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Materials Toward a History of the Baptists in Rhode Island

Materials Toward a History of the Baptists in Rhode Island

 

COLLECTION OF THE MASSACHUSETTS

HISTORICAL SOCIETY

OF THE 4TH. SERIES

BOSTON, MA/CROSBY NICHOLS AND CO

1854

MATERIALS FOR THE HISTORY OF THE BAPTISTS

The province of Rhode Island and Providence may, on some accounts, be styled the Land of Baptists; first, Because they who settled the country were chiefly of that denomination. The first settlement was began at Providence by Rev. Roger Williams and Thomas Olney, in 1634-5l; to whom resorted soon after John Thockmorton, William Arnold, Cole, William Carpenter, Francis Weston, Ezekiel Hollman (alias Holliman). Some of these were Baptists, as appears by what the famous Hugh Peters writes to the church of Dorchester from the church of Salem, where he was minister:--

We thought it our boundon duty to acquaint you with the names of such persons as have had the great censure passed them in this church, with the reasons thereof, viz.: Roger Williams and wife, John Throckmorton and wife, Thomas Olney and wife, Stukely Westcot and wife, Mary Holliman and the widow Reeves; these wholly refused to hear the church (denying it and all the churches in the Bay to be true churches), and are all except two, re-baptized. But it does

But it does not appear by this that Roger Williams was a Baptist, because he might be one of the two excepted in the above letter; therefore we add what Mr. Hutchinson quotes out of Hubbard concerning the said planters: Roger Williams was re-baptised at Providence by one Holliman and Mr. Williams in return baptized him and ten more."

This account also leaves out one of the thirteen, but that one could not be Roger Williams. I mention this because Mr. Callender in a note suffixed to (the 56^th page of his century sermon) delivers it as a tradition that Mr. Williams was no Baptist; but the above account of Hubbard must outweigh an oral tradition. Besides, Mr. Callender was afterwards convinced of the mistake; for I have one of the sermons with a dele upon the said note in 1637-8, by Rev. John Clark, William Coddington, John Sanford, William Hutchinson, Edward Hutchinson, senior and junior, John Coggeshall, William Aspinwell, Samuel Wilbore, John Porter, Thomas Savage, William Dyre, William Freeborne, Philip Shearman, John Walker, Richard Carder, William Baulston, Henry Bull. The first of these was a Baptist, and several of the other seventeen, though I am not able to specify their names. These and the settlers of Providence were driven hither by the intolerant and persecuting spirit that raged in Massachusetts and Plymouth Colonies, and were all exactly of the same mind with respect to liberty of conscience; this last soon made them join the people of Providence in sending Roger Williams to England to procure a Charter. Their Charter (dated March 14, 1643) came and united both in one body politic by the name of "The Incorporation of Providence Plantations in the Narraganset Bay in New England," after having existed separately, the one for nine years, the other for six. They governed themselves by their charter for twenty years, and spread over the islands in the Narraganset Bay and the adjacent parts of the Continent. But finding some defects in this charter they (Nov., 1651). sent Rev. John Clark to solicit a better, in which solicitation he spent about twelve years of his time, and 651.17.10 of his money. Mr. Clark had his expenses allowed him, but Mr. Williams it seems had not; this I gather from his address to the people who had treated him with ingratitude.

"I was unfortunately drawn from my employment, and sent a vast distance from my family to do your work of a high and costly nature, and there left to starve, or steal, or beg, or borrow."

Thus, we see that the first settlers of this government were chiefly Baptists, and that its polity, first and last, was founded by two Baptist ministers. The English Colony of Rhode Island and Providence Plantations in New England in America." Another reason for denominating this country a land of Baptists is, that they have always been more numerous than any other sect of Christians which dwell therein; two-fifths of the inhabitants at least are reputed Baptists. Another reason is, that the Baptists in this government have always had much power in their hands, both legislative and executive. Their Governors, Deputy Governors, Judges, Assembly men, Justices, and officers (military and civil) have been chiefly of that denomination. The last reason I shall mention is, that their college is a Baptist college; the Baptists only, made a motion for it, the Baptists only, gathered money to endow it; the head of it and about two-thirds of the fellows and trustees must ever be of that denomination. Such narratives as the above, concerning Baptists, are a rara avis in terris and the peculiarities of this country, and these latter times. Since the manifestation of the man of sin, the Baptist church hath been a church in the wilderness, but now she begins to come out of it, leaning upon her beloved. The general character of the people in this government, hath been given in the following words, and I believe their conduct for a course of an hundred and thirty-six years hath proved them to be words of soberness and truth: "They are much like their neighbors, only they have one vice less, and one virtue more than they; for they never persecuted any; but have ever maintained a perfect liberty of conscience." Their first work after their incorporation in the year 1643 was (not to establish their own religion by law, and to compel all in their jurisdiction to maintain it but) to make a law to prevent such things, and to ascertain this noble principle.

"Every man who submits peaceable to civil government in this Colony shall worship God according to the dictates of his own conscience, without molestation." One man in attempted to subvert this glorious equality, and for that was disfranchised, as I suppose; because I find it on record, that his vote in a town meeting was rejected. In the year 1656 the Colonies of Plymouth of Massachusetts, of Connecticut and New Haven, pressed them hard to give up the point, and join the confederates to crush the Quakers, and prevent any more from coming to New England. This also they refused, and returned the following answer: "We shall strictly adhere to the foundation principle on which this Colony was first settled, to wit, that every man who submits peaceably to the civil authority may peaceably worship God according to the dictates of his own conscience without molestation." This answer made the said colonies hate them the more, and meditate their ruin by slanderous words and violent actions. They slandered them at home, which made Sir Henry Vane to admonish them in a letter, still extant in his own hand writing. This caused Roger Williams to go over in order (as he sayeth) to prevent their ruin. His words are these. "I spent almost five years’ time with the State of England to keep off the rage of the English against us." The said answer made the confederates encourage the Pumham Indians to harass this people to the loss of 80 or 1001, a year; they put the good sachem Myantonomo to death for his attachment to this colony; they refused to let the colonists have ammunition for their money when in imminent danger; they encouraged families within the jurisdiction to refuse obedience to their authority; they sent armed forces among them, besieging some in their houses, and taking the same (and their property) captive to Boston, where they were most inhumanly treated and their property embezzled; they endeavored on all sides to stretch their lines so as to have them in their power; they represented them as saying, "Here is a fair inlet (meaning the Narraganset Bay) to let in foreign forces to destroy the Massachusetts people;" their letter writers, preachers, and historians calumniated them as "the scum and runaways of other countries, which, in time, would bring a heavy burden on the land–as sunk into barbarity, that they could speak neither good English nor good sense–as libertines, familists, antinomians, and every thing except what is good–as despisers of God’s worship, and without order or government, &c."

Whoever has a mind to satisfy himself about these matters may read Gorton: the Magnalia; some papers published by His Excellency Gov. Huchinson, &c. I forbear to mention private manuscripts and letters, because every one cannot come at them. And all these railing accusations and despiteful acts of violence had no other foundation, in reality, than the inexorable attachment to religious liberty, and thereby a tacit condemnation of the bigotry and persecution which raged in the neighboring colonies. What I here assert is no more than what was asserted to the higher power at home, in 1659; a part of their address to the lord Protector is as follows: "We bear with the several judgments and consciences of each other in all the towns of our colony, the which our neighbor colonies do not: which is the only cause of their great offence against us." And it is remarkable that there are not wanting some public acts of the said colonies which contradict the vile reports which their public histories make concerning this people, and represent them as kind, civil, religious and well grounded. One of which public acts I shall here recite. It is a petition from an association of the Massachusetts ministers in the year 1721, addressed "To the Hon. Joseph Jenckes, Esq., late Deputy Gov. William Hopkins, Esq., Major Joseph Wilson, Esq., Col. Richard Waterman, Esq., Arthur Vernon, Esq., ______Wilkinson, Esq., Philip Tillinghast, Esq., Capt. Nicholas Power, Esq., Thomas Harris, Esq., Capt. William Harris, Esq., Andrew Harris, Esq., _______Brown, Esq., Jonathan Burton, Esq., Jonathan Spreague, jr., Esq., and to the other eminent men of Providence. Pardon our ignorance if any of your honorable christian names, or if your proper order be mistaken."

Honorable Gentlemen.

