USA > Massachusetts > Suffolk County > Boston > The history of the First Baptist church of Boston (1665-1899) > Part 18
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In 1791 the Warren Associational committee on grievances met in Boston and sent a letter to the First Parish in Barnstable, which had distressed the Baptist church there through the ecclesiastical tax :
Having therefore received a well attested account from Barn- stable, that some of the members of our society have been repeat- edly taxed and their property taken from them to support the Congregational minister of that place, from whom they conscien- tiously dissent, and though they have a minister of their own to maintain, we, the committee of the Baptist churches, think it our duty to say, that in an age and country as much enlightened as this is, such acts of injustice were not to be expected ; and in all companies in which the affair has been mentioned, it has been a · matter of astonishment. If the parish refuse to return the moneys taken from our society, and continue to tax them to the support of the Congregational minister of Barnstable, we shall be reduced to the disagreeable necessity of publishing the whole to the world, and of taking such other steps as shall appear to be necessary. 2
A similar letter was sent to the parish in Yarmouth. These were signed by Samuel. Stillman as chairman, and illustrate the vigorous manner in which he sought to defend his fellow-Baptists who were still persecuted in Massachusetts. In 1792 Rev. P. P. Roots, a graduate
1 Vide " Mass. Baptist Anniversaries," pp. 132-166, 1893.
2 Backus, Vol. II., p. 352.
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of Dartmouth College and a Congregationalist minis- ter, was baptized into the membership of this church.
Having been perplexed about infant baptism, so called, he entered on a serious examination of ye subject & finally became fully convinced, that there was neither precept nor example in the Word of God for such a practice. 1
Among his letters of recommendation was one from " Rev M' Judson of Taunton (who himself afterward became a Baptist), the father of Adoniram Judson." Mr. Roots became a very useful evangelist, both in the North and in the South, and was widely known as an instructive and fervid gospel preacher. He be- came one of the founders of Madison, now Colgate, University.
In this same year, " The minister in ye name of M' Jonathan Harris Mercht presented an elegant pair of plated flagons to them, of which he requested their acceptance." 1 Mr. Harris was an eminent merchant of Boston and a pew proprietor. He lived in the ex- tensive mansion which stood in Pearl Street as late as 1852. These flagons have stood on the communion table and have been in continuous use until January, 1898, when individual communion cups were adopted.
There is no evidence that the church had ever held prayer meetings regularly on a stated evening of the week. There were times when special meetings for prayer were appointed, and there had been occasion- ally a weekly lecture. Monthly lectures preparatory to the celebration of the Lord's Supper were observed. It had not been the custom of New England churches
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to hold weekly meetings for prayer and conference in which lay members might take part. This church followed the general custom, and the first record of innovation was on Oct. 28, 1793 :
The Church concluded to observe every Monday evening in ye week as an evening of prayer, on account of ye general calami- ties of ye world, the pestilence at Philadelphia & the declension of religion among us. N. B. It was afterward altered to Wednes- day evening.1
The pestilence was the yellow fever, which ravaged Philadelphia and New York and caused the utmost alarm throughout the country. This meeting was the beginning of the custom, now observed among us for more than a century, of a midweek service for prayer and conference. The brethren only took part in it, and it was chiefly given up to prayer. Women were not allowed to take any part either in this or in the business meetings.
The letter which the church sent to the Warren Association in 1794 contained this query :
Whereas we are informed that several churches belonging to this association have applied to the civil power for an act of in- corporation, and have obtained it, whereby they have become corporate bodies, vested with civil powers, we ask, is not this conduct inconsistent with ye original principles of Baptist churches ? and ought not this association again most pointedly to express their disapprobation of it, especially as it appears to be a growing evil ?
