be supported only by Christ's authority; and not at all
by assessment and secular force, -which impartial liberty has long been claimed and enjoyed by the city of
Boston."
Many persons, of different denominations, signed this
protest and petition; but as the proposed constitution
was rejected, they were never presented to the General
Court.  Yet the reception which they met evidently
alarmed the friends of an establishment, and Mr. Payson
of Chelsea, in his Election Sermon at Boston, May 27,
1778, warned the rulers against making any change in
the authorized modes and usages of religion. "Let the
restraints," he said, "of religion once be broken down, as
they infallibly would be by leaving the subject of public
worship to the humors of the multitude, and we might
well defy all human wisdom and power to support and
preserve order and government in the State."
When the Warren Association met in Leicester, Octo20*




234      CHAUNCY AGAINST ESTABLISHMENTS.
ber 8, 1778, Mr. Backus read before that body another
paper on the subject of religious liberty, and "was unanimously requested to publish the same, with all convenient
speed." Besides a brief discussion of the general question,
this pamphlet contained strictures upon several statements in Mr. Payson's sermon and some accounts of
recent oppression. We select the following paragraphs.
" Eleven years ago the Episcopal clergy appeared very
earnest for having bishops established in America; which
caused Dr. Chauncy of Boston to write an answer the
next year, to what Dr. Chandler had published upon that
subject. And as Chandler had declared, that all they
wanted was only to have their church completely organized, without the least design of injuring others, the best
reason that Chauncy could give why his request ought
not to be granted was this: Says he,'We are, in principle, against all civil establishments in religion. It does
not appear to us that God has entrusted the State with
a right to make religious establishments.  If the state
in England has this delegated authority, must it not be
owned that the state in China, in Turkey, in Spain, has
this authority likewise?  What should make the difference in the eye of true reason? Hath the state of England been distinguished by heaven by any peculiar grant,
beyond the state in other countries?  If it has, let the
grant be produced. If it has not, all states have, in common, the same authority in establishments conformable
to their own sentiments in religion: what can the consequence be, but infinite damage to the cause of God
and true religion! And such in fact has been the consequence of these establishments in all ages, and in all
places. Should it be said, we claim  liberty of conscience and fully enjoy it; and why should we confine




ARGUMENTUM AD IOMINEM.                235
this privlege to ourselves? Is it not as reasonable Episcopalians should both claim and enjoy it? It is readily
allowed; and we are as willing they should possess and exercise religious liberty in its full extent as we desire to do
it ourselves. But then let it be heedfully minded we
claim no right to desire the interposition of the State to
establish that mode of worship, government, or discipline,
we apprehend is most agreeable to the mind of Christ. We
desire no other liberty than to be left unrestrained in the
exercise of our principles in so far as we are good members of society; and we are perfectly willing Episcopalians should enjoy this liberty to the full. If they think
bishops, in their appropriate sense, were constituted by
Christ or his apostles, we object not a word against their
having as many of them  as they please, if they will be
content to have them with authority altogether derived
from Christ. But they both claim and desire a great deal
more. They want to be distinguished by having bishops
upon the footing of a state establishment. The plain truth
is, by the Gospel-charter, all professed Christians are vested
with precisely the same rights; nor has one denomination
any more a right to the interposition of the civil magistrate in their favor than another; and whenever this difference takes place, it is beside the rule of Scripture,
and I may say also, the genuine dictates of uncorrupted
reason.'
"* * * They [the members of the Standing Order] often
declare that they allow us liberty of conscience, and also
complain of injury if we recite former and latter acts
of their party to prove the contrary. Just so has Dr.
Chandler done with regard to bishops; and he declares
they had now no design of taxing America to them; yet
he says,'Should a general tax be laid upon the country,




236            PRINCIPLES NOT PENCE.
and thereby a sum be raised sufficient for the purpose, I
believe such a tax would not amount to more than four
pence in a hundred pounds; and this would be no mighty
hardship upon the country. He that could think much of
giving the six-thousandth part of his income to any use
which the Legislature of his country should assign, deserves not to be considered in the light of a good subject
or member of society.'
But in answer hereto, Dr. Chauncy says:' If the country
might be taxed four pence in one hundred pounds, it might
for the same reason and with as much justice, if it was
thought the support of bishops called for it, be taxed four
shillings, or four pounds, and so on.' All but Tories will
allow this to be good reasoning; and why is it not as good
in a Baptist as in a Presbyterian? He goes back one
hundred and fifty years, and tells of the EPISCOPAL YOKE
OF BONDAGE, which our forefathers came into this wilderness to avoid, and says:'Shall it be declared in the face
of the world, that this would be no hardship to their posterity, and that they would be neither good subjects nor
good members of society, if they thought much of supporting that POWER which has been, and may again be
TERRIBLY OPPRESSIVE!''True, doctor; there lies the difficulty. It is not the
PENCE but the PowER, that alarms us.  And since the
Legislature of the State passed an act, no longer ago than
last September, to continue a tax of FOUR PENCE a year
upon the Baptists in every parish where they live, as an
acknowledgment of the POWER that they have long assumed over us in religious affairs, which we know has often
been TERRIBLY OPPRESSIVE, how can we be blamed for
refusing to pay that acknowledgment; especially when it
is considered, that it is evident to us that God never al



CHAUNCY -FOR THE ESTABLISHMENT.         237
lowed any civil state upon earth to impose religious taxes;
but that he declared his vengeance against those in Israel
who presumed to use force in such affairs." 1
Now, just before the publication of this pamphlet, the
American army had been compelled, through fear of being
surrounded by the British fleet, to relinquish its position
on Rhode Island. It effected a retreat to the main land
on the night of August 30, 1778. "Chauncy," says Mr.
Backus, "imagined that this defeat might be turned to
ministerial advantage; and therefore, at his next lecture,
when many of our rulers were present, he delivered a discourse from the seventh of Joshua, wherein he represented
that one of the accursed things which caused that defeat,
was their neglect of making a new law to help ministers
about their salaries, which the depreciation of our currency
had greatly lessened. This sermon was soon printed and
dispersed in the country. And in the'Continental Journal,' of October 8th, it was highly commended and its
author also; and then it was said:' Although the General
Assembly has now been sitting for some time, no motion
(as I can learn) has as yet been made, or is likely to be
made, for this purpose. Are the clergy then to submit to
this treatment? Are they, as an order, and the only order
of men in the community, to remain subjected to injustice
and fraud?' Now it was so ordered that the above passages in the Baptist pamphlet were inserted in the' Independent Chronicle' the same day, Oct. 8th, and in the
same street in Boston. By which means the same author
was declaring to the world in one paper that all religious
establishments were of infinite damage to the cause of
God and true religion; and in another that the want of
1 Sam. 2: 16,34. Mic. 3:5, 12.




238          CONSTITUTIONAL CONVENTION.
further exertion in that way was an accursed thing which
caused the defeat of our army! And what could be done
in such a case? In the' Boston Gazette,' of November
2d, it was declared that said Baptist pamphlet' exhibited
only a compound of ignorance, impudence and abuse."'
In spite of opposition from a certain quarter, Dr. Stillman, pastor of the first Baptist church in Boston, was
chosen to preach the next election sermon. He availed
himself of the opportunity to set forth clearly the difference between church and state, and to show the importance of keeping them  entirely distinct.  This sermon
was, as usual, printed and distributed through the state by
order of authority.
Delegates from the several towns, elected for the purpose of framing a constitution, assembled at Cambridge
on the first of September, 1779. They chose a large committee to prepare a draft for their consideration, and then
adjourned. They reassembled October 28th, and heard the
report of their committee. In the bill of rights laid before
them the third article gave to civil rulers power in religious affairs, and led to much debate. At length it was
referred to a special committee of seven. Five of these
were distinguished politicians. A new draft was prepared,
which, however, retained the obnoxious principle, and
after warm debates was passed by a majority. To obtain
this vote it was asserted that there had never been any
persecution in the land, and also that the Baptists had
sent their agent to Philadelphia in 1774, with a false
memorial of grievances, in order to break the union of
these colonies.
Hearing of these statements, Mr. Backus repaired to
Boston and published, in the "Independent Chronicle," of
December 2, 1779, a reply to the same.  In this article




AN ACCUSATION REPELLED.             239
he first states his objections to that portion of the bill of
rights which gave to civil rulers, as such, power to act in
religious affairs; he then recites the principal facts connected with his visit to Philadelphia; and lastly he refers
to the recent debates, and closes with the following language: "Yet, after all this, I am  informed by several
members of the convention * * * that to obtain the above
described power over us, Mr. John Adams and Mr. Paine
brought up the above named accusation against us, and
that Mr. Paine said he had reason to think that some
things, mentioned in our memorial, never existed. This is
therefore to give notice that I am ready to meet them
before any proper judges, when called, to answer for every
word therein, and to suffer deserved punishment if I am
convicted of advancing any one accusation against my
country, or against any person therein, that I cannot support. Yea, or if I have ever discovered the least degree
of an inimical disposition towards my country in any part
of this contest with great Britain. I am willing to make
all the allowance in this case to forgetfulness and other
human infirmities, that reason or religion calls for; but if
those gentlemen should persist in their accusations against
us without fairly supporting them, or in acting contrary
to their promise at Philadelphia, the public will judge how
far they will deserve regard for the future. * * 
ISAAC BAcKus,
Agent for the Baptist Churches in this State.
MIDDLEBORO', NOV. 16, 1779."
It may here be remarked that supporters of the established faith were not slow to avail themselves of these
charges and insinuations against Mr. Backus as a sufficient
pretext for taxing them  afresh. We insert, by way of




240              THE BILL OF RIGHTS.
specimen, a single instance of the kind. Two members
of the convention, who resided in the south parish of
Bridgewater, were led by these false accusations to move
the collector of their minister's salary to go with a constable and seize Lieut. Elijah Ames and his brother, Joseph
Ames, Jr., members of the first Baptist church in Middleboro', for said minister's tax, which they declined paying.
These officers commanded two regular hearers of Mr.
Backus to assist them in carrying the recusant brothers to
Plymouth jail; but they were promptly disobeyed. "Then,"
says Mr. Backus, " they went and took to themselves some
lewd fellows of the baser sort, and came again with ropes
to bind our brethren. And they did bind one of them,
and carried them both a mile or two to a tavern, when one
of that party paid the money and released the prisoners.
*  *  *  Before our said brethren were seized, they
mildly labored to convince those officers that they had no
right to do it. But the constable said:'Our churches are
built upon the law.'  Lieut. Ames replied:'I knew that
before; but I thought you would be ashamed to own it.'
It may be added that the assessors of the parish taxed
these Baptists again for the support of their minister, and
that they were fined for refusing to pay the tax.l
The convention met after a second adjournment, on the
fifth or January, 1780, and continued in session until the
second of March, when their work was finished. On the
sixth of April, the Baptist committee was called together
in Boston, and it was concluded to publish an Appeal to
the People of the state against the third article noticed
above. This Appeal was signed by Mr. Backus as Agent,
and five hundred copies of it were sent out. It called
forth several articles in the Boston papers, to which the
1 See " Independent Chronicle," December, 1779.




PROTEST AGAINST THE SAME.            241
Agent with his usual energy and promptitude replied.
And when the association met at Royalston, in September,
"it was unanimously agreed to circulate for subscribers,
and then send the following protest to the General Court,
by whose power the Constitution was to be ratified or rejected.
"To the General Court of the Massachusetts, assembled at
Boston, October, 1780.
" We, whose names are hereunto subscribed, inhabitants
of this state, who are twenty-one years of age and above,
of various religious denominations, enter our PROTEST
against the power claimed in the Third Article of the
declaration of rights in the new plan of government introduced among us; - for the reasons following, viz.:
"1. Because it asserts a right in the people to give
away a power they never had themselves; for no man has
a right to judge for others in religious matters; yet this
Article would give the majority of each town and parish
the exclusive right of covenanting for the rest with religious teachers, and so of excluding the minority from
the liberty of choosing for themselves in that respect.
"2. Because this power is given entirely into the hands
of men who vote only by virtue of money qualifications,
without any regard to the church of Christ.
"3. Because said Article contradicts itself; for it promises equal protection of all sects, with an exemption from
any subordination  of one religious denomination  to
another; when it is impossible for the majority of any
community to govern in any affair, unless the minority are
in subordination to them in that affair.
"4. Because by this Article the civil power is called
to judge whether persons can conveniently and conscien21




242            PiROTEST DISREGARDED.
tiously attend upon any teacher within their reach, and
oblige each one to support such teachers as may be contrary to his conscience; which is subversive of the unalienable rights of conscience.
"5. Because, as the convention say,'power without any
restraint is tyranny;' which they explain as meaning the
union of the legislative, executive and judicial powers of
government in the same hands; and it is evident that
these powers are all united in the Legislature, who by this
Article are empowered to compel both civil and religious
societies to make what they shall judge to be suitable provision for religious teachers'in all cases where such provision shall not be made voluntarily."'
The General Court met October 25, 1780, and notwithstanding the above protest, adopted the new constitution.
In view of this action, the Warren Association, at its next
meeting in September, 1781, directed their agent and committee to address the Baptists of this Commonwealth
through the public papers. Upon meeting, however, the
committee concluded to send out the following circular.
" DEARLY BELOVED: -Inasmuch as the Association at
their last meeting desired their agent and committee to
present our address to the public, upon the commencement
of our new  plan of government, concerning religious
liberty; we have taken the matter into serious and deliberate consideration; and are of opinion that a publication
of that nature, in a newspaper, at this time would be inexpedient. We therefore have rather concluded to address
you on that matter in a circular.
"It is evident that our strength consists in union and
perseverance in opposition to the unjust claims of our ene



FALSE LIBERTY OF CONSCIENCE.            243
mies. The last shift which they have made, is to plead
that those claims are a matter of conscience with them;
and so have set their liberty of conscience against ours.
But this plea is easily confuted. For no man is allowed
to have a seat in any Legislature, till he solemnly declares:
-'I believe the christian religion, and have a firm persuasion of its truth! And as surely as it (i. e. the christian religion), is true, we have but one Law-giver in all
religious affairs, who forbids our calling any man Master
upon earth, and commands us to stand fast in the liberty
wherewith he hath made us free.' As the name Christican
is derived from Christ, it is essential to a christian society
that it be constituted and governed by his laws; and they
are as express concerning the choice and support of his
ministers, as on any other point of christian practice.
And nothing is more contrary thereto, than the empowering of some to give away others' money to soul-guides
whom they never chose, and to imprison their persons if
they refuse to pay it. And where is the man upon earth
who will come up plainly and plead conscience for so
doing.' Oh, brethren, face them  down boldly upon this
point and they cannot stand. And the best way to attain
and enjoy true boldness herein, is a near approach to God
through Jesus Christ; and a faithful discharge of all the
duties of our several stations and relations according to
his directions. Look to the great Captain of our salvation, who will not fail nor be discouraged till he has set
judgment in the earth, and the isles shall wait for his law.
" A free communication to our brethren who have suffered in the cause, and the promotion of oneness and
union therein, is of great importance, and we trust will
finally prevail to our deliverance and happiness. And for
1 James 4: 12. Matt. 23: 3-12. Gal. 5: 1.




244           AID TO THE OPPRESSED.
the encouragement of any who may be called to suffer in
any towns or parishes for refusing to give certificates, or
to pay their money for the support of a ministry from
which they conscientiously dissent,'- We, the Agent and
Committee of the Baptist churches, will endeavor that the
expenses which may fall upon any individuals for such
refusal, shall be made equal, by collecting money for said
purpose among the churches.
ISAAC BACKUS, Agent,
By the advice and direction of the Committee.
BOSTON, OCT. 5, 1781."




CHAPTER XVIII.
LIBERTY  SECURED  AT LAST.
DECISION AT TAUNTON, THE OLD LAWS NO LONGER IN FORCE. -LETTER TO
A BROTHER IN LONDON. - CASE OF WEST CAMBRIDGE. -PROPRIETY OF
RECOGNIZING CIVIL AUTHORITY IN RELIGIOUS AFFAIRS.- A NEW LAW,
RETROGRADE. - LETTER TO GEORGE WASHINGTON. - LETTER TO MR. RIPPON; DEATH OF PRESIDENT MANNING; PARTIAL HISTORY; RELIGIOUS
PROSPERITY. -LETTER TO MRS. DRAPER; PROGRESS OF BAPTIST PRINCIPLES; HUMAN WICKEDNESS; HOPE IN GOD. -LETTER TO WILLIAM RICHARDS. —INSTANCES OF OPPRESSION.-CHANGE OF PUBLIC SENTIMENT.FREEDOM SECURED AT LAST.
BUT while the new constitution gave to the Legislature
power to make "suitable provision" for christian teachers
in case this was not' done by the several towns, it also
declared that "no subordination of one sect or denomination to another shall ever be established by law." It was
therefore deemed important to ascertain whether the old
laws in respect to certificates, etc., were now constitutional.
An opportunity to do this presently occurred; for the
east parish of Attleboro' taxed several persons in 1781 for
the support of worship in said parish, although they attended elsewhere.  One of them, Mr. Elijah Balkom, being
seized for his tax, sued the assessors for damages before
a justice of the^peace in Norton.  Judgment was given
against him, but he appealed  to  the county  court at
Taunton.
On the fifteenth of March, 1782, Robert Treat Paine,
Attorney General for the Commonwealth, moved to have
21*




246       DECISION IN THE ATTLEBORO' CASE.
this case taken out of court and referred to particular men.
Mr. Backus and his friends consulted with John Daggett,
Esq., and others, who owned that referees were not tied
up to points of law as a jury were, and "therefore," says
Mr. Backus, "we could not consent to a reference, because
our aim was to know how the judges understood the present laws in these matters." Accordingly, the case was
tried before the honorable Walter Spooner, Thomas Durfee, Benjamin Williams, and William  Baylies, Esquires.
After the cause had been plead in a "learned and elegant"
manner by William Bradford and James M. Varnum for
the appellant, and Robert T. Paine for the parish, the
judges unanimously agreed to give the appellant damages
and costs."  "This judgment not only settled the controversy in Attleboro', but was extensively beneficial elsewhere."
The following letter of Mr. Backus to a brother minister in London, will be read with special interest by those
who have accompanied us thus far in our narrative.
"MAY 28, 1783.
"DEAR SIn: * * * * You are doubtless sensible that
different circumstances alter cases; so that some may be
called of God to do things which their brethren in other
places are not there called to do. When I had an interview with our brethren, Shakspear and Mackennesse, at
Providence, they were very desirous that I and others
here, should act as neuters in the contest between your
country and ours. I know not but that in their circumstances, such a conduct might be excusable, if not justifiable; but in me it would have been criminal. The claims
of the British court over the persons and property of this
country were such, that for sixteen years past, in my near



LETTER TO A LONDON BROTHER.         247
est approaches to God, I could not hesitate about them for
one hour; though at the same time, I had no better opinion of many leaders here in the opposition to those claims,
than of those who made them there.
"I should have fainted long ago, had I not believed
that wherein men dealt proudly God was above them.
And he fixed a persuasion on my soul that if we faithfully
improved the advantage he gave us, rulers would be
forced to give up their tyrannical power over the church
of God and the consciences of men. A large part of my
good friends here, rather wished than believed we should
obtain so great a blessing; and, therefore, have often been
clogs instead of helps, in this great work. And my mistakes and imperfections in acting therein have been so
many and great, that instead of wondering at others' fears
at my attempts for liberty, I may well wonder that I was
not confounded long ago. To think that one who knew
so little should write so much, and that he should now
propose to expose more of his writings even in foreign
countries, is a consideration almost sufficient to put a stop
to any further proceedings in that way. I speak before
Him who will judge all; if a persuasion of duty has not
been my greatest motive, I know not what has. Oh, that
mine was more single therein!
"But shall we faint at the threshold of deliverance?
On the tenth instant, one of the most politic adversaries
which we have ever had in our Legislature, sued for our
favor. One who, when our House of Representatives had
chosen Mr. Stillman to preach the next election sermon, in
1779, was so opposed thereto that he would give them no
rest till they had reconsidered that vote, (though in the
second trial our friend had many more votes than before,)
one who was an attorney for Hingham rioters, and treated




248       DECISIONS IN THE CAMBRIDGE CASE.
brother Lee very abusively last January; yet now on said
day, he paid a complaisant visit to brother Stillman, with
a request that the Baptists would present a memorial to
the Legislature which is to meet at Boston, the twentyeighth, (whereof he is a member,) for equal religious liberty to be established, and was forward to promise his
influence in favor of it. The reasons whereof we take to
be these: First, To save their own honor in appearing to
grant what they cannot keep from us. Second, To keep
the laboring oar still in our hands. But as God has given
us liberty contrary to their designs, we choose things
should appear as they are, and to stand fast therein according to his command. * * * * "
From a passage in this letter it appears that the bold
and unyielding course advocated by Mr. Backus, was not
approved by all his brethren. Some of them at length
became disheartened, and were ready for the sake of peace
to make the best of existing laws without subjecting themselves to yet further and seemingly profitless toil or expense. The following narrative will illustrate our statement.
In 1781 a Baptist church was organized in the town of
Cambridge, (now West Cambridge,) but no pastor was
settled over it until 1783. And when this was done they
were all taxed for the support of the Congregational ministry. Distraint was made upon the property of Gershom
Cutler and two others for the payment of this tax. Believing the tax unconstitutional, they sued the assessors
for damages, and after much delay the case was decided in
their favor by the county court at Concord, September
1784; "but at the Superior Court at Cambridge, October
26, Judge Sargeant declared that their old laws were still




SUING THE COLLECTORS.             249
in force, and that they knew no societies in this Comr
monwealth but corporate bodies. With him Judge Sew,
all concurred; the other judges said little on the point;
and the next day the jury turned the case against the
Baptists."  The latter were now informed by a distinguished lawyer, "that if they would give in certificates
to the ruling sect that they belonged to said Baptist
society, and desired their money to go to the minister
thereof, he (the minister) might sue the money out of
the hands of those who took it."
On the thirty-first of October, 1785, Mr. Backus went
to Boston for the purpose of consulting with the Committee of Grievances in respect to this affair. " Our committee," he says, " when now met, concluded that, if they
(the Congregationalists) would go on and take away the
money of our people, our ministers should demand it
again, according to the recent interpretation of the third
article in our bill of rights -all but myself; for I could
not concur therewith.  Accordingly the Baptists in Cambridge complied with legal advice, and their minister sued
the money out of the hands of their oppressors, from time
to time, until they left off collecting such money; and the
like was done in various parts of the country."
Now it will be remembered that Mr. Backus regarded
the giving of these certificates as a voluntary submission
to the civil power, when this power was breaking over
its proper limits and usurping the authority of Christ.
For many years in public and in private he had solemnly
protested against this submission, and had urged his
brethren to suffer their property to be all confiscated
rather than to recognize the validity of human laws in
the domain of religion. Whether his views were correct
or erroneous, they were the result of protracted exam



250            NEW LAW ABOUT TAXES.
ination, were endorsed by his conscience, and were maintained with christian fidelity to the last.  His was not
the spirit to falter and turn back at the prospect of danger. There was moral heroism in his soul, and he was
ready for the severest conflict. To find his brethren
prepared to relinquish in discouragement their high position and plant themselves on lower ground, was therefore a sore trial to his patience and charity; but so far
as we can ascertain, he was enabled to bear this trial,
if not without complaint, yet without bitterness of feeling.  Had his brethren throughout the State refused at
this time to give in certificates and cheerfully taken the
consequences, it is at least probable that Mr. Backus
would have been permitted to welcome in his own day
that complete separation of church and state for which
he longed. As it was, he died in faith, not having seen
the blessing which he desired for the churches of Christ.
In March, 1786, a new law was made "which confounded ministerial and civil taxes together, and empowered every man in each town who pays two thirds
more in one tax than a poll tax, to vote in such affairs."
The act says, "The freeholders and other inhabitants
of each respective town, qualified as aforesaid at the
annual meeting for the choice of town officers or at any
other town meeting regularly warned, may grant and
vote such sums of money as they shall judge necessary,
for the settlement, maintenance and support of the ministry, schools, the poor, and other necessary charges arising within the same town; to be assessed upon the polls
and property within the same as by law provided." This
certainly was a retrograde movement, adapted to fill the
minds of all who differed conscientiously from the Standing Order with alarm. The following letters will reveal in




BACKUS TO GEORGE WASHINGTON.         251
some measure the feelings of Mr. Backus during the
next few years.
"To George Washington, Esq., President of the United
States.
SIR: Among the many addresses to your Excellency
since your advancement to the highest seat of government in America, I suppose you have received none
from  any community of Baptists in the State of Iassachusetts. Not because they have not as hearty a regard for your Excellency as any denomination therein,
but for want of a convenient opportunity when you
were in these parts.  But an obscure individual begs
your acceptance of a private token of love, which may
be of more real service than many flattering public addresses. ~ndeed, if elegance of style and composition
were necessary to render any book acceptable to your
Excellency, the author would not have presumed to
send such a present as his History of New England.
But believing that the knowledge of principles and
facts, and of their influence on mankind through various changes, is of great importance in your view, he
hopes that this work will not be unacceptable. Much
of it was taken from original records and papers which
were never before published; and'none of them have
ever since been disputed in any newspaper among us.
The Quakers were so much affected with my first volume,
published in 1777, that one of them wrote a considerable
volume against it; but when he came to lay it before their
committee, they thought it better to apply to me for corrections; and a committee of theirs met with me in Providence, in December, 1780, and after two days' labor we
agreed upon the corrections which are in the end of the




252            LETTER TO MR. RIPPON.
second volume, which agreement was signed by me, and
by * * * their committee.  If any others would have
favored me with their corrections, as they might have
done and concealed their names if they pleased, it might'have been of public benefit. But no such favor hath been
granted me.
"The continuance of tax and compulsion for religious
ministers in New England, while it is abolished in Virginia, is a clear demonstration of the narrow selfishness
of mankind. The continuance of it here for Congregationalists, and the abolishing of it there for Episcopalians, are both commended by Dr. Gordon in his History of the American Revolution, in which is much impartiality about civil and military affairs.  But religious
ministers, when supported by force, are the Post dangerous men upon earth; while no men are more necessary and useful to human society than faithful teachers. Of this further evidence is given in two late pieces
which I here send you.
"That your Excellency may still be guided and preserved in your exalted and difficult station until righteous government shall be well established in this land;
that your latter days may be peaceful and happy, and
your end be eternal life, is the earnest prayer of
Yourhumble servant,
ISAAC BACKus.
NOVEMBER 15, 1790.'
"AUGUST 19, 1791.
"DEAR SIR: More than a year has elapsed since I received a line from  you; and the unfaithfulness which
generally prevails renders it exceedingly difficult to keep
up a distant correspondence, which perhaps has prevented
the arrival of letters which you may have sent me. Be




DEATH OF PRESIDENT MANNING.           253
that as it may, yet I shall now attempt to inform you
of our affairs; especially as one of our most useful ministers has gone the way of all the earth. I was with President Manning two days in June past, and when I parted
with him the eighth of that month, I had as little thought
of its being the last parting for time, as at any parting we
ever had. But near night on July 29th, I received a line
from  Providence informing me of his decease at four
o'clock that morning. I went there the first instant and
met the College Corporation the next day, who have
thought of Dr. Jones for his successor, if he can be obtained; but we have no idea of obtaining any man who
will equal President Manning in all respects, at least soon.
His extensive knowledge, fervent piety, constant study to
be perfectly serviceable to mankind; his easy access to
every class of people, with his gift of governing so as to
be feared and loved by all, where keen envy did not prevail,-rendered him the most accomplished man for that
station of any one I ever saw. Yet, in the midst of his usefulness, he is gone, as universally lamented as any man that
I have known. A loud call to us all, to be always ready.
His beloved consort, whose tender mind could scarcely
tell how to look over his papers, yet kindly put into my
hands a number of letters, one of which was yours to Dr.
Manning last spring; and either in that or one before, your
proposals for printing an annual Baptist Register, which I
had heard of before, but had not seen the plan till then.
The proposal I like well, and hope the work will be extremely useful. As my health has failed more this year
than ever before, I cannot expect to be here long, either to
be helpful in that work or to partake of its benefits. But
I have seen and felt so much of the evil effects of igno22




254               PARTIAL HISTORY.
rance and prejudice caused by partial history and invented
stories about the Baptists that I am still desirous of doing
all I can towards removing those evils out of the way of
posterity. For that end I was willing to comply with the
earnest request of our brethren in Virginia to assist them
in publishing a history of the Baptists in that State; in
which hath been the greatest revolution about baptism and
religious liberty that ever I heard of in any government
upon earth. And the May before last I had the promise,
by letter, of having many historical materials sent me
soon, but have never had a line from them on that subject
since. True and impartial history, especially of our own
times, is one of the most difficult services in the world.
Dr. Gordon has published a valuable history of the
American Revolution; and yet a man might read through
his two thousand pages, and not learn from the whole
work that there was one Baptist in all New England or
in Virginia; although no denomination in our country was
more unanimous and hearty in the cause of liberty than
they; and in Virginia they were the main instruments of
its salvation. Gordon is the minister referred to in page 331
of my second volume, who accused me of giving up the
cause for which I was agent. But the prejudices of natural
affection, education and honor, gain and self-righteousness,
have all conspired together against believers' baptism and
against having the church of Christ governed wholly by
his laws. And as tax and compulsion, for the support of
religious ministers, are still continued in New Hampshire,
Massachusetts and Connecticut, it not only causeth much
envy and oppression in Congregationalists and Presbyterians, but it hath such influence upon the Baptists, that
I know not of one of our churches especially in Massa



SPREAD OF BAPTIST VIEWS.           255
chusetts, which is entirely free of the evil of giving in a
list of their society to their oppressors; which draws covetous men among us, whose influence with others hath cruelly withheld reasonable support from many of our ministers, a number of whom have been dismissed from their
people, and equity is amazingly shut out from among us.
"Yet, in the midst of the flames, the bush is so far from
being consumed, that believers' baptism gains ground very
fast, and our cause was never so openly honored by men
of the greatest note in the land as in a year past. And
although the work of conviction and conversion is abated
in Providence, yet it has been the most powerful in Boston
during the year past that it has ever been since 1742.
And a brother was with me yesterday from above Casco
Bay, who informs me of a powerful revival of religion
now going on in various towns in the county of Cumberland; and I have, in other ways, heard of the like far
down our eastern coasts, as also westward into the State
of New York, where one of our ministers has travelled by
special request this summer, even an hundred miles beyond Albany.
In a word, the folly of all the inventions of men, and
the infinite excellency of Divine revelation, appear more
and more to open every day. My thoughts, which I have
published on these subjects lately, I shall endeavor to send
you. In the mean time, dearly beloved, I remain yours in
the kingdom and patience of Jesus Christ,
ISAAC BACKUs.
MR. RIPPON."
We interrupt the series of letters written by Mr. Backus,
to insert a letter from the Committee of Grievances. It
is, we presume, a fair specimen of the appeals made by