We wish you grace, mercy and peace, and all blessings for time and for eternity through our Lord Jesus Christ. How pleasing to Almighty God and our Lord and Redeemer, and how conducible to the public tranquility and safety, a hearty union and good affection of all pious protestants of whatever particular denomination (on account of some difference of opinion) would be, by the divine blessing, yourselves (as well as we) are not insensible of. And with what peace and love societies of different modes of worship have generally entertained one another in your government, we cannot think of without admiration. And we suppose under God ‘tis owing to the choice liberty granted to protestants of all persuasions in the royal charter graciously given you; and to the wise and prudent conduct of the gentlemen that have been improved as governors and justices in your colony. And the Rev. Mr. Greenwood, before his decease at Reboboth, was much affected with the wisdom and excellent temper and great candor of such of yourselves as he had the honor to wait upon and with those worthy and obliging expressions of kind respects he met with when discoursed about his desire to make an experiment, whether the preaching of our ministers in Providence might not be acceptable; and whether some who do not greatly incline to frequent any pious meeting in the place on the first day of the week might not be drawn to give their presence to hear our ministers, and so might be won over (by the influence of heaven) into serious Godliness. And although God has taken that dear brother of ours from his work in this world, yet it has pleased the Lord to incline some reverend ministers in Connecticut and some of ours, to preach among you, and we are beholden to the mercy of heaven for the freedom and safety they have enjoyed under the wise and good government of the place, and that they met with kind respect, and with numbers that give a kind reception to their ministration among you. These things we acknowledge with all thankfulness. And if such preaching should be continued among your people (designed only for the glory of God and Christ Jesus in chief; and nextly for promoting the spiritual and eternal happiness of immortal precious souls; and the furtherance of a joyful account in the great day of judgment,) we earnestly request, (as the Rev. Mr Greenwood, in his life-time, did before us) that yourselves, according to your power and the influence and interest that God hath blessed you with, will continue your just protection; and that you add such further countenance and encouragement thereunto as may be pleasing to the eternal God, and may, through Christ Jesus, obtain for you the great reward in heaven. And if ever it should come to pass that a small meeting-house should be built in your town to entertain such as are willing to hear our ministers, we should count it a great favor if you all, gentlemen, or any of you would please to build pews therein, in which you and they (as often as you see fit) may give your and their presence and holy attention. And we hope and pray that ancient matters that had acrimony in them may be buried in oblivion, and that grace and peace and holiness and glory may dwell in every part of New England, and that the several provinces and colonies in it may love one another with pure hearts fervently. So recommending you all, and your ladies, and children, and neighbors, and people to the blessing of Heaven, and humbly asking your prayers, to the divine throne for us we take leave, and subscribe ourselves your servants.

The subscribers were: Rev. Messrs. Peter Thatcher, John Danforth and Joseph Belcher, a committee appointed by the Association for that purpose. By the foregoing paper (which is the joint act of the Massachusetts ministers,) it appears that the people of Rhode Island government were good people, even while the Mathers (their chief accusers) were alive. And if the Association spake according to knowledge and truth the characters in the Magnalia, and other New England histories must be false and slanderous. I will here add the answer that was made to the foregoing paper, and then offer two or three remarks:

To John Danforth, Peter Thacher and Joseph Belcher, of the Presbyterian Ministry: Sirs, was the inhabitants of the town of Providence received yours bearing date Oct. 27, 1721, which was read publicly in the hearing of the people; and we judge it uncivil to return you no answer. But, finding the matter to be of religious concernment, we counted it our duty to ask counsel of God lest we should be beguiled as Israel was by the Gibeonites. And inasmuch as the sacred Scriptures were given forth by the Spirit of the living God to be our instructor and counsellor, we shall therefore apply ourselves to them. And in the first place we take notice of the honorable titles you give to many of us. Your view as we take it, is to insinuate yourselves into our affections, and to induce us to favor your request. But we find flatteries in matters of religion to be of dangerous consequence; witness the Hivites, who said; ‘We are your servants, and have heard of the fame of the God of Israel.’ In this way did Joash set up idolatry after the death of Jehoiada. Elihu abstained from flattery for fear of offending God, while the enemies of Judah for want of the fear of God practised it. By the same means was Daniel cast into the Lion’s den, and Herod sought to slay the Lord Christ; and some at Rome sought to make divisions in the church of Christ by flattering words and fair speeches to deceive the simple; but, saith the Spirit, ‘and serve not the Lord Jesus Christ, but their own bellies,’ and saith the Apostle Peter, ‘through covetousness and feigned words they shall make merchandise of you.’ To conclude this article. We see that flattery in matters of worship has been, and now is, a cloak to blind men and lead them out of the way, and serves for nothing but to advance pride and vain glory. Shall we praise you for this? We praise you not. Next you salute all as saints in the faith and order of the gospel, wishing all of us blessings for the time present and to all eternity. It is not the language of Canaan but of Babel to salute men of all characters as in the faith of the Gospel. This is the voice of the false prophets which daub with untempered mortar, sewing pillows under every arm-hole, and crying peace, peace, when there is no peace. Is this your way to enlighten the dark corners of the world? Surely, this is darkness itself. Moreover, you highly extol liberty of conscience to men of all persuasions, affirming it to be most pleasing to God, and tending most to love and peace and the tranquility of any people. And you say, ‘we are not insensible of this any more than you.’ To which we say Amen; and you well know it hath been our faith and practice hitherto. Fourthly, We take notice how you praise the love and peace that dissenters of all ranks entertain one another with in this government; and this as you say to your admiration; and you suppose that under God it is owing’ to the choice liberty granted to protestants of all denominations in the loyal charter graciously given us, and to the discreet and wise rulers under whose conduct we enjoy this happiness.’ We answer, this happiness principally consists in our not allowing societies to have any superiourity one over another, but each society supports their own ministry of their own free will and not by constraint or force upon any man’s person or estate, and this greatly adds to our peace and tranquility. But, the contrary, which takes away men’s estates by force to maintain their own or any other ministry, serves for nothing but to provoke to wrath, envy and strife. This wisdom cometh not from above but is earthly, sensual and devilish. In those cited concessions we hope, too, that you are real and hearty, and do it not to flourish your compliments; otherwise you make a breach on the third commandment. This is but a preface to make room for your request, which is: That we would be pleased according to our power to countenance, protect and encourage your ministers in their coming and preaching in this town of Providence. To which we answer: We admire at your request, or that you should imagine or surmise that we should consent to either, inasmuch as we know that (to witness for God) your ministers for the most part were never set up by God, but have consecrated themselves, and have changed His ordinances; and for their greediness after filthy lucre, some you have put to death, others you have banished upon pain of death; others you barbarously scourged; others you have imprisoned and seized upon their estates. And at this very present you are rending towns in pieces, ruining the people with innumerable charges, which make them decline your ministry and fly for refuge to the Church of England, and others to dissenters of all denominations, and you like wolves pursue; and whenever you find them within your reach, you seize upon their estates. And all this is done to make room for your pretended ministers to live in idleness, pride and fullness of bread. Shall we countenance such ministers for Christ ministers? Nay, verily, these are not the marks of Christ’s ministry, but are a papel spot, that is abhorred by all pious protestants. And since you wrote this letter the constable of Attleboro has been taking away the estates of our dear friends, and pious dissenters, to maintain the minister. The like hath been done in the town of Mendon. Is this the way of peace? Is this the fruit of your love? Why do you hug the sins of Eli’s sons, and walk in the steps of the false prophets, biting with your teeth and crying peace; but no longer than put into your mouth, but you prepare war against them. Christ bids us beware of such as come to us in sheep’s clothing but inwardly are ravening wolves, and your clothing is so scanty that all may see your shame, and see that your teaching is like Gideon’s who taught the men of Succoth with the briars and thorns of the wilderness. In the next place: You freely confess that we entertained you kindly at all times. We hope we are also taught of God to love our enemies, and to do good to them that hate us, and pray for them who despitefully treat us. And since you admire the love and peace we do enjoy, we pray you to use the same methods, and write after our copy. And for the future never let us hear of your pillaging conscientious dissenters to maintain your own ministers. O, let not this sin be your everlasting ruin! Further. You desire that all former injuries done by you to us may be buried in oblivion. We say, far be it from us to avenge ourselves, or to deal to you as you have dealt to us, but rather say with our Lord ‘ Father forgive them for they know not what they do.’ But, if you mean that we should not speak of former actions done hurtfully to any man’s person, we say God never called for that nor suffered to be so done, as witness Cain, Joab and Judas, which are upon record, to deter other men from doing the like. Lastly. You desire of us to improve our interest in Christ Jesus for you at the throne of grace. Far be it from us to deny you this, for we are commanded to pray for all men. And we count it our duty to pray for you, that God will open your eyes, and cause you to see how far you have erred from the way of peace; and that God will give you godly sorrow for the same, and such repentance as never to be repented of; and that you may find mercy and favor of our Lord Jesus Christ at his appearing. And so hoping, as you tender the everlasting welfare of your souls, and the good of your people you will embrace our advice, and not suffer passion so to rule as to cause you to hate reproof lest you draw down vengeance on yourselves and on the land. We, your friends, of the town of Providence, bid you farewell. Subscribed for, and in their behalf by your ancient friend and servant for Jesus’s sake, JONATHAN SPREAGUE. Feb. 23, 1722.

If it be though that there are too much tartness and resentment in this letter they will be readily excused by them who consider, that the despoiling of goods, imprisonments, scourgings, excommunications, and banishments, the slandering of this colony, at home and abroad, and attempts to ruin it were yet fresh in the knowledge of the people; and especially that the petitioners were at the time doing those very things to the brethren in the neighborhood, which they desire the men of Providence to forget. This was such a piece of uncommon effrontery and insult as must have raised a mood in the man of Uz. Yet, be it further observed, that the people of Providence do not forbid the Presbyterian ministers to come among them, nor threaten them if they should come, but in express terms execrate the thought of dealing to them ast hey had dealt to Baptists. Nay, Col Nicholas Power in particular became bound for their security in case they should build a meeting-house at Providence, which they did in the year 1723. I must not quit this letter without rectifying a misrepresentation of Mr. Neal: He saith that the people of this government have an extreme aversion to a regular ministry, and would never allow such to preach among them, though the Massachusetts ministers offered to do it for nothing. (Vol. 2, p, 179). This is not true in any sense, for they at all times had some regularly bred ministers, and never hindered the Massachusetts ministers to preach among them, and if they refused to countenance them it was not because they were regular but (as the foregoing letter shows) because they were persecutors. But these things being beside my main design, I will desist from preambling and come to the materials I have collected towards a history of the Baptists in this province. Some of them hold that Christ died for all, some that he died only for the elect, and some of the former hold that the last day of the week is the Sabbath. Hence arise the distinctions of General Baptists, Particular Baptists, Seventh-Day Baptist.

