A Sourcebook for Baptist Heritage

By H. Leon McBeth

Companion to the The Baptist Heritage, this book provides documents that will enrich the study of Baptist history.

• Language: English
• Publisher: BH Publishing Group
• Release date: Jan 1, 1990
• ISBN: 9781433671289

Book preview

(1980)

Unit I

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The Seventeenth Century

1

Baptist Beginnings

The Baptists emerged as a distinct denomination out of the left wing of the English Protestant Reformation. Influences from the Continent, particularly from the more biblical groups of Anabaptists, may have played some role in their origin, but Baptist origins and early motifs are primarily British. The English Reformation fostered an intense search for a church that faithfully followed biblical norms in faith and practice. This search led to such successive reform movements as Puritanism and Separatism. From their own reading of the Bible, some of the Separatists concluded that baptism should be applied only to believers. In time they reached the further conclusion that such baptism of believers should be applied by the ancient practice of total immersion. These developments provided the avenue for the emergence of churches that acquired the nickname of Baptist.

The two groups of Baptists in England had separate origins. The General Baptists, the older of the two groups, as their name implies, held to a general atonement. They taught that Christ's death applied to all who would believe and accept it. Their earliest church dates from about 1609, formed by John Smyth while in exile in Amsterdam. The more Calvinistic group, the Particular Baptists, held to a particular atonement. They taught that only the elect could be saved. The earliest Particular Baptist church was formed in London by 1638.

The two Baptist groups also differed in ecclesiology; the Particulars were more independent, while the Generals were more connectional. The General Baptists also favored a strict and at times hostile separation from the Church of England, while the Particular Baptists held to milder forms of semiseparation. Differences between the two groups diminished in time, and in the late-nineteenth century they merged.

For the first generation, the Baptists existed only in scattered churches; they did not form anything as cohesive and united as to be called a denomination. For the Baptists, as for other reform groups in England, religious lines were fluid and everchanging. Gradually through outstanding leaders and through shared confessions of faith, the Baptists found their way to a more united outlook as a cohesive denomination.

The documents in this chapter have been chosen to illustrate the origin of General and Particular Baptists. Many of these documents also show early Baptist beliefs and practices, but selections for later chapters carry these themes further. Since John Smyth formed what is now acknowledged as the first General Baptist church of modern history, several selections from his writings are included. The Jessey Records and the Kiffin Manuscript give valuable, if somewhat incomplete, accounts of the first Particular Baptist churches.

How have other historians viewed these sources on Baptist origins? This chapter includes a brief excerpt from William H. Whitsitt on the introduction of immersion in England. The chapter concludes with a brief selection from J. M. Carroll's well-known Trail of Blood, which gives an entirely different perspective on Baptist origins.

1.1 John Smyth, Differences of the Churches of the Separation, 1608

John Smyth constantly faced the necessity of defending his separation from the Church of England. In several writings, he justified the withdrawal positively by showing that the separated churches restored New Testament patterns in worship, doctrine, and ministry. On the negative side, he argued that the Church of England was a false system from which all true Christians had to separate or risk spiritual contamination. He thus took the position of strict separatism as compared, for example, with the mild semiseparatism of Henry Jacob who wanted to separate only from the corruptions within the Church of England.

In Differences Smyth emphasized not only the necessity of separation but also described in detail the manner of worship, governance, financial contributions, and role of ministry in the separated churches. Not all of these emphases are covered in this brief selection, but most of them Smyth later infused into Baptist life. This document is especially notable for revealing Smyth's attitude toward Scripture and the role of translations in preaching and worship. Source: John Smyth, Differences of the Churches of the Separation, 1608. Reprinted in W. T. Whitley, ed., The Works of John Smyth, 2 vols. (Cambridge: Cambridge University Press, 1915), 1:269-292.

To every true lover of the truth especially to the Brethren

of the seperation: Salutations.

Not long since I published a litle methode intituled principles & inferences concerning the visible Church: Wherin chiefly I purposed to manifest the true constitution of the Church, a matter of absolute necessitie & now so cleered by the writings of the late witnesses of Iesus Christ the auncient brethren of the seperation as that it seemeth nothing can further be added. The absolute necessitie of the true constitution appeareth, because if the Church be truly constituted & framed, ther is a true Church: the true spowse of Christ: if the Church be falsely constituted, ther is a false Church: & she is not the true spowse of Christ: Herein therfore especially are those auncient brethren to be honoured, that they have reduced the Church to the true Primitive & Apostolique constitution which consisteth in these three things. 1. The true matter which are sayntes only. 2. The true forme which is the vniting of them together in the covenant. 3. The true propertie which is communion in all the holy things, & the powre of the L. Iesus Christ, for the maintayning of that communion.

To this blessed work of the L. wherin those auncient brethren have labored I know not what may more be added: I thincke rather ther can nothing be added: but now Antichrist is perfectly both discovered & consumed in respect of the constitution by the evidence of the truth, which is the brightnes of Christs comming. Now al though they have also verie worthelie employed themselves in the Leitourgie, Ministerie, & Treasurie of the Church, both in discovering the forgeries & corruptions which the man of synne had intermingled, & also in some good degree reducing them to ther primitive puritie wherin they weere by the Apostles left vnto the Churches.

Yet wee are persuaded that herein Antichrist is not vtterlie eyther revealed or abolished, but that in a verie high degree he is exalted even in the true constituted Churches: …

t of them, wee have (wee willingly & thankfully acknowledge) receaved much light of truth from their writinges, for which mercy we alwayes blesse our God: & for which help wee alwayes shall honour them in the Lord and in the truth. But as Paull withstood Peter to his face & seperated from Barnabas that good man that was full of the holy ghost & of fayth, for just causses: So must they give vs leave to love the truth & honour the Lord more then any man or Church vppon earth.…

So desyring the reader to weygh well what I plead & not to bee offended at the manifold quotations which are of necessity that by places compared together the truth which is a mystery may appeare & Antichristianisme which is the mysterie of iniquity may bee discovered, I cease, commending him to the grace of God in Iesus Christ, who in due tyme will bring his people out of Ægypt & Babylon spiritually so called, though for a season they are there kept in Antichristian captivity & greevous spirituall slavery; which the Lord in his due tyme effect, Amen, Amen.

