AUDIO from the 2016 SB Founders Conf SW “Baptist History” now online feat. Robert Oliver, J. Renihan, Hendrickx, Montgomery, Downs

sbfc sw


Alt Links:

Thursday, Sept. 22, 2016:

1 – DevotionJarrett Downs | 26 min

2 – FoundationsRobert Oliver| 56 min

3 – SBC Origin |Dave Hendrickx | 66 min

4 – English Baptist Bio | Robert Oliver | 47 min

Friday, Sept. 23, 2016:

5 – Benjamin BeddomeJason Montgomery | 66 min

6 – English Particular Baptists | Robert Oliver | 57 min

7 – Questions & Answers | Robert Oliver | 70 min

8 – Trouble in PhiladelphiaJames M. Renihan | 52 min

9 – American Baptist BioRobert Oliver | 52 min

Six Ways a Church Should Use a Confession of Faith [Jeff Robinson]


Particular Baptist churches planted in the tumultuous soil of 17th century England grew up and bore fruit under a nasty set of doctrinal and methodological accusations, including that they subscribed to libertarian free will, denied original sin, that their pastors baptized women in the nude, and were opponents of church and crown.

Perhaps their most virulent and colorful opponent, Daniel Featley—a separatist persecutor deluxe—derisively dismissed our Baptist forebears, writing in a venom-filled pamphlet, “They pollute our rivers with their filthy washings.” Such was Baptist life under Charles I.

These nefarious charges and numerous others arose from leaders of the state church and led to decades of grinding persecution for Baptists. Seven churches returned fire, but not by brandishing the sword of steel or by hurling theological invectives. The seven carried out their war for truth by wielding the sword of the Spirit. The product was the most comprehensive expression of orthodox Baptist theology ever written—the Second London Confession of 1689.

church pewThe signers of that venerable confession lived and moved in an age in which most local congregations wrote confessions of faith for a number of reasons, one of them to demonstrate their commitment to the historic Christian faith. Additionally, they sought to manifest their solidarity with the prevailing forms of Calvinistic orthodoxy as well as to expound the basic elements of their ecclesiology. The Second London Confession also aimed at refuting popular notions associating Particular Baptists with the radical wing of the Anabaptist movement on the continent.

Of primary importance, they saw biblical warrant for the practice of confessionalism in texts such as 1 Timothy 3:16, where the apostle Paul’s inspired pen produced a brief but beautiful display of the mystery of godliness:

Great indeed, we confess, is the mystery of godliness:
He was manifested in the flesh,
vindicated by the Spirit,
seen by angels,
proclaimed among the nations,
believed on in the world,
taken up in glory.

Fast-forward to 2016 and many Baptist churches continue to have statements of faith “on the books” as a part of their foundational documents. Yet, I’ve found that many churches do not know how useful the confession can be beyond establishing subscription to certain core doctrines. This raises a fundamental question: How should a local church use their confession of faith? Here are six ways a church might use a confession of faith. I owe at least four of these to my friend Sam Waldron’s fine work, A Modern Exposition of the 1689 Baptist Confession of Faith(Evangelical Press). Confessions of faith should be used:

1. As an affirmation and defense of the truth…

2. As a baseline for church discipline…

3. As a means of theological triage and Christian maturity…

4. As a concise standard by which to evaluate ministers of the Word…

5. As a doctrinal basis for planting daughter churches…

6. As a means of establishing historical continuity and unity with other Christians…

Read more on the above six points.

Interview #93 – Austin Walker – The Excellent Benjamin Keach [Audio Podcast]

Austin Walker Benjamin Keach



Pastor Austin Walker
Pastor Austin Walker

[Benjamin Keach] was a good man, he was a godly man, he was a spiritual-minded man, he was a gospel man, he was a preacher and a defender of the faith. He didn’t  wilt, he didn’t give way, he didn’t flinch, he remained faithful unto death. He was like Bunyan’s Pilgrim in that regard.

On episode 93 of our interview podcast we have Pastor Austin Walker on to tell us all about his book The Excellent Benjamin Keach.