Part 1

Treats of the General Baptists in this Province.

They have that distinction from their holding the doctrine of General Redemption, which supposes their holding other Arminian doctrines that go along with it. Accordingly, the confession of faith which they have adopted is that Arminian one which was presented to Charles the II, in 1660, and subscribed (Mar. 1,) the same year by "Elders, deacons and brethren, met in London to the number of 41, and afterwards owned and approved by more than 20,000." Of these there are churches, which we shall treat according to seniority, and therefore begin with

Providence.

This church is usually distinguished by the above name, which is the name of the town where the meeting-house is, in the township of Providence and county of the same. The house is 41 feet by 35, and pretty well finished with pews and galleries. It was erected about the year 1722, [1726], on a lot of 112 feet by 77, partly the gift of Rev. Pardon Tillinghast and partly the purchase of the congregation. It is situated towards the north end of the town, having the main street to the front and the river to the back. No estate belongs to it, for which reason the salary of the minister (Rev. James Manning) is reputed no more than 50 £ a year. The character of it is that of General Baptist, holding the six points, though the minister and several of the congregation are calvinistic in sentiments, and slack about laying on of hands. The families belonging to them are about 250, whereof 118 persons are baptized and in communion, which is here celebrated every S. In the month.

This was their state in 1771. For their beginning as a church, we must look back towards the year 1638. The constituents were Roger Williams and his twelve companions, mentioned in page 3. To which we may add Chad Brown, Wm. Wickenden, Mrs. Olney, Mrs. Wescott, Mrs. Holliman, Mrs. Reeves, Robert Williams, John Smith, Hugh Bewit, John Field, Thos. Hopkins and Wm. Hawkins.

This church hath now existed for 133 years without any very remarkable events, though it be the first in all America. The most considerable are these:

[1^st.] It in time departed from what it was at first, with respect to some points of faith and order. At first it was a particular Baptist church, but afterwards (as Mr. Callender observes in his Cent. Serm., p. 61), it came generally to hold universal redemption. At first laying on of hands was held in a lax manner, so that they who had no faith in the rite were received without it, and such (saith Joseph Jenckes) "was the opinion of the Baptists in the first constitution of their churches throughout this colony." At first they used psalmody in their worship, but afterwards laid it aside. These alterations, (according to tradition took place about the year 1654, or rather before. But now it begins to return towards its first state. Psalmody is restored already, and the minister is a particular Baptist; laying on of hands with him is no bar of communion.

[2d.] This church is aid to have celebrated divine worship in a grove for many years, and (when the weather permitted not) in private houses, till the first meeting-house was erected by Rev. Pardon Tillinghast, about the year 1700, on the spot where the present stands.

[3d.] Some divisions have taken place in this church. The first was about the year 1654, on account of laying on of hands. Some were banishing it entirely, among which Rev. Thos. Olney was the chief, who, (with a few more) withdrew and formed themselves into a distinct church, distinguished by the name of Five Point Baptist, and the first of the name in the province; it continued in being to 1715, when Mr. Olney resigned the care of it, and soon after it ceased to exist.

Another division happened in the year 1731, on account of holding communion in special ordinances with Baptists that were not under hands, as it is called. Against this lax communion was the late Samuel Winsor who was then a deacon, and few others who withdrew and had the Lord’s Supper administered to them at the deacon’s house, by the Rev. Mr. Place; but other churches (by their messengers) interposing, the breach was soon healed. One of those special ordinances, in their esteem is prayer; accordingly, when they were among others in prayer time, they kept on their hats in token of noncommunion. But this foolish whimsey is almost withered away.

[4^th.] The ministry of this church has been a very expensive one to the ministers themselves and a very cheap one to the church. Their first meeting-house was built for them by Mr. Tillinghast; neither did he nor any of his predecessors, nor any that came after (till of late) take any wages; they being men of property, and deeming it more blessed to give than to receive. Nor did they thereby sin against that ordinance of their Master, (1 Cor. ix, 14), for Paul at Corinth suspended his right to a livelihood of the gospel.

[5^th.] This church, being the first in the province, is to be considered as the mother and centre of all the rest. And it is not only the first in the province, and the first in America, but the first (except one) in the British dominions, that gathered in London, by Rev. John Spilsbury was constituted Sept. 12, 1633, and therefore but five years before this.

We come now to the ministers of the church of Providence, whereof the first and also the founder was Roger Williams. He became their minister at the time they were settled in 1638, but in a few years resigned the care thereof to Rev. Messrs. Brown and Wickenden. Assistant to Mr. Williams, was Rev. Ezekiel Holliman, of whom I can learn no more than that he came to Providence about the year 1636, and was the man who baptized Roger Williams. As to Mr. Williams he is said to have been a native of Wales, and to have had his education (which was liberal) under the patronage of the famous lawyer, Sir Edward Coke, under whom also he studied law, and by whose interest he got Episcopal orders and a parish. The manner in which he obtained his patronage is said to have been this:

Sir Edward, one day observing a youth at church taking notes of the sermon, and the people crowding, beckoned to him to come to his pew; and seeing how judiciously he minuted down the striking sentiments of the preacher, was so pleased that he entreated the parents to let him have the lad.

However all this be, it is certain that he embraced the sentiments of the Puritans, and suffered on account thereof. (Hist. Of Mass., Vol. 1, page 39. Neal, Vol. 1, p. 140.) This sent him and many more to America. He landed at Salem [Boston] Feb. 5, 1631, and immediately was admitted a preacher in the independent church of Salem as an assistant to Mr. Skelton. Soon after he removed to the church of Plymouth, where he continued about three years, and was much thought of by the governor (Bradford) and the people, of whom the former gives this testimony: "Mr. Roger Williams (a man godly and zealous, having many precious parts) came hither, and his teaching was well approved, for the benefit whereof I still bless God and am thankful to him even for his sharpest admonitions, &c." But Mr. Skelton, of Salem, growing infirm, Roger Williams returned thither and soon succeeded him in the ministry. Here he had not been long a preacher before his favorite sentiment, liberty of conscience, gave offence to a small but the leading part of the congregation. Yet, this would have been borne with had he not further maintained that civil Magistrates as such have no power in the church, and that Christians as Christians are subject to no laws of control, save those of king Jesus. These were intolerable positions among the Massachusetts Magistrates, who, from the beginning discovered an itch for being kings in Christ’s kingdom, and for hanging, whipping, and otherwise persecuting his good subjects if they would not let them reign with him. Wherefore they banished Mr. Williams and made the church excommunicate him, which put the town of Salem in an uproar, and would have made most of the people follow their "dear Mr. Williams" (as Neal calls him) "to voluntary banishment had they not been prevented by force." However, the twelve mentioned, page 3, did follow him. When they were out of the Massachusetts jurisdiction they pitched at a place now called Rehoboth, but the men of Plymouth hearing it sent an armed force to drive them out of their territories also. Now they had no refuge but to venture among the savages. Accordingly Mr. Williams and his friend Olney took a canoe, and crossing the bay landed on the spot where Providence town now stands. What induced them to land there was a fine spring of water, for which the people have some veneration to this day.

The barbarous people treated them courteously, and gave them land. Humane were Indians then in comparison of the then Massachusetts and Plymouth saints. They had not been above three or four years in the place before they embraced the principles of the Baptists, and formed themselves into a church as before related. Mr. Holliman baptising Mr. Williams, and then Mr. Williams baptising the rest. But as I observed before, he did not continue above three or four years in the particular care of the church, thinking (it is said) that his labors were more loudly called for among the Indians, whose language he had learned, and among whom he labored with more real success, than perhaps Eliot or Brainard, and before either of them. There remains to this day a congregation of Narragansett Indians whose forefathers were converted to the faith of Roger Williams. He wrote an account of the Indians which the then lords of trade highly commended; also a defence of the doctrines controverted by the Quakers, and another piece called the bloody tenet, with others which I have not seen.

Mr. Williams died A.D. 1682, aged 84, and was buried under arms in his own lot, at Providence, where his grave is yet to be seen. His wife’s name was Elizabeth, by whom he had children– Mary, Freeborn, Providence, Daniel, Joseph and Mercy; the third died young, the others married into the Rhodes, Olney, Waterman, Winsor and Sayles families, who raised him a most numerous progeny. Governor Hopkins has traced his descendants to the number of near 2000, some of which (especially in the female lines) rank with the best gentlemen in the government, both for parts and property. Mr. Williams character, both as a scholar, a gentlemen and a Christian, is most excellent, maugre all the calumnies of his enemies. "He appears (saith Mr. Clark Callender Cent. Serm., p. 17), by the whole tenor of his life and conduct, to have been one of the most disinterested men that ever lived, and a most pious and heavenly-minded soul." How despitefully he and his people had been treated by the neighboring colonies is well known, yet, (saith Governor Hutchinson, Vol. 1, p. 38), "Instead of showing any revengeful sentiment he was continually employed in acts of kindness and benevolence towards them for forty years after." Both these accounts show him a Christian indeed. He was no less eminent as a divine and statesman. "The true grounds of liberty of conscience was not understood in America, (saith Mr. Callender, Cent. Serm. 15, 16), till Mr. Roger Williams and Mr. John Clark publicly avowed that Christ alone if king in his own kingdom, and that no others had authority over his subjects in the affairs of conscience and eternal salvation." This was about a hundred years before Hoadly, Lock, &c., inculcated the point. "Roger Williams. (saith Gov. Hopkins, Prov. Gazette), justly claims the honor of having been the first legislator in the world that fully and effectually provided for and established a free, full and absolute liberty of conscience."

