according to their ability, the light of life and immortality, to such parts of the world. as are destitute of the blessing, and are within their reach. In this high vocation. their ambition is to be fellow workers with them who are fellow-workers with God. Text-The Panoplist, Vol. XII, pp. 269-274. XI. THE EDUCATIONAL SOCIETIES The following is taken from the "Address" of the Presbyterian Education Society, November 1831. DESIGN OF EDUCATION SOCIETIES Who will doubt that the finger of God points to Education Societies, as one of the principal means of supplying these spiritual wants. Whatever the reason may be, the fact is, that by far the greatest part of able and faithful ministers and missionaries have arisen from the middle and laboring classes of society. Their names are encircled with a halo of glory, but it was in the school of poverty that they were disciplined to great undertakings. Compelled in early life to make vigorous efforts to sustain themselves, they learned how to 'endure hardness, as good soldiers of Jesus Christ.' The worth of such men, and the need of them, in an age of enterprise and of great moral revolutions, like the present, cannot be too highly estimated. It is not the legitimate object of Education Societies to lessen the number of such men, or to impair their energies. Sooner than lead to such a result, it were well for the church and for mankind that every Education Society were blotted out of existence. The proper business of such societies is, by a wise and wholesome patronage, to increase the number of self made men, of men, capable of performing any service, and of enduring any hardships for Christ, to which they may be called. ASSISTANCE BY LOANS It does not belong to the Directors of this Society, nor of the Society with which they are so harmoniously co-operating, to speak of facts farther than they may come under their own observation. But so far as they are permitted to give their testimony, they feel constrained from a regard to the purity, the energy, and the success of the Christian ministry, to state, that the system of patronage which has been found by them best adapted to secure these important ends, is that of loans, made in the customary form, but without interest, until a suitable time shall have elapsed for paying, and with the further equitable provision, that, in case of inability to pay, arising from providential, or other good and sufficient reasons, the obligation shall be cancelled. Assistance in this way furnishes but few motives to unworthy men to apply for patronage; it leads to economy, to diligence, to personal effort, and by necessary consequence to self respect and independence; and it economizes the funds of the church, so as to render them far more useful. In proof of the soundness of these conclusions, it may be observed, that, while nearly every Education Society has commenced operations with a system of charity merely, experience has in a little time suggested the necessity of exchanging it for a system of loaning; and even in those instances where the former method has been retained, it is easy to perceive that there is a tendency to its ultimate and complete abandonment. The reports of this Society will show, that as long ago as 1821, before a union with the American Education Society was thought of, the Board felt it incumbent on them to suggest for the consideration of their Executive Committees 'whether the practice of loaning the sums which are advanced to beneficiaries might not, under certain modifications and restrictions, be adopted with advantage.' AMOUNT APPROPRIATED In this connection it is proper also to state, that taking into view the numerous facilities for self support which are afforded young men, in many places, and the aid which they frequently derive from funds belonging to the seminaries with which they are connected, the directors cannot, without unfaithfulness to those under their care, as well as to the public, recommend a larger sum, as a unitorm appropriation, than that which is now made, viz. seventy-five dollars a year. To this rule, as to all other, of a general nature, there are exceptions; but in the present case, they are exceptions which go to show the propriety of lessening, rather than increasing the amount appropriated; especially, since to cheapness of living, there are now added in many places, all the advantages derived from uniting labor with study. THOROUGH EDUCATION Another principle which is deemed of great importance is, that those who are patronized, shall aim at a thorough course of education for the ministry. No attainments in learning can indeed supply the want of a warm and active piety; and, it should be the care of Education Societies, to patronize none but those who exhibit evidence of possessing this essential qualification; nevertheless, without knowledge deep and various, even piety cannot achieve the highest success of which it is capable. There are other principles which are regarded as having great importance in forming the character, and guarding against abuses; such as, requiring of all