William Kiffen and the Poole Party

History is tricky, as is historical theology. We approach old texts and events with modern questions, modern categories, and modern modes of thinking. In the case of discussions about the relation of the Baptistic Congregationalists (i.e., early Particular Baptists) to the Reformed tradition, the same problems present themselves. Do we understand them in their own historical and ideological context? Are they subjects, teaching us who they were and how they thought, or are they objects on whom we impose our modern selves?

The modern age has its advantages, one of which is wide availability of older texts and sources, which means that more and more, we have the opportunity to become familiar with historical individuals or groups from their own literature. This blog has always been dedicated to putting original sources in the view of those interested in them.

This post focuses on a small publication from William Kiffen in 1645, entitled “A Briefe Remonstrance of the Reasons and Grounds of those People commonly called Anabaptists, for their Seperation, &c. Or Certain Queries Concerning Faith and Practice, propounded by Mr. Robert Poole; Answered and Resolved by William Kiffen.” I want to emphasize the timing of this discussion and how that affects our perception of the Baptistic Congregationalists and their relationship to Reformed churches and christians at that time. Specifically, consider that at this time the Baptistic Congregationalists had published their Confession of Faith, but the Westminster Confession did not yet exist. The Confession, and its related documents were in process, not only in process with regard to the Assembly itself, but also with regard to Parliament approving or disapproving said documents.

The setting of the discussion below is that Robert Poole’s (who appears to be a Presbyterian) daughter Elizabeth and at least one of his servants joined William Kiffen’s church. Robert was very displeased by this and wrote to Kiffen about “my deluded ones” demanding that Kiffen “discharge them, and leave them to the power of me, who have the charge of them.” Poole sent five queries to Kiffen, asking Kiffen to justify the practice of his church in separating from the established church.

My interest is in Kiffen’s response to the accusation made against him and his church of following “the Anabaptistical way” as opposed to the practice of “the Reformed Churches.” I have transcribed portions from this document which you can read below with updated spelling and some updated punctuation. [Bracketed portions are my own insertions for clarification.]

Poole’s First Query

“By what warrant of the word of God, do you separate from our congregations, where the word and sacraments are purely dispensed?”

Kiffen’s Response

“…For do you not daily admit and suffer to be amongst you such as do according to God’s word, leaven the whole lump, 1 Cor. 5:6, and do not purely dispense the word upon them for their healing? The Spirit of Christ saith, such glorying is not good, and the feast of the Lord ought not to be kept with them: and I pray you show me what gospel institution have you for the baptizing of children, which is one of your great sacraments amongst you; what can you find for your practice therein, more than the dirty puddle of man’s inventions affords. And therefore when your sacraments are purely administered according to the pure institution of the Lord Jesus; and when you have dispensed the Word and Power of Christ, for the cutting off all drunkards, fornicators, covetous, swearers, liars, and all abominable and filthy persons, and stand together in the faith, a pure lump of believers, gathered and united according to the institution of Christ, we (I hope,) shall join with you in the same congregation and fellowship, and nothing shall separate us but death.”

Analysis

Remember that Parliament called the Westminster Assembly to reform the national Church of England. Kiffen is responding to such a church, a church where everyone in the parish comes to bring their child for baptism, and everyone in the parish receives the Lord’s Supper. Kiffen denies the purity of the administration of the sacraments based on the impurity of the recipients and the lack of discipline against them.

Arguably, one’s experience would vary from parish church to parish church. Denying the Lord’s Supper to the “abominable and filthy” persons was one of the main issues in priests’ minds in the early decades of the seventeenth century. The “Puritan” movement clashed with the established church over issues such as this. However, Kiffen is correct that the national church as then established was set up in such a way as to receive everyone to baptism and the Lord’s Supper. The Westminster Assembly debated this issue and concluded that parishioners must make a profession of faith in order for their child to receive baptism.

The point at hand is that we see that the Baptistic Congregationalists would not mingle with the “Reformed” churches because at that point in time the nation of England and its Church were undergoing massive social, political, and religious changes. But it was still a national church filled with anyone and everyone.

Poole’s Second Query

“By what Scripture warrant do you take upon you to erect new framed congregations, separated to the disturbance of the great work of Reformation now in hand? [i.e., the Westminster Assembly and the reformation of the national church]”

Kiffen’s Response

“Answer: This query has in it these two parts: 1. That we erect new framed separate congregations. 2. We do, by this, disturb the great work of Reformation now in hand.

To the first, it is well known to many, especially to ourselves, that our Congregations were erected and framed as now they are, according to the rule of Christ, before we heard of any Reformation, even at that time when Episcopacy was in the height of its vanishing glory…even when they were plotting and threatening the ruin of all those which opposed it, and we hope you will not say we sinned in separating from them whose errors you now condemn, and yet if you shall still continue to brand us with the names of Anabaptists, Schismatics, Heretics, etc. for saving ourselves from such a generation (Acts 2:40) as you yourselves have cut off, and from such a superstitious [“superstitious” means doing religious things without scriptural warrant] worship as you say shall be reformed; we conceive it is your ignorance, or worse, and though you condemn us, Christ will justify us even by that word of his, which he hath given us, and we desire to practice, and have already commended to you in that conclusion of our answer to the first query.

