USA > Massachusetts > Suffolk County > Boston > The history of the First Baptist church of Boston (1665-1899) > Part 4
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tice, that you are not to partake any more of the ordinance of Christ with us, till you give satisfaction for these things. But when that late lie was told I know not, except it was when the let- ter was found in brother Wilder's pocket. This admonition was between seven and eight years before they cast me out. After this I went to Cambridge meeting, which was as near my house as the other ; upon that they put me into the Court, that I did not come to hear ; but many satisfied the Court that I did come con- stantly to Cambridge ; so they cleared me. Then the church called me to account and dealt with me for schism, that I rent from the church. I told them, I did not rend from them, for they put me away. Master Sims was very earnest for another admoni- tion for schism, which most of the church were against ; but it seems he set it down for an admonition on a bit of paper. This continued for a long time before they called me out again. In the meantime, I had some friends who came to me out of old Eng- land, who were Baptists, and desired to meet at my house of a First-day, which I granted. Of these was myself, my wife and Thomas Osburne, that were of their church. Afterwards they called me forth and asked why I kept the meeting in private on the Lord's day, and did not come to the public? My answer was, I know not what reason the church had to call me forth. They asked me if I was not a member of that church? I told them they had not acted toward me as a member, who had put me by the ordinances of Christ seven years ago ; . . . they had denied me the privileges of a member. They asked me whether I looked upon admonition as an appointment of Christ ? I told them, Yes, but not to lie under it above seven years, and to be put by the or- dinances of Christ in the church ; for the rule of Christ is first to deal with men in the first and second place, and then in the third place before the church ; but the first time they ever dealt with me, they called me before the whole church. Many meetings we had about this thing, whether I was a member or not, but could come to no conclusion ; for I still affirmed that their actings ren- dered me no member. Then Mr. Sims told the church that I was ripe for excommunication, and [he] was very earnest for it ; but the church would not consent. Then I desired that we might send to other churches for their help to hear the thing betwixt us ; but
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Master Sims made me this answer : We are a church of Christ ourselves, and you shall know that we have power to deal with you ourselves. Then said Mr. Russell, We have not gone the right way to gain this our brother, for we have dealt too harshly with him. But still Master Sims pressed the church to excommunicate me. Mr. Russell said, There were greater errors in the church in .the apostles' time, and yet they did not so deal with them. Mr. Sims asked him what they were ? He said, How say some of you that there is no resurrection of the dead ? Mr. Sims was troubled and said, I wonder you will bring this place of Scripture to en- courage him in his error ? Mr. Sims was earnest for another ad- monition. Then stood up Solomon Phips and said, You may clap one admonition on him upon another, but to what end, for he was admonished about seven years ago ! Mr. Sims said, Brother ! do you make such a light matter of admonition, to say, Clap them one upon another ? Doth not the apostle say, After the first and second admonition reject an heretic ? therefore there might be a second admonition. It was answered, it was a hard matter to prove a man a heretic, for every error doth not make a man a heretic. Mr. Sims said, It was not seven years ago, nor above three, since I was admonished, and that was for schism. A brother replied and said, it was seven years since I was admon- ished. On that there was some difference in the church what I was admonished for. Mr. Sims then pulled a bit of paper out of his pocket and said, This is that he was admonished for, and that was but three years since. Brother Phips asked him when that paper was writ, for he never heard of that admonition before ? He an- swered, he set it down for his own memory ; then he read it, that it was for schism, and rending from the church. I told him that I did not rend from the church, but the church put me away from them, and that was four years before this. Then there was much agitation when the admonition was given, and what it was for ? And this was all the church records that could be found, which was about seven years after the admonition was given ; so after many words we broke up, which was the last time we met together. Now let any man judge of the church records that were drawn up against me, and read at the dispute in Boston, which contained three or four sheets of paper ; read by Mr. Shepard, and drawn up
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by him a little while before the dispute, who was not an eye nor ear witness to the church's actings not above half the time.
