Writings of other English General Baptists.  These are from 17th century writers - mostly from those whose names appear on the 1660 Standard Confession.

CLIFFORD, JOHN (16 October 1836, Sawley, England - 20 November 1923, London, England). Education: Graduate, Midland Baptist College, 1858; Uni­versity of London, 1866.  Career: Pastor, Praed Street Baptist Church, London, 1858-1923; president. Baptist Union of Great Britain and Ireland, 1888-1899; president. Baptist World Alliance, 1905-11.

John Clifford rose from a twelve hour per day child apprenticeship in a large factory through university exams in arts, science, and law to outstanding leadership in the Baptist Christian community. Among his fellow Baptists he was considered a progressive influence theologically. Socially, he frequently sided with radical movements, as evidenced by his membership in the Fabian Society. Politically, he exercised great influence on several pieces of legislation relating to education; he was a known supporter of David Lloyd George.

In many ways, Clifford was the father of social Christianity among Free Churchmen in Great Britain. He used his Baptist conviction of religious liberty to advance his feeling that the message of Christ should be interpreted in light of growing knowledge and experience. He opposed, for instance the "living-in" system of apprentices and later the atrocities perpetuated by the Belgians upon the Congo peoples. In 1885 his church established a home for unemployed women, and for more than thirty years he led in the temperance crusade to close public houses where neighborhood sentiment was in strong opposition.

Clifford's attitude about the new interpretations of the Bible soon put him into conflict with Charles H. Spurgeon.* The pastor at Praed Street had long urged attention to Darwin's work and German higher criticism, two issues Spurgeon saw as symptomatic of the "down-grade" of Baptist life and thought. Eventually, Spurgeon withdrew from the Baptist Union in 1887, and Clifford was subse­quently elected its president. In his inaugural address in 1891 he addressed the topic "The Coming Theology"; he argued for the increase in the unity of humanity and a greater appreciation for Christianity. To Clifford's credit, he became the symbol of global Baptist leadership moving into the twentieth cen­tury. His openness led to significant positions in both the Baptist World Alliance and the Evangelical Free Churches in Great Britain.

It was the issue of church-related primary and secondary education which made Clifford a powerful influence in the making of public policy. In the 1870s he welcomed legislation that created religious education in private schools. Clif­ford reasoned that the "conscience clause" deprived schools where such instruc­tion was offered of the right to public revenues. For this reason, in 1902 when a second Education Bill provided increased support for religious education in public schools, Clifford protested loudly and led a large-scale "passive resis­tance" to the legislation. The preacher, who was largely credited with overturning the bill, had planned to protest with all his might against teaching a set of dogmatic theological opinions. He wished theological dogma to be taught, but by the churches, and at the expense of the churches.

Clifford's literary output was remarkable. He penned ninety-nine books or pamphlets, edited denominational newspapers, and carried on a voluminous correspondence. His contributions were honored by heads of government and institutions; in 1883 Freewill Baptist Bates College in Lewiston, Maine, con­ferred on him in absentia an honorary doctorate. Sensitive to British opposition to "bogus American degrees," Clifford gracefully declined, preferring to be known as "the pastor of Praed Street, Paddington."

 Bibliography

A. Is Life Worth Living? (London: 1880); God's Greater Britain. (London: 1899).

B. DNB: 1922-30: 188-190; Charles T. Bateman, John Clifford: Free Church Leader and Preacher (London: 1902); James Marchant, Dr. John Clifford (London: 1924).

(Article taken from “The Baptists” by William Henry Brackney.  Published by Greenwood Press, New York).

Benjamin Randall

In the book The Free Will Baptists in America: 1727-1984, William F. Davidson divides the life of Benjamin Randall into four divisions. 

1. The Period of Unconverted Piety.

2. The Period of Converted Congregationalism.

3. The Period in the Calvinistic Baptist Tradition.

4. The Period of Freewill Baptist Sentiment.

 Randall was born to a sea captains family in 1740.  His family was Congregational and he regularly attended worship in the Congregational Church.  He also made a habit of daily Bible reading and prayer.  However, in all of this, he found no satisfaction.

 Randall heard George Whitefield preach in Portsmouth, New Hampshire three times in 1770.  He was on his way the fourth time when he heard the evangelist had passed away.  The shock of this news caused him to reflect on the messages he had heard Whitefield preach.  During this time Randall was converted and naturally joined with the Congregational Church.  This experience was less than positive for Randall and he ended the association with that church in 1775.

