Translate this page into another language by clicking.

Notice
The Scripture verses on this web page; Slide mouse over to see popup of verses
Click for full chapter and verse rendering. Thanks to AV1611
Some servers do not use this function. We use Google Chrome works well.



Our Founding Fathers

1802 Sandy Creek Primitive Baptist Church
Sandy Creek Primitive Baptist Church is the oldest organized church and oldest surviving religious structure in Randolph County. Founded in 1755 by Elder Shubal Stearns, it is considered the most significant landmark in Baptist history as noted by the nearby state historic marker designation. Liberty, NC

Baptist History

Baptist Church History goes all the way back to Jesus Christ!

If the Church is not Bible believing its not Baptist!    

The Bible Makes Us Baptist!

Baptist History A True Account

This is Dr. Carroll’s classic work, The Trail Of Blood, following the Christians down through the centuries — or, The history of Baptist churches from the time of Christ, their founder, to the present day.                                                            by Dr. James Milton [J. M.] Carroll. D. D.

It is the judgment of his co-laborers in the field of educational and religious work that the name of James Milton Carroll, D. D., should occupy an exalted place among those of the men to whom the great Southwest is indebted for the wonderful strides which have carried this section rapidly to the forefront within the past several decades. Beginning his career without means or educational advantages, he has prosecuted his labors with such earnestness and with so great a degree of success that his record equals that of any worker in the ranks of the Baptist denomination, and as president of Howard Payne College, at Brownwood, he is recognized as one of the leading educators of Texas. He was born January 8, 1852, at Monticello, Drew county, Arkansas, and is a son of Benajah and Mary Eliza (Mallard) Carroll. His father was of Irish descent, and was related to Charles Carroll, of Maryland, the last surviving member of the signers of the Declaration of American Independence. He was married in North Carolina to Mary Eliza Mallard, a French Huguenot, and there were two children born in that state. Subsequently they moved to Carroll county, Mississippi, where eight children were born, and two children were born in Arkansas, their next home. Eventually the family moved to Burleson county, Texas, and there, near Caldwell, both parents died. Of their twelve children, but two are living: B. H., residing at Fort Worth, Texas; and James Milton.

---

Click The Trail of Blood Chart is here

Rev. James Milton Carroll, D. D.

Baptist Churches Alone 
Find Their Beginning with Jesus Christ. 

Three things must be true concerning the beginning of the church in order for it to be a scriptural church. It must have the right founder - Jesus Christ (Matt.16:18); the right place - Palestine (where Christ lived); and the right time - during Christ's personal ministry. Any church that does not meet these requirements cannot be the church that the Lord built.  When and where did all these other denominations begin? The following table showing the origin and founders of the various major denominations is prepared from the statements of church historians and is listed in the book "Baptist Doctrine In One Year" on page 237: 

S. H. Ford's Chart of Early Baptist History, 1891

Baptist Church is not Protestant!

Origin of denominations and churches not  Baptist with dates of origination:

The Baptist go all the way back to Jesus Christ, their founder!

Name Year (A.D.) 

Roman Catholic (Present Universal Church) .610 
Greek Orthodox .1054 
Lutheran - Martin Luther .1530 
Episcopal - Henry V111 .1530 
Presbyterian - John Calvin .1541 
Congregational - Robert Browne .1581 
Friends .1624 
Church of the Brethren (Dunkards) - Alex Mack .1708 
Free Will Baptists - Paul Palmer .1727 
Seventh Day Baptists - John C. Beissel .1728 
Methodists - John and Charles Wesley .1729 
United Brethren in Christ - P.W.Otterbein & M.Boehm .1800 
Evangelical - Jacob Albright .1800 
Cumberland Presbyterians - Ewing, King & McAdow .1810 
Unitarians - W.E. Channing .1825 
Churches of God in North America - John Winebrenner .1825 
Plymouth Brethren - J.N.Darby .1829 
Mormons (Latter Day Saints) - Joseph Smith .1830 
Primitive Baptists - Daniel Parker .1831 
Christian - Alexander Campbell .1837 
Church of Christ - Alexander Campbell .1837 
Christadelphians - John Thomas .1844 
Seventh Day Adventists - James White .1845 
Spiritualism - Andrew Jackson Davis .1845 
Church of God (New Dunkards) - George Patton .1848 
Advent Christian Church - Jonathan Cummings .1852 
Salvation Army - William Booth .1865 
Jehovah's Witnesses - Charles Taze Russell .1872 
Church of Christ Scientist - Mary Eddy Baker .1879 
Church of God - Daniel S. Warner .1880 
Christian and Missionary Alliance - A.B.Simpson .1881 
Brethren Church .1882 
Swedish Evangelical Mission Covenant .1885 
Swedish Evangelical (Free Church) .1888 
United Evangelical .1894 
Church of Christ (Holiness)U.S.A.- C.P.Jones .1894 
Church of the Nazarene - W.H.Hoople & P.F.Bressee .1907 
Church of God, Holiness - K.H.Burruss .1914 
Assemblies of God .1914

Click to read

The Case For Independent Baptist Churches

CONVENTIONISM OR INDEPENDENCY?

By M. L. Moser, Jr., Pastor
Central Baptist Church, Little Rock, Arkansas

Today there seems to be much confusion concerning what is an independent Baptist church. For years an independent Baptist church was considered to be a church that was not affiliated with the Southern Baptist Convention, or any of the other organized movements among Baptist churches.


However, in more recent years several "fellowships" of Baptists have organized and have begun to use the word independent as regarding their organization, showing that there is a clear misunderstanding of the meaning of the word independent. How can one be independent and yet organized into an organization? The very word independent itself means that one is not affiliated, associated, or organized into any body, large or small. As soon as the organization is set up, composed of churches, delegates from churches, or messengers from churches, it is an organization and the churches are not independent, as they are being represented in an organization no matter what it is called.


In fact, the Baptist Bible Fellowship, which declares that it is not a Convention, Association, or organization, argues on the one hand that they are all independent, yet have their different organizations similar to the Conventions, Associations, etc. showing that they are not independent. In fact, many times they make an effort to speak out of both sides of the mouth. While using newspapers to advertise that they are independent Baptist churches, and condemning the Southern Baptist Convention and other organized bodies, they themselves will condemn those Baptist churches that are really independent and themselves admit that they are not independent. Note the following article from the Baptist Bible Tribune, magazine of the Baptist Bible Fellowship, Friday March 22, 1957. The editor, Noel Smith in an editorial wrote the following:


"So far as I am concerned, I never have been, am not now, never will be, an ‘independent.’ I have contempt for the boasting strutting ‘independent.’ . . . I am not an ‘independent.’


"It is true that when the Baptist Bible Fellowship was established, a great many ‘independents’ came around to look us over; and, in many cases, to praise us. But when they began to realize that we did not mean to diffuse our energies in negations, that we meant to discipline ourselves and to do the hard labor required to create a responsible substitute for what a great many of us regarded, and still regard, as fundamentally wrong, most of the ‘independents’ were called into more independent vineyards. They don’t like us any more than they like the Southern Baptist Convention. They have never remained but a few months with any group that took Christianity seriously. Their religion is eating chicken, loud singing, and lamenting and deploring. A good many of them, now that they are getting old and looking back and reflecting on the barren paths their undisciplined emotions have led them, deeply wish they had remained with some group that meant business."


As to whether this group is independent or not is clearly answered by their missions committee. Usually the Baptist Bible Fellowship will argue that their missionaries are "independent" missionaries sent out by the individual churches and that the Missions Committee only serves as a clearing-house for the forwarding of the money from the churches. This is proven to be wrong by F. S. Donnelson, former head of their Missions Committee, which corresponds to the mission boards of the Conventions, differing only in name, performing the same functions. In an article in the Baptist Bible Tribune, June 8, 1956, Bro. Donnelson states:
"Thus the Fellowship assumes responsibility for its missionaries, owning them as their own, interesting themselves in the missionaries affairs, inviting them to individual churches."


In other words, according to their own admissions, they are not independent Baptist churches, but are organized into an organization that differs little from the Southern Baptist Convention or other human organizations.


Another organized Fellowship that prides itself on the use of the word independent is the World Baptist Fellowship. Again, the churches of this organization claim to be independent, but have no use for Baptist churches that maintain their independency, and have no just claim to the word independent as a description of their churches. As evidence of this, note the following.
In the paper Western Voice dated September 19, 1952, with the issue of the paper entitled "World Baptist Fellowship Issue" and the lead article headed "Business Session of World Baptist Fellowship, Thursday, September 2, 1952, 1:00 P.M."—Dr. Harvey Springer, Presiding, there is listed the Articles of Faith or Constitution of the World Baptist Fellowship. Notice the following words in the preamble:


" . . . Whereas, we believe that the times demand the formation of a fellowship of New Testament Baptist Churches, for fellowship and cooperation on the part of such member churches, and individual believers, for the proclamation and defense of the Gospel, to establish and operate schools, Bible schools, churches, children’s homes, radio stations, book and supply stores, to broadcast radio programs, to publish books, religious papers, and other literature to propagate the spreading of the Gospel at home and abroad through missionary stations, and otherwise, and in general to do everything necessary to the full and complete execution of any and all purposes herein mentioned, or that may in any way pertain to the business and interests of this fellowship."
Here in the preamble to the Articles of Faith of the World Baptist Fellowship is clearly stated that they are not independent but "member churches." Members of what? The World Baptist Fellowship, and if a member of an organization, they are not independent.


What is necessary for one to become a "member church" of the World Baptist Fellowship? In Article III, under title of Membership is stated: "Membership in the World Baptist Fellowship shall be by confirmation of the doctrinal statement and financial support to its missionary causes." In other words, churches who contribute money through the agencies of the World Baptist Fellowship, either to its work at home or through their mission agencies to foreign missionaries are "member churches" of the World Baptist Fellowship, according to this article of their Constitution. These churches have no right to the use of the word independent as regards their churches as they are members of an organization and are not independent Baptist churches.
Two other organizations have fallen right along into this same error of conventionism although opposing the word convention. Both the American Baptist Association and the Baptist Missionary Association are very much opposed to the term convention, and apparently the Southern Baptist Convention, but they have formed an organization called an "Association" which is nothing more than a Convention with a different label. In fact, they have practically duplicated every organization that the Southern Baptist Convention has, only changing the names.