who receive aid from the funds, a faithful pecuniary accountability, and the exercise toward them of an affectionate pastoral care, but, upon these, the Directors forbear to dwell, since they have already been frequently made the subject of former communications. DIRECTIONS TO THOSE WHO WISH TO APPLY FOR PATRONAGE 1 No person shall be considered a candidate for assistance who has not pursued classical studies for at least three months, and who has not attained to fourteen years of age. 2. No person shall be patronized who does not furnish satisfactory evidence of promising talents, decided piety, and who is not in the way of obtaining a thorough classical and theological education; that is, either preparing to enter college; or a member of some regularly constituted college where a thorough classical course is pursued; or engaged in theological studies with the design of taking a regular three years' course. 3. When a young man wishes to apply for patronage, he must pursue the following steps: First. He must obtain unequivocal testimonials from three or more serious and respectable persons best acquainted with him and his circumstances, (e.g.) his minister, instructor, a magistrate, or some other principal man in the vicinity, stating his age, place of residence, indigence, moral and religious character, including his church connection, talents, previous education, and serious desire to devote his life to the Christian ministry. .. Secondly. Having obtained these testimonials, the applicant must present his request for examination and recommendation to some Examining Committee in his neighborhood, or within the portion of the country to which he belongs. . Chapter IV. Of Examining Committees 2. When a candidate for patronage applies for examination, it shall be the duty of the Examining Committee, to whom the application is made, to institute a personal and faithful inquiry respecting his testimonials, his studies, his religious character, his motives in seeking an education for the Christian ministry, and his willingness to conform to the rules of the American Education Society. If, after serious and full examination, the Committee shall be satisfied that the applicant possesses the character and qualifications required of beneficiaries by the Constitution and Rules of the Society, it shall be their duty to recommend him for patronage to the Board of Directors of the Parent Society, or, of one of its Branches, if the applicant reside within the limits of a Branch Society. . . . Text-The Quarterly Register, November 1831, pp. 155-158. XII. BAPTIST STATE CONVENTION OF SOUTH CAROLINA-Organized December 6, 1821. As the first State Constitution of American Baptists, this document has a significant place in the evolution of Baptist denominational organization. "Whereas, by an address to the Baptist Associations of this State, which was circulated among the churches of their connexion during the present and past year; it was made to appear, that it would be of great advantage to the denomination to form themselves into a State Convention, which should be a bond of union, a centre of intelligence, and a means of vigorous, united exertion in the cause of God, for the promotion of truth and righteousness; that so those energies, intellectual, moral and pecuniary, which God has bestowed upon the denomination in this State, might be concentrated, and brought into vigorous, useful operation: And whereas, Delegates from the Charleston, Edgefield, and Savannah River Associations, are, in consequence of said representation, convened at Columbia at this time, to whom the proposed measure appears to be proper, interesting and important.-Therefore, we the said Delegates, (regretting indeed the failure of present co-operation on the part of the other Baptist Associations of the State, in the benevolent coalition we are forming, but indulging the hope, as well from communications received from some of them, as from the vast importance and interesting nature of the design, that, in future, such co-operation will be afforded,) do now agree upon the following outline ot a plan for such union and exertion; but do designedly delay the definitive adjustment, until another meeting shall be held; that we may not be wanting in respect to our brethren, who are not represented in this body, and that we may improve the opportunity now afforded for affectionately inviting them to join in the benevolent, pious concert, whose blessed object it is to strengthen the bonds of spiritual union and intercourse, and thus to promote the glory of God our Saviour. But in prospect of this co-operation, we now agree upon the following general principles as the basis of union, and affectionately present them to the consideration of our brethren throughout the State 1. This coalition of Associations shall be styled, "The State Convention of the Baptist Denomination in South Carolina." 2. The grand objects of this Convention shall be the promotion of evangelical and useful knowledge, by means of religious education, the support of missionary service among the destitute, and the cultivation of measures promotive of the true interest of the churches of Christ in general, and of their union, love and harmony in particular. 