 “While serving as an orderly sergeant in the Revolutionary Army, Randall began to study the Scriptures concerning the validity of infant baptism.  His study resulted in the firm conviction that the Scriptures taught believer’s baptism and that he himself should be immersed..  To his surprise, he found that the group of worshipers that had followed his ministry also had turned to the Baptist position.  The discovery removed Randall’s fears, and on October 14, 1776,he was baptized by Rev. William Hopper.” (Davidson, p. 170).  He then began to attend the Calvinistic Baptist Church in Berwick, Maine.  In March of the following year he surrendered to the call of Christ to the ministry.

Randall soon found himself in disagreement with the stern Calvinism of this church and he was forced to break fellowship with them in 1779.  At this time two men, Edward Lock and Tozier Lord, also separated from the Calvinistic Baptist Church.  These two men together with John Shepard, ordained Benjamin Randall in 1780.  Over the next years Randall’s influence would be tremendous over the foundation and formation of the Freewill Baptists.

Jabez Burns, for many years an eminent minister of the English General Baptists, was born in Oldham, Lancashire, Dec 18, 1805. In his youth he connected himself with the Methodists, but some years later he was baptized, and became associated with the General Baptists. He was engaged for some years in lecturing and preaching in Scotland, mainly in connection with the temperance movement, of which throughout life he was an able and conspicuous leader.

In June 1835, he was called to the pastorate of the church in London. Here for upwards of forty years he labored with distinguished success. He also wrote and published largely, his best-known works being "Helps to Students and Lay Preachers" and "Manuals for Devotionals Use and Family Worship." 

He visited this country in 1847 as a delegate from the General Baptist Association to the Free-Will Baptist Triennial Conference, and also in 1872. His "Retrospect of a Forty Years' Ministry," published in 1875, gives an interesting description of the modern progress of religion, temperance and philanthropic enterprises. In recognition of his merits as a religious writer, and particularly of the character of his "Pulpit Cyclopaedia," the Wesleyan University of Connecticut conferred upon him the degree of D.D. in 1846, and in 1872 Bates College, Me., added the degree of LL.D. He was very efficient to the end of his life, and as a preacher and public speaker he was highly esteemed. He died Jan. 31, 1876, aged seventy.

Life and Writings of Dan Taylor

Among the early converts of the Wesleyan revival was a youth from Yorkshire, the son of a miner, himself a worker in the mines from his fifth year. Dan Taylor was of sturdy frame and great native intelligence, though his education was naturally of the slightest. Soon after his conversion, he began to visit the sick and lead prayer meetings with the zeal not unusual in new converts, but with an ability so unusual that his brethren encouraged him to attempt preaching. His first sermon was preached in a house near Halifax, in September 1761. The leading Methodists of Yorkshire encouraged his efforts and urged him to visit Mr. Wesley and be enrolled in the ranks of the regular Wesleyan preachers; but there were things in the discipline and doctrine of the societies that he did not approve, and about midsummer, 1762, he withdrew finally from all connection with the Methodists.

At this time there were a few Christians in the village of Heptonstall, not far from Halifax, who had done the same. They invited Taylor to preach to them, For some months he preached to them in the open air, under a tree. The prospect was discouraging, the country wild, and the people rough and unpolished, yet he determined to remain and preach the gospel to them. On the approach of winter, they obtained a house to meet in, taking up part of the chamber floor and converting the rest into a gallery. The house was duly registered under the Act of Toleration, and during the week Taylor taught a school in it, to eke out his support. These people had left both the Church of England and the Methodists; but had joined no other body. They began to study the New Testament, with a view to determining some plan of church order and some principles of doctrine. Taylor diligently used such books as he could obtain, and the result of his investigations was to convince him   believers’ baptism is the only thing warranted by the Scriptures. There were Particular Baptists about Halifax, but they were bitterly hostile to all who held the Arminian theology; and since Taylor persisted in holding that Jesus Christ had tasted death for every man and made propitiation for the sins of the whole world, they would not help him to obey Christ—though several expressed their firm persuasion that he was a genuine Christian, and were even well satisfied of his call to the ministry. He learned at length that in Lincolnshire there were Baptists of sentiments like his own, and with a friend he set out to travel a distance of one hundred and twenty miles on foot. They found, however, a congregation of General Baptists at Gamston, Nottinghamshire; and though they were received rather coolly at first, after a conference of three days they were baptized in the river near-by, February 16, 1763.