And for the second part of your query, that we disturb the great work of reformation now in hand; I know not what you mean by this charge, unless it be to discover [reveal] your prejudice against us, in reforming ourselves before you. For as yet we have not in our understanding seen, neither can we conceive anything of that [which] we shall see reformed by you according to truth, but that through mercy, we enjoy the practice of the same already; ’tis strange this should be a disturbance, to the ingenious faithful Reformer; it should be (one would think) a furtherance rather than a disturbance

And whereas you tell us of the work of Reformation now in hand, no reasonable men will force us to desist from the practice of that which we are persuaded is according to the truth, and wait for that, which we know not what it will be; and in the meantime, practice that which you yourselves say must be reformed: but whereas you tell us of a great work of reformation, we should entreat you to show us wherein the greatness of it consists, for as yet we see no greatness, unless it be in the vast expense of money and time for what great thing is it to change Episcopacy into Presbytery, and a Book of Common Prayer into a Directory, and to exalt men from living of £100 a year to places of £400 per annum? For I pray you consider, is there not the same power, the same priests, the same people, the same worship, and in the same manner still continued, but when we shall see your great work of reformation to appear, that you have framed your congregations according to that true and unchangeable pattern, 1 Cor. 3.9-11 according to the command of our Savior, Matt. 28:19-20 and the Apostles’ practice, Acts 2:41; 5:13-14 and made all things suitable to the pattern, as Moses did, Exod. 25:40; Heb. 8:5 you will see, I hope, that we shall be so far from disturbing that work, as that we shall be one with it.”

Analysis

Kiffen argues that the Baptistic Congregationalists cannot be accused of separating from the work of reformation in England when they separated and formed their congregations during the time of Episcopacy. And if the Assembly and others are convinced that many features of the Church of England need to be abandoned and reformed, why should the Baptistic Congregationalists be criticized and called “Anabaptists, Schismatics, and Heretics” for already having done so?

It is very interesting that Kiffen points out that the Baptistic Congregationalists cannot be blamed for remaining separate from the national church during this time of Reformation when it is not clear what the end result will be. And if the Baptistic Congregationalists are already convinced that their churches are biblically grounded, and the Assembly acknowledges that the national church in its present form is in need of reform, why would the Baptistic Congregationalists not remain as they are and wait to see what happens?

In other words, the Baptistic Congregationalists were not rejecting the Reformed church in England. They were witnessing the development of something incomplete and, to them, unhopeful. Kiffen vows unity if the end result is acceptable. But he sees the direction that the Assembly is going and doesn’t see much difference with the Anglican establishment. National uniformity (the Directory) and nationally supported ministers (the tithe) in a national church that includes everyone (infant baptism) seems quite the same as it always had been. Kiffen was not the only one. Milton’s famous lines echoe here,

Poole’s Fifth Query

“How can you vindicate by the word of God, your Anabaptistical way, from the sinful guile of notorious schisme, and dissection from all the Reformed Churches?” [Read “guile” in the sense of an accusation of treachery.]

Kiffen’s Response

“Answer: They that run may read what fire this pen and heart was inflamed withall in the writing and indicting this query; but first of all, if by Reformed Churches, you mean those churches planted by the Apostles in the Primitive times, which are the platform for all churches in all ages to look unto, to be guided by these apostolical rules left [for] them; then we shall vindicate by the word of God our Anabaptistical way, as you are pleased to call it, from that guile.

And first, although we confess ourselves ignorant of many things, which we ought to know and desire, to wait daily for further discoveries of light and truth, from him which is the only giver of it to his poor people, yet so far as we are come, we desire to walk by the same rule they did. And first of all, we baptize none into Christ Jesus, but such as profess faith in Christ Jesus, Rom. 6:3 by which faith they are made sons of God, and so having put on Christ, are baptized into Christ, Gal. 3:26-27 and that Christ has commanded this, and no other way of baptism, see Matt. 28:19; Mark 1:4-5; Luke 3:7-8 and that this also was the practice of the Apostles, see Acts 2:41 and 8:12, 36-37; 10:47-48. And that being thus baptized upon profession of faith, they are then added to the church, Acts 2:41 and being added to the church, we conceive ourselves bound to watch over one another, and in case of sin, to deal faithfully one with another according to these Scriptures, Levit. 19:17-18; Matt 18:15 and if they remain obstinate, to cast them out, as those that are not fit to live in the church, according to that rule, 1 Cor 5:4-5; Matt 18:19-20 by all which, and many other particulars I might name, it appears through mercy, we can free ourselves from that guile.

