Organization of the Philadelphia Association—Quarterly Meetings—The Early Churches of the Body—Other Associations—Powers of an Association—The Declaration of the Association—The Separate Association in Virginia—John L. Waller—Discipline—Trouble in the Pennepek Church—The First Church, Charleston, S. C. —Requirements to Unite with a Church—Ministerial Education—Thomas Hollis and Harvard College—Scholarships for Baptists—Abel Morgan—The Academy at Hopewell—Missions—Oliver Hart—John Gano—Circular Letter on Education—Isaac Eaton—Brown University—Tames Manning—Dr. Ezra Stiles—The Charter—The First Commencement of Brown—The College Suspended—Resolutions on Temperance—Early Customs of the Baptists.

organization of the Philadelphia Association, in 1707, is one of the most far-reaching events connected with the Baptist denomination. The church at Pennepek has the following record: "Before our general meeting, held in Philadelphia, in the seventh month, 1707, it was concluded by the several congregations of our judgment, to make choice of some particular brethren, such as they thought most capable in every congregation, and those to meet at the yearly meeting, which began the 27th of the seventh month, on the seventh day of the week, agreed to continue the meeting till the third day following in the work of the public ministry. It was then agreed that a person that is a stranger, that has neither letter of recommendation, nor is known to be a person gifted, and of good conversation, shall not be permitted to preach, nor to be entertained as a member in any of the Baptist congregations in communion with each other.

"It was also concluded, that if any difference shall happen between any member and the church he belongs to, and they cannot agree, then the person so grieved may, at the general meeting, appeal to the brethren of the several congregations, and with such as they shall nominate, decide the difference; that the church and the person so grieved do fully acquiesce in their determination" (Minutes of the Philadelphia Association).

Before the formation of the Association the churches had a general meeting for preaching and administering the ordinances, which was held in different places. The first was at Salem, New Jersey, in 1688; this was about three months after the Lower Dublin Church was constituted. The next was held at the latter church, the next in Philadelphia, and the fourth at Burlington. Other meetings were held at various places. The people with whom the brethren met called the gatherings a yearly meeting because it met with them but once a year, but those who attended all of the sessions spoke of it as a quarterly meeting. The association was designed to differ from the yearly meeting chiefly in this, that it was to be a body of delegates representing churches, and the yearly meeting had no representative character.

The brethren who constituted the association came from Lower Dublin (Pennepek), Middletown, Piscataqua, Cohansey, and Welsh Tract. The Philadelphia congregation, though giving its name to the association, is not represented as a constituent member, because it was regarded as a branch of the Lower Dublin church. Morgan Edwards mentions with evident satisfaction that, though the Association was formed of but five churches, "it has so increased since as to contain thirty-four churches (in 1770), exclusive of those that have been detached to form another association." The influence of the Philadelphia Association in shaping Baptist modes of thinking and working has been greater than any other body in existence.

The Philadelphia Association was followed by the Charleston, South Carolina. Wood Furman, the historian, gives the following account of this important transaction:

By the year 1800, forty-eight associations had been organized as follows:

The powers of an association and its relation to the churches, to ministers and members, were much debated. The attitude of the Cayuga Association fairly represents the situation. "A diversity of opinions prevailed in the churches," says their historian, "in relation to forming an association, and were expressed, both by their delegates, and in the letters to the body. Many, ever watchful against any infringement of individual rights, and ever vigilant in their defense of Baptist views of unrestricted liberty of conscience, and church independence, expressed their fears that an associated body might become corrupt, and assume an unwarranted control of the actions and discipline of the churches. In their letters to the body, they express, in most definite terms, their belief ‘that Christ and not an associated body of any kind, is Law-giver and Head of the church"’ (Belden, History of the Cayuga Baptist Association, 8. Auburn, N. Y., 1851).

At first more authority was claimed by associational bodies than was finally granted to them. The following is from the Minutes of the Philadelphia Association, in 1749, in an elaborate statement in reference to churches, which has usually been accepted:

After broadly stating the independency of the churches the Association in this essay says:

The first Separate Baptist Association, held at Craig’s Meeting House, Orange County, Virginia, in 1771, adopted the following article in their constitution:

On this article Semple makes the following comment:

The following comments on the power of associations by John L. Waller, of Kentucky, have met with favor:

These are the principles which generally govern Baptist associations in the United States.

