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HISTORY

OF

THE SIX PRINCIPLE BAPTISTS.

BY THE REV. A. D. WILLIAMS.

THE writer never had any connection with the Six Principle Baptists. He has been induced to write this brief and imperfect sketch only from the following considerations. 1. The ministers of that denomination have been repeatedly and urgently solicited to write it; but to no purpose. 2. They have requested the author to write such a sketch, and have thrown some documents into his hands for that purpose. 3. It is thought desirable that some information concerning this people should be given in this work. 4. The urgent request of the publisher.

"A Six Principle Baptist, who understands the true principles of his profession, does not esteem it necessary to have his tenets through the several ages of the church. He is fully persuaded, however early, or generally, other opinions may have prevailed, that those principles which distinguish him from other professions of Christianity,are clearly taught and enjoined by the great head of the church, in the grand commission to his Apostles." (Knight's History of the S. P. Baptists, p. 5.)

In the early part of the seventeenth century, Roger Williams was banished from Massachusetts, for "disapproving the arbitrary conduct of the Clergy," and advocating liberty of conscience. He determined to establish a colony where his views might be enjoyed unmolested. For that purpose he removed to Rehobath, but finding this to be within the limits of the Plymouth colony, he removed to a place which he named Providence. Here he and his adherents settled; receiving freely

and equally all who chose to come peacea bly into their borders, whatever might be their religious opinions. Mr. Williams devoted himself assiduously to cultivating an intimacy with the Indians, and an acquaintance with their language. These he soon happily accomplished, and had the happiness, by this means, to avert the destruction of the colony which had proclaimed him an outlaw.

In the meantime, he became convinced that immersion only, was valid baptism. A difficulty was now presented, for though he had "received Episcopal Orders," as a clergyman, yet he never had been immersed, and no administrator who had been, was to be procured. At the organization of his church, therefore, at Providence, Mr. Williams was baptized by one of his members, Mr. Ezekiel Holliman, and he in turn baptized Mr. Holliman and the rest. This was the first Baptist Church in America. At first they held to "particular redemption," and, generally, to the "laying on of hands." They soon deviated to "general redemption," and a tenacious adherence to the laying on of hands. However, after various mutations and divisions, the ehurch has given this up and now stands connected with the Close or Calvinistic Baptists.

But before this took place, various branches were established in adjoining towns, and a number of preachers were ordained. According to Bacchus, (vol. 2. p. 120,) there were in Rhode Island, in 1730, seventeen Baptist churches, of which thirteen were Six Principle Baptists. Va

the Six Principle Baptist denomination have generally been confined to their own churches, or within a very small circle. Their ministers have generally been in indigent circumstances, and were obliged to labor to support themselves and fami.. lies; their churches not having been so much in the habit of affording pecuniary aid to their preachers, as other denominations; by reason of which they have not had the opportunity of travelling, and carrying their views into distant places."

rious efforts were made by the surround- | same churches and under similar rules ing colonies to counteract these principles and regulations as formerly." From in Rhode Island, and restrict the liberty 1774 until 1788, it seems that this assoof conscience there enjoyed. Not the ciation was held semi-annually, at which least amusing is a letter from the Massa- latter time it was resolved that it should be chusetts Presbyterian Association of Min- held annually as before. "In 1797 the isters, requesting the toleration and sup- yearly meeting passed a resolve, ordering port of some of their ministers, as mission- an exchange of all the public gifts in the aries, in the State. The letter was craftily fellowship, as might be directed by a comwritten, and designed to answer a purpose, mittee annually appointed for that purpose. for they knew full well that their minister In 1802 the yearly meeting was comwould receive the same toleration from gov-posed of representatives from twenty-one ernment that the Baptists did. But could churches. The labors of the ministry in they have induced the government to pass an ordinance to tolerate and support their worship, they would, in the end, have been able to make the civil power subserve them the same purpose that it did in the other colonies. The scheme however did not succeed. "Soon after the first settlement of this State, and the formation of a few of the first churches, (viz. Providence, Newport, Swansea, and North Kingston,) they, about the close of the seventeenth century, united in a yearly meeting, composed of elders and messengers from the several sister churches, and such other brethren as could conveniently attend them, for the strengthening, edifying, and upbuilding of each other in the Redeemer's kingdom; in setting in order the things that were wanting; and in advising and assisting in accommodating any difficulties that might arise. These yearly meetings continued annually, and alternately at Providence, Newport, and Swansea, and sometimes North Kingston; and, as other churches were organized, in the full faith and practice of Christ's doctrine, they united with the yearly meeting, and as early as 1729, this body consisted of the union of twelve churches, and about eighteen ordained elders."

"The yearly meeting," and churches composing the same, continued to increase, and went on their way rejoicing in the Lord, until 1764, when at a yearly meet ing in Providence, they concluded to alter the name of their general convention into that of an association, consisting of the

My copy says "sixteenth," but this is evidently a misprint, as the first church, in Providence, was organized in A. D. 1639. Other evidence also proves that "seventeenth," was intended-A. D. W.

