On the origins of the Six Principle Baptists, and the work
of Roger Williams
The first Baptist church in
Much obscurity hangs over the early life of Roger Williams, but he was
probably the son of a merchant tailor of
He found the Puritans fully intolerant, and was by no means satisfied
with the half-way reformation that they were disposed to make. He saw the
inconsistency of the
In spite of his heterodoxy, Williams was called to be
minister to the church at
After his banishment, Williams made his way, in the
dead of winter, to
It is true that a few other countries had before
this, and for periods more or less brief, tolerated what they regarded as
heresy; but this was the first government organized on the principle of
absolute liberty to all, in such matters of belief and practice as did not
conflict with the peace and order of society, or with ordinary good morals. And
though this government was insignificant in point of numbers and power, it was
the pioneer in a great revolution, its principle having become the fundamental
law of every American state, and influenced strongly even the most conservative
European states. Though he did not originate the idea of soul liberty, it was
given to Roger Williams, in the providence of God, to be its standard-bearer in
a new world, where it should have full opportunity to work itself out, and
afford by its fruits a demonstration that it is of God and not of man.
Up to this time Williams was not a Baptist; but his
continued studies of the Scriptures led him to the belief that the sprinkling
of water on an unconscious babe does not constitute obedience to the command of
our Lord, “Be baptized.” Having arrived at this conviction, he wished to be
baptized; but in this little colony, separated from other civilized countries
by an ocean or a wilderness, where was a qualified administrator to be found?
In the meantime, other converts to the truth had been made, whether by his
agency or by independent study of the word. They resolved to follow the precept
and example of Christ in the only way possible to them. Some time about March,
1639, therefore, Williams was baptized by Ezekiel Holliman, who had been a
member of his church at
The history of General Six-Principle Baptists in
Six-Principle Baptists also existed in
A BRIEF
CONFESSION
OR
DECLARATION
OF
FAITH
Set forth by many of us, who are (falsely) called
Ana-Baptists, to inform all Men (in these days of scandal and reproach) of our
innocent Belief and Practise; for which we are not
only resolved to suffer Persecution, to the loss of our Goods, but also Life
itself, rather than to decline the same.
Subscribed to by certain Elders, Deacons, and
Brethren, met at London, in the first month (called March, 1660.) in the behalf
of themselves, and many others unto whom they belong, in London, and in several
Counties of this Nation, who are of the same Faith with us.
After the Way which men call Heresie,
so Worship we the God of our Fathers; Believing all things which are written in
the Law, and in the Prophets, Acts 24, 4.
Printed by C. D. for F. Smith,
at the Elephant and
Castle, near
Temple-Barr, 1660.
I. We believe and are verily confident, that there is
but one God the Father, of whom are all things, from everlasting to
everlasting, glorious, and unwordable in all his
attributes, 1 Cor. 8, 6. Isa. 40. 28.
II. That God in the beginning made man upright, and
put him into a state and condition of glory, without the least mixture of
misery, from which he by transgression fell, and so came into a miserable and
mortal estate, subject unto the first death, Gen. 1. 31. Eccles. 7. 29. Gen. 2.
17. 3. 17, 18, 19.
III. That there is one Lord Jesus Christ, by whom are
all things, who is the only begotten Son of God, born of the virgin Mary; yet
as truly Davids Lord, and Davids
root, as Davids Son, and Davids Offspring, Luke 20. 44. Revel. 22. 16. whom God freely sent into the world (because of his great
love unto the world) who as freely gave himself a ransom for all, 1 Tim. 2. 5, 6. tasting death for every man,
Heb. 2. 9. a propitiation for our sins; and not for
ours only, but also for the sins of the whole world, 1 John 2. 2.
IV. That God is not willing that any should perish,
but that all should come to repentance, 2 Pet. 3. 9. and the knowledge of the
truth, that they might be saved, 1 Tim. 2. 4. For which end Christ hath
commanded, that the Gospel (to wit, the glad tidings of remission of sins)
should be preached to every creature, Mark 16. 15. So that no man shall
eternally suffer in Hell (that is, the second death) for want of a Christ that
died for them, but as the Scripture saith, for
denying the Lord that bought them, 2 Pet. 2. 1. or
because they believe not in the name of the only begotten Son of God, John 3.
