Willard W. Boyd

 Willard W. Boyd

I must admit that I had never heard of Willard W. Boyd until his portrait caught my eye in the 1883 Cathcart Baptist Encyclopedia. This guy starts preaching by simply reading Spurgeon’s sermons aloud to the congregation. When folks begin coming to Christ and requesting believers baptism he has to study the matter. He becomes convinced that he needed to follow in believers baptism himself. He gets baptized along with the new converts.

Boyd, Willard W., D.D., was born Nov. 22, 1843, in Chemung Co., N. Y. His parents moved to Saco, Me., when he was two years old. He was prepared for college at fourteen years of age. He was converted at the age of twelve years. His father died when he was eighteen years of age, and Willard succeeded him in superintending a factory at Springville, Me. In this place there was but one church, a Baptist, whose members were few in number. Dr. Boyd read Spurgeon’s sermons to them, and soon began to speak in his own language; a revival followed, and the converts asked for baptism. He being a Congregationalist, studied the question of baptism, and soon, with those who had lately found Jesus, he was baptized. In 1866 his mother died, and the following year he entered Harvard University, where he graduated with honor in 1871. After spending a year at a German university he was appointed tutor in Harvard College, and held the position till, in 1873, he accepted the pastorate of the First Baptist church in Charlestown, a part of Boston, Mass. With this church he remained four years, and received about 400 members into its fellowship. In June, 1877, he was installed as pastor of the Second Baptist church of St. Louis, Mo. In June, 1878, he received the honorary degree of Doctor of Divinity from Shurtleff College, Ill. In Dr. Boyd are combined scholarship, executive ability, and pulpit eloquence. He possesses great energy and piety. Many have been added to his church in St. Louis since his settlement, and the house of worship has been twice built, owing to fire. He occupies one of the most responsible positions in the Baptist denomination in the Mississippi Valley, and preaches to very large congregations.

* The Baptist Encyclopedia: Edited by William Cathcart. (1883) p 122-3

R. B. C. Howell

Howell, R. B. C., D.D., was born in Wayne Co., N. C., on the 10th of March, 1801, and died in Nashville, Tenn., on Sunday, April 5, 1868. He commenced preaching about 1825, and was ordained, in 1827, in Cumberland Street church, Norfolk, Va., where he labored until 1834, after which he came to Nashville. Here he built for the First Baptist church of Nashville a fine house of worship, and gathered a membership of over 500. He resigned April, 1850, to take charge of the Second Baptist church of Richmond, Va., in which he labored until the 19th of July, 1857, when he returned to the scene of his early successes, where he had acquired the reputation of one of the most learned and eloquent divines in the country. Here his labors were again attended with the same blessings that crowned his efforts in past years, until paralysis obliged him to relinquish the pulpit he had filled so acceptably for more than a quarter of a century. In the earlier days of his ministry he had to contend with the anti-missionaries of his own denomination and with the followers of Alexander Campbell. He was often found in debate with them by voice and pen, and he always acquitted himself as a loyal disciple of our Lord Jesus Christ. At the request of the Tennessee Baptist Convention, in 1854, he wrote a work on the “Terms of Christian Communion,” of 456 pages, which ran through several editions in this country and three or four in England. In 1846 he published a work entitled “The Deaconship: its Nature, Qualifications, Relations, and Duties,” which was issued by the American Baptist Publication Society, and ran rapidly through six editions. “The Way of Salvation” was his next literary effort, which passed through several editions. A small work entitled “The Evils of Infant Baptism,” followed, which caused a good deal of newspaper comment from Pedobaptist denominations. In 1854 he was the author of a work entitled “The Cross,” which was published by the Southern Baptist Publication Society, at Charleston, S. C., and the Virginia Baptist Sunday-School and Publication Society, at Richmond. “The Covenants,” published by the same societies, was written in 1856. These works evince a high order of learning, and some of them are authorities in the Baptist denomination. His scholarship was universally conceded. He was educated in Columbian College, Washington, D. C. The degree of Doctor of Divinity was conferred upon him by Georgetown College, Ky., about the year 1844. Besides the works of Dr. Howell just named, he died leaving four others in manuscript, upon which a great amount of thought and labor were bestowed. ”The Early Baptists of Virginia,” written in 1857, was printed by the American Baptist Publication Society, Philadelphia, for his children, and is the only one of the four that has been published. As a minister, he was regarded as one of the ablest and most learned men in the South, and no one exercised a greater or more beneficial influence within or outside of the church. His life was unspotted, his Christian course was marked by the highest virtues. His courtesy and kindness of heart made him a universal favorite, notwithstanding the fierce theological debates in which he was often engaged. He was a thorough Baptist, and always jealous of the fair fame of his denomination. Dr. Howell was for many years president of the Southern Baptist Convention, and one of its vice-presidents at the time of his death. He had filled also the post of vice-president of the American Baptist Historical Society. He was a member of the Historical Society of Tennessee, and was president or the board of trustees of the asylum for the blind, an institution endowed and sustained by the State of Tennessee. He administered the ordinance of baptism to an immense number of people, first and last, during the long course of his ministry. His death occurred on Sunday, about noon, at the very hour in which, for more than forty years, he had stood up for Jesus in the pulpit. For a week before his death he was speechless but conscious. He knew all that was said around him; and when the pastor of the First church of Nashville spoke of the infinite pity and compassion of the Saviour for his suffering servant, he burst into tears. On being asked if he saw Jesus, he answered by pointing first to his heart and then to heaven.

