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Baptists

Summary

The term Baptist for this discussion is directed to the development of the religious sect that grew out of the English Separatist movement of the 1580's and the merging of certain religious tenets in Holland during the period from 1600-1612. Primary to this early development was a former English clergyman John Smyth, and his theological journey which sparked the early foundations of the General or Arminian Baptists.The early Particular Baptists in England generally reject any formal interaction with the General Baptists.

During the Reformation there was a hotly debated theological discussion between the early Protestants and the the Roman Church and its sacraments. The rite of baptism was one of those tenets. The great reformers: Luther, Calvin and Zwingli continued to administer infant baptism within their own traditions, as did the Church of England and the Roman Church.

Other traditions such as the Anabaptists rejected the new Lutheran Reformation theology, and that of the Roman Church. They cited the recent theological work, and lectures at Cambridge University on the New Testament congregations as contrary scholarship to support their own theological views. Among these were the question of adult baptism or what became known as "believers baptism". The validity of all infant baptism were called into question based on the new scholarly interpretation of the New Testement Scriptures at Cambridge..

ENGLISH BAPTISTS

The usage of the term Baptists within the historical context of the period 1550-1660 is subject to various interpretation. Some of the early English Baptists writers and historians wrote of a pre-existing Baptist tradition in Britain before 1550 in England, Scotland and Wales. Historical research has called into question the historical evidence to support many of these early writings, and claims. The use of the term "Anabaptist leaning" for some of these groups might be more appropriate rather than a more modern interpretation of Baptist. A firm defination of what may have consituted a "Baptist" before 1660 is still be discussed by scholars, and theologians.

There were two primary early Baptist traditions in England before the Restoration (1660): the General or Arminian Baptists (ca.1612); and the later Particular Baptists (ca. 1640's) wiith a different theological tenents. Some primitive or proto-Baptist congregations may have existed in Britain before 1612. Many of these early conventicles were often mixtures of variant theological tenets often calling themselves "Baptists", but many of these did not survive the Restoration (1660).

The early English Separatist tradition generally held that all sacraments still valid even if its Church administration was deemed corrupted or tainted by Catholicism. The Church of England and the Roman Church sacraments were still considered valid. This view would gradually changed among later English Separatist congregations that would question or reject all baptisms even their own on the question of what was "a true Church"?.

For later separatist congregations, only a "true church" could administer a valid baptism. The only question than became who was a "true church" to administer a valid baptism? Infant baptism and adult baptism became a hotly contested question in many English Independent congregations from 1600-1660.

Another theology came out of the post-Reformation, what is generally labelled as an Anabaptist tradition. Claiming New Testament authority only for a "believers baptism" where only an individual of "the age of reason" can make a personal judgment to be baptized was considered to be valid. Infant baptism in this tradition were considered as invalid, against scripture.

John Smyth (1554?-1612)

Many historians generally agree that the development of a basic Baptist polity originated with John Smyth (ca.1554-1612) while he was in Holland from 1608-12. Smyth has been called the father of the Baptist tradition. Not all English Baptist traditions concede a direct lineage from John Smyth, and his Arminian leaning theology.

John Smyth (1554?-1612) matriculated from Christ's College (Cambridge) in 1571, and a B. A. (1575-76). He received a M.A. in 1579, a high honor. Smyth was ordained into the Church of England ca. 1595. Smyth became a Fellow of Christ's Church (Cambridge) ca.1579-1598.

From 1600-02, John Smyth occupied the position of Lecturer to the Corporation of the City of Lincoln. He was dismissed from this position for unstated reasons, politics, or puritan views have been suggested.

There was also a sermon in the Cathedral by Smyth on the episcopacy that way have raised a few concerns in certain quarters. Smyth was not considered a radical, but may not have been as staunch a supporter of the Church administration would have been liked.

Between 1604-06, Smyth may have run a fowl of the Bishop of Lincoln for again unstated reasons. Smyth may have been over zealous in his preaching, or too willing to voice his own personal theological views of the Church.

Smyth may not have passed the Canon of 1604 requirements, or simply left the Church. We known that he may have been deprived of his living, or had his preaching license revoked. There are some good indications that Smyth and his family may have taken up residence in the Clifton area which was just outside of the Bishop of Lincoln See during 1604-07. He seems to have made a good living for his family. It would not be unreasonable that Smyth a locality where he was known, and had friends to reside..

Smyth was undoubtedly familiar with the area around Gainsborough-on-Trent, and may have had friends there. He may have become aware of the new independent congregation under Richard Clyfton (d. 1616) about 1605. [Editor note: See Barrowist section.]