The associations and churches were especially strict on the subject of discipline. An instance of this kind came up in the Philadelphia Association in the year 1712. One Thomas Selby made a disturbance and rupture in the churches at Philadelphia and Pennepek. The Association nominated persons to hear and determine concerning the differences; and they brought in their judgment and determination, confirmed under their hands, as follows:

"Let it be noted, that the said Thomas Selby, though he and his party referred to above said, yet he appeared afterwards very outrageous while he stayed in the province, and some of his adherents joined other denominations, and never returned to seek their places in the church, and the church did accordingly exclude them. But the greatest, part took their places personally" (Minutes of the Philadelphia Association).

A notable illustration of the care with which members were received and discipline administered is found in the rules adopted by the First Baptist Church, Charleston, South Carolina: The rules were as follows:

A series of elaborate and searching questions was asked of the candidate preceding baptism. He was then requested to sign the church covenant. One of the many provisions of the covenant was to the effect. that "we promise to contribute in a reasonable manner, according to our ability, for the support of public worship, and the relief of the poor in the church; and to use our influence to forward and promote the interests of the Redeemer’s kingdom in. the world."

There are no traces of any systematic efforts in regard to ministerial education, until about the year 1752. The denomination had, however, been decidedly friendly to an educated minister, from the beginning, and they had as great a degree of learning as perhaps any since that time. The churches, it must be remembered, were exceedingly few; as late as 1700, the number was not more than fourteen. The connection with the mother country was most intimate; indeed, many of the pastors had been educated in England.

Thomas Hollis, a business man of England and a Baptist., was a liberal supporter of education in America. In 1720 he founded a professorship of Divinity in Harvard College, and in 1720 a professorship of Mathematics and Experimental Philosophy, and sent over apparatus that cost one hundred and fifty pounds. These professorships were endowed with a salary of eighty pounds a year. Likewise ten pounds each were allowed to ten scholarships, four of which were to be for Baptists.

"The aggregate of his donations," says Pierce in his History of the University, "was not much, if at all, short of two thousand pounds sterling. So large an amount was never given to the college before by any individual; and when it is considered that all of this came from a stranger in a distant land, from one of the then poor, despised Baptists, during the lifetime of the donor, and at a time when the value of money was vastly greater than it is now, what breast does not glow with grateful admiration! Some idea may be formed of the difference in the value of money then and now by considering that, the salary of a professor was at first only twenty-six pounds sterling, and that, this was then called an honorable stipend. The total amount of the benefactions of this family ‘exceeded,’ says Quincy, "six thousand pounds currency of Massachusetts, which, considering the value of money at that period, and the disinterested spirit by which their charities were prompted; constitutes one of the most remarkable instances of continued benevolence upon record."

In a letter which Hollis wrote to Rev. Ephraim Wheaton, Swanzey, Massachusetts, he refers to these scholarships and says that he had made provisions for "Baptist youth to be educated for the ministry, and equally regarded with Pedobaptists," and requests Mr. Wheaton to inform him of any duly qualified young men for the first vacancy (Massachusetts Missionary, Magazine, I.).

He likewise corresponded with the Philadelphia Association on the subject. That body, in 1722, proposed to the churches "to make inquiry among themselves, if they have any young persons hopeful for the ministry, and inclined to learning; and if they have, to give notice of it to Mr. Abel Morgan before the first of November, that he might recommend such to the academy of Mr. Hollis, his account" (Minutes of the Philadelphia Association, 27).

This provision of Mr. Hollis, however, proved of little avail to the Baptists, in consequence of the growing unfriendliness exhibited toward them throughout. most of the New England States.

The Philadelphia Association, in 1731, sent a letter of salutation to the various churches represented in that body. The Association, among other things, said:

Isaac Eaton, who was the pastor of the church at Hopewell, New Jersey, from 1748 to 1772, set up a school for the education of youth for the ministry as well as other callings, in 1756, and kept it for eleven years. To him belongs the honor of being the first American Baptist to establish a seminary for the literary and theological training of young men. For this work his natural endowments of mind, his varied attainments of knowledge, and his genuine piety happily qualified him. In the welfare and progress of this academy, the Philadelphia and Charleston Associations ever manifested a lively interest. They appointed trustees, had some oversight and liberally supplied funds. Some of the most distinguished men in the country were there educated.

