Tag Archives: Anglican


The result of the New Methods movement. 
Christianity and Pagan
Stonehenge Summer Solstice 2013

Here’s a new twist on church growth: creating a pagan atmosphere and branding campaign for New Age spiritualists in order to increase the number of bodies in the pews. The Church of England is actually training its ministers to create “a pagan church where Christianity [is] very much in the center” to attract spiritual believers.

That means changing the Anglican church doctrine to make it more inclusive for people of alternative beliefs. The Church of England admits that its motive is to retain congregation numbers who have embraced paganism. The Church Mission Society, which is training ministers to “break new ground” in order to get spiritual people into churches.  If you’ve come from a Seeker-Driven model, that might actually sound like a good thing. Get them in the doors and tell them about Jesus, right? But make no mistake; that is not what is happening here. The Jesus the Church of England is re-creating is not the Jesus of the Bible.

A little update on the Church of England: It recently gave up its fight against gay marriage, and also went as far as to bless civil partnerships.

The Church Mission Society’s Andrea Campenale, said: “Nowadays people, they want to feel something; they want to have some sense of experience. We live in reflective England where there’s much more of a focus on ourselves. I think that is something we can bring in dialogue with the Christian society.”

The Church Mission Society’s webpage advertising their pioneer training scheme states: “Wherever in the world the mission of Jesus goes on, the church needs pioneer mission leaders to break new ground.”

This news release was actually coordinated a couple of days ago to align with the Summer Solstice, with events lining up around the celebrations at Stonehenge which recently underwent a multimillion dollar transformation. A couple of days ago 20,000 spiritual seekers celebrated the summer solstice there. Pagans and druids gathered to celebrate at the historic monument.

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245 – Sept. 02 – This Day in Baptist History Past



Isaac Backus

She didn’t pay the tax because she was a Baptist

 The Ecclesiastical tax, which was approved by some colonies in early America which forced Baptists to pay assessments for the upkeep of churches of various denominations, usually Congregational or Anglican, was most obnoxious to early Baptists. For many years Baptists, both men and women, suffered because of these regulations. On September 2, 1774, Mrs. Martha Kimball sent a letter to the Rev. Isaac Backus relating her experience in this matter. She related the following: She said that the year was 1768 and the event took place on a cold winters’ night, about 9 or 10 o’clock. She was taken prisoner by the tax collector from her family, consisting of three small children. She was detained in a tavern on the way to jail to pay the sum of 4-8 LM (Legal Money) for the ministerial rate. She said that the reason she refused paying it before is because she was a Baptist and belonged to the Baptist society in Haverhill, and had carried in a certificate to the assessors. Thus they dealt with a poor widow woman in Bradford, Mass. She went on to say that after she paid what they demanded, upon threats of jail, that they released her from the tavern and she walked the two miles in the bitter weather back to her children. So in early colonial America, the Baptists were forced to support the “Standing Order” churches while financially caring for their own also. This was the climate that the First Amendment grew out of. It was the Baptists and other non-conformist churches that were responsible for the religious liberty amendment in the Bill of Rights, not the Protestants as we so often hear.

Dr. Greg J. Dixon: From: This Day in Baptist History Vol. I: Cummins/Thompson, pp.  362- 63.

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NTEB News Desk |


That which hath been is now; and that which is to be hath already been; and God requireth that which is past.” Ecclesiastes 3:15

Back in March, we reported to you how Anglican priest Tony Palmer, a member of the Roman Catholic Ecumenical Delegation for Christian Unity and Reconciliation, gave a rousing call to Kenneth Copeland’s church to “return to Mother Rome”. He was met with a hero’s welcome by a very enthusiastic congregation. And just in case you thought that it was a “one off” meeting, you would be sadly mistaken.

Flash forward to today in Vatican City, Rome, and who do we see meeting around the table?  Why, it looks like charismatic leader Kenneth Copeland, Roman Catholic priest Tony Palmer, and assorted others from the Charismatic movement in Toronto breaking bread with the False Prophet from the book of Revelation, Pope Francis.

At their  meeting today in Rome, they discussed among other things, the coming alliance of the Roman Catholic church with the Charismatic apostates. This has already been in the works for quite some time, and they feel very confident of making the merger. Of course, at first, it will simply be  a “let’s focus on what we have in common” ruse whose mask will be dropped soon after the Charismatics have grown comfortable with the idea.

Absorbing the Charismatics and the Pentecostal movements will create the foundation the Vatican needs for their One World Religion. The Vatican’s alliance with Islam has already been established to great success. Just like Rome used the army of Spain as muscle for theSpanish Inquisition during the dark ages, Rome will use the blood-thirsty Muslim terrorists of Islam to regain control in our day. Joel Osteen has already met with Pope Francis, and is a huge supporter of his efforts.

And I heard another voice from heaven, saying, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues.” Revelation 18:4

The Roman Catholic Church brags constantly that they have “never changed”, and that is true. The Vatican that exists today is exactly the same demonic system that began the Spanish Inquisition to kill Christians back then. As Ecclesiastes says, that which has already been, is the thing that shall be.

Even so, come Lord Jesus…quickly.




