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Baptists apply to Government for Privileges.

existing law; that they were entitled to the same privileges that were enjoyed by the dissenters in England: their judges, however, decided otherwise; and as there was no regular appeal, the propriety of that decision has not been legally ascertained. The prevailing opinion in the present day is, that their imprisonment was unlawful. When they could not succeed in this way, they resorted to the General Court, for the purpose of obtaining licensed places for preaching, &c. agreeably to the toleration law in England.

On this subject Mr. Edwards has the following observations: "Some, who have allowed the sufferings of the Baptists in Virginia to be of the nature of persecution, have also said, "that they may blame themselves for them, because they refused to put themselves under the protection of the Toleration Act." To this it may be replied, that the spread of the Baptists in Virginia is almost a new thing, and that among people, who, for the most part, knew little of law, and of the rights and privileges of protestant dissenters. However, it is not true that Baptists have either refused or neglected to claim their rights. Some have obtained licenses, others have been refused under various pretences; some alleging that the Toleration Act was not in force in Virginia, because it is of later date than their charter, and was never formally adopted by the Legislature; others, that they never would adopt it, but keep it out of the province as they did the Stamp Act; and some, that it was the business of the Assembly, and not of justices of inferior Courts, to grant licenses. By these means, the suits of the Baptists were deferred, and the clergy, magistrates, and mobs, in many places, continued to treat them despitefully. At last, the Baptists addressed the Assembly for their privileges as protestant dissenters. The Assembly, instead of adopting the Toleration Act as it was framed in England, drew up a bill something like it. When this made its appearance in the publick papers, the Baptists saw themselves under a necessity of remonstrating against it, and of renewing their claim to peace and impunity, in consequence of the Toleration Act, which, in their opinion, is co-extensive with the establishment of the Church of England."

Patrick Henry and others patronise the Baptists.

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It was in making these attempts, that they were so fortunate as to interest in their behalf the celebrated Patrick Henry; being always the friend of liberty, he only needed to be informed of their oppression; with out hesitation, he stepped forward to their relief. From that time, until the day of their complete emancipation from the shackles of tyranny, the Baptists found, in Patrick Henry, an unwavering friend; after some difficulty they obtained their object, and certain places were licensed accordingly. But to a people, prompted as the Baptists were, with unwearied zeal for the propagation of the gospel, a few licensed places in each county was but a small acquisition; they thirsted for the liberty to preach the gospel to every creature.

In the mean time, every thing tended to favour their wishes; their persecution, so far from impeding, really promoted their cause; their preachers had now become numerous, and some of them were men of considerable talents. Many of the leading men favoured them, some from one motive, and some from another; their congregations were large, and when any of their men of talents preached, they were crowded. The patient manner in which they suffered persecution, raised their reputation for piety and goodness, in the estimation of a large majority of the people. Their numbers annually increased in a surprising degree. Every month, new places were found by the preachers, whereon to plant the Redeemer's standard. In these places, although but few might be come Baptists, yet the majority would be favourable. Many, who had expressed great hostility to them, upon forming a more close acquaintance with them, professed to be undeceived.

We have already seen that the first Separate Baptist Church, north of James-river, was formed in 1767, and the second in 1769; so that, at the commencement of the year 1770, there were but two Separate churches in all Virginia, north of James-river; and we may add, there were not more than about four on the south side. In 1774, by referring to the History of the General Association, we find, that there were thirty on the south, and twenty-four on the north side, that sent letters, &c. to the Association; besides a probability of several that did

not associate. By which it appears, that about fifty churches were gathered in about four years, which must be considered a most rapid and astonishing increase. But the Baptist interest increased in a much greater proportion. So favourable did their prospects appear, that towards the close of the year 1774, they began to entertain serious hopes, not only of obtaining liberty of conscience, but of actually overturning the church estab lishment, from whence all their oppressions had arisen. Petitions for this purpose were accordingly drawn, and circulated with great industry. Vast numbers readily and eagerly subscribed to them.