This colony hath now existed for 137 years, and hath increased from 13 to 60,000. He not only founded a State but by his interest with the Narraganset Indians broke the grand confederacy against the English in 1637, and so became the saviour of all the other colonies. For these singular excellencies and worthy deeds he deserves a statue and will certainly have one, except there be some cross-grained fatality attending the noblest characters among Baptists to prevent their having the praise they deserve. I could fancy that I see his statue erected in the college yard, at Providence. His clothing is a garment of camel’s hair tied about the loins with a leathern girdle. His feet are shod with sandals, and about his neck a little puritanical band. In his right hand is the gospel as an emblem of the religious liberty he established, and the peace that followed. In his left, is a roll containing the charter of the colony, with as much of it unfolded as shows this paragraph:

To exhibit a lively experiment that a most flourishing civil state may stand and best be maintained, and that among our English subjects, with a full liberty in religious concernments; and that true piety rightly grounded on gospel principles will give the best and greatest security to sovereignty, and will lay in the hearts of men the strongest obligations to true loyalty.

On the pedestal are these words–

FATHER.

of the colony which was founded in MDCXXXIV, and whose special distinction is that of religious liberty, and under God the

SAVIOUR

of it and of the neighboring colonies, from being extirpated by the confederate Indians in MDCXXXVII was that reverend Baptist.

ROGER WILLIAMS

Mr. Williams’ successors in the ministry of this church were Rev. Messrs. Chad Brown, William Wickenden and Gregory Dexter, who had to their assistants Thomas Olney and Jonathon Spreague We begin with the first of the three, that is the Rev. Chad Brown. He is said to have come to Providence about the year 1636, and to have been ordained about the year 1642, when Mr. Williams resigned the special care of the church and went to England to solicit the first charter. Mr. Brown was one of the town proprietors and the 14^th in order. The college stands on the lot that was his. His children were– 1^st. John, who married a Holmes. 2d. Chad, who died childless. 3d. James, who went to Newport, about the year 1672, and married a ____________. 4^th. Jeremiah, who also went to Newport, and married a _____________. 5^th. Daniel, who married a Herendon. These raised him a most numerous progeny. He died sometime between 1660 and 1665, and was buried in his own lot, leaving behind him a good character.

His colleague and successor was Rev. William Wickenden. He came to Providence from Salem, about 1636, and was ordained (it is said) by Mr. Brown. Where and when he was born I do not find. He died Feb. 23, 1669, after having removed from Providence to a place which he called Solitary Hill, A kind of apples is yet known by his name, the seed of which he brought with him from England, in a tobacco box. His children by his first wife were Plain, Ruth, Hannah, who married into the Wilkenson, Smith and Steer families, and raised him 17 grandchildren, the youngest of which is yet alive. Mr. Wickenden preached occasionally at New York, and for it was there imprisoned for four months. Colleague to him and Mr. Brown was the Rev. Gregory Dexter. He is said to have been born in London, and to have followed the stationery business there in company with one Coleman, who became the subject of a farce called "The Cutter of Coleman Street," and to have been obliged to fly for printing a piece that was offensive to the then reigning power. He came to Providence in 1643, and was the same year received into the church, being both a Baptist and preacher before his arrival; but was not chosen to be their minister till about the time that Mr. Wickenden removed to Solitary Hill, and thereby had in some sort abdicated the care of the church of Providence.

Mr. Dexter, by all accounts, was not only a well-bred man but remarkably pious. He was never observed to laugh, seldom to smile. So earnest was he in his ministry that he could hardly forbear preaching when he came into a house, or met with a concourse of people out of doors. His religious sentiments were those of that particular Baptists. He died about the 91^st year of his age. His wife, Abigail Fullerton, by whom he had children– Stephen, James, John and Abigail. About the year 1646 he was sent for to Boston, to set in order the printing office there, for which he desired no other reward than that one of their almanacs should be sent him every year. The successors of these were Messrs. Tillinghast, Brown and Jenckes. Rev. Pardon Tillinghast was born at a place called Seven Cliffs, near Beachyhead, in Old England, about the year 1622. Came to Providence by way of Connecticut in the year 1645, and sometime after became minister of the church, wherein he continued to his death, in 1718. He was a particular Baptist, and remarkable for his plainness and piety. His first wife was a Butterworth, by whom he had children, John, Mary. His second was Lydia Tabor, who bore him Pardon, Phillip, Benjamin, Joseph, Lydia, Abigail, Mercy, Hannah, Elizabeth. They married into the Seyles, Carpenter, Keach, Holmes, Rhodes, Staffords, Audley, Sheldon, Power, Hale and Tabor families, and raised him a most numerous progeny. He bestowed on the church the lot before mentioned, with the meeting-house upon it. His colleague was Rev. James Brown. He was grand-son of Chad Brown, by the eldest son, born at Providence in 1666, ordained _____________; at which time he assumed the care of the church, and therein continued to his death, Oct. 28, 1732, an example of piety and meekness worthy [of] admiration. His wife was Mary Harris, by whom he had children, John, James, Joseph, Martha, Andrew, Mary, Obediah, Ann, Jeremy, Elisha. John died childless. The rest married into the Power, Field, Greene, Knowlton, Harris, Comstock, Rhodes, Smith and Barker families. His colleague [was] Rev. Ebenezer Jenckes. He was born in 1669, at Pawtucket, in the township of Providence; ordained in 1719, when he took on him the care of the church, and wherein he continued to Aug. 14, 1726, when he died. He married a Butterworth and had children, Sarah, Ebenezer, Daniel, Phebe, Rachel, Martha and Josiah. These formed alliances with the Eastons, Martins, Scotts, Comstocks, Wheelers, Ingles and Jenckes, and raised him thirty-four grand-children.

Mr. Jenckes was a man of parts and real piety. He refused every public office except the surveyorship of the proprietary of Providence, which required no great attention or time. Successor of this set of ministers was the Rev. Samuel Winsor, a man remarkable for preaching against paying ministers, and for refusing invitations to Sunday dinners for fear they should be considerations for Sunday sermons. But this singularity of his ought, I dare say, to be somewhat qualified; for he could not mean to abolish an ordinance of his Lord, or say that they who preach the gospel, may not live of the gospel– 1 Cor. ix:14. He was born in the town of Providence, in 1677, and ordained in 1773. He continued minister of this church to his death, which came to pass Nov. 17, 1758. He married Mary Harding, by whom he had children, Martha, Mary, Lydia, Hannah, Joseph, Deborah, Mercy, Freelove and Samuel. These married into the families of the Colwells, Potters, Angells, Olneys, Mathewsons, Jenckes and Winsors, and have raised him Eighty-one grand-children, and these a generation of 182. His colleague for sometime was Rev. Thomas Burlingham. He was born May 29, 1688, at Cranston; ordained in 1773, when he took the joint care of this church with Mr. Winsor, jr., but in a manner resigned it a considerable time before his death, in order to preach at the new church of Cranstone. He died Jan. 7, 1770, and subjected his estate to the yearly charge of nine bushels of Indian corn to be given to the poor of Cranston and Warwick churches. His wife was Eleanor Relfe, by whom he had children, Barbara, Esther, Eleanor, Susanna, Ann, Peter, who married into the Utter, Mitchel, Colvin, Chace and Potter families, and who have raised him a great number of grand-children. Successor to them both is Rev. Samuel Winsor. He is son of the formentioned Samuel Winsor; born Nov. 1, 1772, in the township of Providence; ordained June 21, 1759. His first wife was Lydia Olney, by whom he had children, Lucy, Rhoda, Isaac, Olney. His present wife is Ann Winsor, who bore him Lydia, Mercy, James, Hannah, Benjamin, Elizabeth, Wait, all single except James who married a Waterman. Mr. Winsor has lately moved to the country, and in a manner resigned the care of the church to Rev. James Manning, A.M. He came to Providence with the college in 1770. We shall speak of him when we come to Warren.

From Providence we shall pass to the next church in point of seniority, viz.– Newport– I distinguish this church by the name of the town; but the other churches in town (which are the offspring of this) I will distinguish by the names of the streets where the meeting-houses are. Newport is on Rhode Island, in a township and county of the same name, 32 miles S. b. E. from Providence, and 348 miles N. E. b. E. h. E. from Philadelphia. The meeting-house belonging to Newport church is in Bull street, built in 1738, and well finished, with pews and galleries. Its dimensions are 40 feet by 30. The lot on which it stands is 73 feet by 64, the gift of Messrs. Colonels Hezekiah Carpenter and Josias Lyndon. The temporalities of the church are, [1.] Hundred and fifty pounds, the gift of John Homles.. [2.] A farm of 166 acres (with house and out-houses thereon, now rented out for 50__.), the gift of Rev. John Clark. The issues and profits were chiefly intended for the minister, though not so expressed in the will for a reason which Mr. Clark communicated to particular friends. [3.] A garden in town, the gift of said Mr. Clark.