And truly, if your eyes were opened to peruse your own practices and ways, you would then see we could better free ourselves from that notorious guile of schism from those Reformed Churches, then you can free yourselves from the notorious guile of schisming from Rome; For 1. You hold their baptism true, their ordination of ministers true, their maintenance by tithes and offerings true, their people all fit matter for a church, and so true, and yet you will separate from them for some corruptions. Now, for our parts, we deny all and every one of these amongst you to be true, and therefore do separate from you; so then, when you have made satisfaction for your notorious schism, and return as dutiful sons to their Mother, or else have cast off all your filthy rubbish of her abominations which are found amongst you, we will return to you, or show our just grounds to the contrary.”

Analysis

Kiffen argues that he is more concerned with framing his church according to the practice of the Apostles in the New Testament than to any church at any point in history. So, though not quite saying it clearly, he argues that the title “Reformed” can only ever truly apply to those that have reformed their doctrine and practice by the pattern and commands of the Apostles. Based on this foundation, Kiffen summarizes their practice, with Scripture proofs, which is essentially his way of saying, “We are reformed according to the word of God.”

But the “nitty gritty” (read in Nacho Libre’s voice) shows up when Kiffen points Poole back to the “Reformed Churches” and accuses them of containing remnants of Roman Catholic theology. According to Kiffen, the Baptistic Congregationalists regarded the following features of the “Reformed Churches” in England during this time of ongoing Reformation as false:

Infant baptism. It was administered to the wrong subjects, and with the wrong mode.

Ordination of ministers. They were ordained by presbyteries (or previously by bishops), but not congregations. Congregations had a right of refusal, but not ordination. On the Westminster Assembly’s involvement in stocking the pulpits of the national church, see this excellent book.

Tithes and offerings. Baptistic Congregationalists believed that believers were obligated by moral equity and positive command to give to the church for the support of the minister and the poor. But they denied that the tenth could be required, and they especially denied that it could be extracted from the nation.

The matter of the church [that of which it is comprised]. A national church is made up of a nation. The Baptistic Congregationalists, as Kiffen had expressed, only received professing believers as members. Yes, as mentioned above, the Assembly required a profession of faith for baptism and you can see exactly what kind of profession in that post. But remember the timing of this discussion. Such things were still in process in the Assembly. And even with such a profession at play, the vision of the church is still a national one, which Kiffen would have rejected.

Kiffen uses these points to say that the Baptistic Congregationalists should not be criticized for separating from “the Reformed Churches” when they regard such features of said churches as false, while “the Reformed Churches” separated from Rome despite regarding such features of the Roman church as true.

Conclusion

To sum up, we see several helpful historical contextualizing conclusions.

• The Baptistic Congregationalists “separated” from the national church before it was ever in a process of “reformation” and were unwilling to reintegrate with it while its “reformation” was still in progress. They did not separate from the Reformed churches as Reformed churches.
• Their refusal to reintegrate with the church while “reformation” was underway, their congregational independence (e.g., ordaining their own ministers), and their limitation of baptism to professing believers earned them the label “Anabaptists, schismatics, heretics, etc.” But they denied such terms and defended their beliefs and their practices here and elsewhere.
• The theological identity of “the Reformed churches” in England was unsettled at that time. The minutes and papers of the assembly show that the Assembly included a wide variety of views on many different doctrines. Some of those differing views were antithetical to one another in practice, such as church polity or liberty of conscience in matters of religion. The end result could have looked very different, if the opposite competing voices had prevailed.
• The Baptistic Congregationalists were not optimistic about the Assembly’s “work of reformation” because they saw it maintaining a national church without liberty of conscience in matters of religion.
• At the time of this discussion, Kiffen saw serious flaws in the features of the national church. But they are all practical ecclesiological features: paedobaptism, ordination, tithes, and membership. This practical separation should not distract us from the substantial doctrinal agreement that yet remained. Consider the fact that Kiffen is taking a “wait and see” approach to the Assembly, and that Kiffen and others were more than willing to incorporate the vast majority of the Westminster Confession (inherited through the Savoy Declaration) into their Second Confession of Faith in 1677. He was not rejecting the theology of “the Reformed churches” wholesale. He simply could not, in practice, join with the church as it was then constituted, and according to the vision he saw it pursuing.

These conclusions and the preceding material shed historical light on the ideas and labels being used in the 1640s when the Baptistic Congregationalists were growing and establishing themselves. If we approach them with questions like “Were they Reformed churches” or “Did they reject the Reformed churches” or “How did the Reformed churches respond to them” or “Why did the Reformed churches call them Anabaptists” we will struggle to answer those questions accurately apart from attention to sources such as this coupled with historical and chronological sensitivity. Or, we might find that such questions simply don’t work.

Our modern context and labels simply don’t map onto 1640s England. And we rarely think about them (or read them) properly.

