to Holland, to be immersed by the Dutch anabaptists, that he might be qualified to administer the ordinance in England. From this they soon spread and became numerous. They rejected the name of anabaptists because they would not allow that any baptized by them had been baptized before and assumed the name of Baptists; declared themselves the only true church of Christ, and claimed a direct descent from Christ and his apostles, through the Waldenses. Like the Mennonites, they viewed believing adults as the only proper subjects of baptism; and immersion as the only proper mode. None therefore, but those who had been immersed upon a profession of saving faith, would they allow to belong to the church of Christ, and to be proper subjects of communion. All the rest of the Christian world they considered as aliens, without. They early fell into contention upon points of doctrine, and split in 1611 into two great parties, called the particular and the general baptists. The particular baptists are Calvinists and the general Arminians. The former have ever been by far the most numerous. Some of both parties have recenly admitted those who have been baptized in infancy, to the Lord's supper. Some also, of both parties, observe the seventh day as the sabbath from an apprehension that Christ never abrogated the Jewish sabbath. These are called Seventh-day baptists. During the reign of the high commission court and star chamber, many of the baptists suffered severely. Cromwell extended protection and patronage to them, and they increased considerably during the protectorate. But they met, at that period, with much perplexity and trouble, from the quakers, who violently opposed all water baptism. By the act of uniformity in 1662, they suffered with other nonconformists, and were ejected from their pulpits; and subsequently were subjected to vexations, imprisonments, loss of goods and of life. Among those who suffered severely, of this denomination, was the celebrated JOHN BUNYAN. He was the son of a tinker, born 1628. In early life, he was infamous for the most daring impiety. Thrice was he snatched from the jaws of death; but the divine mercies he only abused to sin. Fortunately, he married the daughter of a pious man, whose only portion was two books, "The Practice of Piety," and "The Plain Man's Pathway to Heaven.' These books brought conversion to his heart; and submitting himself to God, be entered into the communion of the baptist church, at Bedford, in his 27th year, and soon became an active and powerful preacher of the Gospel. He established himself at Bedford, and was active in forming numerous churches around him. At the restoration, he was seized and thrown into prison, where he lay twelve years. But there he was not idle He maintained himself and family, by making long tagged thread laces; and there wrote that most wonderful book, "The Pilgrim's Progress." After he regained his liberty, he travelled through England, to comfort and establish his brethren. A meeting house was built for him at Bedford. But he often preached in London, when he attracted vast crowds. He died Aug. 31, 1688, aged sixty years He was a man of deep humility and gentleness. His industry is to be seen in his two folio volumes. His Pilgrim's Progress has been translated into various languages, and has been printed more times than any book excepting the Bible. Until the middle of the eighteenth century, the baptists never admitted psalmody into their worship, considering it a human ordinance. It was then introduced by some, and a violent controversy ensued. At the revolution in 1688, the baptists, with the other dissenters, gained a legal toleration; and in the next year, delegates from upwards of an hundred churches, met in London, to inquire into the state of the churches, and, adopt measures for their prosperity. By this assembly, was published the Confession of Faith, known as the Century Confession. It continued its annual sessions a few years. At this period there were in England and Wales, about 300 churches, though many of them were small and without pastors. Their increase in the last century, was small. Of the particular baptists, there were in 1768, 217 churches, in 1790, 31, in 1798, 361. In Wales, there were about 80 churches. In Ireland, but 8 or 10. In Scotland, but a few, and these have been Sandemanians, who have had no fellowship with the English baptists. The general baptists have about an hundred churches in Great Britain. They are generally arminian and unitarian. In 1793, the particular baptists formed a missionary society, and sent Messrs. Thomas, Carey and Marshman, to India, who, under God, have done wonders. The assembly of 1689, laid the foundation of a baptist academy, at Bristol, for the education of ministers. This has been very flourishing. Another was founded near London, in 1810. From their opposition to human science and human aid, in * building up the cause of Christ, the English baptists have had but few learned men, and have produced but few valuable works. Gill, the Rylands, Stennets, Pearce,§ Fuller,|| and Ward, particular baptists, have been ornaments to the Christian church. Robert Hall, is now their glory. The ministers among the general baptists, have usually been men of more learning, than among the particulars, though no individuals have excelled them. The Baptists came to New-England soon after its settlement. The famous Roger Williams, who left his congregational church in Salem and contended with the government and churches in Massachusetts on points of discipline, established himself at Providence with no particular church order, in 1639. In a little time he and his people renounced infant baptism and were baptized according to the views of the baptists. This church was the first baptist church in America. A baptist church was gathered in Charlestown, Mass. 1665, in New-Jersey in 1688, in South Carolina in 1690, in Groton, Ct. 1705. In the first century 17 churches were gathered. Nine of them were in New-England. In the next 40 years twenty more were established. After the great revival in 1741 arose many separate churches all over New-England. Many of these became baptist, so that in 1790 they numbered above 800 churches. But a destroying blast came over them through the influence of Elkanan Winchester, who preached among them the doctrine of universal restoration. With the