256          OPPRESSION IN BARNSTABLE.
this committee to parishes which persisted in taxing the
Baptists:
"GENTLEMEN: The Baptist church in Barnstable belongs to the association of regular churches, and as such
claims the advice and protection of the whole body, so far
as their case requires it, and they have power to afford it.
" By the Warren Association, at their meeting in September last, we were appointed a Standing Committee, to
which all churches of our denomination in this commonwealth are to apply for advice and assistance, when oppressed on a religious account. Having therefore received
a well attested account from Barnstable, that some of the
members of our society have been repeatedly taxed, and
their property taken from them to support the Congregational minister of that place, from whom  they conscientiously dissent, and though they have a minister of their
own to maintain; we, the committee of the Baptist
churches, think it our duty to say, that in an age and
country as much enlightened as this is, such acts of injustice were not to be expected; and in all companies in
which the affair has been mentioned, it has been a matter
of astonishment.
" As a denomination of Christians, we stand on an equal
footing with any in the commonwealth, and this equality
we mean to maintain, by every proper method in our
power. If the parish refuse to return the monies taken
from our society, and continue to tax them to the support
of the Congregational minister of Barnstable, we shall be
reduced to the disagreeable necessity of publishing the
whole to the world, and of taking such other steps as shall
appear to be necessary.
"It is our most sincere wish, that the different denominations of Christians throughout the commonwealth may




BACKUS AT THE SOUTH.              257
live together in love and friendship, agreeable to the spirit
of the gospel.
We are, with sentiments of respect, yours, etc.,
SAMUEL STILLMAN,
ISAAC BACKUS, 
THOMAS BALDWIN,   Committee.
y Committee.
THOMAS GREEN,
JOSEPH GRAFTON, 
BOSTON, JAN. 24, 1791.
"P. S. We enclose you the minutes of the Warren Association, for your perusal.
"To the gentlemen, the Committee of the First Parish
in Barnstable."
MIDDLEBORO', AUG. 16, 1793."' To Mrs. Margaret Draper,
London:
"As your Aunt Starr has shown me several of your
letters to her, and has desired me to write to you, I am
now set down to answer her request. The ideas you have
communicated to her, concerning vital and practical religion, agree with what I trust God taught me above fifty
years ago. And he hath undoubtedly revived that religion
in many parts of America, in a few years past. At the
earnest request of brethren at the Southward, I sailed
from Newport, January 2, 1789, and landed on the tenth,
in North Carolina;'and betwixt then and May 27th, I
travelled above two hundred miles in that State, and a
thousand miles in Virginia, and preached one hundred
and seventeen sermons, to very attentive audiences, who
llad shown but little regard to religion but a few years
before; and in Portsmouth, opposite to Norfolk, in Virginia, when I sailed from thence, May 27, 1789, there was
22*




258        INCREASE OF BAPTIST CHURCHES.
no Baptist church nor settled minister of any other denomination; and yet, in two years after, there was a
Baptist church of one hundred and fifty members, with
a settled minister. And in the north-eastern part of New
England, not a tenth part of their towns had any settled
ministers, and but very few churches, until a revival of
religion began upon Kennebec River, ten years ago; and it
has prevailed so as to form about fifteen Baptist churches
in the counties of Cumberland, Lincoln and Hancock;
and above half of them in two years past, and the work
still prevailed when I was there in June.  A like blessing
has been granted in many other parts of our land. Even
in the places where much blood was shed, when General
Burgoyne's army was defeated, in 1777, there were two
hundred and ninety-three members added to only two
churches, at Saratoga and Stillwater, in 1791.
"Yet we have great cause to be ashamed of ourselves,
for our behavior under these unspeakable mercies; for the
greater light men have, if the heart is not changed, the
more artful they grow in deceiving each other, and in
hardening their hearts against the truth. And I am fully
persuaded that these evils are now carried as far, in America and elsewhere, as ever they were in any period since
Adam fell.  Cruel superstitions prevailed amazingly in
former ages, as they do now where gospel light does
not shine; but infidelity, under the name of liberty and
charity, has come in, like a flood, upon countries which
were favored with the light of the gospel. The injustice
which you complain of in Boston, which holds you at such
a cruel distance from your native country, came from
infidelity, though under the name of patriotism, liberty,
religion, and government. And I had fainted long ago,
unless I had believed that the infinitely wise God, who




TRUST IN GOD.                   259
has said the heart is deceitful above all things, is now trying the hearts of all men, in order to the future display
of his justice, mercy and faithfulness, and of the blessedness of each man who trusteth in him.l In this light of
revelation, the darkest providences appear worthy of him
who worketh all things after the counsel of his own will.
The darkest time that the church of God was ever in, was
when his Son was crucified, and lay in the tomb until the
third day. But he said unto his church: This is as the
waters of Noah unto me; for as I have sworn that the
waters of Noah shall no more go over the earth, so have I
sworn that I will not be wroth with thee nor rebuke thee.
All thy children shall be taught of the Lord, and great
shall be the peace of thy children;2 which prophecy is
applied to the christian church by our Lord and by the
apostle Paul.3  And as a rainbow  is round about the
throne of God, and his covenant as sure to his church as
ever it was, all believers may well say,'Thou art worthy,
O Lord, to receive glory, and honor, and power; for thou
hast created all things, and for thy pleasure they are and
were created.4
And my dear friend, that we may all learn to believe
and obey God, through all changes, so as finally to join in
the heavenly songs, is the earnest prayer of
Yours, for Jesus' sake,
I. BACKUS."
"MAY 28. 1796.
"To William Richards.
DEAR SIR: Yours of March 5, 1793, I answered the
Fall after, and then sent a copy of a long letter which
Roger Williams wrote in 1670, lately come to light; and
Jer. 17: 1-10.                2IS. 54:1, 9, 13.
3 John 6: 45; Gal. 4: 26, 27.  4Rev, 4:3, 11.




260              STATE OF AMERICA.
also Governor Winthrop's printed journal, which gives
much light about Williams.  If you should finally fail of
receiving them, the third volume of my history, which I
hope you will soon receive, will give you some further
light about him.  And if my life should be spared, and I
hear that you still want those materials, I will make a
further attempt to help you in that affair. In the mean
time, I would take this opportunity to give you a concise
view of the present state of America.
The war in Europe has called away much of-the produce of America; in return for which, money has flowed
through the country beyond what it ever did before, and
provisions, live stock, and labor have been nearly double
what they were in 1791, and bread has been much more
than double.  And because the powers of Great Britain
have taken many American vessels, the public papers
throughout the country have been filled, the year past,
with inflammatory pieces against our highest rulers, because they have not made reprisals upon them, and at
length have openly pleaded for war with them. But, after
long debates, our Congress concluded, about a month ago,
to carry the treaty into execution, which prescribes a way
of compensation without a war. Thus we see how men
are inclined to wax wanton in prosperity, and to abuse
their liberty as an occasion to the flesh, and as a cloak of
maliciousness.
But I2finite Wisdom  is carrying on great designs,
wherein he takes the wise in their own craftiness, and
makes their wrath to praise him. For at the return of
peace, both in 1763 and 1783, the folly of the people in
running into debt, and the craft of men in power in seizing their estates at home, caused many to remove into the
wilderness, and to enlarge the cultivation of our country,




GROWING POWER OF THE BAPTISTS.         261
beyond what all the wisdom of men could possibly have
done. And in the year 1795, the showers and shines of
heaven caused it to be a very fruitful season in New
Hampshire and Vermont, while they had such a severe
drought in Canada, as to force them to have recourse to
these States, for food to keep them alive; and many of
their cattle and horses were driven into these States, and
sold for a small matter, being almost starved.  Of these
things we have undoubted evidence.  And though the
teachers and rulers of the uppermost party in Massachusetts, Connecticut, New Hampshire and Vermont are as
earnest as ever Pharaoh was, to hold the church of Christ
under the taxing power of the world, to support religious
ministers, yet that power is daily consuming by the Spirit
of God's mouth, and the brightness of his coming.l Very
few of them now dare to make distress upon any who
refuse to pay minister's taxes; and the credit of Baptist
churches and ministers is daily rising, in all parts of our
country. And the gospel, enforced upon the souls of men
by the Spirit of God, has been the evident cause of it;
for before the work of his Spirit in the county of Hampshire, under the ministry of Edwards and others, in and
after 1734, there were but six Baptist churches in all the
governments of Massachusetts and Connecticut, and none
in New Hampshire; Vermont was not then begun. Yet
in these four States there are now two hundred and
eighty-five Baptist churches, and they are increasing fast,
against all the powers of the world.  I have received
accounts of some Baptist churches, since my history was
in press, more than are inserted therein; and these show
that not less than twenty-eight such churches have been
formed in the counties of Cumberland, Lincoln, and Han12 Thess. 2:8.




262    "MINISTERS AT THEIR OWN CHARGES."
cock, in the District of Maine; besides a number more
which are not in fellowship with those churches.
Yet, in the midst of all these wonders, there are many
thousands in America, who are willing to own the Baptist
name, who require their ministers to go a warfare at their
own charges; and they, and multitudes of other denominations, pay no more regard to the law of Christ, about
the government of his church and the support of his ministers, than dead men do to the voice of the living. And
these things make me often think of what God says of his
witnesses in the street of the great city.l And if they
are now slain, we may hope for glorious times as near at
hand. Be that as it may, our Lord says: Behold, I come
as a thief. Blessed is he that watcheth and keepeth his
garments, lest he walk naked, and they see his shame.2
Dear brother, that we may duly regard this rule from
heaven, is the earnest prayer of
Yours, in gospel bonds,
IsAAc BACKUS.'
But we must bring this record of injustice to a close.
Petitions were originated, from time to time, in the Warren Association, and presented to the General Court, praying for an act exempting the Baptists from the payment
of rates to other denominations.  These petitions were
generally called for by fresh instances of oppression. We
subjoin a specimen.
The minutes of the Warren Association, for 1797, after
stating that Dr. Stillman, Dr. Smith, Mr. Backus, Mr.
Baldwin and Mr. Grafton were chosen a committee to
whom any persons taxed to religious teachers of another
denomination might apply for advice, contain the followlRev. 3: 1; 11: 18; Isa. 59:14.  2Rev. 16:15.




COERCION BECOMES UNPOPULAR.                 263
ing paragraph: "Whereas the Baptist church and society
in the South Parish of Harwich have been taxed, for several years past, to the support of the Congregational
minister, to the amount of several hundred dollars, and
very considerable sums of it have been actually distrained
from them, and in attempting to recover it by law, they
have expended  near five hundred  dollars more:  It is
therefore earnestly recommended to the several churches,
to have a contribution for the said society, in order to
assist them in supporting their just rights, and that the
money be brought forward to the next association."
Meanwhile, the public sentiment was becoming gradually more favorable to the principles of religious liberty
and equality. The arguments and appeals which had been
spread abroad in the community were slowly and silently
effecting the change desired by their authors. The use of
coercion in obtaining support for the ministry was resorted
to with increasing reluctance, as an unpopular, if not an
unchristian measure. And so great was the change in this
direction, during the first twenty years of the present century, that when a convention was called to amend the
Constitution, in 1820, it was confidently hoped, by a large
body of the people, that legislative interference, for the
support of religion, would be at length prohibited, and
Christianity be left, as in the beginning, to the hearts and
consciences of men.l   But, although  strenuous efforts
iJohn Adams was elected a member of this convention, and thus
alludes to the subject before us, in a letter to Henry Channing: "The
cantilena sacerdotis will be sung as long as priesthood shall exist. I mean
not by this, however, to condemn the article in our Declaration of Rights.
I mean to keep my mind open to conviction upon this subject, until I shall
be called upon to give a vote. An abolition of this law would have so
great an effect, in this State, that it seems hazardous to touch it. However, I am not about to discuss the question at present. In Rhode Island,




264                SOUL-LIBERTY SECURED.
were made in the convention to accomplish this result,
they proved to be unavailing.  Not until 1833 was the
third article of the Bill of Rights so amended, that Church
and State were separated in the Commonwealth of Massachusetts, and soul-liberty, as maintained by Roger Williams and the Baptists of every age, finally and perfectly
secured.
I am informed, public preaching is supported by three or four wealthy
men in the parish, who either have, or appear to have, a regard for religion, while all others sneak away and avoid payment of anything. And
such, I believe, would be the effect in this State, almost universally; yet
this, I own, is not a decisive argument in favor of the law. Sub judice lfs
est. The feelings of the people will have pomp and parade of some sort
or another, in the State, as well as in the Church. In the Church, they
have risen from the parson's band and the communion plate, up to the
church of St. Peters and the Vatican library."




CHAPTER XIX.
MINISTERIAL AND HISTORICAL LABORS.
BACKUS' USEFULNESS AS A PASTOR.-REVIVAL IN 1780. -EXTRACTS FROM
MR. BACKUS' JOURNAL.-RESTRICTED COMMUNION.-ITINERANT PREACHING.-JOURNEY TO VIRGINIA; REFLECTIONS AT SEA; A PIOUS NEGRO;
QUERIES PROPOSED TO A BAPTIST ASSOCIATION IN VIRGINIA. —TREATMENT OF THEM.-BACKUS AS A COUNSELLOR. -ANECDOTE BY REV. SILAS
HALL.-HISTORY OF THE SOUTH BRIMFIELD CHURCH; BACKUS' LETTER
TO THIS CHURCH. —HIS LABORS AS A HISTORIAN.
HAVING traced the course of Mr. Backus, as an advocate of religious liberty, to its close, we must now return
and speak of his labors as a pastor, an evangelist, a counsellor, and a historian.
He was a diligent and faithful pastor, at home among
his people, their friend as well as their teacher, taking
heed to the flock over which the Holy Ghost had made
him overseer.  He not only addressed them from the pulpit on the Lord's day, but also from house to house during
the week.  Until quite advanced in life, he preached, on
an average, about two hundred sermons each year, and
one half of them in private houses. He longed earnestly
for the salvation of those entrusted by the Great Shepherd
and Bishop of souls, to his charge, and he labored patiently and persistently to win them to Christ. By the
record of his baptisms "at home," it appears that his
efforts were not altogether fruitless, during any considerable period.  One after another, two or three in a year
23




266                REVIVAL OF 1780.
even in times of declension, those who listened to his
preaching were convicted of sin and led to cry out,' What
must we do to be saved?' But the days were evil.
There were wars and rumors of wars in the land. Every
thing seemed unfavorable to religious prosperity.  Yet
there were occasionally times of refreshing from the
presence of the Lord.  One of these occurred in the
midst of the war of the Revolution. During the year
1780, God was pleased to remember his people, and visit
them  in a remarkable degree by his spirit.  Since the
Great Awakening, there had not been so extensive and
deep a work of grace in New England. Though most
powerful in 1780, it began the previous year and continued
in various places until about the close of 1782. Mr.
Backus baptized upwards of seventy-five persons "at
home," who were converted during this revival. We
subjoin a few notices which he gives of this blessed work
in different parts of New England.
"Sept. 12, 1780. Our Association met at the town
meeting-house in Royalston. The most remarkable accounts were received of an extensive work of conviction
and conversion in various parts of this land that has been
known therein for these thirty-seven years."
"Dec. 30th. We [Mr. Backus and Mr. Hunt] had a
pleasant passage over to Martha's Vineyard, and I preached
in the evening at Jonathan Manter's, where elder Lewis
and brother Samuel Parker met us. A glorious work of
God has lately taken place here. It began in the following manner. David Butler, his cousin Rebecca Butler,
and Abigail Pease, on the east side of Holmes' Hole, and
Ebenezer Daggett's wife, on the west side, were brought
under soul concern a year ago; the latter by the loss of a
son, another by means of a transient preacher; and after




TEN NEW CHURCHES IN ONE YEAR.         267
great distress of soul were converted in April and May.
These were instrumental of awakening many others.
And the last of June, David Butler came over and was
baptized by elder Lewis; who went to the Island in July
and baptized Peter Norton, Esq., High Sheriff of the
county, and seven more. He went over again in August
and a third time in October. Elder Hunt went there in
November, and such a blessing was granted upon their
labors that they sent a request to each of us to come over
at this time to assist in forming a church among them."
"Dec. 31st. In the year which is now closed, I have
travelled nineteen  hundred and eighteen miles, and
preached two hundred and forty-eight times, with as
little weariness of body and with as much liberty of soul
as I ever was favored with in my life. The work of conviction and conversion has prevailed more extensively in
New England than it has done since the year 1742; and
not less than three quarters of the subjects of the work
have embraced believers' baptism; so that ten new Baptist churches have been formed in this State, besides what
have been formed in others. Very large additions have
also been made to our old churches."
"Jan. 14, 1781. Preached once, and baptized six men;
the power of God was with us."
" March 3d. My own vileness and insufficiency, and the
greatness of my work of watching for souls as one that
must give account, were impressed with uncommon weight
upon my mind during the last week."
"July 15th. Preached twice in Barnstable, and administered the supper. Isaac Case, of Rehoboth, met me at
Baxter's and is still with me. He was converted in December, 1779, aged 19, was called to preach in July, 1780,
and was instrumental last winter of a number of conver



268          " SPIRITUAL FAVORS STILL."
sions here and at Harwich. The church in Barnstable
has about doubled her members."
"July 23d, (Pembroke). I find a great change in Mr.
Hobart's children since I preached here last year. On
Tuesday I went to Marshfield and preached at brother
Thomas Joyce's; also again on Wednesday, and twice at
David Howard's.  A precious number have been converted here in the year past, and they discover a good
temper now."
"Sept. 11th. Proceeded from Charlton to South Brimfield, where thirty churches met in association. We had
a most agreeable interview, and much business was despatched with great harmony, till our meeting was dissolved Wednesday night. On Thursday, I came and heard
Thomas Green preach at Sturbridge in the evening. On
Friday I preached there, and also at elder Green's meeting-house in Charlton, where a glorious work has prevailed during the year past."
" Dec. 30th. Another year is now closed, wherein I have
been enabled to preach two hundred and fifty sermons,
and to journey fourteen hundred and four miles, with
health of body and freedom of mind. The work of conviction and conversion has abated in most parts of the
country, though we have still great spiritual favors. In
South Brimfield the work is lately revived, and it begins
to spread in Sandwich, formerly a very ignorant and
stupid place. In June a powerful work began in Woodstock, Windsor, Newport and other towns, in or near the
State of Vermont; and it reached to Dartmouth College.
The old continental money passed, from July to February, at seventy-five dollars for one of silver; it then depreciated fast till it stopped passing, about May 25th, by
reason of news from Philadelphia. On the 26th of May




CLOSE COMMUNION.               269
a man at Norwich gave one thousand dollars for a felt
hat."
"April 7, 1782. Barnabas Perkins of Hanover in New
Hampshire, informs me of a glorious work of divine grace,
which began last June in Newport in that state, and which
has spread into twenty towns or more. In Dresden and
Hanover it has risen to a most happy degree."
"April 21st. (Canterbury.) Preached three times in the
centre of the town, where a remarkable revival of religion
began on January 20th, so that they had meetings nearly
every night for above a month, and fifteen or twenty souls
were hopefully converted. After sundry conferences they
began, the fifteenth instant, to rebuild their church, each
one telling his own experience, and so covenanting together; but the old party, who are for building on human
laws, try to counter-work them."
" September 10th. Went to Providence to the meeting
of the Warren Association, which was large and remarkably harmonious. Very agreeable accounts were received
of a powerful work of grace now going on in Putney,
Westminster, Fullum, and towns adjacent, in Vermont;
and at Saratoga and Stillwater, above Albany."
The following item in his journal reminds us of an earlier period of his life. "August 20, 1783. Went with my
daughter Eunice to Braintree; lodged at my old friend
Linfield's; and saw a paper, dated April 25, 1783, attested
by John Porter, pastor, which debarred their sister, Hannah Linfield, from communion in that church, for being
rebaptized, which implied that infant baptism was a nullity, and so that the church were unbaptized. Thus those
who call us very rigid, debarred a sister from communion
for no other crime than answering a good conscience in
baptism."
23*




270'HOME LABOR.
The blessed revial of 1780, was followed in Titicut by a
long period of relative declension; and not until the labors of Mr. Backus were almost finished, was there another season of extraordinary attention to religion. For
upwards of twenty years he continued his work of faith in
the patience of hope. One by one a few of those under
his care were brought to repentance, but the many appeared to have chosen the world for their portion. Still
his ministry was not without a blessing. He endeavored
under Christ to keep those who had been committed to
his charge and to feed them with the sincere milk of the
word. He esteemed it no inconsiderable part of his work
to confirm the weak, to comfort the sorrowful, to restore
the wandering, to instruct the ignorant, in a word, to edify
the body of Christ; and in this department of labor he
was successful even when the ungodly refused to hear
and be saved. Thus, not without many trials and discouragements, but with many supports and tokens of usefulness, did he remain at his post and preach the Word
to his own people until the Lord took him up.
Yet the preaching of Mr. Backus was not confined
within the limits of his own parish. Having begun his
ministry in the glow of youthful zeal as an evangelist,
he seems to have retained through life a great interest
in this species of christian effort. He loved to seek out
districts which were comparatively destitute of the means
of grace, and there preach the gospel to the poor. And
when at length churches were planted in these places, he
watched their progress with all a father's anxiety.  He
was acquainted with their leading members, was aware
of the obstacles which they had to surmount in carrying
forward the work, and rejoiced in their honor and usefulness more than if they were his kindred according to the




ITINERANT LABOR.               271
flesh. Mr. Backus was not, to be sure, singular in this
respect. Many of his brethren were accustomed to make
excursions in the same way for the purpose of carrying
the gospel to all.  To mention the names of Hezekiah
Smith, Thomas Baldwin, Joseph Grafton, Isaac Case, Stephen Gano, John Leland, and many others of similar
spirit, is enough to prove that Baptist pastors of a former
age went everywhere preaching the Word. But no one
of these, we think, went forth so often and so far to
give the Word of life to the destitute as did Mr. Backus.
This may have beew due in part to the smallness of his
church, and to the pecuniary resources which he possessed; but it was chiefly due to the early and deep interest which he felt in this kind of ministerial activity.
Without making any particular reference to the numerous visits which he paid to places in New England,
it will be sufficient for our purpose in this narrative to
furnish a brief account of his journey to the South.
In 1788, the Warren Association held its annual meeting in Sturbridge, on the ninth and tenth of September.
At this meeting a letter was received from Virginia,
giving some account of a remarkable work of God in that
State, and earnestly requesting ministerial aid from the
North. By the general voice of his brethren, Mr. Backus
was selected to visit Virginia, and Mr. Hunt was requested to accompany him  and assist in the work.
"This," says Mr. Backus, "was entirely unexpected; but
I agreed to take it into consideration and to act as light
should be given."  He finally decided to go; but Mr.
Hunt was unable to accompany him.  He sailed from
Newport January 2, 1789, and after a rough voyage landed
at Washington, in Beaufort County, North Carolina, about
noon of the 10th.  "While we were tossed," he says,




272        ITINERANCY IN SOUTHERN STATES.
"with the winds and waves, so that the seamen had
many fears, I was led to review my life and carefully
to search into the motives of this voyage and designed
journey, and I had the testimony of my conscience that
they were desires to be obedient to the will of God in
doing good to the souls of men, and a conviction that
this was the way of my duty in that respect."  In the
town of Washington, where he landed, Mr. Backus found
a few brethren, and began without delay to proclaim the
gospel. Obtaining a horse, he set forth on his journey,
preaching as he went. Almost every day he found opportunity to discourse upon the vital doctrines of Christianity, in meeting-houses, court-houses, or dwellinghouses.  Between January tenth and May twenty-seventh, he travelled on horseback twelve hundred and fiftyone miles in North Carolina and Virginia, and preached
one hundred and seventeen sermons. The people generally were anxious to hear, and there is reason to believe his labor was not in vain in the Lord.  Yet the
notices of his diary are very brief, giving for the most
part scarcely more than the names of places where he
preached, and of persons with whom  he became acquainted. We copy the following passages:
"March 27th. Mr. Templeman told me that overhearing a christian negro of his expressing his sense of the evil
of his master's selling liquor on the Sabbath, provoked
him so that he got a stick next morning with an intent to
scourge him for it; but as soon as the negro saw his master come into the stable where he was, he very humbly
asked liberty to speak; which being obtained, he gave a
relation of his experience, which was followed with such
an exhortation to his master as not only made him forget his cruel design, but also proved a means of his conversion."




ASSOCIATIONAL MEETINGS.            273
"May 11th. We [the members of the association] met
early, and three sermons were preached out under the
trees, while the association went through their business
in the meeting-house. Advice was asked in various cases;
as whether a man might be an elder at large who was ordained over a small church and then dismissed? Whether
all elders were equal in office? What should be done
when a man slave was owned by one master and his
wife by another, and one was carried to such a distance
as never to be likely to see the other in this world?
Whether they must continue single or not?  Also,
whether a master or mistress had a right to correct servants who were members of the same church, for family
disobedience? In these and other cases, at their request,
I gave the best light I had; and there appeared such a
willingness to learn and to do the will of God, and our interview before had been so agreeable, and withal likely to
be the last in this world, that our parting was much like
that recorded in Acts 20: 36-38."
"May 16th. Came through part of Surry and Southampton counties to elder Barrows' meeting-house in Isle of
Wight county, to an association of churches, partly of
Virginia and partly of North Carolina. This association
was held amongst the small remains of an Arminian Baptist church which was gathered by Elder Norden, who
came from London, 1714; the first Baptist church in Virginia, I suppose. They were reduced almost to nothing,
when Elder Glamore and others came and preached sovereign grace among them, and a great reformation has
taken place in these parts."
Besides accomplishing the direct object of his mission,
Mr. Backus in this journey made himself acquainted with
the history and condition of the churches which he vis



274           BACKUS AS A COUNSELLOR.
ited; so far, at least, as this could be done in a brief
period by inquiries upon the spot. The memoranda which
he took at the time were not, however, of such a nature
as to interest the general reader. Names and dates may
be invaluable to the historian, but they convey little instruction to the mind of him who glances his eye rapidly
over them and passes on.
It should also be remarked that Mr. Backus was often
called to assist by his counsel in the settlement of ecclesiastical difficulties. In the collection of his manuscripts
there is still a bundle of papers —the sheets being no
larger than the palm  of a man's hand -which describe
in plain and simple language the journeys made by him
during a series of years.  From  these papers we have
made several extracts in a previous chapter to illustrate
his spirit and success as an Evangelist. They show, however, not only the frequency and extent of his travels to
preach the Word, but likewise, incidentally, the confidence
felt by the churches in his wisdom and impartiality. For
although in many instances he was led to go from place
to place solely by his desire to proclaim the gospel and
win men to Christ, it is made but too certain by these
artless records that he was often called to sit in council
with his brethren for the settlement of difficulties. Indeed, it is obvious from the papers to which I have referred, and from  other sources of information, that the
second half of the last century was a period of religious
no less than of political agitation. It was a period of inquiry, discussion, action, transition.  Laws, usages and
opinions were fearlessly called in question. Men were
earnest and energetic rather than amiable and wise. In
the Baptist churches there were many restless spirits to be
guided, and many difficult problems to be solved. Their




A 4 RECONCILING " PRAYER.           275
members were for the most part zealous, independent and
conscientious, but not always intelligent, liberal and far
sighted. Hence it was not a strange thing for their pastors to suffer want and to charge their people with neglect.
Hence, too, there were differences of opinion as to the
course which ought to be pursued when the civil government trespassed on the territory of religion. And hence,
likewise, whatever may have been the proximate causes,
there were more frequent differences between brethren
of the same church than we observe at the present day.
Mr. Backus was thoroughly versed in the principles of
church polity laid down in the New Testament.  His
opinions were carefully drawn from this sacred fountain,
and were, it is believed, intelligible, consistent and wellgrounded. If we add to this the fact that he was personally known to a great part of the Baptists in Massachusetts, Connecticut and Rhode Island, it will be readily understood why he was present at so many ecclesiastical
councils, and why he was so useful in reconciling dissensions. For obvious reasons we shall refer to but one or
two instances in illustrating this part of his work as a
servant of Christ.
"The following anecdote," says Rev. Silas Hall, "is
sometimes related by the aged Christians in this region.
An unpleasant rupture took place between Rev. Mr. Alden, late of Bellingham, and a certain Mr. Mann, a member
of his church. All attempts for a reconciliation were in
vain.  At length a number of ministers were called together for consultation and advice; among them were
Stillman of Boston, Manning of Providence, and Backus
of Middleboro'. The conference was held at the house of
Rev. W. Williams in Wrentham, and they spent the afternoon and almost all the following night in their pious




276      CASE OF SOUTH BRIMFIELD CHURCH.
efforts; but the parties were unyielding, and there was not
the least prospect of a settlement. For a long time Mr.
Backus had sat with his head bowed down, and appeared
to be sleeping. A little before break of day (which is said
to be the darkest time) Mr. Backus rose up, saying,'Let
us look to the throne of grace once more;' and then
kneeling down, he prayed. The spirit and tone of his
prayer were such as to make every one feel that the
heart-searching God had come down among them. The
result was, the contending parties began immediately to
melt, and the rising sun saw the rupture healed and
closed up forever."
We give another specimen of the labors of Mr. Backus
as a counsellor, for two reasons; first, because it will acquaint the reader with the principal, if not the only instance in which the Baptists were justly charged with
having endorsed the principles of the Standing Order as
to the support of ministers; and secondly, because it will
illustrate the way in which Mr. Backus always treated
questions of church polity.
A small Baptist church was organized at South Brimfield on the fourth of October, 1736. Mr. Ebenezer Moulton was ordained pastor of this church on the fourth of
November, 1741. Soon after, during the great awakening, Mr. Moulton and a number of his church were convinced of being still in an unregenerate state and were
presently brought into God's marvellous light. This led
to bitter dissensions in the church, until in the winter or
spring of 1748, Mr. Moulton and ten or eleven of the old
church gave an account of their experiences to one
another, and having prepared and signed articles of
faith and covenant, left the rest of the church, without
letters of dismission, and proceeded to administer the or



A DEPARTURE FROM PRINCIPLE.         277
dinances by themselves. Affairs remained in this posture
several years; but at length Moulton removed to Nova
Scotia, and Mr. James Mellen of Framingham was chosen
his successor,  lie was ordained on the eleventh of
September, 1765.  But Dr. Lawrence and some other
Pedobaptists, being displeased with the settlement of a
minister of their own denomination, the same week in
the other part of the town, persuaded Mr. Mellen that
they would get a parish set off there, and would make
rates for him.  He and some of his people were so unwise as to listen to this proposal. Accordingly, application was made to the General Court, and the winter following they were set off as a parish by themselves and
made rates one year for Mr. Mellen. But a considerable
part of the Baptists did not unite in this movement. And
now the Pedobaptists moved to have a large meetinghouse, which the Baptists had previously built, made over
by vote to the parish; and because the Baptists would
not consent to this they declined paying their rates in
the following year to Mr. Mellen. The collector, wishing
to be impartial, strained upon one Baptist and one Pedobaptist, and sold their goods at vendue. The matter was
brought before a legal tribunal, which determined that
Mr. Mellen was not such a minister as their law was
made to support. Hence no more rates were made for
him. Soon after, on the eleventh of June, 1770, the
church took the following action: "After supplication
to God under our destitute circumstances, it was unanimously agreed upon to send this confession abroad
amongst our Baptist brethren, viz.: That the method of
supporting the ministry by a rate some part of the time
of Elder James Mellen's ministry amongst us was not opposed by us as it ought to have been; and for the future
24




278             A LETTER OF ADVICE.
[we] propose it shall be supported by a free contribution;
asking forgiveness of God and our brethren; asking your
prayers to God for us, that for the future we may conduct
as becomes a church of Christ.
Signed by JOSEPH HOVEY,,
BENJAMIN JOHNSON, )
In behalf of the church."
Mr. Backus visited South Brimfield, Oct. 18, 1770.  By
examining the church records, and by conversing with the
most intelligent members, he made himself acquainted
with the history and condition of the church, and then
gave them his advice, in the following letter:
"SOUTH BRIMFIELD, OCT. 22, 1770.
"DEARLY BELOVED: I heartily sympathize with you in
your trying circumstances; and my thoughts, this morning, were turned upon those words of the apostle:'No
chastening for the present seemeth to be joyous, but
grievous; nevertheless, afterward, it yieldeth the peaceable fruit of righteousness unto them which are exercised
thereby: wherefore lift up the hands which hang down,
and the feeble knees; and make straight paths for your
feet, lest that which is lame be turned out of the way, but
let it rather be healed." These words contain both encouragement and direction, which appear to me suitable
to your case; encouragement, though  your trials are
many, and direction how to proceed in order for relief.
And if I might contribute anything towards it, it would
add to my joy.
" In order to answer your request of my advice in your
case, I would observe that in the next words we are com1 Heb. 12:11-13.