18. Unbelief therefore being the cause why the just and righteous God, will
condemn the children of men; it follows against all contradiction, that all men
at one time or other, are put into such a capacity, as that (through the grace
of God) they may be eternally saved, John 1. 7. Acts 17. 30. Mark 6. 6. Heb. 3.
10, 18, 19. 1 John 5. 10.
John 3. 17.
V. That such who first orderly comes into, and are
brought up in the school of Christs Church, and
waiting there, comes to degrees of Christianity, rightly qualified and
considerably gifted by Gods Spirit; ought to exercise their gifts not only in
the Church, but also (as occasion serves) to preach to the world (they being
approved of by the Church so to do) Acts 11. 22, 23, 24.
Acts 11. 19. 20. and that
among such some are to be chosen by the Church, and ordained by fasting,
prayer, and laying on of hands, for the work of the Ministry, Acts 13. 2, 3. Acts 1. 23. Such so ordained,
(and abiding faithful in their work) we own as ministers of the Gospel; but all
such who come not first to repent of their sins, believe on the Lord Jesus, and
so baptizes in his name for the remission of sins, but are only brought up in
the schools of humane learning, to the attaining humane arts, and variety of
languages, with many vain curiosities of speech, 1 Cor.
1. 19, 21. 2. 1, 4, 5. seeking rather the gain of
large revenues, then the gain of souls to God: such (we say) we utterly deny,
being such as have need rather to be taught themselves, than fit to teach
others, Rom. 2. 21.
VI. That the way set forth by God for men to be
justified in, is by faith in Christ, Rom. 5. 1. [page
5].
That is to say, when men shall
assent to the truth of the Gospel, believing with all their hearts, that there
is remission of sins, and eternal life to be had in Christ.
And that Christ therefore is most worthy of their
constant affections, and subjection to all his Commandements,
and therefore resolve with purpose of heart so to
subject unto Him in all things, and no longer unto themselves, 2 Cor. 5. 15.
And so, shall (with Godly sorrow
for the sins past) commit themselves to His grace, confidently depending upon
Him for that which they believe is to be had in Him: such so believing are
justified from all their sins, their faith shall be accounted unto them for
righteousness, Rom. 4. 22, 23, 24.
VII. That there is one holy
Spirit, the precious gift of God, freely given to such as obey Him, Ephes. 4. 4. Acts 5. 32. that
thereby they may be throughly sanctified, and made
able (without which they are altogether unable) to abide stedfast
in the faith, and to honour the Father, and His Son
Christ, the Author and Finisher of their faith; 1 Cor.
6. 11. There are three that bear record in Heaven, the Father, the Word, the
Holy Spirit, and these three are one; which Spirit of promise such have not yet
received, (though they speak much of Him) that are so far out of Love, Peace,
Long-suffering, Gentleness, Goodness, Meekness, and Temperance, (the fruits of
the Spirit, Gal. 5. 22, 23.) as that they breath out much cruelty, and great
envy against the Liberties, and peaceable living of such, as are not of their
judgment, Though holy as to their conversations.
VIII. That God hath even before the foundation of the
world chosen, (or elected) to eternal life, such as believe,
and so are in Christ, John 3. 16. Ephes. 1. 4, 2 Thes. 2. 13. yet confident we are, that the purpose of God according to
election, was not in the least arising from foreseen faith in, or works of
righteousness done by the creature, but only from the mercy, goodness, and
compassion dwelling in God, and so it is of Him that calleth,
Rom. 9. ii. whose purity and unwordable holiness,
cannot admit of any unclean person (or thing) to be in His presence, therefore
His decree of mercy reaches only the Godly man, whom (saith
David) God hath set apart for Himself, Psal. 4. 3.