Returning, Taylor and his people organized a General Baptist church, the only one at that time in Yorkshire, and in the autumn he was ordained to the ministry, at Birchcliff. At first they connected themselves with the Lincolnshire churches of like faith, but speedily became aware of the great degeneracy that had occurred. Many of the General Baptists had come to deny the atonement, justification by faith alone, and regeneration by the Holy Spirit. As Taylor made the acquaintance of General Baptists in the midland counties, he found them more evangelical. A preliminary conference was held at Lincoln in 1769, and a formal organization was effected in London June 7, 1770, of “The Assembly of the Free Grace General Baptists,” commonly known as the "New Connexion." Two Associations, a Northern and a Southern, were also formed. The Northern consisted in 1772 of seven churches and one thousand two hundred and twenty-one members, which by 1800 had increased to twenty-two churches and two thousand six hundred members. The Southern Association never showed much vitality. In Yorkshire, as we have seen, there was but one church at the beginning, but at the end of fifteen years there were four.

The New Connection was due almost wholly to Dan Taylor. He was the life and soul of the movement. Everything that he set his hand to prospered; when he took his hand away things languished. His mind was naturally vigorous, and he found means to cultivate its powers and make of himself a fairly educated man. His body seemed incapable of fatigue and his labors were Herculean. If anything demanded doing, he was ready to do it. Did an Association wish a circular letter to the churches, he wrote it; was a minister in demand for a sermon, a charge, or any other service, from Berwick-on-Tweed to Land’s End, Dan Taylor was on hand. He led in the establishment of the fund for the education of ministers, in 1796, and was principal of the academy—or, as we should say nowadays, theological seminary—established for the purpose in 1798. He edited the “ General Baptist Magazine “; he traveled up and down England, traversing, it is said, twenty-five thousand miles, mostly on foot. And he preached constantly; a sermon every night and three on Sunday was his ordinary allowance, and on special occasions he preached several times a day. Even the labors of John Wesley are equaled, if not surpassed, by this record.

One story has been preserved that well illustrates a trait of his character, his indomitable energy. At one time in his life he had some difficulty with his eyes and feared he might lose his sight. He was at first appalled by the prospect, as anybody would naturally be; then he determined that he would learn the whole Bible “by heart,” so that when his eyesight was gone he might still be able to preach the gospel. He began his task, and had actually accomplished a good part of it when his trouble left him, and he desisted. No wonder that such a man was a successful evangelist; such determination and pluck will make a man successful in any calling; and qualities of this kind, as well as the anointing of the Holy Spirit, are needed, if one is to be a great evangelist. God makes no mistakes; he never selects for a great work the lazy, half-hearted, weak-willed man, but one who has energy and grit and perseverance, as well as piety. It is impossible to bore through granite with a boiled carrot; it requires a steel drill.

Dan Taylor fell asleep in his seventy-eighth year, and the phrase almost literally describes his end, for suddenly, without a groan or sigh, he expired while sitting in his chair. His work was well done, and English Baptists still feel the result of his manly piety and zealous labors.

(Source: A Short History of the Baptists by Henry Vedder)

Rev. David Marks, was born in Shandaken, Ulster County, N. Y., Nov., 4, 1805. His father moved to Connecticut, where he lived four years, and then returned to New York, taking up his residence in Junius, Seneca County. The teachings of a Christian mother early turned his mind to religion, and at the age of eleven he became a Christian. When thirteen years old, in order to improve his education, he set out on foot for Providence, R. I. He walked 368 miles. Arriving at Brown University, he was told that tuition could be furnished free, but no further assistance towards board or clothing could be rendered, so with a sad heart he walked back home. In 1818 young Marks presented himself to the Baptist church in Junius for baptism, and had been accepted, but for some reason he was not baptized. In July, 1819, Rev. Zebulon Dean, accompanied by Samuel Wire, then an unordained preacher, went to Junius. They listened to Marks’ Christian experience, and, receiving their approval, he was baptized June 11, 1819, and became a member of the Freewill Baptist church in Phelps. The next year he joined the church which was organized in Junius.