"FIRST PURE, THEN PEACEABLE."           279
manded to' follow peace with all men, and holiness, without which no man shall see the Lord,' which words may
be explained by those of the prophet,'Love the truth and
peace,'l and by those of the apostle,'The wisdom that is
from above is first pure, then peaceable;'2 which plainly
shows that a peace without holiness is to be avoided;
but that peace, so far as it consists with truth and purity,
is to be followed with all men. And as to church affairs,
it is plain that moral evils, such as fornication, covetousness, idolatry, railing, drunkenness, and extortion, exclude
persons from a right to communion therein.3  So does the
perverting of gospel doctrines; for of those who did this
in the churches of Galatia, the apostle observes the same
as he does of these moral evils, namely, that'a little
leaven leaveneth the whole lump,' and says he would that
such were cut off, that is, excluded from their communion.4
Also from such as have the form, but deny the power of
godliness, we are commanded to turn away.5  From
whence it appears that moral evils, corruption in doctrine,
or opposition to the power of true religion, are just bars
of communion. 
"In the next place, I would observe that the Scripture
makes a plain difference between the action of a church
and the acting of particular members, with regard to such
things. To the church it says:' What have I to do to
judge them  that are without?  Do not ye judge them
that are within? Put away from among yourselves that
wicked person.'6  But when the body of a church have
become corrupt and can't be reclaimed, the saints are commanded to come out from among them, and be separate:' Come out of her, my people, that ye be not partakers of
1Zech. 8:19.   2James 3:17.    31 Cor. 5: 11.
4 Gal. 5:9, 12.        2 Tim. 3:5.  61 Cor. 5: 12, 13.




280         HOW TO MAKE STRAIGHT PATHS.
her sins, and that ye receive not of her plagues.' Here
take notice, that if those who are truly God's people are
the minor part, they are not to assume the power of the
body, but to come out and separate themselves from it.
" And now to come to your case; I think it is agreed, on
all hands, that those who told their experiences and signed
the articles and covenant, with elder Moulton, in 1748,
were the minor part of the church in Brookfield; therefore they could not properly be said to be the church
which the elder first took the charge of. And though I
am of the mind that they had just grounds to withdraw
from the church, and have no disposition to condemn any
past acting among you, in worship and ordinances, which
was done with an upright heart, -though those who
acted might have been as much wanting in a fruitful understanding of divine rule, as those in Hezekiah's time, 2
yet I can't see any other way for you now to make straight
paths for your feet, but to leave the things which are
behind, and begin anew, by freely declaring what God has
done for your souls, and so to join in covenant together,
and go on to build the old wastes, etc.3 And if you see
light to proceed thus, it will naturally give opportunity of
having the case of that sister, which has occasioned such
difficulty among you, fairly tried and settled.
"This is the clearest light concerning your case which
at present is afforded to your brother and servant in the
gospel,
ISAAC BACKUS."
It will also be proper for us to say a few words, in this
place, respecting his labors as a historian.  These were
commenced before the year 1770, and were continued till
12 Cor. 6:17; Rev. 18:4.   2 Chron. 30:18- 20.   3 Is. 61:4.




BACKUS AS A HISTORIAN.            281
near the close of his life. They engrossed a large share
of his attention. They led him to make many journeys,
for the purpose of consulting original papers; and they
greatly increased the number of his correspondents.  He
doubtless composed rapidly, never seeking to adorn his
pages with the graces of rhetoric; but, after making all
due allowance on this score, it is evident, nevertheless,
that a very considerable part of his time must have been
consumed in writing. He ascertained most of the events
narrated in the second and third volumes of his history,
by visiting the localities where they took place, and searching the records on the spot, or taking the testimony of
eye-witnesses. Hence it is that the materials of his valuable history may be found, to a considerable extent, in his
diary and other manuscripts. From these records, which
he was making wherever he went, and into which he compressed a vast amount of facts, he drew out the pages of
his history. Had his literary culture been more thorough
in early life, he would have made his narrative more
attractive to the general reader; but it may be doubted
whether he would have been able to give a more truthful
account of his own age. His volumes are a full storehouse
of events, indispensable to every one who would understand the true history of New England. But to those of
his own religious faith, they are specially interesting; for
they furnish almost the only memorials which have come
down to us, of the piety, consistency, and sometimes heroism of brethren who lived in a darker period, and suffered
long to obtain the freedom we now enjoy.
24*




CHAPTER XX.
LETTERS FROM  CORRESPONDENTS.
CHARACTER OF THESE LETTERS. -1. FROM JOB MACOMBER, DESCRIBING A
PREACHING TOUR IN MAINE.-2. FROM JEDEDIAH HEBBARD, COMMENDING MR. BURROUGHS, OF HANOVER, N. H.-3. FROM THE SAME; EXTRACT,
NOTICING THE PERPLEXITY OF SOME AS TO THE CHURCH RELATION OF
BAPTIZED CHILDREN. —4. FROM THOMAS BALDWIN, REFERRING TO THE
DOUBTS OF SOME, IN RESPECT TO THE GROUND OF CHRISTIAN FELLOWSHIP. -5. FROM JOB SEAMANS, DESCRIBING A REVIVAL IN NE'W LONDON,
N. H. —6. FROM ELEAZAR CLAY, SPEAKING OF RELIGIOUS LIBERTY IN
VIRGINIA.-7. FROM WILLIAM ROGERS, ON OPPRESSION IN MIASSACHUSETTS, ETC.-8. FROM HENRY TOLAR, ON THE GREAT REVIVAL IN THE
MISSISSIPPI VALLEY. -9. FROM JOSHUA BRADLEY, ON THIE RELIGIOUS
INTEREST IN NEWPORT, R. I. -10. FROM JOSEPH CORNELL, ON A REVIVAL
IN PROVIDENCE. -11. FROM JOHN BOLLES, CONCERNING THE GROWTH OF
THE BAPTIST DENOMINATION. -EXTRACTS FROM BACRUS' JOURNAL, AT
THE  CLOSE, RESPECTIVELY, OF 1782,'83,'84,'85,'89,'90,'91,'92,'93,'94,'97,'99, 1800,
1801,  2,','4.
THE historical and other public labors of Mr. Backus
gave rise to an extensive correspondence.  His own letters have mostly perished; but a large collection of those
which he received is in the hands of the writer. Some of
them describe journeys, on foot or on horseback, for the
purpose of preaching the gospel; some of them local revivals of special interest; some of them, the general state
of religion throughout large sections of the country, north
or south; some of them, the progress of Baptist sentiments; some of them, the spread of novel and erroneous
opinions; and some of them, instances of oppression by
the standing order.  We present a few specimens of this




JOB MACOMBER.                 283
correspondence, in order to assist the reader in forming an
estimate of the men and the times with which Mr. Backus
was connected.
Job Macomber, the writer of the following letter, was,
at the time, a member of Mr. Backus' church, and a
licensed preacher of the gospel. In 1782, he visited New
Gloucester, Me., where a small Baptist church had been
constituted the year previous. On turning to the journal
of Mr. Backus, we find this record:
"Oct. 2, 1782. Elder Nelson and Jeremiah Basset, from
Taunton church, and elder Job Seamans and Jacob Newland, from Attleboro' met here with our church, to consider a request from the Baptist church in New Gloucester,
that we would ordain brother Job Macomber as a gospel
minister. Upon mature deliberation, we found that their
request was not to ordain him as their pastor, and we had
not clearness in ordaining him as a minister at large, and
so did not do it."
Mr. Macomber continued his labors for a time in New
Gloucester, but soon after the letter which follows was
written, he took up his residence in Bowdoinham, where
he was ordained pastor of a Baptist church, in August,
1784, and discharged the duties of his office twenty-six
years.
"NEW GLOUCESTER, ME., JAN. 7, 1783.
" DEAR FRIEND: These are to inform you that I and so
many of my family as are in these parts are well, and,
through the tender mercy of God, we are well provided
for. My wife is in a better state of health than she has
been for some years.
As for religion in this town, it is at present very low,
although there are a number of very agreeable Christians,
well established in the faith. But I must inform you that




284          " THE ISLES OF THE SEA."
on the third day of December, Capt. Woodman and I set
out on a journey east. On the same day I preached at
M1ajor Browne's in North Yarmouth; and the fifth day we
arrived at Parker's Island, near the mouth of the Kennebec river. I preached the same day. We found there
had been a great and marvellous work begun about a year
and a half before; and no Baptist minister being nearer
than Nathaniel Lord, hearing of them  he went to see
them and baptized a large number. I cannot now give
you the particulars, but they informed me that about sixty
had been baptized on this island and on another some
eight miles from them. They appeared to be very serious
Christians - not the least appearance of any wild disorder
among them as in many places in this part of the country.
December sixth, I preached on said neighboring island; the
seventh, at the town of Wolley; and the eighth, on Parker's Island again -three meetings in the same day. We
there heard of a wonderful work in Potterstown,1 which
is about eight miles from Brunswick. We set out for the
town and arrived there on the tenth. We found the work
had begun about eigthteen months previous, and had been
so wonderful among men, women and children, that as
they told us, there were none left in the town to oppose
them; they were opposed by those out of town, but not
by the residents. We had five meetings in the town, and
they told us of a town about seven miles distant, called
Smithsfield, where a work was newly begun. We wentthere and found it was a township newly settled; and as
we passed by their cabins and log houses, we could hear
their language in christian conversation. In passing this
way we had two meetings in the town. At one of'the
meetings in Potterstown, though a new town, Capt. Wood1 Now Bowdoin.




LABORS OF JAMES POTTER.           285
man judged there were above two hundred people on a
very cold day. One James Potter in said town met with
a change about eighteen months ago, being near forty
years old; and as there was no preacher in the place he
told me he had spent fifteen months of the eighteen in going from house to house warning the people of their danger
in a state of sin. Before he met with his change he was
pursuing the world greedily, and obtained a great estate;
but now he says that he had rather throw this estate
all away than to have his mind entangled with it. His
greatest gift appears to be in prayer and conversation.
In discoursing with little children and with young converts his labors have been much blessed; and it seems to
be no cross for him to go from house to house and exhort
men, women and children. He told me that he had been
a week from his family in a town called Bowdoinham,
where there were signs of a great work, some in almost
every family being under deep concern for their souls.
"On the sixteenth we left the town, and Mr. Potter went
with us as far as a place called Little River, where there
had been indications about three weeks before of a spiritual moving in the minds of a large number. Mr. Potter
told us they had been a very secure, unconcerned people.
We held a meeting there in the evening; and on the
eighteenth we arrived home in New Gloucester, having
been absent fifteen days, and having held eighteen meetings.
"Before we took this journey, Capt. Woodman had
been very worldly minded for some time, but after he got
home he spent two or three days in going from house to
house and discoursing with his neighbors concerning their
souls. As for my own part, I can tell you that I never
had so great satisfaction- in any visit or journey in all my




286          " WAITING TO BE BAPTIZED."
life, nor so great freedom in preaching.. These words
were often in my mind: "The wilderness shall blossom as
the rose."
" The people at Potterstown were brought up with the
common denomination, and had never heard a Baptist
preacher more than once before. In that case, Mr. Nathaniel Lord preached as he was coming from tte islands
where the work first began; and they said they had never
before heard such a sermon as he delivered. Before going
to visit them we had heard that they were of the common
denomination; but when we came to discourse with them,
it appeared that the greatest part of them had been led
by the Word and Spirit of God, into believers' baptism,
and were waiting for an opportunity to be baptized. * * *
"I desire you would send me a few lines by the bearer,
to let me know how you and our brethren do. So I conclude, wishing you heaven's blessing.
From your friend and brother,
JOB MACOMBER."
Our knowledge of Mr. Hebbard, writer of the letter
given below, is derived entirely from his correspondence
with Mr. Backus. He was baptized by the latter, June 6,
1771, and is described as " a sensible and gifted brother."
He was pastor of a small Baptist church in Lebanon,
N. H., and several of his letters evince much intellectual
vigor, as well as soundness of doctrinal belief and active
piety.
"LEBANON, [N. H.], OCT. 11, 1784.
"DEAR BROTHER: — In general it is a time of declension in religion; but we have reason to rejoice in God, for
he is carrying on a glorious work at the creek towards




HEBBARD'S LETTER.               287
Lake Champlain.l  The last I heard was that sixteen
towns were wonderfully visited with the outpouring of
God's spirit.
"And the Lord has visited C, so that there have
been very lately between twenty and thirty hopeful converts; the work has also reached the next town. These
are neighboring towns, and there is some appearance of
conviction in our town. Dear brother, let us rejoice in
God and his work.
"In these parts there is a great struggle about church
discipline, and some have got on so far that men of the
world call them distracted and say they will turn the
world upside down; but they do n't consider that then it
will be right side up. Mr. Burroughs, of Hanover, a town
adjoining Lebanon, has written a piece holding forth the
spirit of the churches and of discipline. I desire you to
write me your thoughts upon it. I can say I think it an
alarm from the walls of Jerusalem; and with these lines
I send you a copy. Last Thursday night I lodged with
Mr. Burroughs, and told him I intended to send you one
of his books. He desired that you would write a letter
to him, and condemn without flattery whatever you discover in the piece that is not agreeable to truth; but if
you think it is according to truth, to signify the same in
your letter.
"Mr. Burroughs has a very clear understanding of the
doctrine of the cross, and seems to be willing to take it
up.  He has fellowship with the Baptists, and has exchanged with elder Baldwin, of Canaan, on the Sabbath.
The reason, as he tells me, is because the Baptists in their
discipline, honor Christ's laws, and do not, in so daring a
manner, trample on Christ's authority.  Desiring your
1 Probably Otter Creek, Vt.




288          " CHILDREN OF THE CHURCH."
prayers for us, and wishing that grace, mercy and peace
may be multiplied to the churches, I rest your brother in
gospel bonds,
JEDEDIAH HEBBARD.
Elder Isaac Backus."
We select part of another letter from the same hand.
"Our Congregational ministers in this region are forming an Association now. They can't agree with the Presbyterian Association lately formed here; for the latter
hold that children sprinkled are in the church and under
its authoritative care and watch, and the former do not.
It seems they are at a loss to know whereabouts baptized
children - so called - are, as to their relation to the visible church of God, or what their standing is; and this will
always be the case when men, or societies of men, proceed without divine warrant in building or disciplining
churches. Their language will be confounded. Sir, can
you tell how many languages those that are building the
Babel of infant baptism speak in that particular? But I
acknowledge they are rather to be pitied and prayed for,
than reproached; and I believe many are honest and sincere Christians, and are come to Mount Zion, the city of
the living God.
" If you observe anything too hard in the above observations, impute it to my infirmity, and be so kind as to admonish me as a brother therefor; for I hold many of other
denominations in charity, and am willing to walk together
so far as we are agreed. I heartily wish a unity of spirit
among Christians of different denominations might be
secured; for it would not only be for the increase of love,
charity and other christian graces, but also of greater
freedom of thought. *  *  Sir, I have a desire to know
whether our denomination in your State is like to obtain




LETTER OF THOMAS BALDWIN.            289
their religious liberty, or whether there has anything new
turned up since the last association. I desist, begging
your prayers for me, and the prayers of the saints with
you, that I may know my duty, and have grace to do the
same.
The Lord be with you, - fiom your friend,
JEDEDIAH HEBBARD.
LEBANON, MARCH 27, 1781."
Our readers will need no introduction to Thomas Baldwin, for so many years pastor of the second Baptist church
in Boston. His letters to Mr. Backus were generally brief,
owing, perhaps, to the amount of labor required of him as
a preacher of the gospel.  We present one which was
written soon after he entered the ministry, while doing
the work of his Master in a rugged and obscure town of
New Hampshire.
"CANAAN, (N. H.), SEPT. 3, 1787.
"VERY DEAR SIR — I received yours of July 9th, but
have since had no opportunity to write till the present
moment, which I gladly embrace. Nothing very special
among us at present in respect to religion, at least no general awakening. Two of a city and one of a family are
taken and brought to Zion. There is a measure of peace
in our churches, although there are some trials respecting
the new ideas of the atonement. These were treated
somewhat in our association, as you doubtless will see by
the minutes, and may be further informed of by elder
Fletcher, who was present and heard the debate. *  *
"I hear that there is a glorious work of reformation in
many towns in Connecticut, particularly in Stonington,
Groton, New London and Lyme. We also hear that the
savages near the Ohio are submitting to the authority of
truth.
25




290                 JOB SEAMANS.
"Many minds in these parts are perplexed respecting
the ground of christian fellowship.  Those that prefer
communion with all Christians, plead for their practice
chiefly, Rom. 15: 7. I wish your thoughts on that passage. Our association has requested me to write upon the
subject against the next meeting. I hope to hear from
you before long. My unfeigned desires are to the head of
the church that this innocent cause may prosper, and I
hope that you may be continued in your usefulness for a
great while to come, that you may lean your head on Jesus' breast, and bring forth much fruit in old age. * *
Please remember me to your dear consort, and permit me
to subscribe myself.
Your brother in tribulation,
THOS. BALDWIN.
ELDER ISAAC BACKUS."
Job Seamans was for several years pastor of the Baptist
church in Attleboro', Mass. But he removed at length
to New London, N. H., where he labored faithfully and
usefully about forty years, until the close of his life. His
influence has not ceased to be felt in the place; Baptist
sentiments have prevailed to an unusual extent, and to this
day the only church in town is the Baptist church. A
more intelligent and virtuous community can hardly be
found than grew up around this devoted pastor, and transmitted its virtues to the present generation.
" NEW LONDON, Jan. 29, 1793.
"SIR: You may remember that when I saw you at
Rowley, I was under trials in my mind, whether I had not
stepped out of my lot in Zion, in coming to this town.
No created being but myself knows what I have gone
through on that account. Indeed, it appears to me that I




REVIVAL AT NEW LONDON.            291
should have fainted under, and been quite overpowered by,
my trials, had it not been for that one single text of Scripture, Habakkuk 2: 3. Not that this was the only supporting scripture; but it was the great prop. I trust I shall
have cause to bless God for it forever. And now, that
you may bless the Lord with me, and that we may exalt
his name together, I will give you some account of my
deliverance.
"Last election day I preached a lecture to our young
people from Mark 10: 21,' One thing thou lackest.' Ever
after this our people came more generally to meeting, and
gave much better attention than usual; but nothing special
appeared, until I went to Hopkinton to supply the Baptist church there, Lord's day, August 19th, where I administered both ordinances.  Here a good work has been
going on since June. As I returned home, my mind was
greatly exercised; the above quoted text, with Psalm 27:
4, and 126: 5, 6, Revelation 3: 12, sq., came into my
mind, and my meditations on them were sweet. Now I
felt great peace in my mind. I saw, to my great satisfaction, that there was a blessing for this people. Now, and
never till now, could I give up Attleboro'; and as soon as
I gave up Attleboro', I took New London; since which I
have been at peace.
"The next Lord's day following, I preached in the forenoon from Exodus 14: 12. The next Monday week a
youngerly married man, (excellent in nature,) came to see
me to converse about the great concerns of his soul. I
found him under heavy conviction, and that he got his
wound from that sermon. He informed me that he thought
his wife was more distressed than he. Both of them are
now rejoicing in Christ. From that time to this, I hope
I have preached but few sermons in vain.




292           FRUITS OF THE REVIVAL.
" Lord's day, Sept. 23d, was very powerful. Two middleaged men were struck under deep soul concern, who, with
their wives, have been brought out and have joined the
church. I can give you no further particular account;
for by this time the town was pretty generally alarmed,
and there are but few, if any, families amongst us that
have not had a share.
"This town consists of about fifty families; and I hope
that between forty and fifty souls in it have been translated out of darkness into God's marvellous light, besides
a number in Sutton and Fishersfield, who congregate with
us. They are aged, middle-aged, youth, and children.
Fifteen have been baptized and have joined the church.
A number more, I expect, will come forward in a short
time; indeed I know of no one of them who is not likely
to submit to gospel order; nor is there one person in the
town, to my knowledge, who stands in any considerable
opposition. As to the work itself, I know not of a dog to
move his tongue in this town.
" We have lectures or conferences almost every day or
evening in the week. Our very children meet together and
converse and pray with each other. And I believe I may
safely say, that our young people never were one-quarter
so much engaged in frolicking, as they are now in the
great things which concern their souls and eternity. The
work still continues; though I believe there are not quite
so many under heavy conviction as there were some time
back. Some things in this work exceed anything I ever
saw before. Their conviction has usually been very clear
and powerful; so that industrious men and women have
had neither inclination nor strength to follow their business as usual. They freely acknowledge the justice and
sovereignty of God. I have put these questions to some




DEEP CONVICTION.              293
of them:'Is God just in casting you off forever?' Ans,'0, yes!' —' Would God be just in damning you, though
he should save another sinner just as bad as you?'- Ans.'0 yes! he has a right to do what he will with his own.'
Some have been in such distress that they thought they
should live but a few minutes, and those who were with
them have been afraid they were dying. When they are
delivered, they usually go into travails of soul for sinnersfemales as well as males, children as well as grown people,
have this exercise, and some to such a degree that it has
racked and weakened their bodies greatly.  Also, they
have desire, beyond what I have ever known, for a universal out-pouring of the Spirit.
"Perhaps my long broken letter will weary you; but I
have only given you a sketch. I shall only add, that
through superabounding grace to the vilest, I must say
that, for the most part, my mind is comfortable and much
encouraged; and I, with my wife, have abundant reason
to bless God that we hope our oldest child (Sally) is
brought into the kingdom; and our oldest son (Charles)
has been under amazing distress of mind -I shall never
forget his groans; but although he is relieved of his burden he is not clear in his own mind. Others of our children are thoughtful.
"I hope, sir, that you einjoy much divine consolation
in the last stage of your journey; as, I doubt not, you will
have many seals of your ministry, which will be stars in
your crown forever. * * With sentiments of esteem and
friendship, I subscribe myself your brother in the faith
and fellowship of the gospel.
JOB SEAMANS.
REV. ISAAC BACKUS."
During his visit to the South, Mr. Backus became ac25*




294       LETTER FROM A SOUTHERN MINISTER.
quainted with the Rev. Eleazar Clay, who resided in Chesterfield county, Virginia, and who is characterized by him
as a "wealthy and most agreeable Christian."  Mr. Clay
was a prominent and useful minister of the Baptist persuasion, and the acquaintance then formed was kept up by
frequent correspondence.
"MARCH 29, 1799.
"AGED AND REVEREND BROTHER: * * In the church
which I serve we have a great calm. Are not such times
more to be dreaded, than when the billows are near bursting over our heads? Or has not God set one over against
the other, that we may learn to fear him, who worketh all
things after the counsel of his own will? In some of the
churches of our district God has granted precious revivals;
to wit, in the churches of brother Saunders and brother
Flowers. Other ingatherings are small, -iniquity abounds,
deism prevails, and the spirit of the world comes in like a
flood on every side.   *  * God has at last touched the
hearts of our rulers, and they have listened to our memorial, doing away all we asked for. * * * So that all
the clouds which threatened religious liberty with us
are blown over. The Lord grant, that neither we nor
our posterity may forget his favors, bestowed so freely
on us. * * * From your history, you were not then free
from the hand of power; may God grant you your request, after all your labors and toils, and an abundant
entrance into his heavenly kingdom, —is the prayer of
your unworthy friend and Christ's servant in the Gospel,
ELEAZAR CLAY.)
The Rev. William Rogers, D. D., with whom Mr. Backus
held correspondence for many years, was pastor of the first




LETTER FROM PROFESSOR ROGERS.           295
Baptist church in Philadelphia, and Professor of BellesLettres in the University of Pennsylvania. He was a man
of liberal culture, an active Christian, and a zealous friend
of religious liberty.
"PHILADELPHIA, DECEMBER 20, 1799.
"DEAR SIR: *  *  Our metropolis is now all pensiveness on account of the death of the venerable Washington. The United Sates have most assuredly lost a friend
and a uniform patriot!
"I hope this will find you restored to health, and that
your valuable life may be protracted many years to come,
as a blessing to our Baptist Israel and to the church of
God generally. The revivals of religion which you speak
of are peculiarly illustrative of the glorious doctrines of
grace, —" the wind bloweth where it listeth." Oh for the
outpourings of the same Spirit in this city, where spiritual
deadness is preeminently apparent and extreme wickedness boldly triumphant!  Brother Baldwin transmitted
me his printed details of the many revivals; verily, if God
works, none can let!
" Of our associated connection, the New Britain church
and one or two more, are at this time under similar visitations of kindness from the Almighty, though not to so
great a degree. We will give thanks even for the day
of small things.
" You will see by the enclosed Aurora, that I have made
some use of that part of your excellent letter which relates
to the shameful oppression of our brethren in Massachusetts. The introductory remarks are by the editor of the
Aurora himself. In one or two instances, in the extract
itself, I took the liberty of altering the phraseology only
-strictly adhering to the sense. I trust this publication




296         GREAT REVIVAL IN THE WEST.
at the seat of government and in these middle states, will,
if no other good be produced thereby, cause a relaxation
of some sort to take place in the system of New England
despotism! * * *
Very affectionately your friend and brother,
WILLIAM ROGERS."
In the following letter, from the Rev. Henry Tolar of
Virginia, reference is made to the great revival in the valley of the Mississippi. In this revival, which was shared
by the Presbyterians and Methodists, the Baptist churches,
in Kentucky and Tennessee only, received by baptism
more than ten thousand converts in four years. It may
truly be said, that the wilderness was made to bud and
blossom like the rose.'
" WESTMORELAND, VIRGINIA, AUGUST 8, 1801.
"BELOVED BROTHER: Two years ago you gave me a
pleasing account of the work of God in various parts of
New England. I could say in return, that, it would seem
a greater work has appeared in Kentucky, but will only
observe that two thousand five hundred had been baptized there since the beginning of last August, when we
received the information last spring. There have been
great revivals in some churches in this State within a
year or two, particularly on James River. But alas, we
have very little prospect of a great revival here. However,
we may say, I trust, the Lord is with us. We have many
visits of late by ministering brethren. I baptized nine
persons last month, and have a few more to baptize now,
and it seems that a serious inquiry has overtaken a few.
1 See an interesting account of this revival, by J. M. Peck, in the Christian Review of October, 1852.