Churches from these two organizations will claim that they are "independent" or "I am just as independent as you are," but a manual published by their publishing house, the Baptist Sunday School Committee and used by their churches, points out that the American Baptist Association and the Baptist Missionary Association are not independent Baptist churches, in spite of their claims. In A New Manual for Baptist Churches written by J. E. Cobb, and published in 1941 when the American Baptist Association and the Baptist Missionary Association were one in their organization, we find the following statement which shows that doctrinally, the Associational brethren have gone even further into ecclesiasticism or conventionism than the churches of the Southern Baptist Convention. On page 196 of this manual, under the chapter heading, "The Association of Churches" are the following words:
"A Scriptural association is not composed of messengers who are elected by the churches and sent to the meeting of the messengers, but it is composed of churches."


This is a doctrine even worse than that of the Southern Baptist Convention, in that the churches of the Convention still pretend that their Convention is not composed of the churches, but only messengers of the churches. These Associations then are composed of the churches themselves, and if these churches are members of the Association, then they are not independent Baptist churches regardless of their claims.


Again, there needs to be a return to the true meaning of the word "independent" as to what it means and Baptist churches need to return to the Scriptural practice of the New Testament by withdrawing themselves from all human or man-made organizations.
To a great many Baptists of today, the greatest danger to the independency of Baptist churches is not a particular Convention, Association, or organized Fellowship, but Conventionism as such. It is this whole idea of "organizing," as inevitably it will result in a hierarchy or Convention which soon will fall into the hands of men who are unethical in their practices, unscriptural in their doctrines, liberal in their theology, and more concerned for the well-being of the organization than in doctrinal soundness or the sovereignty of the individual churches. This has been true in every case in past years.


The greatest danger today is Conventionism itself; the associating, affiliating, or fellowshipping of churches into an organization. Without fail, these organizations will fall into the hands of corrupt men who will cause the organizations to assert their authority over the churches. This is even admitted.


Of course, many churches today will offer the excuse of expediency as sufficient reason to form an organization. This is clearly stated in the preamble to the Articles of Faith and Constitution of the World Baptist Fellowship. Again quoting from the Western Voice, September 19, 1952 entitled "World Baptist Fellowship Issue": "Whereas, we believe that the times demand the formation of a fellowship of New Testament Churches . . ."
Baptist churches are never to be governed by "the times" but by the New Testament. Have Baptist churches reached the point to where they believe that the Lord Jesus Christ failed to provide sufficient instructions, sufficient power within His churches, to operate in the 20th century according to the pattern and plan that He laid down in the New Testament? Do we have to improve on His plan today? Will His plan not meet today’s modern conditions? What Scripture tells us that we are to be determined by "the times" or expediency?


In other words, the men who helped to form the World Baptist Fellowship were concerned about the modernism that was prevalent in the Southern Baptist Convention, but they failed to see that it is Conventionism itself that always provides a place for the leaven of modernism to hide, completely out of reach of the churches where it can permeate every facet of the organization, protected by many of the leaders of the organization, and for the most part, completely unknown by the vast majority of the churches until it has completely swallowed up the entire organization. Conventionism itself is the body which furnishes the "home" for the cancer of modernism to spread unmolested, until it engulfs the entire body or organization, but by the time it reaches the surface, it is beyond control. But how few there are today who recognize the dangers of conventionism itself.


Conventionism itself always begins small in little matters, seemingly inconsequential, but they have a tendency to mushroom, and the men who are instrumental in the organizing have no intentions of the organization growing to the extent that it soon controls the churches. That is true of the founders of the Southern Baptist Convention, and each of these other organizations. In relating part of the history of the World Baptist Fellowship, Bro. Harvey H. Springer relates in the same issue of the Western Voice as cited above:
"Now, here is one thing I want to tell you: Dr. Norris had no idea, when he called the first Fundamental Bible School on April 13, 1917, that he was going to start a Fellowship as we have it today. The only purpose he had in mind was to inspire young men and preachers in this section and the world over to contend for the faith and stand for the things of God.
"Now by 1935 we were known as the Premillennial Baptist Missionary Fellowship. We emphasized the premillennial coming of Christ.


"If I were to ask some of you boys this afternoon, ‘Why aren’t you in the Southern Baptist Convention?’ your answer would be, ‘I don’t know why.’ You never were in it. You haven’t been in the early fight that some of the rest of us have had. You have not had the first hard blows. We didn’t leave the Southern Baptist Convention because it was a convention. We left the Southern. Baptist Convention because of the corruption that’s in the convention, and its self-perpetuating hierarchy.
"So we didn’t leave the Southern Baptist Convention because it was a Convention. George Norris told me yesterday, ‘If you can win more souls in the Southern Baptist Convention, then you better get in it.’ (Amen).


"I am over where I am because it gives me liberty. It gives me something that I believe in accord to the Word of God. Brethren, I have some convictions. That’s all. I couldn’t be a Southern Baptist. And if I were I would be ashamed of myself (Amen). Not because it is a convention, but because of the corruption and self-appointed hierarchy. If you think I am going to stand on a platform with a fellow like this fellow Newton, then you have another whistle coming . . .


"The thing I am talking about is this: What was this Fellowship? How did it start? We came down here to these Bible Schools, and I don’t think Dr. Norris dreamed of it at the time he started it. The thing began to grow.
"Then Dr. Norris saw a greater vision, and he said, ‘We’ll build a great school’ . . . Now you know the rest of the history. But instead of being what it started out to be it surpassed even Dr. Norris’ greatest expectations. It started out to be a Bible School once or twice a year. It ended up being a Fellowship to promote a Seminary for training young preachers, giving them a degree, putting them out in the field and just scattering them all over the world (Amen).


"We didn’t start out to be a missionary agency, but now we find ourselves a missionary agency to the honor and glory of God. That’s how the thing has grown."


This machine called the World Baptist Fellowship has grown all right, and has grown to the extent that it has patterned the Southern Baptist Convention in too many respects. Whereas the Southern Baptist Convention was organized with the avowed purpose of "eliciting, combining, and directing the energies of the denomination" according to the preamble of their Constitution, the preamble for the World Baptist Fellowship says it was organized "in general to do everything necessary to the full and complete execution of any and all purposes herein mentioned, or that may in any way pertain to the business and interests of this fellowship." The Southern Baptist Convention uses the words "directing," the World Baptist Fellowship says "full and complete execution" and one is just as bad as the other.


In other words, it is conventionism itself that is wrong and any organization that is formed will fall by the wayside into conventionism. If it has not yet arrived, it soon will. The late Noel Smith, editor of the Baptist Bible Tribune, magazine of the Baptist Bible Fellowship acknowledges that this movement has already been felt within the ranks of the Baptist Bible Fellowship and admits that this movement is destined to gain sway even in their own organization. He writes:
"Every objective-minded student of history, especially of church history, knows that the same ecclesiasticism that has withered the spiritual life of the churches and enslaved them from Thyatira to North Carolina, is now slyly prowling around on the periphery of the Baptist Bible Fellowship—and of every other general Baptist organization (they admit they are an organization—Mlmj ). This ecclesiasticism will develop and do its evil work soon enough without being given the encouragement of such a law as that of North Carolina" Baptist Bible Tribune, March 22, 1957.


The truth was never stated plainer. Ecclesiasticism or lordship over the churches will develop in every case when an organization is formed among the churches, therefore it is the movement of Conventionism itself that is the big evil of our day. Modernism would never invade the churches if it did not have the cloak of conventionism to hide its labors. Baptists need to get their eyes open to the truth and to separate themselves from these human organizations that will soon dominate their churches, if not in their ministry, in the ministry of a pastor who succeeds them.


One more evidence of this misunderstanding as to what it means to be independent and a failure to see the dangers of conventionism itself is the following letter that I received. On the envelope is printed the word "independent" as if they were independent, but the letter clarifies that matter:


Dear Brother:
We want to commend you upon the format, plan, and organization as well as the general idea represented in your Baptist Doctrine In One Year, a review copy of which you sent.


We have not published a review because it is contrary to our policy to write adversely of any publication that is largely to be approved, or of any that is produced by people whose principal aims seems identical with ours.


We recognize that you have a constant problem with the Southern Baptist Convention. We have suffered through the years at the hands of the Northern or American Convention, and fully understand your feeling. However, we believe God wants Christian fellowship among individuals and churches. We believe our Baptist people should cooperate as much as possible in undertaking Gospel work. We therefore do not condemn conventionism as such, but only as conducted in many places. We do not believe it right to help destroy a service organization simply because many organizations of similar type have been captured by bureaucrats. Unfortunately, your manual seems to reveal something of a shoulder chip in you on this subject, which we believe you can easily see disqualifies the book for our recommendation.
May God richly bless you,


P.S. To clarify: We are against, and have no fellowship with ABC or SBC. We fellowship with the Conservative Baptist Association. However, we are a Convention.


At the bottom of the letter, the writer draws an arrow pointing to the statement printed on the stationary, "Conservative Baptist News in Minnesota, published monthly by Minnesota Baptist Convention."


Here is a clear case of those who see the evils of modernism and bureaucracy in the American and Southern Baptist Conventions, and yet fails to see that it is the system of conventionism that inevitably leads to such destruction of the independency and sovereignty of Baptist churches. The best advice for anyone who has been deceived by the system of conventionism has already been given by Charles Haddon Spurgeon:


"I have taken a deep interest in the struggles of the orthodox brethren, but I have never advised those struggles, nor entertained the slightest hope of their success. My course has been of another kind.


"As soon as I saw, or thought I saw, that error had become firmly established, I did not deliberate, but quitted the body at once. Since then my counsel has been ‘come out from among them.’ I have felt that no protest could be equal to that of distinct separation."

BAPTIST HISTORY

BAPTISTS have a history of which they need not be ashamed-a history of noble names and noble deeds, extending back through many ages, in which the present generation well may glory. From the days of John the Baptist until now, a great army of these witnesses for the truth, and martyrs for its sake, has illumined and honored the march of Christian history. The ages since Christ have known no purer, nobler lives, no braver, more faithful witnesses for the Gospel of Christ, no more glorious martyrs for its sake, than many of those who honor us by being called "our fathers in the faith." They were true to conscience and to principle and loyal to Christ, at a cost to which we are strangers. They went gladly to prison and to death in defense of the Gospel which they loved. Social ostracism, bonds and imprisonments, confiscations and fines, whippings, drownings, and burnings at the stake, not only in solitary cases, but by hundreds and thousands, are certified to, even by their enemies. Christian martyrology has no bloodier and no brighter page than that which tells, however imperfectly, of the persecutions and sufferings for conscience' sake of Baptist confessors, received during past ages, not from pagan barbarians so much as from professed fellow-Christians. It is an equal honor to their record that, while they endured persecution for the truth's sake, they never persecuted others for conscience' sake - never! How could they, when one of their cardinal principles was, and is, entire freedom of conscience and liberty of faith and worship, without interference by any? And the one priceless heritage they have given to the world, with which the world's religious life of today - and its secular life as well-has become imbued, is that of entire religious liberty of faith, speech and worship, and entire separation of church and state.