The following extract from a letter, addressed to the Particular Baptist ministers of London, by the Philadelphia Association, in 1762, has an allusion to the academy at Hopewell:

There follow some very interesting statements from the Charleston Association. "In 1755, the Association taking into consideration the destitute conditions of many places in the interior settlements of this and neighboring States (then provinces), recommended to the churches to make contributions for the support of a missionary to itinerate in those parts. Mr. Hart was authorized and requested, provided a sufficient sum should be raised, to procure if possible a suitable person for the purpose. With this view he visited Pennsylvania and New Jersey in the following year, and prevailed with Rev. John Gano to undertake the service; he attended the annual meeting and was cordially received. The Association requested Mr. Gano to visit the Yadkin first and afterwards to bestow his labors wherever Providence should appear to direct. He devoted himself to the work; it afforded ample scope for his distinguished piety, eloquence and fortitude; and his ministrations were crowned with remarkable success. Many embraced and professed the gospel. The following year he received from the Association a letter of thanks for his faithfulness and industry in the mission. At the same time, the expediency of raising a fund to furnish suitable candidates for the ministry with a competent share of learning, was taken into consideration, and it was recommended to the churches generally to collect money for the purpose. The members present engaged to furnish one hundred and thirty-three pounds to begin the fund; and Messrs. Stephens, Hart, and Pelot were chosen trustees. In 1759, Mr. Evan Pugh was proposed by Mr. Gano as a candidate for the ministry. He was examined, approved, and put on a course of studies. Having gone through them, he preached before the Association in 1762 with acceptance, and was soon afterward ordained.

"The general contribution from the churches was not so great as wished. But a society instituted in Charleston in 1755, which was called ‘the Religious Society’ and flourished many years, was highly useful in aiding the Association in its benevolent design. Several young men were furnished by it with the means of pursuing studies preparatory to the ministry. Of this number were Messrs. Samuel Stillman and Edmund Botsford, both from the church in Charleston. The former was ordained there February 26, 1759; and in 1807 finished in Boston a long life distinguished by fervent piety, shining talents and eminent usefulness. The latter survives as the eminent pastor in George-Town" (Wood Furman, A History of the Charleston Association of Baptist Churches in the State of South Carolina, 11, 12. Charleston, 1811).

The Circular Letter of this association, for 1786, contains this beautiful statement:

Rhode Island College, now known as Brown University, originated in the Philadelphia Association and was likewise intimately connected with the Warren Association. On October 12, 1762, the Association with twenty-nine churches, met at the Lutheran church building, in Fifth street, Philadelphia. Rev. Morgan Edwards was chosen moderator, and Abel Morgan clerk. At this meeting, says Backus, "the Association obtained such an acquaintance with the affairs of Rhode Island, as to bring themselves to an apprehension that it, was practicable and expedient to erect a college in the colony of Rhode Island, under the chief direction of the Baptists, in which education might be promoted, and superior learning obtained, free from any sectarian tests" (Backus, II. 137). The principal mover in this matter was Morgan Edwards, to whom, with the Rev. Samuel Jones, the business in general appears to have been entrusted. This gentleman, who had but recently settled in Philadelphia, was a native of Wales, having come to this- country upon the recommendation of Dr. Gill and other prominent ministers in London. He had been bred an Episcopalian, but in 1738 he embraced the sentiments of the Baptists, He received his academic education in Bristol, and in his sixteenth year entered upon the work of a Christian minister. Possessing superior abilities, united with great perseverance and zeal, he became the leader in various denominational enterprises, devoting to them his time and talents, and thereby rendering essential service to the cause. Many of his sermons, treatise, and historical works have been published. In one of them entitled ‘Materials toward a History of the Baptists in Pennsylvania,’ he speaks of himself as having ‘labored hard to settle a Baptist, college in Rhode Island Government, and to raise money to endow it’; which he deems the greatest service he has done or hopes to do for the Baptist interest." He died on January 28, 1795, in the seventy-third year of his age.

