Strict Baptists

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Strict Baptists, also known as Particular Baptists, are people who believe in a strict-Calvinist interpretation of Christian Soteriology. This article refers mostly to Gospel Standard Strict Baptists

History

General and particular

In the early 17th century, Baptists in England developed along two different theologies. The General Baptists were so-called because they held belief in a General Atonement. The General view of the atonement is that Christ in His death undertook to make possible the salvation of all men. Early General Baptist leaders included John Smyth and Thomas Helwys.

The Particular Baptists were so-called because they held the Particular Atonement. The Particular view of the atonement is that Christ in His death undertook to save particular individuals, usually referred to as the elect. This position is often identified with Calvinism. Some early Particular Baptist leaders were Benjamin Keach, Hanserd Knollys, and William Kiffin.

Present day Strict Baptists of England are descendants of the Particular Baptists, but heavily influenced by men from the Gospel Standard Strict Baptist movement such as William Gadsby (1773–1844) John Warburton (1776–1857) and John Kershaw (1792–1870). Sometimes they are referred to as Strict and Particular Baptists. The terminology "strict" refers to the strict or closed position they held on membership and communion. There are still other Baptist churches known as Grace Baptist who hold to a closed communion table restricted to baptized believers. The Grace Baptist would not accept the view held by the Gospel Standard churches regarding the offer of the gospel. The majority of early Particular Baptists rejected open membership and open communion. One notable exception was the author of Pilgrim's Progress, John Bunyan.

William Gadsby

William Gadsby was born into the large family of a poor roadman. As a boy he was mischievous and frolicsome, receiving very little education, yet a born leader, popular among his acquaintances. When about 17 God began to deal with him and brought him into deep conviction of sin and then later gave him a gracious deliverance – and for a time he thought he would go singing to heaven. God had other thoughts, and after having bitterly to prove his own weakness, he was baptized at Coventry and began to have thoughts about preaching. He was determined he would never preach, till God spoke so powerfully the words in 1 Corinthians 1. 27-29 (“God hath chosen the foolish things of the world to confound the wise...”) to him that his burden was lifted and in simplicity and feeling he said, “Lord, if this is the way of Thy working, Thou never hadst a better opportunity, for Thou never hadst a bigger fool to deal with.” He began to preach aged 25 at Bedworth and after a few years at Hinckley and Desford, he was called to the pastorate at Back Lane Chapel in Manchester in 1805. His first visit there drew crowds who testified to the Lord’s abundant blessing on his ministry, but this was tempered with almost unbelievable opposition as he was subjected to vitriolic attacks on his character and preaching, primarily because he contended that the gospel and not the law was the rule of life of the believer. He commonly went under the name of “Gadsby the Antinomian”, though in the true meaning of Antinomianism as libertinism, no man deserved such a title less. His kindness and benevolence to the poor and his blameless conduct eventually put to silence many who could not agree with his preaching, and his death was mourned by almost the whole of Manchester. A biography of William Gadsby by B. A. Ramsbottom has been recently published.

William Gadsby was an outstanding pastor and evangelist. But he was clearly hyper-calvinist in his thinking. He founded a magazine called The Gospel Standard magazine in 1835 - it became the chief bastion of hyper-calvinism among Particular Baptists. Strict and Particular Baptists who accepted Gadsby's outlook rallied around the magazine and came to be known as Gospel Standard Strict Baptists. After 1860, they formed themselves into a distinct denomination. A list was drawn up of churches and men which upheld "Gospel Standard" views. Churches that were on the list were expected to refuse all fellowship with churches not on the list. No preacher approved by the GS could preach in a church not on the GS list. Nor could GS churches invite a man to preach not approved by the GS. Most important of all, GS churches barred from the Lord's Supper all who were not members of their own denomination. Fellowship at the Lord's Table would now be restricted to believers of the "same faith and order" - i.e. members of other GS churches. William Gadsby died in 1844

Strict Baptists in the UK

Strict Baptists represent the strain of Particular Baptists that maintain the practice of strict or closed communion. They remained aloof from the Baptist Union of 1813.

Leaders among them include William Gadsby (1773–1844), whose A Selection of Hymns for Public Worship is still in use among their churches today, John Warburton (1776–1857),pastor at Zion Chapel Trowbridge from 1815 until his death 2 April 1857. John Kershaw, Edward Mote (1797–1874), composer of 'On Christ the Solid Rock I Stand, All Other Ground is Sinking Sand', and J. C. Philpot (1802–69). Having no central organization or rallying point, Strict Baptists were nicknamed based on the newspapers they supported — Christian Pathway Strict Baptists, Earthen Vessel Strict Baptists, Gospel Herald Strict Baptists, and Gospel Standard Strict Baptists.