The time was when toleration in religion was hailed as a peculiar boon, granted through a gracious Providence. Baptists have contended and suffered, not for toleration, but for liberty in religion.


The world is slow to acknowledge its indebtedness to them; nevertheless, it remains. With a great price they purchased it. But they did it, not for glory, nor for gain, but for God and humanity.


No Baptist history of adequate value has thus far been written. Not a few attempts have been made, and much valuable material has been collected and preserved. We do not, however, place so much value on written history, as on present con-formity to the teachings of Christ, a maintenance of the doctrines, and an imitation of the lives of the apostles and the first Christians. It matters little whether a church can trace its lineage back one century or twenty. The great question is, does it inherit the spirit of Him who founded the church, and does it hold the doctrines and imitate the examples of Christ and His apostles? Still, whatever of history can be brought within the range of vision to be studied should be claimed and cherished.


If it be asked, When and where did Baptist history begin? Who were the first of their honored line? Without hesitation we reply, They commenced with John the Baptist, or Jesus Christ, the Head of the church. And the first of their faith were His disciples, constituting the primitive churches. And though in the dim, uncertain light of subsequent ages of error and corruption, we cannot at all times follow their trail, or identify their presence with absolute certainty, yet we feel positively assured that they have always existed. Like a stream which pursues its way from the mountains to the sea, and never ceases, though its course at times be through mountain gorges, trackless deserts, and hidden caverns, we know it is somewhere, though we cannot trace it, but we recognize it when again it comes to light, with a grander sweep, a deeper current, and a stronger tide.


Baptists make no pretence of establishing, by documentary evidence, an unbroken succession of churches in form and name, as now existing, extending back to apostolic times. Such a claim would only make them ridiculous, as similar High-Church pretensions have made some other communions. Such a claim would be as impossible to prove as it would be useless if proven. The old is not always true or useful, nor the new false or useless necessarily. Falsehood and error are hoary with age, from Eden until now. Nevertheless, there is a survival of truth often hidden under the accumulated rubbish of human tradition, itself ages old; and he is wise who searches for truth as for hid treasures. Bap-tists trace their lineage, not through corporate designations, or forms of organic life, but by principles avowed, maintained and defended. The doctrines they professed, and the lives they lived, give us title to the inheritance we claim in their history.


THE EARLY SECTS

It is on all hands conceded that from the days of the apostles to the Reformation there existed con-gregations and communities of Christians separate from the prevailing and dominant churches, claim-ing to be of a more primitive and therefore of a purer, faith. As these dominant churches fell into alliance with the state, sought its patronage, became subservient to its spirit, proud, corrupt and carnal, departing from the simplicity and spirituality of the Gospel, these separate communities maintained their distinct existence, worshiped by themselves, and served God according to their understanding of the Scriptures and the dictates of their consciences. They maintained the doctrines of the Gospel nearly in their purity, as they were at first delivered to the saints, and were the true and faithful followers of Christ in the midst of prevailing spiritual darkness and decay. Even in the apostolic age not a few errors from prevailing philosophies had crept into the profession of the Christian faith, but after that faith had been adopted by princes and became na-tionalized, its corruptions became more numerous and its perversions more glaring. All the more did these dissenting communities need to maintain their distinctive existence, not only for conscience' sake, but as a protest against the outrages perpetrated on the cause of Christ by others.


During all the dark ages since the kingdom of Christ appeared, these companies and communities have confessedly existed. They have been known by many names, and have differed somewhat among themselves in different ages and in different countries. By the prevailing and dominant secularized churches they were stigmatized as heretics, and were defamed and persecuted perpetually, not by pagans and barbarians, but by their professed fellow-Christians. Those are usually the heretics who differ from the majority, and have conscience and courage enough to defend their position, and, if need be, suffer for their faith. Thousands on thousands of those dissenting disciples were put to death by the most painful tortures for no other crime than a purer faith than their persecutors possessed, and because they would hold, profess and defend that purer faith. Those who were permitted to live were doomed to endure unequaled cruelties. Emperors, kings and princes, popes, priests and people, senates, synods and councils, pursued them with every device of cruelty which malice could invent or power execute, to waste, blot out and exterminate them from the face of the earth. Language is too weak to portray the diabolical and fiendish cruelties perpetrated upon the innocent, helpless and, for the most part, unresisting people of God by those who were able to invoke the secular power to execute their fell designs.


They were the few among the many, the weak oppressed by the strong; with none to plead their cause, or to defend their rights, they could do nothing but suffer. Though calumniated by their enemies, who accused them of every crime, and charged them with every enormity, they were the purest and the best of the ages and the countries in which they lived. The doctrines and ordinances of the Gospel they maintained nearly, if not quite, in their primitive purity. The greater part had never been connected with the Roman hierarchy, while many who had, separated themselves from the false, that they might enjoy the true church of Christ.


Like some rivulet which pursues its way parallel to, but never mingling with, the broad and turbid stream, these people have come down from the first ages of Christianity, preserving and transmitting to posterity the purest forms of doctrinal faith and practical godliness known to history during those long succeeding ages of darkness and corruption. The reproaches and persecutions they suffered were because they bore witness against prevailing errors and crimes, perpetrated in the name of religion by the papal church. No doubt they had some faults, and; perhaps, held some errors. How could it well be otherwise, surrounded, as they were, by an atmosphere of ecclesiastical falsehood and corruption.


During the first and second centuries, Messalians, Euchites, Montanists, were the names by which some of these sects were known.
In the third, fourth and fifth centuries, the Novatians arose and became exceedingly numerous, spreading throughout the Roman Empire, notwith-standing the destruction wrought among them by persecution.


In the seventh and eighth centuries arose the Paulicians, attracting much attention, becoming very numerous, and drawing upon themselves the hatred and hostility of the papal Church.*


* See Benedict's, Orchard's, Robinson's, Jones's, et al., Histories, with all current Eccl. Hists. of the early ages of Christianity.
JONES states that in the first part of the ninth cen-tury, Claude, bishop of Turin, a truly godly and evangelical man, who preached righteousness, and opposed prevailing corruptions, both as to doctrines and morals:


"By his preaching, and by his valuable writings, he disseminated the doctrines of the kingdom of heaven." "His doctrine grew exceedingly. The valleys of Piedmont were filled with his disciples, and while midnight darkness sat enthroned over almost every portion of the globe, the Waldenses preserved the Gospel among them in its native purity, and rejoiced in its glorious light." -Jones's Ch. Hist., Vol. 1., p. 396; Rob. Eccl. Research., p. 447; Allix. Rem., p. ,52.


If not technically Baptists, the principal points in which they differed from the dominant churches, and for which they were persecuted, were those which Baptists have always emphasized, and in respect to which they still chiefly differ from other Christian communions. They held that none but regenerate persons ought to be received to membership in the churches; they rejected infant baptism; they baptized by immersion, as did all Christians during those ages; they rebaptized converts received among them from the Romish Church, and hence were called Anabaptists. These are distinguishing marks of them all, more or less clearly defined, as noted by their enemies, from whom we receive the greater part of our knowledge concerning them, their own writings having largely perished in the sore and bloody persecutions to which they were subjected. Robinson, the historian, called them Trinitarian Baptists."
The Paulicians became exceedingly numerous, and were so cruelly persecuted that the Empress Theodora is said to have caused not less than one hundred thousand of these peaceable subjects to be put to death, after having confiscated their property.* They confined the ordinances to the regenerate, rejected infant baptism, and rebaptized converts received to their fellowship. They were also called Bogomilians, a name which became famous in the annals of persecution. These communities continued through several succeeding centuries, and spread through both the East and the West.


*See Orchard, Milner, Gibbon. et al.
Near the close of the tenth century, the Peterines come into notice. They were substantially the same people as had previously existed under other names. Indeed, these various sects were the progenitors and the inheritors of each other's religious faith and practice. It was the irrepressible energy of truth and the spirit of God, working in regenerate souls to develop and reproduce the true Christian life, in the simplicity of Christ, according to the primitive type. Not only the individual, but the church life of the saints. Europe was well nigh flooded with these dissentients. The truly devout welcomed them, since they yearned for something better than the prevailing heartless and secularized religion. And the prevailing and shameless corruptions of the Romish clergy gave those of purer lives great currency with the masses. For there were no vices, however gross and degrading, which the clergy, from the highest to the lowest, from pope to priest, did not practise with greediness and impunity. They were examples to the people in all kinds of sin and iniquity.


In the eleventh and following centuries, the Waldenses, Albigenses, Vaudois, Cathari, poor men of Lyons, and Anabaptists, attracted renewed at-tention through Europe, and for generations continued to increase and to suffer. They differed slightly among themselves, but were variously named according to their locations, or the circumstances in which they attracted the notice of the public. Their prevailing characteristics were the same as have been noticed above. They filled Italy, even the very seat and center of papal power, corruption and crime, with their influence and the truths they held.


In the twelfth century, so great became their influence, especially under the leadership of Arnold of Brescia, a pupil of the renowned Abelard, that the papal throne itself trembled to its foundation. Arnold was as brave a reformer as was Luther four hundred years later, and perhaps as learned. But the times were not ripe for such a work as the German reformer was raised up to lead. Arnold, however, dared to visit Rome itself, and by his attacks on the vices and the unjust authority of the clergy raised a revolt in the very face of the Vatican, which finally compelled the pope to flee, and changed the government for a season. But he had no powerful nobles to espouse his cause, as had Luther, and the people were unorganized and unreliable; while the influence of the clergy, with all their vices, was still most potent. Wise and powerful leaders were needed for a reformation. The people could endure better than contend. This lesson they had learned through generations of suffering. But the time had not come for truth to triumph. A reaction set in, and Arnold, like Savonarola three hundred years later, whose early history was also associated with Brescia, fell a victim to the hatred of his foes, and his immediate followers were scattered.* But their principles survived, as did countless numbers of the various communities of dissentients from the domi-nant communions.


* See Gibbon's Decl. and Fall, Mosheim, Allix, Jones, et al.