Iohn Smyth     

The principall contents of this treatise & our differences

from the auncyent brethren of the Seperation.

1 Wee hould that the worship of the new testament properly so called is spirituall proceeding originally from the hart: & that reading out of a booke (though a lawful ecclesiastical action) is no part of spirituall worship, but rather the invention of the man of synne it beeing substituted for a part of spirituall worship.

2 Wee hould that seeing prophesiing is a parte of spiritual worship: therefore in time of prophesijng it is vnlawfull to have the booke as a helpe before the eye

3 wee hould that seeing singing a psalme is a part of spirituall worship therefore it is vnlawfull to have the booke before the eye in time of singinge a psalme

4 wee hould that the Presbytery of the church is vniforme; & that the triformed Presbyterie consisting of three kinds of Elders viz. Pastors Teachers Rulers is none of Gods Ordinance but mans devise.

5 wee hould that all the Elders of the Church are Pastors: & that lay Elders (so called) are Antichristian.

6 wee hould that in contributing to the Church Treasurie their ought to bee both a seperation from them that are without & a sanctification of the whole action by Prayer & Thanksgiving.

The Differences of the Chvrches of the Seperation, Conteyning a description of the Leitourgie & Ministerie of the visible Church Annexed as a correction & supplement to a litle treatise lately published bearing title principles, & inferences concerning the visible Church.

THE FIRST PART. concerning the Leitourgie of the Church

Chap. 1. of the Kingdom of the Saynts.

The visible Church by the Apostle is called a Kingly preisthood. 1. pet. 2.9. and the Saynts are Kings & Preists vnto God Revel. 1.6.

The Saynts as Kings rule the visible Church. 1. Cor. 5. 12. psal. 149. 9. Mat. 18. 15-17. 1. Cor. 6. 1-9.

The visible Church is Christs Kingdom. Mat. 8. 12. Ioh. 18. 33-37. Act. 1. 3, 1. Cor. 15. 24. 25. Hebr. 12. 28.…

In examination of opinions & facts also in conference & disputation evidences of all sorts may be produced for finding out of the truth. Revel. 2. 2. 1. King 3. 25-27.

Evidences are of divers natures: as confessions & lotts: Iosh. 7. 16-21. Oathes: Exod.22. 10. 11. bookes of all sortes. Dan. 9. 2. 1, King. 14. 19. Act 7. 22. & 17. 28. 1. Cor. 15. 33. Tit. 1. 12. Iude. vers. 14. compared with 1. Timoth. 1. 4. & Luk. 3. 25-27. namly translations, dictionaries, histories, chronicles, commentaries, &c, all which may for evidence of the truth be brought into the Church, by necessary consequence.

Actions of administring the Church or Kingdom are not actions of spirituall worship properly so called, for as the Kingdome and Preisthood of the old Testament were distinct as also their actions severall: Heb. 7. 14. Gen. 49. 10. Deut 33. 8-11. 2. Chron. 26. 18. psal. 122. 4. 5: So are the Kingdom & Preisthood of the new Testament & their actions also: which were typed by the other. Heb. 5. 4. 5. Act. 15. 7-29. with 13. 2, 3.…

Chap. 6. concerning bookes & writing.

Here a question is to be discussed: wither a book be a lawful help to further vs in tyme of spiritual worship. Revel. 10. 10. 11. Ezech. 3. 3. 4.

Bookes or writings are signes or pictures of things signified therby.

Writings are to be considered in the concrete or in the abstract.

In the concrete writings import both the signe & the thing signified therby, that is both the characters & the matter.

In the abstract writings import the signe in relation to the thing signified therby: viz. lettres, sillables, wordes, syntaxe.…

Therefore wordes and syntaxe are signes of thinges, and of the relations and reason of thinges.

Hence it followeth that bookes or writinges are in the nature of pictures or Images & therefore in the nature of ceremonies: & so by consequent reading a booke is ceremoniall. For as the Beast in the Sacrifices of the ould Testament was ceremoniall so was the killing of the Beast ceremoniall.

Chap. 7. Of the kindes of bookes or writinges.

Men are of two sortes: Inspired, or ordinary men.

Men Inspired by the Holy Ghost are the Holy Prophets & Apostles who wrote the holy scriptures by inspiration. 2. Pet. 1. 21. 2. Tim. 3. 16. Rom. 1. 2. namely the Hebrue of the ould testament & the greeke of the new Testatment.

The holy Scriptures viz. the Originalls Hebrew & Greek are given by Divine Inspiration & in their first donation were without error most perfect & therefore Canonicall.

Ordinary men write bookes of divers kindes among the rest such as have the word of God or Holy Scriptures for their object are called Theological writinges: among them Translations of the Holy Scriptures into the mother tong are cheifly to be esteemed, as beeing the most principall, yet only as the streame issuing from the fountayne, or as the greatest river of the mayne sea.

No writinges of ordinary men how holy or good soever are given by inspiration, & therefore are subject to error & imperfect & so Apocrypha.

Chap. 8. Of the Originalls of Holy Scripture,

& of the partes of Holy Scripture

Holy Scriptures (as all other writinges whatsoever,) consist of two partes: of the tong & character & of the substance or matter signified by the character.

The tong or character hath apertaining to it the grammar & the Rhethorick wherof the tong or character is the subiect.

The matter or substance of the scripture hath in it, Logick, History, Cronology, Cosmography, Genealogy, Philosophy, Theologie & other like matter.

The principall parte of the matter is the Theologie

A Translation of the holy originalls may expresse very much of the matter contayned in or signified by the originall characters: it can expresse also much of the Rhethorick as Tropes & Figures of sentence.

No Translation can possibly expresse all the matter of the holy originalls, nor a thousand thinges in the Grammar, Rhethorick, & character of the tong.