  • Getting to know Pastor Austin Walker
  • What led to the writing of this book?
  • Who was Benjamin Keach?
  • What did he contribute to Particular Baptist life?
  • What controversies was he involved in?
  • Why is the year 1689 so important?
  • + more


Subscribe to the podcast in a RSS readeriTunesStitcherTuneIn or by Email.



“John Owen, baptism & the Baptists” by Crawford Gribben [46 min. video & audio]

This past Friday (March 20, 2015) Dr. Crawford Gribben (Professor of Early Modern British History at Queen’s University Belfast) was the guest lecturer at the Strict Baptist Historical Society Annual Lecture which took place in Kensington Place, London. His lecture was titled, “John Owen, baptism & the Baptists”.

Dr. Crawford Gribben giving the lecture

Pastor Gary Brady, who attended, provided a summary:

…Gribben is a John Owen expert, well read in the great man’s works and his careful, erudite paper was something of an encouragement to Baptists, given how highly respected the Congregationalist theologian is. The basic idea was that Owen generally avoided the baptism question and especially so as he matured and actually met Baptists such as Henry Jessey. He appears to have moved from an advocacy of baptismal regeneration to a more middle of the road infant Baptist position. A posthumous work that appears to look at the subject is probably spurious. Sadly, Dr Gribben was unable to cast any light on the relationship between Owen and Bunyan…

You may watch the 46 minute video (with PowerPoint) below:

Update March, 25, 2015: Audio now available via 1689Federalism [mp3]:

Logos’ Baptist Covenant Theology Collection (17 vols.) now out!

In ten days it will have been exactly one year since we made known to y’all that Logos may work on this great resource, which would feature seventeenth- and eighteenth-century covenant theology works by Particular Baptists, if it got enough support.

Thanks to Confessing Baptists (and many others) all over the world, we were able to make this resource happen. And better yet, if you got in before May 9, 2014 then it only cost you $18!

This collection is now out. If you missed the window above you may get it now for $169.95:

Baptist Covenant Logos Production

Whether you got it for $18 or $169, now that you have it don’t forget all the ways you can read this 17 volume 3,179 page work:

  1. Install the free Vyrso app on your iPhone, iPad, or Android.
  2. Install the free Logos app for Windows, Mac, iPhoneiPad, or Android.
  3. Go to on your desktop, laptop, netbook, tablet, or mobile browser.
  4. Send it to your Kindle.

Happy reading!

Particular Baptists & the Substance / Administration Distinction Part 2 [Sam Renihan]

covenant theology federalism header 2

Sam Renihan
Sam Renihan

Sam Renihan follows up on a post he wrote June 2013:

Some time ago, I posted a lengthy piece intending to offer some balance to the strong push with which “1689 Federalism” was being put forward. The point was to make it clear that there were some Particular Baptists who held to a more “Westminster” style of federal theology. As the examples of this other flavor I mentioned Robert Purnell, Robert Steed/Abraham Cheare, and Thomas DeLaune.


I want to reevaluate some of the thoughts in that post for three main reasons:


  1. I missed some vital elements of argumentation in those authors’ writings which yield a somewhat different picture of their federalism.
  2. I want to remind readers to be careful with the language of “administration.”
  3. I want to reaffirm that a more “Westminster” style of federalism was present among PB’s.


I consider these reasons to be “live” issues because of some recent blogs by an internet-friend of mine, Enrique Junior Duran [yes, our own “Bigg Dippa”]:



I intend this post to be a friendly reply, and a help, to him. A reply because I think we both have not understood Steed/Cheare correctly, and a help because I’m adding another author that I think Junior would find a lot of agreement with…

Read the rest of Particular Baptists and the Substance/Administration Distinction (Part 2) [21 minute readout]

Benjamin Keach’s The Marrow of True Justification [4-Part Audio Read by Jeff Massey]

Jeff Massey, who helps kick out an excellent weekly radio program, in 2006 provided this excellent resource [RSS for MP3s]:


Benjamin Keach

Read by Jeff Massey

Benjamin Keach was a leader among the 17th century English Particular Baptists and a pastor of a Particular Baptist Church meeting at Horsly-Down, Southwark for 36 years. He also represented the church at Horsly-Down at the 1689 General Assembly, which adopted what has become known as the Second London Baptist Confession.