Richard Clyfton (d. 1616)

Richard Clyfton (d.1616) a.k.a. Clifton, was an ordained clergyman with a parish at Babworth ca. 1585-ca.1605, near Retford and Scrooby . Clifton may also have been deprived of his parish under the Canon of 1604. During 1605-06, Clifton had attempted to start a separatist congregation in the area.

Clyfton would establish an Independent congregation based on Brownist or quasi-Barrowist principles. The initial congregation was established at Gainsborough-on-Trent ca. 1606 under Richard Clyfton.

The new congregation grew quickly and soon became a potential security risk from the Church authorities. A decision was make to divided the Gainsborough congregation for safety. A portion of the Gainsborough congregation would move to the small community of Scrooby near Clyfton's former parish by early 1607. Clyfton decided to accompany the new congregation. This community was selected for its location and possible local support.

This left the Gainsborough congregation with only an Elder, Thomas Helwys and minus one full time pastor. Clifton may made regular trips back and forth between the two congregations for a certain period of time. Clifton was getting on in years and may have been unable to continue to actively support both congregations on a regular basis.

During 1607, we find John Smyth staying with Thomas Helwys (1550?-1616?), the Elder of the Gainsborough congregation. Helwys was a wealthy merchant living at Broxtowe Hall. Smyth was soon elected as the new minister of the Gainsborough congregation as a replacement for Clyfton.

The new Archbishop of York and his agents were busy looking for dissident clergy and nonconforming congregations in his See. Some members of the Scrooby congregation had already been fined, or jailed which included Helwys' wife. A decision was soon made to move both of the congregations to Europe. The Gainsborough congregation set off first for Holland in late 1607 and early 1608.The Scrooby congregation was to then depart shortly thereafter.

Holland was selected as a major refuge for English separatists and religious dissidents. Amsterdam was a major capital and the home to another prominent Barrowist congregation, The English Exiled Church in Amsterdam, under Francis Johnson (1562-1618) which had been established there in 1597.

Soon after the Scoorby arrival in Amsterdam during 1607-08, John Smyth entered into communion with Francis Johnson and his Amsterdam Barrowist congregation. Johnson was a major divine in the development of Barrowism and a prominent pastor in Amsterdam.

Disagreements soon began between the two minister, Smyth and Johnson (1562-1618). Smyth had his own ideas on the proper methods on how a congregation should be run. Smyth became critical of the Johnson administration in running his own congregation Disagreements soon began, Smyth was even beginning to questioning some of the basic tenets of Barrowism. [Editor Note: See Barrowism Section].

The Scrooby Congregation in the mean time was having their own problems in making their initial crossing. Their initial ship captain reported them to the authorities, and many were arrested and jailed. Their second attempt also did not go well, only part of the congregation mostly women had bordered their ship and just escaped. Many of the men were to rendezvous with them. The remaining men were arrested and sentenced to stay in the Boston Jail. After being released from jail, the remainder of the congregation did finally sail for Amsterdam.

The Scrooby congregation was now under its new minister John Robinson (1575?-1625), a former ordained clergyman from Norwich. Robinson had joined the Scrooby congregation as its Teacher. William Brewster, local resident was its Elder. Richard Clyfton (d.1616) its former minister made the trip as a member of the congregation. By late 1608, the remainder of the Scrooby congregation was finally reunited with the Gainsborough congregation under John Smyth in Amsterdam.

During the later part of 1608 the Scrooby Congregation under John Robinson, the Gainsborough Congregation under John Smyth, and Francis Johnson were all communicant members of the same congregation under one roof in Amsterdam. By early 1609, John Robinson was looking to move his own congregation to another location away from Amsterdam, and the ongoing problems between Smyth and Johnson.

John Smyth (1554?-1612) was questioning the traditional Barrowist offices of: Pastor, Teacher, Elder, and Deacon as separate and distinct functions rather than as different aspects of the single office of Elder. Smyth was criticizing Francis Johnson on how he was administering his own Amsterdam congregation.

During the end of 1609 or by early 1610 John Smyth and his Gainsborough congregation were no longer in communion with the Francis Johnson English Exiled Church in Amsterdam. Smyth was either asked to leave, or he simple left on his own is uncertain. Smyth not being a man to run from an argument, Smyth than proceeded to establish the Second English Exiled Church in Amsterdam under his own leadership in opposition to Johnson.

Smyth's' theological conflicts with Francis Johnson on Barrowism had only fueled his own desire for more religious enlightenment. Smyth was a popular preacher and he was soon administering to other congregations in addition to his original Gainsborough Congregation. Smyth was by now expanding beyond the confines of traditional Barrowism.