A Translation so far forth as it doth truly & fully expresse any thing of the originals may be saide inspired of God & no further.

Hence it followeth that a translation be it never so good is mixt with mans devises, imperfect, not equipollent to the originalles in a thousand particulars.

The holy originalle signifie and represent to our eyes heavenly things therfor the book of the law is called a similitude of an heavenly thing Heb. 9. 19-23.…

Chap. 9. How the Originalls, or Holy Scriptures are to be vsed.

The Scriptures of the old Testament are commaunded to the Church—2. Pet. 1. 19. 20&2. Timoth. 3. 16. as also the Scriptures of the new Testament: 1. Thes. 5. 27. Col. 4. 16. & by proportion.

Heer consider these things,

1. How the Scriptures are to be vsed. 2. How they are not to be vsed. The Holy Scriptures are the Fountayne of all truth, Ioh. 17. 17. compared with 2. Timoth. 3. 16. 17.

They are the ground & foundacion of our fayth, Ephes. 2. 20. compared with Ioh. 5. 39 & 17. 3.

By them all doctrynes & every Spiritt is to be judged: Esay 8. 20. 1. Ioh. 4. 1. Act. 17. 11.

They are to be read in the Church & to be interp[r]eted: Col. 4. 16. compared with Luk. 24. 27. & 1. Cor. 14. 27. & 12. 10. by proportion 2. Pet. 3. 16.

Neverthelesse the Holy Scriptures are not reteyned as helps before the eye in tyme of Spirituall worship: Reasons are these.

Chap. 10. Reasons proving the Originals not to be given

as helps before the eye in worship.

1. Bicause Christ vsed the book to fulfill all righteousnes Mat. 3. 15 & having by the vse of the book fulfilled the law of reading he shut the book in the Synagogue, to signifie that that ceremony of bookworship, or the ministerie of the lettre was now exspired, & finished. Luk. 4. 20. Ioh. 19 30

2. Bicause reading wordes out of a book is the ministration of the lettre, 2. Cor. 3. 6. namely a part of the ministerie of the old Testament which is abolished: Heb. 8. 13: 2. Cor. 3: 11. 13. & the ministery of the new testament is the ministerie of the spirit 2. Cor. 3. 6.…

4. Bicause no example of the Scripture can be shewed of any man ordinary or extraordinary that at or after the day of Pentecost vsed a book in praying, prophesying & singing Psalmes: if yea: let it bee done & wee yeeld.…

6. Bicause the Churches of the Greekes had no bookes to vse that they might vse lawfully: for they vnderstood not Hebru: & the Septuagints translation ought not to be vsed or made, & the Apostles made no Greek translation: And if the Apostles read the Hebrue an vnknowne tong in the Greek Churches it could not be a lawfull worship, bicause it edified not: if they had the Hebrue before their eyes & intep[r]eted Greek, let it be shewed when & where & wee yeeld vnto it.…

9. Bicause vpon the day of Pentecost fyerie cloven tongs did appeare, not fiery cloven bookes. Act. 2. 3. & alwaies ther must be a proportion betwixt the type and the thing typed: vpon the day of Pentecost the fiery law was given in bookes Deut: 33. 2. Exo: 24. 4. 12 vpon the day of Pentecost the fiery gospel was given in tonges Act: 2. 3. Mat: 3. 11. Act: 1. 5. the booke therefore was proper for them, the tonge for vs

10. Bicause as all the worship which Moses taught began in the letter outwardly, & so proceeded inwardly to the spirit of the faithfull: so contrariwise all the worship of the new testament signified by that typicall worship of Moses must beginne at the Spirit, & not at the letter originally. 2. Cor: 3. 6. 8. 1. Cor: 12. 7. or els the heavenly thinge is not answerable to the similitude thereof:

Therfor as in prayer the book is laid aside, & that by the confession of the auncient brethren of the seperation: so must it be also in prophesying & singing of Psalmes as we are perswaded. 1. Cor. 11. 4. & 14. 15. 16. 26.…

Chap. 12. Of the writings of men.

Writings of men are of divers kinds: among them are translations of the holy scriptures a most principal.

To translate the originals into any mother tong is aswell, & asmuch the work of a mans witt & learning, as to analyse the Scriptures Rhetorically or Logically, to Collect doctrines & vses Theologically, to give expositions & interpretations of places doubtfull.

tator may expresse asmuch as the translator, yea & in respect of some particulars, as Hebraismes, Grecismes & the like considerations, much more.

from 1. Cor. 12. 10 & 14. 13. 27. 39.

Ther is no better warrant to bring translations of Scripture written into the church, & to reade them as partes or helps of worship, then to bring in expositions, resolutions, paraphrasts & sermons vppon the Scripture seing al these are equally humane in respect of the work, equally divine in respect of the matter they handle.

Chap. 13. Of reading translations: & of the translation

of the .72. interpreters.

Hitherto apperteyneth this question, whether reading a translation be a lawful help or meanes in tyme of Spiritual worship or a lawful part of Spiritual worship.

If originals must be laid aside as in tyme of prayer, so also in tyme of prophesying & singing, then much more must translations be laid aside at that tyme: …

1.2 John Smyth, The Character of the Beast, 1609

The Church of England evoked sharp criticism in the reform-minded seventeenth century. Separatists of every stripe, along with many Christians who elected not to separate, constantly bombarded the state church about her alleged glaring faults. However, few such attacks upon the English church carried a sharper bite than did The Character of the Beast. The title connects the Church of England with the apocalyptic beast of Revelation, and in the treatise Smyth affirmed that as the Church of Rome was the great harlot, so the Church of England was the daughter of the harlot.

The thrust of this treatise, however, was not just to establish that the churches of Rome and Canterbury were corrupt, but to insist that the churches of the separation shared this corruption unless they withdrew totally from the Church of England. Smyth argued that it was inconsistent to regard the Church of England as a false church, and yet to retain infant baptism from that church. In a succinct summary of his position, Smyth insisted, Therfor the Seperation must either goe back to England, or go forward to true baptisme.