CIRCULATION OF BACKUS'S HISTORY.        297
"I cannot flatter myself that we shall see you here
again, but wish we could. I have sometimes an inclination to visit your country, but I know not what God intends with me.  May we each wait in the place and
service we ought to be in! May the many revivals begun in different States of this Union, spread, till the
earth shall be full of the knowledge of the Lord! And
may the Lord be with you, and make your last your best
days! * * * is the prayer of your very unworthy fellowlaborer in Christ's vineyard,
H. TOLAR."
It will be inferred from the first sentence of the following letter, that the writer, Joshua Bradley, pastor of the
Baptist church in Newport, Rhode Island, was in some
sense an agent for the sale of Mr. Backus' works. While
omitting the subsequent details, we have retained this
sentence for the purpose of calling attention to the fact,
that Mr. Backus seems to have taken the pecuniary responsibility of his published works in general, and also to the
fact that his brethren in the ministry made special efforts to increase their circulation. Many of his brethren
obtained subscribers for his history, distributed the work
and forwarded to him the pay.
"NEWPORT, [RHODE ISLAND] FEBRUARY 13, 1805.
"DEAR SIR: I am sorry that I have been disappointed
in not receiving the money for your books which I sent
into Connecticut. Brother West informed me last October that he would exert himself to send it before winter.
* * * Concerning the good work among us, I have the
happiness to observe that, in my opinion, it is increasing.
I have baptized thirty-five since I saw you at Warren, and




298           REVIVAL IN PROVIDENCE.
there are about fifteen more who profess to hope in
Christ of late. Many of them, I think, will soon put on
Christ and walk in the footsteps of the flock. The Lord
was pleased to bless brother Kendall's preaching here,
while I was at Kingston, to the awakening of some. Oh,
pray for us, and especially for such a worthless sinner
as I am.  The more I study the holy Scriptures and
see the glory of God shine around me, so much the
more I am led to see the need of the Spirit to assist
me, and of the righteousness of Christ to stand as the
only sure ground of my acceptance before God. I can
say from my heart, I do abhor self and am determined
to deny it, take up my cross and follow Jesus.
Affectionately yours,
JOSHUrA BRADLEY.
REV. I. BACKUS."
We add two letters more, one from Joseph Cornell,
pastor of the Second Baptist Church in Providence, and
the other from John Bolles, pastor of the Baptist church
in Hartford. They were written at a very interesting period in the history of Zion.
"DEAR SIR:  Your heart would rejoice, were you in
Providence; for the Lord has come down like rain on the
mown grass. The groans of the wounded and the songs
of the delivered are heard almost continually. Twentyfour were baptized, and nineteen joined with the Baptist
church on Lord's day, and many more are brought into
liberty. The work is still going on in various parts of
the town; our assemblies have increased, till our meeting-houses are full, and in some instances there is not
room enough to receive them. The ears of the people




LETTER FROM JOHN BOLLES.           299
are open to hear, and we hope the Lord will yet do greater
things for us all, though we are most unworthy. The
blessed Jesus must needs come through Providence, and
make our hearts sing for joy; for which we would forever
praise his most holy name. Pray for us, that, whilst we
have left our wide field of the West and North, with the
many tender plants of Christ's plantation in the wilderness, to come to this old town, we may not do anything
against the truth, but for the truth. My unfeigned regards
to all the family and church. God be thanked, we are
all well. From yours, in Christ our Lord,
JOSEPH CORNELL.
PROVIDENCE, April 8,1805."
HARTFORD [CT.], Nov. 9, 1805.
"      MUCH RESPECTED AND DEAR ELDER: I thank the Lord
that your useful life is yet continued; and I thank you
for remembering your unworthy friend, and for the very
friendly and interesting letter which you wrote me on the
nineteenth of August last. The agreeable facts therein
stated, showing the great increase of Zion's cause in our
happy land and among our acquaintance, rejoice my poor,
tried, unbelieving heart. When I look back on the fathers
of our day and think what conflicts they have had with
spiritual wickedness in high places, and now see the great
deliverance which God has wrought for his gospel church,
and then take a view forward to the still more glorious
day when Jerusalem shall be made a praise through the
earth; with what pleasing prospects may the faithful
fathers yield up their missions with their breath into the
hands of Jesus, who has called them and enabled them to
be faithful to the death! My prayer to Almighty God is,
that your active life may not stop at the advanced age of




300     INCREASE OF BAPTISTS IN CONNECTICUT.
eighty-two years, but that you may yet live to see the increase of the Redeemer's kingdom, so that you may longer
rejoice in hope of the glory of God. *  * 
I remain, as ever, your friend 
and unworthy brother in the truth,
JOHN BOLLES."
" P. S. After writing the above, I thought to mention
some of the wonderful works of God's grace in parts of
this State. In the town of Suffield, eighteen miles from
Hartford, there has been the year past a marvellous shower
of divine grace. One new Baptist church in the east part
of the town, in fellowship with Elder Hastings' church,
has been constituted; and the members that have been
added to both are more than one hundred. In Lebanon
there has been an extraordinary work. A large meetinghouse was built by the Presbyterian people in a contention
among themselves; and after it was done, on account of
some dislike to the party that built, the Presbyterian ministers refused to preach in it, and the committee applied to
the Baptist Association for preaching.  The Lord was
pleased to bless the labors of his servants, and last September there was a Baptist church constituted in gospel
order, under the pastoral care of Elder Nehemiah Dodge.
Since that time numbers have been added to the church;
and the Baptist interest is gaining foot in that region, and
in various places of this State, where our principles and
people have been and still are* spoken all manner of evil
of.  There is great attention to the word spoken, and
many precious souls are hopefully brought to love the
Lord Jesus are willing to own his despised causedand follow his humiliating example. Thus the Lord is carrying
on his work, raising up and sending forth faithful laborers
into his glorious harvest. Ride on, ride on, O thou Prince




PREVALENCE OF ERROR.              301
Immanuel, till the whole world shall crown thee Lord of
all! I might continue such information; but concluding
the good news from your old State has reached your ears
before now, I shall forbear, - wishing you the pleasure of
seeing Zion arise among your own dear people.  J. B."
But while Mr. Backus, during the last thirty years of
his ministry, was often cheered by tidings from different
places where God was reviving his work and enlarging the
borders of Zion, he was also reminded, by a thousand
signs, of the general indifference to religion and devotion
to worldly pursuits, which were characteristic of this
period. Universalism began to prevail; novel views of
the Atonement and of the higher nature of Christ were
spread before the public by means of the press, and were
tacitly endorsed by many of the standing order; and
pride, extravagance and injustice were doing their strange
work throughout the land. It is necessary for us to bear
in mind these darker features of the times, in order to appreciate the language which Mr. Backus so frequently used
in his diary at the close of another and another year.
With a few extracts from this language we shall complete
our survey of the last period of his life.
At the close of 1782 he says: "The doctrine of salvation for all men had spread so far in our country, that I
thought it my duty to write against it - which [writing]
was published at Providence on the fourth of June. In
August, a pamphlet in favor of that heresy was published
at Boston; in which Dr. Chauncy is judged to have a
leading hand, and most of the ministers in Boston appear
to favor it. In August also a second edition of Relly was
published at Providence. These things have helped to
shake down religious establishments by human laws."
26




302               "A DEAD SLEEP."
" 1783. Great indeed have been the events of this year.
The British court gave up her claims of power over the
American States, November 30, 1782. Preliminaries for
peace were signed at Paris on the twentieth of January,
1783, and the peace was settled there on the third of September following. In the mean time, the great men of the
earth crowded in their fine wares upon us, which all ranks
of people in America were fond of buying, to an unspeakable damage in the sinking of public credit and the most
extravagant gratification of pride, intemperance, fraud and
cruel oppression."1
" 1784. In our parts, and through most of the country,
a sort of dead sleep has seized the minds of the people, so
that public worship has been more neglected than ever
before since New England was planted. Intemperance,
profaneness and cruel oppression, have also greatly prevailed."
1785.  "Considerable revivals of religion have been
granted on our eastern coasts, in New York, in portions
of New Jersey, and in some other places; but through
most of New England, profaneness, intemperance, cruel
oppression, damnable heresies, and a dead sleep about religion, have prevailed beyond what I never knew before."
Similar remarks occur in his review of the next four
years.
"1789. Such a revival has been granted in the towns
of Swansey, Rehoboth, Warren and Dighton, that about
two hundred and fifty persons have been baptized. In
the fall of 1788 a like revival began in our western borders, so as to gather a new Baptist church in Conway, and
another in Buckland. In Hampshire and Berkshire not
less than four hundred and fifty have been baptized; and
1 Rev. 18: 23.




NUMEROUS REVIVALS.               303
many also in our northern and eastern counties. Yet in
most parts of New England, a careless neglect of religious
worship, and a spirit of fraud, oppression and sensuality,
have prevailed to an amazing degree."
"1790. God hath visited many places by the converting
influences of his Holy Spirit, public confidence in our continental government hath been considerably revived, and
the fear of the people is a greater check to the lusts of
officers, than in any government ever before erected by
man. Yet the authority of the holy scriptures seems to
lie as a dead body in our streets; but I hope for a glorious
resurrection soon."
"1791. In several parts of the country, religion has
been revived. Six new Baptist churches have been formed
in our state. But a narrow selfishness hath prevailed so
far about the support of Baptist ministers, that petitions
from several societies have been carried to our Legislature
for incorporation. *  * * Fraud seems to have reached
its height. But Zion's God reigneth; glory to his name!"
"1792.  Wonders of the grace of God have appeared
in many places."
" 1793. A few have been awakened in our society, and
one hopefully converted, though she hath not had strength
to come forward and join the church. But such a glorious
visitation hath been granted to the third Baptist society
in our town, that about forty have been baptized, and a
number in Carver.  A  great blessing also hath been
granted in Barnstable and Harwich as well as Plymouth.
Elder Case informs me that in two years past, fourteen
Baptist churches have been gathered in the counties of
Cumberland, Lincoln and Hancock. Many other places
have likewise enjoyed heavenly showers, while amazing
stupidity and extravagance generally prevail."




304       ACCOUNT OF REVIVALS CONTINUED.
"1794. The grace of God has been gloriously displayed
in various parts of our country, especially in the district
of Maine and in New Hampshire."
"1797. Stupidity and infidelity are as visible in our
land as ever they were since Christianity was planted
therein. Yet several places have been happily visited in
the year past. The Baptist church at Montville, under
the care of elder Reuben Palmer, has had sixty members
added to it; and the church in Groton, where elder
Wightman died in November, 1796, had twenty-eight
added before October 1797, when the work was still going
on. The same number was also added to the church in
Shutesbury between April and September, where more
were expected soon. A like work was granted at Norwich and Thetford in Vermont, and at Lyme in New
Hampshire. Last summer a work began at Buckland and
Ashfield, which spread into Conway in the falr with great
power; also into Colerain; and the two churches in Ashfield were happily united again."
"1799. Though great coldness about religion prevails
in most of our country, yet it has been lately revived in
more places than for eighteen years before. In the year
closing with last June, two hundred and fifty-nine persons
were added to the three Baptist churches in Shaftsbury,
while not one member died in either of them during the.
year; seventy-six were added to the church in Sandisfield;
above fifty to brother Nelson's church in Hartford; above
eighty to elder Lee's in Lyme; eighty-two to elder Hall's
in Cushing, county of Lincoln."
"1800. The revivals of religion in different parts of
our land have been wonderful!"
"1801.  Although stupidity has greatly prevailed in
our land, yet religion has been revived in many places.




GREAT REVIVAL IN BOSTON.           305
Thirty-three have been added to the two Baptist churches
in Boston; thirty-four to that in Wrentharn; thirty-three,
to the first in Attleboro'; thirty-eight, to Woodstock;
twenty-nine, to Harvard; sixty-two, to elder Hick's in
Rehoboth; one hundred, to that in Dighton; and the
like in many other places. In a letter from Georgia, dated
Nov. 17, 1801, it is said: "According to the best accounts
from  Kentucky, there have been added to the Baptist
churches since last March nearly six thousand, while multudes were joining the Methodists and Presbyterians."
" 1802. Our religious privileges are still very great, and
a powerful work of grace is going on in Newport, in Somerset near Swanzea, and in several towns of New Hampshire and Vermont."
"1803. We hear joyful news from several places. Religion is revived in the south part of our town and in
many southern towns. In Boston there is the greatest
work going on which they have ever known there. A
measure of it prevails in Charlestown, Malden, Woburn,
Reading, Salem, and more distant places."
" 1804.  During the past year, nineteen persons have
been received into our church, and more are expected
soon. Elder Kendall has baptized twenty-four at Carver
and ten at Kingston within three months; and there has
been the greatest work ever known in Boston within the
last two years. Two hundred and eleven persons have
been baptized the year past in both churches, making six
hundred and seventy-five in the two churches, and the
work is still going on there and in other places."
Thus did the present century, the era of modern missions, begin with a signal outpouring of the Holy Spirit;
and even while we write, a no less extraordinary work of
God is in progress. Now, as then, multitudes are flocking
26*




306            "A CONSTANT REVIVAL."
to Jesus, and men who have grown gray in his service,
exclaim  with grateful joy, What hath God wrought'!
May we not hope for the return of these times of refresh.
ing from the presence of the Lord with greater and still
greater frequency, until one shall overtake and unite with
another, and the life of the church be a constant revival,
an uninterrupted and victorious progress?




CHAPTER XXI.
CHARACTER OF BACKUS.
MR. BACIUS'S FAMILY. - DEATH OF HIS WIFE.  DEATH OF HIS DAUGHTER
SIBEL. -HIS OWN DEATH. -EPITAPH. -TESTIMONY OF DR. BALDWIN. -
BACKUS' REMARKABLE DILIGENCE. HIS STERLING SENSE.-HIS ARDENT
PIETY-HIS POSITION AND INFLUENCE.
VERY little has been said, in the progress of our narrative, of the domestic life of Mr. Backus; not, however,
because it was less noble or happy than his public life,
but because the sources of information respecting it are
scanty, and the events which they preserve, in no way
remarkable,  Yet it would be unsuitable to close this
narrative without noticing briefly the family circle, in
which were passed the sweetest moments of his life, and
speaking of his character in the tender relations of husband and father.
In a previous chapter, we have described his marriage
to Miss Susanna Mason, and have cited the testimony
which he bore in old age to her excellence. All the
references made to her in his papers, perfectly agree with
that testimony. She appears to have possessed, in large
measure, those womanly virtues which make home peaceful and attractive. She was frugal, looking well to the
ways of her own household. She was thoughtful and
affectionate, seeking not only the domestic comfort of
her husband, but also sympathizing with him  in his
religious opinions, and desires, and labors. She was de



308           DEATH OF MRS. BACKUS.
vout, training up her children in the nurture and admonition of the Lord. His union with her continued fifty
years, until her death. In his journal for November 24,
1800, we find this record:"A heavy day. My wife said but little about dying.
Elder Rathbun was here on the twelfth, and prayed with
her; and when he asked what she would have him pray
for, she said:'I am not so much concerned about living
or dying, as to have my will swallowed up in the will
of God.' And on the seventeenth she said much the
same to Elder Cornell, who prayed with her. For many
weeks she could take no hearty food, and rarely took
any drink without vomiting after it.  She had much
inward pain, but bore it with great patience, and never
expressed any fear of death. Thus she wasted away,
until about six o'clock this morning, when she expired
without any great struggle."  Two days later "a large
assembly met at eleven; Elder Samuel Nelson prayed;
Elder Rathbun preached from Matthew 24: 44, and Mr.
Gurney made the last prayer: after which, the remains
of my dear consort were interred in our usual burying
place. My daughter Nelson and a son, daughter Fobes, with
her husband and children, with my children in the house,
attended. May this great stroke be sanctified to us all."
Mr. Backus was no stranger to affliction. The death of
his mother, whom he tenderly loved, many years before,
and the death of his youngest daughter, more recently, had
tried his submission to the will of God, and had illustrated
in him the power of christian faith. But now a heavier
blow had fallen upon him, and he was again called to prove
the words: "As thy days, so shall thy strength be; the
eternal God is thy refuge, and underneath are the everlasting arms." At the close of this year, he writes: — "The




DEATH OF SIBEL BACKUS.                  309
change in my family is unspeakably great; yet my mind
has been upheld by God, beyond expectation."
They had nine children,l all of whom  lived to grow
up and gladden the hearts of their parents by dutiful and
affectionate conduct. The youngest, however, was taken
away at the age of twenty, after a lingering illness.  "My
daughter Sibel," says Mr. Backus, under date of March
20, 1788, "hath gradually declined, until she was scarce
able to sit up to-day. She wasted away very fast, with
ulcers in the stomach, which caused much pain; yet we
never heard a murmuring word  from  her mouth.  She
had a very deep sense of sin upon her mind, and distressing fears that she had not true convictions, because
her heart was so vile and hard. She once requested us
to pray that she might have such a clear sight of God's
righteousness, as to give up her all into his hands. At
another time, I asked her if she had such a view of a
righteous and gracious God, as to be willing to give up
her soul and all into his hands?  Her answer was:'I
think I have.' And she gave a like answer to a like
question, a few hours before her death, March 23d, at
about half-past four o'clock, P. M. I preached twice,
and then came and saw my dear daughter pass through
the dark valley without such a manifestation of light as
I longed for; which grieved my heart.  But God is wise
and righteous, and hath done us no wrong. So far from
it, he hath given us, for twenty years, her life, and for
1 Hannah, born Nov. 8, 1750, died Nov. 24, 1827.' Nathan, born June 18,
1752, died March 24, 1814. Isaa, born Feb. *j754, died April 16, 1814.
Eunice, born Oct. 23, 1755, died Sqpt. 16, 1815. Susanna, born Oct 13,
1758, died Sept. 19, 1805. -'ois, bo`rn Aug. 3, 1760, died Jan. 23, 1853.
Lucy, born April 13, 1763, died March 4, 1837. Simon, born March 7,
1766, died July 20, 1833. Sibel, born Feb. 17, 1768, died March 23, 1788.




310               DEATH OF BACKUS.
the most part of that time, her useful labors, in such an
obedient manner as scarce ever to need a reproof from us."
Thus, for the first time, was the destroyer permitted
to enter the pastor's family and bear away a beloved
member. Twice more he came before the father was
called, taking first his faithful companion, and then a
second daughter. This last affliction preceded by a single
year his own death.
On the 10th of September, 1805, Mr. Backus met at
Warren, for the thirty-fifth and last time, with the Warren
Association. He preached on the evening of the eleventh,
and returning home the next day, found his daughter
Susanna sick. Under date of September 20th, we find
the following language in his journal: "When we came
home from Warren, and found my daughter sick, we
did not look upon her condition as very dangerous, until
the seventeenth; yet she wasted fast away, till she expired, a little after one on the morning of the nineteenth, and was buried to-day.  Oh, how sudden and
great is this breach in my family!"
But he had little time remaining to deplore his loss.
Turning once more to his journal we read, under date
of Lord's day, March 9, 1806, this short but characteristic sentence: "I was favored with uncommon freedom  in preaching."  Within less than a fortnight, he
lost the use of his right hand by reason of paralysis:
yet he appeared before the people of his charge once
more, at the Annual Fast, on the 3d of April, and uttered
in their hearing his last public testimony for Christ. On
the twenty-third of this month his speech failed; but
he lingered along, confined to his bed, until the 20th of
November, when he entered into rest.
"The grave of this good man," says Rev. Silas Hall,




HIS EPITAPH.                         311
" is in the burying-ground near the Congregational meeting-house in Titicut; at the head of which stands a plain
stone, with this inscription:
"HERE LIE DEPOSITED, THE REMAINS
OF THE
REV. ISAAC BACKUS, A. M.,
WHO DEPARTED  THIS LIFE NOVEMBER 20, 1806,
AGED 82 YEARS AND 10 MONTHS,
IN THE SIXTY-FIRST YEAR OF HIS MINISTRY.
As a Christian and Minister, the character of this man was truly conspicuous. As the pastor of a church in this town, for fifty-eight years, he
was eminently useful and beloved. His domestic and relative duties, as
a husband and parent, were discharged with fidelity, tenderness, and affection. His zeal and persevering industry in the cause of civil and religious liberty, through a long, laborious life, is still manifest in his writings,
as an Historian of the Baptist denomination, and defender of the truths
of the doctrine of Christ. Having uniformly borne testimony in his life,
conversation, and ministry, of his ardent love to his Divine Master, and
the doctrine of the Cross, in an advanced age he was called from his
beloved charge and numerous christian friends and brethren, to sleep in
Jesus, and his spirit into the garner of his heavenly Father, as a shock of
corn fully ripe.'God was his portion and his guide, through this dark wilderness,
And now his flesh is laid aside, his soul has endless rest.' "
With this record may properly be associated the language  of Dr. Thomas Baldwin, his intimate  friend, respecting his personal appearance, his manner in the pulpit,
and his consistent life. "Mr. Backus' personal appearance
was very grave and venerable.  He was not far from  six
feet in stature; and in the latter part of his life considerably corpulent. He was naturally modest and diffident;
which probably led him into a habit which he continued
to the day of his death, of shutting his eyes when conversing  or preaching  on important subjects.  His voice
was clear and distinct, but rather sharp than pleasant.




312             CHARACTER OF BACKUS.
In both praying and preaching, he often appeared to
be favored with such a degree of Divine unction, as to
render it manifest to all, that God was with him. Few
men have more uniformly lived and acted up to their
profession, than Mr. Backus. It may be truly said of
him, that he was a burning and shining light; and,
though dead, he left behind him  the good name which
is better than precious ointment."
The estimate which we have formed of Mr. Backus, by
a somewhat careful study of his life, accords with the
testimonies thus given. We shall, however, be permitted,
in closing this narrative, to isolate and place in the foreground, a few of his leading characteristics.
Mr. Backus was remarkable for his diligence. Accustomed from youth to manual labor, he was able, in the
midst of his days, not only to superintend the cultivation
of a farm, by which his large family was in part supported, but also, during his early ministry, to aid with
his own hands in sowing the seed and gathering in the
harvest. But as he advanced in years, and the weight
of his public responsibilities increased, he was compelled
to desist almost entirely from this kind of service. Not
so, however, with his journeys. These were frequent and
laborious until the end of life. Over the hills, across the
valleys, and beside the streams of New  England, he
pursued his rugged and toilsome way, and accomplished
his useful mission,-whether that mission was to preach
the gospel to the poor, to plead the cause of the oppressed,
to assist the people of God by his counsels, or to examine
the simple records of their history. Once he was thrown
from his horse and severely injured; at another time' he
1 "February 1, 1785. Set off early [from Braintree] but the cold north
winds so affected my head, that for some miles before I got into Boston,




LIST OF HIS PUBLISHED  WRITINGS.                 313
was near losing his life by the cold; and very often he
rode from morning till night in the chill and drenching rain.
He was also a faithful student. Giving little attention
to poetry, or any other form of polite literature, he applied himself with deep earnestness to the study of God's
Word, with the best helps accessible, and examined with
great care the chief works in his own language upon systematic theology, ecclesiastical history, and church polity.
He keenly watched the shifting forms of error, and assiduously  qualified  himself to withstand  their approaches.
Believing that a minister of Christ should understand
the spiritual wants of his own age' and prove himself a
watchman ever ready to give the alarm, and a champion
ever willing to encounter the foe, he strove with uncommon zeal to illustrate this belief by his conduct. Hence
he was compelled to read, not only standard works, but
the fugitive writings of the day.  Besides, he was himself a prolific author.2   Iis published writings, including
I canhot recall one idea of any thing that passed, until I found myself by
Mr. Freeman's fire in town." The danger incurred by this exposure to
cold, is said to have induced Mr. Backus to procure the enormous wig
which he wore in his later years.
1 See his Discourse on the " Nature and Necessity of an Internal Call," etc.
2 List of his published writings. -A Discourse on the Internal Call to
Preach the Gospel, 1754. A Sermon on Gal. 4: 31, 1756. A Sermon on
Acts 13: 27, 1763. A Letter to Mr. Lord, 1764. A Sermon on Prayer,
1766. A Discourse on Faith, 1767. An Answer to Mr. Fish, 1768. A
Sermon on his Mother's Death, 1769. A Second Edition of his Sermon
on Gal. 4: 31, with an Answer to Mr. Frothingham, 1770. A Plea for
Liberty of Conscience, 1770. Sovereign Grace vindicated, 1771. A Sermon at the Ordination of Mr. Hunt, 1772. A Reply to Mr. Holly, 1772.
A Reply to Mr. Fish, 1773. A Letter on the Decrees, 1773. A History of
the Baptists, vol. I., 1777. Government and Liberty described, 1778. A
Piece upon Baptism, 1779. True Policy requires Equal Religious Liberty,
1779. An Appeal to the People of Massachusetts against Arbitrary Power,
1780. Truth is Great, and will Prevail, 1781. The Doctrine of Universal
27




314              DILIGENT AS A MINISTER.
pamphlets, would make not less than eight volumes equal
in size to this memoir; and the addition of his unpublished memoranda and correspondence, would more than
double that number.  And  although  he sought perspicuity and accuracy of statement, rather than elegance
or force of expression, so that the mere work of composition was less with him than it is with many, it must
nevertheless be granted, that he performed a great amount
of labor with the pen.  This was his constant companion
at home and abroad; and a considerable part of his time
for thirty years, was spent in arranging the facts or principles which he had obtained, and transferring them to
paper.
If, now, we add to all this his labors in the pulpit,
and his visits from house to house, among the people of
his charge, some idea may be formed of his diligence.
He was obedient to the  apostolic charge, "Preach the
word; be instant in season, out of season; reprove, rebuke, exhort with all long-suffering and doctrine." IIe
preached on an average, during a considerable part of
his ministry, about three hundred  sermons each  year.
He visited the sick; administered consolation to the
bereaved; restored the wandering; and conversed with
Salvation examined and refuted, 1782. A Door opened for Christian
Liberty, 1783. A History of the Baptists, vol. II., 1784. Godliness excludes Slavery, in answer to John Cleaveland, 1785. The Testimony of
the Two Witnesses, 1786.  An Address to New England, 1787. An
Answer to Remmele on the Atonement, 1787. A Piece on Discipline,
1787. An Answer to Wesley on Election and Perseverance, 1789. On
the Support of Gospel Ministers, 1790. An Essay on the Kingdom of
God, 1792. A History of the Baptists, vol. IlI., 1796. A Second Edition
of his Sermon on the Death of his Mother; to which was added, A Short
Account of his Wife, who died in 1800. Published 1803. An Abridgment of the Church History of New England, 1804. A Great Faith described, 1805.




GOOD SENSE.                  315
the young at their homes, by the way-side, and in the
paths of the fields, telling them of Christ, and urging
them to flee from the wrath to come. He was an economist of time; was ever about his Master's business; and
was therefore of greater service to mankind than many
a pastor of more shining talents.
Mr. Backus was also a man of sterling sense. Nothing
is more evident, from a study of his life, than that he
was esteemed a wise counsellor. No man, of his generation, appears to have been oftener called to give advice
in the settlement of difficulties, the gathering of churches,
or the ordination of ministers. He possessed little imagination, and no fancy; but his habits of observation
were careful, his memory was retentive, his love of right
was strong, and the decisions of his understanding were
clear and just. So far, at least, as we can ascertain from
existing records, the confidence felt by his brethren in
the soundness of his judgment, and in his practical wisdom, was not misplaced.
His good sense was no less conspicuous in the estimate
which he formed of different writers, and the remarks
which he made on their chief productions.  Rarely, indeed, if ever, does he refer to an author's style; a silence
which doubtless sprang from two sources, -a want of
interest in this matter, as compared with the principles
advocated, and a feeling of incompetency to undertake
the work of literary criticism; but he often reviews the
sentiments and arguments of a writer, sometimes for the
purpose of commending them, and at others for the purpose of condemning and refuting them. He was a particular admirer of Jonathan Edwards, a man whose intellectual and spiritual vision has not perhaps been equalled
since the apostolic age. He speaks of him as " our excel



316    A " LOWLY, AND A LEARNED, MINISTRY.
lent Edwards," " one of the best men in our land," " an
eminent minister," and the author of "an incomparable
treatise on the liberty of the will," "which opened its true
nature beyond anything that ever was published in latter
ages."  The estimate which he put upon the writings of
other eminent theologians was just and discriminating.
This might indeed have been expected; for one who could
assign to Jonathan Edwards his true place among his contemporaries, would not be likely to fail in his judgment of
others.
But was not Mr. Backus opposed to an educated ministry?  Did he not call in question the importance of
liberal study, to prepare one for the work of preaching
Christ? Was not his mind warped at this point by prejudice, and blind, in a measure, to the advantages of learning?  Did he not even cherish a fanatical opinion as to
the direct assistance which a minister of Christ is authorized to expect from the Holy Ghost, in conceiving and
delivering his message? In reply to these questions, it is
to be admitted that he sometimes uses very strong language in favor of "lowly preaching," and perhaps equally
strong language in disparagement of the "learned ministry" of his own day. But it is to be remembered, at the
same time, that the unlearned ministers of that period
were generally men of deep piety, who felt themselves to
be called by the Spirit and providence of God, to preach
his Word, while many of the educated clergy had, or were
thought to have, scarcely any other qualification for their
work but learning. Between an unlearned believer and a
learned unbeliever, Mr. Backus could not hesitate; the
former might be called of God to serve in the ministry of
reconciliation, the latter could not have received that
divine call; the former might teach the essentials of chris



BACKUS A FRIEND OF EDUCATION.           317
tian truth, and plead with lost men to believe in Christ;
the latter were strangers to renewing grace, and must
preach an " unfelt religion," or none at all.
But Mr. Backus was nevertheless a friend to ministerial
education. He cherished a lively interest, from the first,
in Brown University. He was, for many years, a trustee
of the education fund, which was established for the purpose of aiding pious but indigent young men in preparing
for the ministry. In his reply to Mr. Fish, he was careful
to justify the Separates from the charge of despising learning, and as a Baptist, he was no less careful to recognize
the value of liberal culture to the minister of Jesus. He
rejoiced in the munificent donations of Hollis to Harvard
College, and regretted that his brethren were so generally
prevented, by the spirit of the standing order, from sending their sons to that school. And he distinctly specifies
learning as a desirable qualification for the ministry. To
answer the inquiry, "Who are the true preachers of the
gospel?" he says: "In the first place, they are all taught
of God, without which no man can come to his Son. If
any man have not the Spirit of Christ, he is none of his.
Without it he is not a Christian, but a blind leader of the
blind. In the second place, all true ministers of Christ
receive special gifts from him, for the great work to which
they are called. A good natural capacity for teaching, and
human learning and accomplishments, especially a good
acquaintance with language, and with the best methods of
conveying our ideas to others, are of great importance in
these affairs." 1
But he lived in an evil day, when learning was made,
by some, the only indispensable qualification for the ministry; and this error was, in his opinion, so radical, so
1Backus, On the Support of Gospel Ministers, p. 6.
27*




318    MANNING'S VIEWS OF A GODLESS MINISTRY.
exactly opposed to the will of Christ, that he could not
too frequently or too earnestly assail it. His feelings on
this subject may have been deeper than those of his
brethren, who had enjoyed the benefits of classical study,
but his judgment was at one with theirs.  Said President
Manning, in an address to the graduates of Rhode Island
College, September 2, 1789, " Should the christian ministry with any of you become an object, reflect on the
absurdity of intruding into it while strangers to experimental religion. See that yourselves have been taught of
God, before you attempt to teach godliness to others. To
place in the professional chairs of our universities the most
illiterate of mankind, would be an absurdity by far less
glaring, than to call an unconverted man to exercise the
ministerial function. This is to expose our holy religion
to the scoffs of infidels, and to furnish to their hands the
most deadly weapons. I omit to insist on the account
such must render in the great tremendous day!"  WV
recollect no stronger protest than this in the writings of
Mr. Backus, and submit the opinion that his usual good
sense did not desert him on the subject of ministerial
education.
It has also been said, we are informed, that Mr. Backus
gave his influence against the payment of salaries to ministers; and his course in this matter has been deplored as
unwise and disastrous. In reply to this charge, it may be
well to cite his own words. "Again, Paul's foregoing his
right of temporal communications from some of his hearers, for particular reasons that he gives, 1 Cor. ix., some
have improved, as an argument, that hearers are under no
obligation to communicate to any on account of their
teaching, but only on account of poverty; and if they are
not poor, then not at all; though there is not a plainer




SUPPORT OF MINISTERS.              319
command in the Bible for ministers to preach the gospel,
than there is for "him that is taught in the Word to communicate unto him that teacheth in all good things.' I
trust it has been sufficiently proved, that the authority of
King George does not extend to this case; but shall that
make us to disregard the authority of King Jesus? " 2 So,
in another work, "As the gospel is a pure revelation from
God, living of the gospel cannot mean a living by the laws
of men, enforced by the sword. Neither can it mean that
the bodies of ministers should live upon spiritual food.
To communicate unto them  in all good things, cannot
mean only good words and fair speeches; neither can a
reward for labor mean alms to the poor. Yet the world is
full of these absurd imaginations." 3
" The church is the only house of God upon earth; and
it should ever be governed wholly by the revealed will of
God. And in all expenses, both to the poor and to support gospel ministers, we should communicate freely, out
of love to the Son of God, who, though he was rich, yet
for our sakes became poor, that we through his poverty
might be rich. And there ought to be an equality in the
church, as there was in the church of Israel, when they
knew that their bread came from heaven every day."3
Again, "It is real robbery to neglect the ordinances of
God, as it is to force people to support teachers who will
not trust his influence for a temporal living. * * * * Let
the elders that rule well be counted worthy of double
honor, especially they who labor in the word and doctrine;
for the laborer is worthy of his reward. Honesty requires
a reward for labor, as much as charity does alms for the
1 Gal. 6: 6.              2 Reply to Fish, p. 77.
3 "The Liberal Support of Gospel Ministers opened and inculcated," pp.
10, 11, 34, 35




820               PrITY OF BACKUS.
poor; and it is Babylonian confusion to hold them to be
one and the same thing." 
Mr. Backus was also distinguished for earnest piety.
This was the crowning excellence of his character, the
source of his energy and his influence. To those who
knew him best he appeared to be a man of God, holding
daily communion with the Father of lights, a servant of
Christ, working ever as "in the eye of his great Taskmaster."
To be more specific, his piety was evinced by his prayerfulness.  Not only did he perform with regularity and
solemnity the duty of praying in his family, but so far as
we can learn, he was equally faithful in the closet. Our
readers have doubtless been reminded of this by many of
the extracts which have been made from his journal in the
preceding narrative. He was accustomed to ask counsel
of God, not only when about to enter upon new and great
enterprises, but also when making his plans for the ordinary business of life. He seemed to bear in mind continually the words of Jesus: "Without me, ye can do
nothing."  And many times he felt himself to be guided
in his course by the special influences of the Holy Spirit.
It is not therefore surprising that his prayers in public
were earnest and appropriate. Says one who is still living: "I have often heard that good man pray. The efficacy of his prayers did not consist in length, nor gaudy
dress; but it seemed that he and his God loved one
another, and that he was at home before the throne of
grace."
His piety was also evinced by a reverent and successful
study of the Scriptures. For only the renewed heart is
I" The Liberal Support of Gospel Ministers opened and inculcated," pp.
10, 11, 32,35.




