bleak situation after 1689 for most religious groups in EnglandUnderwood, A History of the English Baptists , p.

117: A cold fog of religious indifference descended upon the nation which for a century had been preoccupied with religious questions. dawning of the Age of Reason rationalism, Deism low state of morality in England

spiritual lethargy affected both Church of England and Dissenter groups on the whole, Baptists shared in this lethargyoutreach, expansion did not match new opportunities created by the Act of Tolerationin 1689 there were about 300 Baptist churches in England with total of 20,000-25,000 membersby 1750 there were 120 congregations with total of about 10,000 memberstoo much focus on putting up buildings in large towns with little outreach to outlying communities (Michael Haykin)

General Baptists developed strong connectionalism in church polity and preferred unity over doctrinal orthodoxy they also put little emphasis on theological training of their clergythese factors allowed Arianism and Socinianism to make inroads (Anglicans and Presbyterians had similar theological problems affecting their clergy)

doctrinal softness on the deity of Christ caused a General Baptist split in 1696 when some of their churches in the Midlands withdrew from the General Assembly to protest theological laxitythose who left formed a General Associationthis schism was not healed until 1704, when a new confession affirming the full deity of Christ was approved by both the General Assembly and the General Association

1708another rift when a small group that supported the Arian/Socinian views of Matthew Caffin departed overall, General Baptists waffled on doctrine, and this weakened their evangelistic zealinability to agree on so basic a point of doctrine as the Person of Christ caused problemssome churches either dwindled down to almost nothing or became Unitarian

General Baptists also fought over issues like marrying outside of the General Baptist community (some who did were excommunicated) and hymn singing in the churches (some continued to oppose this practice)

unlike General Baptists, Particulars continued to prefer decentralized denominational structures to protect local church autonomy and freedom of consciencethey organized a General Assembly in 1689 but there were clear limits to its authority Particulars showed more interest in training their clergya will drawn in Bristol in 1679 provided funds for this, which led to founding of Bristol Baptist College in 18th century (1720)

Particulars debated communion and membershipthere was some tolerance for open communion (non-Baptists could be served the Lords Supper) but not open membership (Particular churches usually accepted only those who had been baptized as believersclosed membership)

some Particular Baptists showed tendencies toward hyper-Calvinism and/or antinomianism:

supralapsarianismbelief that Gods decrees of

election were before the Fallled to doctrine of eternal justification, which cut into evangelistic zeal by removing urgency of repentance and faith overemphasis on graceantinomian Particulars argued that believers were not bound by moral law

 trend toward abstract doctrinal preaching

without applications or invitationsa denial of the universal offer of the gospel (e.g., John Skepp of Curriers Hall Church at Cripplegate, London, and his successor, John Brine)

John Gill (1697-1771):

dominant Particular Baptist figure of mid-18th

centuryseen by some as example of hyperCalvinist excess (McBeth, Baptist Heritage, pp. 176-78)others like Timothy George have been more favorable (Baptist Theologians, chap. 4) Gill served Horsleydown church in Southwark, London, for 51 yearshis only pastorate

Gills major writings:

1731Doctrine of the Trinity Stated and

Vindicated 1746-48An Exposition of the NT, 3 vols. 1748-63An Exposition of the OT, 6 vols. 1767A Body of Doctrinal Divinity59 chaps. on the doctrine of God 1770A Body of Practical Divinity

Gill (cont.):
he battled with John Wesley, believing that

Wesleys denial of perseverance showed a misunderstanding of the covenant of grace he allegedly denied that preachers had the right to offer Christ to unbelievershe apparently thought that the word offer could be misleading when applied to preaching the gospel to the unsavedGill affirmed that only the Holy Spirit could offer Christ and salvation to sinners

 T. George argues that Gill disparaged neither

the means God had ordained to effect the conversion of the elect nor the evangelical mandate to proclaim the good news of Gods gracious provision to all the lost. (Baptist Theologians, p. 94)