This treatise was, therefore, more than an argument for separation. Smyth went another step to justify the Baptist position of restoring the baptism of believers as authorized by a true church. A false church, he concluded, cannot offer true baptism. Source: John Smyth, The Character of the Beast, or the False Constitution of the Church, 1609. Reprinted in W. T. Whitley, ed., The Works of John Smyth, 2 vols. (Cambridge: Cambridge University Press, 1915), 2:564-574.

TO EVERY ONE THAT LOVETH THE Truth in sincerity Salutations.

It may be thought most straung, that a man should oft tymes chandg his Religio: & it cannot be accounted a commendable quality in any man to make many alterations & chandges in such weighty matters, as are the cases of conscience.…

impute this as a fault vnto vs: This therfor is the question: whither the baptisme of infants be lawful, yea or nay: & whither persons baptized being infants must not renounce that false baptisme, & assume the true baptisme of Chr: which is to be administred vppon persons confessing their faith & their sinnes: This being the controversy now betwixt vs, & the Seperation commonly called Brownists: … Let the indifferent reader judg of the whole & give sentence without partiality: & I doubt not but he shalbe constrayned to give glory to God in acknowledging the error of baptising infants, to have been a cheef point of Antichristianisme, & the very essence & constitution of the false Church, as is cleerly discovered in this treatise.…

Heerin therfor we do acknowledg our error, that we retayning the baptisme of England which gave vs our constitution, did cal our mother England an harlot, & vppon a false ground made our Seperation from her: For although it be necessary that we Seperate from England, yet no man can Seperate from England as from a false Chu. except he also do Seperate from the baptisme of England, which giveth England her constitution: & whosoever doth retaine the baptisme of England doth withal retaine the constitution of England, & cannot without sinne cal England an harlot as we have done: … For if they retaine the baptisme of England, viz: the baptisme of infants as true baptisme, they cannot Seperate from England as from a false Chu. though they may Seperate for corruptions. & whosoever doth Seperate from England as from a false Church, must needs Seperate from the baptisme of England, as from false baptisme: For the baptisme of England cannot be true & to be retayned, & the Chu. of England false & to be rejected: neither can the Chu. of England possibly be false except the baptisme be false, vnlesse a true constitution could be in a false Chu. which is as impossible as for light to have felowship with darknes: …

tradictory in this particular.

Finaly, they that defend the baptisme of infants cannot with any truth or good conscience Seperate from England as from a false Chu. though they may seperate for coruptions. & they that do Seperate from England as from a false Chu. must of necessity Seperate from the baptisme of England, & account the baptisme of England false, & so account the baptisme of infants false baptisme: Therfor the Seperation must either goe back to England, or go forward to true baptisme: & al that shal in tyme to come Seperate from England must Seperate from the baptisme of England, & if they wil not Seperate from the baptisme of England their is no reason why they should seperate from England as from a false Church.… Now concerning this point of baptising infants we do professe before the L. & before al men in sincerity & truth that it semeth vnto vs the most vnreasonable heresy of al Antichristianisme: for considering what baptisme is, an infat is no more capable of baptisme then is any vnreasonable or insensible creature: For baptisme is not washing with water: but it is the baptisme of the Spirit, the confession of the mouth, & the washing with water: …

ce: seing therfor infants neither have an evil conscience, nor the question of a good conscience, nor the purging of the hart, for al these are proper to actual sinners: hence it followeth that infants baptisme is folly & nothing.…

, to be a false Chu. falsely constituted in the bap. of infants, & their owne vnbaptized estate: we protest against them to have a false wors. of reading books: we protest against them to have a false govern, of a triformed Presbytery: we protest against them to have a false Minist. of Doct. or Teachers: Finally, wee protest against them that seing their constitution is false, therfor ther is no one ordinance of the L. true among them: These things wee have published, & of these things we require answer. For we proclaime against them as they proclaime against their owne mother England: That the Seperation the yongest & the fayrest daughter of Rome, is an harlot: For as is the mother so is the daughter.…

without proof, but the evidence of wilful obstinacy in error maketh men heretiques: And let them take heed that they notwithstanding their Syrenes songs prove not cages full of most ougly & deformed Antichristian Heretiques: Thus desiring the Seperation not to be wise in their owne eyes through pride, but to become fooles that they may be made wise through humility, & desiring the forwardest preachers & professors of the English nation wel to weigh what is the true constitution of the Church, & what is the subject of true Christian baptisme, & accordingly to measure a true & a false Church, I cease: wishing the light & love of the truth to every one that Readeth.

John Smyth    

1.3 Letter from Hughe and Anne Bromheade, 1609

Hughe and Anne Bromheade were evidently a part of the John Smyth exodus from England to Amsterdam and were among the original group who embraced believer's baptism and helped form what is now recognized as the earliest Baptist church of modern history. This letter, undated but apparently written in 1609, was to Sir William Hammerson of London, a cousin of the Bromheades. The letter is significant especially for its description of worship in the newly formed Baptist church. Source: Champlin Burrage, The Early English Dissenters in the Light of Recent Research, 1550-1641, 2 vols. (Cambridge: Cambridge University Press, 1912), 2:172-177.