With these helps, and the rates of the pews, the living is reputed worth 90__. a year to the present minister, Rev. Erasmus Kelley. The families belonging to the congregation are about 50, whereof 37 persons are baptized and in the communion, which is here celebrated the last Sunday in the month. The character of this church for some years past has been that of General Baptist, but as the minister and several of the members are of the sentiments of the Particular Baptists it is supposed it will return to what it was at first. They also have re-admitted psalmody, and laying on of hands. This was their state in the year 1771. For their origin as a church, we must look back to the year 1644, when, according to tradition, they were constituted. The constituents were Rev. John Clark and wife, Mark Lukar, Nathaniel West and wife, Wm. Vaughan, Thomas Clark, Joseph Clark, John Peckham, John Thorndon, William Weeden and Samuel Weeden. The most remarkable things that may be said of this church (which hath now existed for 127 years), are the following:

[1]. It is said to have been a daughter of Providence church, which was constituted about six years before. And it is not at all unlikely but they might be enlightened in the affair of believer’s baptism by Roger Williams and his company, for whom they had the greatest kindness. [2]. This church was originally of the distinction of Particular Baptist, holding laying on of hands as a manner of indifference; for it is certain that one reason why a few broke off in 1654, was an apprehension of being called to account for avowing general redemption, and for insisting that laying on of hands should be a term of communion; and that singing psalms should be excluded. This last was given up till the year 1726; and laying on of hands was violently opposed in 1730, which theretofore had been a matter of indifference. It appears also that some of this church were Calvinistic in the year 1724, when seven persons withdrew on account of the Arminianism of those they left behind. [3]. There have been some separations from this church; one in 1654, which is now the largest church on the Island; another in 1665, occasioned by removal of residence from the Island to Westerly; another in 1671, which is now a Sabbatarian church; another in 1673, when five of its members went off to the Quakers, viz.: Joan Slocum, Giles Slocum, sen. and junior, Jacob Mott and Joanna his wife; another in 1724. The cause of this last was a follows: About six years before, one Daniel White was received into membership by a letter commendatory from Mr. Wallis’s church in London; he soon made a party (being a man of dividing principles) and they built him a meeting-house, and went with him to it in 1724. Their names were John Rogers, Philip Peckham, Wm. Vinicot, Mary Hamblin and Elizabeth Clark; also, Mr. White’s wife and daughter, Mary. These kept together for about four years, but the people deserting him, and he failing to possess the glebe at Greenend, sold the meeting-house to one James Blacksock, and (Aug. 7, 1728) decamped for Philadelphia, where also he set up a separate meeting, but it soon came to nothing as the other did. [4]. This church met a first at Greenend, where they erected a place of worship, and where they resorted till the year 1707. This year they built another in town on a lot which Mr. Clark gave them, and where he and his wives are interred. This lot is now a garden. Here they continued to the year 1738, when they built their present place of worship before described. [5]. In the year 1734 they (and the other churches) erected a meeting-house and a Baptistry at Greenend, on a lot of 120 feet by 80, the gift of Messrs. William and Jeremiah Weeden. [6]. In 1726, psalmody was restored by means of their then new minister, Mr. Comer, and July 15, 1761, laying on of hands was admitted.

The ministers which this church have had are the following: Rev. John Clark, M.D. He was the founder of the church as also its first minister. He took care of them at their settlement in 1644, and continued their minister to his death, which came to pass April 20, 1676, in the 66^th year of his age. He had three wives; the first was Elizabeth, daughter of John Harges, Esq., of Wrealingworth, in Bedfordshire; of his second and third I find no more than that the name of each was Mary. He had no child by either of them. The Clarks now in the government sprang from his brother Thomas, Joseph and Carew. Where Mr. Clark was born is not certainly known. In some of his old papers he is styled "John Clark of London, physician;" but tradition makes him to be a native of Bedfordshire. Neither can I find where he had his education and studied physic; but have met with proof of his acquaintance with the learned languages. In his will he gives to his "dear friend Richard Bailey, his Hebrew and Greek books; also, (to use his own words) my concordance with a lexicon to it belonging, written by myself being the fruite of severalle years studye." Nor yet is there any certain account of his baptism and ordination; tradition saith, "that he was a preacher before he left Boston, but that he became a Baptist after his settlement in Rhode Island, by means of Roger Williams."

The cause of his leaving Boston was this: In the year 1637, their Synod condemned 82 heretics, and let loose the civil powers to hunt and worry the heretics; whereupon Mr. Clark determined (and proposed his determination to others, Cent. Serm., p. 29.) to quit those sons of bigotry and persecution and to seek some quiet abode for the children of peace and liberty of conscience. His first search was to the east of Boston; but failing that way he bent his course westward till he came to Providence, where Roger Williams had made a settlement about four years before. This Mr. Williams proposed to him Aquetneck, (now Rhode Island), which was not then inhabited by and Europeans. Whereupon Mr. Clark returned to Boston, and with 17 others arrived to the pleasant isle March 24, 1637-8, and so became properly the founder of the second colony, though Mr. Coddington hath run away with the praise of it. They had not been here long before they joined the colony of Providence, and were incorporated with them by the first charter bearing date the 14^th of March, 1643. The next year the church was settled, as we said before, and having thus founded a church and state out of the jurisdiction of the cruel men of Boston, Mr. Clark might have thought himself safe. But it turned out otherwise; for as he (and two others) were going to Boston, the constable of Lynn took him up and lead him to the said Boston, where he was found guilty of preaching the gospel and administering the gospel its ordinance to a few Baptists at the said Lynn, and for which he was to receive twenty lashes.

While Mr. Clark stood stripped at the whipping post, some humane person was so affected with the sight of a scholar, a gentleman, and a reverend divine, in such a situation, that he with a sum of money redeemed him from the bloody tormentors, and let him go home in a whole skin. But before this, Mr. Clark asked the court when they had pronounced his sentence, "What law of God or man had he broken, that his back must be given to the tormentors for it, or he be despoiled of his goods to the amount of 20__?" To which Gov. Endicott replied: "You have denied infant baptism, and deserve death, going up and down, and secretly insinuating into them which be weak, but cannot maintain it before our ministers; you may try and discourse, or dispute with them. &c." He was going to speak but the Governor ordered the gaoler to take him away. From prison he wrote the following letter to the Court, dated Aug. 1, 1651:

Whereas it pleased the honored court yesterday, to condemn the faith and order which I hold and practice, and after you had passed your sentence upon me for it, were pleased to express, I could not maintain the same against your ministers, and thereby publicly proffered me a dispute with them, be pleased by these few lines to understand, that I readily accept it, and therefore do desire you would appoint the time when, and the person with whom, I (in that public place where I was condemned), might (with freedom, and without molestation of the civil power), dispute that point, where, I doubt not, by the strength of Christ to make it good out of His last will and testament, &c. JOHN CLARK. P.S. if this motion be granted, I desire it may be signed by the Secretary as an act of the court by which I was condemned.

After much ado the court granted the dispute which was to be carried on Aug. 12^th, and Mr. Clark showed in writing the positions he intended to maintain, which were in substance as follows:

Christ is king, none to or with him by way of commanding or concerning the household of faith with respect to the worship of God. Baptism is dipping in water, and visible believers the subjects. Every brother may in the church ask questions for his own edification, or speak for the edification of others. No man has a right to hurt the person or estate of another for matters of conscience who behaves inoffensively with respect to civil laws.

Mr. Clark had sent for some of his friends to be present against the day of disputation; but before the day came the magistrates informed him that it must be postponed for a fortnight longer because of the commencement at Cambridge. The whole country was now alarmed with this disputation, and eager to hear it; and the magistrates and ministers found it would not do; partly because it would be admitting things to be debated in court which the court had already determined; partly because the power of the civil magistrate in matters of religion have also been determined at Salem, when they banished Mr. Williams; and at Boston, when they banished Mr. Wheelright, Mrs. Hutchinson, &c., and partly because they feared the ability of Mr. Clark (who was a scholar) on so scriptureless a point as that of infant baptism, and persecution for conscience sake. Therefore, before the fortnight was expired, Mr. Clark received a letter (signed by Gov. Endicott, and deputy Gov. Dudley, Bellingham, Hibbins and Nowel), signifying,

That he mistook the Governor’s words at court, who meant not a disputation, but private discourse with the Boston ministers for Mr. Clark’s own information;" but (to save appearances) added, That if he was forward to dispute, and did move it to the court, he should be indulged in keeping close to the questions to be propounded; and that a moderator should be appointed, and time and place fixed.

By this Mr. Clark saw that he must either not dispute at all, (which was the thing intended) or become a challenger instead of acceptor of a challenge; dispute questions to be propounded instead of maintaining the positions already exhibited; and all this under the control of a moderator of their own choosing; or else fall into the snare that was laid for him. To avoid this and to obtain the other he wrote the following letter, addressed to the Governor and the rest of his society, and dated in the prison, Aug. 14, 1651:

Worthy Senators! I received a writing subscribed with five of your hands by way of your hands by way of answer to a twice-repeated motion of mine before you, which was grounded (as I conceive) sufficiently upon the Governor’s words in open court; which writing of yours doth no way answer my expectations, nor yet the motion which I made. And wheras (waiving that grounded motion) you are pleased to intimate that if I were forward to dispute, and would move it myself t the Court or Magistrates about Boston, you would appoint one to answer my motion, &c., be pleased to understand that though I am not backward to maintain the faith and order of my Lord, (the king of saints for which I have been sentenced), yet am I not in such a way so forward to dispute or move therein lest inconveniency should thereof arise. I shall rather once more repeat my former motion, which, (if it shall please the honored general court to allow, and under their Secretary’s hand shall grant a free dispute without molestation or interruption) I shall be so well satisfied with that what is past I shall forget, and upon motion shall attend it; thus desiring the Father of mercies not to lay that evil to your charge, I remain your well wisher, JOHN CLARK.

No notice was taken of this letter. On the contrary, Mr. Clark was the next day discharged without paying the gaol fee, and that by an order (as appeared afterwards) dated one day before the time fixed for the dispute. I have been more particular with this story because Mr. Neal has misrepresented it; and a willful representation it must be, because, (as appears by his quotation,) he had before him a true narrative of the whole matter. He had not been long at home before he (with Mr. Williams) was appointed to go to England to solicit a new charter, (Nov., 1651), which, after waiting twelve years, came over bearing date July 8, 1663. By which it appears that Mr. Clark had a hand with R. Williams in establishing the polity of this province, that he without him might be made perfect.