Smyth was struggling with one of the major Separatist issues of the day, the question of what constituted a valid baptism. Having rejected his own infant baptism and its original administrative body, i.e., the Church of England. John Smyth began to search for another answer.

Barrow and other separatists had rejected the sacraments of the corrupted Church of Rome, and those tainted such as the Church of England. Only a true non-tained Church could administer a valid baptism according to Barrow.

Not knowing what to do, Smyth in a revelation decided to baptize himself from a basin, and thereby acquired the appellation of "Self-Baptiser" or the "Se-Baptist". This act itself provided little resolve for Smyth's' question except to promote his own notoriety in Europe. He would later renounced the act.

John Smyth (1554?-1612) was still being troubled over what constituted a valid baptism, he sought out the help of a local Anabaptist sect, the Dutch Waterlanders (Doopsgezinder), who claimed descent from the Mennonites. They practiced "adult or believers' baptism" by immersion.

Baptism by immersion in water became a symbol for being raised again as a new person in Christ, and harkened back to John the Baptist. This was at variance with basic earlier Separatist-Calvinistic doctrine of infant baptism. Once having accepted the basic theological tenets of the Dutch Waterlanders, Smyth was baptised in the new theology of adult or believers baptism.

Smyth baptised both Helwys' and his other congregation members in this new form of adult baptism. They were sometimes referred to as "Dippers" for the use of immersion.

John Smyth became increasingly more under the influence of the Dutch Waterlanders, and their theology. Hans de Reis a radical theologian, and the Dutch Reformed theologian Jacobus Aminius (1560-1609), a.k.a. Jakob Hermans or Harmens known for his Arminianism leanings were prominent theologians of the period.

During 1610 Smyth had attempted to form a permanent union with the local Dutch Waterlanders congregation. Both Helwys and Robinson issued a letter to the Dutch Waterlanders requesting not to accept the union proposal, which they did. This act resulted in a division within Smyth's own congregations.

Thomas Helwys (1550?-1616?) as Elder of the Gainsborough Congregation, and John Robinson as minister of the Scrooby Congregation at Leyden jointly excommunicated John Smyth from their communion based on Smyths' new heretical theology and his attempts to join with the Dutch Waterlanders sect.

John Robinson (1575?-1625) and his congregation at Leyden would remain in place. Thomas Helwys (1550?-1616?) and his remaining Gainsborough Congregation had decided to move back to England in 1611. Helwys had decided that remaining safe in Holland did not serve the needs of promoting his religious views in England even if it might mean potential prison time, or possible death.

In a relatively short period of time from 1607-1612, John Smyth was able to influence the development of a new English congregational system where none had previously existed. The fruits of his efforts were passed on to his principal disciples: Thomas Helwys (1550?-1616?) and John Murton (1585-1626?). John Smyth left his legacy with his remaining congregations and the respect of the Dutch Reformed Church.

After 1611, John Smyth would continue ministering to his own local congregations. At the time of Smyth's' death in 1612, most of his remaining congregation had not yet merged with the local Anabaptist congregations. Symth was a well known as respected member of Amsterdam society. His buried in the Olde Kirk was a major event in 1612.

Helwys-Murton Congregation

Thomas Helwys with members of his remaining Gainsborough-on-Trent congregation head3d back to London, and arrived at Spitalfield, the old site of the former convent hospital just outside the eastern alls of the City of London ca. 1611-12. The approximate area is just east of modern Liverpool Street Station, Spitalfield Market, London E1.

Leonard Busher was a minister with his own small congregation formerly associated with John Smyth in Amsterdam. There is tradition that Busher may not have come to London, but current research tends to disregard this . Busher's own writings would help to advance the cause of religious liberty and toleration in England.

Thomas Helwys (1550?-1616?) and his congregation had by now incorporated certain aspects of John Smyth's' Anabaptist-Arminian tenets into their own new theology. Among these tenets were: adult baptism by immersion; universal salvation or "free will"; separation of Church and State; and Smyth's church administrative structure of only Elders and Deacons. Those who carried the sword were not barred from Church membership, and Christ had a earthly body, i.e. anti-Trinitarianism.

Thomas Helwys (1550?-1616?) continued as the Elder, and the spiritual leader of his new English congregation. Helwys published a work: A Short Declaration of the mistery of iniquity (1612). Helwys presented a copy of this work to King James I, who took little pleasure in the questionable theological opinions expresses. The work was promptly ordered to be seized and burned. The new congregation may have gone underground.

