wed little interest in the
Edwards-Whitefield movement. And yet the Baptists ultimately profited by
the Great Awakening beyond almost any of the denominations. In many New
England communities a majority in the churches of the standing order
bitterly opposed the new evangelism, and those who came under its influence
felt constrained to organize "Separate" or "New Light" churches. These were
severely persecuted by the dominant party and were denied even the scanty
privileges that Baptists had succeeded in gaining. As the chief objection
of the "Separates" to the churches of the standing order was their refusal
to insist on personal regeneration as a term of membership, many of them
were led to feel that they were inconsistent in requiring regenerate
membership and yet administering baptism to unconscious infants. In several
cases entire "Separate" churches reached the conviction that the baptism of
infants was not only without Scriptural warrant but was a chief
corner-stone of state-churchism, and transformed themselves into Baptist
churches. In many cases a division of sentiment came to prevail on the
matter of infant-baptism, and for a while mutual toleration prevailed; but
mixed churches had their manifest disadvantages and separation ultimately
ensued.

Among the Baptist leaders gained from Congregationalism as a result of the
awakening was Isaac Backus (1724-1806), who became the New England champion
in the cause of religious liberty and equality, and the historian of his
denomination. To Daniel Marshall (d. 1784) and Shubael Stearns, "New Light"
evangelists who became Baptists, the spread of Baptist principles and the
multiplication of Baptist churches throughout the southern colonies were in
great measure due. The feeble Baptist cause in Virginia and North Carolina
had been considerably strengthened by missionaries from the churches of the
Philadelphia Association, including Benjamin Griffith, John Gano
(1727-1804), John Thomas, Benjamin Miller, Samuel Eaton, John Garrard and
David Thomas, and several churches, formed or reformed under their
influence, united with the association. In 1776 the Ketockton Association
was formed by this group of churches. The Virginia colonial government, in
earlier days cruelly intolerant, gave a limited toleration to Baptists of
this type; but the "Separate" Baptists were too enthusiastic and too much
alive to the evils of state control in religious matters to be willing to
take out l