Earthen Vessel, Gospel Herald and other Strict Baptists united in what would later become the Grace Baptist Assembly (founded 1980 as a merger of the Strict Baptist Assembly and the Assembly of Baptised Churches). The Grace Baptist Assembly churches represent a modification of Strict Baptists close to the modified Calvinism of the 18th century. These churches additionally meet together in three regional associations — Association of Grace Baptist Churches (East Anglia), Association of Grace Baptist Churches (East Midlands), Association of Grace Baptist Churches (South East) — and one fellowship — the Fellowship of Northern Particular Baptist Churches.

The Gospel Standard Strict Baptists maintain the beliefs Fuller sought to remove. They remain opposed to Fuller's modified Calvinism, as well as to open membership and open communion. At times, Gospel Standard Strict Baptists have been called Gadsbyites after William Gadsby. They remain altogether separate from other bodies of Strict Baptists, and represent the very conservative element of Strict Baptist believers.

The distinctive teachings of the Gospel Standard Baptists fall perhaps into three areas:

• They deny duty faith and duty repentance. In this they do not mean that man has no duty to believe the Word of God, to reverence Him as his creator, to turn from his sin and seek to obey and follow the written word of God. He has. They simply declare that man, being totally depraved, has no love to God as God, no hatred to sin as sin against God. Unless he is born again of the Spirit of God, unless given a new heart, he cannot savingly repent or believe. “No man can come unto me, except the Father, which hath sent me, draw him.” (John 6. 44) Repentance is a gift from God (Act 5. 31), and if man’s repentance is only a duty, i.e. turning away from sin out of policy or because of its perceived evil, without the godly antipathy to sin which a new nature to love God will bring, it cannot be saving. Judas was one who “repented himself” – it was his duty – but he went out and hanged himself. The Apostle Paul calls a merely natural repentance, “The sorrow of the world which worketh death” as distinct from “godly sorrow which worketh repentance unto salvation, not to be repented of.” (2 Cor. 7. 10)

• They do not preach the “free offer of the gospel”. They believe the blessings of salvation are for those who “come” to the Lord Jesus; they are for those who seek, those who mourn over sin. They are not simply there to be “accepted” by anyone. “All that the Father giveth me shall come to me; and him that cometh to me I will in no wise cast out.” (John 6:37) With the original meaning of the word “offer” as “setting before” or “presenting” as often used by the puritans they have no difficulty, but its more modern interpretation as a “take it or leave it offer” they deny, as it implies that men possess power in themselves which the Lord Jesus declares we do not have. “No man can come unto me except it were given unto him of my Father.” (John 6. 65)

• They believe the Gospel to be the believer’s rule of conduct, not the law. “Ye are not under the law, but under grace.” (Romans 6. 14) This does not mean they despise the law or consider themselves above it, far less does it give any ground for libertinism or practical Antinomianism (which they have often been accused of). It simply means that the standard of the Gospel is a higher and more gracious one than the law. To take a practical example. Suppose a godly man who works for a professing Christian has found that for many years his employer has defrauded him of a lawful part of his salary. What should he do? Should he say, “The standard of the law is, ‘Any eye for an eye and a tooth for a tooth.’ I’m legally entitled to take my employer to court and sue for the money he owes me.” Or should he not rather say, “The Lord Jesus constrains us not to resist evil, the Apostle Paul warns the Corinthians against taking their brethren to law before unbelievers, so, rather than that the name of the Lord Jesus should be maligned I will rather suffer myself to be defrauded”?

In recent times, B. A. Ramsbottom, B.A. has been the most famous of the Gospel Standard Strict Baptists, serving as editor of the Gospel Standard magazine since 1971.

Modern Strict Baptists

In 1995, the Grace Baptist Assembly had over 10,000 members in about 260 churches. The Gospel Standard Strict Baptists had 6400 members in 156 churches in the British Isles, plus 3 churches in the United States and 3 more in Australia.

Order of service

Meetings in Gospel standard churches follow a non-liturgical pattern, which rarely varies. A typical service is as follows: Opening Hymn (from the Gadsby's selection, Scripture reading (King James version only), Prayer, Hymn, Sermon, Hymn, Closing prayer.

Ministers are men who feel God's call to the ministry and have been affirmed by vote by church members. Sermons are usually extempore and expository, where a particular text from the Bible is examined in context, preached upon and applied to everyday life. Many G.S. ministers will not mention non-biblical names, not wishing to detract from scripture while preaching.

Some chapels are pastorless and rely on visiting preachers. If a preacher is unavailable then a "reading service" will be held. This consists of a male church member reading a sermon from a book. Women do not hold positions of leadership within a church service, although the leading of Sunday School classes by female members of the church is common. Women do not lead the congregation in prayer and usually cover their heads in public worship.

Musical instruments are usually restricted to a small organ, and many churches sing a cappella. Before the introduction of organs in the mid-late nineteenth century, many chapels used woodwind or string instruments played from the gallery (the West Gallery tradition) such as flutes, clarinets, bassoons, violins, violoncellos and even serpents. A few churches still have very old examples of these instruments in their possession. There is no choral tradition in the Strict Baptist Church, but members of the congregation often sing in harmony (SATB) rather than in unison.