HIS KNOWLEDGE OF THE BIBLE.          321
completely docile and childlike, ready in all things to be
taught of God. Mr. Backus was prepared to understand
the Sacred Record by a rich experience of divine grace.
The work of the law in revealing sin and slaying the transgressor had been prolonged and thorough in his heart, so
that when the cross appeared and deliverance came, the
change was like that of passing from darkness to light.
"Everywhere," says Augustine, "the greater joy is ushered
in by the greater pain." Speaking of himself in the third
person, Mr. Backus thus describes his conversion: "In
May, 1741, his eyes were opened to see that time was not
at his command, and that eternity was directly before him,
into which he might justly be called the next moment.
Then he knew what it was to work for his life for three
months; until, on August 24th, as he was alone in the
field, it was demonstrated to his mind and conscience, that
he had done his utmost to make himself better, without
obtaining any such thing; but that he was a guilty sinner,
in the hands of a holy God, who had a right to do with
him as seemed good in his sight." No wonder that such
a "law-work" as this was followed by a view of divine
justice, shining with lustre, in the bestowment of free
mercy! nor that God's glory engaged his attention, the
burden of his guilt rolling off! nor that he was able
thenceforth to comprehend the reasoning of Paul, and
behold the cross of Christ, radiant with light and hope for
lost men! Such an experience seems, at times, an almost
divine interpreter of the gospel.  It clears one's spiritual
vision, and places him at the right point of observation to
see the King in his beauty. Hence, while we believe that
a knowledge of the original text would have been of great
service to such a man as Backus, in preventing minor mistakes, and disclosing more fully the riches of living truth




322         PIETY IN SOCIAL INTERCOURSE.
in God's Word, we would, nevertheless, with sincere gratitude, make mention of the divine goodness, as displayed
in giving him a sound miiil, and training that mind in the
school of experience.
Again, his earnest piety revealed itself in social intercourse. He loved to converse with the friends of Christ,
and especially upon experimental religion. He was in the
habit of ascertaining, if possible, the spiritual condition of
those vwhom he met at home or abroad.  His journal
alludes, very often, to conversations, even with strangers,
on the subject of personal piety, and contains, no less
frequently, notices of men, which presuppose a knowledge
of their religious history, obtained from themselves. In
one place, we read as follows: "January 10, 1790. Elder
Robinson and James Maxcy, A. M., a tutor in Providence
College, came here last night. Maxcy gives a clear account of how he was converted, on the twenty-first of
last October, after no more than eleven days' conviction.
When he was alone in his chamber, under a clear sense of
the justice of God in his condemnation, such light and
love shone into his soul, as struck his body to the floor,
and he cried out,' Glory, glory to God for his fiee love!'
He was soon after baptized by elder Manning, and now
talks excellently."   And pages might readily be filled
with similar memoranda from his various papers.
His fervent piety revealed itself likewise in the pulpit.
It was the chief source of his power over an audience.
Men were convinced that he "did not preach an unfelt
religion," and when he testified of the grace of God, and
warned them, in the name of Christ, to flee from the wrath
to come, his message made its way to the heart and conscience.  Owing to a lack of mental discipline in early
i See Appendix G.




CHARACTER OF BACKUS'S SERMONS.        323
life, and to the habit of preaching, oftentimes, without
careful preparation, he never became an able sermonizer;
-never excelled in the orderly and logical presentation
of truth, and rarely unfolded, in his discourses, the relation,
coherence and harmony of the various doctrines which he
taught. Nor did he rivet attention by vividness of description, beauty of language, or sweetness of voice. All
these were wanting. It could never have been said to
him, with literal propriety, " Lo, thou art unto them as a
very lovely song of one that hath a pleasant voice and can
play well on an instrument."  And if, in the absence of
all these qualities in his preaching, he was able to interest
and persuade those whom he addressed, there is but one
explanation of the fact. They saw that he was speaking
from the heart; they felt that he was bearing witness for
God; they perceived the impulses of a divine life in the
simplicity, solemnity and fervor of his appeals; they recognized the ambassador of a king when he repeated the
words of his master. This was the secret of his usefulness in the pulpit.
Again, his piety revealed itself in a firm adhesion to
principle.  No apprehension of loss, of reproach, or of
danger, caused him to swerve from the path of duty. To
all these he was exposed; his character was traduced, his
property was seized, and his life was threatened; yet he
obeyed the voice of conscience without the slightest apparent hesitation, and remained firm even when others wavered. He seems to have lived with a felt assurance that
God is higher than the highest, and that he presides over
the affairs of time. And however strange the statement
may appear to some of the present age, his political opinions were matured in the closet and often reviewed at the
throne of grace. He took part with the colonies in their




324            PIETY EVINCED BY CHARITY.
separation from the British crown, because, " in his nearest
approaches to God," he found them  to be right.  He obtained strength to persevere in his protracted and disheartening labors for soul-liberty, by remembering that it was
the cause of his master which he advocated, and by seeking help from that master.  "O brethren," said he, in one
of his circulars on the subject of religious oppression, "face
them down boldly upon this point, and they cannot stand.
And the best way to attain and enjoy true boldness herein,
is a near approach to God through Jesus Christ, and a
faithful discharge of all the duties of our several stations
and relations according to his direction."
Moreover, his piety was evinced by a true charity.
Though he strenuously opposed the errors of his time, his
productions are free from bitterness and railing. The
sharpest language which he employs seems to us but the
utterance of a just indignation. His writings contain no
bitter taunts, malicious disclosures or dark insinuations.
He was a frank and fair opponent, as prompt to correct a
mistake of his own as to insist upon justice from others.
He was averse to oral discussions, because of their tendency to inflame partisan zeal and call forth intemperate
language.  Once only, so far as we can learn, did he engage in a public debate, after becoming a Baptist; and
then he took the place of another, who was necessarily
absent.'  More than this, he was a lover of good men,
whatever might be their denominational affinities.  He
1 Among the arguments used by his opponent in favor of infant baptism, was the gender of the noun TKVYOLS, children, in Acts 2: 39. "For
this being a neuter noun," he said, " must signify infants, since these are
more like inanimate objects, than children of a larger growth." We trust
this ingenious argument will not be suffered to perish; though it inclines
a little toward the development theory, and reminds one of the " Vestiges
of Creation."




THE PEERS OF BACKUS.              325
honored the piety of those from whom he differed widely
in belief. Evidence of love to Christ was a sure passport
to his affection. He may have cherished a special attachment to those of his own communion; for they were in a
peculiar sense his brethren and companions in tribulation
as well as in the kingdom and patience of Christ; but his
charity was comprehensive enough to embrace all whose
hearts had been renewed by the grace of God. He surrendered with great reluctance his belief that Baptists and
Pedobaptists could "build together" harmoniously as a
church, and to the end of life he retained a particular regard for many of the New-Lights who defended infant
baptism.
It was these qualities-remarkable diligence, sterling
sense, and ardent piety —which made Mr. Backus the
friend and peer of James Manning and Hezekiah Smith,
John Davis and William  Rogers, Samuel Stillman and
Thomas Baldwin, Stephen Gano and Jonathan Maxcy;
men of singular ability and worth, raised up by the providence of God to accomplish a great work; men who would
have been distinguished in any age or nation; men who
were all nobly endowed by their Creator, and who enjoyed
for the most part the advantages of liberal study in early
life. To say that the subject of this narrative, without
the aid of genius or learning or position, was yet the equal
of such men in substantial worth, and stood side by side
with them in council and in effort, is, we believe, no more
than his just praise. He sympathized with their highest
aims and shared in their gravest deliberations. He was
not a whit behind the chiefest of them in courage, integrity, enterprise, liberality and devotion to Christ. He was
at once conservative and progressive, a friend of order and
a friend of zeal, maintaining the importance of creeds and
28




326                FITNAL ESTIMATE.
the necessity of free investigation, and believing in human
agency, though not at the expense of the Divine sovereignty.
And when we consider the length of his ministry, the
amount and timeliness of his labors, and the whole influence of his life-work upon the character and progress of
the Baptist denomination in New England, as well as less
directly upon other denominations, it is impossible for us
to hesitate in assigning him a high place among those servants whom the King of Zion has delighted to honor. He
came to the grave in hoary age, as the sheaf is gathered
in, in its season; and the record of his life will serve, we
trust, to encourage not only his successors in the ministry
of reconciliation, but all the friends of Christ who may
peruse it as well.




APPENDIXES.








APPENDIX A.
OPPRESSION IN STURBRIDGE.
FROM the testimony of Henry Fisk we learn that a New-Light
Church was organized in Sturbridge on the tenth of November,
1747. The next year John Blunt was ordained pastor. A petition
to be exempted from taxes to support the "regular minister," was
laid before the town by the members of this church, but their request was denied. On the twenty-sixth of May, 1748, "a great
part of the town got together, and laying hold of two brethren that
came from other places, drew them in a hostile manner out of town.
About this time some others were seized for rates, paid them privately, and were set at liberty. As they went on to rate us from
year to year, contrary to the royal act of indulgence, and the Province laws, *  *  *  they stripped the pewter from the shelves of
such as had it; and they took away skillets, kettles, pots, and warming-pans, from those who had it not. Others they deprived of the
means by which they got their bread: namely, workmen's tools and
spinning wheels. They drove away geese and swine from the doors
of others. From some that had cows they took one or more of
them; from some that had but one, they took that away. They
took a yoke of oxen from one; and they thrust some into prison,
where they suffered a long and tedious imprisonment. One brother
was called from us, was ordained pastor of a Baptist church, and
came for his family; at which time they seized and drew him away,
and thrust him into prison, where he was kept in the cold winter,
till somebody paid the money and let him out."
28*




330                  APPENDIX A.
We add a few specifications condensed from the records of the
church, kept by Henry Fisk, clerk. In 1750 a spinning wheel was
taken from A. Bloice, five pewter plates from D. Fisk, a cow from
J. Pike, a trammel, andirons, shovel and tongs, from John Blunt, a
cradle from J. Perry, goods from John Streeter, household goods
from Benjamin Robins, and also from H. Fisk, a cow from David
Morse, goods from Phineas Collar, and from John Newell; and
during the same year, John Corey, J. Barstow, Josiah Perry, Nathaniel Smith, and David Morse, were imprisoned for ministerial
rates.
The next year, a steer was taken from J. Perry, goods from John
Streeter, a cow from H. Fisk, a cow from Josiah Perry, a yoke of
oxen from David Morse, goods from Phineas Collar, and also from
John Newell, and carpenters' tools from Benj. Robins; and the
same year A. Bloice and John Blunt were imprisoned.
In 1753, the town petitioned the General Court, by its agent, Col.
Moses Marcy, that all the unimproved land in Sturbridge might be
taxed to support the minister. This called forth an eloquent remonstrance from the Baptists; from which we copy the following sentences:
" The people called Baptists, may it please your Excellency and
Honors, have no objection in the world against just taxes, operating
from a legal origin, for the necessary and honorable support and defence of the civil government, or to paying our equal proportion of
the Province, County, and Town taxes. [To do this] for the rational and virtuous purposes aforesaid is a part of our religion; as
also, cheerfully to support His Majesty's government of this Province, with affluent hearts and ready hands, is part of our political
creed. But on the contrary side, - to be harassed, insulted, impoverished, and imprisoned, as several of the people called Baptists
have been since your Excellency's embarkation home to England,
for their refusal to pay ministerial rates, we look upon and feel to be
sorely galling and oppressive. No less than five of our brethren of
the town of Sturbridge, have for the ministerial rate, been forced
away from their respective families, and committed to Worcester




APPENDIX A.                        331
jail, twenty miles distant from their fabltations. Moreover and exclusive of these imprisonments, and the damages therefrom arising,
the losses, costs, and damages, which the said people of the Baptist
persuasion in said Sturbridge have sustained in and about four years
past, amount to upwards of eight hundred and fifty pounds of the old
tenor, so called; and all originating from the ministerial tax. These
pressures, oppressions, and afflictions, bend and bow us down
greatly, causing the oppressed to cry, as we now do, humbly and
imploringly, that your Excellency and this Honorable Court would
be pleased to take our distressed condition into due consideration,
that so we may not be given up for a prey to our oppressors, and,instead of having our lands subjected to a fresh, additional, ministerial tax, as prayed for by the said Moses Marcy, in his petition
afore referred to, and of which we cannot in conscience pay one
farthing, - that your complainants, the said people called Baptists,
freeholders and residents in Sturbridge aforesaid, may have their
heavy burdens unloosed, their grievances redressed, and that no
ministerial rates or tax, in any shape whatever, may ever hereafter
operate against them. And your Memorialists and Respondents
will ever pray.                     HENRY FISK,
JONATHAN PERRY," etc.
At the suggestion of a friend, we subjoin the names of the members of the several Councils at Titicut, described in chapter VIII.
These Councils were all held by New-Light Churches.
FIRST COUNCIL AT TITICUT, OCT. 2, 1751.
From Canterbury - Solomon Paine and Joseph Cleaveland.
"  Plainfield - Thomas Stevens, Jr., and Peter Mellen.
"  Norwich -Jedediah Hide and John Burchard.
"  Providence -              Barzillai Richmond.
"  Cambridge - Nathaniel Draper and James Perry.
SECOND COUNCIL AT TITICUT, MAY 27, 1752.
From Beech Woods - James Mlead and Dea. Wm. Smith.
"  Rehoboth- Samuel Peck.
" Coventry - Samuel Drown.




332                  APPENDIX A.
The separate churches in Canterbury, Plainfield, Providence, and
Beech Woods, (Middleboro',) were invited to join in this Council;
but messengers from the last church only appeared. Elders Peck
and Drown were invited to sit and act with the Council, and did so.
THIRD COUNCIL AT TITICUT, Nov. 1, 1752.
From Canterbury - Solomon Paine.
"  Plainfield - Thomas Stevens, Jr., Joseph Warren. and Dea.
Simon Spaulding.
Frbm Providence- Joseph Snow, Benjamin Cushing, and Barzillai Richmond.
Alexander Miller, pastor of a church in Voluntown, was present,
and was their scribe.
FOURTH COUNCIL IN TITICUT, JAN. 31, 1753.
From Exeter - David Sprague.
Westerly - Stephen Babcock.
"  Warwick- Peter Werden.
"  Stonington - Weight Palmer.
"  Providence -Joseph Snow.
"  Norton - William Carpenter.
"  Rehoboth- Samuel Peck.
Coventry - Samuel Drown.
"  Brookline -Jonathan Hide.
"  Cambridge- Nathaniel Draper.
"  Attleboro'- Joshua Everett.
The first four of these held to believers' baptism.
FIFTH COUNCIL IN TITICUT, JULY 11, 1753.
From Exeter- David Sprague.
"  Rehoboth- Samuel Peck and John Pierce.
"  Warwick- Peter Werden.
"  Norton - William Carpenter.
We add the following citation of churches to the second meeting
at Exeter:
" WESTERLY, KINGS COUNTY, COLONY OF R. I.
"Stephen Babcock, pastor of the church of Christ Jesus in Stonington and Westerly, in union: To the united churches scattered




APPENDIX  A.                        333
abroad in New England, grace, mercy, and peace be multiplied
amongst you. Great and manifold are the favors of Almighty God
to us, in these goings down of the sun, in reviving his ancient work
of convicting and converting souls, and calling us from vain conversation and all false worship, to follow our ever glorious Lord and
Master, Jesus Christ, in the regeneration; at whose command we
have separated from carnal churches, etc. And amongst all the
Divine favors and mercies we have been favored with, gospel fellowship is not the least; here the wolf and lamb lie down together;
here the circumcised and uncircumcised meet together; here all denominations, that are sound in principles, may meet and commune
together. In very deed all heaven is contained in divine fellowship.
Amen.
At the request of fifteen of the united churches in the Exeter
Association, I send forth this Citation that you meet together at
Exeter, on the second Tuesday of September, 1754, by two or more
of your representatives, to consult the affairs of Christ's kingdom,
and to see what further may be done relating to the settlement between the two denominations, viz., Baptists and Congregationalists,
and to consult all other matters that may be to God's glory, the advancement of his kingdom in the world, and the good of the united
churches: Amen. Into whose hands this citation shall come, you
are hereby desired to send a copy, signed by your elder or clerk, to
all the neighboring churches, and also to all christian churches that
have a desire to be enrolled in said Convention; farewell. Jerusalem is builded as a city that is compact together. Peace be within
thy walls, and prosperity within thy palaces. For my brethren, my
companions' sakes I will say, Peace be within thee, amen and amen.
Yours, but not my own,
STEPHEN BABCOCK."
March 25th day, 1754.




APPENDIX B.
THE CONFESSION OF FAITH AND COVENANT
PREPARED BY THE REV. ISAAC BACKUS, AND ADOPTED BY THE FIRST
BAPTIST CHURCH IN MIDDLEBOROUGH, AT ITS
ORGANIZATION, JANUARY 16, 1756.
ARTICLES OF FAITH.
PART I.
1. WVE BELIEVE THAT THERE IS BUT ONE only, the living and
true God, who is a Spirit, infinite, eternal and unchangeable in his
Being, wisdom, power, holiness, justice, goodness and truth. Deut.
6: John 4: 24, Psal. 147: 5, and 90: 2, Jam. 1: 17, Isa. 40: 28,
Jerem. 10: 10, Isa. 6: 3, Exod. 34: 6, 7.
2. That there are three persons in the Godhead, the Father, Son,
and Holy Ghost, who are but one God, the same in substance, equal
in power and glory, 1 John 5: 7, Phil. 2: 6, Acts 5: 3, 4.
3. That the Holy Scriptures of the Old and New Testaments, are
the Word of God, which he hath given, as our only perfect rule of
faith and practice. Acts 20: 32, 2 Tim. 3: 15, 16, 17.
4. That God who is infinite in knowledge, and perfectly views all
things from the beginning to the end of time, hath fore-ordained that
whatsoever comes to pass, either by his order or permission, shall
work for the eternal glory of his great Name. Acts 15: 18, Rom.
9: 17-23, Acts 2: 23, Psal. 76: 10.
5. In the beginning, God created heaven and earth, and the sea,
and all that in them is, -and he upholds and governs all things by
the word of his power. Exod. 20: 11, Heb. 1: 3, Dan. 4: 35.




APPENDIX B.                        335
6. That God made man in his own image, in knowledge, righteousness and true holiness; and made with him a covenant of life,
the condition whereof was perfect obedience. Gen. 1: 26, 27, and
2: 16,17, Galat. 3: 10.
7. Man, being left to himself, soon fell from that happy and glorious estate in which he was made, by eating the forbidden fruit,
whereby he brought himself and all his posterity into a state of
death. Gen. 3: 6, Rom. 5: 12, 19.
8. Man being thus dead, his help and recovery is wholly in and
from God. Hosea 13: 9, Ephe. 2: 8, John 6: 44.
9. God the Father, of his mere good pleasure from all eternity,
hath chosen a number of poor lost men, in Christ Jesus, to eternal
salvation. Rom. 8: 29, 30, Ephe. 1: 4, 5.
10. Jesus Christ, the eternal Son of God, hath come and taken on
him human nature; and in that nature hath yielded a perfect obedience to the laws that we have broken, and suffered death for our
sins, and hath brought in a complete and everlasting righteousness;
and hath risen and ascended to the right hand of God, and ever
liveth to make intercession for us. Heb. 10: 6-10, Dan. 9: 24,
Heb. 7: 25.
11. The Holy Ghost, and he only, can and doth make a particular
application of the redemption purchased by Christ, to every elect
soul. John 3: 5 and 16: 7-15.
12. The Spirit of God applies this redemption by convincing us
of our sinful, lost and miserable condition, and then discovering the
glorious Saviour, as he is offered to us in the Gospel, in his suitableness and sufficiency, and enabling us to embrace him with our whole
souls, whereby he is made unto us wisdom, righteousness, sanctification and redemption. John 16: 8 and 1: 12, 1 Cor. 1: 30.
13. The life of religion consists in the knowledge of God, and conformity to him in the inward man; which necessarily produceth an
external conformity to his law; and brings us to live in obedience
to his holy will, in all our ways, and in our several places and relations. John 17: 3, Mat. 23: 26, Ephe. 2: 10, Tit. 2d Chap.
14. True believers being united to Jesus Christ by faith, have
communion with God; and by his Spirit they are united to each




336                  APPENDIX B.
other, and have communion one with another, whereby they are
made partakers of each others' gifts and graces. 1 John, 1: 3, Rom.
1: 11, Phil. 1: 7.
15. We believe that the first day of the week, commonly called
the Lord's day, is the Christian Sabbath. Mat. 28: 1-6, John 20:
19, 26, Rev. 1: 10, Heb. 4: 8, 9, 10.
16. That God hath appointed the ordinance of Civil Government
for the defending of the poor as well as of the rich, in their civil
rights and privileges; and the work of the civil magistrate is, to
punish moral evils, and to encourage moral virtue, without touching
upon anything that infringes upon the conscience, or pretending to
dictate and govern in the worship of the Eternal God; which belongs only to Jesus Christ, the great law-giver and head of his
Church. Rom. 13: 1-4, 1 Peter 2: 13, 14, 15,1 Tim. 1: 8,9,10,
Mat. 23: 8, 9, 10, Luke 22: 25, 26, Isa. 33: 20, 21, 22, Ephe. 1: 22.
17. We believe there will be a general resurrection both of the
just and unjust; and that God hath appointed a day in which he
will judge the world in righteousness by Jesus Christ; and will reward every man according to his works; when the wicked shall be
sent into everlasting punishment, and the righteous be received into
life eternal. John 5: 28, 29, Rom. 2: 16, Mat. 16: 27 and 25: 46.
PART 1I.
CONCERNING CHURCH AFFAIRS.
1. WE BELIEVE THAT A VISIBLE CHURCH OF CHRIST is a
number of his saints and people, by mutual acquaintance and communion, voluntarily and understandingly, covenanting and embodying together for the carrying on the worship and service of God. 1
Pet. 2: 5, 1 Cor. 1: 2, Acts 2: 42-47.
2. That Baptism and the Lord's Supper are ordinances of Christ,
to be continued until his second coming; and that the former is
requisite to the latter, that is to say, that those are to be admitted into
the communion of the Church, and to partake of all its ordinances,who, upon profession of their faith, have been baptized by immer



APPENDIX B.                           337
sion* in the name of the Father, and of the Son, and of the Holy
Ghost. Mat. 28: 19, 20, 1 Cor. 11: 23, 26, Acts 2: 41 and 9: 18,
26 and 8: 12, 36-39, Mat. 3: 6, 16, Rom. 6: 4, John 3: 23.
3. Since none but saints can rightly partake of these ordinances,
therefore the door of the Church should be carefully kept at all
times against all such as cannot give scriptural evidences of their
union to Christ by faith.  1 Cor. 11: 27, 29, Mat. 7: 6, 15-20,
Ezek. 44: 7, 9, Isaiah 26: 2.
4. A church thus gathered, hath power to choose and ordain those
officers that Christ hath appointed in his Church, namely: Bishops
or Elders, and Deacons; and also to depose such officers as evidently appear to walk contrary to the gospel, and to discipline their
members; though in some such cases it is convenient and profitable
to request the advice of neighboring churches of Christ. Acts 1:
21-26 and 6: 3, Num. 8: 10, Mat. 18: 15-18, Acts 15th chap.
5. A Bishop or Elder hath no more power to decide any case or
controversy in the Church, than any private brother; yet they having superior gifts for teaching and ruling ought to exercise and improve the same for the benefit of the church, and the church ought to
be subject to the gifts bestowed on the minister from the Lord, while
he is rightly acting in his place; — whose work is to lead in the actings of the church, and to administer the sacraments, and devote
himself to the work of teaching, warning, rebuking and exhorting
the people publicly, and from house to house. Mat. 20: 25-28, 1
Pet. 5: 3, Mat. 28: 19, Acts 20: 20, 28, 31.
6. The Deacon's office-work is, to take care of the poor, and to
have the oversight of the temporal affairs of the Church, and to minister at the Lord's table.  Acts 6: 1-4, 1 Tim. 3: 8-13.
7. Every saint is commanded to be faithful, to improve every gift
and talent that is bestowed on them; in order to which, there ought
* " The place where Mr. Backus administered the ordinance of baptism when at
home, was in a stream of water but a few rods from his dwelling. The stream
has become so small and shallow, that a man who had nothing to judge from but
its present size, might conclude that Mr. Backus could not have immersed there,
but must have sprinkled the candidates while he stood on the margin, or must
have led them into the water ankle-deep, and then sprinkled them." —Rv. SILAS
HALL.
29




338                  APPENDIX B.
to be such a gospel freedom that the church may know where every
particular gift is, that it may be improved in its proper place, and to
its right end; even the glory of God, and the good of his people.
And the Church ought to be subject to such improvements. Rom.
13: 5-8, 1 Peter 4: 10, 11, and 5: 5.
COVENANT.
We do now in the presence of the great all-seeing and most glorious God, and before angels and men, give ourselves up to the
Lord Jehovah, Father, Son and Holy Ghost; and avouch Him this
day, to be our God, our Father, our Saviour, and our Leader; and
receive him as our portion forever. We give up ourselves unto the
Lord Jesus Christ, and adhere to him as the Head of his people in
the covenant of grace; and rely on him as our prophet, priest and
king, to bring us to eternal blessedness. We acknowledge our everlasting and indispensable obligation to glorify our God, by living a
holy, righteous and godly life, in this present world, in all our several
places and relations. And we do engage, by the assistance of the
Divine Spirit, to improve all our time and strength, talents and advantages, for his glory, and the good of our fellow men; promising
by Divine help to walk in our house with a perfect heart; and to
train up those under our care in the ways of God. And we also
give up ourselves to one another in covenant, promising to act
towards each other as brethren in Christ; watching over one another in the love of God; and to watch not only against those that
are considered more gross evils, but also against all foolish talking
and jesting which is not convenient; vain disputing about words and
things which gender strife; disregarding promises, and not fulfilling
engagements; tattling and backbiting; spending time idly at taverns
or elsewhere; and vain and unnecessary worldly conversation on
the Lord's days; and whatsoever else that is contrary to sound doctrine according to the glorious gospel of Christ; promising to hold
communion together in the worship of God, and in the ordinances
and discipline of his church, according as we are, or shall be, guided
by the Spirit of God in his word; expecting that he will yet further
and more gloriously open his word and the mysteries of his king



APPENDIX  B.                      339
dom; flying to the blood of the everlasting covenant for the pardon
of our many errors, and praying that the Lord would prepare and
strengthen us for every good work, to do his will, working in us that
which is well pleasing in his sight, through Jesus Christ, to whom be
glory for ever and ever. Amen.
The following ministers of the Gospel have gone forth from the
First Baptist Church in Middleboro', namely: James Mellen, Abner
Lewis, Asa Hunt, Elijah Codding, Job Macomber, Samuel Nelson,
David Leonard, Zenas Lockwood Leonard, Stephen Smith, Nelson
Lewis Leonard, Silas Hall, Thomas Conant, George Leonard, William Harrison Alden. Another, David Weston, has, we believe,
commenced a course of study with a view to entering the ministry.




