This small volume, originally published in 1983, remains the standard of introductions into the history of English Baptists from the 17th century. B. R. White’s text is especially strong in comparing the General Baptists with the Calvinistic Baptists. He shows how both movements have Soteriological differences, yet share many Ecclesiological similarities. White argues the Baptists were a group of people working to be faithful to the teachings of the Bible, not only in Soterieology but also in “necessary matters concerned with the true nature and constitution of the Church” (pg12).
sorry for the poor quality of the pic
The book is a short book (only 163 pages) and includes five chapters. In the first Chapter, White deals with the older of the two Baptist movements, the General Baptists. He shows how the English General Baptists were an English phenomena, birthed out of the English Separatist movement. However, Continental Anabaptists, certainly influenced the General Baptists more significantly than they influenced the Calvinistic Baptists. White shows how the General Baptist movement begins with a small congregation around John Smyth in the early 17th century. Smyth is concerned with the “right establishment of the visible Church of Christ upon earth” (pg18). He wrote, “Is not the visible church of the New Testament with all the ordinances thereof the chief and principal part of the Gospel?” (pg18). The group flees to Amsterdam in 1608 as not only Separatists but also Calvinists. Continental Anabaptists deepen their Ecclesiological convictions and influence them to abandon Calvinism for Arminianism. As Smyth embraces the Mennonite movement, Thomas Helwys becomes the new leader and takes his small congregation back to England 1612. White writes, “Helwys and his friends believed that ‘the church of Christ is a company of faithful people…separated from the world by the Word and the Spirit of God…being knit unto the Lord and unto one another by baptism…upon their own confession of faith…and sins’” (pg21). Helwys dies in 1616 and by the 1630s there are “five congregations amounted in all to about one hundred and fifty people” (pg24). White traces the movement through the Civil War period then gives brief mention to Thomas Lambe, Edward Barber, William Jeffery, Samuel Oates, and Henry Denne. White gives considerable space to the “laying on of hands” controversy. This was a theological issue not as controversial amongst the Calvinistic Baptists. The different churches grappled over “making laying on of hands a condition of communion” (pg37). Finally, White shows that like the Calvinistic Baptists, there was always a value of associating together for accountability, mission endeavors, theological debate, as well as making joint political statements during the tumultuous Civil War years.
White’s second chapter is devoted to the Calvinistic Baptists, whom he says, “first appeared as a self-conscious group” (pg59) with their 1644 confession. Much time is spent on the influence of the JLJ church. He a large portion of those who signed the 1644 confession had direct ties to Henry Jacob’s church. The JLJ church worked hard to remain tolerate of the Church of England; but factions within the church began to take a “stricter view and thought it wrong to have anything to do with the Church of England” (pg60). I believe that the Calvinistic Baptist movement was a reaction against the Church of England, seeking a more Biblical Ecclesiology. The first issue regarding baptism was not immersion or even “believer’s baptism”, but rather if the Church of England’s baptism was valid because that church was so heretical. Seeking a Biblical Ecclesiology quickly led them to “believer’s baptism” and eventually immersion. White also gives significant space to the origins and theology of the associations which were formed quickly within the movement. The Calvinistic Baptists where larger than their older General Baptists friends. The Calvinistic Baptists formed associational relationships similar to the General Baptists. Whites notes the influence of John Cotton’s The keyes of the kingdom of heaven had on Baptists forming associations. White also gives space to numerous leaders within the movement.
The third chapter is devoted to the period of persecution (1660-1688). White chronologically deals with this period and its numerous Acts and waves of persecutions. The influential 2nd London Confession was originally drafted in this period during an “easing of persecution in the late 1670s” (pg119). Chapter four is devoted to the role of women within the 17th century Baptist churches. Essentially, White reports that their role was similar to their role within larger society and what would be expected within a community trying to be Biblical in their praxis. Women were not allowed to be Pastors or Elders, but there are examples of Deaconesses especially within a small number of General Baptist churches. There are also statements and formal decisions against wife beating. The final chapter is a brief mention of the eventual easing of persecution by the end of the 1680’s.
B. R. White’s work is a great brief introduction to this group in this period, and any criticisms I have of the work are largely due to brevity of the text. Regarding the General Baptists I find it helpful how he establishes the influence (as well as lack of influence) that Anabaptist types played on John Smyth’s first group. I also find it helpful how he showed that Smyth’s group was initially Calvinistic but were influenced by the Arminian debate going on within Holland. Regarding the Calvinistic Baptists, White does a good job explaining their Puritan Separatist origins through the JLJ church. I also find it helpful his emphasis upon the first group reacting primarily against their perceived heresy within the Church of England. They felt the Church of England illegitimate thus their baptism illegitimate. Finally, White’s book is very commendable on showing the origins as well as the theology behind the formation of Baptist associations. This becomes one of their major early marks. The main criticism I have is that he does not trace the incredible expansion of Calvinistic churches during their first generation. This small group of churches plant over 100 churches in a 15-year period yet White does not give much space to this phenomena.