Helwys was arrested and questioned concerning his writings and theological views. Unwilling to recant, Helwys was thrown into prison in 1613, and may have died while in prison. The exact date of his death is uncertain but 1616? is often given. The time period between 1613-1616 is still rather vague.

John Murton (1585-1626?) had been a furrier by trade in Gainsborough-on-Trent. Murton was a member of the original Gainsborough Congregation of 1607 that had travelled to Amsterdam. Murton had been a close disciple of John Smyth while in Holland. Murton had returned to London with Helwys and his congregation.

Murton may have spent some time in prison with Thomas Helwys during the period between 1613?-1616? It may be assumed that Helwys and his congregation kept a low profile after Helwys was sent to prison.

Murton became the Elder of the congregation on Helwys death ca.1616?. He continued the basic guidelines as laid down by Helwys. In 1624 there seems to have been a falling out in the Murton congregation.

Elias Tookey and a few members began to question the tenet on Magistracy in the congregation. Magistracy was an old question whether those individuals who acted in the Name of the State or carried arms for the State were considered corrupted in the sight of God. Helwys had held that they were not corrupted, Tookey took acception to this view and left.

Elias Tookey and the sixteen other members were excommunication for their views. Unable to merge with the Dutch Waterlanders, Tookey started his own congregation in London. There were charges that Tookey was harboring Socinians, i.e. anti-Trinitarians.

By 1625, some five affiliated Helwys-Murton congregations were active in London, and in a few in other large cities. Former members of the Smyth's Second English Exiled Church in Amsterdam (1608-1612?) may well have migrated into the 1630's, and may have provided some stability for the early Helwys-Murton congregations. Information on the Murton congregation in London after 1626 is incomplete.

Whether or not the early Helwys-Murton congregation should be considered the well spring of the first General Baptist congregations, or possibly the mother congregation from which the General Baptists sprang is still uncertain. More research is needed in this area.

General or Arminian Baptists

The roots of the early English General Baptists are still unclear. They may have developed from returning exiled separatist congregations from Holland after 1612. The Helwys-Murton congregation during 1612-1626 has some spin-off congregations which may have contributed to other possible groups. Helwys-Murton would seem to share a parallel development with the early General Baptist Churches.

The term General or Arminian Baptist seems to have come into common usage about 1625. Documented history of this group before 1625 demands more research. The early General Baptists congregations were not a large community of believers by the standards of the day.

General Baptists were known for their strong anti-Calvinist message. They preached a strong Arminian or "free will" message of universal salvation. Also called "general redemption" this is sometimes cited as the origin of the name. Sometimes referred to as Arminian Baptists, or "rustic Pelagianism" they found much of their support among the poorer classes of London and in the rural areas of England.

General Baptists embraced salvation by good works, and the separation of Church and State. They incorporated the church administrative structure of Elders and Deacons as expounded earlier by John Smyth and the Helwys-Murton congregations. They practiced adult baptism by immersion with its quasi-Anabaptist overtones. There was a strong anti-clerical bent that authority proceeded from the Bible rather than the congregation. There was also a strong emphasis on individual personal salvation.

From the mid-1620's to the 1640's, General Baptist congregations had spread throughout England. In 1641, a General Meeting was held in Whitechapel (London). This meeting attracted large crowds resulting in many arrests and imprisonment for those attending the meeting. There are estimates of some fifty congregations in place by 1650.

General Baptists were more open and less structured congregations than other Independent congregationss. The doctrinal beliefs within the General Baptists congregations could be rather broad from semi-Anabaptist to more traditional separatist views. This was a dual edged sword for them in attracting new members, and than keeping hold of them afterwards.

General Baptist's suffered from its own radical fringe elements. Their traveling itinerant preachers were considered trouble makers by most local civil and church authorities throughout England, but they were very popular among the common folk.

A certain Mrs. Attaway (Attoway) (fl. 1643-46), a member of Thomas Lamb's (d. 1686) General Baptist congregation in London. She was a female tub preacher (i.e. the tub was used as a movable pulpit), and was notorious in London during the mid-1640's. In 1646, he believed that she had been called to be a prophet to the Jews. She with a Mr. William Jenner, as a companion and fellow saint, travelled to Jerusalem to meet Christ, other Old Testament saints, to usher in a new Golden Age for the Jews.

General Baptists were challenged from the mid-1640's by others sects including the Particular Baptists, a pro-calvinist sect. There was little theological agreement between these two divergent points of view: Predestination and Free Will. There were other issues of disagreements between the two.