WADDINGTON, the historian, gives the following statement, made by Saccho, one of their adversaries and persecutors, as to the Vaudois, or Leonists, of the twelfth century:


"There is no sect so dangerous as the Leonists, for three reasons: First, it is the most ancient - some say as old as Sylvester, others as the Apostles themselves. Secondly, it is very generally disseminated; there is no country where it has not gained some footing. Thirdly, while other sects are profane and blasphemous, this retains the utmost show of piety. They live justly before men, and believe nothing respecting God which is not good. Only they blaspheme against the Roman Church and the clergy, and thus gain many followers."- Waddington, Ch. Hist., p. 290. See Mosheim, 12th Cent.


ORCHARD says of the Piedmontese:


"Though we have no documents proving the apostolical foundation for these churches, yet it becomes evident that some communities did exist here in the second century, since it is recorded they practiced believers' baptism by immersion." -Hist. Bap., p. 255. See also Rollinson, Allix, et al., Hist. Pied.; Wall's Hist. Inf. .Bap.


From the time of the Apostles to the Reformation these various sectaries may be said to have consti-tuted the true Church of God. Their faith was the most scriptural, and their lives were the purest the world had. Of course they were not perfect. How could they be with such environments? And if at times they did not wholly agree among themselves, what marvel in an age of doubt, corruption and unrest, when the truest were the most reviled, and the purest were the most persecuted? In the sixteenth century they came into public notice, largely under the leadership of Menno Simons, whom the historian calls, "a reformer whose apostolic spirit and labors have thus far failed to receive the recognition they deserve." From him they were called Mennonites, and flooded Europe with tens of thousands. "Men-nonites, the Anabaptists of the Netherlands first called themselves in 1536." "They were certainly among the most pious Christians the world ever saw, and the worthiest citizens the State ever had." They crowded into Russia for shelter, where in our times they have been persecuted and exiled. At length they have fled to our own country for peace and freedom which they found nowhere else for the past four hundred years.


At the time of the Lutheran Reformation these various sects to a large extent fraternized with, and were lost in, the multitudes of the reformers. So glad were they to find something, if not wholly to their wish, yet so much better than had previously existed in the papal churches, and to find leaders of power, as also to find some shelter from civil and ecclesiastical persecution, that they welcomed the Reformation, even with its imperfections, as a boon from heaven. The Waldenses of Piedmont, and some others, abandoned dipping for baptism, adopted infant sprinkling, in common with State churches, and the Calvinistic reformers generally identified themselves with, and were largely lost in, the mass of Protestant Pedobaptists. Not so however with the Baptists, or Anabaptists, as by their opponents they were more generally called. They maintained their faith and their position, not only against their papal adversaries, but against their Protestant friends as well, whose reformation they insisted needed still further reforming.
These various protesting peoples through the generations had at times been joined by enthusiasts and fanatics, or such had sprung up within their fellowship, like the "mad men of Münster," whose extravagances brought upon the entire brotherhood reproaches they did not merit - their adversaries being ever ready to find occasion against them, and to magnify every fault and indiscretion to the largest possible extent. But they were, on the whole, so much superior in faith and life to the dominant churches as to command the wonder and admiration of those, who in a spirit of fairness, now study the imperfect fragments of their history. They all more or less strongly pronounced the following statements of their religious beliefs: 1. The Bible as the only and sufficient standard of faith and ap-peal in matters of religion. 2. Entire liberty of conscience, confession and worship for all. 3. Com-plete separation of church and state, the church acknowledging but one Lord, even Christ. 4. The churches to be constituted of spiritual members only, such as were regenerate by the Holy Spirit. 5. Baptism to be administered by immersion. 6. Infant baptism to be rejected, as alien to the New Testament. 7. The churches to be self-governing, and free from the domination of both lords spiritual and lords temporal.
Such facts identify them with Baptists of later ages, what no other denomination can claim.


II. THE SWISS BAPTISTS

The secluded valleys and mountain fastnesses of Switzerland and Piedmont have from the earliest ages been the home and refuge of the persecuted people of God. Not only those native to the soil but such as had fled from other countries to find shelter and freedom in those Alpine retreats. Pauli-cians, Albigenses, Vaudois, Pickards, Anabaptists, with many others, are names bound up in history with these wild mountain resorts. "The Vaudois and Waldenses," says a historian, "have from time immemorial inhabited the vales at the foot of the Cottian Alps."


ZWINGLI, the Swiss reformer and co-laborer with Luther, says:
"The institution of Anabaptism is no novelty, but for thirteen hundred years has caused great disturbance in the Church." *


* See Intro. Orchard, p. 17; also Benedict et al, Ch. Hists.
If it had existed thirteen hundred years before Zwingli, it must have extended back to within two centuries of Christ, to say the least. And it is confidently affirmed that it can be traced as far back as to the fourth century. They too, in common with their brethren of similar faith, suffered persecution unto death, against which the strongholds of nature, in the midst of which they dwelt, could not wholly protect them.* The horrid massacre of these in-nocent people by the Duke of Savoy, about the middle of the seventeenth century, equaled the dreadful scenes of St. Bartholomew's day, and was protested against by Cromwell, then in power.
*See Robinson, Allix, Danvers; especially Burrage and Schaff


III. THE WELSH BAPTISTS

Few denominations have better claim to antiquity than have the Welsh Baptists. They trace their descent directly from the Apostles, and urge in favor of their claim arguments which never have been confuted.


When Austin, the Romish monk and missionary, visited Wales at the close of the sixth century, he found a community of more than 2,000 Christians quietly living in their mountain homes. They were independent of the Roman See, and wholly rejected its authority. Austin labored zealously to convert them - that is, to bring them under the papal yoke - but entirely failed in the effort. Yielding things in general, he reduced his demands upon them to three particulars: 1. That they should observe Easter in due form, as ordered by the Church. 2. That they should give Christening or baptism to their children. 3. That they should preach the Word of God to the English, as directed. This demand proves that they neither observed the popish ordinance of Easter, nor baptized infants. They, however, rejected all his overtures, whereupon he left them with many threats of war and wretchedness. Not long after Wales was invaded by the Saxons, and many of these inoffensive Christians cruelly put to death, as was believed, at the instigation of this bigoted zealot, the exacting and heartless Austin.*


*See Neal's Hist. Puritans; Rob. Hist. Bap.; Benedict.


IV. THE DUTCH BAPTISTS

The Baptists of Holland are acknowledged by historians to have had their origin at a very remote period.
MOSHEIM, the historian, says:


"The true origin of that sect which acquired the name of Anabaptists, is hid in the remote depth of antiquity, and consequently extremely difficult to be ascertained. "-Eccl. Hist., Vol. IV., p. 427, Murd. ed.; Introd. Orchard's Hist.


DR. DERMONT, chaplain to the king of Holland, and Dr. Ypeij, professor of theology at Graningen, a few years since received a royal commission to prepare a history of the Reformed Dutch Church. This history, prepared under royal sanction, and officially published, contains the following manly and generous testimony to the antiquity and ortho-doxy of the Dutch Baptists:
"We have now seen that the Baptists, who were formerly called Anabaptists, and in later times Mennonites, were the original Waldenses, and have long in the history of the Church received the honor of that origin. On this account, the Baptists may be considered the only Christian community which has stood since the Apostles, and as a Christian society which has preserved pure the doctrines of the Gospel through all ages. "-Hist. Ref. Dutch Ch., Breda, 1819. See Hist. Mennonites.


MOSHEIM says of the persecutions of this people in the sixteenth century:
"Vast numbers of these people, in nearly all the countries of Europe, would rather perish miserably by drowning, hanging, burning, or decapitation. than renounce the opinions they had embraced." And their innocency he vindicates thus: "It is indeed true that many Anabaptists were put to death, not as being bad citizens, or injurious members of civil society, but as being incurable heretics, who were condemned by the old canon laws. For the error of adult baptism was in that age looked upon as a horrible offense." That was their only crime.-Eccl. Hist., Cent. 16, sec. 3, part II., ch. 3; Fuller's Ch. Hist., B. IV.


This testimony is all the more welcome, because it comes from those who have no ecclesiastical sympathies with Baptists, but who, in fidelity to history, bear honest testimony to the truth which history teaches. The circumstances under which their evidence was produced give it additional force.


CARDINAL Hossius, chairman of the Council at Trent says:
"If the truth of religion were to be judged of by the readiness and cheerfulness which a man of any sect shows in suffering, then the opinions and persuasions of no sect can be truer or surer than those of the Anabaptists; since there have been none, for these twelve hundred years past, that have been more grievously punished." -Orchard's Hist. Bap., sec. 12, part XXX., p. 364.
Many thousands of the Dutch Baptists, called Anabaptists and Mennonites, miserably perished by the hands of their cruel persecutors for no crime but their refusal to conform to established churches."*


* Benedict's Hist. Baptists, ch. 4; Neal's Hist. Puritans, Vol. II., p. 355, Supplement; Fuller's Ch. Hist., B. IV.


V. THE ENGLISH BAPTISTS

At what time the Baptists appeared in England in definite denominational form, it is impossible to say. But from the twelfth to the seventeenth century, many of them suffered cruel persecutions and death by burning, drowning, and beheading, besides many other and sometimes most inhuman tortures. And this they suffered both from Papists and Protestants, condemned by both civil and ecclesiastical tribunals, only because they persisted in worshiping God according to the dictates of their consciences, and because they would not submit their religious faith and worship to the dictates of popes and princes.* In 1538 royal edicts were issued against them, and several were burnt at the stake in Smithfield.


*See Histories of Baptists, by Crosby, Ivimey, Danvers, and Benedict.


BRANDE writes that:
"In the year 1538, thirty-one Baptists that fled from England, were put to death at Delft, in Holland; the men were beheaded, and the women were drowned."-Hist. Reformers. See Benedict's Hist. Bap. p. 303; Neal's Hist. Puritans, Vol. I., p. 138; Note Vol. II., p. 355, Sup. What crime had they committed to merit such treatment as this?


BISHOP LATIMER declares that:
"The Baptists that were burnt in different parts of the kingdom went to death intrepidly, and without any fear, during the time of Henry VIII. "-Lent. Sermons; Neal's Hist. Purit., Vol. II., p. 356.
Under the rule of the popish Mary, they suffered perhaps no more than under that of the Protestant Elizabeth. During the reign of the latter a congre-gation of Baptists was discovered in London, where - upon several were banished, twenty-seven imprisoned, and two burnt at Smithfield.


DR. FEATLEY, one of their bitter enemies, wrote of them, in 1633:
"This sect, among others, hath so far presumed upon the patience of the State, that it hath held weekly conventicles, rebaptizing hundreds of men and women together in the twilight, in rivulets, and in some arms of the Thames, and elsewhere, dipping them all over head and ears. It hath printed divers pamphlets in defense of their heresy; yea, and challenged some of our preachers to disputation."-Eng. Bap. Jubilee Memor., Benedict's Hist. Bap., p. 304.