APPENDIX C.
SANDEMANIANISM.
THE design of this work has not led us to exhibit in detail the various forms of error opposed by Mr. Backus. Indeed, most of them
are but too well understood at the present time. But it has been
suggested by a friend that the peculiar opinions of Mr. Sandeman
are not generally known, and ought therefore to be briefly stated.
Mr. Backus charges Sandeman, and we think justly, with endeavoring to explode the following scriptural distinctions, namely:
1. The distinction between doctrinal and experimental knowledge;
between right notions of truth in the head and knowing them in the
heart.
2. The distinction between a slavish and a childlike fear.
3. The distinction between believers and careless sinners; or
rather the recognition of any difference in addressing them upon religious themes.
"The foundation of whatever is distinguishing in the system,"
says Andrew Fuller, " seems to relate to the nature of justifying faith.
This Mr. S. constantly represents as the bare belief of the bare truth;
by which definition he intends, as it would seem, to exclude from it
everything pertaining to the will and the affections, except as effects
produced by it.'Every one,' says he,' who obtains a just notion
of the person and work of Christ, or whose notion corresponds to
what is testified of him, is justified, and finds peace with God, simply
by that notion."' It may be noticed still further, as an indication
of the radical difference between the views of Mr. Sandeman and




APPENDIX  C.                        341
of evangelical Christians generally, that the writings of such men as
Flavel, Boston, Guthrie, Doddridge, the Erskines, etc., are represented by him as furnishing " a devout path to hell," and the writers
themselves as Pharisees, "than whom no sinners were more hardened, and none greater destroyers of mankind."
For further information we must refer the reader to Mr. Sandeman's " Letters on Theron and Aspasia," and to the works of Andrew Fuller, II. p. 561 sq.
29*




APPENDIX D.
EXTRACTS FROM  MLNUTES OF THE WARREN ASSOCIATION.
THE minutes of the first three meetings of the Warren Association, have never, we believe, been published; but they still exist in
manuscript among the papers of Mr. Backus. The Association will
doubtless see to it that these minutes are printed in due time.
Meanwhile we select from them two letters; the first sent by the
Philadelphia to the WVTarren Association, and the second, a circular
letter written by President Manning.
"The Elders and Messengers of the several Baptist churches, met
in Association at Philadelphia, the 14th, 15th, and 16th days of October, A. D. 1766: -To the Elders and Messengers of the several
Baptist churches of the same faith and order, to meet in Association
at Warren, in the colony of Rhode Island, the 18th day of September, A. D. 1767; send greeting. Dearly Beloved Brethren: When
we understood that you had concluded to meet at the time and place
above mentioned, with a view to lay the foundation stone of an Associational building, it gave us peculiar joy, in that it opened to our
view a prospect of much good being done. You will perhaps judge
this our address to you premature, because as yet you have only an
ideal being, as a body by appointment. But if you should call this
our forwardness blind zeal, we are still in hopes you will not forget
that our embracing the first opportunity of commencing christian
fellowship and acquaintance with you, affords the strongest evidence




APPENDIX D.                        343
of our approbation of your present meeting, and how fond we
should be of mutual correspondence between us in this way.
"A long course of experience and observation has taught us to have
the highest sense of the advantages which accrue from associations;
nor indeed does the nature or thing speak any other language. For
as particular members are collected together and united in one body,
which we call a particular church, to answer those ends and purposes
which could not be accomplished by any single member, so a collection and union of churches into one associational body, may easily
be conceived capable of answering those still greater purposes, which
any particular church could not be equal to. And by the same reason, a union of associations will still increase the body in weight and
strength, and make it good, that a threefold cord is not easily
broken.
" Great, dear brethren, is the design of your meeting; great is the
work which lies before you. You will need the guidance and influence of the Divine Spirit, as well as the exertion of all prudence
and wisdom. It is therefore our most ardent prayer, that you may
meet in love, that peace and unanimity may subsist among you during your consultations, that you may be animated with zeal for the
glory of God, and directed to advise and determine what may most
conduce to promote the Redeemer's kingdom.
"From considering the divided state of our Baptist churches in
your quarter, we foresee that difficulties may arise, such as may call
for the exercise of the greatest tenderness and moderation, that if
haply, through the blessing of God on your endeavors, those lesser
differences may subside, and a more general union commence.
" As touching our consultations at this our meeting, the minutes of
our proceedings (a printed copy whereof we shall herewith enclose)
will inform you; and if in anything further you should be desirous
of information with regard to us, we refer you to our reverend and
beloved brethren, Morgan Edwards, John Sand, and Samuel Jones,
who as our representative delegates will present you with this our
letter, and whom we recommend to christian fellowship with you.
" And now, dear brethren, farewell. May the Lord bless and direct you in all things, and grant that we may all hereafter form one




344                  APPENDIX  D.
general assembly at his right hand, through infinite riches of free
grace in Christ Jesus our Lord.
Signed by order and in behalf of the Association, by
BENJAMIN MILLER, Moderator.
SAMUEL JONES, Clerk."
CIRCULAR LETTER WRITTEN BY PRESIDENT MANNING.
"The Elders and Messengers of several churches belonging to the
Association, met in Warren, in the colony of Rhode Island, etc.
To the several churches they represent,- Greeting.
" Dear Brethren: We have had the pleasure of meeting your representatives at the Association, who in general have brought us good
news from the churches. We rejoice to see that the Son of Man is
pleased to walk in the midst of his golden candlesticks, the churches,
to dispense his blessings to his people, and to attend the Word of the
Kingdom with Divine power to the salvation of sinners. Come, help
us to magnify the Lord for his unspeakable mercy and goodness.
Yet we find that the enemies of truth are busily employed in endeavoring to subvert it, and in vexing and oppressing those who
stand up as advocates for the cause of God. Brethren, we sympathize with you under your afflictions, while we call to mind the declaration of your ascended Head to his beloved flock whom he left
behind: In the world ye shall have tribulation. Yet how refreshing
is what follows: But be of good cheer, I have overcome the world.
Those who live godly in Christ Jesus shall suffer persecution. Let
not the powers of the world, who set themselves to oppose, discourage you. Search for the mind of Christ in his Word; which being
discovered, pay a sacred regard thereto. Call no man master on
earth; and remember that the followers of Christ carry their cross
in imitation of their Divine Master. Brethren, suffer us, however,
to beseech you to use all proper means to obtain relief from the burdens imposed upon you, by taking heed to the general plan which
we as a body propose to pursue. But while you attend to human
means, let your cries be incessant to Him who hears and will redress
the cries of the oppressed. Pray for those who despitefully use you.
Remember that love enters deeply into the spirit of our holy reli



APPENDIX  D.                     345
gion; and that the glorious Founder thereof has given us the most
striking example of it, in loving and dying for his enemies. Walk
soberly and inoffensively towards those without; and let your conduct prove that it is the power of truth, the force of conscience, that
makes you Baptists, and not an affectation of singularity. And as
you are persuaded that you have been taught by the Spirit of God,
so let your light shine before others that you may win them to the
truth. In the meantime, carefully guard against any designs to
ensnare you, or to engage you in any combination with them that
may eventually prove to the detriment of the cause.
" Finally, may the Lord Jesus afford you his presence, and bless
you with abundant increase in all grace, to the glory of his great
name."




APPENDIX E.
PETITIONS FROM ASHFFIELD.
" To His Excellency, Francis Bernard, Esq., Captain General
and Governor-in-Chief in and over His Majesty's Province of
Massachusetts Bay, in New England, and Vice-Admiral of the
same; and to His Honorable Council and House of Representatives: We whose names are underwritten present our humble
Prayer to His Excellency and to your Honors, as follows:WVe would inform His Excellency and your Honors, that one
half of us settled in this town before the last war, (which was then
called Huntstown,) and built a fort and defended ourselves three
years' time, before we had any help by soldiers from Authority;
excepting ten men for ten days to gather our corn; in which time
we could do little else in the summer, but guard ourselves and scout
in the woods to see if we could make discovery of the enemy, and
thereby were some guard to the towns below us. After the war was
over, we being of the persuasion that is called Ana-Baptist, proceeded to settle ourselves in a church form, and to settle a minister,
we then being by far the major part of the inhabitants of the town.
He was ordained by the assistance of three neighboring ministers
of the same constitution; and we were about building a meetinghouse, but were forced to desist by means of there settling in town
a number of men of a contrary persuasion; who, by the help of
some few that were here before, and other proprietors, have by a
major vote raised money to build another meeting-house which we




APPENDIX E.                         347
have no privilege of, and settled another minister and given him a
large settlement and salary, and compel us to pay our equal proportion with them; so that even our own minister is compelled to pay
theirs, or we for him. By reason of which oppression, together with
the distresses of the war aforesaid, we are brought under distressful
circumstances, which, we think, cry aloud for some pity to be shown
to us. For we have our own minister to provide for according to
our ability, and have yearly our money taken away from us, or our
land sold at an out-cry to support their worship, so that we have
already suffered extremely. And they have also voted ~4, lawful
money upon each right, to finish their meeting-house and to support their minister, which if we are obliged to pay, we see nothing
but that we, or many of us, must be turned out from our houses and
lands. We pray therefore that His Excellency and your Honors
would take our distressed case into your wise consideration, and
free us and our lands from paying any more towards the maintenance of the minister, or finishing the meeting-house, of a society we
do not belong unto; - we being willing to pay our Province taxes
and all others, except the above mentioned. So pray your humble
petitioners and loyal subjects.
N. B. There are upwards of ninety souls that attend our meeting
on Lord's days.
Dated Ashfield, May 24, 1768."
Two years later they sent in another petition, in which, after narrating various futile attempts to obtain relief, they proceed as follows:
" Therefore our lands were set at public vendue and sold for a
very small part of their value. They have sold mowing ground,
winter grain, orcharding, one poor man's dwelling house, and our
burying place. And all this for a rate which we cannot in conscience pay. So that we are not only deprived of liberty of
conscience, which our most gracious Sovereign has granted us in
common with others, his loyal subjects, (which we have a right to, in
religion and reason,) but we are in a great measure disinherited,
and are in a fair way to be turned naked into the wide world.
" We humbly beg leave to say, these things are hard, very hard.




348                  APPENDIX  E.
For if we may not settle and support a minister agreeable to our
own conscience, where is liberty of conscience?
" And if we may be allowed that liberty — which is most reasonable, by what law, or with what equity, are we forced to pay for the
settlement of another, with whom we cannot in conscience join?
or to build a meeting-house for a society that we do not belong to?
*  *  *   We plead for nothing but liberty of conscience and
charter privilege. We humbly pray your Honors to take these
things into your wise consideration, and show some pity to your
distressed petitioners, " etc.




APPENDIX F.
JOHN ADAMS'S ACCOUNT OF THE PHILADELPHIA
CONFERENCE.
" GOVERNOR Hopkins and Governor Ward, of Rhode Island, came
to our lodgings and said to us, that President Manning, of Rhode
Island College, and Mr. Backus, of Massachusetts, were in town,
and had conversed with some gentlemen in Philadelphia who wished
to communicate to us a little business, and wished we would meet
them at six in the evening at Carpenter's Hall. Whether they
explained their affairs more particularly to any of my colleagues, I
know not; but I had no idea of the design. We all went at the
hour, and to my great surprise found the hall almost full of people,
and a great number of Quakers seated at the long table with their
broad brimmed beavers on their heads. We were invited to seats
among them, and informed that they had received complaints from
some Anabaptists and some Friends in Massachusetts, against certain laws of that province, restrictive of the liberty of conscience,
and some instances were mentioned in the General Court, and in the
courts of justice, in which Friends and Baptists had been grievously
oppressed. I know not how my colleagues felt, but I own I was
greatly surprised and somewhat indignant, being, like my friend
Chase, of a temper naturally quick and warm, at seeing our State
and her delegates thus summoned before a self-created tribunal,
which was neither legal nor constitutional.
"Israel Pemberton, a Quaker of large property and more intrigue,
30




350                   APPENDIX  F.
began to speak, and said that Congess were here endeavoring to
form a union of the Colonies; but there were difficulties in the
way, and none of more importance than liberty of conscience. The
laws of New England, and particularly of Massachusetts, were inconsistent with it, for they not only compelled men to pay to the
building of churches and support of ministers, but to go to some
known religious assembly on first days, etc., and that he and his
friends were desirous of engaging us to assure them that our State
would repeal all those laws, and place things as they were in Pennsylvania.
" A suspicion instantly arose in my mind, which I have ever believed to have been well founded, that this artful Jesuit, for I had
been apprised before of his character, was endeavoring to avail himself of this opportunity to break up the Congress, or at least to
withdraw the Quakers and the governing part of Pennsylvania
from us; for, at that time, by means of a most unequal representation, the Quakers had a majority in their House of Assembly, and,
by consequence, the whole power of the State in their hands. I
arose and spoke in answer to him. The substance of what I said,
was, that we had no authority to bind our constituents to any such
proposals; that the laws of Massachusetts were the most mild and
equitable establishment of religion that was known in the world;
if indeed they could be called an establishment; that it would be in
vain for us to enter into any conferences on such a subject, for we
knew beforehand our constituents would disavow all we could do or
say for the satisfaction of those who invited us to this meeting.
That the people of Massachusetts were as religious and conscientious as the people of Pennsylvania; that their conscience dictated
to them that it was their duty to support those laws, and therefore
the very liberty of conscience, which Mr. Pemberton invoked,
would demand indulgence for the tender consciences of the people
of Massachusetts, and allow them to preserve their laws; that it
might be depended on, this was a point that could not be carried;
that I would not deceive them by insinuating the faintest hope, for
I knew they might as well turn the heavenly bodies out of their
annual and diurnal courses, as the people of Massachusetts at the




APPENDIX  F.                       351
present day from their meeting-house and Sunday laws. Pemberton made no reply but this:' Oh! sir, pray don't urge liberty of
conscience in favor of such laws!' If I had but known the particular complaints which were to be alleged, and if Pemberton had
not broken irregularly into the midst of things, it might have been
better, perhaps, to have postponed this declaration. However, the
gentlemen proceeded and stated the particular cases of oppression,
which were alleged in our general and executive courts. It happened that Mr. Cushing and Mr. Samuel Adams had been present
in the General Court when the petitions had been under deliberation,
and they explained the whole so clearly that every reasonable man
must have been satisfied. Mr. Paine and I had been concerned at
the bar in every action in the executive courts which was complained of, and we explained them all to the entire satisfaction of
impartial men, and showed that there had been no oppression or
injustice in any of them. " In his diary Mr. Adams describes the
affair thus: " In the evening we were invited to an interview, at Carpenter's Hall, with the Quakers and Anabaptists. Mr. Backus is
come here from Middleborough with a design to apply to the Congress for a redress of grievances of the anti-pedobaptists in our
Province. The cases from Chelmsford, the case of Mr. White of
Haverhill, the case of Ashfield and Warwick were mentioned by
Mr. Backus. Old Israel Pemberton was quite rude, and his rudeness was resented; but the conference, which held till eleven o'clock,
I hope will produce good."




APPENDIX G.
DOCTRINAL  CORRESPONDENCE WITH  PRESIDENT
MAXCY.
"MIIDDLEBORO', March 17, 1797.
" DEAR SIR:  The near connection I have long had with the
family from whence you sprang, my early acquaintance with your
change of mind, the concern I had in introducing you into the
ministry and into the office you now sustain in our College, have all
laid me under strong obligations to seek your welfare and to watch
against everything which may hurt your usefulness. But how to
behave in these trying times, so as to be faithful and yet avoid all
unnecessary controversy, hath been difficult for me to determine.
When you published your opinion about the first sin of Adam,
in a funeral sermon for President Manning, my heart was grieved.
Dr. Rogers soon wrote to me about it from Philadelphia; but he
afterwards informed me that when you were there, you satisfied
him about it. And after you published your sermon on the first of
Romans, Dr. Rippon wrote to me from London of a report which
had reached there, that you had published a sermon upon universal
salvation; but I informed him to the contrary, though the discourse
wanted some peculiarities of Christianity. Judge then, how it must
have appeared to me, last September, to see not only a new edition
of your first sermon but also a preface to it, in which you set up a
Socinian and a Universalist as high or higher in virtue than President Edwards, — who is esteemed by Europe as well as America,
one of the greatest Christians and divines which this age has produced. What may we next hear from England?




APPENDIX G.                        353
"I should have written to you long before now, if I had been in
possession of said sermon and preface; but I have been almost confined for three months, and did not obtain them till last week. Before this I saw your late discourse on the Atonement of Christ, which
gave me fresh encouragement concerning you. I can therefore
open my mind to you with hopes of real benefit to us both. This I
could not do to Mr. Winchester, after I had discovered the use of
known deceit in him. For on July 25, 1780, I heard him preach
in Dr. Stillman's pulpit; when he spoke expressly against the
doctrine of universal salvation; though he was soon after forced to
own that he was then inclined to think it true, and he has informed
the world so in the preface to the Boston edition of his dialogues,
1795. *  *  *  Had you known these things as I do, you would
not have extolled his virtue as you have done in your late preface.
But as I believe you to be a sincere friend, and as you own that you
may be in an error about the death which was threatened to Adam
if he ate the forbidden fruit, I shall give you my reasons against
your opinion.
" You say' the loss of life is the plain meaning of the word death.'
(Preface, p. 4.). It is indeed so; and the loss of life to the soul is
as much the literal meaning of the word, as is the loss of life to the
body. Yea, after Adam had died spiritually, God said: " Dust thou
art, and unto dust thou shalt return," Gen. 3: 19. His soul died in
the day that he sinned, but his body did not, until about nine hundred years after. The truth of God, therefore, could not be maintained by holding that it was only natural death which he intended,
when He said: "In the day thou eatest thereof, thou shalt surely
die." Darkness, guilt, and confusion, which are spiritual death,
came upon him that very day. Jer. 17: 5, 6. Ro. 3: 17. Is. 53: 10.
Matt. 26: 38 and 27, 46. 2 Cor 5: 21. Heb. 10: 14.  Though it
was impossible for the Son of God to be made a sinner, yet he
suffered more for us than any sinner can do in hell. He was made
a curse for us, that we might receive the promise of the spirit
through faith.  Gal. 3: 13, 14. * * *  What you say in your
sermon about the death that was threatened in the precept to Adam,
was not a sudden thought, because you have published it a second
30*




354                   APPENDIX  G.
time. Yet you hold that he died spiritually before God said, dust
thou art, and unto dust thou shalt return, p. 16. Spiritual death
was therefore threatened in the first precept, and natural death was
the consequence which was declared afterwards.
"In the second place you suppose " losing existence" was the death
that Adam was afraid of; and therefore, that this second declaration explains death as being the loss of natural life, and not of
existence, p. 15; though this is only supposition and not a proof of
the point.
" Thirdly, you argue that threatening spiritual death could neither
reform the sinner, deter others from sinning, nor satisfy Divine justice-the great end of punishment, p. 17, 18.
"Fourthly, you say: "The implication of spiritual death in the
threatening would have rendered the punishment perfectly agreeable to Adam, after his transgression," p. 18, and you quote an
author in the margin to prove it. Upon all which I would observe:
" 1. If the fear of spiritual death could not deter Adam from sinning, no more could the fear of natural death; since he knew no
more what it was than he did of spiritual death.
"2. The law of God as given to man in innocency, was not
designed to reform sinners, but to keep man from sinning, or to dis.
cover the justice of God in his condemnation. And no angel in
heaven knew anything about the pardon and salvation of sinners,
until God revealed it in the seed of the woman, whose heel was to
be bruised. When Christ was born of a virgin, he was seen of
angels, 1 Tim. 3: 16. They saw more of God then than they ever
did before.
"3. Spiritual death was so far from being agreeable to Adam, after
it was inflicted upon him, that he said to God, " I heard thy voice,
and I was afraid, because I was naked, and I hid myself, " Gen. 3:
10. And this was before God said,'Dust thou art, and unto dust
shalt thou return.' Darkness, guilt, confusion, and the fear of further punishment, were what Adam felt; and this was far from being
agreeable to him or to his wife.
"But fifthly, you say: " Had spiritual death been implied in the




APPENDIX  G.                        355
punishment denounced against Adam, man's salvation on the present constitution of redemption could not have been effected," p. 19.
This you argue from your opinion that spiritual death is being a
sinner, which Christ never was nor can be. But you ought to know,
that God never threatened to make man a sinner, but to make him
miserable, should he dare to sin. And Christ suffered more misery
for man in a short time, than man can suffer to eternity. He said,
" My soul is exceeding sorrowful, even unto death. "  And when he
hung upon the cross, and darkness was over all the land, he cried,
" My God, my God, why hast thou forsaken me?"  Thus he " made
his soul an offering for sin."  " He made him to be sin for us who
knew no sin, that we might be made the righteousness of God in
him." " For by one offering he hath perfected forever them that are
sanctified." They who are sanctified are set apart for God from
eternity, are effectually called in time, and are kept by the power
of God through faith unto eternal salvation. For as by one man's
disobedience, many were made sinners; so by the obedience of one,
shall many be made righteous, Ro. 5: 19. God did not make men
sinners, but Adam made them so, by breaking the law of God; and
we cannot make ourselves righteous, but that is done wholly by the
merits of Christ and by the influences of his spirit in his people.
All men who spring from Adam by natural generation, are made
sinners; and all who are born again by the spirit of Christ, are made
righteous in him.
" But you pass over this chapter, and fix on another, which speaks
of the coming of natural death by Adam, and of the resurrection of
the body by the power of Christ. There it is said, " As in Adam
all die, even so in Christ shall all be made alive," 1 Cor. 15: 22.
Upon which you say: " These words make it evident that those
made alive in Christ are as numerous as those subjected to death by
Adam. Language cannot express this idea with more certainty.
Those therefore, who believe that the death introduced by Adam
was spiritual, temporal and eternal, if they would be consistent,
ought to believe in universal salvation, " p. 21, 22. But if the word
all is not considered as it relates to the children of Adam and to
Christ's children, then we must hold universal salvation. For the




356                   APPENDIX  G.
resurrection of damnation is not being made alive by Christ, but it
is the second death, Rev. 20: 14. Then Christ will put all his
enemies under his feet, 1 Cor. 15: 25. In this chapter God speaks
of the resurrection of his children, and not one word of the resurrection of the wicked. But Christ had said before: " The hour is
coming, in the which all that are in their graves shall come forth, they
that have done good, unto the resurrection of life; and they that
have done evil, unto the resurrection of damnation," Jo. 5: 28, 29.
So here it is said: " As in Adam all die, even so in Christ shall all
be made alive."  And for all such it is said, the sting of death is
sin, and the strength of sin is the law; but thanks unto God who
giveth us the victory, through our Lord Jesus Christ, " 1 Cor. 15:
22, 56, 57. No other men will be made alive at the last day but
those who are delivered from the guilt and power of sin before that
day - the day when death and hell shall be cast into the lake of
fire, which is the second death, Rev. 20: 12, 14. Such were never
made alive in Christ, as all men died in Adam.  *    *      *
"The enmity which men have discovered against the sovereignty
of the grace of God, as revealed in the Holy Scriptures, hath now
prevailed so far, that every art is made use of to put other senses
upon the words of revelation than God intended therein. He said
to Moses: "I will have mercy on whom  I will have mercy, and I
will have compassion, on whom I will have compassion. So then it
is not of him that willeth, nor of him that runneth, but of God that
showeth mercy, Ro. 9: 15, 16.  This was the doctrine which God
made use of in all the reformation, that was wrought in Germany,
England, and Scotland, after the year 1517; and by the same doctrine he wrought all the reformation that has been in our day, both
in Europe and America. Elect according to the foreknowledge of
God the Father, through sanctification of the Spirit, unto obedience
and sprinkling of the blood of Jesus Christ, is the only way of
salvation which he hath revealed, 1 Pet. 1: 2. And when any
person is clearly convinced of sin by the power of the Spirit of God,
and then has a revelation of the blood and righteousness of Christ
as infinitely free and sufficient to relieve his guilty conscience, he
hath a greater certainty of the truth of the Scriptures, than all the




APPENDIX  G.                        357
human learning on earth can give him. And though, as the raging
sea dashes against the rocks, so men rage against this doctrine; yet
it stands firmer than all the rocks and mountains upon earth.
"' President Edwards had his imperfections; yet God honored him
as much as any minister in our land. Dr. Hopkins published a
book, the year after Edwards died, and many others since, which
have filled our land with controversy and given the enemy an occasion to reproach the truth, especially, about the sovereignty of grace
and the earnest and free calls of the gospel to all sinners, without
any good in them. But to put either of these upon a level with Dr.
Priestley, who in the most public manner has denied that Christ is
truly God, and that he ever made an atonement for the sins of men,
must be exceedingly hurtful to young minds and grievous to others.
God will finally do him justice; and 0! that he may bring him to
repentance! But he never ought to be called a Christian as long as
he denies the Divinity and merits of Jesus Christ. A gentleman,
who was educated at Yale College, was fond of Priestley's writings
for some time, but he confessed to a near friend of mine last year,
that all his foundation was gone, and he knew not what would become
of him after death. He also seriously gave it as his opinion that Dr.
Priestley had done as much at least to promote infidelity, both in
Europe and America, as any man in our day.
4" God says:' Faithful are the wounds of a friend, but the kisses of
an enemy are deceitful.' Prov. 27: 6. And as far as I know my
heart, these lines are from your hearty friend,
ISAAC BACKUS.
PRESIDENT MAXCY."
"R. I. COLLEGE, June 26, 1797.
"REV. AND DEAR SIR: - Some time since, I received a letter
from you, assigning your reasons against my sentiments concerning
the death threatened to Adam. These reasons I have read with
attention, and shall let them have all that weight with me, which
your age, experience and theological information deserve.  I do
not mean here to enter into an examination of the various points
objected against; but only to observe that most of my friends




358                   APPENDIX  G.
appear to have misunderstood my leading ideas on the present subject. I never believed that spiritual death was not included in the
penalty of the moral law; neither did I ever believe that the prohibition laid on Adam, was the moral law. I have considered it as a
positive law, and natural death only its penalty. If this be not the
case, I can give no account of the origin of natural death. I admit,
and always have admitted, all the consequences of the fall, exactly
in the manner that orthodox divines have admitted them. My object has been to keep up a distinction between the law, by the
breach of which natural death was introduced, and the law by the
breach of which spiritual death was introduced.
"My sentiments in general have been grossly misrepresented, particularly with regard to universalism, a doctrine which I believe
contrary to the whole tenor of Scripture.  Some things which I
have published were rash and imprudent. I am particularly sorry
for them, as they gave pain to those who were some of the first
friends of the College. I shall be cautious in future. I am much
obliged to you for the very frank and open manner in which you
address me in your letter. I consider it as a mark of your real
friendship for me and the College. Your advice to me will at all
times be acceptable, and I shall feel myself under obligations for it.
Believe me, Revd. Sir, to be your sincere friend and brother in
the Gospel of Christ,
JONA. MAXCY."
"MIDDLEBORO', July 31, 1797.
"DEAR SIR: —Yours of June 26th gave me much satisfaction,
both because you therein retract some publications which were
grievous and also as you frankly give me your ideas of principles
which I have long believed to be true. That you have been misunderstood in many things, even by your friends, as you observe,
is doubtless true; and a great part of the controversies among
Christians proceed from the same cause, which made me desirous to
obtain your real ideas, if I could; and I thank you for giving them
freely. I am as far as you are from a desire to enter into any con



APPENDIX  G.                        359
troversy; and perhaps it will produce none for me to give you my
ideas of the main point in which we still seem to differ.
" I will not say that the precept which forbade our parents eating the forbidden fruit, was a moral precept in the strict sense of
the word; yet I believe they broke the moral law in violating that
precept. For the moral law is, to love God with all our powers
and our neighbors as ourselves. And nothing can be more contrary to pure love, than to believe the devil before him, so as to
violate his plain command. -By this the race of Adam was made
sinners, which is spiritual death, Ro. 5: 19. And how any of them
could be made righteous, as is then declared, the moral law never
discovered. Neither Adam in a state of innocence, nor any angel in
heaven, knew anything about pardon for sin or cleansing from iniquity, until God revealed them in the seed of the woman, whose
blood was typified in Abel's offering a lamb by faith; and all the
blood ever shed by God's command in sacrifice, pointed to the
blood of Christ upon the cross. After the death of Christ, those
who rejected him and continued those sacrifices, were no better than
murderers and idolaters; as is declared in the last chapter of Isaiah,
which the martyr Stephen applies to them in the seventh of the
Acts. So that though the pure moral law did not make any difference between one tree and another; yet when God had done it by
express command, Adam broke the moral law in breaking that command just as really as he could in any act of rebellion against his
Creator. Yea, he therein rebelled against heaven and seized upon
earth as his own. And the same disposition has ever appeared in
all his posterity.
" In a word, the moral law requires us to believe all that God
reveals and to obey all his commands to us, though human reason
could discover nothing of the many of these commands without
revelation. Reason should make us cautious that we are not imposed upon by false pretences to revelation; but where the Scripture speaks plainly, it should silence all disputes, Gal. 4: 30. It is
a more sure word of prophecy than an audible voice from heaven,
which, though true, was soon gone, while the written word remains,
2 Pet. 1: 17, 21. The angels desire to look into what God has




360                   APPENDIX  G.
revealed to men and learn much thereby, 1 Pet. 1: 12, Eph. 3: 9,
10. And how earnest should we be to imitate their example, when
innumerable evils prevail by setting up reason above revelation.
Some have strenuously asserted that saving faith in Christ is not
required by the moral law, which is another mode of setting up
reason above revelation. For he that believeth not God, hath made
him a liar; and if that is not a moral evil, and setting to our seal
that God is true, a moral virtue, what can be so? Jo. 5: 10, and
3: 33.                 Yours,
ISAAC BACKUS."