IX. That men not considered simply as men, but
ungodly men, were of old ordained to condemnation, considered as such, who turn
[page 6] the grace of God unto wantonness, and deny the only Lord God, and our
Lord Jesus Christ, Jude 4. God indeed sends a strong delusion to men, that they
might be damned; but we observe that they are such (as saith
the Apostle) that received not the love of the truth, that they might be saved,
2 Thes. 2. 10, 11, 12. and
so the indignation and wrath of God, is upon every soul of man that doth evil,
(living and dying therein,) for there is no respect of persons with God.
X. That all children dying in infancy, having not
actually transgressed against the Law of God in their own persons, are only
subject to the first death, which comes upon them by the sin of the first Adam,
from whence they shall be all raised by the second Adam; and not that any one
of them (dying in that estate) shall suffer for Adams sin, eternal punishment
in Hell. (which is the second death) for of such
belongs the Kingdom of Heaven, 1 Cor. 15. 22. Mat.
19. 14. not daring to conclude with that uncharitable opinion of others, who
though they plead much for the bringing of children into the visible Church
here on earth by baptism, yet nevertheless by their doctrine that Christ died
but far some, shut a great part of them out of the Kingdom of Heaven forever.
XI. That the right and only way, of gathering
churches, (according to Christs appointment, Mat. 28. 19, 20.) is first to teach, or
preach the Gospel, Mark 16. 16. to the sons and daughters of men; and then to baptise (that is, in English, to dip) in the name of the
Father, Son, and Holy Spirit, or in the name of the Lord Jesus Christ; such
only of them, as profess repentance towards God, and faith towards our Lord
Jesus Christ, Acts. 2. 38. Acts 8. 12. Acts 18. 8. And
as for all such who preach not this doctrine, but instead thereof, that Scriptureless thing of sprinkling of infants (falsly called baptism) whereby the pure word of God is made
of no effect, and the New Testament way of bringing in members, into the Church
by regeneration, cast out; when as the bond-woman & her son, that is to
say, the Old Testament way of bringing in children into the Church by
generation, is cast out, as saith the Scripture, Gal.
4. 30, 22, 23, 24. Mat. 3. 8, 9. all
such we utterly deny, forasmuch as we are commanded to have no fellowship with
the unfruitful works of darkness, but rather to reprove them, Ephes. 5. 11.
XII. That it is the duty of all such who are
believers baptized, to draw nigh unto God in submission to that principle of Christs Doctrine, to wit, prayer and laying on of hands,
that they may receive the promise of the Holy Spirit, Heb. 6. 1. 2. Acts 8. 12, 15, 17. Acts 19. 6. 2 Tim. 1. 6. whereby
they may mortify the deeds of the body, Rom. 8. 13. and
live in all things answerable to their professed intentions, and desires, even
to the honour of Him, Who hath called them out of
darkness into His marvellous light.
XIII. That it is the duty of such who are constituted
as aforesaid, to continue stedfastly in Christs and the Apostles Doctrine, and assembling together,
in fellowship, in breaking of bread, and prayer, Acts 2. 42.
XIV. That although we thus declare the primitive way,
and order of constituting Churches, yet we verily believe, and also we dare,
that unless men so professing, and practising the
form and order of Christs Doctrine, shall also
beautify the same with a holy and wise conversation, in all Godliness and
honesty; the profession of the visible form will be rendered to them of no
effect; for without holiness no man shall see the Lord, Heb. 12. 14. Isa. 1. 11, 12, 15, 16.
XV. That the elders or pastors which God hath
appointed to oversee, and feed his Church (constituted as aforesaid) are such,
who first being of the number of disciples, shall in time appear to be
vigilant, sober, of good behavior, given to hospitality, apt to teach, not greedy of filthy lucre (as too many
National Ministers are) but patient; not a brawler, not covetuous, and as such chose, and ordained to office
(according to the order of Scripture, Acts 14. I 23.)
who are to feed the flock with meat in due season, and in much love to rule
over them, with all care, seeking after such as go astray; but as for all such
who labour to feed themselves with the fat, more than
to feed the flock, Ezek. 34. 2, 3. seeking more after
theirs, than them, expressly contrary to the practice of the ministers of old,
who said, we seek not yours, but you, 2 Cor. 12. 14.