Both groups became increasing involved with the political movement of the Levellers, and the New Model Army. Baptist membership among the rank and file of the New Model Army was high. Many regiments had their ministers in the ranks, sometimes either General or Particular. With the downfall of the Levellers movement and its New Model Army support in 1650, the General Baptists' center of influence shifted to the more rural areas from London with less visibility.

The General Baptist have been credited with developing the doctrine of the "inner light" which was later embraced by Fox and the early Quakers. The General Baptist survived the Restoration (1660), but were kept under careful watch by the Crown due to a few radicals and potential trouble makers.

Particular or Calvinistic Baptists

The origins of the Particular Baptists are also unclear. Some have contended that they developed from Continental Calvinistic congregations who migrated to England in the 1630's. Some have argued for pro-Calvinists English separatist congregations who migrated back to England. Members of John Robinson's congregation at Leyden are often mentioned as possible sources.

Another theory has its supporters that the Particular Baptist's developed directly from dissident radical congregations in London during the 1630's. The Jacob-Lathrop-Jessey congregation in London is often cited as the mother congregation of the early Particular Baptists. Some of its splinter congregations may have formed the basis of the original Particular Baptist movement. [Ed. Note: See English Dissenters Index: Jacobites.]

Being stern Calvinists, the Particular Baptists reject any relationship with John Smyth, or the early General Baptists who advocated Arminian or "free will" theology with its popish overtones. Some early Baptist authors even postulated a historical tradition in Britain dating as far back as the New Testament.

This is part of historical problem with pre-1660 English protestant sects. Good historical information on religious groups especially outside of the Greater London Area is still sketchy. Small groups of individuals might establish a new congregations that might merger with some other group or just dissolve, or disappear. We might be talking of congregations of under twenty individuals, or just a few families. People were known to move about looking for a good preacher, or the "right" theology.

There were early Independent congregation with baptist leanings. Among these were: Mr. Hubbard ca. 1621 at Deadman's Place (London), they left for Ireland and returned about 1630. John Canne was their pastor on their return to London ca. 1630-33. Canne left the congregation under unspecified conditions for Amsterdam, Holland about 1633. Samuel Howe (d. 1640) became their new pastor until his death.

A number of small quasi-Baptist or primitive Baptist congregations developed in London between 1630-1645. Among these early congregations were: Samuel Eaton (d.1639) from 1633-36; John Spilsbury(1593-ca.1668) by 1638; Praise-God Barebon(e) (1596-1679) all have been cited as possible sources for the original union of London Particular Baptist congregations.

John Spilsbury has been cited as the first of the Particular Baptist congregations. The usage of the designation "Particular Baptist" before 1643 is subject to interpretation. The history of early Baptist congregations outside of London is unclear.

Kiffin Manuscript

Early Calvinist Baptists felt a special need to establish a valid independent succession of baptism from the Smyth-Helwys and the General Baptist tradition with all of its implications and overtones. Some of these early historical writings have been called more faith than history. The Kiffin Manuscript was often cited as an historical document to support that particular argument.

These primitive baptist congregations seems to have practiced varied forms of baptism. According to the Kiffin Manuscript, attributed to William Kiffin (1616-1701), during the early 1640's a certain Robert Blount, a Dutch speaking member of a local London congregations, was sent to Holland to consult with a prominent radical sect regarding the proper form of baptism. Blount came into contact with the Dutch Collegiants (ca. 1620-1780), a Remonstranten sect, quasi-calvinistic with Arminian tendencies, based around Rinjsberg (Holland). They practiced "believer's or adult baptism" by immersion.

According to the Kiffin Manuscript document Blount was duly baptized, he returned to England and baptized another. These two individuals than began to baptized other members of their congregation, and so on according to the Kiffin Manuscript.

The historical authenticity of the Kiffin Manuscript has been called into question by some historians. There is even disagreement among some Baptists scholars regarding the document. Except for the manuscript narrative itself, there would appear to be little factual historical verification of the text, the specific incidents or the individuals cited, i.e. Mr. Blount appear questionable.

There is another related document of the same period, called the Gould Kiffin Manuscript which relates some of the same information of this period. The Gould Kiffin Manuscript is at variance with the original Kiffin Manuscript. The information presented there would appear to be more historically factual than the original Kiffin Manuscript.

The question of baptism by immersion before 1641 was a major topic of concern among the early Calvinistic Baptists. By 1641, adult baptism by immersion was becoming the prevailing practice for many Baptists congregations. Labeled as "Dippers", they too often suffered from allegations of Anabaptist roots.