I ND)  x.
A.                    ther, 23; grandmother, 26; mother's religious character and inAdams, John, remarks at PhiladelAdam,  Jonf,  remarks10 at 1Piade-  fluence, 27;  notice of his ancestry
phia Conference, 210, 212; ac-,,
h ni   C nfaer e  2i,   2 c-   by himself, 31; when and where
count of Philadelphia Conference,
born, 31; early education, 31;
349; letter to Henry Channing,    or,           le.
2    doctrinal knowledge, 37. convic263.
tion of sin, 37; conversion, 39,
Adams, Samuel, Mr. Backus's letter   3         i,      o s, 
to, 19   ath h321; lights and shadows, 40; reto, 195; at the Philadelphia Con-,  t   j                
f c  210, 211  lluctantly joins the church in Norferencc, 210, 211.
ferene, 20,           wich, 42; withdraws from  it, 42;
Alden, Samuel, 67, 98.    
Alden, Samuel, 67, 98.           his reasons for this step, 43; pubAmes, Elijah, seized for rates, 240.
A' m, e. El'a        licly admonished and suspended,
Ames, Joseph, seized for rates, 240;        c      c   i    r',,^,'~,   43; conference with Mr. Hovey,
Articles of faith, 334.  
Articles of faith, 334.  51; is called to preach, 60; visits
Ashfield, oppression in, 174, 180, 218.   ColchesterandLyme,61; preachAugustine, confessions of, 17; views   es before the church, 62; views
of the pastor's work, 72.           of "an internal call," 62; preachAvery, M., 79.                         es from place to place, 65; doubts
B                     respecting his call,66; accompanies
Mr. Snow  on a preaching tour,
Babcock, Stephen, difference with Mr.   66; visits Titicut, 67; is moved
Paine, 109, 111.                    to  labor there, 67; invited  to
Backus, Mrs. Elizabeth, notices of,   preach, 69; ordained pastor of the
26; religious character and con-   Separate Church, 70; treatment
version, 27; sanctified affliction,   by the Precinct Committee, 70;
27; extracts from correspondence,   seized for rates, 71; Mr. Edson
28, 30; imprisonment for rates,   pays his tax, 71; character as a
29; joy in revival, 30; marriage   young pastor, 72; labors and sucof, 31; father's family, 31.        cess, 73; prayer and its answer,
Baccus, Isaac, general influences on    73; extracts from  journal, 73;
his early character, 19; grandfa-   preaches extempore, 74; extracts
31




362                           INDEX.
from journal, 74; itinerant preach-   council, 10'; and the two brethren
ing, 75; visits Mr. Snow at Prov-   justified, 101; is excluded from
idence, 75; preaching  tour to   the church, 102; his letter to the
Harwich, 76; divine wisdom, 76;   church, 102; arguments against
extracts from journal, 78; second    infant baptism, 103; continues to
conference with Mr. Hovey, 78;   preach, 105; visits  Sturbridge,
opinion of discussions, 78; rea-   106; desires freedom  from a parsons for disregarding parish lines,   ty spirit, 107; attends  general
79; choice of a wife, 80; mar-   meeting of Separates in Exeter,
riage, 81; description ofwedding,   108; blamed by the fifth council
81; trials as pastor, 82; seeks to    but renews covenant, 109; discord
avoid the subject of baptism, 84;   still, 109; visits Mr.Washburn,ll0;
perplexed about it, 84; hasty de-   attends second general meeting of
cision, 84; preaches in favor of   Separates  at Stonington,  110;
Baptist views, 85; doubts again,   practises open communion, 114;
85; visits Norwich, 85; returns    seeks in vain for peace in his
to his former belief, 86; retracts   church, 114; reviews Bunyan's arhis baptist sentiments, 86; preach-   gument for open communion, 115;
es in favor of infant baptism, 87;   finds it unsatisfactory, 116; reguilty of rashness, 87; unable to   linquishes open communion, 117;
dismiss the subject, 87; two years    a dull scholar, 118; installed over
of suspense and study, 88; ex-   the Baptist church, 119; attends a
tracts from journal, 88; his soul's   council at Harwich, 119; ordianchor, 88; secret prayer, 89;   nation, 119; visits Barnstable, 120;
protracted inquiries, 90; finds no    preaching tour to New Hampshire,
place for half way members, 91;   121; washing disciples' feet not a
prayerfully examines God's Word,   christian ordinance,122; journey to
91; only believers are to be hap-   New Hampshire, 124; visits Martized; is baptized with six of his   tha's Vineyard, 124; conversation
church, 93; reasons for his reluc-   with Mr. Newman, 125; attends
tance, 94; purposes to remain a    a council at Harwich, 126; visits
Separate, 95; but cannot practise    Norwich, 127; journey to Durinfant baptism, 95; dissension in    ham, 127; gratitude for pious pahis church, 95; is censured by the    rents, 128; is a firm Baptist, 129;
first council, 96; visits Norwich,   and  an  earnest  worker, 130;
96; burdened in spirit, 97; re-   preaching tour to New Hampshire,
turns home and is restored to of-   130; preaching tour to Connectifice, 98; is opposed by two breth-   cut, 131; visits the Cape, 132;
ren, 98; admonished, with  the    assists in the ordination of Mr.
brethren, by the second council,   Chase, 132; describes a wedding,
99; the two brethren excluded,   visits Norwich thrice, 133; the
99; he is censured by the third'hard saying,' 133; special views




INDEX.                                363
oftruth, 134; comfort in affliction    Vol. I. of his history, 232; paper
135; signs of a revival, 138; a   on religious liberty, 234; opposes
genuine work of grace, 145; la-   church establishments, 234; prinments the effect of war, 148; and    ciples more  than  pence, 236;'
the neglect of family prayer, 149;   shows Chauncey's inconsistency,
opposes  Sandemanianism, 150;   237; challenges his opposers, 239;
is chosen Trustee of Rhode Isl-   protests against the third article in
and College, 152; serves thirty-   the Bill of Rights, 241; circular to
four years, 154; is clerk of the   the churches, 242; estimate of his
Warren Association, 155; a de-   own labors, 247; refuses to recogfender of religious liberty, 157;   nize civil authority in religious
is appointed on the Committee of   matters, 249; trial of his patience,
Grievances, 174; an efficient mem-   250; usefulness as a pastor, 265;
ber, 176; religious oppression    extracts from journal, 266; labors
worse than civil, 186; agent of the   as an evangelist, 270; preaching
Association ten years, 188; his   tour to Virginia, 271; reflections at
circular to the churches, 188; ap-   sea,272; extracts from journal,273;
proves  Samuel  Adams's  po-   a wise counsellor, 274; effectual
litical views, 195; arguments for   prayer, 276; visits South Brimreligious liberty, 196; petitions   field, 278  historical labors, 280;
General Court for the Warwick    writes against universal salvation,
prisoners, 198; sent by the Asso-   301; extracts from  journal, 302;
ciation to Congress, 202; journey   laments the prevailing immorality
to  Philadelphia, 203; consults   and infidelity, 302; rejoices in the
with friends, 203; meets the Mas-   revivals, 304; domestic life, 307;
sachusetts delegation, 204; his   children, 308; death of his wife,
course a matter of conscience, 211;   308; support in trial, 308; death
assistance promised, 211; object   of his daughter Sibel, 309; preachof his visit misrepresented, 214;   es before the Warren Association,
address to the Massachusetts Con-   310; death of his daughter Sugress, 215; views of taxation and    sanna, 310; last public testimony,
representation, 216; views  of   sickness and death, 310; epitaph,
Church and State, 216; views of   311; personal appearance, 311;
coercion for religion, 217; object   remarkable diligence, 312; sterling
in going to Philadelphia, 218; de-   sense, 315; estimate of different
termination  and  demand, 221;   writers, 315; favors an educated
answered by a resolve, 223; a    ministry, 317; views of ministefriend to his country, 225; memo-   rial support, 318; earnest piety,
rial to the General Court, 226; its   320; study of Scriptures, 320;
reception,  227; "Address  to   adhesion to principle, 323; charity,
Christians," 229; "Address to   324.
the people of New England," 232; Letters from, to  the  church  in




364                         IND E X
Middleboro, 102; letter to his   Norwich, 23; withdraws, with othmother, 112, 117, 118, 134, 135,   ers, from Mr. Woodward, 23; vis136, 137, 138, 148; letter to   its Mr. Wise and the Mathers, 25.
Richard  Chase, 122; letter to Backus, MIrs. Joseph, notices of, 26,
Benjamin Wallin, 139, 199; let-   28, 127, 131, 133, 135.
ter to Dr. Lord, 146; letter to Backus, Samuel, Sen., 26, 31.
Dr. Gill, 152; letter to a mem- Backus, Samuel,(brother of saac,)25.
ber of the General Assembly, 185; Backus, IMrs. Susanna, marriage,
letter to Dr. Stennett, 190; let-   81; relation of experience, 89;
ter to Samuel Adams, 195; let-   character, 307;  sickness, 308;
ter to the Philadelphia Commit-   death and burial, 308.
tee, 225; letter to a brother in Baldwin, Thomas, interview with Dr.
London, 246; letter to George   Lord, 50; letter from, to Mr.
Washington, 251; letter to Mr.   Backus, 289; description of Mr.
Rippon, 252; letter to Mrs. Mar-   Backus, 311; friend of Mr. Backgaret Draper, 257; letter to Wil-   us, 325.
liam Richards, 259; letter to the Balkom, Elijah, sues the assessors,
South Brimfield Church, 278.        245; final judgment in his favor,
Writings of, sermon on the death of   246.
his mother, 31; discourse on an Baptism, 84, 86, 91, 92, 93, 94, 108.
internal call, 62; sermon on the Bellamy, Joseph, preaching of, 36;
bond woman and the free, 118,   labors in the great revival, 49.
144; sermon onActs 13:27, (1763) Blunt, John, pastor at Sturbridge,
144; discourse on the duty of   106; council respecting, 107.
family prayer, 149; discourse, true Bolles, John, letter from, to  Mr.
faith will produce good works,   Backus, 299.
150; circularto the churches, 188  Bradford, William, 246.
memorial of the Baptists, 204; Bradley, Joshua, letter from, to Mr.
appeal to the public, 212; address   Backus, 297.
to the General Court, 215; me- Brett, Silas, 68.
morial to the General Court, 226; Bryam, Eliab, 68.
address to christian people, 229; Burroughs, Mr., 287.
address to the people of New Eng- Bushnell, Richard, 23.
land, 231; history of the Baptists
in New England, vol. i, 232; pa-                  C.
per on religious liberty, 234; protest against the third article in the Cambridge Platform, advocated by
Bill of Rights, 241; circular to the   settlers of Norwich, 20; inconsischurches, 242; published works,   tent with church independence, 21;
list of, 313.                       approved by General Court, 161;
Backus, Joseph, opposes Saybrook   makes it the magistrate's duty
Platform in the Assembly and in   to take care of religion, 161; her



INDEX.                               365
esyto be punished by civil author- Croswell, A., 83.
ity, 161.                         Cushiny, Thomas, 211.
Canterbury, Separates in, 48.       Cutler, Gershom, 248.
Carpenter, William, 121.            Cyprian, 17.
Chandler, Dr., 234.
Chase, 1lfr., 119, 126, 127.                        D.
Chase, Richard, letter to, 122.
Davenport, James, 38.
Chase, AIr., ordination of, 132.   Davenport, James, 38.
Chney,  Dr,  views of, unconv d Davis, John, agent to London, 175;
C~laulncei, Da., views of unconverted,                          3
Chaun cey. views. ofunconv letter from, to Morgan Edwards,
ministers, 56; against religious 
e istasents,. faavos rgui    176; petitions the General Court,
establishments, 234; favors uni-                     anonymous chalveral o, 3,     180; accepts the anonymous chalversal salvation, 3018,.            lenge; 181; abuse of, 181; death
Chelasford, 182, 189, 220.            and character, 187, 190; friend of
Clay, Eleazer, character of, 294;. Backus, 325.
letter from, 294.                   Bc, 3
leatter froma, 294.           Denison, Frederic, 27, 29, 42, 53.
Cleaveland, John, 48.
Cleaveland, Ebenezer, 48.                           E.
Coggswell, James, 48.
Communion, mixed, favored by Sep- Early Christians, indifference of, to
arates, 108; close, favored  by   life before conversion, 17.
Pedobaptists, 110, 111, 269; open, Edwards, Jonathan, testimony on the
favored by Baptists, 113; open,   religious declension, 33; preachpractised by Backus, 114; ques-  ing of, and its results, 34; opintion of, reviewed by him, 115;   ion of the revival, 37; on owning
open, relinquished, 117.            the covenant, 44; on ministerial
Confessions of Augustine, 17.         qualifications, 58.
Congregationalism, early, in Connect- Edwards, Morgan, aids in establishicut, 19; in Massachusetts, 158,   ing R. I. College, 151; letter to,
170.                               from J. Davis, 176.
Connection of Church and State, in Edwards, Timothy, 24.
Massachusetts, 21, 158, 161,166,
206; in Connecticut, 22, 59; op-F.
posed, 48, 68; Backus's views of,
Fitch, James, ordination of, 19.
194, 217; Chauncey opposes, 234  Fletcher, Asaph, letter fom, 227.'     Fletcher, Asaph, letter from, 227.
finally dissolved in Mass., 264.    F,,
Fox, Joseph, 203.
Cornell, Joseph, letter from, 298..
Cornell, Joseph, letter from, 29  Fuller, A., estimate of SandemanianCouncils, at Titicut, 95, 98, 99, 108,    
109; at Sturbridge, 106; at Har- 
wich, 119, 126; at Wrentham,                      G.
275; at South Brimfield, 276.
Covenant, Hal-way, see half-way.   Gano, John, 155, 325.
Crosby, Nathan, 183, 220.           Gardiner, John, 151.
S1*




366                          INDEX.
Gordon, Dr., Hist. of Am. Revolu-                    L.
tion, 254.
Gtionr, oppresionat,254.  219Laws, Ecclesiastical, sketch of desirGorham, oppression at, 219.
Great Awakening, 33, 35, 36, 37.       able, 158; the regular chrch to
Green, Dr., 131.                       be maintained, (in Conn.) 22; the
Governor to be a church member,
H.                    22; no church to be formed without consent of government, 22;
HIfaf-zway Covenant, 44, 164.          none allowed that would not suplall, Silas, 275, 310.                 port an orthodox minister, 22;
Hancock, John, 222, 223.               graduates the only regular minisHarwich, ordination  at, 76, 132;   ters, 59; parish lines not to be
council at, 119.                     transgressed, 65.
Harvey, Samuel, 182.                 Laws, Ecclesiastical, (in Mass.) only
Hawley, Mauj., 226, 228.               church  members freemen, 158;
Haywzard, Seth, 66.                    church discipline enjoined by magHebbard, Jedediah, letter from, 96,   istrates, 158; churches must be
286.                                 approved by magistrates, 159, 160;
Hide, Jonathan, 124, 332.              Roger Williams ordered out of
Hill, Charles, imprisoned, 29; letter   Salem, 159; Jesuits banished, 159;
from, to Dr. Lord, 53.               punishment of excommunicates,
Hinds, Ebenezer, 83, 132, 137.         159; all to be taxed, 159; and
Holmes, Obadiah, whipped in Boston,   compelled to pay, 159; church
162.                                 discipline to be enforced by magHooker, 3Mr., 19.                      istrates, 160; opponents of infant
Hovey, Ivor7y, 51, 78.                 baptism to be banished, 160; abiyde, Jedediah, 61, 332.               sentees from  church fined, 160;
disturbers of church order fined,
I.                    160; "a wanton gospeller," 161-;
Cambridge  Platform  approved,
Infant Baptism, 85, 86, 87, 91, 95,   161; Malden church fined, 162,
98, 100, 102-105, 106, 111, 112,   ordination forbidden, 163; severe,
324.                                 against Quakers, 163, 164; countermanded in part, by the King,
165;  as to  building  meetingJones, David, 190.                     houses, 166; first act of exempJones,  X. S., letter from, for Phil.   tion, 1728, 168; second act of cxJones, R. S., letter from, for Phil.,,'       o
Committee, 224.                     emption, 1729, 168; third act 
exemption, 1734, 169; fourth act
K.                    of exemption, 1747, 170; fifth act
of exemption, 1753, 170; sixth
Kimball, M1lrs. Martha, letter from,   act of exemption, 1757. 1 70  new
184.                                certificate law, 1770, 180; minis