When fifteen years of age he received strong impressions to enter the ministry. His father needed his help, but finally consented to what seemed the call of God. The “Boy Preacher,” less than sixteen years of age, left home with his father’s blessing, and mother’s prayers, and with a letter from the Junius church, and the Saviour’s promise, “There is no man that hath left house, or brethren, or sisters, or father, or mother, or wife, or children, or lands, for my sake, and the gospel’s, but he shall receive a hundred fold now in this time, houses, and brethren, and sisters, and mothers, and children, and lands, with persecutions; and in the world to come, eternal life.” Thus equipped he began his labors in what was called the “Holland Purchase.” Success attended his efforts, and his youth attracted large congregations. During his three months’ absence from home, his father’s house was burned and his mother died.

He had enjoyed but ten months of study in school, and he earnestly thirsted for knowledge. Through the kindness of others he purchased an English grammar, which he studied while traveling from place to place. He journeyed through New Hampshire, New York, Ohio, Kentucky, Connecticut, and into Canada, on horseback and on foot, all in one year. This was his method of work during the first ten years of his ministry. In 1829 he married Marilla Turner, of Zorra, Upper Canada.

At the fifth General Conference, held at Wilton, Me., in 1831, the need of denominational publications came up, and Mr. Marks was one of the committee that made the report to the Conference which resulted in the establishment of the Book Concern. (See Printing Establishment.) Mr. Marks was appointed by the Conference as agent of the Book Concern, and held the office for four years, when the agency was transferred to a board of trustees. In 1834 Mr. Marks took charge of the church in Portsmouth, N. H. In 1836 he began the organization of a church in Rochester, N. Y. After a year or two he resumed itinerant work, and then located at Varysburg. In 1842 , he moved to Oberlin, O., to pursue his studies and obtain needed rest. But it was impossible for him to refuse the many calls that came for help. He aided in establishing seminaries in Chester, O., and Strafford, N. H. His health for several years had not been good, and he could not endure the strain of such arduous work. His health continued to fail, and as death approached he met it triumphantly. Within a few days of his death he preached twice and wrote a farewell address to the Freewill Baptists. He died at Oberlin, O., Dec. 1 , 1845, at the age of 40 years.

David Marks was connected with the establishment of the Foreign and Home Mission Societies, and the Education Society. He was also prominent in the anti‑slavery movement, and in other important branches of Christian work. A memoir of his life was published in 1846. It was edited by his wife, who is now Mrs. M. M. H. Hills, of Dover, N. H. He was a leader in whatever work he entered upon, and he obtained the love and respect of all who knew him.

(Article taken from the Free Baptist Cyclopedia, 1889, pages 383-384)

Writings of A. D. Williams, D. D.

Williams, Rev. Alvin Dighton, D. D., was born at Smithfield Centre, Pa., Oct. 13, 1825, his parents being from Connecticut. He was converted at thirteen, and commenced preaching two and a half years later, gaining some notoriety as the "boy preacher." He was ordained at Carolina Mills, R. I., in May, 1848, and graduated at Hamilton College, New York, in 1849. He has been pastor of churches at Carolina Mills, and Pawtucket, R. I., Lawrence, Mass., Minneapolis, and Fair Point, Minn., and Cheshire, and Middleport, O., and has baptized nearly five hundred converts. He has assisted in organizing churches at East Killingly, Con., Elk River, Otsego, Ramsay (Ia.), and Lebanon, Minn., Flemington, and Fairview, W. Va., and Kenesaw, Marshall, Pleasant Plain, Long Branch, and Lincoln, Neb.; also the Hennepin Q. M., Minnesota, the West Virginia Association, and the Hastings, Aurora, and Nemaha River Q. M's, in Nebraska. He has been superintendent of schools for Lawrence, Mass., and for West Virginia, president of the Northwestern and West Virginia Colleges, principal of Nebraska State Normal School, and member of the Nebraska State Board of Agriculture. The degree of Doctor of Divinity was conferred in 1871 by Quincy, now Chaddock College, Illinois. He did good service on the Freewill Baptist Quarterly (q. v.), and is the author of " The Rhode Island Freewill Baptist Pulpit," "The Support of the Ministry," "Memorials of the Free Communion Baptists," and of "Four Years of Co-operation in Nebraska and Kansas." He has several times been a member of the General Conference. April 25, 1850, he was married to Miss Sarah Harn, of Maryland, and has a son and three daughters, a son and a daughter having died. (Free Baptist Cyclopedia, pp. 701-702)

Williams would later work with the General Baptists as President of Oakland City College. He would be instrumental in developing the General Baptist Doctrines and Usage and is still held in high esteem by the General Baptists. As President of Oakland City College he also published an important book entitled Benoni Stinson and the General Baptists and a book on theology entitled The Christian Church and Its Institutions.