William Kiffin (1616-1701) was a prominent London merchant in London. He left the Jacob-Lathrop-Jessey Independent congregation ca. 1638 with five other members including Thomas Wilson and joined a splinter congregation headed by John Spilsbury. Kiffin disagreed with Spilsbury over pulpit rights and then returned back to Lathrop's Independent congregation. About 1639, a disagreement developed in Lathrop's congregation over "paedobaptism" or infant baptism. Kiffin espoused a belief in "believers baptism" but remained in the congregation.

About 1639/40, the issue of "believers baptism" was again raised in the Lathrop Independent congregation. The new issue was the baptism of the infant child of Hanserd Knollys (Knollis)(ca.1599- 1691), a former clergyman. Knollys had recently returned to England from his New England congregation, ca. 1641. Hanserd Knollys would later start his own Baptist congregation in 1645 in London. Knollys would permit a policy of mixed communion with Independents and presbyterians.

As a member of the Lathrop congregation, Hanserd Knollys refused to allow his infant child to be baptized even at the assistance of the congregation. Infant baptism was considered a requirement tenet under Calvinism. William Kiffin, a prominent merchant, and a member of the same congregation supported Knollys right not to submit his infant child to baptism even if it was against congregational policy.

In May 1640, a Council of Independent congregations in London was called to adjudicate the question of child baptism. The result of the Council vote was the establishment a new Baptist congregation in London. In May 1640, a new London Baptist congregation was created under the leadership of William Kiffin.

William Kiffin has often been credited in large measure with helping to organize the original seven London congregations which issued the First London Confession of Faith (1644). These initial seven congregations formed the basis of the new Particular Baptist assembly in London.

The signatories to the Confession of Faith of 1643 were: William Kiffin(1616-1701), Thomas Patience, John Spilsbury or Spilsbery (1593-ca.1668) , George Tipping, Samuel Richardson (fl. 1637-1658), Thomas Skippard, Thomas Munday,Thomas Gunn,John Mabhatt, John Webb, Thomas Kilcop (fl.1642-1648), Paul Hobson(d.1666), Thomas Goare, Joseph Phelpes and Edward Heath. These were demonstrably some of the major Particular Baptist leaders of the period.

The designation of "Particular Baptist" as an organized body before 1643 is subject to additional research. Before 1643 there were only individual congregations, after 1643 there was a common Confession of Faith with seven member congregations.

The First London Confession of Faith (1644) became the religious statement for the newly organized London Particular Baptists. A pro-Calvinist statement of doctrine, it is a clear refutation of any possible Anabaptist influences. It is one of the first published documents of its type in England. This document predates the Westminster Confession of Faith (1646). A second edition was issued as the London Confession of Faith (1649).

The Particular Baptist embraced a Calvinistic doctrine of predestination, a "particular" atonement, or salvation for a particular few. This is one theory for the possible derivation of its name. Particular Baptists congregations could be Independent or Congregational in polity. Particular Baptists congregations were noted for their very strict administration of their congregations.

During the Interregnum (1649-1660), the Particular Baptists with their strong Calvinist message attained large memberships throughout Great Britain, and Ireland. By 1644 there were some forty-seven congregations outside of London. They vied for power within the New Model Army and became associated with the Levellers political movement.

Particular Baptists competed with other radical sects of the period including the early Quakers and the Presbyterians. They influence declined with the New Model Army in 1649, and the Levellers political power base. They survived the Restoration (1660), and were carefully watched by the Crown.

Particular Baptists also sought the freedom of the New World. There they were able to multiply and grow in the new English Colonies.

Seventh Day Baptists

Seventh Day Baptists may have existed as early as 1640 and were common by 1650. They espoused an old belief known as Sabbatarianism. The seventh Day of the week was Saturday, and the Sabbath for the early Christians, and the Jews.

Sabbatarianism was the belief that the Sabbath was to be worshiped on the last day of the week, namely Saturday or the Jewish Sabbath, in accordance with the Old Testament tradition rather than on Sunday the first day of the week. Some groups even advocated following those Jewish customs associated with the Mosaic dietary laws. Sabbatarianism was practiced within different sects, and other congregations including puritans, presbyterians, Calvinists, and the Church of England.

The Seventh Day Baptists were considered more radical congregations comprised of former General and Particular Baptists including other non-Baptists. Some of these radical Baptists congregations were closely linked with the Fifth Monarchy Men, [Ed. Note: See English Dissenters Index: Fifth Monarchy Men.] a radical Millennium group popular from 1650-1660.