In this first reading from The Marrow of True Justification, Benjamin Keach explains why the Doctrine of Justification by Faith in Christ Alone is ‘the very pillar of the Christian Religion.’ Then Keach gives the scope and coherence of Romans 4:5, so that his hearers might ‘understand the design and main drift of the Holy Spirit therein.’

Part 1 [mp3]

In this second reading from The Marrow of True Justification, Benjamin Keach answers the false and erroneous teachings of some men concerning the great Doctrine of Justification. He refutes the teachings of the Papists, Socinians, Arminians, Quakers, and some men, such as Richard Baxter, who were looked upon as true preachers of the Gospel by many, but who wrongly insisted that ‘sincere obedience’ must be joined to faith in order for a man to be justified.

Part 2 [mp3]

In this third reading from The Marrow of True Justification, Keach gives the scriptural proofs and arguments to confirm the doctrine that all works done by the creature are excluded from justification. Keach also shows that the false notion that men can be justified by works has its real origin in our corrupt natural reason and is part of the wisdom of this world.

Part 3 [mp3]

In this fourth and final reading from The Marrow of True Justification, Keach provides further scriptural proofs and arguments to confirm the doctrine that all works done by the creature are excluded from justification. Keach also shows that the Doctrine of Justification by Faith in Christ Alone does not lead to lawlessness (Antinomianism).

Part 4 [mp3]

Bill Payne’s “What is a Reformed Baptist Church?” back in print [Solid Ground] + English & Spanish PDF

Back in print at Solid Ground Christian Books, part of the ARBCA Publications:


Describes five characteristics of a Reformed Baptist Church, namely The Scriptures, Preaching, The Doctrines of Grace, Evangelism and Worship.

PDF in English:

Download (PDF, 254KB)

PDF in Spanish:

Download (PDF, 542KB)

Pastor William E. Payne (1938 - 1997)
Pastor William E. Payne (1938 – 1997)

William E. Payne was pastor of Trinity Baptist Church, Burlington,  Ontario, Canada, and editor of Reformation Canada, a Baptist magazine designed to assist the recovery of the cause of Reformed doctrine and practice in Canadian evangelical Baptist churches.

The Rise and Development of the English Baptists [Graham Beynon]

Graham Beynon @ The Theologian: the internet journal for integrated theology, a paper on the history of the English Baptists:

This paper describes the origins of the English Baptists and their development from the beginning of the seventeenth century to the middle of the twentieth century. In particular, attention is paid to the development of the different groupings of Baptists, with an attempt to analyse how theological trends affected their respective progression.

1. The First English Baptist Church

At the beginning of the seventeenth century there were numerous Separatist congregations in England trying to rediscover the Biblical pattern for a local church. Among them was a congregation in Gainsborough, led by John Smyth, which was soon driven to Amsterdam by persecution. While some other Separatists had previously come to the view that the Scriptures taught believers’ baptism they did not have the courage of their convictions due to the associations with the radical Anabaptist movement on the continent.»1 John Smyth however had no such qualms and the first English Baptist Church»2 was born on Dutch soil, when, in 1609, he baptised himself and others in Amsterdam.»3


White has suggested three factors which precipitated this radical step.»4 Firstly there was the unease with which Separatists viewed the baptism of what they regarded to be the ‘apostate’ Church of England. Secondly their ongoing study of the Scriptures to discover the true apostolic church lead to an understanding of believers’ baptism being the ordinance which marked out the visible church. Thirdly there was the example of believer’s baptism practised by the Mennonites in Amsterdam which could not but have prompted their thinking on the issue.