We need to develop a more nuanced vocabulary that can describe, with as much accuracy as possible, a context as complex as England in the seventeenth century in general, or the 1640s in particular.*** Such an approach is modeled and developed in Matt Bingham’s book, Orthodox Radicals, an apt title for one such as Kiffen who was orthodox in his theology but appeared entirely radical and was therefore unwelcome at the Poole Party.

 

 

***Good luck.

More in Common

In the ongoing discussion of the historical and theological origins of the Particular Baptists, R. Scott Clark recently pointed to doctrinal agreement between Particular Baptists and Anabaptists. He referred the reader to a book, which I would also highly recommend. It is important to read others’ writings, to give them an opportunity to explain themselves beyond the bits and pieces of tweets, so I thought I would follow up on the suggestion and consider interacting with the argument found within.

There are significant ways in which the PBs agree with the ABs. See: “A House of Cards? A Response to Bingham, Cribben, and Caughey,” in Bingham, Caughey, Clark, Gribben, & Hart, On Being Reformed: Debates Over a Theological Identity (London: Palgrave-Pivot, 2018), 69–89.

— R. Scott Clark (@RScottClark) July 8, 2019

In the work referenced in the tweet above, one of Clark’s arguments is that the Reformed have a united covenant theology expressed in their Confessions of Faith, and that the Particular Baptists embraced the Anabaptists’ covenant theology rather than that of the Reformed.

“Bingham’s analysis ignores one very significant way in which the Particular Baptists agreed with the Anabaptists, on the nature of the covenant of grace and baptism.” (Page 75)

“In short, despite the substantial identity between the Particular Baptist confessions with the Reformed on several important points, at essential points, the Particular Baptists confess a different reading of redemptive history, one that has more in common with the Anabaptists than it does the Reformed.” (Page 80)

“Indeed, there are precious few things on which all the Anabaptists agreed except their anti-Protestant soteriology and their view of the covenant of grace and baptism, the last of which the Particular Baptists have adopted.” (Page 84)

To prove the claim, Clark surveys the references to covenant in 1LCF and 2LCF and notes that they decline to confess the standard Reformed model of one covenant of grace under multiple administrations. This is, of course, true. But what arguments can be drawn from this? Does a brief appeal to 1LCF and 2LCF and the absence of that language substantiate the argument that the Particular Baptists “adopted” the Anabaptists’ view of the covenant of grace, or that they have “more in common with the Anabaptists” on this point? Clark does not offer any sources to make the comparison.

In response, the Particular Baptists’ covenant theology sprouted from the unity and diversity of Reformed covenant theology. There was a strong branch of Reformed covenant theology that affirmed that the Mosaic covenant was not the covenant of grace, in substance, because it operated on the basis of works and curses. They taught that these differences subserved the covenant of grace by pointing and pushing Israel to Christ. Some among the Reformed were willing, therefore, to identify in redemptive history a subservient covenant based on obedience, a covenant that was not the covenant of grace, in substance.***

Such views flourished in the Congregationalist churches, which were the nursery of the the Particular Baptists. Some of those Congregationalists extended the argument and became convinced that the same reasons applied to the Abrahamic covenant. It was a covenant of obedience, subservient to, but substantially distinct from, the covenant of grace. These are the Particular Baptists. At the same time, some Church of England ministers became convinced of the same arguments and joined with those who had emerged from the Congregationalists. These are the Particular Baptists.

Where did they get their covenant theology? From the diversity of the Reformed covenant theology tree. Notably, you will not find a single Anabaptist author quoted in Particular Baptist treatises on covenant theology (or any reference to any Anabaptist author at all in any Particular Baptist book that I am aware of), whereas you will find regular citations of Reformed authors as support for their beliefs. Where are they getting their covenant theology from?

I criticize Clark’s lack of sources as proof, so where is my proof? These arguments are presented at length in my book, From Shadow to Substance.

We find then, that Clark’s argument that the Particular Baptists “adopted” the Anabaptists’ model of the covenant of grace, or had “more in common” with the Anabaptists, or “confess a different reading of redemptive history” to be incorrect and unsubstantiated by the historical and literary evidence. Such arguments ignore the trajectories of the diversity of Reformed covenant theology as well as the historical origins of the Particular Baptists.

Now let us be as fair and charitable as possible. When we say that the Particular Baptists argued (with one confirmed exception and perhaps more) that the Abrahamic covenant was not the covenant grace, they really are departing from a Reformed consensus on that point. It is a real difference. It is the difference. This is what made them who they were as a theological group, after all. And if, in Clark’s mind, this is sufficient to banish them from the Reformed Tree-Fort, then so be it.