increase of the country this denomination also has rapidly increased, and have now in the United States about 3000 congregations and 2000 ministers ly in the western and southern states. In the their history the baptists in New-England and much molested on account of their peculiarities. chusetts they were at one time banished. They are chief- * Dr. Gill was pastor, first of the baptist church in Kittering, and afterwards in London. He was a great scholar, and an high calvinist. He wrote an exposition of the Bible, in 9 vols. folio, and a body of divinity, in 3 vols. 4to. He died Oct 13, 1771. Father and son. Both ministers at Northampton. The latter became head of the baptists' academy at Bristol, ↑ Father and son. tinguished abilities. Both ministers at Exeter, of excellent character, and dis Minister of Birmingham, a man of ardent piety, and warm missionary spirit. Died Oct. 1799, aged 33. Minister at Kittering. One of the most able and excellent men of any communion. Late Missionary to India. He inspected the printing press at Serampore. His labours were immense. The baptists in the United States are generally particular and calvinistic. As a body they are serious and very regular. Many of their churches have enjoyed precious revivals. Their ministers have failed in intelligence, but some, particularly Mr. Gano,* Dr. Manning,† Dr. Stillman, Dr. Furman§ and Dr. Baldwin have been highly respectable. They have a college at Providence Rhode Island; a literary and theological institution at Waterville, Maine-another at Washington City, a theological school near Boston and one in the state of New-York. They have in the United States 145 associations. They liberally support foreign missions. After the French war a number of families removed from New-England and settled in Nova Scotia and New-Brunswick. Some were baptists who laid the foundation of churches there. But they have never prevailed much there until within a few years. In Upper and Lower Canada there are but few of this order. In the West Indies they have some churches. THE ARMINIAN BAPTISTS Are in America few in number. They are called free wil lers. They date their rise in 1780, through the activity of Elder Randall of New Durham. They are numerous in NewEngland and Canada. As a body they are loose, violent against divine decrees, the divine institution of the Sabbath, family prayer; have few settled ministers and but little solemnity in pub. lic worship. They attach chief importance to being plunged. A body of men styling themselves Christians, a species of low unitarians, coalesce with them. These estimate their number at 20.000. At *Mr. Gano was pastor of the Gold street church, New-York 25 years. the close of life he removed to Kentucky, where he died in 1804, aged 77, leaving behind him a very high reputation as a laborious, faithful minister of Christ. Dr. Manning was, during his life, considered as the most learned man among the American baptists. He received his education at Nassau Hall, NewJersey; preached in several places with reputation, and then settled at Warren, Rhode Island, where he opened a latin school. In 1765 he obtained a charter of incorporation for Rhode Island college, of which he was chosen President. When that institution was placed at Providence he removed there and performed the duties of the presidency and preached to the baptist church for 25 years. He was sent by Rhode Island to the old Congress. He died greatly lamented July 29 1791, aged 53, He Dr. Stillman was born in Philadelphia 1737. After preaching in various places, he was settled in Boston in 1765 where he continued greatly beloved and respected until his death, March 13, 1807, in the 70th year of his age. was a truly eloquent preacher and good man. His publications were many. Minister in Charleston, South Carolina. Minister in Boston. SEVENTH DAY BAPTISTS Have been known in England about 200 years, but have never been numerous. They first appeared in Newport, Rhode Island, and formed a church in 1671. This church has continued to the present time. A more flourishing one exists at Hopkinton. Several are in the connexion, and some have been planted in the state of New-York. They conceive that it was an antichristian power that changed the sabbath from the seventh day to the first. Other small sects of baptists exist in America as the Rogerene baptists in Connecticut the Keithian baptists, a sect of quakers Tunker baptists or Dippers and Mennonites, in Pennsylvania and at the West. QUAKERS, OR FRIENDS. In that great revolution of religious opinion in England which first gave every one, excepting the old standing order, free toleration, and advanced a Cromwell to the throne, it might be expected, from the natural tendency of the human mind to extremes, that some would go in their speculations and demands as far beyond all that sound reason and scripture would approve, as would balance the restraints under which they had before been held. Among those who thus went beyond all reformers was George Fox, who was born at Drayton, 1624, and educated a shoemaker and grazier. Discontented with these employments, he led a wandering life, frequented much the company of religious and devout persons, and in 1647 became a preacher. He found nothing in the religion of the times which pleased him. Christians were, in his view, worldly and licentious. The modes of worship were established by law. The clergy were ordained over particular parishes, and paid for preaching. These things, as well as the drunkenness, injustice and profanity of the age, were the subjects of his severe animadversion. Against the commonly received doctrine, that the scripture is able to make us wise unto salvation, and that ministers should be qualified for their office by suitable degrees of learning he asserted that the light of Christ, let in upon the heart, was the only means of salvation, and a sufficient qualification for the ministry. At Nottingham, "he went away," says his biographer, to the steeple house, where the priest took for his text, "We have a more sure word of pro hecy, whereunto ye do well that ye take heed, as unto a light that shineth in a dark place, until the day dawn, and the day star arise in your hearts." And he told the people this was the scripture by which they were to try all doctrines opinions, and religions. George Fox hearing this, felt such mighty power |