John James (d.1661) was a Seventh Day Baptist preacher and an Elder of his London congregation. James and his congregation were arrested on 19 Oct. 1661 for their dissident views. Following Venner's Uprising , he was tried for treason and preaching sedition against the Government. He was accused of being a militant Fifth Monarchy Men. Not being a militant Fifth Monarchy Man, James indicated he would now join Venner and his cause if he could. He was hanged, disemboweled and quartered at Tyburn on 29 Nov. 1661. His head was placed on a pole/pike in Whitechapel (London) near his congregation in Bulstake Alley. James was martyred as an example to others.

There are indications that individual Seventh Day General Baptists, and Seventh Day Particular Baptists congregations also existing during this period. Seventh Day Baptist congregations survived the Restoration(1660), and many of these prospered in the New World.

All Baptist groups faced some form of persecution after the Restoration (1660) and were watched. Lingering Anabaptist connections persisted, and their earlier associations with former radical sects such as the Fifth Monarchy Men, and a few fire brands among the faithful added to their radical reputation to the Crown.

The English Baptists made a major contribution to toleration, free will, and the "inner spirit" that found expression in the Quakers during the 17th century. Baptists would make their way to the British colonies. They would grow and prosper in the New World, and worldwide into the 21st century.

A SELECT BAPTIST BIBLIOGRAPHY

Primary Sources

[Anon.] The Fountain of Free Grace Opened (1645)

[Anon.] Tub-preachers overturn'd (1647)

[Anon.] A Confession of faith of the several congregations or churches of Christ in London, which are commonly (though uujustly) called Anabaptists, ... (1652) [EEb, 1641-1700 ; 1684:18] [Wing C5787]

______. [Another ed.] (1653) [Wing C5788A] [ESTCR233672]

Ainsworth, Henry, 1551-1622? A defence of the holy Scriptures (1609)

______. A seasonable discourse, or A censure upon a dialogue of the anabaptists, intituled, A description of what God hath predestinated concerning man; is tryed and examined ... (1644) [EEb, 1641-1700; 80:3, 237:E.50, no. 8] [Wing A-813]

______. A seasonable discourse, or A censure upon a dialogue of the anabaptists, intituled, A description of what God hath predestinated concerning man; is tryed and examined ... (1651) [EEb, 1641-1700; 830:18] [Wing A-812]

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B[arebon], P[raisegod], 1596?-1679. A Discourse Tending to prove the Baptisme, ... (1642)

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______. Plain Scripture Proof of Infants Church-membership and Baptism (1651)

______. Relnutt, thomasiquiae Baxterianae, Sylvester, M. (ed.) (1696)

______. More proofs of infants church-membership and consequently their right to baptism

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______. Plaine evidences (1610)

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______. Master Bakewells Sea of Absurdities ... Calmely Driven back (1650)

Chidley, Samuel. The Separatist Answer (1651)

______. The Dissembling Scot (1652)

Clapham, H., Antidoton or a soueraigne remedie against schisme and heresie (1600)

Cotton, John, 1584-1652. The controversie concerning liberty of conscience in matters of religion ... (1644, 1646)

Davenport, John. An apologeticall reply to a booke called: An answer to the unjust complaint of W. B[est] (1636) [STC 6310]

______. An unjust complaint against an unjust doer, Mr. J. Paget (1634) [STC 6311]

Danvers, Henry, d.1687. Theopolis, or the city of God. New Jerusalem in opposition to the city of the nations great Babylon (1672)

______. A Treatise of baptism (1673) [EEb, 1641-1700; 1186:21] [Wing D233]

______. Innocency and truth vindicated, ... (1675) [EEB, 1641-1700; 413:11] [Wing D223]

______. A rejoynder to Mr. Wills, his Vindiciae, ... (1675) [EEb, 1641-1700; 413:12] [Wing D227]

______. A second reply in defence of the Treatise of baptism ... (1675) [EEb 1641-1700; 1255:4] [Wing D228]

______. A third reply, or, A short reply to Mr. Baxters brief answer to my second reply, ... (1676) [EEb, 1641-1700; 1590:7] [Wing D232]

______. A Treatise of laying on of hands, ... (1697) [EEb, 1641-1700; 888:25] [Wing D236]

Denne, Henry. Grace, Mercy, and Peace ; conteining I. Gods reconciliation to man, 2. Man's reconciliation to God. (1640?) [STC 6610]

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Goodwin, John, 1594?-1665. Water-dipping no firm footing for Church-communion ...