All such we utterly deny, and hereby bear our continued testimony against,
Ezek. 34.
XVI. That the ministers of Christ,
that have freely received from God, ought freely to minister to others,
1 Cor. 9. 17. and that such
who have spiritual things, freely ministered unto them, ought freely to
communicate necessary things to the ministers, (upon the account of their
charge) 1 Cor. 9. 11. Gal. 6. 6. And as for tithes,
or any forced maintenance, we utterly deny to be the
main tenance of Gospel ministers.
XVII. That the true
XVIII. That such who are true believers, even
branches in Christ the Vine, (and that in his account, whom he exhorts to abide
in him, John 15. 1, 2, 3, 4, 5.) or such who have charity out of a pure heart,
and of a good conscience, and of faith unfeigned, 1 Tim. 1. 5. may nevertheless for want of watchfulness, swerve and turn aside from the same, vers.
6, 7. and become as withered
branches, cast into the fire and burned, John. 15. 6. But
such who add unto their faith virtue, and unto virtue knowledge, and unto
knowledge temperance, 2 Pet. 1 5, 6, 7. such
shall never fall, vers. 8, 9, 10.
‘tis impossible for all the false Christs, and false
prophets, that are, and are to come, to deceive such, for they are kept by the
power of God, through faith unto salvation, 1 Pet. 1. 5.
XIX. That the poor saints belonging to the
XX. That there shall be (through Christ who was dead,
but is alive again from the dead) a resurrection of all men from the graves of
the earth, Isa. 26. 19. both
the just and the unjust, Acts 24. 15. that is, the fleshy bodies of men, sown
into the graves of the earth, corruptable, dishonourable, weak, natural, (which so considered cannot
inherit the Kingdom of God) shall be raised again, incorruptable,
in glory, in power, spiritual, and so considered, the bodies of the saints,
(united again to their spirits) which here suffer for Christ, shall inherit the
Kingdom, reigning together with Christ, 1 Cor. 15. 21, 22, 42, 43, 44, 49.
XXI. That there shall be after the resurrection from
the graves of the earth, an eternal judgeinent, at
the appearing of Christ, and his Kingdom, 2 Tim. 4. 1. Heb. 9. 27. at which time of judgement which
is unalterable, and irrevocable, every man shall receive according to the
things done in his body, 2 Cor. 5. 10.
XXII. That the same Lord Jesus who shewed himself alive after his passion, by many infallible
proofs,
II. And when Christ who is our life shall appear, we
shall also appear with Him in glory, Col. 3. 4. For then shall he be King of
Kings, and Lord of Lords, Rev. 19. 16. for the Kingdom is his, and he is the Governour among the Nations, Psal.
22. 28. and King over all the earth, Zech. 14. 9. and we shall reign (with him) on the Earth, Rev. 5. 10. the Kingdoms of this World, (which men so mightily strive
after here to enjoy) shall become the Kingdomes of
our Lord, and his Christ, Rev. 11. 15. for all is
yours, (O ye that overcome this world) for ye are Christs,
and Christ is Gods, 1 Cor. 3. 22,
23. For unto the saints shall be given the Kingdom, and the greatness of
the Kingdom, under the whole Heaven, Dan. 7. 27. Though (alas) now many men be scarce content that the saints should have so much as
being among them; but when Christ shall appear, then shall be their day, then
shall be given unto them power over the nations, to rule them with a rod of
iron, Rev. 2. 26, 27. then
shall they receive a crown of life, which no man shall take from them, nor they
by any means turned, or overturned from it, for the oppressor shall be broken
in pieces, Psal. 72. 4. and
their now vain, rejoicings turned into mourning, and bitter Lamentations, as
‘tis written, Job 20. 5, 6, 7. The triumphing of the
wicked is short, and the joy of the hypocrite but for a moment; though his excellency mount up to the
Heavens, and his head reach unto the clouds, yet shall he perish for ever, like
his own dung; they which have seen him, shall say, where is he?