Now after this, considering with myself what the Lord would have me to do ; not likely to join with any of the churches of New England any more, and so to be without the ordinances of Christ ; in the meantime God sent out of Old England some who were Baptists ; we, consulting together what to do, sought the Lord to. direct us, and taking counsel of other friends who dwelt among us, who were able and godly, they gave us counsel to congregate our- selves together ; and so we did, being nine of us, to walk in the order of the gospel according to the rule of Christ, yet knowing that it was a breach of the law of this country ; that we had not the approbation of magistrates and ministers, for that we suffered the penalty of that law, when we were called before them. After we had been called into one or two Courts, the church understand- ing that we were gathered into church order, they sent three mes- sengers from the church to me, telling me the church required me to come before them the next Lord's day. . I replied, The church had nothing to do with me, for they had put me from them eight years before. They replied, that they had nothing to do with that, but were sent by the church to tell me it was the mind of the church to speak with me. I told them I was joined to another church, and that church was not willing I should come to them, they having nothing to do with me, therefore I would not come without the church's consent. Then they departed. The next week they sent three messengers more, who came to my house and told me that the church had sent them to require me to come to the church the next Lord's day after. I told them that the church had nothing to do to require me to come, who had put me from them eight years, and the church I now walked with would not let me come. They told me again that if I did not come, the church would proceed against me the next Lord's day. I told them that I could not come for we were to break bread the next Lord's day. They told me that they would
return my answer to the church. One of them asked if I would come the next Lord's day after ? But another presently said, We have no such order from the church ; so they departed. The last day of that week three loving friends coming to me of their own
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account, one of them was pleased to say to me, Brother Gould, though you look upon it as unjust for them to cast you out, yet there be many that are godly among them, that will act with them through ignorance, which will be a sin of them, and you are per- suaded, I believe, that it is your duty to prevent any one from any sinful act ; for they will cast you out for not hearing the church ; now your coming will stop them from acting against you, and so keep many from that sin. Upon these words I was clearly con- vinced that it was my duty to go, and replied, Although I could not come the next day, yet I promised them that if I was alive and well, I would come the next Lord's day if the Lord permit. He replied, What if the church I was joined to was not willing? I told him I did not question that any one would be against it upon this ground. After I had propounded it to the church, not one was against it. I entreated these friends to make it known to the elders that I would come to them the next Lord's day after ; yet, though they knew of it, they proceeded against me that day, and delivered me up to Satan for not hearing the church.
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CHAPTER IV
ORGANIZATION OF THE CHURCH. BAPTISM. CONSTITUENT MEMBERS. CONFESSION OF FAITH. BEFORE THE COURT.
IV
FOR nearly ten years, meetings 1 of those who held Baptist doctrines had been maintained in private houses in Charlestown and Boston. These meetings were strictly forbidden, but nevertheless were regularly held. The law was not strenuously enforced, proba- bly because these assemblies had not yet passed on into an organized church. A meeting held in Thomas Goold's house on Sunday, November 8, 1663, at which were present Goold and his wife, Osborne and his wife, and others, seems to have been especially ob- noxious to the authorities, both in Church and State, and called forth immediate and vigorous action. But even yet extreme severity was not used. Amazing inquisition into their assemblies and accompanying threats were the deterrent means employed.
It is not known why so long a delay occurred in the final organization of the church, but in June, 1665, such an organization was finally perfected, probably in the house of Thomas Goold, and proceeded to exer- cise all the functions of an orderly church, and espe- cially to observe the ordinances. It was a time of mingled hope and fear. It required no small faith and courage to expect success in their perilous ven- ture. They were a little band, and the whole colony was hostile. They could scarcely hope to remain un-
! " Witness Thomas Gold's private meetings in his own house for many years." Vide Willard, "Ne Sutor Ultra Crepidam," p. 22.
E
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observed, even though they were few, because already they had repeatedly fallen under the public disfavor of the Court. To perfect an independent church organization was, therefore, the extreme of daring and the last step of open rupture with the Standing Order.