The first president of the college was James Manning, who had been a student in Hopewell Academy. He was now twenty-five years of age, of a fine, commanding appearance, pleasing manners, and polished address. "His person," says a writer, "was graceful, and his countenance handsome and remarkably expressive of sensibility, dignity and cheerfulness. He possessed a voice of extraordinary compass and harmony, to which, in no small degree, may be ascribed the vivid impression which he made upon our minds. In his manners, which seemed to be the natural expression of dignity and grace, he combined ease without negligence, and politeness without affectation. Blest with an amiable disposition, and possessing versatile colloquial powers, he was most engaging and instructive as a companion. And when to all these gifts and accomplishments is added sterling good sense, for which he was preeminently distinguished, and superior learning, it will be readily perceived that he was well fitted to act as a pioneer in the general educational work before him."

The history of the enterprise from this point may be best given in the language of Manning, which is as follows:

The college required rigid examinations in the classics for entrance. Some of the orations at the commencement were delivered in Latin. For subjects chosen, modes of presentation, and the customs of the times, the following account of the first commencement is interesting:

The performances of the day excited universal attention. "We can readily imagine," says one, "how the beautiful and benevolent face of President Manning was radiant with smiles on this occasion; with what joy he beheld the first fruits of his anxieties; and labors and prayers; with what glowing eloquence he poured forth, at the throne of grace, the pious effusions of a grateful heart, invoking the blessing of God upon the future efforts of the friends of the infant institution, and filling every heart with emotion, if not every eye with tears, as, with the affection of a friend and the solicitude of a father, he commended to the care of heaven those who were about to depart from him, and, at a period of no ordinary moment, to enter a world of temptation and trial."

The college continued in successful operation till 1776, when, in consequence of the war, which had now deeply engrossed the attention of the whole country, the students were all dispersed. The college edifice was occupied by the French and American soldiery as a hospital and barracks from December, 1776, to June, 1782, at which time study was again resumed. These were days of trial, in which every muscle and sinew of the American people were put in requisition. The students of this then infant institution left the walls of science for the duties of the camp. The President, meanwhile, occupied an honorable seat in the American Congress.

The Philadelphia Association was among the first, if not the very first, ecclesiastical body in America, it is believed, which took a stand on the subject of temperance. The following is from the minutes of the year 1788:

The manners and customs in worship were primitive and often rude. "Behold now the congregation as it assembles on the Sabbath. Some of them are mounted on horses, the father with his wife or daughter on a pillion behind him, and perhaps also his little boy astride before him. They ride up to the stone horseblock and dismount. The young men and maidens, when not provided with horses, approach on foot. They have worn their everyday shoes until just before coming into sight and have exchanged them for their clean calfskins or morocco, having deposited the old ones in some unsuspected patch or breaks or some sly hole in the wall. They carry in hand a rose, a lilac, a pink, a peony or a pond lily (for this was the whole catalogue of flowers then known in the country towns), or, what was still more exquisite, a nice bunch of caraway seed. Instead of this in winter they bare a tin foot-stove containing a little dish of coals, which they have carefully brought from home or filled at some neighboring house; and this was all the warmth they were to enjoy during the two long hours of the service. In winter they come a long distance on ox-sleds, or perhaps skim over the deep untrodden snow on snow shoes. They enter the house stamping the snow from their feet and tramping over the uncarpeted aisles with their cow-hide shoes.

"Let us enter with them. The wintry blast howls around and shrieks among the loose clap-boards; the half-fastened windows clatter; and the walls re-echo to the thumping of thick boots as their wearers endeavor to keep up the circulation in their half-frozen feet, while clouds of vapor issue from their mouths; and the man of God, as he raises his hands in his long prayers, must needs protect them with shaggy mittens. So comfortless and cold—it makes one shudder to think of it. In summer, on the contrary, the sun blazes in, unscreened by window curtains; the sturdy farmer, accustomed to labor all day in his shirt sleeves, takes the liberty to lay aside his coat in like manner for the more serious employments of the sanctuary" (History of a Hampshire Town).

Books for further reference:

Minutes of the Philadelphia Baptist Association from A. D. 1707, to A. D. 1807; being the first One Hundred Years of its Existence. Edited by A. D. Gillette, A.M., Pastor of the Eleventh Baptist Church, Philadelphia. Philadelphia, 1851.

Reuben Aldridge Guild, Life, Times and Correspondence of James Manning, and the Early History of Brown University. Boston, 1864.

Reuben A. Guild, Charter of Brown University, The Baptist Quarterly, IX. 165-187. Philadelphia, 1875.

A. H. Newman, History of Baptist Organization, The Review and Expositor, VIII. 353-362. Louisville, 1911.