Notwithstanding, in 1812, five churches had been organized in New York, and one at Abington, Pa., which have since held a yearly meeting by themselves. These churches have dwindled, until but two remain-one in New York, and one in Pennsylvania.

The history, from which the above extracts are taken, was published in 1827, by which we learn that, in all, thirty-nine churches have at different times belonged to this denomination. Many of them had then lost their visibility, and still more at the present time; so that in 1845 there were but nineteen churches, fourteen ministers, and about three thousand communieants. They are evidently decreasing, and unless something arrests its progress, they will undoubtedly eventually become extinct. But however we may regard them now, we can but respect them as the early defenders of religious freedom. They had every thing to contend with, both with and without, but manfully maintained the struggle, and are now likely to be swallowed up by those who prevail mainly by the adoption of that for which they struggled-religious liberty. It is not the province of the writer to inquire for the cause, or causes, of their decrease.

His additional duty is only to state their present position as impartially as he can. None will expect him to do it, as well as a member of the denomination described.

DOCTRINE.

They are Arminians, holding to a general, in opposition to a limited or particular atonement, and hence they sometimes are termed, and term themselves, General Baptists. Their other peculiarities are principally what they deduce from the first three verses of the sixth chapter of Hebrews. These, they conclude," contain the fundamental system of Christ's revealed plan and way of salvation to sinners." Hence they derive their name from the fact that six particulars are mentioned in this passage; viz. Repentance from dead works, Faith toward God, Doctrine of Baptisms, Laying on of hands, Resurrection of the dead, and Eternal judgment. Repentance from dead works. They maintain that as all are sinners, all are under obligation to repent; and "that except they repent they must all perish."

Faith toward God. "Repentance will lead him (the sinner) to obtain 'faith toward God,"" by which "he is born of the spirit, cleansed from all sin and guilt, has his heart purified, and is become a meet temple for the Holy Ghost to dwell in."

The Doctrine of Baptisms. "The word is in the plural, and signifies more baptisms than one." 1. John's," baptising with the baptism of repentance." 2. The baptism of the Holy Ghost and with fire, on the day of Pentecost. This they think "the only baptism of the kind." 3. The baptism of Christ's sufferings. "But after the resurrection of Christ, the establishment of his kingdom here on earth, and his ascension to glory, there is, by the authority of his gospel, to be but 'one Lord, one faith, and one baptism,' viz. 4. The Apostles and their successors in the ministry, baptising the believers in Christ in the name of the Father, and of the Son, and of the Holy Ghost. The mode of this Baptism, according to the true signification of the word-is to dip, plunge, immerse, overwhelm, &c., representing the death, burial, and resurrection of Christ."

Laying on of hands. This corresponds with Episcopal Confirmation. "They hold this rite in connection with, and of equal authority with, baptism and all the other principles of Christ's doctrine." As this is a point of great importance with them, they refuse communion, as well as church membership, to all who have not been "under hands." It is their principal distinguishing feature. Resurrection of the dead. "The doctrine of the resurrection is the great pillar of the whole gospel system. The resurrection of Christ from the dead is that foundation, upon which all Christianity depends; 'and if we believe that Jesus died and rose again, they also that sleep in Jesus, shall God bring with him.' But there shall be a resurrection both of the just and the unjust. They that have done good to the resurrection of life; and they that have done evil to the resurrection of damnation."

Eternal Judgment. "This is called the eternal judgment because it will finally decide, and unalterably fix, the eternal state of all God's accountable creatures."

CHURCH GOVERNMENT, ETC.

Their church polity is so similar to the other Baptists that it does not need a description.

Their ministry generally has not been liberally educated, nor adequately supported. Neither have they been forward in the so called reformatory movements of the day. By others they are classed as opposed to many or most of them, though perhaps they would not wish to be so regarded. They discard the payment or reception of a stated salary for their preachers; and are generally opposed to Temperance, Moral Reform, and AntiSlavery Societies; and never have made any missionary effort. The grounds of opposition to these societies, the writer does not clearly understand, and hence cannot affirm. It is possible that they do not oppose the things themselves, but only these societies as a means of accomplishing the work.

As far as he has been able, the writer has quoted from their published documents; but where it is not distinguished by quotation points, it must be understood

that he is responsible. However he thinks he has not misrepresented them.

A small paper called "John the Baptist" was published for a while by one of their ministers, but has been discontinued.

Some of their principal ministers, are Pardon Tillinghast, Thomas Tillinghast, Richard Knight, O. W. Potter, William Stovyer, Albert Sheldon, and N. W. Warner.

HISTORY

OF

THE GERMAN BAPTISTS, OR BRETHREN.

BY THE REV. PHILIP BOYLE, UNIONTOWN, MARYLAND.

THE German Baptists, or Brethren, are a denomination of Christians who emigrated to this country from Germany between the years 1718 and 1730; they are commonly called Dunkers; but they have assumed for themselves the name of "Brethren," on account of what Christ said to his disciples, Matt. xxiii. 8, "One is your Master, even Christ, and all ye are brethren."

