PREFACE TO EDITORIALS (BEEBE)

This article is full of truth both then and today - ed.

From the earliest settlement of our country by the Puritans in New England, and the Church of England in the Southern colonies, whose religious supremacy was established by law in their several localities, the Baptists, and indeed all other dissenting orders, suffered great oppositions by proscription and oppression from the dominant parties.

The Baptists, perhaps, more than any other, were violently treated and suffered the most cruel persecution. Disfranchisement as citizens, fines, confiscation of property, incarceration in prisons, and banishment for nonconformity, to which was added corporal punishments, public whippings at the stock, cropping of ears, boring their tongues through with hot irons, tying their heads and feet together, and torturing them in the most barbarous manner for days and nights, and in many cases they were put to death for their persistent and inflexible adherence to the faith and order of the gospel by which they were distinguished from all other orders. In those days of trial there were no worldly inducements offered to attract the worldly-minded to connect themselves with our churches, and there was harmony of sentiment and uniformity of practice among the Baptist churches throughout the whole breadth of our country. 

When the violence of persecution began to abate, and by the interposition of the British Crown, and subsequently by the prevalence of more liberal views which were entertained by the patriots of the Revolution, the powers of the Puritans in the East, and of the Episcopalians in the South were so far curtailed as to prevent further corporal severities; still for many years after the establishment of our federal and state governments, the Puritans of the New England States were patronized by their state legislatures, and allowed to collect parish taxes from all within their parish limits. 

Afterward dissenters, by procuring certificates from religious denominations to which they belonged, certifying that they were paying to their own respective orders, were released from the burden of parish taxes, and finally the whole legal distinction in favor of the Puritans was abolished. Under all the trials and persecutions thus far experienced, the Baptists were a humble, meek, loving and harmoniously united people throughout our country. But as soon as this oppressive yoke was broken, Satan was ready with other elements of discord to bring trouble and divisions into our churches. No sooner were the Baptists of America relieved from the galling yoke of Puritanic and Episcopalian priestcraft than the doctrines of Andrew Fuller were introduced with the professed design to raise up the Baptists from the dung-hill, to rank respectably with other religious denominations. 

Their machinery was now so complete that grace was no longer needed to make their members orderly; for they were supplied with societies to keep them sober and benevolent; and if perchance many of them should lose their piety, their machinery was so ingeniously geared that they could run through again, and re-converted and re-constructed as often as might be thought advisable.

All who were inclined to the doctrine of Arminianism, with many others who had been led but sparingly into an understanding of the cardinal doctrine of salvation alone by grace, were ready to embrace the plausible and deceptive views of Fuller, and became at once ambitious for the promised elevation. At this period, which is still fresh in the recollection of the editor of the Signs of the Times, there was not known among the Baptists of America a single organized institution in connection or under the patronage of the Baptists. Theological seminaries on a very small scale then began to be talked of, and a small school of this kind was started in Philadelphia, under the direction of Dr. Staughton, to give some grammar lessons to a few illiterate preachers, and soon a college was founded in Washington City, and another educational and theological institution at Hamilton, N. Y., and similar schools began to spring up in various directions. 

Simultaneously with these, missionary enterprises were set on foot, both domestic and foreign, and Sabbath schools and Sabbath school unions, in which various anti-Christian denominations were recognized as hand and glove with Baptists in building up these unscriptural nurseries for the church, as they were modestly called. Then followed the Bible Societies, to give a semblance of piety to the whole system of religious machinery, followed in turn by Tract Societies, Temperance Societies, Mite Societies, Magdalene Societies, and a host of other equally unscriptural institutions under the name of Benevolence and Religion, until, to bring up the rear, the Abolition Society which had for a time been struggling into life and power under the patronage of a few New England fanatics, was with due ceremony let in and adopted as a pet institution. 

While these innovations were being made upon the faith and order of the Baptists, true enough, the Baptists began to rise, according to the prediction of Andrew Fuller, and soon came to be regarded as unsound and as a respectable as any other of the worldly churches of this degenerate age. The Baptists were now no longer obliged to pray the Lord of the harvest to furnish preachers; they could supply themselves with a more refined and educated class from their own schools. Converts could now be made to order, and the churches supplied with members from their nurseries and other institutions. 

Their machinery was no so complete that grace was no longer needed to make their members orderly; for they were supplied with societies to keep them sober and benevolent; and if perchance many of them should lose their piety, their machinery was so ingeniously geared that they could run through again, and re-converted and re-constructed as often as might be thought advisable. 

It was during the prevalence of these abominations that the Signs of the Times was commenced. The new order of Baptists had many religious newspapers in the field, which without an exception advocated these institutions named in the foregoing, and the general impression was entertained that there were no churches or preachers left that had not enlisted in this new enterprise for worldly popularity and respectability. A few were found here and there, isolated and despised, who sighed and groaned on account of the prevailing abominations. 

Yet few as there were, and far between, we were denounced violently as illiberal, inert, slothful, behind the spirit of a progressive age, and enemies to the spread of the gospel, and opposed to all that is good. Feeling deeply the need of a medium of correspondence, and excluded from the columns of the so-called Baptist papers, after much deliberation it was concluded to attempt to make ourselves a paper devoted to the case of truth, and through which we could enter our solemn protest against all the innovations, new theories and new institutions which, under the name of Baptists, had so greatly prevailed.