XXIII. That the holy Scriptures is the rule whereby
saints both in matters of faith, and conversation are to be regulated, they
being able to make men wise unto salvation, through faith in Christ Jesus,
profitable for doctrine, for reproof, for instruction in righteousness, that
the man of God may be perfect, throughly furnished
unto all good works, 2 Tim. 3. 15, 16, 17. John 20.
31. Isa. 8. 20.
XXIV. That it is the will, and mind of God (in these
Gospel times) that all men should have the free liberty of their own
consciences in matters of religion, or worship, without the least oppression,
or persecution, as simply upon that account; and that for any in authority
otherwise to act, we confidently believe is expresslly
contrary to the mind of Christ, who requires that whatsoever men would that
others should do unto them, they should even so do unto others, Mat. 7. 12. and that the tares, and the wheat should grow together in
the field, (which is the world) until the harvest (which is the end of the
world,) Mat. 13. 29, 30, 38, 39.
XXV. We believe that there ought to be civil
magistrates in all nations, for the punishment of evil doers, and for the
praise of them that do well, 1 Pet. 2. 14. And that all wicked lewdness, and
fleshly filthiness, contrary to just and wholesome (civil) laws, ought to be
punished according to the nature of the offences; and this without respect of
any persons, religion, or profession whatsoever; and that we and all men are
obliged by Gospel rules, to be subject to the higher powers, to obey
magistrates, Tit. 3. 1. and to submit to every
ordinance of man, for the Lords sake, as saith Peter
2. 13. But in case the civil powers do, or shall at any time impose things
about matters of religion, which we through conscience to God cannot actually
obey, then we with Peter also do say, that we ought (in such cases) to obey God
rather than men; Acts 5. 29. and accordingly do hereby
declare our whole, and holy intent and purpose, that (through the help of
grace) we will not yield, nor (in such cases) in the least actually obey them;
yet humbly purposing (in the Lords strength) patiently to suffer whatsoever
shall be inflicted upon us, for our conscionable forbearance.
These things (O ye Sons and Daughters of Men) we
verily believe to be the Lords will and mind, and therefore cannot but speak,
and if herein we differ front many, yea from multitudes, from the learned, the
wise and prudent of this world, we (with Peter and John) do herein make our
solemn, and serious appeal, namely, whether it be right in the sight of God, to
hearken unto men, (of a contrary persuasion) more than unto God? Oh let the
judicious, judge righteous judgement! Acts 4. 19, 20.
And in the beleif, and
practice of these things, (it being the good old Apostolic
way) our souls have found that rest, and soul peace, which the world knows not,
and which they cannot take from us; of whom then should we be afraid? God is
become our strength, our light, our salvation; therefore, we are resolved
(through grace) to seal the truth or these things in way of suffering
persecution, not only to the loss of our goods, freedoms, or liberties, but
with our lives also (if called thereunto.)
Moreover we do utterly, and from our very hearts, in
the Lords fear, declare against all those wicked, and devilish reports, and reproaches,
falsly cast upon us, as though some of us (in &
about the city of London) had lately gotten
knives, booked knives, and the like, and great store of arms besides
what was given forth by order of Parliament, intending to cut the throats of
such as were contrary minded to us in matters of Religion, and that many such knives, and armies, for the carrying on some
secret design, hath been found in some of our houses by search; we say, from
truth of heart, in the Lords fear, that we do utterly abhor and abominate the
thoughts thereof, and much more the actions; and do hereby challenge both city,
and country (in our innocency herein) as being not
able to prove the things whereof they accuse us; and do for evermore declare
the inventors of such reports, to be liars, and wicked devisers of mischief,
and corrupt designs:. God that is above all will justifie our innocency herein,
who well knows our integrity, in what we here declare, the Lord lay it not to
their charge.
In the time of building the decayed House of God, Samballet, & Tobiah, (wicked counsellors) hired Shemaiah to
make good Nehemiah afraid; and laboured against him,
that they might have matter for an evil report, that they might reproach him,
and hinder the building of the house of God. Neh. 6. 12. For I have heard
(saith the Prophet) the defaming of many; report, say
they, and we will report it, Jer. 20. 10.