In addition to the positions held by Dr. Howell already mentioned, he was frequently the moderator of the Concord Association and other bodies. His capacity as a presiding officer of deliberative bodies was rare.

* The Baptist Encyclopedia: Edited by William Cathcart. (1883) p 551

For more on R. B. C. Howell, the second president of the Southern Baptist Convention, see Dr. Tom Nettles’ Biographical Sketch. You can read three of Howell’s works online: The Covenants, The Evils of Infant Baptism, Perseverance of the Saints. I’d love to get my hands on his books “The Way of Salvation” and “The Cross” and make them available online as well.

William Carey

William Carey

Carey, William, D.D., was born in Purey, Northamptonshire, England, Aug. 17, 1761. In his boyhood he was an extreme Episcopalian, regarding dissenters with sovereign contempt. His father and grandfather officiated as clerks in the Episcopal Church, and young Carey from childhood loved the house in which they held this humble position.

Mr. Carey was baptized by Dr. Ryland, Oct. 5; 1783, in the river Nen, just above Dr. Doddridge’s church, Northampton. For three years and a half he preached to a little community in Boston, walking six miles each way to render the service.

He was ordained pastor of the church of Moulton Aug. 1, 1787; the sermon on the occasion was preached by the Rev. Andrew Fuller. His salary at Moulton was just $75 a year, and when he entered upon his labors in that field he had a wife and two children to support.

Mr. Carey had probably the greatest facility for acquiring foreign languages ever possessed by any human being. At any rate, no one ever possessed a larger measure of this extraordinary talent. In seven years he learned Latin, Greek, Hebrew, French, and Dutch, and in acquiring these languages he had scarcely any assistance.

In reading the voyages of the celebrated Captain Cook he first had his attention directed to the heathen world, and especially to its doomed condition; the topic soon filled his mind and engrossed his heart. And though the subject was beset by innumerable and apparently insurmountable difficulties, and though the work was novel to him and to every one of his friends, yet he felt impelled by an unseen power to go and preach the gospel to the heathen. His first selected field of labor was Tahiti.

He issued a pamphlet entitled “An Inquiry into the Obligation of Christians to Use Means for the Conversion of the Heathen.” This publication made a deep impression upon Mr. Carey’s friends, and it had an extensive influence in turning their minds and hearts to the idolaters of distant lands. Mr. Carey became pastor of the church in Leicester in 1789, and there he labored with untiring faithfulness among his flock, and formed plans with unquenchable zeal for the salvation of the heathen. From this church he went forth to India to give God’s Word to its vast population.