But before we go that far, let us reconsider 1LCF and 2LCF, which Clark noted do not confess the common model of Reformed covenant theology. What do they confess? In short, they confess that the elect are saved by the covenant of grace.*** 1LCF hints at a Pactum Salutis standing behind this. 2LCF makes the pactum salutis explicit. In this, they are confessing the core of Reformed covenant theology, the unity of Reformed covenant theology. And they don’t go beyond that. What I am getting at is that I can sincerely say that Clark, and all Reformed Christians, should be able to confess 2LCF 7.1-3 without any disagreement about what is said. It is in what is not said that we disagree. As evidence, compare 2LCF 7.3…

…with what William Perkins said in his exposition of the Apostles’ Creed in 1603.

2LCF ch. 7 does not advance a specifically “Baptist” position. It affirms a Reformed position.

I therefore appeal to Dr. Clark to change his language in this way:

“The Particular Baptists did not arise from the Anabaptists, nor do their writings show evidence of the influence of Anabaptist sources. The Particular Baptists emerged primarily from the Congregationalist wing of Reformed theology in 1630s and 1640s England. Their Confessions do not deny the Reformed doctrine of the covenant, but do not confess it in the fullness with which it was normally confessed. Their version of covenant theology is an extension of a branch of the Reformed diversity on that point. That being said, they took a step too far by denying the Abrahamic covenant to be the covenant of grace, though they did not place this commitment in their Confessions of Faith.”

One may not think that we belong in the Reformed camp, but one cannot ignore the historical record and sources. One may disagree with another, but can we not speak of those who differ from us in words they accept and understand as representing themselves? Are we not creating unnecessary and harmful barriers through the use of language and titles that do not match the sources, language that others consistently deny represents them? Conceding these matters is part history and part charity. There is no hostile takeover happening. There is a sincere desire for the recognition and acceptance of common genealogy.

I hope that we can all concur that we enjoy much more in common with R. Scott Clark and other Reformed Christians than we ever would with the Anabaptists, even in covenant theology.

 

***Ironically, this is R. Scott Clark’s view:

On top of the C o G Yahweh temporarily superimposed the Mosaic-Davidic nat'l cov.

— R. Scott Clark (@RScottClark) June 14, 2017

This means that his understanding of covenant theology is the closest to ours in the diversity of Reformed covenant theology. All we would say is “On top of the C o G Yahweh temporarily superimposed the Abrahamic-Mosaic-Davidic nat’l cov.” This helpfully illustrates that we are different, but not as different as Clark often makes it seem.

***I, myself, and others have at times overemphasized what 2LCF 7.3 says, reading into it the literature behind it. That must be done carefully. The literature may explain why certain things were not said, but we must not automatically read the literature into what was said. I try to offer a more balanced presentation in my book, From Shadow to Substance.

Lost Presbyterian Lenses

When contending that Reformed theology, in the context of early seventeenth-century Puritanism, is the most significant influence on Particular Baptist origins and theology, this question naturally arises: If the Particular Baptists were so similar to the Reformed tradition, why is it that those in the Reformed tradition viewed the early Particular Baptists as something so different?

Given that the Particular Baptists emerged just before and during the time of the Westminster Assembly, how did the Westminster divines view the Particular Baptists and what did they say about them? To answer these questions, we need to ensure that we understand as much as possible the context in which the Westminster divines were introduced to, and responded to, the Particular Baptists.

Particular Baptists Through Presbyterian Lenses

If you were a Presbyterian divine in the Westminster Assembly commissioned by the government (Parliament) to establish a government-backed national uniformity of religion, what would a Particular Baptist look like to you in the early 1640s? You would likely not know what a Particular Baptist was, at least not clearly. But several of their tenets would be highly repulsive. How so? Consider the following from the perspective of a Westminster divine:

First, you believe that in matters of religion, the civil magistrate has the right to compel the conscience.

They who upon pretense of Christian liberty, shall oppose any lawful power…whether it be civil or ecclesiastical, resist the ordinance of God. (WCF 20.4)

And, for their publishing of such opinions, or maintaining such practices, as are contrary…to the known principles of Christianity…they may lawfully be called to account, and proceeded against by the censures of the church, and by the power of the civil magistrate. (WCF 20.4)

Second, you believe that the civil magistrate is responsible to enable the true church to exist and to disable all opposition.

It is [the civil magistrate’s] duty to take order that unity and peace be preserved in the church, that the truth of God be kept pure, and entire; that all blasphemies and heresies be suppressed; all corruptions and abuses in worship and discipline prevented, or reformed; and all the ordinances of God duly settled, administered, and observed. (WCF 23.3)

Third, you believe that this national uniform church should include a form of hierarchical government.

Fourth, you have been commissioned by Parliament to begin this process.

A Particular Baptist (though you would not know him by that name) believes that the conscience cannot be forced in matters of religion, that the civil magistrate has no right whatsoever to establish, enable, or enforce a national church, and that all authority and power for the government of churches resides in the churches themselves, subject to no higher power as a church power. If the Particular Baptist is right about this, the Westminster Assembly’s very existence and purpose are invalidated.