This was an extreme insistence upon an absolute separation of Church and State; but when we con- sider how much our fathers suffered in New England
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from their union, we cannot be surprised at their sensitiveness to any movement which should seem to countenance the ancient evil. When the delegates returned from the Association
the Church approved of what the association had done relative to ye incorporation of Baptist churches : and hope ye body of churches at their next meeting will pointedly condemn the prac- tice of applying to ye civil power for incorporation. 1
The property of this church had been held from the beginning in the names of individuals, and by them transmitted in the same manner as private property to some persons whom the church desig- nated. Hence they avoided incorporation under a civil statute. Some embarrassments had arisen under this method. Individuals would occasionally fail to make the proper transfers or testamentary arrange- nents. The church felt that the principle at stake was of greater consequence than any embarrassments which might arise through this method of private transfer.
In April, 1795, it was voted to have the catechism reprinted and that there be three hundred copies. The children were taught this catechism, and it was the custom of Dr. Stillman, when he made his pastoral calls, to question the children upon it, and also to gather them at the meeting-house at stated times and examine them formally by question and answer. Sat- urday afternoon was the usual time for such a mneet- ing. His catechising was a solemn and serious affair, and was regarded by the children with great awe.
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The Warren Association was invited to meet with this church in September, 1797. It was the first time that it had met in Boston. Large committees were appointed "to take care of the horses of the messen- gers to ye association, and to conduct our friends to the places provided for them during their continuance in town."1 The messengers would of necessity come on horseback or in carriages, and some of them would be two or three days on the journey. All the Baptist churches in New England, that were connected at all with an Association, were embraced in this body. Mr. Stephen S. Nelson, a member of Rev. Isaac Backus' church in Middleborough, came up to Boston to be ordained. This also was a common customn of the times, and served the convenience of the ininis- ters, who were thus saved from long journeys to distant places. Sometimes several men would be ordained at the annual Associational gathering, and this added variety and interest to the meeting. It was found after the Association that a debt of "48 dollars had arisen from keeping of the horses of our brethren who attended the association." 1 This amount was apportioned between this church and the Second Church, according to the number of inale members, when it was found "that we have 48 males & they 30." 1 The Second Church was under the pastoral care of Rev. Thomas Baldwin, who settled with them September, 1790, and at whose installation Dr. Stillman preached the sermon. They became very warm friends and hearty co-laborers.
In 1799 the church built a vestry adjoining the
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meeting-house at its southwest corner. Its dimen- sions were forty-six by nineteen feet. There was already a smaller vestry which had been outgrown by the increasing numbers who attended the mid-week meeting. In April, 1800, "the weekly service which has been attended in the vestry on Wednesday even- ings," was transferred to the meeting-house, "on account of the many persons who wish to hear ye word, but cannot find room in ye vestry, which public service will be once a fortnight in our Meeting House, and once a fortnight at M' Baldwin's."' This alter- nating service was maintained for some time with much usefulness, and greatly promoted harmony and unity among Baptists of Boston.
Mr. Baldwin was a man of remarkable ability and energy, and was a worthy compeer of Dr. Stillman. He was pastor of the Second Church for thirty-six years, and a great denominational leader. These two men seemed especially raised up of God for that pecu- liarly critical time in the religious history of Boston. In May, 1800, the church took a collection for the Baptist Education Fund of one hundred and eighty-one dollars, and remained a steadfast friend of the new society. In the same month they agreed "to use spermaceti candles" instead of tallow, at the midweek service. There was ample reason for an afternoon in- stead of an evening service. The great barnlike imeeting-houses had no other lighting at night than from tallow candles, and the dim light, together with the constant care required to keep them in order, were not conducive either to orderly or reverent worship.
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In April, 1801, ten brethren and four sisters, all residing in Charlestown, asked letters from this church to form the First Baptist Church in that town. These were :
John Carter, Silas Niles, David Goodwin, Victor Blair, Solomon Phipps, Richard Holden, Jacob Foster, Oliver Holden, William Arnold, Obadiah White, Abigail Blair, Hannah Kidder, Tabitha Kidder, and Nancy Shepherd. 1
The church was constituted May 12, and many memories were stirred in the mother church by the happy event.
The Church cod not but take notice of ye pleasing providence of God in bringing about this event, that after 136 years, that church which originated in Charlestown shod send back such a large number of worthy members to form a new church in the place of their origin. 1
The friendliness of the different denominations in aiding the new church to build a meeting-house was especially noteworthy, and was a vivid reminder of the changed conditions since the early days of Bap- tists in that place. Dr. Stillman preached the sermon at the constitution of the church and at the dedication of their house of worship.