At the meeting of his Association, which was held at Nottingham, May 30, 1792, he preached on Isaiahh 54:2-3, announcing the two memorable divisions of his discourse: “Expect great things from God; attempt great things for God.” The sermon stirred up the hearts of his hearers as they had never been before; every one felt the guilt of keeping the gospel from perishing myriads, and the need of making an effort to win his ignorant enemies to their Master. At Kettering, the church of Andrew Fuller, the Baptist Missionary Society was organized Oct. 2, 1792. The society was formally instituted in the house of the widow of Deacon Beeby Wallis. The little parlor which witnessed the birth of this society was the mosj honored room in the British Islands, or in any part of Christendom; in it was formed the first society of modern times for spreading the gospel among the heathen, the parent of all the great Protestant missionary societies in existence.

The British East India Company had the government of India at this period. No white man could settle in that country without their permission, nor remain in it longer than they pleased. No ship could trade with it except one of their vessels. The Company was intensely hostile to missionaries, and to please the people of India they were ready to show the greatest respect for their gods. In 1801 a deputation from the government went in procession to the Kalee ghaut, the most opulent and popular shrine of the metropolis, and presented 5000 rupees to the idol in the name of the Company for the success which had attended the British arms.

A Baptist surgeon in India, named Thomas, had preached Christ occasionally to the natives, and in 1793 he was in England to secure some fellowworker to go back with him to that dark land. Carey and he were appointed missionaries by the new society. They engaged passage on the “Earl of Oxford” to sail for the East, and they went on board to leave their native land; but Mr. Carey had no license to go to India from the Company, and both the missionaries were put ashore; Carey was greatly distressed by this unexpected blow, and felt as if his hopes were permanently crushed, but soon the Danish East Indiaman, the ” Kron Princessa Maria” was found, and in her they sailed June 13, 1793. The voyage was a prosperous one, and the missionaries landed in health. For a few years Mr. Carey had charge of an indigo-factory, from which he received £240 per annum; and at the same time he labored unobtrusively as a missionary. He could not stay in British India as an avowed missionary, and when, on their landing in Calcutta, Marsh man and Ward were ordered back to England, because the captain of their vessel returned them to the authorities as missionaries, Carey determined to make his abode at Serampore for the future, and to take Marshman and Ward with him, where they could stay in defiance of the British East India Company. Serampore was a Danish settlement on the river Hoogly, 15 miles from Calcutta. The kings of Denmark had sent out missionaries to convert the natives, and their government was in hearty sympathy with missions. Col. Bie, the representative of the Danish sovereign at Serampore, received Carey and his brethren with generous hospitality, and he protected them for years against the powerful governors of British India. The providence of God evidently kept this little spot under the rule of Denmark as a refuge for the missionaries until the pious people of Great Britain should abolish the heathenish law which excluded missionaries from India. Even the king of Denmark himself, as he learned from the governor of Serampore the character and worth of the missionaries, became their firm friend. In 1821, Frederick VI., king of Denmark, sent the missionaries a gold medal, as an expression of his appreciation of their labors, and endowed the college which they had founded with the rent of a house worth about $5000. And when in 1845 the successor of Frederick ceded the Serampore settlement to the British government, he had an article inserted in the treaty confirming the Danish charter of the Serampore Baptist College.

At Serampore the missionaries set up printingpresses and a large boarding-school, and in process of time founded a college. They preached incessantly, and Carey particularly studied the languages of the country with a measure of success never equaled before or since by any other settler in India. He soon became the most learned man in the country. When Lord Wellesley founded the College of Fort William, in Calcutta, in 1801, to teach the language of Bengal to young Englishmen in the civil service of the Company in India, Dr. Carey was the only man in the East or in Great Britain qualified to teach that language correctly, and he received and accepted the appointment of professor in Fort William. In December, 1829, an act, for which he had long labored, was passed by the Council in India, abolishing the practice of burning widows with the bodies of their dead husbands. It was determined to publish the English and Bengali copies of the act simultaneously, and Dr. Carey was selected to make the version for the people of Bengal. Every day cost the lives of two widows, and instead of going into the pulpit on the morning of the Lord’s day, when he received the order from Henry Shakespear, the secretary of the government, he commenced his translation, and completed it before night, and that glorious act of Lord William Bentinck, so dear to William Carey’s heart, went forth to the nations of India in the polished Bengali of the great Baptist missionary.