Grace with Increase of grace, peace even from the father and god of peace, with all true comforte and consolation In Iesus Christe be wth you beloved Cosen and all yours, and that forever. Beloved Cosen we receyved A letter from you dated the xiij of Iulie wherin you write that you expect an answer from vs of the said letter. The first part of your letter is, that leaving oure Countrie we removed to Amsterdam, wch removing was, you hope, but to make tryall of the Countrie … A seconde part of your letter is that you wold perswade vs to returne home into England, which you make no Question wold be much pleasing to god, but we make great Question therof yea we hold it wthowt all Question, the same should be much and highly displeasing vnto vnto [sic] oure good god and father, that hath in his mercifull providence brought vs owt of Babilon the Mother of all abhominations the habitation of devils and the holde, of all foule spirites and A cage of every vncleane and hatefull birde.…

Concerning the 4 parte of your letter wherin you seeme to desire to know wherin your churche might be reformed although I know not herin, where to begynne or where to ende, the corruptions therof be so many and Infinitt, yet in some measure to satisfie your request I will geve you a vewe and taste of them but before I will geve you A brief Somme of the causes of oure Seperation and of our purpose in practise, fyrst we seeke above all thinges the peace and protection of the most high and the kingdome of oure lorde Iesus Christ .2.lie we seeke and fully purpose to worshippe god Aright according as he hath commaunded in his most holy worde .3.lie we seeke the felowshippe of his faithfull and obedient servantes and together wth them to enter Covenant wth the lorde, and by the direction of his holy Spirit to proceed to A godly free and right choice of Ministers and other officers by him ordeyned to the Service of his church .4. lie we seeke to establish and obey the ordinances and lawes of oure Saviour Christ left by his last will and testament to the governing and guiding of his church wthowt altering, changing, innovating, wresting, or leaving owt any of them that the Lorde shall gyve vs sight of .5.lie we purpose (by the assistance of the holy ghost) in this faith and order to lead oure lyves, and for this faith and order to leave oure lyves if such be the good will of oure heavenly father. And 6.lie now that oure forsaking and vtter abandoning of these disordered assemblies as they generally stand in England, may not seeme strange or offensyve to any that will Iudge or be iudged by the word of god, we alledge and affirme that heinoush guiltie in these .4. principall transgressions .i. they worshippe the true god after A false Maner the worshippe being made of the Invention of Man, even of that Man of Sinne, erroneus and Imposed vpon them…2. for that the prophane, vngodly … wthowt exception of any one person, are wth them receyved into, and reteyned in the Bosome of the church…3. for that they have A false & Antichristian ministerie imposed vpon them reteyned wth them and maynteyned by them .4. for that these churches ar ruled by and remayne in subiection vnder an Antichristian, and vngodly government, contrarie to the institution of oure Saviour Christe… As the said prophet Isaiah spake of the people of the Iewes so may we speake of the churche of Englande, from the Sole of the foote vnto the head, there is nothing hole therin but wounds, and swelling and sores, full of Corruptions, the whole heade is heavy… your church of England therfore being of Antichristes constitution is A false church. And can there be any thing true in A false church but only the Scriptures and the truthes therin conteyned but your church hath a false constitution, or false ministerie, a false worshippe, A false goverment and A false Baptisme, the dore and entrye into the church, and so all is false in your church, wherfore beloved Cosen we wish you in the lorde diligently and seriously to consider and weigh your vniuersall state and standing, that it is most sorofull and lamentable, and now at the last to harken to the lordes voice that sounded from heaven, saing goe owt of Babilon my people that ye be not partakers wth her in her Synnes & that ye receyve not of her plages.

Beloved Cosen concerning your request of A booke of oure present setled goverment, there is none extant though ther be dyvers bookes … the matters of controversie betwene the church of England and vs, and touching the differences betwene vs and the other churches here.

The order of the worshippe and goverment of oure church is . 1. we begynne wth A prayer, after reade some one or tow chapters of the bible gyve the sence therof, and conferr vpon the same; that done we lay aside oure bookes, and after a solemne prayer made by the . 1. speaker, he propoundeth some text owt of the Scripture, and prophecieth owt of the same, by the space of one hower, or thre Quarters of an hower. After him standeth vp A .2. speaker and prophecieth owt of the said text the like tyme and space, some tyme more some tyme lesse. After him the .3. the .4. the .5. &c as the tyme will geve leave, Then the .1. speaker concludeth wth prayer as he began wth prayer, wth an exhortation to contribution to the poore, wth collection being made is also concluded wth prayer. This Morning exercise begynes at eight of the clocke and continueth vnto twelve of the clocke the like course of exercise is observed in the afternowne from .2. of the clock vnto .5. or .6. of the Clocke. last of all the execution of the goverment of the church is handled/

… I have by this Bearer sent vnto yow A booke of… of Mr Smithe oure pastor. I wish you diligently to pervse and seriously wth Iudgment to examyn the same. And if you .… any moe of this or any other argument written by him, either for your self or for your friendes to signify the same vnto vs by your letters, and we will (the lorde willing) procure the same.

Yours In the lorde at all tymes to vse.

Hughe and Anne Bromheade.

1.4 The Records of an Antient Congregation [the Jessey Records]

The rise of Particular Baptists in England is best traced through the JLJ church in the Southwark section of London. This congregation was established in 1616 on a mild separatist basis by Henry Jacob. Subsequent pastors included John Lathrop and Henry Jessey, whose initials give the church its nickname. Over the years the mild separatism of Henry Jacob gave way to a more rigid and complete rejection of the Church of England, which in turn fueled discussion of baptism and church order in the growing JLJ congregation.

The following document is a part of a larger collection of church records known as the Gould Manuscript. This particular section is known as the Jessey Records because it is supposed that Henry Jessey first composed or collected them. Important points to note in this document include the origin of the JLJ church in 1616, the continuing persecution faced by the members, and the ongoing discussions which in time led the church to adopt believer's baptism. Source: Transactions of the Baptist Historical Society (London: Baptist Union Publication Department), 1(1908-1909): 205-225.

The Records of An Antient Congregation of Dissenters from wch many of ye Independant & Baptist Churches in London took their first rise: ex MSS of Mr H. Jessey, wch I¹ recd of Mr Rich. Adams.

Of Mr Jacob the Cheif beginner of this Church his Works

& proceeds about this Way.