Few men have had such a great impact on two denominations in one lifetime.

Past and present confessions and articles of faith of the English and American General Baptists and the Free Will Baptists.

Writings of Henry Denne

HENRY DENNE was a man of note. He was educated in the University of Cambridge, where he acquired a respectable standing. Having received ordination from the Bishop of St. David’s, about the year 1630, he was presented to the living of Pyrton, in Hertfordshire, which he held for ten years, greatly to the profit of the inhabitants, by whom he was justly esteemed as an instructive and faithful preacher. In 1641 he was appointed to preach at a visitation held at Baldock, and he determined to embrace the opportunity of exposing the evils which had long grieved and vexed him, particularly “the sin of persecution, the vices of the clergy, and the corruptions in doctrine and worship which he apprehended to be in the Established Church.” His text was John 5:35. After an ingenious introduction, he proceeded to execute his purpose, and laid on the lash quite freely. The pride and covetousness of the clergy, their pluralities, their neglect of duty by non-residence, and other evils, were held up to view, and reformation boldly demanded. “I must call upon those in authority,” he said, “to make diligent search after these foxes. If the courts had been so vigilant to find out these as nonconformable ministers, surely by this time the church would have been as free from them, as the land from wolves. But they have preferred the traditions of men before the commandments of Almighty God. I tell you that conformity hath ever sped the worse for their sakes, who breaking the commandments of God think to make amends with conformity to the traditions of men.”

We cannot be surprised at hearing that soon after this he announced his change of sentiments. In the early part of 1643, he was baptized by Mr. Thomas Lamb, pastor of the church in Bell Alley, Coleman Street, London. His gifts were thankfully recognized by the church, and by their direction he engaged in a mission to the counties of Staffordshire and Cambridgeshire, where he preached the Gospel with great success and formed many churches. This roused the ire of the Presbyterian authorities. He was arrested and imprisoned at Cambridge. By the interference of a friend, his case was brought before Parliament, in order to which he was removed to the Peterhouse, Aldersgate Street, London. The notorious Dr. Featly was in the same prison, as a royalist. Mr. Denne challenged him to a disputation. They met and fought, in the usual way, with propositions and syllogisms, till the doctor was tired, and withdrew from the conflict. Mr. Denne carried on the war with his pen, and published a reply to Dr. Featly’s famous book, The Dippers Dipt, &c. He was soon released, and was appointed Minister of Eltisley parish, Cambridgeshire, from which place, as a center, he itinerated in various directions, preaching and baptizing. In 1645 he visited the county of Kent, and his labours were blessed to many.

The opposition Mr. Denne met with issued in his leaving Eltisley. He then entered the army, and served several years. But he did not desist from preaching, nor was it necessary, for praying and preaching were no strange things among the Parliamentary soldiers. “Cornet Denne” was his military title, but “Parson Denne” was the appellation by which he was known among his associates. We cannot say whether he saw any fighting or not, nor in what parts of England the regiment to which he was attached was from time to time quartered. The only recorded event is his narrow escape from death as a mutineer. In May, 1649, he took part in a mutiny of the troops, partly occasioned by the men’s unwillingness to join the expedition to Ireland, and partly by discontent with the existing state of affairs. Prompt measures were taken, and the revolt was quelled; but Mr. Denne and three others were sentenced to be shot.