Carey was the author of a Mahratta grammar, and of a Sanscrit grammar, extending over more than a thousand quarto pages, a Punjabi grammar, a Telinga grammar, and of a Mahratta dictionary, a Bengali dictionary, a Bhotanta dictionary, and a Sanscrit dictionary, the manuscript of which was burned before it was printed. He was also the author of several other secular works.

The versions of the Sacred Scriptures, in the preparation of which he took an active and laborious part, include the Sanscrit, Hindu, Brijbbhassa, Mahratta, Bengali, Oriya, Telinga, Karnata, Maldivian, Gurajafctee, Bulooshe, Pushtoo, Punjabi, Kashmeer, Assam, Bur man, Pali, or Magudha, Tamul, Cingalese, Armenian, Malay, Hindostani, and Persian. In six of these tongues the whole Scriptures have been translated and circulated; the New Testament has appeared in 23 languages, besides various dialects in which smaller portions of the sacred text have been printed. In thirty years Carey and his brethren rendered the Word of God accessible to one-third of the world.” And even this is not all: before Carey’s death 212,000 copies of the Scriptures were issued from Serampore in 40 different languages, the tongues of 330,000,000 of the human family. Dr. Carey was the greatest tool-maker for missionaries that ever labored for God. His versions are used to-day by all denominations of Christians throughout India.

Most of his income was given away in Bible distribution. The missionaries at Serampore placed their gains in a common fund, from which they drew a scanty support; Marshman’s successful school and Carey’s professorship furnished a large surplus for the printing and circulation of the Scriptures. Carey, Marshman, and Ward gave during their stay in India nearly $400,000 to the spread of revealed light in that country cursed by miserable gods.

The first Hindoo convert baptized by Dr. Carey in India was the celebrated Krishna Pal. Dr. Carey founded churches and mission stations in many parts of India; and planted seed from which he gathered precious harvests, and from which his successors have reaped abundantly.

A visitor in 1821 describes Dr. Carey as short in stature, with Avhite hair, and a countenance equally bland and benevolent in feature and expression.

He had three wives, one of whom reluctantly accompanied him from his native land, and the second and third he married In Indiu.

The last sickness of Dr. Carey found him with perfect peace of mind; he was ready arid anxious to go to his blessed Saviour. Lady Bentinck, the wife of the governor, frequently visited him, and Bishop “Wilson, of Calcutta, came and besought his blessing. He died June 9, 1834, in his seventy-third year.

Dr. Carey had great decision of character. After he had thoroughly weighed a subject his resolution about it was taken, and nothing could make him change the purpose he had formed. His perseverance to accomplish a proper end knew no bounds; he would labor through discouragements for twenty years or more to carry out a Christian purpose. When he had a clear conviction of duty he could not disobey his conscience; to keep it without offense was one of the great aims of his life. He never doubted the help of God in his own time to aid him in carrying out the plan of love which he had formed. He carefully husbanded every moment, and in that way he was able to perform more labor than any man in Europe or Asia in his day. He had as unselfish a heart as ever beat with love to Jesus.

In denouncing contemptuous sneers poured on Carey, Marshman, and Ward, the celebrated Dr. Southey says, “These low-born, low-bred mechanics have done more to spread the knowledge of the Scriptures among the heathen than has been accomplished, or even attempted, by all the world beside.” In the British House of Commons the celebrated William Wilberforce said of Dr, Carey, ” He had the genius as well as the benevolence to devise the plan of a society for communicating the blessings of Christian light to the natives of India. To qualify himself for this truly noble enterprise he had resolutely applied himself to the study of the learned languages; and after making considerable proficiency in them, applied himself to several of the Oriental tongues, and more especially to the Sanscrit, in which his proficiency is acknowledged to be greater than that of Sir William Jones, or any other European.” At his death resolutions expressive of admiration for the great benevolence and vast learning of Dr, Carey were passed by many societies in Europe and Asia. Nor is there any doubt that had Carey been a Catholic he would have been canonized immediately after death, and held up as worthy of more exalted veneration than St. Francis Xavier himself. The Protestant world, however, unites in honoring him as the father of modern missions.