If this were not enough, there are some in England who are apparently baptizing themselves, forming their own congregations, ordaining their own officers, and publishing literature advocating their positions while criticizing yours on these points. Their existence is antithetical to yours, to the church you envision, and to the mission your government has given to you. And now, some of the university men and clergy are joining them! This Anabaptism must be stopped.

The Westminster Assembly sent a recommendation to Parliament in Aug-Sep of 1644 advising legislation for the suppression of Anabaptism. The Assembly sent out a call for Anabaptists to submit their reasons against infant baptism to the Assembly. The next month, October, the Particular Baptists published their first Confession of Faith.

If you were one of those divines and you received a copy of the Baptists’ Confession, what would you think? The title of this Confession of Faith oddly claims that they are called Anabaptists falsely. And they, the falsely-called Anabaptists, address the Confession not only to their countrymen, but also to “those that think themselves much wronged, if they be not looked upon as the chief Worthies of the Church of God, and Watchmen of the City.”

So, apparently a group of Anabaptists that say that they are not Anabaptists, but also don’t mind telling us (the Westminster Assembly) that we are somewhat conceited, have published a Confession of Faith. What do they believe? Who are these people? Listen to the divines responding to the 1644 1LCF.

Stephen Marshall said,

I acknowledge it the most Orthodox of any Anabaptists confession that ever I read, (although there are sundry Heterodox opinions in it) and such an one as I believe thousands of our new Anabaptists will be far from owning.

So, in Stephen Marshall’s opinion most Anabaptists would never come close to calling this confession their own. To the contrary, it’s the most orthodox Baptist theology he’s read. But it has unorthodox opinions.

Robert Baillie said,

Tell the English Anabaptists now of the Doctrine and practice of their fathers in Munster and elsewhere, they are ready with passion to deny all affinity, all consanguinity with such monstrous Heretics…the furthest they will profess to maintain is but a simple antipaedobaptism…We wish that all our questions with that generation of men were come to so narrow an issue; we are [reluctant] to force upon any man the errors which he is willing to disallow.
We wish that all these who go under the name of Anabaptists in England, were resolved to stand to the Articles of that confession without any further progress in error.

In Baillie’s mind, the only connection to the Anabaptists that the Baptists of this Confession will acknowledge is that they both reject paedobaptism. And he wishes that the scope of their disagreement was so limited with all Baptists.

When credobaptism is placed within the context of 1640s England, one can appreciate the dilemma to which Baillie alludes. He says that they do not wish to attribute errors to those who deny them. He is looking at a Baptist confession full of Reformed theology, and yet coming from a group whose distinctives are antithetical to a Westminster Presbyterian. If they say that they aren’t Anabaptists, but they’re opposite to Presbyterians in key ways, what are they? It was easy to continue calling them Anabaptists. It was a lazy label, even a label that Marshall and Baillie acknowledged didn’t quite fit, but ultimately it was a convenient label for use by a government-backed ecclesiastical structure because it created instant marginalization and exclusion.

The Difficulties and Oddities of the Discussion in a Modern Context

We have seen several contextual historical and theological reasons for why the 1640s Presbyterians viewed the Particular Baptists as so different from themselves. What we must be careful to do is to read the Presbyterian reception of Particular Baptists through their own lenses. But the difficulty is that modern Presbyterians are so different today. Few of them hold the original views on liberty/compulsion of conscience and the role of the civil magistrate in the same.

Consequently, when you put the modern inheritors of WCF with the modern inheritors of 1LCF (who now confess 2LCF, 1677), several of the key pieces of Particular Baptist theology that were considered so dangerous and repugnant to the Presbyterians of the 1640s are now codified elements of revisions of the Westminster Confession itself. We could add to this the fact that though Presbyterians today still reject congregationalism, it must be perfectly acceptable within Reformed theology because everyone gives Owen and the Dissenting Brethren a pass into the “Reformed” world. The differences in doctrine between modern Particular Baptists and Presbyterians are therefore significantly narrowed by the Presbyterians’ confessional moves closer to the Baptists. The Baptists have not changed their confession since its original composition in 1677.*

Ironically, this means that many modern Presbyterians are at odds with key features of their own tradition because as noted above, if the state cannot and should not establish national religion, the Westminster Assembly should never have been called for the purpose that it was called. Strangely, the American Westminster Confession essentially invalidates the reasons for the existence of the original Westminster Confession.

Conclusion

In conclusion, the purpose of this post was to address the question: If the Particular Baptists were so similar to the Reformed tradition, why is it that those in the Reformed tradition viewed the early Particular Baptists as something so different?

We have seen Westminster divines remarking on the orthodoxy of 1LCF. We have also seen them dismissing it in the context of a uniform national state church which is utterly opposed to Baptist congregationalism. And we have noted that appropriating 1640s responses to the Particular Baptists in a modern context is strange and difficult given that the premises of the 1640s Presbyterians’ criticisms are no longer shared by modern Presbyterians. This should caution us all to make sure we understand the contextual motivation and argumentation of older sources, especially if we want to apply those sources to modern contexts.