The great success and rapid increase of the Baptists in Virginia, must be ascribed primarily to the power of God working with them; yet it cannot be denied, but that there were subordinate and co-operating causes; one of which, and the main one, was the loose and immoral deportment of the established clergy, by which the people were left almost destitute of even the shadow of true religion. It is true, they had some outward forms of worship, but the essential principles of Christianity were not only not understood among them, but by many never heard of. Some of the cardinal precepts of morality were disregarded, and actions plainly for bidden by the New-Testament were often proclaimed by the clergy, harmless and innocent, or at worst, foibles of but little account. Having no discipline, every man followed the bent of his own inclination. It was not uncommon for rectors of parishes to be men of the loosest morals. The Baptist preachers were, in almost every respect, the reverse of the established clergy; without learning, without patronage, generally very poor, plain in their dress, unrefined in their manners, awkward in their address; all of which, by their enterprising zeal and unwearied perseverance, they either turned to advantage, or prevented their ill effects. On the other hand, most of the ministers of the establishment were men of classical educations, patronised by men in power, connected with great families, supported by competent salaries, and put into office by the strong arm of civil power. Thus pampered and secure, the men of this order were rolling on the bed of luxury,

when the others began their extraordinary career. Their learning, riches, power, &c. seemed only to hasten their overthrow, by producing an unguarded heedlessness, which is so often the prelude to calamity and downfall.

We are not to understand, that this important ecclesiastical revolution was effected wholly by the Baptists; it is true, they were the most active, but they were joined by other dissenters; neither was the whole dissenting interest united, at that time, equal to the accomplishment of such a revolution; but we must turn our eyes to the political state of the country, to find adequate causes for such a change.

The British yoke had now galled to the quick, and the Virginians, having the most tender necks, were the first to manifest uneasiness. Republican principles had gained much ground, and were fast advancing to superiority; the leading men on that side, viewed the established clergy and the established religion as inseparable appendages of Monarchy, one of the pillars by which it was supported. The dissenters, at least the Baptists, were republicans from interest, as well as principle; it was known that their interest was great among the common people; and the common people, in every country, are, more or less, republicans. To resist British oppressions effectually, it was necessary to soothe the minds of the people, by every species of policy. The dissenters were too powerful to be slighted, and too watchful to be cheated by an ineffectual sacrifice. There had been a time, when they would have been satisfied to have paid their tithes, if they could have had liberty of conscience; but now the crisis was such, that nothing less than a total overthrow of all ecclesiastical distinctions, would satisfy their sanguine hopes. Having started the decaying edifice, every dissenter put to his shoulder, to push it into irretrievable ruin. The revolutionary party found that the sacrifice must be made, and they made it.

It is said, however, and probably not without truth, that many of the Episcopalians, who voted for abolishing the establishment, did it upon an expectation that it would be succeeded by a general assessment; and, considering that most of the men of wealth were on that

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Laws by which the Establishment arose and fell. side, they supposed that their funds would be lessened very little. This, it appeared in the sequel, was a vain expectation. The people having once shaken off the fetters, would not again permit themselves to be bound. Moreover, the war now rising to its height, they were in too much need of funds, to permit any of their resources to be devoted to any other purpose, during that period; and we shall see, that when it was attempted, a few years after the expiration of the war, the people set their faces against it.

Having thus mentioned the establishment, it will be proper to treat more fully respecting the origin and nature of those laws, by which it arose and fell.

The first settlers of Virginia being chiefly emigrants from England, brought with them all that religious intolerance which had so long prevailed in the mother country. Thus we see, that the first care of the early Legislatures, was to provide for the Church of England, as established by the act of Parliament. By the first act of 1623, it is provided, that in every plantation or settlement, there shall be a house or room set apart for the worship of God. But it soon appears that this worship was only to be according to the canons of the Church of England, to which a strict uniformity was enjoined. A person absenting himself from divine service on a Sunday, without a reasonable excuse, forfeited a pound of tobacco; and he that absented himself a month, forfeited fifty pounds. Any minister, who was absent from his church above two months in a year, forfeited half his salary; and he who absented himself four months, forfeited the whole. Whoever disparaged a minister, whereby the minds of the parishioners might be alienated, was compelled to pay five hundred pounds of tobacco, and ask the minister's pardon publickly in the congregation. No man was permitted to dispose of any of his tobacco, till the minister was satisfied, under the penalty of forfeiting double his part of the minister's salary.

The first allowance made to the ministers was ten pounds of tobacco and a bushel of corn for each titheable; and every labouring person, of what quality or condition soever, was bound to contribute. In the year 1631, the Assembly granted to the ministers, besides the form