The Baptist Encyclopedia: Edited by William Cathcart. (1883) pp 182-4

Cathcart Baptist Encyclopedia on Election

Election. Every man that shall enter glory was elected of God to that blessed state, and because of such election is prepared by the Holy Spirit for its enjoyment. No elect person can be kept out of heaven.

When men repent and put their trust in Jesus they are “called according to God’s purpose,” Rom. 8:28, – that is, according to his plan of election, or they would never turn to the Saviour. Hence Paul says, “Who naketh thee to differ?” – 1 Cor. 4:7. “By the grace of God, I am what I am” 1 Cor. 15:10. The electing grace of Jehovah has placed every believer in saved relations with the Lamb.

The entire elect were given to Christ to redeem, “Christ hath redeemed us from the curse of the law, being made a curse for us,” Gal. 3:13, to intercede for, “I pray for them, I pray not for the world, but for them whom thou hast given me, for they are thine.” John 17:9, to bring safely to heaven, “All that the Father giveth me shall come to me, and him that cometh to me I will in no wise cast out.” John 6:37. “My sheep hear my voice, and I know them, and they follow me, and I give unto them eternal life, and they shall never perish, neither shall any pluck them out of my hand” John 10:27-28.

God’s election of believers took place in eternity, “According as he hath chosen us in him, before the foundation of the world that we should be holy and without blame before him in love” Eph. 1:4. Before the existence of the earth, the fall was foreseen, and the salvation of the elect gloriously provided for.

Divine election in the Scriptures has to do exclusively with individuals. Paul speaks of those that love God as persons “called according to his purpose;” all men brought to embrace Jesus are drawn to him according to God’s electing purpose. Saul himself, rushing with cruel baste to Damascus, “breathing out threaten ings and slaughter” against the saints of Jesus and their Master, is called into the saved family. One moment he is a blind bigot full of murder, and the next, solely through God’s call, he is a trembling penitent, crying for mercy. No one, when the Saviour found him, heard the voice of Jesus but himself. It is addressed to him alone, ” Saul, Saul, why persecutest thou me?” Acts 9:4. And when Ananias, who, by divine appointment, visited him a few days later, objected to call upon him on account of his persecuting reputation, the Lord said to him, “Go thy way, for he is a chosen vessel unto me, to bear my name before the Gentiles, and kings, and the children of Israel. “Acts 9:15. Paul was an elect man, he was chosen and called as an individual. And so are all Christ’s saints. Zaccheus was called by name out of the boughs of the tree, and found salvation that day, and this was according to God’s purpose of election. Luke 19:5. An angel commanded Philip “to go unto the way that goeth down from Jerusalem unto Gaza,” and seeing the eunuch, the Holy Spirit said unto Philip, ‘Go, man, and join thyself to this chariot.'” Acts 8:26-29. The eunuch hears the Word of life from Philip, and is saved and baptized. But an angel sends him to the road where he would find this solitary traveler; the Spirit orders him directly to the man, and the treasurer receives an individual call, according to God’s purpose, for that purpose is the election of individuals to eternal life. At Antioch it is said, “As many as were ordained to eternal life believed,” not a soul besides. The election of God had decreed the salvation of a number of persons who heard Paul and Barnabas at Antioch, and the elect ones only, received Jesus. The individual feature of election is strongly presented by the Saviour, where he says to his disciples, “Rejoice not, that the spirits (demons) are subject unto you, but rather rejoice because your names are written in heaven.” Luke 10:20. Election performed its work before the foundation of the world; the names of the saints were enrolled among the coining citizens of heaven before the birth of earthly ages, and the elect in God’s great scheme of salvation are as much individualized as the legatees of a will. Eternal and personal election is the undoubted teaching of the sacred volume. When Moses in ancient times read the law to Israel, he took blood and scarlet wool and hyssop, and sprinkled the book and all the people with blood. Heb. 9:19. The Father, before suns sent forth light, prepared the Lamb’s book of life, with the linger of everlasting love he wrote in it the names of all elect men and women, and youths and maidens; in the fullness of time the Saviour sprinkled the book and every name in it with his own blood, and now there is neither condemnation nor accusation for a single one of them in this or in any other world.