BAILEY wrote, in 1639, that:
"Under the shadow of independency they have lifted up their heads, and increased their numbers above all sects in the land. They have forty-six churches in and about London. They are a people very fond of religious liberty, and very unwilling to be brought under bondage of the judgment of others."-Benedict's Hist., p. 304.


The first book published in the English language on the subject of baptism was translated from the Dutch, and bears date 1618. From this time they multiplied rapidly through all parts of the kingdom. The first regularly organized church among them, known as such in England, dates from 1607, and was formed in London by a Mr. Smyth, previously a clergyman of the established church.
In 1689 the Particular Baptists, so called, held a convention in London, in which more than one hundred congregations were represented, and which issued a Confession of Faith, still in use and highly esteemed.


The last Baptist martyr in England was Edward Wightman, of Burton upon Trent, condemned by the Bishop of Coventry, and burnt at Litchfield, April 11, 1612.*


*Eng. Bap. Jubilee Memor., Benedict's Hist. Bap.


VI. AMERICAN BAPTISTS

The history of American Baptists runs back a little more than two and a quarter centuries. In this country, as elsewhere, they were cradled amid persecution, and nurtured by the hatred of their foes. This has been their fortune in every age and in every land.
ROGER WILLIAMS, a distinguished and an honored name, was identified with the rise of the de-nomination in America. He has been called their founder, because he organized the first church, and was intimately connected with their early history. Williams was born in Wales, 1598, educated at Oxford, England, came to America in 1630, and settled as minister of the Puritan Church in Salem, Massachusetts. Not long after he adopted Baptist views of doctrine and Church order, on account of which he was banished by his fellow Puritans, and driven out of Massachusetts, in the depth of a rigorous winter, in a new and inhospitable country. Having wandered far and suffered much, finding the savage Indians more generous and hospitable than his fellow Christians, he finally reached and fixed his future home at what is now Providence, R. I. Here, with a few associates of like faith, he founded a new colony, calling both the city and the colony Providence, in recognition of the divine guidance and protection, which he had in so remarkable a manner experienced.


In 1639 Mr. Williams received baptism from one of his associates, there being no minister to perform that service. He in turn baptized his associates, and a church was organized, of which he was chosen pastor. He was also appointed first governor of Rhode Island. Full liberty was granted in matters of religion. Thus Roger Williams became the first ruler, and Rhode Island the first State which ever gave entire freedom to all persons to worship God, according to their own choice, without dictation or interference from civil or ecclesiastical authorities.


On account of this unrestricted liberty many Baptists, as well as other persecuted religionists from other colonies, and from Europe, collected in considerable numbers at Providence, and spread through the colony.


It is a mistake to suppose that all the Baptist churches in America grew out of the one which Roger Williams founded. It is even doubtful whether any single church arose as an outgrowth of that. As immigration increased, other churches grew up, having no connection with that; and with considerable rapidity the sentiments of Baptists spread into adjoining colonies, particularly west and south. For a long time, however, they were sorely persecuted, especially in Massachusetts and Connecticut. Persecuted even by those who had themselves fled from persecution in their native land, to find freedom and refuge in these distant wilds.
In 1644 the present First Church in Newport, R. I., was organized. But whether the present First Church in Providence was constituted before this date is still a disputed point. Both claim prior-ity. In 1656 the Second Church, Newport, was formed. Then followed, in order of time, the Church in Swansea, Massachusetts, 1663; First, Boston, 1665; North Kingstone, R. I., 1665; Seventh-Day Church, Newport, 1671; South Kingstone, R. I., 1680; Kittery, Me., 1682; Middletown, N. J., 1688; Lower Dublin, Pa., 1689; Charleston, S. C., 1690; Philadelphia, Pa., 1698; Welsh Tract, Del., 1701 Groton, Conn., 1705. Others, not mentioned, arose within this period in these and other colonies. With the increase of population Baptists rapidly multiplied, and spread widely abroad over the country.

The Persecution of Baptists in early Virginia History, Part 1
The History of the Ketocton Baptist Association, 1808
By William Fristoe


The Persecution of Baptists in early Virginia History, Part 2
The History of the Ketocton Baptist Association, 1808
By William Fristoe

Baptist History Biographies

BAPTIST BIOGRAPHIES 
[Scroll down for additional Bios.]

      There are more than 650 bios in this section; there are several bios of some who were prominent historically. The writings of some are included with the bio. Some Baptists who are included here are virtually unknown in our day, but they 'plowed faithfully in their small field' and are included. 

Adams, George F. - Adams, John Q. - Alexander, Lewis D. - Anderson, J. H. - Anderson, R. T. - Angus, Joseph - Armitage, Thomas - Asplund, John - Backus, Isaac - Bainbridge, Peter - Baldwin, Thomas - Barrow, David - Beaman, Roy O. - Benedict, David - Black, J. D. - Blackwood, Christopher - The Boardmans - George Dana & Sr. - Booth, Abraham - Bower, Jacob - Boyce, James P. - Brantly, W. T. - Breaker, J. M. C. - Broaddus, Andrew - Broaddus, William F. - Broadus, John A. - Brong, Rosco -Buck, William C. - Buckley, Elder William - Buckner, Henry Ireland - Caperton, A. C. - Carey, William - Carpenter, C. H. -Carroll, B. H. - Carroll, J. M. - Cary, Lott - Castleberry, Van Boone - Cathcart, William - Chaudoin, William N. - Christian, John T. - Clarke, John - Cole, C. D. - Coleman, James S. - Colgate, William - Colman, James - Comer, John - Cone, Spencer H. -Conner, Lewis - Cook, Joseph - Craig, Elijah, Lewis and Joseph - Crawford, T. P. and Martha - Criswell, W. A. - Curry, J. L. M. -

D'Anvers, Henry - Dayton, A. C. - Dillard, Ryland T. - Dixon, A. C. - Dobbs, C. E. W. - Doyle, David - Dudley, Ambrose and Thomas P. - Dudley, Richard M. - Dunbar, Duncan - Dunlevy, Francis - Dunster, Henry - Eaton, Joseph H. - Eaton, T. T. -Edmonds, Justin O. - Edwards, Morgan - Evans, Christmas - Everts, W. W. -

Ferrill, London - Ferris, Ezra - Fish, Ezra J. - Floyd, Matthew - Ford, Reuben - Ford, Samuel H. - Francis, Benjamin - Fristoe, Robert - Fuller, Andrew - Gambrell, James Bruton - Gano, John - Gano, Stephen - Gardner, W. W. - Giddings, Rockwood -Gifford, Andrew - Gill, John - Gillette, A. D. - Goadby, J. J. - Goddard, Josiah - Graham, Baltis Joseph Windsor - Going, Jonathan- Graves, Absalom - Graves, Alfred C. - Graves, J. R. - Green, Abner W. - Grigg, Jacob - Grime, J. H. -

Hall, J. N. - Hall, Robert - Harding, John - Harding, T. S. - Harriss, Samuel - Hart, Oliver - Hartwell, Jesse Boardman - Harvey, W. P. - Hawthorne, James B. - Haycraft, Samuel - Henderson , Thomas - Hickman, William - Hiscox, Edward T. - Holcombe, Henry - Holman, Jesse - Holmes, Obadiah - Howell, R. B. C. - Hutchings, Moses - Ireland, James -

James, Collins T. - James, Robert S. - Jasper, John - Jeter, Jeremiah B. - Jewell, William - Jolly, James M. - Judson, Adoniram -Kazee, Buell H. - Keach, Benjamin - Kerfoot, Franklin H. - Kiffin, William - King,William - Kirtley, James A. - Kirtley, Robert -

Lane, Dutton - Lane, Tidence - Lasher, George W. - Leland, John - Lewis, Cadwallader - Lynd, Samuel W. - Major, Richard -Mallary, Charles D. - Manly, Basil, Sr. and Jr. - Manning, James - Maple, Joseph C. - Marshall, Daniel - Marshman, Mrs. Hannah - Marshman, Joshua - Marshman, John - Martin, M. T. - Martin, T. T. - Massee, Jasper C. - Matton, Charles Hiram -McCoy, Isaac - Mercer, Jesse - Moody, J. B. - Morgan, Abel - Murrow, J. S. - Myles, John -

Nelson, Samuel - Nevins, William M. - Noel, Silas M. - Norris, J. Frank - Nowlin, William Dudley - Patient, Thomas - Pearce, Samuel - Peck, John - Peck, John Mason - Pendleton, James Madison - Poindexter, A. M. - Porter, J. W. - Probert, Evan

Ragland, George - Ray, David B. - Read, James - Redding, Joseph - Rhees, Morgan John - Rice, John - Rice, Luther - Riley, William B. - Roberts, Issachar J. - Robinson, Ezekiel G. - Rone, Wendell - Ross, Reuben - Rowland, A. Judson - Ryland, John -Ryland, Robert - Saker, Alfred - Scott, Moses - Screven, William - Sears, A. D. - Semple, Robert B. - Sheppard, Joseph -Shields, T. T. - Shuck, Henrietta Hall - Shuck, Jehu Lewis - Smith, Green Clay - Smith, Hezekiah - Smith, John - Spencer, John H. -Spurgeon, Charles H. - Stearns, Shubael - Stevens, C. D. - Stevens, John - Suggett, James - Sutcliff, John -

Tanner, John - Tarrant, Carter - Taylor, A. S. - Taylor, Alfred - Taylor, Edwin R. - Taylor, H. Boyce - Taylor, John - Thomas, Jesse B. - Tichenor, Isaac - Tribble, Andrew - Truett, George W. - Tucker, Henry Holcombe - Upham, Edward - Vardeman, Jeremiah - Vaughan, Joshua - Vaughan, William - Vickers, Moses -

Walker, Clarence - Waller, George - Waller, John - Waller, John L. - Warden, Walter - Watters, Henry E. - Wayland, Francis -Welch, James Ely - Werden, Peter - Whitsitt, James - Whitsitt, William - Williams, Alvin Peter - Willis, Joseph - Wilson, Samuel -Wood, John Henry - Wood, W. A. M. - Yeaman, W. Pope - (latest addition - 6.16.2012).

      There are also bios from Elkhorn Association (KY), Long Run Association (KY), Northbend Association (KY), Sandy Creek Association, NC (13); and Estill County, KY (39); seventeen from Grassy Creek Baptist Church and nineteen from Semple's Virginia Baptists.