“Cornet Denne, being a man of parts, and one who has been esteemed for piety and honesty, received his sentence with great manliness and fortitude of spirit, yet with so much relenting and acknowledgment of the just hand of God, the justice of the sentence, and his submission thereunto, that he seemed to rejoice with willingness to suffer under so righteous a sentence, and he professed openly, that although his heart could not accuse him of an evil meaning, yet he was convinced of the evil of the action, and dangerous consequences of it; that if they had but continued three or four days longer, the land had been plunged in misery and ruin.” Cornet Tompson and Corporals Church and Perkins were shot; and “Cornet Denne being called out, came with much composure of spirit, expecting to die, but the general having commanded the Lieutenant-general Cromwell to let him know at the place of execution that his excellency had extended mercy to him, he soberly and suddenly replied, ‘I am not worthy of such a mercy; I am more ashamed to live than afraid to die’ weeping bitterly.” He afterwards endeavoured to repair the mischief by publishing a pamphlet in which the origin and objects of the mutiny were stated, and the deplorable consequences which would have followed if it had not been suppressed were faithfully set forth.

It is not likely that he continued long in the army after this. We next find him in his place as a member of the church at Fenstanton, in 1653, taking part in certain disciplinary proceedings. At one of their meetings, Henry Denne began to speak, saying, “Brethren, I desire you to consider the Word of Christ, saying, Go ye therefore, and teach all nations, baptizing them in the name of the Father, Son, and Holy Spirit; teaching them to observe whatsoever things I have commanded you, and lo! I am with you alway, even unto the end of the world (Matthew 28:19); which last words are often used by us, yet I think not too often. But I desire that we may seriously consider the former, viz., Go, teach all nations, baptizing them, &c. [or] as Mark saith, Go, preach the Gospel to every creature: and so, whether we are not as much bound to observe them as any. And if it appeareth that we are, then I pray consider whether we are not in a great fault, in being so negligent in sending forth persons to divulge the Gospel, in those many places that are ignorant thereof. Truly, I conceive that we are much to blame, and especially seeing there are many towns hereabouts that have no teacher; and who can tell but that the Lord may work in this opportunity.” The result was that Mr. Denne and another member were sent out on a missionary excursion, an account of which was given to the church on their return. Next year he went again into Kent, and spent some time at Canterbury. His labours there were so acceptable that the church invited him to settle among them. The Fenstanton Church consented, appointed another brother to attend him on the journey, and “money and horses were provided for them.” He arrived in safety, and was received with gladness. “He is provided of an house,” the Canterbury Church said, in a letter to that at Fenstanton, dated February 19th, 1655, “and we doubt not of a comfortable being and subsistence amongst us.” He was regarded as one of the chief men of the denomination. In 1658 he was engaged in a disputation on baptism with Dr. Gunning, a celebrated divine of the day, afterwards bishop, successively, of Chichester and Ely. It was held in the church of St. Clement Dane’s, Strand, and was attended by some thousands of persons. Mr. Denne published an account of it, and soon after baptized the lady at whose instance the disputation took place. Her doubts were removed by Mr. Denne’s arguments.

Nothing more is known of Mr. Denne, except the publication of two small pamphlets. His signature appears among those to the Humble Apology, &c., issued after Venner’s insurrection. Crosby supposes that he died in the year 1661, and states that an episcopal clergyman composed the following epitaph for his tomb:—

“To tell his wisdom, learning, goodness unto men,
I need to say no more-but here lies Henry Denne.”

(From, Cramp's History of the Baptists)

Writings of John Smyth

The history of English Baptists does not begin on English soil, but in Holland. The leader in the new movement was the Rev. John Smyth. Much obscurity hangs over his early life, and many writers have identified him with several other men, bearing a name then as now very common. He was a pupil and friend at Cambridge University of Francis Johnson, later one of the Separatist leaders. He is said to have been ordained by Bishop Wickham, of Lincoln, but he was never, as has been frequently stated, vicar of Gainsborough, as the records of that parish show. He was, however, appointed lecturer or preacher in the city of Lincoln, September 27, 1600; and though deposed as “a facetious man” by vote of the Corporation, October 13, 1602, appears to have held the office until 1605.

He tells us himself that he passed through nine months of doubt and study before deciding to leave the Church of England, but by 1606 he had reached a decision and joined himself to a company of Separatists in Gainsborough, of whom he became the recognized “teacher”—for they disliked “ ministers “ and all similar terms. Thomas Helwys and John Murton were the leading members of this group. A few miles distant, in the manor of Scrooby, there was another group of Separatists, in close fellowship with the Gainsborough group. Prominent among the Scrooby group were William Bradford, William Brewster, and John Robinson, the last being the “teacher.” Scattered throughout the surrounding region were a score or more of adherents, who were rapidly increasing in numbers.