Henry Jacob a Preacher, an eminent man for Learning, haveing wth others, often & many ways, sought for Reformation, & shewed the Necessity thereof in regard of the Church of England's so farr remoteness from ye Apostolical Churches in his 4 Assertion dedicated to King James, & he made an offer of Disputation therein.…

He having had much conference about these things here; after yt in ye low Countries he had converse & discoursed much wth Mr Jn° Robinson late Pastor to ye Church in Leyden² & wth others about them: & returning to England In London he held many several meetings wth the most famious Men for Godliness and Learning (viz) Mr Throgmorton, Mr Travers, Mr Wing, Mr Rich Mansell, Mr Jn° Dod. (to whom Dr Bladwell was brought yt by his oppositionyeTruth might ye More appeare) these wth others haveing seriously weighed all things & Circumstances Mr Jacob & Some others sought ye Lord about them in fasting & Prayer togeather: at last it was concluded by ye Most of them, that it ware a very warrantable & commendable way to set upon that Course here as well as in Holland or elsewhere, whatsoever Troubles shall ensue. H Jacob was willing to adventure himselfe for this Kingdom of Christs sake; ye rest encouraged him.

The Church Anno 1616 was gathered³

Hereupon ye said Henry Jacob wth Sabine Staismore, Rich Browne, David Prior, Andrew Almey, Wm Throughton, Jno Allen, Mr Gibs, Edwd Farre, Hen Goodall, & divers others well-informed Saints haveing appointed a day to seek ye Face of ye Lord in fasting & Prayer, wherein that perticular of their Union togeather as a Church was mainly comended to ye Lord: in ye ending of ye Day they were United, Thus, Those who minded this present Union & so joyning togeather joyned both hands each wth other Brother and stood in a Ringwise: their intent being declared, H Jacob and each of the Rest made some confession or Profession of their Faith & Repentance, some ware longer some ware briefer, Then they Covenanted togeather to walk in all Gods Ways as he had revealed or should make known to them

Thus was the begining of that Church of which proceed, they within a few Days gave notice to the Brethren here of the Antient Church.…

The same Year ye said Hen Jacob wth ye advice & consent of the Church, & of some of those Reverend Preachers beforesaid published to ye World

A CONFESSION & PROTESTATION in the Name of certain Christians, therein showing wherein they consent in Doctrine wth ye Church of England, & wherein they ware bound to dissent….

With a Petition to ye King in ye Conclusion for Tolleration to such Christians.…

About eight Years H. Jacob was Pastor of ye Said Church & when upon his importunity to go to Virginia, to wch he had been engaged before by their consent, he was remitted from his said office, & dismissed ye Congregation to go thither, wherein after Years he ended his Dayes. IN the time of his Service much trouble attended that State & People, within & without.

After his Departure hence ye Congregation remained a Year or two edifying one another in ye best manner they could according to their Gifts received from above, And then at lenght John Lathorp sometimes a Preacher in Kent, joyned to ye said Congregation; And was afterwards chosen and Ordained a Pastor to them, a Man of a tender heart and a humble and meek Spirit serveing the Lord in the ministry about 9 Years to their great Comfort.

1632. the 2d Month (called Aprill) ye 29th Day being ye Lords Day, the Church was seized upon by Tomlinson, ye Bps Pursevant, …

About 42 ware all taken & their names given up. Some ware not comitted, as Mrs Bernet, Mr Lathorp, W. Parker, Mrs Allen &c Several ware comitted, to the Bps Prison called then the New Prison in Crow a merchants house again) & thence Some to ye Clink, some to ye Gathouse, & some that thought to have escaped he joyned to them, being in Prison togeather viz

John Lathorp Mr Sargent Widd Ferne Sam Hon Same House Sister House Bror Arnold Mr Wilson John Woddin John Milburn Marke Lucar Mr Crafton Mr Granger Henry Parker Mr Jones H. Dod, deceased, a Prisoner Mr Barbone Mr Jacob Mr Lemar.

being ye Lords Day. Just a fortnight after was ye Antient Church so seized upon & two of them comitted to be fellow Prisoners with these. The Lord thus tryed & experienced them & their Friends & foes ye Space of some two Years, some only under Baill, some in Hold: in wch time ye Lord Wonderfully magnified his Name & refreshed their Spirits abundantly, for speak at ye High Comission & Pauls & in private even ye weake Women as their Subtill & malicious Adversarys ware not able to resist but ware asshamed.

2. In this Space ye Lord gave them So great faviour in ye Eyes of their Keepers yt they suffered any friends to come to them and they edifyed & comforted one another on ye Lords Days breaking bread &c.…

4. Their Keepers found so sure in their promises that they had freedom to go home, or about their Trades, or business whensoever they desired, & set their time, & say they would then returne it was enough without the charges of one to attend them.

5. In this very time of their restraint ye Word was so farr from bound, & ye Saints so farr from being scared from the Ways of God that even then many ware in Prison added to ye Church, viz

6. Not one of those that ware taken did recant or turne back from the truth, through fear or through flattery, or cunning Slights but all ware ye more strengthened thereby.…

After ye Space of about 2 Years of the Sufferings & Patience of these Saints they ware all released upon Bail (some remaining so to this day as Mr Jones &c, though never called on) only to Mr Lathorp & Mr Grafton they refused to shew such faviour, they ware to remain in Prison without release.

At last there being no hopes yt Mr Lathorp should do them further Service in ye Church, he having many motives to go to new England if it might be granted After the Death of his Wife he earnestly desiring ye Church would release him of yt office wch (to his grief) he could no way performe, & that he might have their consent to goe to new England, after serious consideration had about it it was freely granted to him

Then Petition being made that he might have Liberty to depart out of ye Land he was released from Prison 1634, about ye 4th Month called June, & about 30 of the members who desired leave & permission from ye Congregation to go along with him, had it granted to them, namely, Mr Jo: Lathorp, Sam. House, John Wodwin, Good-wife Woodwin, Elder & Younger, Widd: Norton, & afterwards Robt Linel & his Wife, Mr & Mrs Laberton, Mrs Hamond, Mrs Swinerton …

[1633] There haveing been much discussing these denying Truth of ye Parish Churches, & ye Church being now become so large yt it might be prejudicial, these following desired dismission that they might become an Entire Church, & further ye Comunion of those Churches in Order amongst themselves, wch at last was granted to them & performed Sept 12. 1633 viz

To These Joyned Rich. Blunt, Tho: Hubert, Rich. Tredwell & his Wife Kath:, John Trimber, Wm Jennings & Sam Eaton, Mary Greenway---------Mr Eaton with Some others receiving a further Baptism.⁴

Others joyned to them, …

[1638] Other Persecutions besides the Persecutions beforesd

The Good Lord Jesus gave, (Satan still envying ye Prosperity of Zion, stirred up against this Church) several Tryalls afterwards wherein still ye Lord gave occation of Triumphing in him; It's good to record & bring to remembrance our Straights & ye Lords Enlargements, Experience works Hope & Hope maketh not asshamed because ye Love of God is shed abroad in our hearts, to instance in

John Trash was taken by Rag at Mr Digbeys & not Yelding to Rags general warrant, was had to ye L. Mayor… …& was comitted to ye Poultrey Counter for ten days & then was released upon Bail, wanted his health & was shortly after translated.