*Meaning not that there has never been an edited version of 2LCF, but that its modern inheritors confess it in its pristine originality.

Were the Particular Baptists Anabaptists?

No they were not, but let us allow the pens of their paedobaptist peers to answer the question.

Stephen Marshall says that most Anabaptists he knows could not subscribe to the 1644 London Baptist Confession, that it is the most orthodox Anabaptists confession he has seen, and that it is very unlike the doctrines of the German Anabaptists.

Daniel Featley says that if the 1644 confession is sincere, those who confess it are tenderhearted Christians who have been sorely abused. But obviously they must be lying.

What would he correct in this confession? 1. Possessions are owned by nature, not by grace. 2. Tithing should be enforced. 3. Believers and their children should be baptized. 4. Baptizing includes dipping, washing, and sprinkling. 5. Only authorized ministers may baptize. 6. The nature of the prophecy mentioned in the confession needs to be clarified.

Robert Bailie understands that the Particular Baptists reject the name of Anabaptism, claiming similarity only in their mutual rejection of paedobaptism. He also wishes that, taken at face value, the confession would be owned by all others called Anabaptists.

Thomas Edwards (Gangraena) opines that this confession must be hiding their real errors, and that where the Particular Baptists hold to orthodoxy they cannot possibly mean it as the orthodox do.

So then, according to esteemed men, including members of the Westminster Assembly, while the doctrines of the 1644 confession are orthodox (minus their obvious disagreements on Baptism and their small critiques on possession, tithes, and prophecy), the Particular Baptists were Anabaptists because they simply had to be lying.

Did it make a difference that the 1646 confession refined these areas of ambiguity or misunderstanding? No, because they were lying Anabaptists.

On the one hand it is sad that such sinful slander was slathered on those who sought safety among saints of a similar sort. On the other hand it is remarkable that over the years the Particular Baptists were able to say in 1677:

Click the images for a larger version.

See also, http://www.reformedreader.org/ctf.htm

Transcription:
Stephen Marshall
“And for what you alledge out of the London Anabaptists confession, I acknowledge it the most Orthodox of any Anabaptists confession that ever I read, (although there are sundry Heterodox opinions in it) and such an one as I beleeve thousands of our new Anabaptists will be farre from owning, as any man may bee able to say without a spirit of divination, knowing that their received and usuall doctrines doe much more agree with the Anabaptists in Germany, then with this handfull who made this confession here in London.

Daniel Featley
“Plinie writeth, that if the black humour of the Cutell-fish be mingled with oil in a lamp, the visages of all in the room though never so fair and beautiful, will seem ugly, and of the hieu of Blackamores; so the Proctors for our Anabaptists, would bear us in hand, that all, who of late have preached and written against that Sect, through the black humour of malice, tanquam Sepia atrimento, make it appear much more deformed and odious then it is; for if we give credit to this Confession and the Preface thereof, those who among us are branded with that Title, are neither Hereticks, nor Schismaticks, but tender-hearted Christians: upon whom, through false suggestions, the hand of authority fell heavy, whilest the Hierarchy stood: for, they neither teach free-will, nor falling away from grace with the Arminians, nor deny originall sinne with the Pelagians, nor disclaim Magistracy with the Jesuits, nor maintain plurality of Wives with the Polygamists, nor community of goods with the Apostolici, nor going naked with the Adamites; much less aver the mortality of the soul with the Epicures and Psychophannichists and to this purpose they have published this confession of their Faith, subscribed by sixteen persons, in the name of seven Churches in London.
Of which I may truly say, as Saint Hillary doth of that of the Arians, They offer to the unlearned their fair cup full of venome, anointing the brim with the honey of sweet and holy words, they thrust in store of true positions, that, together with them, they may juggle in the venome of their falsehood: They cover a little rats-bane in a great quantity of sugar, That it may not be discerned; for, among the fifty Three Articles of their confession, there not above six but may passe with a fair construction: and in those six, none of the foulest and most odious positions wherewith that Sect is aspersed, are expressed. What then? are all that have employed their Tongue and pen against them heretofore, no better then calumniatours and false accusers of their brethren?”