Mr. Clark’s character as a Christian was unspotted. As a divine, he (saith Mr. Callender, Cent. Serm., p. 16), was among "the first who publicly avowed that Jesus Christ alone is King in his own kingdom." His sentiments denominated him a Particular Baptist, as appears by a passage out of a book of his, cited by Mr. Comer. See the records of this church. I have seen no other piece of his in print than a narrative of the persecution of Obediah Holmes, &c. published in London in 1652.

Successor to Mr. Clark was Rev. Obediah Holmes. He had one Joseph Tory to his assistant, of whom I can find no more than that he was a preacher in this church, and one of the three who went from hence to Boston in 1668, to stand by their brethren who were there called before rulers for the testimony of Jesus Christ.

Mr. Holmes was a native of Old England, but of what part of England I find not. A great grandson of his (in Rhode Island), tells me that there is a manuscript in the family which went to the Jersies, from which his history may be gathered. But from his letter to Gov. Endicott; another to the London ministers, a relation of John Hazell; Clark’s Narrative; the records of this church and Mr. Holmes’ will, I gleaned the following particulars: [1]. That he had been in Boston government and member of that church seven years before the year 1646. [2]. That in 1646 he and his family removed to Reho-both, and became a member of the Congregational church at that place, whose minister was one Newman, and with whom he held communion four years; which bring matters down to the year 1650. This year, he and eight others separated, and were baptized and became a church, choosing Mr. Holmes to their minister. This made Mr. Newman excommunicate them and petition the court of Plymouth against them, and to stir up the town of Taunton, of Boston, and the Magistrates of Plymouth, to do the same; according to which four petitions they were summoned to court, and strictly charged to desist. [3]. That on July 21, 1651, Mr. Holmes (with his neighbors, John Crandall and Rev. John Clark, of Newport), was seized, at Lynn, and the next day sent to Boston gaol, where he was found guilty of hearing a sermon in a private manner &c., and for which he was "to be well whipped," as the court expresses it. Accordingly he was whipped most severely, the hard-hearted Nowell (ruling elder of the church) standing by, and the executioner spitting on his hands, and with an instrument of three cords belaboring his back till poor Holmes’ flesh was reduced to jelly. He received thirty lashes, through others who whipped at the time for rape, and coining money, &c., received but ten. This was the first instance of tormenting for conscience sake in New England. A Baptist was the proto martyr here, as a Baptist was the first martyr that was burned in Old England.

Soon after this whipping, Mr. Holmes and family removed to Rhode Island, and in the year 1652 became the minister of the church of Newport. He died Oct. 15, 1682, and was buried in his own field, where a tomb is erected to his memory. His wife’s name was Catherine, by whom he had children. [1]. Mary, who married a Brown. [2]. Martha, who, I suppose was a maiden, when her father made his will, dated April 9, 1681. [3]. Lydia, who married one of the Brownds. [4]. Hopestill, who married a Taylor. [5]. John, who married a Cole. [6]. Obediah, (who died minister of Cohansey, in the Jersey), who married a Cole. [7]. Samuel, who died childless. [8]. Jonathan, who married a Bordon. His grandson is yet alive at Newport, in the 96^th year of his age. Several of his descendants are yet in this government, some in Long Island, York, East and West Jersey, Pennsylvania, &c. Mr. Holmes’ letters (before mentioned) may be seen in the 4^th appendix to this volume.

Successor to Mr. Holmes was the Rev. Richard Dingley.. Of him I have not been able to learn more than that he became minister of the church in 1690, where he was ordained by the Rev. Messrs. Thomas Skinner and James Baker, of Boston, and that he bore a good character. His successor was the Rev. Wm. Peckham. The name if sometimes written Peckcom. He was ordained and became minister of this church Nov. 15, 1711. The persons concerned in his ordination were the Rev. Samuel Luther, of Swanzy. He died June 2, 1734. His first wife was niece of Rev. Jon Clark; his second was a Weeden, his children were William, Samuel, Mary, Phebe and Deborah, who married into the Tew, Weeden, Thomas, Tripp and Clark families. Mr. Peckham bore a very good character. Colleague with him was Rev. John Comer, A.B. He was born at Boston, Aug. 1, 1704 and bred at Yale College. His parents were Presbyterians, but on reading Stennett against Russen, he was convinced of believers’ baptism; and after struggling with convictions for about two years, submitted to the ordinance, Jan. 31, 1725. The administrator was Rev. Elisha Callender, of Boston. From Boston, he went to Swanzy, where he was invited to settle; but an invitation from the church of Newport prevented it. Hither he came, and here was ordained (May 19, 1726), co-pastor with Mr. Peckham. But, in about three years’ time, he quitted the church and went to Rehoboth, where he planted a church, and there died, and was buried May 23, 1734. The cause of his quitting Newport was his preaching up the indispensability of laying on of hands to all baptized believers. This gave offence to some of the church, and made them lose the indifference in which they held that rite, and to oppose it with earnestness equal to his who urged it. Nevertheless, they whom he made angry, venerated the man for his piety and popular talents. He was curious in making minutes of every remarkable event, which swelled at last into two volumes, now in possession of his son (John), at Warren. To these manuscripts am I beholden for many chronologies and facts in this my 3d volume. He had conceived a design of writing a history of the American Baptists, but death broke his purpose at the age of thirty years, and left that for others to execute. His wife was Sarah Rogers, of Newport, by whom he had children, John, Sarah and Mary; these married into the Kennicutt, Mendall and Cranston families, and raised him many grant-children.

Successor to Mr. Peckham was the Rev. John Callender A.M. He was a native of Boston, and a son of Cambridge College. He became minister of Newport, Oct. 13, 1731, where he was ordained pastor over the church, and wherein he acted the part of a good shepherd to his death, which came to pass Jan. 26, 1748. He published a funeral sermon occasioned by the death of Rev. Mr. Clapp; a sermon preached at the ordination of Mr. Condy, of Boston; a sermon to young people; and a sketch of the history of Rhode Island government for a hundred years, usually known by the name of the Century Sermon. His wife was Elizabeth Hardin, of Swanzy, by whom he had children, Elizabeth, Mary, John, Elias, Sarah and Josias, all single except the first and fourth, who married into the English and Lawrence families. As for Mr. Callender’s character it was drawn by Dr. Moffatt in an epitaph which may be seen on his tomb, in Newport,

"Confident of awakening, here reposeth

JOHN CALLENDER,

Of very excellent endowments, from nature, and of an accomplished education, improved by application in the wide circle of the more polite arts and useful sciences. From motives of conscience and grace, he dedicated himself to the immediate service of God, in which he was distinguished as a shining and very burning light by a true and faithful ministry of seventeen years in the first Baptist church of Rhode Island; where the purity and evangelical simplicity of his doctrine confirmed and embellished by the virtuous and devout tenor of his own life endeared him to his flock; and justly conciliated, the love, revenence of all the wise, worthy and good; much humility, benevolence, and charity breathed in his conversation, discourses and writings, which were all pertinent, reasonable and useful; regretted by all, lamented by his friends, and deeply deplored by a wife and numerous issue. He died in the forty-second year of his age, Jan. 26, 1748. Having struggled through the vale of life in adversity, much sickness and pain, with fortitude, dignity and elevation of soul worthy of the philosopher, christian and divine.

His successor was the Rev. Edward Upham, A.M. He was born March 26, 1709, at Malden, near Boston; bred at Cambridge College, where he commenced in 1734; ordained at Springfield in 1740, by Rev. Messrs. John Callender, of Newport, and Jeremiah Condy, of Boston. He became minister of this church in 1748, but resigned this year (1771) and returned to Springfield. His wife is Mary Leonard, of said Springfield by whom he has children, Sarah, Leonard, Ann, Joseph, James, George and Mary. The first is married into the Bliss family, the rest single.

Mr. Upham’s successor and present minister, is the Rev. Erasmus Kelley, A.B. He arrived here from Southampton in Pennsylvania, Aug. 27, 1771. Was ordained Oct. 9, 1771 by Rev. Messrs. Gardner, Thurston and John Maxson. He married Mary Morgan, of Philadelphia– See more of him in Vol. 1, p. 40– The second church of Newport is in Farewell Street. And I would distinguish this church by the name of the street where the meeting-house is, because it will be better than to distinguish it by the name of its minister (for the time being) as had been the case hitherto. The house is 76 feet by 52, and stands on a lot of about a hundred feet square with a school-house and stablings. The lot was purchased by the congregation at several times, and is a part of the estate of the famous William Coddington. The house at first was very small; in 1725, it was enlarged to 52 feet by 34; in 1749 it was enlarged again, to 62 feet by 52; and in 1768, to its present dimensions. It is pretty well finished, with pews and galleries, but too large for the speaker. The temporalities of this church are: [1]. 37£ 10s., the gift of Daniel Sanford, (O.T. 1000£). [2]. 11£ 3s., (O.T. 300£), the gift of Joseph Sanford. [3]. 28£ 4s. (O.T. 750£), the gift of the same person, for the use of the poor. With the above helps and perquisites, the living is reputed worth 100£ a year to the present minister, Rev. Gardner Thurston. The families belonging to the congregation are about 250, whereof 230 are baptized and in the communion, which is here celebrated the first Sunday in the month. The denomination of this church is that of General Baptist, (with exception of many individuals), holding the six points, and using psalmody. So much for its present state (1771). It originated in the year 1665, when the following persons broke off from the first church of Newport: William Vaughan, Thomas Baker, James Clark, Daniel Wightman, John Odlin, Jeremiaha Weeden, Joseph Card, John Greenman, Henry Clark, Peleg Peckham, James Barker, Stephen Hookey, Timothy Peckham, Joseph Weeden, John Rhodes, James Brown, John Hammet, William Rhodes, Daniel Sabear, and William Greenman.