Helwys, Thomas, 1550?-1616?. An advertisement or admonition unto the congregations, which men call the New Freyerlers, in the lowe C, wrirten [sic] in Dutche. (1611) [EEb, 1475-1640; 1381:14] [STC (2nd ed.) 13053] [ESTCS116912]

______. A short and plaine proofe by the word, and workes off God, that Gods decree is not the cause off anye mans sinne or condemnation. And that all men are redeamed by Christ. As also. That no infants are condemned. (1611) [EEb, 1475--1640; 889:11] [STC (2nd ed.) 13055] [ESTCS118308]

______. A Short Declaration of the mistery of iniquity (1612) [EEb, 1475-1640; 1833:14] [STC 13056] [ESTCS4697]

[______] Obiections: answered by way of dialogue, wherein is proved by the Law of God, by the law of our land, and by his Maties many testimonies that no man ought to be persecuted for his religion, so he testifie his allegeance by the oath, appointed by law . (1615) [EEb, 1475-1640; 1143:04] [STC 13054]

______. "Persecution of religious judg'd and condemn'd in a discourse, between an Antichristian and a Christian ... to which is added, An humble supplication of the King's majesty ..." (1615), in Tracts on Liberty of Conscience and Persecution, Underhill, E. B. (ed.) (1846)

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Jessey, Henry. A Storehouse of Provisions (1650)

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Keach, Benjamin, 1640-1704. The articles of the faith of the Church of Christ, or, Congregation meeting at Horsley-down (1697) [EEb 1641-1700; 994:4] [Wing K46]

______. Antichrist stormed, or, Mystery Babylon of the great whore, and great city, proved to be the present Church of Rome, ... (1689) [EEb 1641-1700; 694:23] [Wing K44]

______. Gold Refin'd, or, Baptism in its primitive purity, ... (1689)

______. Pedo-baptism disproved, ... (1691) [EEb 1641-1700; 717:5] [Wing K79]

______. The laying on of hands upon baptised believers ... (1698)

Kiffin, William, 1616-1701. Innocency vindicated; or, Reproach wip'd off. [1689] [EEb, 1641-1700; 1287:14] [Wing (CD-ROM), 1996) I197]

______. Remarkable Passages in the Life of William Kiffin, Orme, W. (ed.) (1823)

Killcop, Thomas. A short Treatise of Baptisme [1642]

Knollys, Hanserd, 1599?-1691 and Kiffin, William, 1616-1701., The Life and Death of that old disciple of Jesus Christ, and eminent minster of the Gospel, Mr. Hanserd Knollys, ... (1692) [[EEb, 1641-1700; 1262:9] [Wing (CD-ROM, 1996) K715] [ESTCR25128]

[Lambe, Thomas, d. 1673]. The Fountain of Free Grace Opened (1645)

______, Two Hyms, or Sprituall Songs, Sung in Mr. Goodwin's Congregation (1651)

______. Truth prevailing against the fiercest opposition, or An answer to Mr. Iohn Goodwins Water-dipping no firm footing for church communion ... (1655) [EEb, 1641-1700; 1288:10] [Wing (2nd ed.) L213] [ESTCR25710]

[Lawrence, Henry]. Of Baptisme (1646)

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Morgan, Abel, 1713-1785. Anti-Paedo-Rantism, or Mr. Samuel Finley's Charitable plea for the speechless examined and refuted, the baptism of believers maintained, and the mode of it, by immeersion, vindicated (1747)

Murton, John, 1585-1626? Observations: Answered by way of Dialogue, wherein is proved, by the law of God, by the law of our land, by his Majesties testimonies; That no man ought to be persecuted for his religion, so he testify his allegiance by the Oath appointed by the Law [1615]

______. A discription of what God hath predestinated concerning man in his [brace] creation, transgression, & regeneration. As also an answere to Iohn Robinson, touching baptisme (1620) [EEb, 1475-1640; 1774:16] [STC (2nd ed.) 6773]

______. A most humble supplication

Norcott, John, d. 1676. Baptism discovered plainly and faithfully, according to the Word of God, ... (5th ed., 1721)

______. Reasons for becoming a baptist

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______. Of religious communion private, and publique (1614)

______. A Defence of the doctrine propounded by the Synode at Dort, against I. Murton (1624)

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______. A Paterne of trve prayer (1605)

______. Principles and inferences concerning the visible Church (1607)

______. The Differences of the Churches of the seperation [sic] contayning a description of the leitourgie and ministerie of the visible church, ...(1608) [EEb, 1475-1700; 1905:4] [STC 22876]

______. Paralleles, censvres, observations (1609) [Whitley 2-609]

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______. A Christian plea (1610)

______. The works of John Smyth, Whitley, W. H. (ed.) (2 vols., 1915)

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______. A Treatise Concerning the Lawfull Subject of Baptisme (1643)

______, God Ordinance, the Saints Priviledge (1646)

______, Heart Bleedings for Professors Abominations (1650)

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