INDEX.                               367
terial and civil taxes confounded,   cation indispensable, 58; reasons
1786, 250; true freedom at last,  for retaining this view, 59; oppo1833, 264.                          site views held by Separates, 59;
Leffingwell, John, letter from, 77.   Backus's views of a call to, 62;
Leland, John, 18.                     examination of candidates for, 69;
Lewis, Mi'., 79.                     support of, 71, 139, 140, 159, 168,
Lord, Mir., pastor at Norwich, 29;   182,186,256,264,318; relation of
pledged to Cambridge Platform,   to the churches, 96, 98, 100; clil24; visits Edwards, 34; upholds   dren of, 104; qualifications for,
the Stoddardean opinion, 41; tries   125, 153, 317.
to prevent lowly preaching, 43; Montague, 182, 219.
character of his preaching, 43; Montague, Richard, 174.
supports the Saybrook Platform, Moody, Joseph, 219.
43, 48; favors the revival, 49; Moulton, Mr., 276.
changes his mind, in part, 50; interview with Thos. Baldwin, 50;                   N.
letter to, from  Mr. Hill, 53; New-Lights, see Separates.
charges of, against New-Lights, Newman, Air., 125.
146; letter to, from Mr. Backus  Northampton, revival in, 34.',, Northampton, revival in, 34.
~~~~147.  ~Norwich, planted, 20; history of
M.                    church in, 22; oppressions in, 28,
107; state of regular church, 41.
MSacomber, Job, letter from, 283.
Manning, James, notices of, 151, 153,               0.
154, 155, 203, 253, 325; letter to,
from H. Smith, 221; circular let- Odiorne, Mr., 121.
ter by, 344.                      Ordination, nature of, 19.
Mansfield, 20, 83.                  Ordinations, 70, 76, 119, 132, 137
Mason, Susanna, 80.                 Owen, Mr., 34.
Maxccy, Jonathan, his conversion,                   P.
322; friend of Backus, 325; correspondence, 357.                 Paine, R. T., 211, 214, 245.
Mleacham, Joseph, 174.              Paine, Solomon, 101, 109, 110, 114.
Mellen, James, 277.                 Payson, Mr., 233, 234.
MIendon, 189.                       Pemberton, Israel, 203.
Ministry, unconverted, 55; and ap- Pemberton, James, 203.
proved, 56; conceal their opin- Philadelphia Association, letter from,.
ions, 56:  Chauncey's opinions   to Warren Association, 342.
of, 56; conversion unnecessary Pierce, Benjamin, 93.
for, 57; qualifications of candi- Platform, Cambridge, see Cambridge.
dates, in Conn., 57; an internal Platform, Saybrook, see Saybrook.
call unnecessary, 57; liberal edu- Plimpton, Nathan, 231.




368                          INDEX.
Pomeroy, Mr., is in Norwich, 36, Round, Mr., 132.
38; a zealous laborer, 49.        Ruggles, Mr., 56.
Pontius, 17.
Porter, Mr., testimony concerning                   S
unconverted ministers, 56.
Preaching, not an ecclesiastical act, Sabins, Mr., imprisoned, 29.
64.                               Saltonstall, Gov., 24.
Prentice, Oliver, 109.              Sandeman, Robert, 149, 150.
Prince, Mr., 83.                    Sandemanianism, 340.
Prince, Mr., (the blind preacher), Sargeant, Judge, 248.
124.                              Sewall, Judge, 249.
Proctor, Gershom, 183.              Saybrook Platform, 43; supported
Proctor, John, 171.                   by Mr. Lord, 43; opposed by SepProctor, Henry, 183.                  arates, 47.
Seamans, Job, letter from, 290.
~Q                  Separates, first meeting in Norwich,
43; reasons for separation, 43Quakers, forbidden to enter the Col-; reasons for separation, 43ony, 163; punishments of, 16;   48; reject the half-way covenant,
ony, 163; punishments of, 164;,
four executed, 164; apology for''~.,        ~- "46; disapprove of neglect of dispersecution of, 165; punishment of          p,^,^~~  e^cipline, 47; assert the independby death forbidden, 165; acts of   
exemption, 168-171.               ence of each church, 47; not edified by the regular preaching, 48;
R.                      church organized in Norwich, 53;
advocate "lowly preaching," 59;
Reed, Solomon, 68.                    and an inward call, 59; liberal
Revivals, Great Awakening, 33; at   education not indispensable, 60;
Titicut, 69, 73; at Providence,   separation of church and state, 68;
76; at Harwich, 126; atMethuen,   approve of evangelists, 75; Bap130; at Middleboro', 138, 144;   tist tendencies of, 82; general
in sundry places, 142; of 1780,   meeting in  Exeter, 108; favor
266; in Maine, 284; in Vermont,   mixed communion, 108; general
287; in Connecticut, 289, 300; in   meeting at Stonington, 110; BapNew London, N. II., 291; in Vir-  tists and Pedobaptists, 110,111;
ginia, 294; in the Mississippi Val-   Pedobaptist portion favors close
ley, 296; at Newport, R. I., 297    communion, 111, 112;  second
at Providence, 298: in various   convention at Exeter, 113; Bapplaces, 302, 305.                   tist portion favors open commuRhode Island College, 151.            nion, 113; charges against, by
Rogers, William, character, 295; let-   Dr. Lord, 146; defended by Mr.
ter from, 295; friend of Backus,   Backus, 147; accused of covet.
325.                                ousness, 194.




INDEX.                                369
T.                    British Court, 175; appoint J.
Tennant, Gilbert, 36, 55.              Davis agent, 175; petition the
Titicut, description of, 66, 67; dis-     neral Court, 177; appoint Mr.
sensions in the church of, 84; se-    acus agent, 188; action as to
cession of Baptists, 86.    iving certificates, 192; send Mr.
cession of Baptists, 86.                  tn
Tolar, hIenry, letter from, 296.       B. to the first Congress, 202; noTolar, Henry, letter from, 296.                         O
Tracy, Elizabeth, 31.                 tices of, 175, 181, 228, 232, 234.
Tracy, E ah,31.       2 6.
Tracy, John. 26.                     Washbrurn, Robert, 98, 110.
rrumbull, Benjamin, 19, 22, 35, 41, TVlloc, I., doctrinal preacling,
56, 65.                             G36; in Norwich, 37, 38; labors
U.                     zealously, 49.
White, Benjamin, 70.
Unitarianism, incipient, 150.        Whitefield, George, preaches successV7;r~.   ~       fully, 34, 35; testimony concerning unconverted ministers, 55.
Varnum, James, 68.                   Wightman, Timothy, 174.
W.                   Williams, Mr., 44.,  Williams, Judge, 182.
Wadsworth, John, 68.                 Winslow, ir., 31.
Wallin, Benjamin, letter to, 139, Wise,John, 25.
199.                               Woods, Jonathan, 83.
TWard, Samuel, 151.                  Woodward, John, delegate to form
Warwick, Baptists imprisoned, 197,   Saybrook Platform, 23; reads it
220.                                without proviso, 23.
Warren  Association, formed, 155;
appoint Committee of Grievances,
174; decide to ask aid  of the Yale College, 48.








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And by the Manifestation of Jesus Christ. Including an Examination of the Development Theory contained in tie " Vestiges of the Natural History of Creation."  By
JAMES B. WALKER, author of "Philosophy of the Plan of Salvation."  12mo,
cloth, $1.00.
PHILOSOPHY OF THE PLAN OF SALVATION.
By an AMERICAN CITIZEN. An Introductory Essay, by CALVIN E. STOWE, D. D.
New improved edition, with a SUPPLEMENTARY CHAPTER. 12mo, cloth, 75 cts.
This book is generally admitted to be one of the best in the English language. The work has been
translated into several different languages in Europe. A capital book to circulate among young men.
A WREATH AROUND THE CROSS;
Or, Scripture Truths Illustrated.  By A. MORTON BROWN, D. D.  Recommen.
datory Preface, by JOHN ANGELL JAMES. Beautiful Frontispiece. 16mo, cloth, 60
cents.
THE BETTER LAND;
Or, The Believer's Journey and Future Home. By REV. A. C. THOMPSON. 12mo,
cloth, 85 cents.
A most charming and instructive book for all now journeying to the "Better Land," and
especially for those who have friends already entered upon its never-ending joys.
THE MISSION OF THE COMFORTER.
With copious Notes. By JULIUS CHARLES HARE. With the Notes translated
for the American edition. 121no, cloth, 81.25.
DR. WAYLAND'S UNIVERSITY SERMON
Delivered in the Chapel of Brown University. 12mo, cloth, $1.00.
THE RELIGIONS OF THE WORLD.
And their Relations to Christianity. By FREDERICK DENISON MAURICE, A. 3,
Professor of Divinity, King's College, London. 16mo, cloth, 60 cts.
(5)




VALUABLE WORKS PUBLISHED BY GOULD & LINCOLN, BOSTON.
SACRED RIIETORIC;
Or, Composition and Delivery of Sermons. By HENRY J. RIPLEY, Professor in
Newton Theological Institutioin.  Including Professor Ware's Hints on Extemporaneous Preaching. 12mo, 75 cts.
THE PREACIIER AND THE KING;
Or, Bourdaloue in the Court of Louis XIV. An Account of that distinguished Era,
Translated ftrom the French of L. F. BUNG:ENEI. With an Introduction by the
Rev. GEORlGE'OTTS, D. D. New edition, with a line Likeness, and a Sketchl of
the Author's Life. 12mo, cloth, $1.25.
It combines substantial history with the highest charm of romance. Its attractions are so various
that it can hardly fail to find readers of almost every description. - [Puritan Recorder.
THE PRIEST AND THE HUGUENOT;
Or, Persecution in the Age of Louis XV. Translated from the French of L. F. BuNGENER. 2 vols., 12mo, cloth, $2.25.
Mt This is truly a masterly production, full of interest, and may be set down as one of the greatest
Protestant works of the ae.
FOOTSTEPS OF OUR FOREFATHERS.
What they Suffered and what they Sought. Describing Localities and portraying
Personages,land Events conspicuous in the Struggles for Religious Liberty. By
JAMES G. IIALL. Thirty-six line Illustrations. 12mo, $1.00.
An exceedingly entertaining work. The reader soon becomes so deeply entertained that he finds
it difficult to lay aside the book till finished. - [Ch. Parlor Mag.
A work absorbingly interesting, and very instructive. - [Western Lit. Magazine.
MEMORIALS OF EARLY CIRISTIANITY.
Presenting, in a graphic, compact, and popular form, Memorable Events of Early
Ecclesiastical History, etc. By JAMES G. MIALL. With 1numerous elegaint Illus.
trations. 12mo, cloth, $1.00.
tO- This, like the " Footsteps of our Forefathers," will be found a work of uncommon interest
WORKS BY JOHN HARRIS, D. D.
TIHE  PRE-ADA3ITE  EARTIH.  Con-!TIlE GREAT TEACHER; or, Chnaractributionis to Theological Science. 12lno,  teristics of our Lord's Mlinistry.  W ith
cloth, $1.00.                             anl Introductory Essay.  liv'. luMrPHREY, D. I). 12mo, cloth, 85 cts.
MAN PR'IFEVAL; or, the Constitution
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PIIILIP DODDRIDGE.
His Life aaid Labors.   By JOHN STOU(TTT(,N. n. D., with beautiful Illuminated
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TIIHE EVIDENCES OF CHRISTIANITY,
exhibited in the writings of its apologists, down to Augustine. By W. J. BOLTON,
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(6)




VALUABLE WORKS PU]BLISED EY GOUJLD & LINCOLN, BOSTON
WORKYS BY DR. TWVBEDIE.
GLAD  TIDINGS     or. The Gospel of A LAIMP TO THE PATH   or, the Bible
Peace.  A series of Daily Meditations   in the Heart, the Home, and the Market
for Christian Disciples. By lie-. W. K.  Place.  With  an  elegant Illustrated
TWEEDIE, 1). D.  With elegant Illus-   Title-page.  16mo, cloth, 63 cts.
trated Title-page. 1Gmeo, clotl, 63 cts.
SEED TIME AND HARVEST; or, Sow
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of Female Excellence.  A  Book  for   Young.  With an elegant Illustrated
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Sn'- The above works, by Dr. Tweedie, are of uniform size and style. They are most charming, pious, and instructive works, beautifully gotten up, and well adapted for "gift-books."
WORKS BY JOHN ANGELL JAMES.
THE CHURCH MEM3BER'S GUIDE; CHRISTIAN PROGRESS. A Sequel to
Edited by J. O. CHOULES, D  I). New   the Anxious Inquirer. 18mo, cloth, 31c.
edition. With an Introductory Essay by    - one of the best and most useful works of
Rev. HUBBARD WINSLOW. Cloth, 33i. this popular author.
THE  CHURCH  IN  EARNEST.  Seventh thousand.  18mo, cloth, 40 cents
MOTHERS OF THE WISE AND GOOD.
By JABEZ BURNS, D. D. 16mo, cloth, 75 cents.
We wish it were in every family, and read by every mother in the land.- [Lutheran Observer.
MY MOTHER;
Or, Recollections of Maternal Influence.  By a New England Clergyman.  With
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This is one of the most charming books that have issued from the press for a long period. "It is,"
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THE EXCELLENT WOMAN.
With an Introduction by Rev. W. B. SPRAGUE, D.D. Containing twenty-four splendid Illustrations.  12mo, cloth, $1.00; cloth, gilt, $1.75; extra Turkey, $2.50.
~3" This elegant volume is an appropriate and valuable " gift book" for the husband to present the
wife, or the child the mother.
MEMORIES OF A GRANDMOTHER.
By a Lady of Massachusetts.  16mo, cloth, 50 cents,
THE MARRIAGE RING;
Or, How to make Home Happy. By JOHN ANGELL JAMES. Beautiful illustrated
edition 16mo, cloth, gilt, 75 cents.
A beautiful volume, and a very suitable present to a newly-married couple. - [N. Y. Christian Intelligencer.
WORKS BY WILLIAMI R. WILLIAMS, D.D.
RELIGIOUS PROGRESS; Discourses LECTURES ON THE LORD'S PRAYER
on the DeveoTrrlent of the Christianl   Third edition.  12mo, cloth, 85 cts.
Character. 12mo, cloth, 85 cts.             Their breadth of view, strength of logic, and
stirring eloquence place them ainon the very best
This wolk is front the pen of one of the bright- ho cal efforts ofthe ae. Every pae is full of
est lig27ts of tile Amnerlcaln pulpit. We scarcelyv 
lht of theA n    p.lit. We sc   suggestions as well as eloquence.- Ch. Parlor MIoa.
know of aIlnv liing writer swho has a finer cornmnand of powerful thought and glowing, impres-  MISCELLANIES.  New  improved edicire language than he.- [DR. SPRAGUE, Alb. Atl.l tion. Price reduced. 12mo, $1 25.
(7)




IMPORTANT WORK.
KITTO'S POPULAR CYCLOPAEDIA OF BIBLICAL LITERA.
TURE.  Condensed from the larger work.  By the Author, JOIN KITTO, D. D., Author
of" Pictorial Bible," "History of Palestine," " Scripture Daily Readingls," &c.  Assisted
by JAMES TAYLOR, D. D., of Glasgow. With overfive hundred Illustrations.  One vol.
ume octavo, 812 pp., cloth, 3,00.
THE POPULAR BIBLICAL CYCLOPzEDIA OF IL-TERATURE is designed to furnish a DICTIONARY
OF TIlB BIBLE, embodying the products of the best and most recent researches in biblical literature,
in which the scholars of Europe and America have been engaged. The work. the result of immense
labor and research, and enriched by the contributions of' writers of distinguished eminence in the vaPious departments of sacred literature, has been, by universal consent, pronounced the best work of
Jt, class extant, and the one best suited to the advanced knowledge of the present day in all the studies
gonnected with theological science. It is not only intended for msinisters and theological studlents,
but is also particularly adapted to parents, Sabbath school teachers, and the great body of the religious
public. The illustrations, amounting to more than three hundred, are of the very highest order.
A condensed view of the various branches of Biblical Science comprehended in the swork.
1. BIBLICAL CRITICISM,- Embracing the History of the Bible Languages; Canon of Scripture;
Literary History and Peculiarities of the Sacred Books; Formation and History of Scripture Texts.
2. HISTORY,- Proper Names of Persons; Biographical Sketches of prominent Characters; Detailed
Accounts of important Events recorded in Scripture; Chronology and Genealogy of Scripture.
3. GEOGRAPHY, - Names of Places; Description of Scenery; Boundaries and Mutual Relations of
the Countries mentioned in Scripture, so far as necessary to illustrate the Sacred Text.
4. ARCIIHEOLOGY, - Manners and Customs of the Jews and other nations mentioned in Scripture;
their Sacred Institutions, Military Affairs, Political Arrangements, Literary and Scientific Pursuits.. PIIYSICAL SCIENCE, —Scripture Cosmogony and Astronomy, Zoology, Mineralogy, Botany,
Meteorology.
In addition to numerous flattering notices and reviews, personal letters from smore thanffty of the
most distinguished Ministers and Laymen of different religious dcnomninations in the cosnlti'y have beesn
received, highly commending this work as admirably adapted to ministers, Sabbath school teachers
Reads of families, and all Bible students.
The following extract of a letter is a fair specimen of individual letters received from each of the
gentlemen whose names are given below:" I have examined it with special and unalloyed satisfaction. It has the rare merit of being all that
it professes to be, and very few, I am sure, who may consult it will deny that, in richness and fulness
of detail, it surpasses their expectation. Many ministers will find it a valuable auxiliary; but its
thief excellence is, that it furnishes just the facilities which are needed by the thousands in families
and Sabbath schools, who are engaged in the important business of biblical education. It is in itself a
library of reliable information."
W. B. Sprague, D. D., Pastor of Second Presbyterian Church, Albany, N. Y.
J. J. Carruthers, D. D., Pastor of Second Parish Congregational Church, Portland, Me.
Joel Hawes, D. D., Pastor of First Congregational Church, Hartford, Ct.
Daniel Sharp, D. D., late Pastor of Third Baptiet Church, Boston.
N. L. Frothingham, D. D., late Pastor of First Congregational Church, (Unitarian,) Boston.
Ephraim Peabody, D. D., Pastor of Stone Chapel Congregational Church, (Unitarian,) Boston.
A. L. Stone, Pastor of Park Street Congregational Church, Boston.
John S. Stone, D. D., Rector of Christ Church, (Episcopal,) Brooklyn, N. Y.
J. B. Waterbury, D. D., Pastor of Bowdoin Street Church, (Congregational,) Boston.
Baron Stow, D. D., Pastor of Rowe Street Baptist Church, Boston.
Thomas H. Skinner, D. D., Pastor of Carmine Presbyterian Church, New York.
Samuel W. Worcester, D. D., Pastor of the Tabernacle Church, (Congregational,) Salemn
Horace Bushnell, D. D., Pastor of Third Congregational Church, Hartford, Ct.
Right Reverend J. M. Wainwright, D. D., Trinity Church, (Episcopal.) New Y(rk.
Gardner Spring, D. D., Pastor of the Brick Church Chapel Presbyterian Church, New Yolk.
W. T. Dwight, D. D., Pastor of Third Congregational Church, Portland, MIe.
E. N. Kirk, Pastor of Mount Vernon Congregational Church, Boston.
Prof. George Bush, author of " Notes on the Scriptures," New York.
Ioward Malcom, D. D., author of " Bible Dictionary," and Pres. of Lewisburg University.
Henry J. Ripley, D. D., author of" Notes on the Scriptures," and Prof: in Newton Theol. Ins.
N. Porter, Prof. in Yale College, New Haven, Ct.
Jared Sparks, Edward Everett, Theodore Frelinghuysen, Robert C. Winthrop, John McLean,
Simon Greenleaf, Thomas S. Williams, - and a large number of others of like character and
standing of the above, whose names cannot here appear.                              H




IMPORTANT WORKS.
AN-ALYTICAL CONCORDANCE OF THE HOLY SCRIPTURES;
or, Tle Bible presented under Distinct and Classified Heads or Tcpics. By JoHNr
EADIE, D. D., LL. D., Author of "Biblical Cyclopedia," "Dictionary of the
Bible," &c., &c. One volume, royal octavo, 836 pp. Cloth, $3.00; sheep, $3.50.
Just published.
The publishers would call the special attention of clergymen and others to some of the peculiar
features of this great work.
1. It is a concordance of subjects, not of words. In this it differs from the common concordance,
which, of course, it does not supersede. Both are necessary to the Biblical student.
2. It embraces all the topics, both secular and religious, which are naturally suggested by the entire
contents of the Bible. In this it differs from Scripture Manuals and Topical Text-books, which are
confined to religious or doctrinal topics.
3. It contains the whole of the Bible without abridgment, differing in no respect from the Bible in
common use, except in the classification of its contents.
4. It contains a synopsis, separate from the concordance, presenting within the compass of a few
pages a bird's-eye view of the whole contents.
5. It contains a table of contents, embracing nearly two thousand heads, arranged in alphabetical
order.
C. It is mrach superior to the only other work in the language prepared on the same general plan,
and is offered to the public at much less cost.
The purchaser gets not only a Concordance, but also a Bible, in this volume. The superior convenience arising out of this fact, - saving, as it does, the necessity of having two books at hand and
of making two references, instead of one, - will be readily apparent.
The general subjects (under each of v.hich there are a vast number of sub-divisions) are arranged
as follows, viz.:
Agriculture,      Genealogy,          Ministers of Religion, Sacrifice,
Animals,          God,                Miracles,            Scriptures,
Architecture,     Heaven,             Occupations,         Speech,
Army, Arms,       Idolatry, Idols,    Ordinances,          Spirits,
Body,             Jesus Christ,       Parables and Emblems, Tabernacle and iPaple,
Canaan,           Jews,               Persecution,         Vineyard and Orchard,
Covenant,         Laws,               Praise and Prayer,    Visions and Dreams,
Diet and Dress,    Magistrates,       Prophecy,            War,
Disease and Death, Man,               Providence,          Water.
Earth,            Marriage,           Redemption,
Family,           Metals and Minerals, Sabbaths and Holy Days,
That such a work as this is of exceeding great convenience is matter of obvious remark. But it
is much more than that; it is also an instructive work. It is adapted not only to assist the student
in prosecuting the investigation of preconceived ideas, but also to impart ideas which the most careful reading of the Bible in its ordinary arrangement might not suggest. Let him take up any one of
the subjects -" Agriculture," for example - and see if such be not the case. This feature places
the work in a higher grade than that of the common Concordance. It shows it to be, so to speak, a
work of more mind.
No Biblical student would willingly dispense with this Concordance when once possessed. It is
adapted to the necessities of all classes, -clergymen and theological students; Sabbath-school,uperintendents and teachers; authors engaged in the composition of religious and even secular
works; and, in fine, common readers of the Bible, intent only on their own improvement.
A COMMENTARY ON THE ORIGINAL TEXT OF THE ACTS
OF THE APOSTLES.  By Horatio B. Hackett. D. D., Professor of Biblical Literature and Interpretation, in the Newton Theological Institution. G7 A new,
revised, and enlarged edition. Octavo, cloth. In Press.
c- This most important and very popular work, has been throughly revised (some parts being
entirely rewritten), and considerably enlarged by the introduction of important new matter, the
result of the Author's continued, laborious investigations since the publication of the first edition,
sided by the more recent published criticisms on this portion of the Divine Word, by othe' distinguished Biblical Scholars, in this country and in Europe.                            (V




MODERN ATHEISM.
MODERN ATHEISM, under its Forms of Pantheism, Materialism, Secu.
larism, Development, and Natural Laws.  By JAMEs  BUCHANAN, D. D, LL.D.
12mo, cloth, $1.25.
The Author of this work is the successor of Dr. Chalmers in the Chair of Divinity in the New
College, Edinburgh, and the intellectual leader of the Scottish Free Church.
FROMi HUGH MILLER, AUTHOR OF "OLD RED SANDSTONE," &C., &C. - The work before us Is
one of at once the most readable and solid which we have ever perused.
FROM TIE " NEWS OF THE CHURCHES." — It is a work of which nothing less can be said, than
that, both in spirit and substance, style and argument, it fixes irreversibly the name of the author
as a leading classic in the Christian literature of Britain.
FROM HOWARD MALCOM, D.D., PRESIDENT OF LEWISBURG UNIVERSITY.-No work has
come into my hands, for a long time, so helpful to me as a teacher of metaphysics and morals.
I know of nothing which will answer for a substitute. The public specially needs such a book at
this time, when the covert atheism of Fichte, Wolfe, Hegel, Kant, Schelling, D'Holbach, Comte,
Crousse, Atkinson, Martineau, Lcroux, Mackay, Holyoake, and others, is being spread abroad with
all earnestness, supported, at least in some places, both by church influence and university honors.
I cannot but hope that a work so timely, scholarly, and complete, will do much good.
It is one of the most solid and remarkable books in its department of literature; one of the most
scholarly and profound productions of modern Christian literature.- WORCESTER TRANSCRIPT.
Dr. Buchanan has earned a high and well-deserved reputation as a clssical writer and close logical reasoner. He deals heavy, deadly blows on atheism in all its various forms; and wherever the
work is read it cannot fail to do good. - CIIRISTIAN SECRETARY.
It is a work which places its author at once in the highest rank of modern religious authors. His
analyses of the doctrines held by the various schools of modern atheism are admirable, and his
criticism original and profound; while his arguments in defence of the Christian faith are powerful
and convincing. It is an attractive as well as a solid book; and he who peruses a few of its pages is,
as it were, irresistibly drawn on to a thorough reading of the book. - BOSTON PORTFOLIO.
The style is very felicitous, and the reasoning clear and cogent. The opposing theories are fairly
stated and combated with remarkable ease and skill. Even when the argument falls within the
range owfience, it is so happily stated that no intelligent reader can fail to understand it. Such a
profound, dispassionate work is particularly called for at the present time. - BOSTON JOURNAL.
It is justly described as "a great argument," " magnificent in its strength, order, and beauty," in
defence of truth, and against the variant theories of atheism. It reviews the doctrines of the different schools of modern Atheism, gives a fair statement of their theories, answers and refutes them,
never evading, but meeting and crushing their arguments. - PHILA. CHRISTIAN OBSERVER.
Dr. Buchanan is candid and impartial, too, as so strong a man can afford to be, evades no argument,
undertakes no opposing view, but meets his antagonists with the quiet and unswerving confidence
of a locomotive on iron tracks, pretty sure to crush them.- CHRISTIAN REGISTER.
We hail this production of a master mind as a lucid, vigorous, discriminating, and satisfactory
refutation of the various false philosophies which have appeared in modern times to allure ingenuous youth to their destruction. Dr. Buchanan has studied them thoroughly, weighed them dispassionately, and exposed their falsity and emptiness. His refutation is a clear stream of lght from
beginning to end. - PIILA. PRESBYTERIAN.
We recommend "Modern Atheism" as a book for the times, and as having special claims on
theological students. - UNIVERSALIST QUARTERLY.
It is remarkable for the clearness with which it apprehends and the fairness with which it states,
not less than for the ability with which it replies to, the schemes of unbelief in its various modern
forms. It will be found easy to read-though not light reading - and very quickening to thought,
while it clears away, one by one, the mists which the Devil has conjured around the great doctrines
of our Faith, by the help of some of his ingenious modern coadjutors, and leaves the truth of God
standing in its serene and pristine majesty, as if the breath of hatred never had been breathed forth
against it. - CONOGREATIONALIST.
Dr. Buchanan has here gone into the enemy's camp, and defeated him  on his own ground.
The work is a masterly defence of faith against dogmatic unbelief on the one hand, and that uni.
versal skepticism on the other, which neither affirms nor denies, on the ground of an assumed
deficiency of evidence as to the reality of God and religion. - N. Y. CIRISTIAN CHRONICLE.
It is a clearly and vigorously written book. It is particularly valuable for its clear statement and
masterly refutation of the Pantheism of Spinoza and his School. - CHRISTIAN HERALD.          (V)




IMPORTANT NEW WORKS.
fHE CHRISTIAN LIFE: Social and Individual. By PETER BAYNE. A. M
12mo. Cloth. $1.25.
Contents. — PART I. STATEMENT. I. The Individual Life. II. The Social Life.
PART II. EXPOSITION AND ILLUSTRATION. Book I. Christianity the Basis oJ
Social Life. I. First Principles. II. Howard; and the rise of Philanthropy. III.
Wilberforce; and the development of Philanthropy. IV. Budgett; the Christian
Freeman. V. The social problem of the age, and one or two hints towards its solution.
Book II. Christianity the Basis of Individual Character. I. Introductory: a few
Words on Modern Doubt. II. John Foster. III. Thomas Arnold. IV. Thomas
Chalmers.  PART III. OUTLOOK. I. The Positive Philosophy.  II. Pantheistic
Spiritualism. III. General Conclusion.
PARTICULAR attention is invited to this work. In Scotland, its publication, during
the last winter, produced a great sensation. Hugh Miller made it the subject of ar
elaborate review in his paper, the Edinburgh Witness, and gave his readers to under.
stand that it was an extraordinary work. The " News of the Churches," the monthly
organ of the Scottish Free Church, was equally emphatic in its praise, pronouncing
it " the religious book of the season." Strikingly original in plan and brilliant in
execution, it far surpasses the expectations raised by the somewhat familiar title. It
is, in truth, a bold onslaught (and the first of the kind) upon the Pantheism of Carlyle,
Fichte, etc., by an ardent admirer of Carlyle; and at the same time an exhibition of
the Christian Life, in its inner principle, and as illustrated in the lives of Howard
W ilbertorce. 1B u lkett. t'oster. Chalmers. etc. The brilliancy and vigor of the author s
style are remarkable
PATRIARCHY; or, the Family, its Constitution and Proba              By JomS
HARRIS, D. D., President of " New College," London, and author of " The
Great Teacher" " Mammon," " Pre-Adamite Earth," " Man Primeval" eta
12mo. Cloth. $1.25. [D1 A new work of great interest.
This is the third and last of a series, by the same author, entitled " Contributions
to Theological Science." The plan of this series is highly original, and has been
most successfully executed. Of the two first in the series, " Pre-Adamite Earth" and
" Man Primeval," we have already issued four and five editions, and the demand
still continues. The immense sale of all Dr. Harris's works attest their intrinsic
worth. This volume contains most important information and instruction touching
the family - its nature and order, parental instruction, parental authority and government, parental responsibility, &c. It contains, in fact, such a fund of valuable
information as no pastor, or head of a family, can afford to dispense with.
GOD REVEALED IN NATURE AND IN CHRIST: Including a Refutation
of the Development Theory contained in the " Vestiges of the Natural History
of Creation."  By the Author of " THE PHILOSOPHY OF THE PLAN OF SAL,
VATION."  12mo. Cloth. $1.00.
THB  author of that remarkable book, " The Philosophy of the Plan of Salvation,'
ha devoted several years of incessant labor to the preparation of this work. Without
being specifically controversial, its aim is to overthrow several of the popular errors
of the day, by establishing the antagonist truth upon an impregnable basis of reason
and logic. In opposition to the doctrine of a mere subjective revelation, now so
plausibly inculcated by certain eminent writers, it demonstrates the necessity of an
external, objective revelation. Especially, it furnishes a new, and as it is conceived,
a conclusive argument against the " development theory " so ingeniously maintained
in the "Vestiges of the Natural History of Creation." As this author does not publish except when he has something to say, there is good reason to anticipate that the
work will be one of unusual interest and value. His former book has met with the
most signal success in hoth hemispheres, having passed through numerous editions
in England and Scotlana, and been translated into four of the European languages
besides  It is also about to be translated into the Hindoostanee tongue.    (.)




RECENT PUBLICATIONS.
TIlE  EVIDENCES  OF  CHRISTIANITY, as exhibited in the writings of
its rpoloFists, down to Augustine,.by W. J. BOLTON, of Gonville and Caiun
College, Cambridge.  12mo, cloth.  80 cents.
The essay contained in this volume received the Hulsean prize (about.504) in Filglaiid.
The author is a professor in Gonville and Caius College, Cambridge, and evidently a very
learned student of the patristic writings and the whole circle of ecclesiastical history. lie nas
presented to the wor(l in this essay an admirable compendium of the arguments for the truth
of Christianity advanced in the works of the Apologetic Fathers during the third, fourth, and
fifth centuries of the Christian era. These arguments are classified as being deduced fion
antecedent probability, from antiquity, from prophecy, from miracles, from the reasonalleness
of doctrine, from superior morality, and from the success of the Gospel.- S. F..Coemmlercitl.
This is a work of deep research, and of great value to the theological student. - Trans'csipt.
We had occasion, some time since, to notice this work, when we expressed a high estimate
cfits merits. We can only say that, in looking through it a second tilme, our appreciation of
both the learning and the ingenuity which it discovers is heightened rather than diminished
We thankfully accept such an effort as this of a profound and highly-cultivated mird - Puri
tan Recorder.
The work bears the marks of great research, and must command the attention and confidence
of the Christian world. - Mercantile Journal.
TIE  BETTER  LAND; or, Thoughts on Heaven.   By A. C. TIIOmipsox,
Pastor of the Eliot Church, Roxbury. 12mo, cloth. $1.00. Just published.
THE  MISSION  OF  THE  COMFORTER; with copious Notes.  By JULIUS
CHARLES HARE. Notes translated for the American edition. 12mo, cl. $1.25.
We hardly remember any treatise which is so well calculated to be useful in general circulation among ministers, and the more educated laity, than this, which is rich in spirituality,
strong and stond in theology, comprehensive in thought, vigorous and beautiful in imagination,
and affluent in learning. - Congregationalist.
We have seldom read a book with greater interest. - N. Y. Evangelist.
The volume is one of rare value, and will be welcomed as an eloquent and Scriptural exposi.
tion of some of the fundamental doctrines of our faith. - New York Recorder.
THTE  VICTORY  OF  FAITH.  By JULIUS CHARLES HARE, author of" The
Mission of the Comforter," etc.  12mo, cloth.  In press.'IRST  LINES  OF  CHRISTIAN  THEOLOGY.  In the form of a Syllabus,
prepared for the use of Students, with subsequent Additions and Elucidations.
By Rev. JOHN  PYE SMITH.  Edited from  the author's manuscript;, with
Additional Notes and References, etc. 1 vol. Royal octavo. $5.;0
0   A most important work for ministers and theological studlets.
"HIE  RELIGIONS  OF  THE  WORLD, and their relations to Christianity.
By FREDERICK DENISON MAURICE, A. MN., Professor of Divinity in King's
College, London. 16mo, cloth. 60 cents.
The effort we deem masterly, and, in any event, must prove highly interesting by the corn
parisons which it institutes with the false and the true. His investigations into the Hnludoo
and Budhist mythologies will itself repay the reader's trouble. - Methodist Quarterly.
GUIDO  AND  JULIUS.  THE DOCTRINE OF SIN AND TIHE PROPITIATOR; O:,
the Trie Consecration of the Doubter. Exhibited in the Correspondence of
toe Friends.  By FReDERIS AUGUSTIT 0. TIOLUCIT, D. D.  Translated from
tne German, by JONATHAN  EDWARDS RYLAND.  With an Introduetion by
JOHN PYE SMlNlTH, D. D.  16  o, cloth.  CO cents.
FiG- It mlight naturally be expected that a work by authors so olstiriuished in the literary alll
religious world would prove one of great interest anu value. This expectation will not be disap
potnted. It is pre-eminently a book fur the Utles - full of interest, and of great power.




WORKS RECENTLY PUBLISHED AND IN PRESS
THE LIFE AND POSTHUMOUS WORKS OF
THE REV. JOHN HARRIS, D. D.
Late Principal of New College, London, and formerly Theological Tutor of Cheshunt College.
Edited by the Rev. PHILIP  SMITH, B. A.,
Formerly a colleague of Dr. IIarris in Cheshunt and New Colleges.
This series of the Remains of their late lamented author will contain the
SERMONS AND CHARGES delivered by him in various parts of the country, during the height
of his reputation as a preacher.
A TREATISE ON NATURAL AND REVEALED RELIGION, exhibiting, in one view, the latest
results of his Theological Studies; and a Fragment, complete in itself, of the work which was interrupted by his death, on
THE DIVINE GOVERNMENT OF NATIONS. Besides other Minor Writings and Fragments.
The works will not extend beyond four elegant royal 12mo volumes. The MEMOIR will be in one
volume, uniforn with the works. The first volume, consisting of Sermons, has just been published,
and the second volume will shortly be issued.
The Sermons of Dr. Harris will probably prove to be among his most popular productions. They
are (ilite unlike other writings of the same class. Many of them are master-pieces of originality and
eloquence. Some of them will compare favorably with the most celebrated pieces of pulpit oratory.
The pulpit was Dr. Harris's favorite theatre of action, and it is well known that he bestowed immense labor in preparation for it. In consequence, he acquired the highest reputation as a preacher,
and his services were in constant request on important occasions. Thus it happened that most of
the Sermons here presented were preached twenty times or more. But impressive as tlhy must have
been when uttered by the living voice, they are scarcely less so when read from the printed page.
They stir the soul like strains of martial music.
THE POOR BOY AND MERCHANT PRINCE; or, ELEMENTS OF
SUCCESS DRAWN FROM THE LIFE AND CHARACTER OF THE LATE AiMOS LAWRENCE. A Book for Youth. By WILLIAhM M. THAYER, author of "The Morning
Star," "Life at the Fireside," etc. etc. 16mo, cloth. 75 cents.
The publishers feel that the character of this little work warrants them in styling it ONE OF THu
BEST BOOIKS FOlI BOYS THAT HAS EVER BEEN ISSUED. Its basis is the life and character of AMos
LAWRENCE, and its design is to do for boys what the "DIARY AND CORRESPONDENCE" of Lawrence
is fitted to do for men, young and old. Lawrence is the model man to whom the eye of the boy is
directed in every chapter, and his sayings and doings, so far as they have a bearing on the subject in
hand, are produced and commented upon. But Lawrence is not the only character presented;
numerous anecdotes of other distinguished persons are introduced, all going to show that Lawrence,
and such men, possessed certain elements of character essential to success, in common. The work
is thus rendered extremely entertaining, while it is all the while highly instructive.
HAP\IRONY QUESTIONS ON THE FOUR GOSPELS, for the use of Sabbath Schools. By Rev. S. B. SWAIN, D.D. VOL. I. 18mo. 125 cts.
This is the first of a new series of Question Books, which will be completed in three volumes.
The plan differs from all others in this, that it is based upon a HARMONY of the gospels. Instead of
taking one of the gospels, - that of Mathew, for instance, - and going through with it, the author
takes from ALL of the gospels those parts relating to the same event, and brings them together in the
same Lesson. In this way the pupil gets a view of events in THE ORDER OF TIME, and also a view,
at one glance, of all the connected circumstances. The questions are so framed as to avoid two extremes; that of multiplying difficulties on the one hand, and that of making everything easy on the
other. But few of the questions can be answered by YES or NO. A PRACTICAL bearing is given to
the subject of every lesson.
THE EPISTLE OF PAUL TO THE ROMANS. With NOTES, chiefly
Explanatory. Designed for Teachers in Sabbath Schools and Bible Classes, and
as an Aid to Family Instruction. By HENRY J. RIPLEY, Prof. in Newton Theological Inst.  12mo, cloth, 67 cts. just published.                           ( jj)




T II E
PROGRESS OF BAPTIST PRINCIPLES
IN THE
LAST HUNDRED YEARS.
BY THOMAS F. CURTIS,
PROFEISOR OF THEOLOGY IN  THE UNIVERSITY  OF LEWISBUEG, PA.
12mo. Cloth. $1.25.
GENERAL CONTENTS.
Part One. PROGRESS OF PRINCIPLES NOW  CONCEDED IN THEORY BY THE'MOST ENLIGHTENED OF OTHER DENOMINATIONS.
CHAPTER 1. Opening remarks. 2. Freedom of Conscience, and Separation of Church and State.
8. A converted church membership. 4. Sacraments inoperative without choice and faith. 5. Be_
lievers the only Scriptural subjects of Baptism of the New Testament. 6. Immersion always the
Baptism of the New Testament.
Part Two. PROGRESS OF PRINCIPLES STILL CONTROVERTED.
CHAPTER 1. The command to Baptize, a command to Immerse. 2. The importance of Believers,
Baptism. 3. Infant Baptism injurious —its modern defences considered. 4. Open Communion
unwise and injurious.
Part Three. PROGRESS OF PRINCIPLES ALWAYS HELD BY EVANGELICAL
CHRISTIANS, BUT MORE CONSISTENTLY BY BAPTISTS.
CHAPTRR 1. The Sufficiency of the IIoly Scriptures. 2. Salvation by grace alone. 3. The essential priesthood of all Christians. 4. Connection of Baptist Principles and Political Liberty. 5. Summary of the foregoing work.
In the course of the work the author reviews the opinions of many distinguished men, as Roger
Williams, Wesley, Nevin, Coleridge, Neander, Bunsen, Augustine, Origen, Cyprian, Authon, Pond,
Stuart, Bushnell, Robert Hall, &c.
The work has already rapidly passed through several editions, and has received the
emphatic approval of many of the most distinguished clergymen and scholars in the
country. Among the numerous testimonials to its value which have been received are the
following
EXTRACTS FROM  LETTERS.
Henry J. Ripley, D. D., Prof. Newton Theol. Inst.
The work bears ample testimony to its author's extensive reading and accurate reflection: it
cannot fail to awaken in a reader much serious and profitable consideration, and will abundantly
repay the time and attention which it occupies. Even should a reader hesitate to adopt the author's
views, he cannot but admire his spirit. It is gratifying to see so much evidence of growing agreement
among Christians, and to meet with a book so well illustrating the candor and the independence
which should mark, as well as guide, the progress of Christian principles.
J. Newton Brown, D. D., Philadelphia.
It is one of those first-rate books, which it is of great importance to keep constantly before the
public. Its principles are sound. Its facts will repay perusal. Its spirit is lovely; its style lucid
and attractive; its images full of the purest light and beauty. Some of its argumentative illustrations
appear to me to possess original and irresistible force. Indeed I have seldom read a book with more
pleasure. It is full of the seeds of things.
George C. Baldwin, D. D., Troy, N.Y.
I religiously feel two desires. One is, that it may find its way into every Baptist family on the continent; for it will greatly strengthen their faith and confirm their hope. The other is, that all candid
inquirers after truth, in the directions it discusses, will give it a fair consideration; for it will assuredly, by the kindness of its tone, the reliableness of its facts, the scope of its arguments, and its
manly ability, aid them in finding " the right way of the Lord."                (ffl




PROGRESS OF BAPTIST PRINCIPLES.
A. C. Kendrick, D. D., Prof. Rochester University, N. Y.
It is a book of genuine and solid merit. It is a clear, scholarly, and candid statement of the leading
distinctive principles of our denomination, with their grounds and their progress. It is pervaded
also by an excellent spirt. The author has done the church a service in preparing the work, and
you in publishing it.
Francis Wayland, D. D. Providence, R. I.
If any one desires to see this whole subject treated with great fullness of research, and with singular
fairness and ability, I would refer him to Professor Curtis's work on the " Progress of Baptist Principles."
Pharcellus Church, D. D., New  York.
I have found it logical in arrangement, lucid in statement, forcible in argumentation, catholic in
spirit, and triumphant in its vindication of INDIVIDUALISM, that cardinal idea of Baptists in the
formation of civil and ecclesiastical society, the personal and voluntary character of all preparation
for Christian ordinances and privileges, and altogether a faithful sketch of the wonderful progress
of those principles in modifying Christian life and conviction, and in founding the institutions of
Church and State, for the past hundred years. A subject more instructive could not have been selected, none more cardinal to our common Christianity none better fitted to explode false dogmatisms,
and pernicious ecclesiasticisms; and it is commendation enough of the book that its treatment of it
is equal to the transcendant theme.
Horatio B. Hackett, D. D., Prof. in Newton Theol. Inst.
I regard the work of Prof. Curtis as a well written, well digested, and reliable treatise. I would
sooner place it in the hands of any one wishing to understand the principles of the Baptists, or to
defend them, than any work that I know of.
Baron Stow, D. D., Boston.
It supplies a want in our Christian literature, and does it in a form and a spirit of which no Baptist
can be ashamed. While it embodies a large amount of information, evidently the product of thorough, discriminating research, its style is distinguished for purity, clearness and vigor. It is every
way creditable to the author, and to the denomination whose principles he candidly and courteously
developes.
Rev. Henry C. Fish, Newark, N. J.'
I have greeted no work of recent date with a warmer welcome than that of Professor Curtis. That
it fills a place not before filled, and meets a real want in the literature of our country, and especially
of our denomination, no one can doubt. Could I reach the ear of every Baptist minister and laymember in the land, I would say, " Buy the PROGRESS OF BAPTIST PRINCIPLES, and read it, and
lend it to your neighbor; it will deepen the conviction of the truthfulness and immence importance
of the sentiments which you hold; and while it will cherish no unkind or uncharitable feelings
towards any other denomination,it will make you more firmly and intelligently attached to your own.
Rev. George W. Samson, Washington. D. C.
This treatise is the completest ever published; and its brevity united with its completeness makes
it a book "for the people" in this reading age. It would be diffiult to conceive a nore perfect handbook of history and criticism upon those points increasing in interest, not only among Baptists, but
among other Christian denominations, than this work.
Prof. Milo P. Jewett, author of " Mode and Subjects of Baptism."
I have read it with great attention and with deep interest. Lucid in arrangement, simple and perspicuous in style, cogent in argument, redolent of heavenly charity in spirit, it contains MULTUM IN
PARVO, the quintessence of all that has been said on the Baptismal controversy, from Apostolic times
to the present day. It needs only to be known to be obtained by all our ministers, and by many
intelligent private members of our churches. Indeed, I know of no book, more suggestive, none
more instructive, to the mind of any serious, intelligent Pedobaptist.
Adam Wilson, D. D., Paris, Mlie.
I know of no other book that contains so many statistics on the subject. The book is written in
an excellent spirit, and I do not see why it would not be'nteresting to all lovers of historical truth,
whatever may be their religious sentiments.
M. B. Anderson, D. D., LL.D., Pres. Rochester University.
It is learned, clear and candid, and while it will be indispensable to the library of the intelligent
Baptist, it will be found of hardly less value to Christians of other denominations who desire to fourm
clear views of the internal and external organization of the church, and the points at issue between
the supporters of different theories on this subject. As a vindication of the character and principIcs
of the Baptists, and a proof of the extent to which they have affected the thinking and acting of the
Christian world, it is particularly able, and must continue to have a standard and permanent value.
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NEW WORKS
TIE TEACHER'S LAST LESSON. A MEMOIR OF MARTHA WHITm, l!tt
of the Charlestown Female Seminary, consisting chiefly of Extracts from hel
Journal, interspersed with Reminisences and Suggestive Reflections. By
CATHARINE N. BADGER, an Associate Teacher. With a Portrait, and an
Engraving of the Seminary. 12mo. Cloth. $1.00. Second Edition.
THE subject of this Memoir was, for a quarter of a century, at the head of one of
the most celebrated Female Seminaries in the country. During that period she
educated more than three thousand young ladies. She was a kindred spirit to Mary
Lyon, the celebrated founder of Mount Holyoke Seminary, with whom, for strength
of character, eminent piety, devotion to her calling, and extraordinary succesa
therein, she well deserves to be ranked.
MY MOTHER: or Recollections of Maternal Influence. By a NEW ENGLAND
CLERGYMAN. 12mo. Cloth. 75 Cents.
THIS is a new and enlarged edition of a work that was first published in 1849. It
passed rapidly through three editions, when the sale was arrested by the embarrassment of the publisher. The author has now revised it, and added another chapter,
so that it comes before the public with the essential claims of a new work..
It is the picture of a quiet New England family, so drawn and colored as to subserve
the ends of domestic education. The central figure is the author's mother, around
whom are grouped the various members of the family. Biographical sketches and
lessons of practical wisdom are so intermingled, that while the former relieve the
latter, these in turn give force and significance to the sketches....... The
author has already distinguished himself in various walks of literature, but from
motives of delicacy towards the still surviving characters of the book, he chooses for
the present to conceal his name.....   A writer of wide celebrity says of the
book, in a note to the publisher - " It is one of those rare pictures, painted from life,
with the exquisite skill of one of the old masters, which so seldom present themselves
to the amateur.'
THE  IMITATION  OF CHRIST.  By THOMAS A'KEMPIS.  With  an
Introductory Essay, by Dr. CHALMERS. Edited by HOWARD MALCOLM, D. D.
A NEW EDITION, with a LIFE OF THOMAS A'KEIPIS. By Dr. C. ULLMAN, author
of " Reformers before the Reformation." 12mo, cloth. 85 cents.
*)* This work has, for three hundred years, been esteemed one of the best practical books in existence, and has gone through a vast number of editions, not only in
the original Latin, but in every language of Europe.
This may safely be pronounced the best Protestant edition extant. It is re.
printed from Payne's edition, collated with an ancient Latin copy. The peculiar
feature of this new edition is the improved page, the elegant, large, clear type, and
the NEW LIFE of A'KEMPIs, by Ullmann. Born nearly five hundred years ago,
lThomas A'lKempis is almost unknown. While the Memoir prefixed to former Amer.
ican editions, and purporting to give all the facts, is contained in a few paragraphs,
this life extends to more than fifty pages.
Dr. Payson, in conversing with a young minister, once said, " If you have not seen'/ homas A'Kempis,' I beg you to procure it. For spirituality and weanedness from
the world, I know of nothing equal to it."
EXCLUSIVENESS OF THE BAPTISTS. A Review of the Rev.
ALBERT BARNES' Pamphlet on "Exclusivism."  By HENRY J. RIPLEY, Newton Theological Institution. 12mo, printed cover, 13 cents.
A thorough, candid, yet searching Review of Dr. Barnes' unfounded charges against the
Baptists. It contains much important information on controverted subjects between Baptists and Pedo-Baptists, especially that usually termed " Close Communion." No better
work can be placed in the hands of any one desiring light on this subject. The manner
of treatment, the size, and the price, all render it admirably adapted to general circulation.
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