There was soon a split within these early Baptists, with Smyth joining the Mennonites and one of his colleagues, Thomas Helwys, leading a splinter group who disagreed with Mennonite doctrine. Helwys led a group back to England in 1612 and established a congregation at Spitalfields in London. Smyth had been one of the first Englishmen to give an unequivocal plea for religious freedom, and this was continued by Helwys once back in England.»5 However such appeals were not heeded by James I and imprisonment of Baptist leaders soon followed including that of Helwys.


Despite such persecution this group grew slowly and by 1626 there were around 150 General Baptist’s in England.»6 These were so named because they took a ‘general’ or universal view of the atonement, as part of their overall Arminian theology. This resulted in their remaining isolated from other independent groups and the Puritan grouping in the Church of England who were virtually all Calvinistic.

2. The First Particular Baptists

This group held the Calvinistic theology of a limited (or particular) atonement. The first Particular Baptist Church grew out of a Separatist congregation in London that had been founded by Henry Jacob. Debates over baptism led to a series of seceding groups. Exactly what each group believed and which formed the first Particular Baptist Church is debated.


The first possible date of inception was in 1633 when a group seceded and received a second baptism; however whether this was due to their belief in believers’ baptism, or their repudiation of Anglican baptism is not clear. Another seceding group in 1638 clearly left due to their holding to believers’ baptism, and they formed a Baptist church under John Spilsbury.»7 The issue of the correct mode of baptism was soon raised, which, after consultation with Dutch Baptists, received the answer of immersion.»8 The earlier General Baptists practised affusion, but soon adopted immersion as well. The Particular Baptists also suffered persecution, with many of its members and leaders being imprisoned, but they too experienced gradual growth.

3. A Period of Growth (1640-1660)

With the outbreak of the Civil War and the start of the Commonwealth a period of religious liberty began. This gave the Baptists much greater freedom, and non-conformity generally grew during this period. The Baptist’s independent theology meant they lined up with the New Model Army against the king. In fact Baptists were prominent in the army and exercised great influence within it, which facilitated the spread of Baptistic thinking.»9 In addition many Baptists accepted preaching positions within the Church of England, and as a few became ‘Triers’, they also influenced the appointment of new ministers.»10 The new religious liberty gave opportunity for expression of Baptist views in pamphlets, which had previously been restricted by censorship of the press. There were also open debates on the subject of baptism which resulted in many being won over to Baptistic theology.


This time of revolution and growth involved many splits and tensions over theological subtleties. This was seen in the Baptist camp itself, for example in the laying on of hands controversy within the General Baptists»11, and also in the relationship between the Baptists and more radical sects of the time. Baptists were very close to the Quakers on a number of points and, for some, the Quaker emphasis on the inner guidance of the Spirit was very attractive. Many congregations lost members to the Quakers resulting in bad feeling between the two groups.»12 The group to most severely affect the Baptists though was the Fifth Monarchy Movement. Many churches were taken over by this radical understanding of Christ’s Kingdom and a number of Baptist leaders joined the Movement.


Despite these problems this was a period of considerable growth. In 1644 there were 54 Baptist congregations in England, but by 1660 this had increased to about 130 Particular Baptist, and 110 General Baptist.»13 This new group had become so established that the persecution to come was unable to uproot them.

4. Renewed Persecution (1660-1689)

The Restoration in 1660 began with promises of liberty of conscience from Charles II, but renewed persecution of Baptists along with other non-conformists soon began. Those who were not willing to take an oath of allegiance to the king were assumed to be seditious. Such a possibility was confirmed in many people’s eyes when the Fifth Monarchy Movement led an uprising in 1661, which was crushed by force. Soon after this Charles prohibited all unlawful gatherings meeting for the purpose of religious worship.


Further persecution came under the Clarendon Code (1661-1665) with its Corporation Act (1661) and Act of Uniformity (1662), and then under the Conventicle Acts (1664, 1670). This resulted in the imprisonment and fining of dissenters, although the possibility of execution was a very real one.»14 The Act of Uniformity resulted in the Great Ejection from the state church, mainly comprising Presbyterians. This had two implications for the Baptists: one was that some of the ejected ministers joined the Baptist camp; the other was that dissent suddenly became both common place and somewhat respectable.»15The Declaration of Indulgence (1672) provided brief respite but this was soon withdrawn and persecution began again.