The first record on our Church Book reads :
The 28 of the 3ª mo. 1665 in Charlestowne, Massachusetts, the Churche of Christ, commonly (though falsely) called Ana- baptiste were gathered togather And entered into fellowship & communion each with other, Ingaigeing to walke togather in all the appointments of there Lord & Master the Lord Jesus Christ as farre as hee should bee pleased to make known his mind & will unto them by his word & Spirit, And then were Baptized
Thomas Gold
Thomas Osbourne
Edward Drinker
John George
And joyned with
Richard Goodall
William Turner
Robert Lambert
Mary Goodall Mary Newell
who had walked in that
order in old England to whom god hath added since Isacke Hull
John Farnham
Jacob Barny John Russell Junor
John Johnson George Farlow Benjamin Sweetser Sister Sweetser
The 28 of the 3 mos 1 665 w Charleston The Church of Christ Commonly ( though fabely ) Anabaptists were Gathow togather das Enteros fellowship & Communion sache with other , wo gangoing to waffo togather in all the appointments Master the Lord Jesus Christ as far ashe should for please to una to throwno his mind & will want them By his word & spirit, and then ware Baptised Thomas Golf Thomas (Oslouno Edward Drinpor Sister raffle John Gourgo
And found with Richard Gadaff
fisher warte
William (Juunder
of amo: "
Robert Lambert Goodall Mary Mary nowall who had waffe in that ander in of England , to whom you hath awood since
20
Aspecto CHbull John Favela Dacol Barry ? Afin Bussel, Jung
and figline- RIF: 18
born and have +
FIRST ENTRY IN THE RECORD BOOK OF THE FIRST BAPTIST CHURCH OF BOSTON, 1665.
1
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Eles Callender in 9th mº 1669 Joshua Turner Bro : Foster John Russell Senor Bro : Hamlet Thomas Skinner, etc.
Thomas Osborne and his wife were received into the Charlestown Church Ioth day, 7th month, 1644, and again on the 23d day, 12th month, 1661, the last time upon letters of dismission from the Malden Church. They speedily became familiar with the discipline of Thomas Goold, and their attention was arrested by the clear grounds of Scripture upon which he stood. They themselves soon became "leavened with principles of Anabaptisme," and absented them- selves when the ordinance of infant baptism was ad- ministered. It was only a few months after their last admission to membership in the church that they were admonished for holding the same views as Goold. Henceforthi Goold and Osborne were close associates in doctrinal fellowship, in devotion to their convictions and in sufferings. Osborne was a citizen of property and of good standing in the community, and, like Goold, was a man of an exceedingly resolute spirit, which persecutions could not daunt. Opposi- tions could not turn him from his chosen path. Ed- ward Drinker was a potter by trade, and carried on an extensive business in the colony in pottery wares. In 1652 he was appointed a constable of Charlestown. His house was a frequent rendezvous of Baptists and those who sympathized with them. He rendered very signal service to the colony at a time when it was
-
£
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greatly imperiled. He was often in prison because of his Baptist views. John George was a chimney cleaner ; little is known of him. He died September 12, 1666, a little more than a year after the church was organ- ized, and hence escaped the worst of the persecutions. He was, indeed, both fined and banished, but his early death gave him release from the power of an earthly court. Both Drinker and George had been inany years in the colony, but had never before connected themselves with any church.
Drinker in later years won applause as an officer of a troop (largely recruited among the outlawed Bap- tists) which went to defend the colony at an exceed- ingly critical time against an attack of the Indians. His commanding officer and captain of the company was William Turner (also a Baptist), whose name ap- pears sixth on our list. Captain Turner laid down his life for the colony at the fierce and decisive battle which took place at Deerfield, in the Connecticut Valley, in 1676. Richard Goodall was a shipmaster, and commanded a ketch or freighting boat, which ran between Boston and New Haven. He had been a member of Mr. William Kiffen's Baptist church in London. He appears to have settled in Newbury as early as 1638, and to have finally made his home in Salisbury in 1639-40 .- William Turner and Robert Lambert had been members of Mr. Stead's Baptist Church in Dartmouth, England. Two women only united in this early church fellowship, Mary Goodall, wife of Richard, and Mistress Mary Newell, botlı of whom had been Baptists in Old England, and seem to have well considered the fierce trial into which they
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were entering when they put their names on the roll of the new church.
