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Why Are We Strict And Particular Baptists?
"Strict and Particular Baptists.'' The title came into prominence in connection with the Norwich Chapel Law-suit of 1860, when it was contended that the Lord's Supper was administered in that place of worship in a way that was opposed to the custom of the founders of the Church and the provisions of the Trust Deed. The decision of the Master of the Rolls was in favour of those who had introduced the innovations, and against those who desired that the ancient practice of the Church should be maintained. From that time forth these, and those that see with them, became a separate section of their Denomination—and they have since been regarded as Strict and Particular Baptists, in opposition to those whose Church Order is that…
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Baptism And The Covenants
Those who practice infant baptism, within the tradition of Reformed Theology, do so upon the basis of their covenantal framework. However, there is more than one way to understand the arrangement of the biblical covenants. In this study, we examine several different arrangements, some of which support the biblical teaching of believers baptism.
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The Formation Of The Metropolitan Association Of Strict Baptist Churches
The formation of the Metropolitan Association of Strict Baptist Churches is inseparably linked with the church meeting at Silver Street Chapel, Notting Hill Gate, and her pastor, David Crumpton. The Association, church and pastor subscribed to a restricted communion table and the tenets of Hyper-Calvinism. These are the leading features which set apart the Strict Baptist denomination from other churches, unions, societies and associations. On 4 April 1866, a Strict and Particular Baptist Church was organized in Stormont House, Queen’s Road, Bayswater, London. Several of the founding members seceded from the Strict Baptist church, meeting on Johnson Street, Notting Hill Gate. On the day of the new church’s formation, David Crumpton was appointed the pastor. Within two years, the church acquired a building—the Silver Street…
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Offers Of Christ And Proffers Of Grace
O marvel, that among other devices of Satan to distress sinners, and cause them to despair of God’s mercies in Christ Jesus, he urges this also: ‘Your day of grace is past, the time of your visitation is ended.’ Hence many poor souls have been driven to their wits end. And have not some preachers been so too, who have increased such persons fears by speaking in a most unscriptural manner on this point? Such are the effects of human systems, and free-will notions, with their offers of Christ, and their proffers of grace. I heard one declare, ‘This is the last offer; if it is not now accepted, eternal damnation will be the inevitable consequence.’ Does thus preaching of hell and damnation make converts…
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39 Bible Doctrine – The Key To Unlocking John Gill’s ‘Body Of Divinity’
I would like to welcome you back to another study in Bible Doctrine. In our previous studies, I have introduced the life, legacy and writings of John Gill. Out of the twenty-five works highlighted, there are four which I have recommended every Christian should own and read: 1. “The Cause of God and Truth” (1735-38) 2. “An Exposition of the Old and New Testaments” (1746-48; 1763-66) 3. “Goat Yard Declaration of Faith” (1729) 4. “A Body of Doctrinal and Practical Divinity” (1769-70) Having given some background, explanations and samples of the first three works, I now come to the last—A Body of Doctrinal and Practical Divinity. Another term for ‘body’ is system, and another term for ‘divinity’ is theology. Henceforth, this is John Gill’s System…
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38 Bible Doctrine – Confessional Statements And Their Proper Use
I would like to welcome you back to another study in Bible Doctrine. In our previous two studies, I have given a historic and doctrinal overview of John Gill’s Goat Yard Declaration of Faith. And then, towards the end of our last study, I pointed out some of the major differences between the 1689 Confession and the 1729 Declaration. In a nutshell, the 1689 Confession is representative of 17th century Hyper-Calvinism, whereas the 1729 Declaration is representative of 18th century Hyper-Calvinism. More specifically, 17th century Hyper-Calvinism, represented by the 1689 Confession, is based on a threefold covenantal framework, pushing to the forefront a conditional covenant of grace. Forthwith, saving faith is viewed as a legal duty imposed upon unregenerate sinners, resulting in a conditional salvation;…