Additionally thirty-two brief Illinois bios; fifty-four from Ohio & more early Ohio and more early Ohio. Also from Spencer's Kentucky Baptists: vol. 1; and sixty-seven Missouri bios from Duncan's history. Early Oklahoma bios here. There are also seventeen bios by Ben Bogard here. Thirty-three short North Carolina bios. Also see under Boone County (KY), and the British section. And more than twenty KY Emancipationist Baptist bios here.

On-Line Books 

Recommended Readings: 

Satan's Wicked War Against The Infallible, Eternal, Preserved Word of Almighty God, The King James Bible
By Missionary Ken Hutcheson, Antioch Baptist Printing Ministry, Antioch Baptist Church,  Harlem, GA 30814

Church History,  Dr. Peter S. Ruckman,  Bible Baptist Book Store 
Cross and Crown, Illustrated, Preface By J. D. McC., Jr.
America In Crimson Red, By James R. Beller
The Baptist Story, By A.A. Davis
The Bible Makes Us Baptist, By Mary E. Bamford
Ray's Baptist Succession, By D. B. Ray
The Trail of Blood, By J. M. Carroll
Israel of the Alps, By Alex Munston and W.  Hazlitt
Compendium of Baptist History, By J. A. Shackelford
Fox's Book of Martyrs, John Fox(e) Prepared by W. Grinton Berry
Baptist History in the South, William L. Lumpkin

Old Landmarkism What Is It? J. R. Graves

Baptist Church Perpetuity - W. A. Jarrell
The Churches of the Valley of Piemont - Samuel Moorland
John Gill's Archive
Robertson's Word Pictures - A. T. Robertson
The Spurgeon Archive
The Trail of Blood - J. M. Carroll
Foxe's Book of Martyrs - Edited by William Byron Forbush
Pilgrims Progress - John Bunyon
The Book of Revelation - Clarence Larkin
The Crook in the Lot - Thomas Boston
The Sovereignty of God - Arthur W. Pink
Divine Inspiration - Arthur W. Pink
Did They Dip? - John T. Christian
An Old Landmark Reset - J. M. Pendleton
History of the Baptists, Vol. 1 - John T. Christian
History of the Baptist, Vol. 2 - John T. Christian
Downloadable Books - For the Online Bible
Effectual Calling - John Gano
Confessions of Faith - Edward Underhill
Tracts on Liberty of Conscience - Hanserd Knollys Society
A Concise History of the Baptists - G. H. Orchard
The Christian in Complete Armor - William Gurnall
The Death of Death in the Death of Christ - John Owen
Body of Divinity - Thomas Watson
Faith is the Victory - Buell H. Kazee
The Church and the Ordinances - Buell H. Kazee
Jesus of Nazareth - John A. Broadus
The Purposes of the Incarnation - G. Campbell Morgan
The Body of Divinity - Thomas Collier (Chapter 27 "Of the Church of Christ in the New Covenant" & Chapter 28 "Of the Ordinances, Officers, and Administrations in the Visible Constituted Church of Christ" - pages 457 to 498) in pdf file format, file is 1.66 mbs in size

Click and read for yourself:
Use back arrow to return to this site. 

Read through entire books listed while on this site:

 
The Trail of Blood  The entire book by J. M. Carroll

The Origin of the Baptist The entire book by S. H. Ford 

History of Kentucky Baptists  The entire book by S.H. Ford

Fox's Book of Marytrs   The entire book by John Foxe

Baptist History   The Reform Reader Link
The True Baptist Trail 

Archaeology of Bible History 

Archaeology Validates Scripture

Click

Great Sermons by Preachers in the Past
 
Free Will 
Adoption 
An Open Letter to Roman Catholics 
The Friend of Sinners 
Sinner's Friend
A Free Grace Promise
Crucifixion Day
Sovereign Grace

Comparison of Denominations to Baptist

Click for An Enlarged View of the Chart 

Click Baptist History Home Page

The Origin of Baptist

 OLD SCHOOL PARTICULAR BAPTIST LIBRARY 

By Dr. R.E. Pound 
Biblical Trinity Views and the Nicenist 
The Doctrine of Providence
The Biblical Doctrine of Reprobation
Christ's Redemptive Knowledge
The Eternal, Paternal Union Preserved and Maintained by Jesus Christ (part 1)
The Eternal, Paternal Union Preserved and Maintained by Jesus Christ (part 2)
Exaltation of Jesus Christ
The Form of Christ in His Resurrection
The Form of Christ, As The Divine Equal
Thoughts on Christ's Generation, Eternal or Timely? 
The Communicated Glory of God the WORD
A Review of Arianism
A Brief Statement Concerning the Humanity of Jesus Christ 
Historical Conflicts About Jesus Christ's Two Substances
No. 0   Actual or Decreed Existence? 
No. 1   The Substance of Christ's Manhood
No. 2   The Substance of Christ's Manhood
No. 3   The Substance of Christ's Manhood
No. 4   Was Jesus Christ the Seed of David
No. 5   Christ's Natural and Spiritual Body
No. 6   Jesus Christ as the Father's Heavenly Manna 
No. 9   Christ's Self Sanctification
No. 10 The Antiquity of Christ's Mediatorial Office
No. 13 The WORD'S Immutability
No. 14 Jesus Christ the Mediator Before the Incarnation
No. 15 Christ the God-Man at God's Right Hand
No. 17 Nicene's Origin of God the Word
No. 19 The Chalcedonian Debates
No. 21 Christ's Manhood
No. 22 The How of Christ's Deity
Mary's Part in the Incarnation 
God the Eternal Word
Why the Ommission of the Three Heavenly Witnessess?
Docetism, A Definition 
No. 1  Old Testament Short Studies 
An Investigation of Arminian Baptism
Particular Baptist Origins and Outreaches, 1633-1660
The Administrator of Baptism
Vindication of the Old Paths
Critical Lectures on Baptist Succession
A Grammatical Study of Ekklesia
The Biblical Method of Church Constitution
The French Connection
The One World Economy
Glennings from Revelation
Studies from Daniel Chapter 7
Historical Pre-Mellennial Position Defined
Peace and Safety
Some Critical Lectures on Baptist Succession
Particular Baptist Origins, 1633-1660
Notes on Londons Oldest Baptist Church
The Particular Baptist Outreach in the Midlands
The Christology of the King James VersionThe Christiology of the Textus Receptus
Bezae Codex Cantabrigienses
Some Disputed Verses in the Ancient English Version
Gospel Churches and the True and Proper I John 5:7 and John 1:18
Investigating the Donatist and the True I John 5:7 
The Textus Receptus, The Mennonite Trinity and the First London ConfessionExcerpts From Dr. Pounds Larger Work, The Grace of Obedience
The Coming Final Great Tribulation
The Nation of Israel and the City of Jerusalem in the New World
Will There be a One Thousand Year Monarchal Rule of Christ?


A-C
D-G
By Edward Drapes
The Manifesting of the Man Christ Jesus as Mediator
Christ Jesus as the Mediator
The Visible and Invisible Worship of God
By Benjamen Cox 
Pelagian Errors
By L. P. Brockett
The Bogomils of Bulgaria and Bosnia
By Robert Garner
Mystries Unvailed, The Doctrine of Redemption
A Treaties of Baptism
By John Gill
The Doctrine of Presdestination
By Charles Foster
A Plea for the Authenticity of the Text of the Three Heavenly Witnesses
Large Google Book File
H-K
By C. B. Hassell and Sylvester Hassell
Characteristics of the Apostolic Church-
Twelve Marks of an Apostolic Church
By Benjamin Keach
The Suretiship of Christ Opened
The Church of Jesus Christ in Biblical Types and Metaphors
By Henry D'Anvers
IInnocency and Truth Vindicated
Theopolis or City of God, New Jerusalem
By William Kiffin
A Sober Discourse of the Right to Church-Communion
A Breif Remonstrance, The Reason and Grounds for Their  Seperation (Anabaptist)
By Hansard Knollys
The Revelation
The World That Now IsThe Church, Ministries and Ordinances 
Parable of the Ten Virgins
Song Of Solomon
A Moderate Answer to Dr. Bastwick
Christ Exalted: A lost Sinner Sought and Saved by Christ
By Danial King
Way to Sion I
Some Beams of Light
Stumbling Blocks Removed
By John Clark
ILL News From New England
By Paul Hobson
Practical Divinity
L-P
By Donald Moffiitt
Ecclesiological Downgrade: The Loss of the Doctrine of the Local Church
By Thomas Patient
The Doctrine of Baptism and The Distinction of The Covenants
By T. Paul 
Answers to John Bunyan
By J. M. Pendleton
An Old Landmark Reset
By Stanley Phillips
The Baptized Churches of Christ
Christian Gospel, Doctrine and Experience, Simply Put
By Dirk Phillips
The Sending of Preachers or Teachers
By J. C. Philpot
Apocalyptic Sketches
By John Pendarves
Arrows Against Babylon
Q-S
By Robinson
A plea for the Divinity of Our Lord Jesus Christ 
This is a digital copy from Google Books and a very large file.
Expect a long download
Ethan Smith 
A Treaties on the Character of Jesus ChristBy 
View of the Trininty
Large Google Book 
By Adolph Saphir
Christ and the Church,Thoughts on The Apostolic Commission 

Christ and the Church No. 1
Christ and the Church No. 2
Christ and the Church No. 3
Christ and the Church No. 4
Christ and the Church No. 5
Christ and the Church No. 6


By William Smoot
The Gospel Ministry
By John Spencer
The Lawfulness of Every Man Exercising His Gif
By John Spilsbery 
God's Ordinance, The Saint's Privilege 
A Treaties Concerning The Lawful Subject of BaptismThe Funeral Sermon of John Spilsbury
By William Jeyes Styles

A GUIDE TO CHURCH FELLOWSHIP


Church Fellowship   No. 1
Church Fellowship   No. 2
Church Fellowship   No. 3
Church Fellowship   No. 4
Church Fellowship   No. 5
Church Fellowship   No. 6
Church Fellowship   No. 7 
Church Fellowship   No. 8
Church Fellowship   No. 9
Church Fellowship   No. 10
Church Fellowship   No. 11 
Church Fellowship   No. 12
By John Spittlehouse
A Vindication of the Continued Succession of the Primitive Church
By Richard Simon
A Critical History of the Text of the New Testament
Large Google Book File
By Samuel Richardson
Divine Consolations
Justification by Christ Alone
William Rushton
A Defence of Particular Redemption
By John Stevens
An Answer to Fuller's-Gospel Worthy of All Acceptation
Answer to Fuller #1
Answer to Fuller #2
Answer to Fuller #3
Answer to Fuller #4
Answer to Fuller #5
Answer to Fuller #6
Answer to Fuller #7
Answer to Fuller #8
Answer to Fuller #9
Answer to Fuller #10
Answer to Fuller #11
Answer to Fuller #12
Answer to Fuller #13
Answer to Fuller #14
Answer to Fuller #15
Answer to Fuller #16
T-Z
By Samuel Trott
Son of God and Godhead
The Sonship of Christ
The Word Was Made Flesh
The Three-Oness of God
The Absolute Predestination of All Things