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CHAPTER XIII
MISSIONARY ORGANIZATIONS. THE GREAT RE- VIVAL. DEATH OF DR. STILLMAN. REV. JOSEPH CLAY. REV. JAMES M. WIN- CHELL. REV. FRANCIS WAYLAND, JR. MASSACHUSETTS STATE CONVENTION. NEWTON THEOLOGICAL INSTI- TUTION. REV. C. P. GROS- VENOR.
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IN the early part of the year 1802, reports concern- ing the need of missionaries in the newer sections of the country came to the church and greatly stirred it. Some ministers, who had made extensive evangelistic journeys, gave accounts of the destitution, and, in many parts, of the entire absence of gospel privileges, and their pleasing success in preaching in the new settlements. Dr. Stillman had a wide correspondence with these brethren, and naturally they made his house their home when they visited Boston. To a man of his quick sympathies and alert perceptions, to see a need was to plan for its immediate relief. Hence on March 29, 1802,
The minister read to ye Church proposals for a Baptist Mis- sionary Society. Upon which they voted, that ye minister and deacons be a committee to confer with a committee to be chosen by Mr Baldwin's church, upon this business, and to report at the next church meeting.1
What consultations were held is now unknown, but the two churches were of one mind in proceeding at once to organize a society. At the next meeting of the church, April 26,
The missionary business was taken up, and voted, that ye min- ister consult with Mr Baldwin about a circular letter to ye Chhs, that shod express ye design, and invite them to join in it, and to get subscriptions against the meeting of ye association, as ye most
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eligible plan : ye time being too short to organize a society in May as had been proposed. 1 1
The Association did not meet until September, and the delay seemed long. The two ministers, upon fur- ther consultation, decided to urge the matter to an immediate conclusion. Hence on
Wednesday 28 the chh was stopped after lecture, and ye mis- sionary business reconsidered. The minister informed ye church that ye Second Baptist church were very anxious to engage in ye business as soon as possible : and as many ministers wod be to- gether at ye Gen1 election, it was agreed that we wod proceed to send out circular letters immediately. 1
Accordingly, April 29, 1802, an address was sent out to all Baptist churches in Massachusetts, signed by a committee from the Baptist churches in Boston, viz :
SAMUEL STILLMAN, THOMAS BALDWIN, RICHARD SMITH, DANIEL WILD, JOHN WAIT, THOMAS BADGER.
Daniel Wild and John Wait were deacons of this church. It was proposed that a Massachusetts Bap- tist Missionary Society be organized, and that
The object of this Society shall be, to furnish occasional preach- ing, and to promote the knowledge of evangelic truth in the new settlements within these United States : or farther, if circumstances should render it proper.
A constitution was drawn up and sent out for ap- proval. It provided that
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The Society shall hold their first meeting, for the choice of of- ficers, at the First Baptist Meeting House in Boston on the last Wednesday of May next at 9 o'clock A. M. and in every year thereafter, at the same time and place, unless otherwise ordered by the Society or Trustees.
This circular address met with a cordial response, for on May 26, 1802, The Massachusetts Baptist Missionary Society held its first meeting in our meeting-house, adopted the proposed constitution, and elected twelve trustees to manage its affairs. They were : Rev. Samuel Stillman, Rev. Hezekiah Smith (Haverhill), Rev. Thomas Baldwin, Rev. Joseph Grafton (Newton), Rev. Stephen Gano (Providence), Joel Briggs, Valentine W. Rathbun, Rev. Thomas Waterman (Charlestown), Deacon John Wait, Richard Smith, Col. Stephen Dana, Mr. Oliver Holden (Bos- ton). Dr. Stillman was made chairman and Mr. Waterman secretary. Three missionary evangelists were appointed at the first meeting and sent out to their work immediately. This was the first mission- ary society among Baptists in the new world, and while its primary aim was to spread the gospel in our own country, and its first missionaries were sent into Maine, New Hampshire, New York, and Canada, yet it provided in its constitution for the wider work of evangelizing the whole world. It did little or no work in Massachusetts itself, and it went outside of the State for some of its trustees, so that at the very beginning its plan was broad and comprehensive. In 1800 fourteen Christian women, some Baptist and some Congregationalist, had formed "The Boston Female Society for Missionary Purposes," and raised
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the first year, chiefly through systematic penny contri- butions, about one hundred and fifty dollars. This was the first missionary society known to have been formed in the United States, but it was simply a collecting agency and was undenominational. Let all honor be given to these Christian women of Bos- ton.
