Hostname: page-component-8448b6f56d-jr42d Total loading time: 0 Render date: 2024-04-19T10:24:12.740Z Has data issue: false hasContentIssue false

The First Calvinistic Baptist Association in New England, 1754?–1767

Published online by Cambridge University Press:  28 July 2009

William G. McLoughlin
Affiliation:
Professor of History, Brown University

Extract

Baptist historians have frequently asserted that the first Calvinistic Baptist Association in New England was the Warren Baptist Association founded under the aegis of James Manning in 1767. Most historians are aware that an earlier association, founded in the 1690's, existed among the Six Principle General or Arminian Baptists in New England, but with the great Calvinistic reorientation in the Baptist movement following the Great Awakening this association ceased to be of any significance outside Rhode Island. Little notice has been taken, however, of the Six Pinciple Calvinistic Baptist Association which developed on the borders of Connecticut, Massachusetts, and Rhode Island in the 1750's to unite and serve a group of Separate-Baptist churches formed in the aftermath of the Awakening. And yet this association, short-lived though it was, merits attention. It represented the first spontaneous effort of the Separate- Baptists to seek unity and order in the confusion which followed the break-up of the Separate movement after 1754. Although it proved to be a false start, it nevertheless prepared the way for the Warren Association whose importance is acknowledged by all Baptist historians. And it is particularly interesting that the basis of the organization was agreement on the belief that the ritual of laying on of hands was essential to church membership.

Type
Research Article
Copyright
Copyright © American Society of Church History 1967

Access options

Get access to the full version of this content by using one of the access options below. (Log in options will check for institutional or personal access. Content may require purchase if you do not have access.)

References

1. See The Diary of John Comer, Rhode Island Historical Society Collections (Providence, 1893), VIII, 68–9Google Scholar, and Knight, Richard, History of the General of Six Principle Baptists (Providence, 1826), 307.Google Scholar

2. Backus, Isaac, A Church History of New England (Boston, 1796), 261.Google Scholar

3. American Baptist Magaine (Boston, 1827), VII, 152154Google Scholar. See also Benedict, David, A General History of the Baptist Denomination (Boston, 1813), I, 528.Google Scholar

4. The best study of the Separate-Baptist movement in New England is Goen, C.C., Revivalism and Separatism in New England (New Haven, 1962)Google Scholar, but he does not mention this association.

5. The standard biography of Backus, , Hovey's, AlvahMemoir of the Life and Times of Isaac Backus (Boston, 1859)Google Scholar, makes no mention of this important aspect of his career, nor do two more recent studies of Backus: Maston, Thomas B., Isaac Backus: Pioneer of Religious Liberty (Rochester, 1962)Google Scholar; Backman, Milton V., “Isaac Backus: A Pioneer Champion of Religious Liberty,” unpublished doctoral dissertation, University of Pennsylvania, 1959.Google Scholar

6. This is a reference to the famous Stonington Conference of May, 1754, at which the pedobaptist Separate churches and the Separate-Baptist churches had voted to cease opencommunion fellowship, thereby splitting the pedobaptist Separates from the antipedobaptist Separates. See Backus, Isaac, A Church History of New England (Providence, 1784) 211215.Google Scholar

7. I.e., the Five Principle, closed-communion, Separate Baptist churches of New England.

8. There is an unpublished ms. (sermon or lecture) in Backus's hand at the American Baptist Historical Society in Rochester, New York, entitled, “Thots about Laying on of hands. Feb. 1764.” It is probable that this was brought by Backus to this conference and read to the assembled members of the Association. Backus used three lines of argument to indicate that the ritual of laying on of hands was at best an optional or circumstantial one which ought never to be a bar to communion: First, because while the Bible describes Jesus'“laying hands on some distrest objects and healing them. … I haven't discovered any precept of his in joining ye laying on of hands upon all believers as a standing ordinance in his Church.” Second, while Paul, Ananias, and the Apostles “laid on hands in ordinations” and on several “extraordinary” occasions the very exceptional nature of these occasions proved that the practices were “peculiar to ye apostolick age.” Third, the injunctions in Hebrews 6: 1–2, “Which I take to be ye great hinge on which ye whole Controversy turns” had been taken, out of context, as a summary of Christian principles and practices while in fact it was a description of how to go on “unto perfection” by leaving behind this and other doctrines and practices mistakenly carried over from “the Old Testament dispensation by Jewish converts; and here Backus relied upon extensive quotations from “ye pious & learned Dr. Gill” of England to prove that in this letter to the Hebrews Paul was not instructing them about the necessity of laying on of hands but against it.

Backus used the occasion also to warn these New Light Calvinistic Baptists that when the Sixth Principle prevailed among the pre-Awakening Baptists of Rhode Island, it caused them to decline from the orthodox Calvinism of Roger Williams so that these “Old Baptist churches” were now “very dark about the doctrines of free grace and very negligent as to ye daily practice of devotion and piety.” Backus's accusation would make an interesting study, for it is clear that the Baptists of Rhode Island did become very lax in practice and Arminian in doctrine after 1656 when the laying on of hands began to prevail among them.

Backus had to fight constantly against the unsophisticated literalism of the Baptists and there are two other unpublished manuscripts attacking this Sixth Principle on similar grounds in the American Baptist Historical Society, one dated as late as 1788.

9. It is not clear that Elders Peter Worden (Werden) of Coventry, Nathan Young of Foster, and Ezekiel Angel of North Porvidence were actually members of the association. Nor is it clear who Elder Bennet was. (Perhaps it was Josiah Benit whom Backus listed in his ins. “Account of Ordinations' as “a Baptis … ordained at Situate in RhodIsland Government April 11:1750.” This ins, is at Andover Newton Theological School.) It is also not known which of these elders were beginning to waver on the sixth principle.

10. Ebenezer Hinds was elder of the Second Baptist Church of Middleborough, a Five Principle Calvinistic Church.

11. The “Result” or official decision of the council was signed by Backus, Hinds, and Alden and three lay messengers from their churches, Ezra Clark, Silas Wood, and Ebenezer Holbrook.

12. Ellen Lamed also lists as members of this Association in the 1750's the Chestnut Hill Baptist Church in East Killingly, Connecticut, and the Baptist Church in West Wood- stock, Connecticut. History of Windham County, Connecticut (Worcester, 1874), I, 466468.Google Scholar

13. (Wroth, L. K. and Zobel, H. B., eds., The Legal Papers of John Adams (Cambridge, 1965), II, 3247.Google Scholar