By B.R. White
The Organization of The Particular Baptist, 1644-1660
Isaac Watts 
The Glory of Christ as the God-Man Displayed
This is a digital copy from Google Books and is a very large file
By James Wells
Predestination: Relative to the Elect and Non-Elect
Sovereignty
By Washington Wilks
The Unavoidable Results of God's Absolute W

                                   BAPTISTS ON VARIOUS SUBJECTS
                                                               Introduction 

                                          Buell H. Kazee
                             Baptist History Notebook By Berlin Hisel
The Multiplicity of Denominations an Evil
By Rev. J. B. Gambrell, Meridan, MS, 1890A Sermon on Baptism
By Rev. M. W. Gilbert, A. M.
Pastor of the First Colored Baptist Church, Nashville, TN, 1890The Lord's Supper
By Wm. J. Simmons
The Negro Baptist Pulpit: A Collection of Sermons and Papers, 1890Pillars of Orthodoxy,
or Defenders of the Faith
Ben M. Bogard, editor, 1900
There are seventeen bios and essays."The Origin of the Baptists"
By Israel Robords, Pastor
The First Baptist Church
New Haven, CT., 1838Who Are The Baptists?
By Curtis Whaley, 1960Hosius on the Anabaptists
By Stephen M. duBarry, 2009A Statement on the Apostle John and Authority
From The Early Church Fathers: Ante-Nicene Fathers
By Bill VanNunenThe Doctrine of the Suffering Christ
By James P. Boyce
The Baptist Quarterly, 1870Gospel Doctrine of a Church
By Thomas Baldwin, 1789The Baptist Message
A Collection of Thirty-one Essays on
Baptist Doctrine, Thought and Practice, 1911
Is Healing in the Atonement?
By R. Charles BlairIdentifiying the New Testament Church
Fundamentals of the Faith
By William Dudley Nowlin, 1922Outlines of Systematic Theology - Ecclesiology
By Berlin HiselWhy Be a Baptist?
By H. Boyce Taylor, Sr.
Second Edition, 1928A Historical, Doctrinal, and Practical Comparison of Denominations
A Chart by Wendell H. RoneLandmarkism
There are several essays and Links.Baptist Faith and Practice
By Rev. Thomas Armitage, D.D., 1890Letters from Baptist Chaplains of the Civil War
Christ in the Camp, 1871Creeds, Confessions, Covenants and Constitutions 
There are five documents.Import of Ekklesia ('Church')
The Christian Review, 1857
By Rev. J. M. C. BreakerBaptist Succession, Or
Baptist Principles in Church History
"A Centennial Discourse," 1876
The Baptist Church in Harvard, Massachusetts
By G. W. SamsonAnabaptists in Zurich
By Williston Walker, 1918Observations by an Attendee of the First
Separate Baptist Association in Virginia in 1771
Semple's History of the Baptists in VirginiaThe Baptists and the American Constitution
By John T. ChristianA Letter from James Madison to Rev. George Eve Concerning
the Issue of Religious Freedom and the First Amendment
From The James Madison PapersCorrespondence Between the Early Baptists of Virginia
and President George Washington — 1789
Semple's History of the Baptists in VirginiaArticles of Faith of the Green River
Baptist Association (KY), 1800Early Bracken Baptist Association History (KY) 
There are two short histories here.The Elkhorn Baptist Association (KY)
Original Constitution and
Queries from the Earliest Minutes (1785-1805)Early History of the Elkhorn (KY)
Baptist Association 1785-1880
Spencer's A History of Kentucky Baptists, 1886Early History of the Long Run (KY)
Baptist Association, (1803-1880)
Spencer's A History of Kentucky Baptists, 1886Queries and Answers — from the Baptist Churches
of the Philadelphia Baptist Association
From the Annual MinutesThe Philadelphia Association on the Validity
of an Administrator in Baptism
Philadelphia Association MinutesValid and Invalid Baptism in Kentucky
Spencer's A History of Kentucky Baptists
Vol. II, 1886Alien Baptism in the SBC in 1915
By W. P. ThrogmortonAlien Immersions
By John T. Christian, 1926Dr. A. M. Poindexter on Pedobaptist Immersions
The Christian Respository, 1879Infant Baptism
There are several essaysThe Lord's Supper
By Jesse Mercer, 1833Close Communion
By Prof. R. M. Dudley, D. D., 1890
Georgetown College, KYWhy Close Communion And Not Open Communion 
By O. L. Hailey, D. D., Editor
Arkansas Baptist, 1900The Regular and Separate Baptists of Kentucky Unite in 1801
Kentucky Baptist History, 1922
By William Dudley NolinThe Baptists: Regular, Separate, and United
By John M. Peck, 1855Rev. John M. Peck's First Journey
Through Kentucky in 1817
The Christian Repository, 1859Baptist Revivals
There are several essaysEarly American Baptist Newspapers
A History of the Baptists, 1890
By Thomas ArmitageRosco Brong
Former Dean, Lexington Baptist College (KY)
Some Sermons & Sunday School LessonsPersecution of Baptists in Early Virginia History
By William Fristoe, 1808Baptist Lay Elders in the Churches
There are two essaysBaptists and the American Civil War
A collection of information posted on this site
that is related to the American Civil War"A Compendium of the Minutes of the 
Warren Baptist Association [New England] 
from its Formation in 1767 to the year 1825."A Defense of the Philadelphia Confession of Faith
Pillars of Orthodoxy, 1900
By T. T. EatonOur Invitation
First Baptist Church, Murray, KY, 1970sA Century Sermon, 1807 
Philadelphia Baptist Association
By Rev. Samuel Jones
"The Good Confession" 
A Centennial Sermon 
by James A. Kirtley, 1875.
Preached the year prior to our nation's 100th Anniversary.The Duty of Baptists to Teach Their Distinctive Views
By John A. Broadus, D. D., 1880The First Four Professsors of The Southern Baptist Seminary
Memoir of James P. Boyce
By John A Broadus, 1893Kentucky General Association Meetings, 1902A Catechism of Bible Teaching
John A. Broadus, D. D., L.L.D.A Catechism for Little Children
1864What Baptists Have Done for the World
Pillars of Orthodoxy, 1900
By John T. Christian, D.D.Distinctive Baptist Principles 
By B. H. CarrollNature of the Church
I. K. Cross, 1990Wayne E. Ward on Baptist Baptism
Baptist Record, 1967Baptist Church Membership in the South in 1861
From the Tennessee BaptistSouthern Baptist Convention Resolutions at the 
Beginnning of the American Civil War - 1861 
By Samuel Boykin, 1881Western Baptist Theological Institute
Covington, Kentucky
There are several essays.History of the Baptized Ministers and Churches
in Kentucky, &c, Friends to Humanity
By Carter Tarrant, V.D.M., 1808 
This is a History of Emancipationist Baptists — PDF Format
Provided by Charles Tarrants, New Delhi, NY.Church Discipline
From British and American Circular Letters
A collection of essaysComments on Discipline in the
Early English Baptist Churches
J. M. Cramp's Baptist History, 1871 editionReviews of Cramp's Baptist History
There are two Reviews — One by SpurgeonBaptist - Why and Why Not
J. M. Frost, Editor
This is a Link.Retaining our Baptist Name
By Davis Huckabee 
This is a Link. 

Other Messages

 

Title	Title
Holiness Essential To Salvation	Nothing but the Spirit Knows
Everybody's Saved!          NEW!	Mike DeSario’s Tracts                  NEW!
Where Will You Be   In ten thousand years?	Which Road Are You On?
How to preach without converting anyone!	How To Live The Christian Life
Charles Finney's Conversion	Moral Insanity
The One Thing Needful	Are You Really A Christian
Saint Or Sinner, Which are you?	Who Is In Control?
Break up your follow ground	The Single Eye
Why Sinners Hate God	The Difference Between A Christian And A Sinner
Salvation Always Conditional	Divine Healing
Have we fallen away from the Spirit of Christ?	Denominations
The Self Life	Doctrines That Have been "Doctored"
The Dangers Of Drifting From God	Do You Trust Jesus
God Comes To New York	Spurious Revivals
Living To Please God	Marriage and Divorce
On Quenching The Spirit	How To Keep A Clear Conscience
Sanctification	Worry   (How, and why not to!)
How To Overcome Sin	Why So Few Revivals?
How you ought to walk and to please God	Who Cares?
How To Be A Witness, For the Right Side	Making the Most Of Your Devotions
What Do I Still Lack?	On Self-Denial
Humility, The Strength Of the Lamb	A Sea Captain's Christian Life Is Revolutionized
The Great Business Of Life	A View of C. T. Studd
Have we fallen away from the Spirit of Christ?	Salvation, How To Acquire It
Faith, Works	William Law
Persecution God's Will?	How can we blame it all on guns?
Prayer From The Kansas Senate	The Paradox of our Time
Food for Thought	If Only They Had Let A Doctor Kill Their Baby
Am I Really A Christian, A Test

Click       Baptist and their Relations to the Protestant Reformation

Shubal Stearns (1706-1771) Separate Baptist Preacher
Born: Boston, Massachusetts Thu, Jan 28, 1706 Death: Sandy Creek, North Carolina Wed, Nov 20, 1771


Stearns founded the Sandy Creek Baptist Church in 1755 and preached there for several years. As a preacher, he was known for his stare and his "holy whine" timbre. Image courtesy of the North Carolina Office of Archives and History, Raleigh, NC.


Of Puritan ancestry, Shubal Stearns (correctly spelled Shubael) was born in Boston, Massachusetts, on January 28, 1706. At nine, he moved with his family to Tolland, Massachusetts.  Stearns married Sarah Johnston in 1726, but the couple had no children. After hearing George Whitefield in 1740, or possibly in 1746 when Stearns was ordained as a Separate Congregational minister, he and his family experienced what many then called the New Birth, and he formed a Separate Congregational Church in Tolland.

Sandy Creek Baptist Church 

(New Birth Protestants believed that the Holy Spirit works through individuals so that they can exhibit their spiritual gifts; that they should denounce lust and greed and other sinful desires while revering scripture and performing good works; and that the way one exhibits the Holy Spirit that dwells within them is more important than an intellectual adherence to a religious creed or a statement of faith.)