Men are elected that they may be made holy. Some have dreamt that they were chosen because they should become saints. This doctrine is like the baseless fabric of a vision. “God hath from the beginning chosen you to salvation through sanctification of the spirit and belief of the truth.” 2 Thess. 2:13. “According as he hath chosen us in him before the foundation of the world, that we should be holy and without blame before him in love.” Eph. 1:4. The cause of election was not the prospective holiness of the chosen, but the unparalleled love of God; and the chief object of election is to make men holy.

Men are elected to salvation. There is an “election of grace’ but none to perdition. “For whom he did foreknow, he also did predestinate to be conformed to the image of his Son, that he might be the first-born among many brethren. Moreover, whom he did predestinate, them he also called; and whom he called, them he also justified; and whom he justified, them he also glorified.” Rom. 8:29-30. Predestination in this connection is the equivalent of election. And its first purpose is to make men like Christ, that he may be at the head, not of a handful of brethren, but of a multitude, and its other purpose is to call, justify, and invest with heavenly glory the Father’s chosen hosts. There is no election to destruction; men are chosen to celestial crowns.

Election works in perfect harmony with the human will. Jehovah elected Saul king of Israel, and Samuel anointed him to the office. No descendant of Jacob, except Samuel and Saul, knew about God’s choice, and yet all Israel convened and elected Saul their first king. The people were conscious of no interference with their will, and there was none, but, notwithstanding this, they simply ratified the appointment of Jehovah. So when God calls an elect one to repentance and faith he is made willing by matchless grace and by the mighty Spirit, and he feels a burning earnestness in his soul to follow Jesus Christ, though he would have fled from him forever if he had not given him a new heart.

“Chosen of him ere time began
We choose him in return.”

The evidences of election in a believer’s heart make him brave. Cromwell’s warriors, consciously chosen to heavenly joys, were fitted for earthly victories, and filled Europe with enthusiastic admiration for their fearless valor; knowing themselves to be the elect of God, they feared nothing human or diabolical. A consciousness of election makes the Christian feel a burning gratitude in his heart for him that planned his salvation before stars twinkled in the heavens. An intelligent faith in election and in one’s own choice of God leads to heroic works and sacrifices. A saved electionisfc knows that God has a people in the world, that this people in process of time, and in millennial days, will embrace the family of Adam, that God’s whole power will be used to render the means successful to bring these hidden jewels of heaven into gospel light, and that instead of earthly uncertainties he has God’s promises that his word shall not return unto him void, and he labors with untiring perseverance, confident of success. The greatest workers in Christ’s vineyard have received the Scripture doctrine of election. Paul, Augustine of Hippo, Calvin, Cranmer, John Knox, Whitefield, the Evangelical Episcopalians, the Baptists, the Presbyterians, the Congregationalists, the men who have made this country what it is, who have given Britain most of her greatness, and Continental European Protestantism much of its glory were firm believers in election. This Bible doctrine will yet bless the whole Christian family on earth with its light. Among the elect angels in heaven, the elect believers before the throne, and the elect infants in Paradise, from every land and age, it is a crowning joy.

*The Baptist Encyclopedia: Edited by William Cathcart. (1883) pp 364-5.

Charles Dutton Mallary

Charles Dutton Mallary

Mallary, Charles Dutton, D.D., was born in West Poultney, Vt., Jan. 23, 1801, and died July 31, 1864. He graduated with the first honor at Middlebury College, Vt., in August, 1817; was baptized and joined the church in 1822; and the same year moved to South Carolina, where he was ordained in 1824, at Columbia. There he married Miss Susan Mary Evans, granddaughter of Rev. Edmund Botsford. In 1830 he removed to Augusta, Ga., and took charge of the Augusta Baptist church. Four years afterwards he became pastor of the church at Milledgeville, but resigned to become the agent for Mercer University, in 1837, laboring as such for three years, when he began a life of evangelistic and pastoral labors for various churches in Middle and AVestern Georgia, which continued until 1852, when he retired to his farm, near Albany, where he resided, in feeble health, until his death, in 1864. In 1840 he married his second wife, Mrs. Mary E. Welch, a lady of superior worth and talents, who preceded him to the skies by two years.