Read the Rest Here or Listen Here [26.04 min]

About the Author

Graham Beynon is minister of Avenue Community Church – a recent church plant in Leicester.

Johnny Farese, absent from the body, present with the Lord. [1959-2014]

farese (2)From some comments on Facebook that I’m leaving anonymous:

Some of you will know Johnny Farese, a member of Emmanuel Baptist Church for years. Johnny was born disabled, and for over a decade was unable to sit up, feed himself, and had difficulty breathing. In spite of that, Johnny ran the incredibly useful global “Reformed Baptist Church Directory”, and his [Farese] mailing list served as a clearinghouse of RB news for years.


We tuned into the Emmanuel Baptist Church evening service tonight [March 9, 2014], and learned that Jesus has called Johnny Farese to come home and be with Him…

Another summed up his life:

Johnny Farese was entirely paralyzed. About the only things he could move were his eyes and mouth, yet still managed to circulate the prayer requests between the Reformed Baptist churches around the United States. He was a prolific website programmer and coded HTML using a microphone. See his website, Farese’s condition never became a way to excuse himself from kingdom work…

Here is the testimony he had on his site:

I came into this world on 27 August 1956, the second of Vincent and Joan Farese’s seven children.  My older brother Bernie was born with spinal muscular atrophy, a severely crippling disease that meant that he was never able to walk.  So was I  – and a younger sister Tina.   In each case, the doctors told my parents that the child concerned would not live beyond its eighth birthday. Tina died of pneumonia when she was four years old…


Like most new Christians, I found myself full of zeal.  I wanted to be baptized, join a Bible-believing church, and do whatever I could to serve others. I remembered Jesus had said that he ‘did not come to be served, but to serve, and to give his life as a ransom for many’ (Matthew 20:28) and that ‘no servant is greater than his master’ (John 13:16).  Being bedridden, I was not sure that I could contribute anything to others, but by the grace of God I am able to be of energetic service in ways far beyond anything I had imagined.


fareseIn light of my physical condition, I am often asked the age-old question, ‘How can an all-powerful God of love allow you to suffer in this way?  Surely the Bible says that God always does what is right?     Yes it does – and he does!   I have come to see that suffering is one of the many ways in which God demonstrates his unfailing love to those who have come to put their trust in him.   Writing out of his own painful experience, the Psalmist says, ‘It was good for me to be afflicted, so that I might learn your decrees’ (Psalm 119:71) – and I gladly endorse every word of that testimony…


Although I am bedridden,  struggle to breathe comfortably, and often have to contend with painful bed sores, I count them as ‘light and momentary troubles’ (2 Corinthians 4:17)  For all the difficulties they cause, I know that they are achieving for me ‘an eternal glory that far outweighs them all’ (2 Corinthians 4:17)  How trivial they will all seem in the light of the eternal bliss that awaits God’s children in the world to come!

Read his testimony [9 min. readout]

In this video Johnny Farese shares his testimony of God’s sovereign saving grace in his life and how God’s sovereignty is a comfort to him. From nationally syndicated television show produced by CrossTV.:

[HT: Reformed Baptist Fellowship]

And here he and his family share more about his disability and speak about the sanctity of life and the atrocities of abortion around the world on Dr. D. James Kennedy “The Coral Ridge Hour”:

Iron Sharpens Iron Radio interview with his pastor filling in for him from June 2009:

…Johnny was incredibly useful to his local church and the global church, even with a body that was nearly completely incapacitated. His life is a rebuke to me, but a testament to God’s incredible power in giving a man the ability to overcome crushing weakness, and fill him with a spirit of love and service rather than bitterness and regret.


I am glad that Johnny’s days of weakness are over, and his days of unending strength are just starting.

From the comments I am seeing on Facebook it is clear to see that he was an inspiration to many believers. Maybe including you? How did his life (which he would say was of God’s grace and all for God’s glory) inspire you?