The cause of the separation was this: the said persons conceived a prejudice against psalmody, and against the restraints that the liberty of prophesying (as they termed it), was laid under; also against the doctrine of particular redemption; and against leaving the rite of laying on of hands, as a matter of indifference, and therefore withdrew in order to form themselves into a distinct society.

The most remarkable events in this church (which hath now existed for 106 years, and increased from 20 to 230), are the following: [1]. In the year 1721 a division took place, in which were principals, John Rhodes and William Clagget. The pretended cause was an error in discipline. Clagget wrote a book, which he entitled "A Looking Glass for Elder Clark and Elder Wightman." He that hath patience to read may read it. But their society soon dissolved. [2]. Another division happened in 1739. The chief persons concerned were Timothy Peckham, Daniel Green, and James Brown. The pretended cause was reformation or a design of having a true and pure church. Mr. Green wrote a book on the occasion, and so put some on mis-spending time to read it. But this pure church lasted no longer than about eight years. [3]. Another division was in 1753, occasioned by some who embraced the sentiments of Arius with respect to the Trinity; principals in this secession were John Hammet and Joseph Tillinghast. But this soon came to nothing. Their creed was printed, and is yet extant.

There are yet in this church several of dividing principles, but by the prudence of the present minister all are in peace at present. The ministers it has had are the following: Rev. William Vaughan. Of him I can learn no more than that he was first minister of this church, and one of them who broke off from the other church in 1665. Some of his descendants are yet in being in the province of Connecticut. His successor was Rev. Thomas Baker, of whom I have not been able to gather more account than that he survived Mr. Vaughan, and was one of them who broke off in 1665. His successor was the Rev. John Hardin. He is said to have been a native of Kent, in Old England, and to have come to this province by way of Boston, and there to have taken to wife on Sarah Butcher. He died in 1700, and was buried in Newport grave-yard. His children were Mary, Elizabeth, Amy, Hannah and Israel, who married into the Hooky, Williams, Clark, Medbury and Turtuloe families. His successor was Rev. James Clark. He was born at Newport, in the year 1648, and was nephew to Rev. John Clark. Ordained minister of this church by Rev. Messrs. Dexter, Tillinghast and Brown, of Providence, in 1697. Died Dec. 1, 1736, and was buried at Newport, where a tomb is raised to his memory. No man can be better spoken of than he is by all who remember him. His wife was Hope Power, who bore him two children, Ann and Jonathan. These married into the Brown and Harding families. His colleague and successor was the Rev. Daniel Wightman. He was born at Narragansett, Jan. 2, 1668. Ordained in 1700, at which time he took the joint care of the church with Mr. Clark. He died Aug. 31, 1750, and was buried at Newport, where a tomb is erected to his memory. They who remember him, give him an excellent character. The last man burned in England was one Edward Wightman,¹⁷ and a Baptist, who it is said, was a progenitor of this family.

Our Wightman married Catharine Holmes, by whom he had children, Elizabeth and George. These married into the Hooky and Clark families. His successor was Rev. Nicholas Ayres. He was born at a place called Chipmanslade, in the parish of Corsley, county of Wilts, in Old England, Aug. 22, 1691. Came to New York about the year 1711. Was baptized there in 1714, by Rev. Valentine Wightman, of Groton, and was the first man who submitted to the ordinance in the place. Five women were baptized there very early the same day for fear of being mobbed; but Mr. Ayers disdaining to do that in secret which he himself would have known openly, determined to have it done in the face of the world; yet not willing to make a cross though willing to take it, he addressed the governor, (Burnet), for protection; the governor promised both his protection and his presence, and was a good as his word, which so awed the multitude that all was hush and solemn. He soon gathered a church and raised a meeting-house (chiefly at his own expense), and in the year 1724 was ordained their minister. He continued among them to Oct. 21, 1731, when he set sail for Newport, in compliance with an invitation from this church, and the same month became their minister. He married Margaret Splinters, of New York, by whom he had many children. Two are yet alive, Thomas and Jane. Thomas married into the Tillinghast family, and has one daughter named Amy. Jane is not married. He has left heaps of manuscripts, some political, some polemical, some devotional, &c., for which he was every way qualified. I have not seen anything of his in print, except an answer to the Arian creed before mentioned. He died Feb. 13, 1759, and was buried at Newport, where a tomb is erected to his memory, with the following inscription by __________________

From an early institution in the languages, and mathematical learning, he proceeded to the study of the sacred Scriptures, and from them alone derived the true christian science of the recovery of man to virtue and happiness. This he explained in his pastoral instructions. This he happily recommended in his own example of gravity, piety and unblemished morals. Like his Divine Master, in his daily visitations, he went about doing good. He was a friend to the virtuous of every denomination, but a foe to established error and superstition; an enemy to unscriptural claims of superiority among the churches of our common Lord, but of protestant liberty and the rights of conscience an able and steady defender. From these distinguishing strictures and ruling principles of his character posterity may know, or at least have reason to judge, that while many monumental inscriptions perpetuate the names of those who will awake to shame and everlasting contempt, this stone transmits the memory of one who shall shine as the brightness of the firmament, and as the stars forever and ever.

His successor is the Rev. Gardner Thurston. He has to his assistant Mr. William Rogers.¹⁸ Mr. Thurston was born at Newport, Nov. 14, 1721. Ordained April 29, 1759, by Rev. Messrs. Job and Russel Mason, and Charles Holden; at which time he took the oversight of the church, and abides therein to this day, with great success and reputation¹⁹. His meeting-house and congregation are the largest among the Baptists in all New England.

The third church of Newport is in Sabbath Street. The place of worship is 38 feet by 6, and well finished with pews, galleries, and a clock. It was erected in 1780, on a lot of 85 feet by 40, purchased by the congregation²⁰. The temporalities are, [1]. A dwelling-house, let for 10 10s. a year, the gift partly of the honorable Richard Ward, partly of Capt. Joshua Saunders, partly of Sarah Arnold. [2]. Six pounds 3s. The gift of Joseph Sanford. With these helps and perquisites the living is reputed worth 40__ a year to the present minister, Rev. John Maxson. The families belonging to the congregation are about 39, whereof 54²¹ persons are baptized and in the communion, which is here celebrated the last Saturday in the month. The distinction of this church is that of Seventh day Baptist, holding general redemption, laying on of hands, using psalmody, &c. This was their state in 1771. They originated in the year 1671, when the following persons withdrew from the first church of Newport:

William Hiscox, Roger Baslar, Samuel Hubbard, Tacy Hubbard and Rachel Langworthy. The cause of the separation was their embracing the sentiments of the Sabbatarians, which indeed they had done sometime before, but kept their communion till two or three of their number relapsed to the observation of the first day, and then could keep together no longer, except those apostates, (as they call them) were expelled [from the] church.

No very remarkable event took place in this church since its commencement just 100 years ago, except that the brethren of Westerly, (who till then had been but one church), did separate Sept. 17, 1708. They met in private houses to the year 1707, when they built their first meeting-house on the spot where the present stands. This they took down in the year 1730, to make way for the present, before described. The ministers which this church hath had from the beginning are the following: Rev. William Hiscox; he became minister at the separation in 1671, and seems to have been a man of good understanding by the manner in which he vindicates his cause against Rev. Messrs. Holmes and Tory, which may be seen in the records of the first church of Newport. He died May 24, 1704, aged 66, and was buried at Newport, where a headstone is put up at his grave, from which I took the above date. His wife was a __________. His successor was Rev. William Gibson. He was a Londoner, and a scholar, as appears by the catalogue of his books. He arrived in Newport in the year 1665, and was ordained minister before his arrival. He left behind him a good character as a preacher and christian. His first wife was ____________________. His second was a Weeden. His children________, who married a Harris. He died March 12, 1717, aged 79. His successor was the Rev. Joseph Crandall. He was born at Westerly. Ordained minister of this church May 8, 1715. He died Sept. 13, 1737. His first wife was a ___________, his second a ___________, by whom he had children. These married into the families of the ___________. His successor and present minister is Rev. John Maxson. He was born in that part of Westerly now called Hopkintown. Became minister of this church Nov. 24, 1754, when he was ordained by Rev. Messrs. Thomas Hiscox and Thomas Clark, He married______________.

These are all the Baptist churches in the town of Newport, or in Rhode Island. There is something like a church who meet in the house that was built by the Moravians, about _________years ago. This society of the queer ones was gathered March 4, 1770, but in less than a year broke to pieces, their number was 17. On the 14^th of April last eight of them were gathered together again, and (with a few more which Dawson baptised), reconstituted, but are not likely to hold together long. This Henry Dawson arrived from Dr. Gifford’s church in London, to New York, in 1767, and offered himself to our association, but being under the censure of his church, was rejected again and again, so that he stands alone railing at associations and regular ministry.