Dr. Mallary was a man of most uncommon piety, and exerted a more wholesome influence than any other man of the denomination in the State. No other stood higher in the esteem of the brethren; nor did any other of his day, in the truest sense, do more for the cause of God and the denomination in the State. Dawson was a more brilliant orator, and Crawford was more learned and scholarly, but neither surpassed him in the highest and best characteristics, as a preacher. He had clear views of divine truth, and a deep experience of its sanctifying power in the heart. His voice was commanding; his elocution distinct and forcible; his imagination splendid; his language chaste, and his address affectionate and persuasive. While eminently pure and clear, his style was often ornate, and sometimes arose to sublimity. He loved to preach Christ crucified as the only foundation of a sinner’s hope, and to exhibit a sovereign God, working all things after the counsel of his own will. These high themes he discussed with a clear head and a warm heart, and rendered them eminently practical by the manner in which he pressed them on the consciences of his hearers. Thoroughly instructed in the Scriptures, profoundly conversant with the workings of experimental religion, and knowing well “the windings and doublings” of man’s deceitful heart, he was exactly fitted to take it captive with the sweet influences of revealed truth.

He had the happy talent of introducing religious subjects in his conversation with others, and of directing their attention to the great interests of eternity. To those who knew him intimately his conversation was simply delightful, for a spirit of piety pervaded almost every sentence of his discourse; and the power of a well-cultivated mind added interest and instruction to the other charms of his conversation. In all that he did and said his profound spirituality shone conspicuously as the distinguishing feature of his character. If any man ever had the full assurance of hope it was he, for his faith in God seemed to know no misgiving. His chief joy was in the worship of God, and scarcely any possible contingency was permitted to interrupt his family and private devotions. At the domestic altar and in the closet he held sweet communion with the Father of spirits, and came forth to his public ministrations and religious efforts richly imbued with the spirit of his divine Master. Everywhere he exhibited a beautiful consistency of Christian character. He maintained always a close walk with God. His aim in life was to promote the glory of God and the good of mankind. Every personal interest was subordinated to this sublime purpose. No narrow-mindedness checked his expansive charity, for his benevolence embraced the whole human race, the needy at his own door, and the heathen at the ends of the earth.

His private life was as pure as his sentiments were exalted, and in all his relations with his brethren he was a model of gentleness and unselfish Christian courtesy. He was distinguished for his controlling and peaceful influence in our denominational councils. He was most skillful and prompt to adopt measures in promotion of harmony and efficiency, and, by word and deed, led his brethren onward in the way of truth and righteousness, and in extending the Redeemer’s kingdom throughout the world. When money was needed for the interests of the churches and for the spread of the gospel, he was a liberal contributor and a most successful agent in procuring the gifts of others. His example and influence survive in the memory of thousands; the seeds of truth which he has sown are still growing and bringing forth fruit in the lives and hearts of many who heard his voice. Besides these he has left written memorials which will be read with interest and profit for many years to come, among which are his memoirs of Mercer and Botsford, and that most excellent book entitled “Soul Prosperity.”‘ While a man of strong convictions and determined purposes, he was as meek and gentle as a lamb. With a will as determined as ever moved a despot, it was so tempered and subdued by grace that it would bear all things, believe all things, hope all things, endure all things. His self control seemed to be complete; no unkind word or hasty speech, or anything to stain a most consistent and holy life, ever escaped his lips or characterized his actions. He never entered the arena of strife, but would pour oil on the troubled waters, and turn away anger by soft words, and with melting tenderness reprove the erring. So profound was his piety that nothing ever seemed to disturb it. The expression of his countenance when in the pulpit was tender and heavenly. While replete with doctrinal truth, his sermons were full of tenderness and pathos, his greatest strength consisting in what rhetoricians have denominated unction; for, as he stood in the pulpit, his audience felt that they were in the presence of a man of God. It was this united to his native good sense, which gave him such influence in religious deliberative assemblies, and secured for him the most profound attention, and rendered his suggestions most likely to meet the approval of his brethren; and it was this, imbuing all his words and actions, which gave him such spiritual power among his brethren, and made him a pillar in the denomination, and which yet gives his memory a fragrance among Georgia Baptists.