The following account of these people has been extracted from a work called "Materials toward a History of the American Baptists," published in 1770, by Morgan Edwards, then Fellow of Rhode Island College, and overseer of the Baptist Church in Philadelphia:

"Of the Germans in Pennsylvania who are commonly called Tunkers, to distinguish them from the Menonists; for both are styled Die Läufer, or Baptists. They are called Tunkers in derision, which is as ↑ much as 'sops,' from tunken, to put a morsel in sauce; but as the term signifies dip pers, they may rest content with their nickname. They are also called Tumblers, from the manner in which they perform baptism, which is by putting the person head forward under water, (while kneeling,) so as to resemble the motion of the body in the act of tumbling. The first appearance of

these people in America was in the fall of the year 1719, when about twenty families landed in Philadelphia, and dispersed themselves, some to Germantown, some to Skippack, some to Oley, some to Conestoga, and elsewhere. This dispersion incapacitated them to meet in public worship, therefore they soon began to grow lukewarm in religion. But in the year 1722, Baker, Gomery, and Gantzs, with the Trauzs, visited their scattered brethren, which was attended with a great revival, insomuch that societies were formed whereever a number of families were within reach one of another. But this lasted not above three years; they settled on their lees again; till about thirty families more of their persecuted brethren arrived in the fall of the year 1729, which both quickened them again and increased their number every where. Those two companies had been members of one and the same church, which originated in Schwartzenau, in the year 1708, in Germany. The first constituents were Alexander Mack and wife, John Kipin and wife, George Grevy, Andreas Bhony, Lucas Fetter, and Joanna Nethigum. Being neighbors, they agreed together to read the Bible, and edify one another in the way they had been brought up, for as yet they did not know there were

any Baptists in the world. However, be- | Supper, with its ancient attendants of love

feasts, washing feet, kiss of charity, and right hand of fellowship. They anoint the sick with oil for recovery; and use the trine immersion, with laying on of hands and prayer, even while the person baptized is in the water, which may easily be done, as the person kneels down to be baptized, and continues in that posture till both prayer and imposition of hands be performed. Their church government is the same with the English Baptists, except that every brother is allowed to stand up in the congregation, and speak by way of exhortation and expounding; and when by these means they find a man eminent for knowledge, and possessing aptness to teach, they choose him to be their minister, and ordain him with laying on of hands, attended with fasting and prayer, and giving the right hand of fellowship. They also have deacons, and aged women for deaconesses, who are allowed to use their gifts statedly. They do not pay their ministers, unless it be by way of presents; neither do their ministers assert their right to pay,

liever's baptism and a congregational church soon gained on them, insomuch that they were determined to obey the gospel in those matters. These desired Alexander Mack to baptize them, but he deeming himself in reality unbaptized, refused; upon which they cast lots to find who should be administrator; on whom the lot fell hath been carefully concealed. However, baptized they were in the river Eder, by Schwartzenau, and then formed themselves into a church, choosing Alexander Mack as their minister. They increased fast, and began to spread their branches to Marienborn and Epstein, having John Naas and Christian Levy as their ministers in those places; but persecution quickly drove them thence: some to Holland, some to Crefelt. Soon after the mother church voluntarily removed from Schwartzenau to Serustervin, in Friesland, and from thence migrated toward America in 1719; and in 1729 those of Crefelt and Holland followed their brethren. Thus, we see, all the Tunker churches' in America sprang from the church of Swartze-esteeming it more blessed to give than nau in Germany; that that church began in 1708, with only eight souls, and that in a place where no Baptist had been in the memory of man, nor any now are; in sixty-two years that little one is become a thousand, that small one a great nation.' It is very difficult to give a true account of the principles of these Tunkers, as they have not published any system or creed, except what two individuals have put forth, which has not been publicly avowed. However, I may assert the following things concerning them, from my own knowledge, viz., general redemption they certainly hold, and with all general salvation. They use great plainness of dress and language, like the Quakers, and like them will neither take an oath nor fight. They wil not go to law, nor take interest for the money they lend.* They commonly wear their beards, and keep the first day (except one congregation.) They celebrate the Lord's

The taking of interest is now tolerated among them, but most of them do not demand or take full lawful interest, and some of them do not take any interest for the money they lend to their poorer brethren.

† It is quite probable the author here alludes

receive.' Their acquaintance with the Bible is admirable; in a word, they are meek and pious Christians, and have justly acquired the character of Harmless Tunkers."" The Rev. E. Winchester, one of the Baptist missionaries from England, in a work published by him in the year 1787, gave, among other things, the following account of these people: "They are industrious, sober, temperate, kind, charitable people; envying not the great, nor despising the mean. They read much, they sing and pray much; they are constant attendants upon the worship of God; their dwelling-houses are all houses of prayer: they walk in the commandments and ordinances of the Lord blameless, both in public and private. They bring up their children in the nurture and admonition of the Lord.' The law of kindness is in their

to the (Sieben Taeger) Seventh Day Baptists, who formed a settlement at Ephrata, in Lancaster County, in Pennsylvania, in the year 1724. These are the same people meant and described under the name Dunkards, in Buck's Theological Dictionary; there is no account given of the German Baptists or Brethren in that work.

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