This little group of baptized believers, nine in number, seven men and two women (the two Marys), met in the house of Thomas Goold for their organi- zation. They were not the only Baptists of whom we have knowledge in Boston and vicinity at this time, but they are the immortal group wlio had the cour- age to declare, by this formnal organization, their deathless convictions and their readiness to endure whatever such declaration might bring upon them. Is it too much to believe that the spirit of the sainted ex-President Henry Dunster met with them, and re- joiced in the planting of views for which he had suffered so much ? It is worthy of notice tliat twenty- two (fourteen men and eight women) others united with the church prior to 1671, and while the storm of persecution was most pitiless. They were coura- geous souls, " who obeyed God rather than men."
It is not known who baptized Goold, Osborne, Drinker, and George. It is possible that Rev. John Myles, a Baptist minister from Wales, who had located in Swansea, Massachusetts, and gathered about him a Baptist church, might have been present. We know that he often visited Boston and preached for the church, and that some years later he might have be- come their pastor, if lie had been willing to listen to their overtures. Dr. John Clarke, pastor at Newport, who at one time had been a resident of Boston, may have been present. He was widely known as a Bap- tist minister, for he liad been in prison in Boston in 1651 for preaching and baptizing in Lynn. The after
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connection of this church with the Newport Church was close and continuous.
Thomas Olney, pastor in Providence, had formerly lived in Salem, and could not have been ignorant of what was passing in Boston. All is conjecture, for no definite information has come down to us. It would have been entirely in keeping with their well- known views of the "right of individual liberty to prophesie," if one of their own number, who was already baptized, had been chosen to administer the ordinance to those who had not been immersed. In this regard, they would have followed the well-known example of Roger Williams at Providence, with the difference that some of their number had been mem- bers of Baptist churches in Old England, although none of them were ordained ministers.
The question has been raised whether "dipping in water " was the form of baptism used at the organi- zation of this church. The same question has been raised in regard to the form of the baptism of Mr. Roger Williams at Providence, and also in regard to the usage among Baptists in Old England prior to 1642. It is certain that Goold and Osborne were re- baptized, for they had both been members of the Charlestown Church. It is certain that all who had been previously members of Pedobaptist churches were rebaptized into this church. Thomas Foster, whose name appears twentieth on our list, was one of the founders and leading members of the church in Billerica. He became a Baptist, and was most severely reproached because he was "rebaptized "1 when he
1 Willard, "Ne Sutor Ultra Crepidam," p. 17.
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united with this church. This was regarded as especially a reproach cast upon the Billerica Church, from which he was excommunicated. The rebaptism always insisted on as a prerequisite to membership in this church was peculiarly irritating to the Puritan churches. This fact would not, however, be wholly decisive in regard to the mode of baptism. The first record of this church uses the word "baptized," which is, of course, open to three meanings according to long Englishı usage.
In 1640, Rev. Charles Chauncy, later the second president of Harvard College, settled for a time at Plymouth and afterward at Scituate. Before his in- stallation at Plymouth "he discovered his judgment about baptism, that the children ought to be dipped and not sprinkled. There arose much trouble about it."1 In Scituate he persevered in his opinion, al- though "the church had refuted his doctrine, and dipped two of his own children."2 His views made a great stir, and were considered a great encouragement to the "schismatical Anabaptists," who, however, never baptized children by any mode. Afterward he accepted the presidency of Harvard College at the price of silence concerning his views. The promul- gation of such heretical views in Scituate, and the following which they undoubtedly gained for them- selves, would be sufficient explanation of the retire- ment of ex-President Dunster to that place, when he was deposed from Harvard College in 1654.