Dr. Mallary was a warm advocate of temperance, missionary societies and Sunday-schools, and to the very end of life continued to preach whenever physically able. Though so energetic and laborious during his whole ministry, his services to God and his generation were performed with a feeble body, especially in the last years of his life, when he was subject to frequent attacks of nervous disease, attended with violent pain in the head. His death was peaceful and happy, and his last expression, uttered while gently clapping his hands, was, ” Sweet, sweet home!’

* The Baptist Encyclopedia: Edited by William Cathcart. (1883) pp 741-3.

See C. D. Mallary’s Sermon on the Doctrine of Election in the Christian Index 1843.

John Leland

John Leland

Leland, Rev. John, was born in Grafton, Mass., May 14, 1754. At the age of eighteen he passed through an experience not unlike that of John Bunyan, coming out gradually into the liberty of the gospel. Within a month after his conversion, in June, 1774, he made his first attempt at public speaking. Having connected himself with the church in Mount Poney, Culpeper Co., Va., he was ordained by the choice of the church. He preached from place to place, everywhere proclaiming “the unsearchable riches of Christ.” Wonderful revivals everywhere followed the labors of Mr. Leland in Virginia. Hundreds came under the power of converting grace, and professed their faith in Christ. The summary of his labors during the fifteen years of his ministry in Virginia is thus recorded,- 3009 sermons preached, 700 persons baptized, and two large churches formed, one of 300 members, and another of 200.

Having finished the work which he thought his Master had given him to do in Virginia, Mr. Leland returned to his native State, and made his home for the most of the remainder of his life in Cheshire, Mass. Here, and in the region about, the same power and the same success followed his ministry. He reports the whole number of persons whom he had baptized down to 1821 as 1352. “Some of them,” he says, “have been men of wealth and rank, and ladies of quality, but the chief part have been in the middle and lower grades of life. Ten or twelve of them have engaged to preach.” Missionary tours were made in almost every direction, and multitudes crowded to hear him. The story of the “mammoth cheese” sent by the people of Cheshire to President Jefferson belongs to this period. He was the bearer of the gift to Washington. “Mr. Jefferson,” remarks Rev. J. T. Smith, “treated him with much deference, among other things taking him into the Senate chamber.” Year after year he went on doing that special work to which he believed the Lord had called him. “From seventy to beyond eighty years of age he probably averaged more sermons a week than most settled pastors.” And it is interesting to have the following recorded of him by one who could speak intelligently about him, “The large attendance on his preaching was as creditable to the hearers as to the preacher. A sensational preacher he was not, nor a mere bundle of eccentricities. The discriminating and thoughtful listened to him with the most interest and attention.” He was evidently “a born preacher.” The life of a settled pastor would have been irksome to him. He wanted freedom from all restraint, and to do his own work at his own time and in his own way. In politics he was a Democrat of the Jeffersonian school, a hater of all oppression, whether civil or ecclesiastical. His warmest sympathies went out to his Baptist brethren in their efforts to secure a complete divorce of the Church from the State. Everywhere he pleaded with all the energy of his soul for civil and religious liberty, and he had the satisfaction of seeing it at last come out of the conflict victorious over all foes. Among the class of ministers whom God raised up during the last century to do the special work which it was given the Baptist denomination to perform, John Leland occupies a conspicuous place. We doubt if his equal will ever be seen again. Mr. Leland died Jan. 14, 1841.

* The Baptist Encyclopedia: Edited by William Cathcart. (1883)