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Baptists

“For by one Spirit are we all baptized into one body.”—1 Corinthians 12:13

In sketching some of God’s witnesses among the Baptists in the nineteenth century, Samuel Eyles Pierce (1746-1829) should be first mentioned, because in his earlier years he sat under the ministry of Toplady, Romaine, and Hawker, with the latter of whom he was on terms of close friendship till the end of the life of the Vicar of Charles. Romaine’s ministry was especially useful to him. He writes: “In a subsequent sermon, Mr. Romaine said, ‘Believers, you that are believers, God looks upon you as He doth on Christ; and loves you with the love He doth Him.’ ‘I looked up,’ says Mr. Pierce, ‘with amazement! Oh, thought I, if I can find this in the Word of God, it is the greatest truth I ever heard. I will go home and search the Bible. I conceive the 17th of John is the most likely place to find it.’ I constantly went every Lord’s Day, and I was so swallowed up in hearing that I always stood; nor did I lose one single sentence. I received it into my very heart. Mr. Romaine often expressed himself thus…

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“Then they that feared the Lord spake often one to another, and the Lord hearkened, and heard it, and a book of remembrance was written before Him for them that feared the Lord, and that thought upon His Name.”—Malachi 3:16

Neither Luther or Calvin held those shallow Pelagian views, now so common, of a gradual amelioration and Christianising of the world. Calvin writes, “It is a superstition to think that the world is improving in religion and morality. It is not improving but it is always going back.” Luther says, “I know that the world is becoming epicurean; that is to say, they will lose faith in God and immortality, and give themselves up to the pleasures of the things of this world, and then suddenly shall be heard the voice, ‘Behold, the Bridegroom cometh.’” These statements are Scriptural; we have no warrant to expect the conversion of the world, but in the words of James to the Church at Jerusalem, God visits the…

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William Styles published a book in 1902 entitled, “A Guide to Church Fellowship, as Maintained by Primitive, or Strict and Particular Baptists”. On pages 31 and 32, under the general heading, “ Error Concerning the Covenant of Grace to be Resisted”, the following statement is found:

“Any so-called Gospel which expressly or implicitly denies these truths [anti-duty-faith and anti-free-offer]—which represents the regeneration and conversion of sinners to be contingent on the earnestness and activity of “Gospel workers”—or the progress of God’s salvation…

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William Styles published a book in 1902 entitled, “A Guide to Church Fellowship, as Maintained by Primitive, or Strict and Particular Baptists”. On pages 78 and 79, under the general heading, “Duty-Faith is Denied by All Strict and Particular Baptists”, the following statement is found:

“Duty-faith is the doctrine that it is the duty of natural men to exercise spiritual Faith in the Lord Jesus, and so to obtain salvation. Its emphatic denial is a distinguishing feature of the Strict and…

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Introduction

10 Sep 2013, by Jared Smith

Eldership Slide - Movement

Clifford Pond served in the pastoral ministry among Grace Baptist churches for more than 50 years. Having seen the need for congregations to better understand the complexities of adopting a plurality of elders, he wrote a book entitled “Only Servants.” The back cover of the book offers a reason why the author is a respected authority on the subject: “Clifford Pond writes out of a lifetime of pastoral ministry, having served churches in Suffolk and Surrey as well as exercising a wider ministry at various times by responsible leadership in young people’s fellowships, associations of churches and the council of Grace Baptist Mission.”

In the fifth chapter, under the heading “Plurality of Elders and Deacons”, Mr. Pond writes:

“Since the Second World War every part of life generally has been questioned, and churches too have been put under the scrutiny of Scripture…For example, in the earlier part of this century the most common structure in local churches was a pastor with a group of deacons. In the absence of a pastor…

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Baptists have a history of which they need not be ashamed—a history of noble names and noble deeds, extending back through many ages, in which the present generation well may glory. From the days of John the Baptist until now, a great army of these witnesses for the truth, and martyrs for its sake, has illumined and honored the march of Christian history. The ages since Christ have known no purer, nobler lives, no braver, more faithful witnesses for the Gospel of Christ, no more glorious martyrs for its sake, than many of those who honor us by being called “our fathers in the faith.” They were true to conscience and to principle, and loyal to Christ, at a cost to which we are strangers. They went gladly . . .

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Severe Persecutions Of The Believers About The Year 130

About this time, writes P. J. Twisck, the instruments of the devil could not invent punishments severe enough, but what they considered the Christians worthy of. For they were watched in their houses as well as without; men cried out against them in all public places; they were scourged, stoned, and dragged about; their goods were plundered; they were…

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A.D. 29. After the day of Pentecost the disciples went everywhere gladly preaching the word, while great success attended their ministry. In a very short time a second church was planted at Samaria, and soon another at Antioch. Persecutions were now inflicted upon the Christians everywhere, and Saul was on his way to Damascus, with authority to arrest men and women, and breathing out threatenings and slaughter against all Christians, when he was suddenly stricken down and made to cry out for mercy. Being converted to the Christian faith, he attached himself to the church at Antioch.

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ANABAPTISTS.—In the year A. D. 500, we find Anabaptists existing in France and Spain. ”In the language of councils at this period, Christians are denominated, either from their opinions, heretics, or with a view to their discipline, schismatics; but there was one article of discipline in which they were all agreed, and from which they were frequently named, and that was BAPTISM. They held the Catholic community not to be the church of Christ; they therefore rebaptized such as had been baptized in that community, before they admitted them to their fellowship. For this conduct they were called Anabaptists.”

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ALBIGENSES.—In the year 1019, we find the Catholics inflicting their accustomed persecutions upon the Albigenses in France. The Catholic idea of salvation by works, was so completely rooted and grounded in the people of that faith that no effort was made to propagate their doctrines except by compulsion. The idea had become universal, among them, that out of their church was no salvation, and that the end justified the use of any means, howsoever wicked, which might be used to compel submission to their faith. “With the Catholic, out of the church was death; within it was life, and in its maddening thirst for power, the Catholic party sought to crush everything beneath its feet, which it could not gather within its folds.

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