Communion or "The Lord's Supper" is held once a month, usually on the first Sunday evening of the month. This meeting is reserved for persons baptised in Gospel standard churches or those who have been baptised elsewhere and have joined a Gospel Standard church. Members of other Christian denominations are not allowed to receive communion in Gospel Standard churches. This is due to an interpretation of the G.S. rules of faith and practice, which state that only a person "of the same faith and practice" may partake of bread and wine. This meeting is also used to welcome into membership a newly baptised person, or someone who has transferred membership from another G.S. church.

Church meetings and church discipline

A meeting restricted only to baptised members of individual congregations is usually conducted on a three monthly cycle. This meeting is used to discuss issues of business and changes in Church practice. In many G.S. churches women are forbidden from speaking in these meetings and all matters are discussed by the Male members. All decisions are made by majority vote by the showing of a raised hand.

Church discipline is used as a last resort for church members who have transgressed a rule of the church. Such rules can vary from church to church, except where matters of faith are concerned. For instance: One G.S. church may forbid church members from owning or watching a television, whereas another may not. So matters of church disciple may vary in such circumstances. If a problem occurs with a church member that is considered minor, church disciple may first occur with something as simple as a pastor or deacon having an informal talk with the church member. Only if the "problem" continues would it be brought before all church members. The first stage of church disciple would be by a vote of church members to bar the transgressor from communion for a set number of months (usually 3). enough time for the transgressor to become penitent. This period could be lengthened or shortened on a case by case basis.

On matters of larger "sin" such as heresy (which could be as small as taking communion in a non G.S. Church) or adultery, a church member may be disfellowshipped/ excommunicated. The church member will then be barred from communion, congregational prayer (if male), and all church responsibilities indefinitely. This is rare.

If a person leaves the G.S. denomination they can not resign their membership. After a period of non-attendance of several months, a church meeting would be held where a vote would be taken and the membership of the person would be suspended indefinitely.

Personal Devotion

Strict Baptists take their personal devotion time very seriously. Other than the King James Bible and the Gadsby's hymn selection a number of publications are popular with G.S. Baptists. These include the Magazines "Gospel standard" and "friendly companion". Also popular are the two daily readings books "Through Baca's vale" and "Ears from harvested sheaves" these are a selection of daily readings taken from the sermons and writings of J.C. Philpot (1802–1869). It is common for G.S. families to have a morning devotion time at breakfast. The "Daily Light" devotional in King James Version is often used.

Monthly meetings for young people are held at several Strict Baptist Chapels, where a variety of biblical, topical and other relevant subjects are addressed. Young people are encouraged to suggest topics and to ask questions at the end of the meeting. As well as having Sunday Schools to teach children, many chapels have regular bible study meetings for young adults. Such bible studies may be taken by the pastor or another church member, questions and discussion are common.

Evangelism and Gospel Standard Baptists

Due to the Hyper-Calvinist doctrine of G.S. Baptists, evangelism and witnessing is somewhat of a grey area in this denomination. Because G.S. Baptists refute the free offer of the gospel (the call for all non-Christians to repent and receive the salvation of Christ), many Strict Baptists believe that Evangelism is, in essence, a fruitless exercise, because "Men are dead in trespasses and sins" and 1Co 2:14, "But the natural man receiveth not the things of the Spirit of God: for they are foolishness unto him: neither can he know them, because they are spiritually discerned". They are therefore unable to choose Christ; see hyper-calvinism. There are however a few exceptions. There have in recent years been ministers from other countries, such as the Philippines, after having read books published or written by G.S. Pastors, have contacted the denomination for help and guidance. One such church is the "Sovereign Grace Bible church" in Manila. Another example of mission support among G.S. Baptists is the Trinitarian Bible Society. Founded in 1831, the organisation publishes only Protestant versions of the Bible, and only uses the King James Bible for its English editions. Some individual churches engage in local forms of outreach, e.g. door to door work, outreach Sunday schools and distribution of Scriptures.

Further reading

• Historical Sketch of the Gospel Standard Baptists, by S. F. Paul
• The Baptist, by Jack Hoad
• Strict and Particular, by Kenneth Dix
• Baptists Around the World, by Albert W. Wardin, Jr.
• A History of the Baptists, by John T. Christian
• The Baptist Heritage: Four Centuries of Baptist Witness, by H. Leon McBeth
• History of the English Calvinistic Baptists 1791–1892, by Robert Oliver (2006), ISBN 0-85151-920-2
• William Gadsby, by Benjamin A. Ramsbottom (Gospel Standard Trust Publications)
• High Calvinists in Action, by Ian J. Shaw. ISBN 978-0-19-925077-6