“First, against those words in the Thirty one Article, Whatsoever the Saints of any of them do possesse or enjoy of God in this life, is by Faith. This passage savours rank of that errour of Heresie (call it which way you please) imputed to Armacanus, who is said to have taught that the right of all possessions and goods or temporall blessings, is founded in grace, not in Nature.
Secondly, I except against those words in the 38, Article, that the due maintenance of the officers of the aforesaid should be the free and voluntary communication of the Church, and not by constraint to be compelled from the people by a forced Law.
These words may carry a double sense: if their meaning be, that all religious ought freely to contribute to the maintenance of the Ministery, and should not need any law to inforce them; we embrace their good affection to the Church and Church-men: But if their meaning be, that the maintenance ought to depend upon the voluntary contribution of their Parishioners; and that in case the flock should deny their Shepheards either part of their milk or fleece, that the Pastours should have no assistance of Law to recover them, this their opinion is most impious and sacrilegious, and directly repugnant to the Law of God, which assigneth Tithes for the maintenance of the Priests: and that the Law of God in the Old Testament is not abrogated in the New, but rather confirmed, at least in the equity thereof;
Thirdly, I except against the 39 Article. viz. that Baptisme is “an Ordinance of the New Testament, given by Christ to be dispensed only upon persons professing faith, or that are disciples, or taught; who upon a profession of faith ought to be baptized.” Here they lispe not, but speak out plain their Anabaptisticall doctrine; whereby they exclude all children of the faithfull, from the Sacrament of entrance into the Church.
Fourthly, I except against the fortieth Article, viz. “The way and manner of dispensing this Ordinance, the Scripture holds out to be a dipping or plunging the whole body under water; it being a sign, must answer the thing signified, which are these; 1 The washing of the whole soul in the blood of Christ. 2. That interest the Saints have in the death, buriall, and resurrection of Christ. 3. Together with a confirmation of our faith, that as certainly as the body is buried under water and riseth again; so certainly shall the bodies of the Saints be raised by the power of Christ, in the day of the resurrection to reign with Christ.” This article is wholly sowred with the new leaven of Anabaptism. I say the new leaven, for it cannot be proved that any of the antient Anabaptists maintained any such position, there being three wayes of baptizing, either by dipping, or washing, or sprinkling, to which the Scripture alludeth in sundry places: the Sacrament is rightly administered by any of the three; and whatsoever is here alledged for dipping, we approve of, so farre as it excludeth not the other two.
Fifthly, I except against the 41 Article, viz. “the persons designed by Christ to dispense this Ordinance, the Scriptures hold forth to be a preaching Disciple, it being no where tyed to a particular Church Officer or Person.” If the eye be darknesse, how great is that darknesse? If there be confusion in order it selfe, how great must the confusion needs be? If all be Pastours, where are their Flocks? If all be Teachers, where are their Scholars?
Sixthly, I except against the 45. Article. “That such to whom God hath given gifts, being tryed in the Church, may and ought by the appointment of the congregation to prophesie.”
When Muncer, a seditious Anabaptist, first set a broach their doctrine at Mulchus, and took upon him to reform many things in Church and State; Luther advised the Senate to demand of him what calling he had to do such things he did; and if he should avouch God for the author of his calling, then they should require of him to prove that his calling from God by some evident sign; for whensoever it pleaseth God to change the ordinary course, and to call any man to any office extraordinary, he declares that his good will and pleasure by some evident sign. If the calling of the Anabaptisticall Teachers be ordinary, let them demonstrate it by Scripture; if extraordinary, let them prove it by miracle. For the prophesie they speak of, let them distinctly declare, what kind of prophesying they mean, and whom they esteem Prophets; for prophesying is taken in a double sense in holy Scripture; sometimes according to the propriety of the Greek derivation, for the prediction of things future: sometimes in a large sense, for reavealing the mysteries of God, and expounding his Oracles, either concerning things past, present, or to come.
But now, sith I have set up a light upon the bank, and clearly discovered both them, and their errours, I hope we shall see no more of their Frog-galliards, nor hear their harsh croaking and coaxation, either in the Pulpit or the Presse.”

Robert Baillie
“Tell the English Anabaptists now of the Doctrine and practises of their fathers in Munster and elsewhere, they are ready with passion to deny all affinity, all consanguinity with such monstrous Hereticks: They will be nothing lesse then Anabaptists, the furthest they will professe to maintain is but a simple Antipaedobaptisme. How ever this will be found a very grosse and dangerous errour, yet we wish that all our questions with that generation of men were come to so narrow an issue; we are loth to force upon any man the errours which he is willing to disallow;
How ever the tenets which the most of them are likely to acknowledge, be these which seven of their best Churches did offer in print to the Parliament, as their common sense: We wish that all these who go under the name of Anabaptists in England, were resolved to stand to the articles of that confession without any further progresse in errour: but how farre the very prime Subscribers are from any such resolution, it will appear anon.”

Thomas Edwards
“There is a Book lately printed, and that with license, (as the Title of the Book expresses, and now the time is come, that all kind of Errors are Printed cum privilegio) call’d a Confession of Faith, of seven Churches of Christ in London, which are commonly (but unjustly) call’d Anabaptists, Dedicated to the High Court of Parliament, and given into the hands of many Members, which came not to my hand till Feb. 13. or else I would now have given some animadversions upon it; but for the present thus much, there are many dangerous opinions and practises, which to my knowledge by Books in Print, and discourses of theirs, some of those whose hands are subscribe’d to the Confession of Faith, hold, but are concealed other points of their confession express’d generally, and doubtfully, not holding them as Reformed Churches do.”