3. This Convention shall consist of Delegates from the Associations in this State; to whom may be added representatives from other religious bodies of the Baptist connexion. 4. The Convention shall have proper officers for conducting its business. 5. The Convention shall recognize the independence and liberty of the Churches of Christ, and consequently shall not in any case arbitrarily interfere with their spiritual or secular interests. But, when requested, will be considered as under obligations to afford them any assistance which may be in their power. 6. In regard to funds which may at any time be contributed for the promotion of the general objects here contemplated, discretion in their appropriation shall be exercised by the Convention, or by a board that they may appoint for the transaction of business, but no application of monies, given for a specific object, shall be made by them or their board to any other use. 7. In what relates to education, the organisation and support of a seminary of learning in this State, for the gratuitous education of indigent, pious young men for the gospel ministry, on a plan in accordance with the interests of that established by the denomination at large, in the United States, shall be considered by this body as an object of primary importance. Not but that other youth, whose education shall be paid for, may be admitted as pupils: it being distinctly understood, that the course of education and government, shall be conducted with a sacred regard to the interests of morality and religion, on principles of Christian liberality. 8. With regard to missionary service, the Convention will feel it their duty to have a special regard to its promotion, and to use their vigorous efforts to engage the most able, pious and suitable ministers of their denomination in the prosecution of this important design. 9. As duty and obligation unite to prove that religious education of children is a matter of primary importance, this Convention will feel it their duty to encourage the establishment of Sunday Schools, as well as the religious instruction of children in families. 10. This Convention proposes to embrace in its definitive plan, measures for collecting funds by means of charity sermons, societies, donations and bequests, for the purpose of carrying into effect the objects of its attention, upon those principles of liberality, zeal for God, and love to immortal souls, which the gospel inculcates. 11. The whole plan here exhibited, has been formed under a consciousness of entire dependence upon Divine Grace for success, in reference to the truth inculcated in that solemn declaration of Holy Writ, "Not by might, nor by power, but by my Spirit, saith the Lord of Hosts." Signed by order of the Convention, this sixth day of December, A.D. 1821. RICHARD FURMAN, Pres. ABNER BLOCKER, Sec." Text-American Baptist Magazine, New Series, Vol. III, pp. 435-6. CHAPTER XX THE RISE OF UNITARIANISM AND UNIVERSALISM Bibliography UNITARIANISM The Liberal Side of Puritanism' in New England has been set forth in scholarly outline by George Willis Cooke in chapter II of "Unitarianism in America" (1902). For the liberal views of Roger Williams and Ann Hutchinson, the reader is referred to bibliographies on pages 111f and 54. The Half-Way Covenant has been discriminatingly interpreted by George H. Hayes in "History of Representation and Suffrage in Massachusetts, 1620-1691" ("J. H. U. Studies" Series XII, Sec. VIII-IX). Sir Richard Saltonstall's protest against New England tyranny is referred to in "Early Settlers of Watertown" (Vol. II) by Henry Bond. William Pynchon's liberalism is reflected in his "Meritorious Price of our Redemption” (1650, for story of episode connected therewith, see "Springfield 1636 1886--History of Town and City" (1888) by Mason A. Green, p. 113). Henry Dunster and Charles Chauncy are discussed by Josiah Quincy in "The History of Harvard University" (II Vols. 1840); the former also by J. Chaplin in a "Life of Henry Dunster" (1872). The liberal tendencies of Brattle Street Church are shown in "A History of the Church in Brattle Street. . ." (1851) by S. K. Lothrop; the "Life and Character of the late Reverend Benjamin Coleman" (1749) by E. Turell; and "The Emancipation of Massachusetts" (1886) by Brooks Adams. The rationalistic proclivites of John Wise may be seen in his "Church's Quarrel Espoused" (1710), and his "Vindication of the Government of the New England Churches" (1717). Solomon Stoddard's Larger Congregationalism' may be understood from "An Appeal to the Learned, being a vindication of the right of visible saints to the Lord's Supper, though they be destitute of a saving work of God's Spirit in their Hearts” (1709), also his "Doctrine of Instituted Churches" (1700). The liberal policy of Increase and Cotton Mather, and notably of Samuel Willard and John Leverett, in their administrations of Harvard, are discussed by |