Update March 13, 2014: His pastor’s [Jeffery Smith] post on his passing:

The memorial service for Johnny Farese has been scheduled for Friday, March 28th at 7pm at Emmanuel Baptist Church, Coconut Creek Fl. This is open to the general public.  A private graveside service will be held for the immediate family this Friday.

May Baptist Churches Use the Adjective “Reformed”? [Roundup]

capitol reformed baptist churchI’ve had these saved to post, but given that R. Scott Clark himself has been interacting on our blog as of late, I thought it would be a good time to post these.

Dr. Bob Gonzales introduces the issue:

Many Reformed Christians who believe in the validity of infant baptism find it odd that certain Baptist congregations would employ the nomenclature “Reformed Baptist.” Indeed, some Reformed ministers and theologians today accuse Reformed Baptists of something like “identity theft.” R. Scott Clark, for example, argues in his recently published book Recovering the Reformed Confession that a infant baptism is an essential element of covenant theology, that one cannot have one without the other. So despite the fact that most who call themselves “Reformed Baptist” today affirm a Confession of Faith whose language and theology was drawn largely from the Westminster Confession, we are, in the mind of Clark and others, unwarranted in our employment of the adjective “Reformed.” The ecclesiastical parameters of that adjective, argue Clark, were set in ecclesiastical stone by the synods and councils of the 16th and 17th centuries…


So these churches used the 1689 as a means to define themselves as an association of “Reformed Baptist” churches just as Dr. Clark alleges the delegates at Dordtrecht and Westminster Abby did previously.


One of Clark’s responses to this kind of reasoning is to accuse us of what he calls “Reformed Narcissism,” which he illustrates with the following syllogism:


1. I am Reformed

2. I think x

3. Therefore x is Reformed.


“To state the syllogism,” says Clark, “is to expose the silliness of it.”1 Perhaps stating the syllogism in such an oversimplified way does give it a ring of “silliness.” But if one reflects carefully on Clark’s own reasoning, it doesn’t appear too far removed from the contours of this syllogism:


Dr. Clark’s argument
1. The 16th and 17th century PB Reformers and Puritans said in essence, “We are Reformed.”
2. They said, “We think x [i.e., The Three Forms of Unity/The Westminster Standards]
3. Therefore, x is “Reformed”


If Dr. Clark and company are entitled to that kind of procedure, why not Reformed Baptists?


A Reformed Baptist argument
1. The 20th century Credo-Baptist adherents of the 1689 Confession (granddaughter to the WCF and daughter to the Savoy Declaration) said in essence, “We are not simplyReformed; we are Reformed Baptist.”
2. They said, “We think x [i.e., The Second London Baptist Confession]
3. Therefore, x is “Reformed Baptist.”

Read the rest

The above post includes a roundup of related post [some links are dead now and I added some more below]:

James White’s interactions with Dr. Clark:

  • R. Scott Clark and “Reformed” [11 min. readout]
    “A few days ago Micah Burke commented on R. Scott Clark’s regular practice of defining “Reformed” on the sole basis of the objects of baptism. That is, Dr. Clark… does not believe a credobaptist can ever be called “Reformed,” effectively transferring the primary weight of “Reformed” from the great central doctrines of the gospel, the sovereign power of God, the perfection of the work of Christ, the resulting emphasis upon worship, Scriptural authority and sufficiency, etc., to the single issue of covenantal signs upon infants. The result is that Clark is forced to identify as “Reformed” the liberal Presbyterians and others who continue to practice infant baptism as “Reformed” while denying the term to those who stand closest to him in the key areas just noted. Of course, it is his right to do so, just as it is my right to respond.”
  • Follow Up on R. Scott Clark and “Reformed”
  • Reformed Redux

Michael Haykin “The esse of Reformed: a current question”

 The desire to present a united Calvinist front in the face of persecution consequently led the Particular Baptists to employ the Westminster Confession, as modified by the Savoy Declaration, as the basis of a new confession,The Second London Confession of Faith (1677/1689). In the words of the preface to the Second London Confession [read here]


When I read this statement, I hear my forebears, those worthies of the seventeenth century, saying that they shared a common faith with their Presbyterian and Congregationalist brethren. Dr. White is by no means the first to have thought this.