The Baptist society soon found its work widening and the opportunities for work almost boundless. This church had a vigorous committee appointed whose business it was to obtain subscriptions and in every way to support the society. Dr. Stillman evi- dently brought all the details of this new missionary work before his own church, for at the June business meeting (1802) "the minister informed ye Church that M' Leland has declined serving as a missionary : and consequently that some other person must be chosen."1 This was, I suppose, the celebrated Rev. John Leland, whose wonderful evangelistic tours, both South and North, had been so wonderfully blessed, and the fact that he had already been invited to be a missionary shows the vigor with which the new society began its work. In September, 1803, it began the publishing of "The Missionary Magazine," whose contents consisted of the correspondence of various Baptists with Dr. Stillinan, and the letters of the missionaries, giving detailed accounts of their journeys and work. It was published by Manning & Loring, No. 2 Cornhill. They were notable publish- ers and booksellers. James Loring was an active member of this church, of which he was also a
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deacon. He was a close friend and adviser of his pastor. Dr. Stillman's name does not appear, but the letters run "to his friend " or "his aged friend in Boston."
Thus was launched the society out of which has grown our great home and foreign missionary work. The consuming zeal of Dr. Stillman in this work is very notable, and especially in view of his declining health and advancing years, for as early as 1801 the church voted " that the Church business be transacted on Tuesday evenings hereafter, because the minister is generally indisposed on Mondays, and frequently hindered from attending,"1 and in November, 1803, "the minister assured the Church that he was not able to go through all ye services incumbent on him by reason of his age, and these attacks on his lungs, especially in ye winter season, and requested that assistance might be granted him." 1
The meeting-houses were seldom warmed. The First Parish Church of Boston had a stove put into its house in 1773, but it was the first one put into a meeting-house of which anything is known in the commonwealth. It was considered a dangerous inno- vation, and was followed very slowly. The minister's lungs might well have attacks, "especially in ye winter season," when he preached twice on the Sab- bath in a great unwarmed meeting-house all through a New England winter. The church had already proffered assistance, but many of them could not endure to see another man in the beloved minister's place at either of the services on the Lord's Day, and
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there had been delay in accepting the offer; but now aid had become imperatively necessary, and Mr. Lucius Bolles was engaged for one year to assist the minister. He was a graduate of Rhode Island Col- lege in 1801, and not long after had placed himself under the theological instruction of Dr. Stillman, who always liad one or more such students under his care. He remained about three years, in the intimacy of a son with a father, and was greatly beloved also by the church. He had a long and useful career as a Christian minister. He was twenty-two years pastor of the First Church in Salem, and eighteen years corresponding secretary of The Foreign Missionary Society. Doubtless he gained his first impulses toward the missionary work from his close association with the ininister who cherished him so lovingly.