The next church we shall mention is that of Warren. It is so distinguished from the village where the meeting-house is, in a township of the same name, and county of Bristol, 11 miles S. By E. From Providence and 328 miles from Philadelphia. The house was erected in 1763 on a lot of 50 rods square, purchased by the congregation. Its dimensions are 52 feet by 44, with pews, galleries, and a little turret, wherein is a bell, but the galleries are not finished. On the same lot is a handsome parsonage house, valued at 14£ a year, which is all the estate belonging to the church. The living included this is reputed worth 74£ to the present minister, Rev. Charles Thompson. The families belonging to the congregation are about _____, whereof fifty-six²² persons are baptized and in communion, which is here celebrated the ____Sunday in the month. The character of this church is Particular Baptist, holding laying on of hands no bar to communion, and using psalmody. This is their present state, (1771). They originated in the following manner: There lived in this neighborhood a small branch of the first church of Swanzy, to the number of about 26. There were also several baptized by ministers who occasionally visited the place, particularly Rev. Messrs. Gardner Thurston and James Maxwell. The number was 17. These 43 persons, (with Rev. James Manning), were constituted into a church, October 15, 1764.

The names of these constituents are printed in italics in the list of members. No very remarkable event hath happened since their constitution, except [1]. That the first commencement in Rhode Island college was celebrated in this meeting-house, and, [2]. That the New England association originated here 1767, for which cause it is called the Warren Association. The first pastor of this church was Rev. James Manning, A.M. He took the care of them at the time they were constituted, and continued in the care to²³ 1770, when he left them to follow the college to Providence. Mr. Manning was born Oct. 16, 1738, in Elizabeth township, in the Jersey. Had his grammar learning at Hopewell school, and his academical at Jersey College, where he was graduated Sept. 27, 1762. After that he travelled, and Oct. 15, 1764, settled at Warren. On Sept. 5, 1765, he was chosen president of the college. He married Margaret, daughter of alderman Stites. Mr. Manning is an excellent man, both as to person, parts, learning and piety. His successor is Rev. Charles Thompson, A.B. He was born April 14, 1748, at Amwell, in the Jersey. Had his grammar learning at Hopewell. His academical at Rhode Island college, where he graduated in 1769. He was ordained minister of Warren, July 3, 1771, by Rev. Ebenezer Hinds and Noah Alden. He is reputed and excellent preacher. His wife is Sarah Child, of the same Warren.

From this we pass over the bay to Greenwich. This is usually distinguished as above from the township, but should rather be called Newtown, which is the name of the village where the meeting-house is, in the county of Kent, 15 miles S.S.W. from Providence, and ______miles from Philadelphia. The house is 30 feet square, erected in 1729, on a lot of 30 rods by 5, the gift of Clement Weaver. The situation is beautiful, being rising ground commanding a prospect of the town and harbor and a fine country. This was one reason urged why the college should be placed here. The character of this church is that of General Baptist, holding the six points; of late they have admitted psalmody, and are grown more moderate in sentiments. No estate belongs to this church; nor any fixed salary for the minister, though they could easily raise him 40£ a year. The families belonging to the congregation are about_____, whereof 52²⁴ persons are baptized and in the communion, which is here celebrated every ________Sabbath in a month.

This was the state of the church in 1771. For its original as a body we have no further back to look than June _____, 1743, when the following persons (some belonging to the churches of Newport and Providence, some baptized at occasional visits of Rev. Messrs., Ayres, Martin and Lewis), did incorporate: Daniel Fisk, John Corpe, Samuel Basset, Adam Casey, Eleanor Cook, Benj. Weaver, Michael Spencer, Ebenezer Morphy, John Baker, Edward Casey, John Gorton, Peter Lee, Thomas Hill, Elizabeth Clark, Thomas Allen, Thomas Spreague, Geo. Vaughan, Mary Casey, Hannah Weaver, Elizabeth Weaver, Patience Corp, Mercy Fisk, Mary Morphy, Mary Weaver, Elizabeth Corp, Mary Spencer, Rebecca Strafford, Lilly Baker, Sarah Vaughan, Dorcas Basset, Elizabeth Haven, Ann Sweet, Hannah Biddlecome, Patience Cook, Quassy, (a negro), Sarah Major, Ann Low, Catherine Hains, Frances Low, Rebecca Strait, Mary Strait, Sarah Weaver, Ruth Bailey, Phebe Low, Mary Westcott, Mary Green, Mary Wilky, Hannah Westcott, Elizabeth Pearse, Ann Rise, Margaret Gardner.

This church hath now existed for 28 years without any extraordinary event; the most remarkable follow: [1]. When the church was constituted, the boundaries of it were fixed by a line running round the meeting-house and distinguished by the notable places it touched in the neighborhood, like the circumscription of a parish in England. The church of Providence was bounded in the same manner, when the branches of it became distinct churches. These are the first instances of the kind I have met with among the Baptists, which, though by no means proper bounds of churches, yet show that the Baptist church in this province comes nearer a National church than in any other country. [2]. In the year 1752, the minister became a particular Baptist and proselyted several to his opinion, but the majority being on the other side made him soon resign his charge. [3]. This year, (1771), psalmody was admitted into their public worship. The next event will be, I hope, raising a salary for their minister that he may attend wholly on his minstry, and not be entangled with the world as he now is.

The first minister was Rev. Daniel Fish. He was born in Scituate township, in 1714. Ordained in the month of June, 1743 at which time he took on him the care of the church. He continued in the care thereof to 1752, and then resigned on account of his embracing the sentiments of the particular Baptists. He died of the small pox at Swanzy, in the year 1764. He began to preach in the 18^th year of his age, and bore a very good character. His first wife was Mercy Stone, by whom he had children, Samuel, Mary, Amos, Mercy, Caleb, Mehitable, Daniel, Abiligail. His second wife was Sarah Stewart, who bare him William, Joseph, Reuben, Abigail. The Abigails and Joseph died childless. Mary and Reuben are single; the rest married into the Culver, Bailey, Willbore, Easterbrook, Burlingham, and Barton families. His successor is the present minister, Rev. John Gorton. He was born April 22, 1723, in the township of Cranston. Baptized in 1743. Ordained Sept. 6, 1753. He married Rhoda Bowen, by whom he had children, John, Phebe, Elizabeth, Mary, Bowen, Ann, Benjamin, all single except John and Phebe, who married into the Spink and Olney families.

The next church we shall mention is Cranston, It is usually distinguished as above from the name of the township where the place of worship is, in the county of Providence, about six miles S. W. From the town, and 312 miles from Philadelphia. The place of worship was originally a dwelling house purchased by the church in 1770, and made commodious for divine service. The character of the church is that of Particular Baptist, using psalmody and laying on of hands. Temporalities they have not; nor any fixed salary for their minister, but are able to raise him about 30£ if they were willing. The families belonging to them are about ____ , whereof 40²⁵ persons are baptized and in communion of the church, which is here celebrated the ________ Sunday in each month.

This is the present state of Cranston, it originated in the following manner: About the year 1741, Rev. Timothy Peckham, of Newport, visited these parts and baptized one Joseph Stone, Ann Stone, Hannah Stone, and Keelah, (a negro). Soon after, some of the old bapists belonging to the churches of Providence and Warwick, embraced the calvinistic doctrine, viz., Peter Burlingham, Jeremiah Knight, Thomas Corp, Jonathan Stone, Elisha Greene, Charles Rhodes, Abigail Stone, Desire Relff, Welthan Stone, Penelope Knight, widow Rhodes, Meribah Pearse, Mary Corp, and Deborah Rhodes.

These twenty persons were, July 12, 1764, constituted into a church, with the help of Rev. Messrs. Holden and Burlingham. They met at first in private houses, particularly the house of their present minister, until they purchased the place before described. No remarkable event hath happened since their settlement except that Charles Rhodes broke off from them to become a Sandimanian and a pedoBaptist. Their first minister is yet alive, viz., Rev. Elisha Green. He had Mr. Burlingham to his assistance, of whom we have spoken under Providence. Mr. Green was born Aug. 5, 1698 in the township of Warwick, and county of Kent. Baptized at Newport by Rev. Daniel Wightman, Dec. 5, 1717. Called to the ministry in 1741. Ordained July 30, 1764, by Rev. Messrs. Holding, Gorton and Burlingham. He married Martha Brown, by whom he had a son named James. His second wife was Abigail Dexter, who bore him Elisha and Abiligail. The daughter is single. The sons married into the Burlingham, Clark and Gorton families, and have raised him seventeen grand-children. Mr. Green hath shown himself through a course of seventy years to be a right honest and good man. He spent a considerable part of his estate in settling and supporting the church. Thus ‘a parent laid out for the children,’ and it is to be hoped that children will ‘learn to show piety by requiting the parent.’ The next church we shall mention is²⁶ _________.

APPENDIX III.²⁷

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In p. 9, mention was made of the college in Rhode Island government; with a reference to this appendix for its history. Young indeed the institution is, and therefore short would its history be, had it received its existence, locality, endowment and permanency like other institutions of the same natures; but contrarywise, some peculiar circumstances attend each which infer the interposition of Providence, and bespeak it to be a thing of God and not of man only. The first mover for it in 1762 was laughed at as a projector of a thing impracticable. Nay, many of the Baptists themselves discouraged the design (prophesying evil to the churches in case it should take place), from an unhappy prejudice against learning, and threatened (not only non-concurrence but) opposition. Nevertheless, a young Jerseyman (who is now at the head of the institution), went to Rhode Island government and made the design known. The reason of his attempt in this province was (as has been observed), that legislature is here chiefly in the hands of Baptists, and therefore the likeliest place to have a Baptist college established by law. The remainder of what I intend to say on this head, shall be in the words of President Manning, to which I shall add the history of the first charter by Daniel Jenckes, Esq., who both (for obvious reasons), think it necessary to have them