 Keith Throop “Why I Call Myself a Reformed Baptist”

…the term reformed can be used in a broad sense to describe that which is changed for the better, and in our discussion it refers to the changes that were made by Protestants in their efforts to reform the Roman Catholic Church in accordance with Scripture. In this sense it could refer to any person or group that seeks to be consistent in reforming the church in this way. I believe John Quincy Adams had in mind this usage of the term in his famous little book Baptists: The Only Thorough Religious Reformers, and this is one sense in which I intend the word to be taken when I describe myself as a Reformed Baptist. It communicates my commitment to the principle indicated by the slogan semper reformanda (“always reforming”), and it declares my conviction that it is the Particular Baptists who have been more faithful reformers than their Presbyterian brothers, especially with regard to the issues of church government and baptism, as indicated above. Indeed, in this sense I think we have more right to use the term than they do.

Erroll Hulse “What is it to be Reformed?” [PuritanBoard]

Occasionally Presbyterians object to Baptists calling themselves ‘Reformed’. How can they be ‘Reformed’ if they do not follow John Calvin’s teaching on infant baptism?

Reformed Baptists believe that this issue was settled 320 years ago when the Second London Baptist Confession of Faith was published. Their confession follows the Westminster Confession of faith in all its chapters but makes progress in reform, firstly in rejecting infant baptism as having no scripture warrant and also in taking the doctrine of the Church forward by rejecting the idea of Corpus Christianum that is that the idea that the whole of society is ‘Christian’ by infant baptism. The 1689 implicitly lined up with the Presbyterians in rejecting Arminianism, Antinomianism, Quakerism and Millenarianism. Today that would mean rejection of New Covenant teaching on law, charismatic tongues and prophecies and dispensationalism. With regard to infant baptism the magisterial reformers were locked into the principle of Corpus Christianum. The 16th century reformation was only possible by submission to civil magistrates. To break rank and reject infant baptism, as the anabaptists found out to their cost, was to suffer the death penalty…

Richard Barcellos “Can Baptists Be Reformed? Is this a contradiction in terms? A Baptist’s Response”

I want to go on record (and I can because this is the internet) as one who thinks the BC of 1689 is of the “Old Side” persuasion concerning an ordinary means of grace ministry – it is a word and two-sacrament document.

Baptist churches not true churches? [PuritanBoard]

Tom Chantry”Defining ‘Reformed Baptist’ (again)”

Before we can answer whether Reformed Baptists exist, we must first identify what that designation means. “Reformed Baptist” is a term – albeit a compound term – with a definition and a history. Understanding that history is necessary if anyone is going to understand what the first word in the term means. While a number of useful brief definitions exist, I intend to address the question from the standpoint of history.

Any we missed?


Hickory, Dickory, Dockery [Ken Fryer]

On December 9, 2013, David Dockery, President of Union University in Jackson, Tennessee announced his intention to step down from the presidency and assume the role of chancellor (in an honorary role) no later than July 2014.  In his farewell address, Dockery said that he intends to participate more in the Manhattan Declaration project which purports to be a movement of Orthodox, Catholic, and Evangelical Christians for life, marriage, and religious liberty.  Upon the issuance of the Manhattan Declaration, many religious leaders, including many high-profile Southern Baptists, were asked to sign the document.  Besides Dockery, other notable Southern Baptist signatories include the ultra-ecumenical Timothy George, Dean of the Beeson School of Divinity and, of course, the Pope-praising Russell Moore, President of the Ethics and Religious Liberty Commission of the Southern Baptist Convention.  While it is no surprise that Dockery, George, and Moore signed the document, Southern Baptists may be surprised to learn that two SBC seminary presidents, Albert Mohler of Southern Seminary and Danny Akin of Southeastern Seminary also affixed their signatures to the Manhattan Declaration.  While the contributions of Dockery, Mohler, and Akin are appreciated, Southern Baptist are asking why their leaders continue to be unequally yoked together with unbelievers by signing documents such as the infamous Evangelicals and Catholics Together, and The Manhattan Declarationand participate with organizations such as the Evangelical Immigration Tablefunded by socialist financier George Soros.

read more here | listen 4 min. 

