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THE OLD BAPTISTS-No. I.

By the "Old Baptists," in the modern acceptation, is denoted the modern old Baptists of Virginia and the South, of Kentucky and the West. Mr. Benedict, in his history of the Baptists, says "The first Christians were undoubtedly all Baptists, and we believe they will all be Baptists again"*-a humerous, however, rather than a veritable application of the phrase. For when the Presbyterians produce the word presbytery, and the Episcopalians point to the word bishop, found in the New Testament, as indicative that the first Christians were all Presbyterians and Episcopalians, Mr. Benedict repudiates his own logic and regards it as uncandid and ungenerous so to take advantage of the casual occurrence of these words in a sense wholly foreign to the sacred style. Therefore we affirm that the first Christians were no more Baptists than they were Episcopalians, Presbyterians, or Roman Catholics, in the true and proper sense of these terms and phrases.

Baptism is now as much a sectarian name as the name Presbyterian, Methodist, or Quaker. The term, indeed, denotes an office, not a people. It is a monumental proof of the iliteracy of the people who first adopted it as a party name. John the Harbinger was officially a baptist; for his calling was to proclaim repentance and immerse the penitents. There never was a community of dippers on earth. Need any one be told the difference between a sect whose members are all dippers, and another whose members are only all dipped? The first might, indeed, be called Baptists; but not so the latter.

The Baptists, as now distinguished from other Protestant parties, began since the Protestant Reformation; and it is only in the 17th * Vol. I., page 94, 33

VOL. V.-N. S.

century they appear to assume any respectability, either of number or character, amongst the parties opposed to the assumptions of the Roman Pontiffs. About the middle of the 17th century (1643) seven churches in London, and afterwards, July 7, 1889, about 100 churches in England and Wales, met in London and fully set forth their faith and opinions in the form of a Confession-of which I have the ninth American edition, Philadelphia, 1798, adopted by the Baptist Association met at Philadelphia, September 25, 1742. From this document and its history we can give to the Baptist denomination a habitation and a name two hundred years old. True, indeed, we find among the primitive Christians, and afterwards among the Novatians in Rome, the Donatists in Africa, the Paulicians in Greece, the Cathari or Paritans of Germany, and the Waldenses of France, public and private persons practising and teaching immersion as baptism; but if that make them Baptists, then are all the Greek church of the present day Baptists-a compliment not very acceptable to our modern Old Baptists of Virginia and the West.

Our business now is to understand the primitive views, character, and proceedings of those called "the good old Virginia Baptists"— the prototype and beau ideal of what some of our Western Baptist preachers propose as the standard of Baptist excellency. Our worthy and lamented friend Bishop Semple, in his faithful picture of these venerable fathers of Baptist faith and manners, has furnished us with the most satisfactory means of ascertaining their distinctive peculiar. ities in his faithful "History of the Rise and Progress of the Baptists in Virginia: Richmond, 1810."

After mentioning a few emigrants from Old England in the year 1714, and a few from Maryland in 1743, he proceeds to the details of the New England emigrants, whom he regards as the true and proper parent stock of the Virginia Baptists.

About the year 1744 arose a party of Whitfielčite professors, then, for the first time, called "Separates." These were a sort of Calvinistic Methodists, of much zeal and activity in forming a distinct organization. Amongst these arose the great Apostle of Baptism-one Shubal Stearns, who, becoming a Baptist, migrated into Virginia in 1754. He first located in Berkely county, and associated with Elder John Garard, or with a minister named Heton; but his location not meeting his wishes, he migrated into North Carolina, and in 1755 constituted a church of sixteen members on Sandy Creek, himself being Elder. Daniel Marshall and Joseph Breed, both members of the same church, were licentiates, and occasionally preached. A fire was soon kindled in the church of Sandy, which in process of time

raised that society from 16 to 606 members!* This fire and its light "soon spread over Old Virginia, North and South Carolina, and Georgia."

Shubal Stearns being the great actor in this drama, and communicating of his views and spirit to his associates, and through them to all the infant churches which sprang up like stars all over the South, it is indispensable to our clear intelligence and comprehension of the doctrine, spirit, and character of these Old Virginia Baptists, that we form a very intimate acquaintance with the views, spirit, and actions of this most famous leader of the Old Baptists. Mr. Semple gives us a miniature view of the man, with a few notes of his history, in his biographical sketches of the most distinguished Baptist preachers:

"Rev. Shubal Stearns was the son of Shubal Stearns; and his mother's first, or maiden name, was Rebecca Larriford He was born in Boston, January 28th, 1706. In about a year after the rise of the Separates in New England, viz. 1745, Mr Stearns joined them. He became a preacher, and continued among them for about five or six years; but form. ing an acquaintance with some of the Baptists, he was convinced of the futility of infant baptism. He was therefore baptized on a profession of faith, at Toland in Connecticut, by the Rev Wait Palmer, A. D. 1751. May 20th, of the same year, he was ordained to the ministry by said Palmer and Rev. Joshua Morse. In the year 1754 Mr. Stearns and his company moved from New England, believing that God had called him westward, to do a great work. It does not appear that he started with any certain place in view, on which to settle; but resolved to follow the guidance of the Spirit, as it should be mani. fested to him from time to time. The first place at which he made any stay was in Virginia, on Opeckon Creek, where there was a Baptist church, under the care of S. Heton, and where he met with Mr. Daniel Marshall, his brother-in-law, just returned from his mission to the Indian country. Mr. Stearns pitched at a place called Cacapon, not far above Winchester. Remaining there a short time, and not finding that ministerial suc cess which his impressions had led him to hope for, he and his company, now joined by Mr. Marshall and his company, removed to North Carolina, and settled at a place called Sandy Creek, and immediately formed a church.

