BAPTIST HISTORY LESSON 3

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BAPTIST HISTORYLESSON 3

• RISE OF THE GENERAL BAPTISTS

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Ancient Church History
Medieval Church History
Modern Church History
Apostolic Church
The First Medieval Pope
The Rise of the Holy Roman Empire
Apostolic Fathers
Church Councils
The Crusades
Golden Age of Church Fathers
The Papacy in Decline
The Pre-Reformers
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REFORMATION IN ENGLAND
MAGISTERIAL REFORMATION
RADICAL REFORMATION
SWISS BRETHREN 1524---
LUTHER 1517-1546
MUNSTER REBELLION 1534-36
ZWINGLI 1519-1531
PILGRIM MARPECT ?1528-1556
CALVIN 1538-1564
MENNO SIMONS 1536-1561
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Thomas Cranmer 1489-1556
Thomas Cromwell 1485-1540
HENRY VIII 1503-1547
Henry VIII wives
Edward VI 1537-1553
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Elizabeth I 1559-1603
Bloody Mary 1553-1559
Elizabethan Religious Settlement via media
Puritans
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Rise of Separatists
The Separatists believed that Canterbury was so
defiled by Rome as to be a false Church the
Puritans believed that, while the evidence showed
the Church of England to be inadequately
reformed, it was sufficiently reformed for it to
be, or at least for it to become, a true Church.
B.R. White The English Separatist
Tradition From the Marian Exiles to the Pilgrim
Fathers
Reformed in theology
Congregational in polity
Robert Browne (c. 1550-1633)
A Treatise on Reformation Without Tarrying for
Anie 1582
Francis Johnson (1563-1618)
John Robinson (1575-1625)
Leiden, Holland Pilgrim Church
Scrooby Manor
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King James VI of Scotland (1567-1603)became King
when 13 months old
King James I
King James I of England (1603-1625)became King
when Elizabeth dies
When he ascended to the throne RC, Presb,
Anglicans all had high hopes for him
RC his mother, Mary, Queen of Scots, was
catholic
He was from Scotland, the heart of
Presbyterianism he was raised by Presbyterian
clergy politicians
Anglican episcopacy supported King as head of
church
James abandoned his Presbyterianism and became a
full fledged Anglican no Bishop no King
Presbyterians immediately appeal to the new King
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RISE OF THE GENERAL BAPTISTS
John Smyth (c. 1565-1612)
I Early life and education
Cambridge
Frances Johnson
Polemic against Calvinism
Some people take the prick when the prick were
not in all the ministers disposition but they
are pricked in the Lords disposition!
II Lecturer at Lincoln (1600)
III Move to Separatism
Failure of Hampton Court Conference (1604)
Principles and Inferences concerning the Visible
Church (1607)
Formation of the church at Gainsborough by
covenant
to walk in the Lords ways made known by
himwhatsoever shall the cost may be
IV Move to Amsterdam (1608)
The Differences of the Churches of the Seperation
sic
Worship
Treasury
Officers
Paralleles sic Censures, Observations (1609)
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V Move to Baptism
The Character of the Beast (1609)
1. No scriptural command or example of infant
baptism
2. Theological framework of Old Covenant moving
to New Covenant
Practices se-baptism
VI Move to Anabaptist Views (1610)
Congregation divides
60 remain with Smyth 12 go with Thomas Helwys
The Last Booke of John Smith, Called the
Retraction of His Errours, and the Confirmation
of the Truth
That the magistrate is not by virtue of his
office to meddle with religion, or matters of
conscience, to force or compel men to this or
that form of religion, or doctrine but to leave
Christian religion free, to every mans
conscience, and to handle only civil
transgressions., injuries and wrongs of man
against man, in murder, adultery, theft, etc.,
for Christ only is the king, and lawgiver of the
church and conscience
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Docetism the heretical Christology that Jesus
did not exist as a real man but merely appeared
to be so
Thomas Helwys (c. 1550- c.1616)

• Cultural barriers between the two groups
• Many disagreed with Mennonite position of
  Christians not serving as magistrates
• All disagreed with Mennonite position on the
  heavenly flesh of Christ

A Declaration of Faith in English People
Remaining at Amsterdam in Holland (1611)
1612 church settles in Spitalfields
A Short Declaration of the Mistery of Iniquity
(1612)
the king is a mortal man, and not God therefore
hath not power over ye immortal souls of his
subjects, to make laws and ordinances for them,
and to set spiritual lords over them. If the
king have authority to make spiritual lords and
laws, then he is immortal God, and not a mortal
man.