What makes a “Reformed” Baptist Church distinct from a Calvinistic Evangelical Church? Jeff Riddle Answers

capitol reformed baptist churchJeff Riddle:

In recent years Calvinism has become cool again in many evangelical circles.  Popular evangelical preachers and authors like John Piper and John MacArthur have fueled interest in “the doctrines of grace” or “five point Calvinism.”  Many mainstream evangelical churches now claim to some degree or another to be “Reformed” or to promote “Reformed” theology.  I cannot help but think, however, that there is often no small degree of what might be called false advertising in that claim.  I say this knowing that many of my Reformed Presbyterian friends might well say the same thing about “Reformed” Baptists altogether, since we do not embrace some things that they hold as essential to the Reformed faith, like infant baptism or highly structured connectionalism among churches.  That might be a good topic for a future essay. For now, however, allow me to suggest five ways in which a “Reformed” Baptist Church will differ from an evangelical church which, for the moment at least, has embraced some measure of a Calvinistic view of salvation.


A Reformed Baptist Church will be:
1.  Confessional…
2.  Covenantal…
3.  Cessationist…
4.  Regulative in Worship…
5.  Sabbath-keeping…

Read the explanation of each of these points plus more or listen [5 min.]

Update: Nov. 8, 2013 – Read in Spanish: ¿Qué hace a una iglesia bautista “reformada”, distinta de una iglesia evangélica calvinista?

Friday Funny: Reformed Baptist Paradise Rap [Video]


As I go through my life with its toil and pain
I look in God’s word and realize it was ordained
All is predestined for a Baptist like me
As John Calvin taught in his theology

Last week I wrecked my car and I broke my arm
My kitty cat drank antifreeze and bought the farm
But since it’s all loving providence to me
I can hardly wait for the next catastrophe

Yes, I look to the book; I’m into Puritans
I can even quote from Owen’s work on indewelling sin
When I finish my devotions and you finish thine
Then we’ll do a study on the 1689


Been spending most our lives in a Reformed Baptist Paradise
We read Spurgeon day and night in Reformed Baptist Paradise 
The best authors all have died in a Reformed Baptist Paradise
Scofield Bibles are despised in a Reformed Baptist Paradise


The preacher called me gluttonous and fat today
He told me to repent and choose the narrow way
I really don’t mind; in fact I’m very glad
‘cuz the sermons no good unless it makes me feel bad

I don’t flog myself even when I deserve it
A Baptist doing penance? You know that’s unheard of
We homeschool our children ‘cuz the public school stinks
Then the kids go to college and their moms to the shrink, bro’

If you come to church, you won’t believe your ears
We’re singing hymns that no-one’s heard in 300 years.
There’s no rock-and-roll, but please don’t think we’re queer
We’re just full of reverence and fear


No drama, choirs, no puppet shows,
not a single special song
Just expository preaching
two or three hours long 

We’ve been spending most our lives in a Reformed Baptist Paradise
The pope would have to get baptized in a Reformed Baptist Paradise
To speak in tongues would be unwise in a Reformed Baptist Paradise
Janet Jackson would be shy in a Reformed Baptist Paradise


Courted me a wife; she soon became a mother
Baby born on Monday; 9 months we’ll have another
You think you’re really wicked? You got an evil heart?
Well I know I’m a million times as wretched as thou art

I’m the family leader and the children best obey
While my wife slaves away so we can rest on the Sabbath day
So don’t be crude, and don’t be rotten
‘cuz Pastor Martin says I’ll have to show my love upon your bottom


Been spending most our lives in a Reformed Baptist Paradise
The nursery is super-sized in a Reformed Baptist Paradise
[inaudible] are nice in a Reformed Baptist Paradise
Backsliders think it bites in a Reformed Baptist Paradise