In 1651, when John Clarke was apprehended and
1 Winthrop, "Journal," Vol. I., pp. 330, 331.
2 Winthrop, " Journal," Vol. II., p. 72.
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cast into Boston jail, he put forth as one of the views of the Baptists, and as the thesis which he desired to discuss with the ministers of Boston, the following :
I testify that baptism or dipping in water is one of the com- mandments of this Lord Jesus Christ-that is, one that manifesteth faith in Jesus Christ is the only person that is to be baptized or dipped with that visible baptism or dipping of Jesus Christ in water.
This would seem to be sufficiently explicit, but Clarke goes on further to say :
Although there be frequent mention made of that appointment of Christ in his last will and Testament, yet it is never expressed by the word that may be rendered rantism, or sprinkling, but by the word that is rendered baptism, or dipping. 1
This was the mode of baptisin practised at New- port and Lynn. Clarke was the most representative Baptist of that time, and assuredly expressed the re- ceived Baptist view of the mode of baptism which Bap- tists practised. Clarke and the Newport Church were in fellowship with the Providence Church, and in close fellowship with the church in Boston without dissent when it was organized in 1665.
" But these wicked Sectarians deny this Sacrament and compel their adherents to renounce their Baptism, and to be dipt again in their prophiane waters." 2 This is an enemy's statement of the usual mode of baptismn among Baptists.
It is evident, therefore, that baptism among Bap- tists meant " the immersion of a believer," and never
1 Clarke, "Narrative," pp. 50-52.
2 Mr. Baxter, "Baptiz'd in Bloud," p. 3. Vide also p. I.
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any other mode. There is no record of any change of usage in this church from its foundation unto the present time. If there had been such change, either friends or enemies would have been quick to point it out. It is an interesting circumstance that the first two presidents of Harvard College, who were among the most learned and distinguished men in the Puri- tan colony, should have been "infected with the heresie of Anabaptisme."
In this simple way did these men and women or- ganize this First Baptist Church, which became the steadfast forerunner, and the final obtainer of religious liberty in this commonwealth of Massachusetts. Dur- ing the first five years of its history the church never numbered more than eighteen members, every one of whom was a peaceful and industrious citizen. The wife of only one of the original members came into the fellowship of the church. Thomas Goold's second wife, Mary, who did not unite with the church until about 1670, was certainly in sympathy with her hus- band, as her vigorous protest and appeal to the author- ities in 1668, when he was in prison, abundantly show. The wife of Thomas Osborne was also in sympathy with her husband, as the records of discipline of the Charlestown Church testify. We do not know why they did not become members of the church, unless because their husbands dissuaded them through dread of the stormn of persecution which was certain to fol- low. For eighteen years such storm did rage around this devoted little band as might well make husbands wish to protect their families and spare them from its fury. The power of the General Court and of the
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Puritan ministers (with some noble exceptions) was put forth to crush them or banish them from the colony. They were obliged to meet, sometimes in Charlestown, sometimes in Boston, sometimes on Noddle's Island (now East Boston) in the harbor, but always in private houses and under the most watchful surveillance.
There is an interesting entry in the records of the Roxbury Church, in the handwriting of John Eliot, the apostle to the Indians and pastor of the church.
July-August, 1665. The Anabaptists gathered y's into 'a church, prophesied one by one, & some one amongst y™ adminis- tered ye Lords Supper after he was regularly excommunicated by ye ch. at Charlestown.1 They also set up a lecture at Drinkers house once a fortnight. They were admonished by ye court of Assista [ ].2
The church was organized June 7, 1665 (new style), and on August 20 Richard Russell, Esq., issued a war- rant to the constable of Charlestown requiring him in his majesty's name to labor to discover where these people assembled, and to require them to attend the established worship. If they refused they were to have their names and places of residence returned to the nearest magistrate. They were discovered, re- fused to give up their own meetings, and were conse- quently brought before the Court of Assistants in the " seventh month " (September), where they exhibited their Confession of Faith, which has remained un- altered as the received Confession of Faith of this church unto this day :
1 Thomas Goold.
2 " Original Records First Church, Roxbury."
THE CONFESSION OF FAITH OF THE FIRST BAPTIST CHURCH OF BOSTON, 1GG.
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