Suscribed by certain
Elders, Deacons, and Brethren met at London, in the first Month (called March,
1660.) in the behalf of themselves, and many others unto whom they be long, in
London, and in several Counties of this Nation, who are of the same Faith with
Us.
|
Joseph Wright, |
John Hammersly, |
THE END
Whether the present First Baptist Church of
Providence is the lineal successor of this church founded by Roger Williams is
a difficult historical question, about which a positive opinion should be
expressed with qualification. Tradition maintains that the line of succession
has been unbroken; but the records to prove this are lacking. The facts appear
to be that after the departure of Williams, one of those whom he had baptized,
Thomas Olney, became the head of the church, to which was added soon after a number
of new-corners, chief among which were William Wickendon,
Chad Brown, and Gregory Dexter. The original members were of Puritan
antecedents and Calvinists; the new-corners appear to have been Arminians, and inclined to make the laying on of hands
after baptism an article of faith. It has been conjectured that the three men
named were associated with Olney in a plural eldership, but all these matters
are doubtful since the earliest records of the
During the 17th and 18th centuries there were a number of issues and
controversies that developed among the Baptists that brought about much
disagreement and division. The Six Principle Baptists, who originated in the
mid 1600’s, insisted that the "laying on of hands" (Heb.6:1-2) be practiced as a mandatory ordinance of the church. Others
disagreed, saying that was a good practice, but not necessary. There were also
disagreements between Calvinists and Arminians, with
Six Principle Baptists generally holding to the latter position.
THE FIVE ARMINIAN ARTICLES OF
REMONSTRANTS
1. God has decreed to save through Jesus Christ those of the fallen and
sinful race who through the grace of the Holy Spirit believe in him, but leaves
in sin the incorrigible and unbelieving.--John 3:36
2. Christ died for all men but no one except the believer has remission
of sin.--John 3:16; I John 2:2
3. Man can neither of himself nor of his free
will do anything truly good until he is born again of God, in Christ, through
the Holy Spirit.--John 15:5
4. All good deeds or movements in the regenerate must be ascribed to the
grace of God but his grace is not irresistible.--Acts 7
5. Those who are incorporated into Christ by a true faith have power
given them through the assisting grace of the Holy Spirit to persevere in the
faith.-- John 10:28
In 1954, the Rhode Island Conference lifted their ban on communing with
other Christians, preparing the way for their assimilation into the broader
Baptist community. One of the last historical churches to survive is the
A recent movement (circa 2001) has begun to revive this historic
denomination. The current ministers in the new
We believe that laying on of hands, with prayer, upon baptised
believers, as such, is an ordinance of Christ, and ought to be submitted unto
by all such persons that are admitted to partake of the Lord's Supper, and that
the end of this ordinance is not for the extraordinary gifts of the Spirit, but
for a farther reception of the Holy Spirit of promise, or for the addition of
the graces of the Spirit, and the influences thereof; to confirm, strengthen,
and comfort them in Christ Jesus, it being ratified and established by the
extraordinary gifts of the Spirit in the primitive times, to abide in the
church as meeting together on the first day of the week was, that being the day
of worship, or christian sabbath,
under the Gospel, and as preaching the word was, and as baptism was, and prayer
was, and singing psalms, etc. was, so this laying on of hands was, for as the
whole Gospel was confirmed by signs and wonders, and divers miracles and gifts
of the Holy Ghost in general, so was every ordinance in like manner confirmed
in particular.
-
This treatise is not an original work, but contains the results of
research by many different scholars. My only contributions have been in
correcting various grammatical errors and misspellings and the collection of
this material into this format. Some, but by no means all, of these sources
are:
·
Annual Reports,
·
History of The General or Six Principle
Baptists in
·
A Short History of Baptists, by Henry Vedder
·
Doing Diversity Baptist Style, by Albert
W. Wardin, Jr.
·
Dictionary of Baptists in America, Bill
J. Leonard, editor
·
Baptists Around the
World, by Albert W. Wardin, Jr.
Rev. Dr. Phillip D. Burnette, 2004