In the fall of 1803 a remarkable work of grace began in the two Baptist churches of Boston. A weekly meeting had been held in the First Church vestry for some time, of which the ministers of the two societies took charge in turn. A great serious- ness became manifest, and, without apparent reason for it, the vestry became uncomfortably crowded with solemn people. So great was the throng that the people had to be requested not to remain in the aisles. Baptisms became frequent, and at length even the main audience room proved to be too small for the people. All through the winter the severest storms did not prevent the house from being crowded, even the aisles being filled as far as the pulpit stairs. During the two years that this work continued one hundred and thirty-five persons were baptized into
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this church, and a still larger number into the Second Church. This remarkable revival occurred at a time when evangelical religion was at an exceedingly low ebb in Boston. The Unitarian movement was at its height. All the Congregational churches in the town had gone over to Unitarianism, with the excep- tion of the Old South, and its sympathies were so pronounced in the same direction that it appeared to be on the verge of going in company with the others. Its minister, Rev. Dr. Joseph Eckley, was supposed to be a semi-Arian. Its departure from the old faith would leave the orthodox church without an organiza- tion in Boston. It was a time of crisis. I quote from Rev. Dr. Wisner's "History of the Old South " :
This congregation [the Old South] in the summer of 1803 was deserted by a considerable portion of the younger class of its members. The church was diminishing in numbers. All the religious interests of the society were visibly and rapidly declin- ing. Thus with more fearful emphasis than ever before, the enemy was coming in like a flood. And now again did the Spirit of the Lord lift up a standard against him. In the fall of 1803, God was pleased to pour out his Spirit on the Baptist churches then in this city, and grant them a precious revival of religion which continued with power above a year. Members of this and other Congregational churches frequented the meetings of the Baptists during this season of special religious attention. Dr. Joseph Eckley (the then pastor of the Old South) and Drs. Still- man and Baldwin had before been in the habit of attending each other's preparatory lectures. By this means Dr. Eckley was brought into the midst of the revival. The good man's heart became warmed. He attended other meetings of the Baptists besides their preparatory lectures, and took part in them in exhortation and prayer. Thus a reviving influence was brought into this congregation which had, for a time, to struggle for
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existence, but has, by the grace of God, continued even until now (1830), and rendered this again a flourishing vine.
The Baptist preaching was spiritual, searching, and evangelical. It was in nowise affected by the sur- rounding defections from the faith. It may be said with truth that, under God, the Baptists were the means of preserving alive orthodox Congregational- ism in Boston, for the Old South having been thus spiritually quickened, through its minister, settled into the old faith, and became the mother of the new Congregational churches. Dr. Eckley endeavored at once to interest some of his own brethren, and pro- posed a public lecture in his church in the interests of a spiritual revival. This led to a serious opposi- tion from many members in the congregation, and the agitation lasted about four years. But finally, in 1808, "A Society for Religious Improvement " was formed by eight of his brethren, and this led to the "Tuesday Evening meeting in which for a time there was but one brother of the church who felt sufficient confi- dence to lead in prayer, and which for a time encoun- tered reproaches and oppositions which to us at the present day seem almost incredible."1 During all the struggles of the evangelical faith with the new forms of religious teaching which had led all the Boston Puritan churches astray from the old paths, the two Baptist pastors stood uncompromisingly for the old faith. They encouraged Dr. Eckley to abide in the same way. It is not possible to overestimate the value of these two Baptist churches, and their noble
1 Wisner, "History of Old South Church," pp. 46, 47.
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leaders, to the cause of evangelical religion at that time of crisis in the spiritual history of Boston. Their work was manifestly of God. They were prov- identially raised up "to set up a standard " against the incoming errors.
In August, 1805, "ye people of colour at West Bos- ton " desired to be set apart as a church, and this church sent its pastor and deacons "to attend on that occasion, and that the delegates plainly dissuade them from ye admission of white members among them : as they may ultimately become the majority & defeat ye intention of their being an African church."' During the recent revival many persons of color liad been baptized by Dr. Stillman, and these were now dis- inissed to become the First African Baptist Church of Boston. Dr. Stillman preached the ordination sermon of their pastor, Rev. Thomas Paul. This new church proceeded to erect a meeting-house in a court off from Belknap Street. Cato Gardiner, a native of Africa, who had been baptized by Dr. Stillman and had been a member of the First Church for many years, opened a subscription and raised more than fifteen hundred dollars toward the house. Some additional subscrip- tions enabled them to build the first meeting-house for Negroes in Boston. A marble tablet was put up in their meeting-house in honor of Cato.
In the year 1806 the church made a large subscrip- tion toward a fund for translating the holy Scriptures into the Asiatic languages. They had become inter- ested in the work of Carey, Marshman, and the Eng- lish brethren, and gave this practical expression of
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