11th Month (vulgarly January) ye 21 day at Queenhith (where Mr Glover, Mr Eaton, MrEldred & others ware wth us) after Exercise was done, by means Mr….the overthwart Neighbour, Officers & others came, at last both ye Sheriffs, & then Veasy ye Pursevant who took ye Names; The Lord gave such Wisdom in their Carriage yt some of their opposers afterwards did much favour them & bail'd them. The next Day Veasy the Pursevant got Money of some of them, & so they ware dismissed, 4 ware comitted to ye Poultrey Counter viz R. Smith Mrs Jacob. S. Dry …

2 Month Vulgo Aprill 21. At Tower Hill at Mrs Wilsons where some ware seeking ye Lord wth fasting for ye Parliament (like to be dissolved unless they would grant Subsidies for Warrs against ye Scotish) by procurement of Male ye Arch Prelates Pursevant, Sr Wm Balford Leuetenant of ye Tower sent theither H Jesse (who he found praying for ye King as he told his Magty) Mrs Jones, Mr Brown wth others about 20.

Then Sr Wm asked his Magesties Pleasure concerning them who would have them Released but Dr Laud ye Arch Bishop being Present desired the men might be bound to ye Sessions wch was perform & no Enditement being there against them at their appearance they were freed.…

Also 6 Month 22d day at the L. Nowers house, ye same L. Mayor Sr John Wright came Violently on them, beat, thrust, pinched & kicked such men or Women as fled not his handling, among others Mrs Berry who miscarryed & dyed the same week & her Child. He comitted to ye Counter H. Jessey, Mr Nowel, Mr Ghofton, & that night bound them to answer at ye House of Comons where they appearing he let it fall.

COVENANT RENEWED

[1630] Whilst Mr Lathorp was an Elder here some being greived against one that had his Child then Baptized in ye Common Assemblies,⁵ & desireing & urging a Renouncing of them, as Comunion wth them, Mr Can also then walking Saints where he left Mr How (he going wth Some to Holland) He desiring that ye Church wth Mr Lathorp would renew their Covenant in Such a Way, & then he with Others would have Comunion wth them. Mr Dupper would have them therein to Detest & Protest against ye Parish Churches, Some ware Unwilling in their Covenanting either to be tyed either to protest against ye truth of them, or to affirm it of them, not knowing wt in time to come God might further manifest to them thereabout Yet for peace Sake all Yelded to renew their Covenant in these Words

To Walke togeather in all ye Ways of God So farr as he hath made known to Us, or shall make known to us, & to forsake all false Ways, & to this the several Members subscribed their hands.

After this followd several Sheets containing ye Names of ye Members of ye said Congregation & ye time of their admission.

[Notes]

1. Benjamin Stinton, the probable collector of these records.

2. These records must have been written after 1625, since Robinson died in 1624 or 1625.

3. This church is called the JLJ church, from the names of its first pastors Henry Jacob, John Lathrop, and Henry Jessey. It is important to note that it was not a Baptist church at its formation in 1616, though several of the first seven Particular Baptist churches came out of it.

4. This is a very significant statement. Some members felt sufficiently convinced that Church of England baptism was invalid that they sought a new baptism. However, we do not know for sure whether their objection was to baptism from a corrupt church or because it was applied to infants. Some refer to the 1633 schism as the first identifiable Particular Baptist church in England.

5. The Common Assemblies were the Church of England. That some members of the JLJ church still attended the state church on special occasions and even had their children christened there is consistent with the moderate separatism of Henry Jacob, founding pastor of the JLJ church. However, over the years the church apparently attracted some more militant members who could not tolerate anything short of total separation.

1.5 Rise of Particular Baptists [the Kiffin Manuscript]

Included among the records of the Gould Manuscript is a paper called the Kiffin Manuscript. Brief as it is, this document gives one of the clearest and most succinct accounts of the rise of Particular Baptists in England through ongoing developments within the JLJ congregation. The schisms of 1633 and 1638 are set out, though one wishes for more details. The conviction of some in 1638 that Baptism was not for Infants, but professed Believers is intriguing.

However, perhaps the key importance of this document is its account of how a part of the JLJ church moved beyond baptism of believers instead of infants, to the even more radical position of baptism of believers by total immersion. How they came to the conviction that baptism ought to be by diping ye Body into ye Water we are not told, but probably it grew out of continuing study of Scripture, theology, and Christian history. There is no evidence that General Baptists, then numerous in and around London, customarily practiced immersion by 1640-1641. Source: Transactions of the Baptist Historical Society (London: Baptist Union Publication Department), 1(1908-1909): 230-236.

An Old MSS, giveing some Accott of those Baptists who first formed themselves into distinct Congregations, or Churches in London, found among certain Paper given me¹ by Mr Adams

[1633] Sundry of ye Church whereof Mr Jacob & Mr John Lathorp had been Pastors, being dissatisfyed wth ye Churches owning of English Parishes to be true Churches desired dismission & Joyned togeather among themselves, as Mr Henry Parker, Mr Tho. Shepard, Mr SamII Eaton, Marke Luker, & others wth whom Joyned Mr Wm Kiffin.

[1638] Mr Tho: Wilson, Mr Pen, & H. Pen, & 3 more being convinced that Baptism was not for Infants, but professed Beleivers joyned wth Mr Jo: Spilsbury ye Churches favour being desired therein.