"He continued to labor with great assiduity, aided by Marshall and Breed. So great was their success, that in a little time this little band swelled to more than six hundred. Mr. Stearns' impressions respecting a great work in the West, seemed now to be verify. ing; and considering subsequent events, he must be an infidel indeed who can doubt the origin of these impressions.

"He was a preacher of some doctrinal talents; but he was more remarkable for his zealous, animating manner. He brought from New England the same tone, gestures, &c. which had distinguished the New Lights in that country.

"He was of small stature, had a very expressive and penetrating eye, and a voice singularly harmonious. His enemies, it is said, would sometimes be captivated by his musical voice. Many things are related of the enchanting sound of his voice; and the glance of his eyes, which had a meaning in every move. Mr. Stearns continued to dis. charge the duties of Pastor in Sandy Creek Church until a short time before his death, which took place on the 20th of November, 1771. He lived and died faithful to the important trust confided to him. Mr. Stearns was an orator of the right sort; and the effects of his public speaking upon his hearers proved it better than if a thousand finish. ed orations had been published from his lips.

This church of 16, it is curious to know, was composed of eight families-eight husbands and their wives-four of whom were Stearns, and these were related to Daniel Marshall and probably to the others.

"He was sick some time previous to his death; and in the first of his illness expressed some unhappiness at the darkness of his mind; but for a considerable time before his deccase his soul became triumphant, and he expressed a longing desire to depart and to be with Christ."

It is not for us to speculate on how much the singular tones, looks, and gestures of Mr. Stearns co-operated with his zeal and intelligence in forwarding this great work; but certain it is, that his great prototype, Mr. Whitfield, owed much to his singular squinting eyes, and most piercing and thrilling voice, in accomplishing the great revival system-of which, perhaps, more than any other man, he is the legitimate father. But after this short notice of the man, his person, voice, eyes, looks, and gestures, we shall more particularly attend to his views, or to the doctrine which he believed and taught.

Bishop Semple informs us that "Mr. Stearns and the Separates," or Whitfieldites, "had strong faith in the immediate teachings of the Spirit. They believed that to those who sought him earnestly, God often gave evident tokens of his will: that such indications of his will, partaking of the nature of inspiration, were above, but not contrary to reason; and that following these, still leaning in every step upon the same wisdom and power by which they were first actuated, they would inevitably be led to the accomplishment of the two great objects of a Christian's life-the glory of God and the salvation of men.' These views, no doubt, were communicated to, and imbibed by, his converts. To this faith in "immediate teachings of the Spirit,” and to those "indications partaking of the nature of inspiration," must be added the peculiarities of this preacher. "The Separates," continues the historian, "had acquired a very warm and pathetic address, accompanied by strong gestures and a singular tone of voice. Being often deeply affected themselves while preaching, correspondent affections were felt by their pious hearers, which were frequently expressed by tears, trembling, screams, shouts, and acclamations. All these they brought with them into their new habitations."†

The scriptures to such persons were not the exclusive source of light, direction, and guidance. Hence the lack not merely of human learning, but even of the art of reading, was no insuperable difficulty in the way of becoming a preacher. Among that class of specially called and raised up illiterate preachers, Mr. Semple mentions the celebrated James Reed of North Carolina, so successful in Old Virginia; who, on "beginning to preach, was so entirely illiterate that he could neither read nor write. His wife, however, became his instructor, and he soon acquired learning sufficient to enable him to read the Scriptures."+

The first church in Virginia, of this order, was constituted by Mr. * Semple's History of the Virginia Baptists, page 2. † Page 4. Page 41.

Marshall in 1760; who, even in these early times, immersed 42 persons at one time. Mr. Dutton Lane, one of these converts, was made Pastor of the new church. Soon after, Mr. Samuel Harris, one of the mighty men of that day, was subdued. From being a Burgess of the county and a Colonel in the militia, he instantly laid aside his honors and became a preacher. He accompanied Mr. Marshall in his tours, and became so ardent a follower that he caught not only his zeal and diligence, but his manners down to the flexions of his voice.

Six churches being formed in North Carolina and two in Virginia, Mr. Stearns projected an Association, which was organized in Januaary, 1760. Three Elders at this time composed the forces, and Messrs. Stearns, Marshall, and Harris were present with all their energies and zeal. Great crowds attended. They say, "The great power of God was among us. The preaching every day seemed to be attended with God's blessing. We carried on the Association with sweet decorum and fellowship to the end. Then we took leave of one another, with many solemn charges from our reverend old father Stearns to stand fast to the end."-"The chief business of these Associations was to receive petitions and to appoint preachers to travel into new places where the gospel was likely to flourish." In five or six years the doctrine spread from the mountains to the sea shore, and delegates were received from both the Carolinas and from the extremes of Eastern Virginia at their annual meetings. Mr. John Gano, who visited one of these early conferences, on his return to New England, said— "Doubtless the power of God was among them; that although they were rather immethodical, they certainly had the root of the matter at heart." Meanwhile, the Regular Baptists, as they were pleased to call themselves, rather stood aloof from these warm and eloquent Baptists, who were too immethodical for their taste. The Regulars adopted the Confession of Faith as the best means of regular order, and a disagreement between them and the Separates ensued. The Separates thought the Regulars were too much conformed to this world in various matters, and disliked the yoke of the Confession. Meanwhile, having ascertained the principal elements of the Baptist denomination in Virginia down to 1770, we shall ascertain other elements in our next.

ATONEMENT-No. X.

A. C.

REVIEW OF BROTHER CAMPBELL'S LETTER VI. [Continued from page 372.]

LET us hear your scripture proofs that the death of Christ had a direct influence and effect on God to make him propitious to us, and well pleased with us.