Influenced further by Separate Baptist pastor Waitstill Palmer (who was also inspired by Whitefield’s preaching), Stearns was baptized by immersion and then ordained a Separate Baptist minister in 1751. His ministry emphasized adult baptism by immersion (as opposed to sprinkling), communion, laying on of hands for healing and repentance, foot washing, love feasts (revival-style services), anointing the sick (for healing), embracing and shaking the hands of members, the kiss of charity, and the offering of the right hand of fellowship to new converts. Inspired by what he considered a divine vision, Stearns in 1754 led his congregation, consisting of family, to Hampshire County, Virginia (now West Virginia). There he met his sister and brother-in-law, Daniel and Martha Marshall, who also joined Stearns’s flock. Seeing the growing numbers of dissenters, discerning the dire need for ministers, and looking for a strategic center from which to minister, Stearns in 1755 settled in the Piedmont of North Carolina between present-day Liberty and Asheboro in Randolph County.  

Stearns organized the Sandy Creek Separate Baptist Church on November 22, 1755. During the next three years, Stearns’s mesmerizing stare and loud, “holy whine” preaching (a nasal tone with a sing-song style, most likely mimicking Whitefield’s homiletics) attracted many curious visitors who later converted.  Approximately 600 to 900 Piedmont individuals joined Stearns’s church.  In 1758, as membership swelled, the Sandy Creek Association of Separate Baptists was organized. Daniel Marshall, Joseph Breed, and other ministers accompanied Stearns as he traveled across the Piedmont. From 1755 to 1765 Stearns and his small troop of exhorters and preachers spread their revival message throughout the state, including southeastern North Carolina, as well as into southwestern Virginia and upstate South Carolina.
From 1765 to 1771, Stearns’s paternalistic and somewhat authoritarian leadership and the rapid increase in church membership in the North Carolina lowcountry and the Virginia Tidewater regions negatively influenced the Association. The relationship of many Sandy Creek Baptists with the Regulator Movement was more problematic, however. Stearns threatened participants with excommunication, but then changed his position when Regulators threatened him. Frustrated with Stearns’s ambivalence and lack of administrative skills, the Association split in 1769.  With the defeat of the Regulators in 1771, many Separate Baptists left for the less politicized lands of Tennessee and Kentucky, where they established churches and spread Separate Baptist tenets in the Appalachian Mountains.

On November 20, 1771, Stearns died in Randolph County, North Carolina, the home of his Sandy Creek Separate Baptist Church.  But his legacy survived.  As mentioned, many Separate Baptists moved to the mountains, and evidence indicates that Stearns may have influenced North Carolina Presbyterian evangelist James McGready, who later led the Cane Ridge Revival in Kentucky in 1801.
 

---

Shubal Stearns Open Air Preaching

Following the Regulator Movement in North Carolina (1766-1771), Sandy Creek Baptists played a key role in the tremendous growth of the Baptist denomination in the South, and their political beliefs influenced the changing views regarding the common man in America throughout the late eighteenth century.

Sandy Creek Baptist Church is over 250 years old and is located in Liberty, North Carolina in Randolph County.  Although records are sparse concerning the church’s beginnings in 1755, one certainty is that Shubal Stearns left his pastorate in Okehon, Virginia, because he carried a spiritual burden for the unchurched yet religiously enthusiastic backcountry farmers in Piedmont North Carolina.  

Born in Massachusetts in 1706, Stearns matured in a Congregational Church.  After attending a revival conducted by George Whitefield, however, he became a Baptist minister of the New Light persuasion in 1751.  The New Lights, or Separate Baptists, were dynamic and evangelical, and their beliefs differed from regular Baptists’ and their strict adherence to Calvinism and predestination.  The Separates called “for a radical reorientation of life, and new birth” that appealed to the common man. 

Shubal Stearns’s church, established with his brother-in-law Daniel Marshall and his family, consisted of sixteen family members, who met at a small meetinghouse at Sandy Creek in 1755. Within two years, the Sandy Creek congregation grew significantly.  People throughout the backcountry, some as far way as forty miles, traveled to Sandy Creek to hear Stearns’s emotional and soul-stirring sermons.  In only two years, Sandy Creek membership swelled to 600.  

Sandy Creek Church practiced nine rituals, including baptism by full immersion, feet washing, the Lord’s Supper, laying on hands, and anointing the sick, love feasts, also known as communal meals, “right hand of fellowship, kiss of charity,” and devotion to children.  Separate Baptists sincerely believed in the priesthood of all believers, so if anyone felt called by the Holy Spirit to preach, regardless whether they were illiterate, the local church encouraged them to enter the ministry and establish churches wherever they went.  Men served as deacons and ruling elders and assisted the minister in delivering sermons.  Separate Baptists were egalitarian, and their practices “involved physical contact across race and gender.”  Women also played a prominent role in church governance; some served as deaconesses and ruling elders.  Sandy Creek Baptists promoted a strict moral code that condemned public dancing, gambling, and Sabbath breaking.  

Following the amazing growth of the church, Shubal Stearns formed in 1758 one of the earliest Baptist associations in North Carolina and the third oldest in America: the Sandy Creek Association.  Original members included Baptist churches in the North Carolina Piedmont and Coastal Plain that later welcomed churches from South Carolina, Virginia and Georgia. This growth is a testament to Stearns’s mission to travel great distances and organize many Baptist churches while serving at Sandy Creek.
 
Many of the members of Sandy Creek Church were small subsistence farmers, and next to none owned slaves.  Their religious and political views fostered a defiance of established authority--especially when one believed that the provincial government abused the poor and the just.  Thus, many Sandy Creek Baptists participated in the Regulator Movement (a democratic protest in North Carolina, where the Quaker Herman Husband played a leading role in protesting the abuse of power within Governor William Tryon’s administration).  

Separate Baptists at Sandy Creek therefore joined with Quakers to oppose the high tax increases that Governor William Tryon’s government attempted to enforce.  Although Shubal Stearns opposed the violence of many Regulators, he sympathized with their beliefs.  But many times Regulation protests fell within the boundary of the law.  For instance, the Sandy Creek Regulators of Orange and Regulators of Anson, Rowan, Granville and Mecklenburg counties petitioned Governor William Tryon and the North Carolina Assembly in March 1768 and condemned the Eastern gentry for dominating the legislature and condoning courthouse rings in which local sheriffs and other officials dominated.  At other times, they criticized Governor Tryon’s attempt to establish the Church of England in North Carolina, as well as building an elaborate palace in New Bern from funds appropriated for the building of “public schools and for purchasing glebes.”

The Regulator Movement in North Carolina culminated at the Battle of Alamance in May 1771.  Before the battle, many believed Tryon would not wage war on the farmers, but the governor was determined to stop rebellion by using military force.  Prior to the battle in May 1771, the Regulators at Sandy Creek responded to Governor Tryon’s call to raise troops from the counties to form a militia to put down the Regulators. In their petition, they resolved to put down their plows and help the governor if he truly pledged to punish the true offenders of the government, whom the farmers described as being  “premeditated by the officers of the province.”   Marjolene Kars, an historian and specialist in North Carolina Regulation, notes that this petition took on biblical proportions and that their civil liberties “are certainly more dear to us than the good opinion of a ruler tho’ both are desirable.”

Despite the Regulators failed attempts to negotiate with Governor Tryon not to use force,  the battle commenced on May 16, 1771.  The Regulators used guerilla tactics against Governor Tryon’s men, but they lacked leadership and ammunition. After the battle, over 150 men had been seriously wounded, and twenty Regulators and nine militiamen had died.  Following the battle, Tryon ordered six of the twelve Regulators to be hanged publicly in Hillsborough.   James Few, a Baptist from Sandy Creek, refused to renounce his involvement, because as he said moments before his death, he “had been sent from heaven to relieve the world from oppression.”  Following the executions, Governor Tryon and his troops spent a week in the Sandy Creek settlement searching for Regulators who had fled the Battle of Alamance. They burned crops, confiscated flour and cattle for food, and torched more than a few Sandy Creek Baptists’ farmsteads and homes. 

Following the destruction, Governor Tryon issued a Regulator Pardon for those who surrendered their arms; but for the unrepentant, he ordered their farms and homes to be burned.  At Sandy Creek, 1,300 took the oath.  Regarding the oaths, one Regulator confided to a Moravian that it was not safe to stay “because some asked the governor for pardon, and others had not done so, so their lives were not safe from each other.”  The following year membership in the Sandy Creek Church plummeted from 606 to 14.  The exodus from the Piedmont contributed to Baptist growth in western North Carolina, Tennessee, and South Carolina.  Not only did Regulators and Sandy Creek Baptists establish churches in other parts, their beliefs also planted the seeds for common people to revolt against Great Britain during the American Revolution.
 
 

---

Only One Life "Twill Soon be Past" 

Poem by C.T Studd

“Two little lines I heard one day,Traveling along life’s busy way;
Bringing conviction to my heart, And from my mind would not depart;
Only one life, ’twill soon be past, Only what’s done for Christ will last.

Only one life, yes only one, Soon will its fleeting hours be done;
Then, in ‘that day’ my Lord to meet, And stand before His Judgement seat;
Only one life,’twill soon be past, Only what’s done for Christ will last.

Only one life, the still small voice, Gently pleads for a better choice
Bidding me selfish aims to leave, And to God’s holy will to cleave;
Only one life, ’twill soon be past, Only what’s done for Christ will last.

Only one life, a few brief years, Each with its burdens, hopes, and fears;
Each with its clays I must fulfill, living for self or in His will;
Only one life, ’twill soon be past, Only what’s done for Christ will last.

When this bright world would tempt me sore, When Satan would a victory score;
When self would seek to have its way, Then help me Lord with joy to say;
Only one life, ’twill soon be past, Only what’s done for Christ will last.

Give me Father, a purpose deep, In joy or sorrow Thy word to keep;
Faithful and true what e’er the strife, Pleasing Thee in my daily life;
Only one life, ’twill soon be past, Only what’s done for Christ will last.

Oh let my love with fervor burn, And from the world now let me turn;
Living for Thee, and Thee alone, Bringing Thee pleasure on Thy throne;
Only one life, “twill soon be past, Only what’s done for Christ will last.

Only one life, yes only one, Now let me say,”Thy will be done”;
And when at last I’ll hear the call, I know I’ll say “twas worth it all”;
Only one life,’twill soon be past, Only what’s done for Christ will last. ”

Thanks for spending your time with us... Email Us

Click to send us an email!

Click to return to Home Page!