[1640] 3d MO: The Church became two by mutall consent just half being wth Mr P. Barebone, & ye other halfe with Mr H. Jessey Mr Richard Blunt wth him being convinced of Baptism yt also it ought to be by diping ye Body into ye Water, resembling Burial & riseing again. 2 Col: 2. 12. Rom: 6. 4. had sober conferance about in ye Church, & then wth some of the forenamed who also ware so convinced: And after Prayer & conferance about their so enjoying it, none haveing then so so practised in England to professed Believers,² & hearing that some in ye Nether Lands had so practised they agreed & sent over Mr Rich. Blunt (who understood Dutch) wth Letters of Comendation, who was kindly accepted there, & returned wth Letters from them Jo: Batte a Teacher there, & from that Church to such as sent him.³

They proceed on therein, viz, Those Persons yt ware persuaded Baptism should be by dipping ye Body had mett in two Companies, & did intend so to meet after this, all these agreed to proceed alike togeather. And then Manifesting (not by any formal Words or Covenant) wch word was scrupled by some of them, but by mutual desires & agreement each Testified: Those two Companyes did set apart one to Baptize the rest; So it was solemnly performed by them.

Mr Blunt Baptized Mr Blacklock yt was a Teacher amongst them, & Mr Blunt being Baptized, he & Mr Blacklock Baptized ye rest of their friends that ware so minded,⁴ & many being added to them they increased much …

Those that ware so minded had comunion togeather were become Seven Churches in London.

Mr Green wth Capt Spencer had begun a Congregation in Crutched Fryers, to whom Paul Hobson joyned who was now wth many of that Church one of ye Seven.

These being much spoken against as unsound in Doctrine as if they ware Armenians, & also against Magistrates &c they joyned togeather in a Confession of their Faith⁵ in fifty two Articles wch gave great satisfaction to many that had been prejudiced.

Thus Subscribed in ye Names of 7 Churches in London.

[Notes]

1. Benjamin Stinton, probable collector of these records.

2. This statement is usually taken as evidence that the General Baptists in and about London were not yet immersing.

3. The document does not specifically say that Blount was immersed in Holland, but that is probably the import of the phrase Mr Blunt being Baptized.

4. Not all the members were immersed, but only those that ware so minded, showing that at first this church practiced what later was called open membership.

5. The First London Confession, issued by seven Particular Baptist churches in 1644, with a revision in 1646. The 1644 edition is included here, pp. 45-53.

1.6 An Account of Divers Conferences [in the JLJ Church]

The two previous documents (1.4 and 1.5) establish the basic facts of the emergence of Particular Baptists out of English separatism. They show that baptism discussions in the JLJ church led to schisms in 1633 and 1638 and that at least some members gave up the baptism of infants in favor of applying that ordinance only to professed believers. By 1640-1641 one group that had been members of the original JLJ church went the next step in recovering the ancient practice of applying baptism by total immersion.

However, the adoption of immersion was not unanimous; it included only such as ware so minded. What happened to those who were not so minded? This document traces continuing baptism discussions in the remnant JLJ congregation after 1641, showing how several leaders including Jessey himself eventually became Baptists. Though their exact origins are not clear, by 1644 at least seven churches in London held and practiced the immersion of believers. Some years later the nickname Baptist was tagged on them. Source: Transactions of the Baptist Historical Society (London: Baptist Union Publication Department), 1(1908-1909): 239-245.

An Account of divers Conferences, held in ye Congregation of wch Mr Henry Jessey was Pastor, about Infant baptism, by wch Mr H. Jessey & ye greatest part of that Congregation ware proselited to ye Opinion & Practice of ye Antipedobabtists.

being an old M.S.S. wch I¹ recd of Mr Adams, supposed to be written by Mr Jessey, or transcribed from his Jurnal.

[1643]                    About Baptisme. Qu: Ans:

Hanserd Knollys our Brother not being satisfyed for Baptizing his child, after it had bin endeavoured by ye Elder, & by one or two more; himselfe referred to ye Church then that they might satisfye him, or he rectify them if amiss herein; wch was well accepted.

Hence meetings ware appointed for conference about it at B. Ja: & B. K.: & B. G:² & each was performed wth Prayer & in much Love as Christian meetings (because he could not submitt his judgment to depend on wth its power: so yelded to)

Elder³ The maine Argument was from these fower conclusions

1. Those in Gospel Institutions are so set down to us. those not cleare

2. What ever Privilidg God hath given to his Church as a Church is still given to all Churches.

3. God hath once given to his Church as a Church this Privilidge to have their Children in a Gospel covenant, & to have its token in Infancy. Gen: 17. 7. 10.

4. Baptism appears to be in ye rome of Circumcision

Conclusion: to be now to Churches Infants

H.K.⁴ Ans: To ye third on wch ye weight lyes, that it wants ground & proof from Scripture. That Gen: 17 proves it no more to be given to a Church as a Church, for their Infants to have the token of of Covenant in Infancy, then for the Churches Servants all bought wth money &c without exception of Religion to be Baptized; & yt not only ye Chil: but Childrens Children to many Generations though neither Father nor Grandfather ware faithfull must be Members, for thus was it wth Abrahams posterity, therefore this was not with it as a Church, but as Jewish or as peculiar to Abrahams Seed Naturall. Unless we may say of the Children of such wretches, that certainly ye Lord is their God & they his People, contrary to 1 Cor: 7. 14.

Elder All such as we ought to judg to be in Gods

Ma:⁵ covenant, under promises should have ye token

Mi: of ye Covenant. Thus of ye Infants of Believers especially Church members.

Ans: To ye first proposition or major its not ye Covenant yt intrests to ye token of itselfe, but Gods Institution, proved thus.

1. The Lords Supper is a token of the New Covenant, it must be to such children as being in Covenant, if Argument good.

2. Enoch, Methusala, Noah, Sem, ware in Covenant, & to be judged So, & Abraham at 75