Jarrel - Baptist Church Perpetuity - Landmark Baptist

“It is observable that Mr. Knollys’ arrival was in the spring of 1638. Roger
Williams’ baptism did not take place till the winter of that year.” f876 He was a
Particular or Calvinistic Baptist.”
Prof. A.C. Lewis, D.D., of the McCormick Theological Seminary, of Chicago,
says:
“There were Baptists in New England before Roger Williams. Of this Cotton
Mather informs us distinctly. … Numbers of them came with the early
colonists. … Hansard Knollys was one of their number.” f872
Coming from one who asserts that Williams organized the first American
Baptist church, this statement is the more valuable in refuting Baptist
opponents.
Prof. Paine, Professor of Church History in Bangor Theological Seminary,
says: “There were Baptists in America before Roger Williams.” f872 While the
future of Knollys church after its first three years history, is uncertain, yet its
three years’ existence, before he returned to England, was amply sufficient for
it to have given valid baptism or the “succession” to others.
At the same time John Clark, another Baptist minister, was on the ground.
Prof. J.C. C. Clarke says:
“That Clarke brought with him the doctrine of the English ‘Particular Baptist
church,’ is probable from many indications. He was a preacher in Rhode
Island in 1638, but was never a preacher except according to the early Baptist
practice of eldership. No change of his views is known to have occurred. His
doctrinal writings preserved were very clear, and are in accord with the
Baptist confessions of faith. The church which he established on Rhode Island
was early in correspondence with Mr. Spilsbury’s church in London.
Governor Winthrop records that Mr. Clarke was a preacher on the Island in
1638. … In another reference he calls him their minister.” f877
Confirmatory of John Clarke having come to this country a Baptist minister,
Rev. C.E. Barrows says: “Clarke was certainly never a member of John
Cotton’s church in Boston.” f878 Had he not come over here a Baptist he would
have probably joined Cotton’s church on his arrival in America.
Second. William’s history, after he organized his so-called Baptist church, is
irreconcilable with his Baptist claim. Speaking of Williams organizing his
society, Vedder says:
“Soon after arriving at the conclusion that his baptism by one who had not
himself been baptized in an orderly manner, was not valid baptism, he
withdrew himself from the church, and for the rest of his life was unconnected
with any religious body, calling himself a ‘seeker.’” f879