This was the time when James I. was vigorously making good his threat regarding sectaries in England: “I will make them conform, or I will harry them out of the land.” Persecution became so violent that these Separatists despaired of maintaining themselves in England, and Thomas Helwys, whose wife had been imprisoned for her schism, induced the Gainsborough group to immigrate to Holland. They established themselves at Amsterdam, where they became the second English church, and their teacher supported himself by practicing medicine.

The first English church was composed of Separatists, mostly from London, who had come to Amsterdam at various times from 1593 onward, and had as their pastor Francis Johnson, who had been a tutor of Smyth at Cambridge. Not long after the Gainsborough exodus, the church of Scrooby fled to Holland, going first to Amsterdam and thence to Leyden. Their pastor was John Robinson. It was this congregation, with certain additions, that afterward became the Pilgrims of the Mayflower.

Our concern is, however, with the second church at Amsterdam. Pastor Smyth here became acquainted possibly for the first time, with the theology of Arminius, and here, it is also reasonable to suppose, he learned the Mennonite theory of the nature of the church. If he had had doubts before concerning infant baptism they were now confirmed into conviction that it is not warranted by the Scriptures, and that a scriptural church should consist of the regenerate only, who have been baptized on a personal confession of faith. He gave utterance to these views in a tract called “The Character of the Beast”(1609). Before this (1608) differences had arisen over a question of comparatively slight importance between the two English churches, and the result had been an interruption of their communion. Now a still more important step was taken: Smyth, Thomas Helwys, and thirty-six others formed the first church composed of Englishmen that is known to have stood for the baptism of believers only.

He held that the real apostolic succession is a succession not of outward ordinances and visible organizations, but of true faith and practice. He therefore believed that the ancient, true apostolic succession had been lost, and that the only way to recover it was to begin a church anew on the apostolic model. Accordingly, having first baptized himself, he baptized Helwys and the rest, and so constituted the church. They soon after issued a Confession of Faith, in its theology, but distinct in its claims that a church composed only of baptized believers, and that only such should “taste of the Lord’s Supper.”

Smyth died in 1612, but before that the church he had been instrumental in founding, reduced to some ten members, disappeared from Holland.

(Source: A Short History of the Baptists by Henry Vedder)

Writings of Thomas Helwys

Little is known about the early life of Thomas Helwys except that he was from Nottinghamshire on an estate that had been in the family for several generations. Helwys received a good education at Gray’s Inn and after some years in London, he returned to his country home, Broxtowe Hall. From Puritan references it is know that Helwys' home was a haven for early dissenters and Helwys himself probably aided their cause financially. At some point Helwys was introduced to John Smyth and with Mrs. Helwys joined the Separatist congregation at Gainsborough prior to 1606.

A small group led by Helwys returned to England in late 1612 and established themselves as Spitafields near London. Helwys wrote a moving appeal to King James in his own hand entitled The Mystery of Iniquity in which he boldly called upon the monarch not to impose laws upon the consciences of his subjects. "The King," he said, " is a mortal man, and not God, therefore he hath no power over the mortal soul of his subjects to make laws and ordinances for then and to set spiritual Lords over them." For such fearless courage Helwys was thrown in prison, and died in Newgate by 1616.

Works of Thomas Grantham

THOMAS GRANTHAM was for many years the principal minister among the General Baptists. He was baptized at Boston, Lincolnshire, in the year 1652, and almost immediately afterwards commenced his ministerial labours. In 1656 he became pastor of a church at North Elm Chapel. The petition presented to Charles II. in the early part of his reign, said to be “approved by more than 20,000,” was written by him. He was several times imprisoned, and otherwise annoyed, for his principles and practices as a Baptist. So highly esteemed was he by his brethren, that in 1666 he was removed from the pastoral office and appointed “messenger,” in which capacity he laboured many years, founding churches in Lincolnshire, Norfolk, Warwickshire, and other counties, and exercising a general superintendence over the interests of the denomination. He finally settled at Norwich, where he died, January 17, 1692.

Mr. Grantham wrote some useful works, chiefly in explanation or defense of Baptist sentiments. The largest was a folio volume, entitled “Christianismus Primitives.”

Reference: "Baptist History" by J. M. Cramp