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130 — May 09 – This Day in Baptist History Past

“So He Slew Me with the Words of His Mouth”
Founder of Brown Universitry

Morgan Edwards was born in Wales, May 9, 1722. He was educated at Bristol College under Bernard Foskett, its first president. He was ordained June 1, 1757, in Cork, Ireland, where he labored for nine years. He returned to England and preached for a year in Rye, in Sussex, when, through the recommendation of Dr. Gill and others, on the application of the Baptist church of Philadelphia, he came to that city and church, and entered upon the pastorate May 23, 1761.
At age sixteen he broke with his Anglican heritage and embraced the principles of the Baptists. This cleavage could have been caused by the infectious enthusiasm of the young Baptist missionaries who were sent out in such large numbers that hardly a village in the eastern and western valleys of Monmouthshire was not visited.  When he was pastor of the Baptist Church of Philadelphia many years later, he reminisced in a sermon as follows:
I remember the time (and the place too) when I first gave myself up as a lost man; for then I was halting between two opinions about it.  Fearing it was so, made me uneasy, and hope it might not be so, kept me from yielding to it.  But this sentence stuck on my mind in a light that it was not wont to do, ‘I will by no means clear the Guilty!’ then said I, I am gone, for I am guilty: if I am not damned God must be a liar. So He slew me with the word of His mouth. Then this commandment came, and I died.  Then I knew what sort of thing despair was. And you cannot imagine what jolt I felt, when I learnt so much of the Gospel as to know it was possible for me to be saved, and that God might stand to His word, and not send me to hell.
He was the founder of Brown University, at first called Rhode Island College. It is well known that this enterprise was started in the Philadelphia Baptist Association in its meeting in 1762, and Morgan Edwards was “the principal mover in this matter,” as he was the most active agent in securing funds for the permanent support of the institution. To Morgan Edwards more than to any other man, are the Baptist churches of America indebted for their grand list of institutions of learning, with their noble endowments and wide-spread influence.

Dr. Dale R. Hart: Adapted from: This Day in Baptist History Vol. I: Cummins Thompson /, pp. 189 -190
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Posted: 26 Feb 2014 07:20 PM PST


Dunster House


Erected 1930


He wouldn’t bend or bow 1659 – Henry Dunster died on this date February 27, 1659.  He was born in England around 1612 and came to know Christ as his savior.  He graduated from Cambridge in 1630 and then received his master’s degree in 1634.  He was ordained as a minister in the Church of England but was grieved with its corruption and sailed for America where he was soon installed as the President of Harvard College in 1640.  In those days some in the Anglican Church practiced immersion, as did Dunster.  In 1641 Dunster married a widow of a minister and took her five children as his own.  Two years later she died, he remarried and she had five more.  During this time he came to the conclusion that visible baptism of believers alone was correct Biblically.  When he refused to have an infant son sprinkled he was indicted and put on trial and convicted for disturbing the ordinance of infant baptism.  Because of these firm convictions Dunster left Cambridge. Dr. Greg J. Dixon, from: This Day in Baptist History Vol. I: Cummins Thompson /, pp. 80.


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George Grenfells


He knew not retreat


1876 – George Grenfell, Congo’s Pioneer and Explorer, having just married, sailed with his new bride for Africa.  Within a year she succumbed to dysentery, and sometime later George remarried his second wife Rose, who was able to travel with him on many of his most thrilling journeys.  George had been reared in a very religious Anglican home in England but was influenced by a Baptist Sunday school at the Heneage Street Baptist Church at Birmingham.  It was during this time that he read Livingstone’s Travels and dedicated himself for service in Africa.   He then entered Bristol Baptist College in 1873, but learning that his missionary hero, Alfred Saker was in England, after connecting through correspondence, accompanied him to the Cameroons, beginning his work in Africa at twenty-five years of age.  In August 1877, Henry M. Stanley, having been sent to find Livingstone, appeared at the mouth of the Congo, and the world was electrified in that it had taken him three years to go from the east to the west coast.  Even though the Cameroons were six hundred miles north of the Congo River, Grenfel was immediately burdened to plant the message of the cross through this great waterway.  In God’s providence, a wealthy man in England provided a ship to penetrate Central Africa with the gospel that was made available for Grenfell’s use.  With untold sacrifices and privations he gave himself to the work.  He buried his children in Africa and grieved continually over the deaths of his fellow missionaries.  But he wrote, “God’s finger points ONWARD! FORWARD! What caused him the most pain was the indifference of the home churches to sending missionaries.  When his mission agency considered receding, he wrote, “It is either advance or retreat; but if it is retreat, you must not count on me, I will not be a party to it, and you will have to go on without me.”  Grenfell died on July 1, 1906.
Dr. Greg J. Dixon, from: This Day in Baptist History Vol. I: Cummins Thompson /, pp. 76.


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The importance of baptism

AN ANGLICAN BECOMES A BAPTIST AND WALKS 120 MILES IN WINTER TO BE BAPTIZED – Dan Taylor, was baptized on February 16, 1763 having walked 120 miles in winter to do so. Several Baptist ministers had refused to baptize him because of his belief in the unlimited atonement of our Lord, but he continued to search until he heard of a society of General Baptists in Lincolnshire. Taylor had begun working in the coal mines of England with his dad when he was just five.  He learned to read at an early age and often took a book with him into the heart of the earth.  He grew into a sturdy man but undersized which he blamed on not getting enough sunshine during his growing years. His family was not very religious, though members of the Church of England, but had Dan confirmed when he was 16. In a few years he became a lay Methodist preacher and delivered his first sermon in 1761 but his study of the bible led him to desire believer’s baptism. By the next autumn after his baptism he had become a General Baptist pastor in Wadsworth but he found that those churches were generally cold, and with his passion for souls he felt out of place. Withdrawing from the Association, Taylor with nine other ministers founded the Assembly of Free Grace General Baptists, which were nicknamed the “New Connection.” The group affirmed their faith in the natural depravity of man, the obligation of the moral law, the deity of Christ, the universal design of the atonement, the promise of salvation for all who believe, the necessity of regeneration by the Holy Spirit, and the obligation upon repentance of immersion. Taylor traveled 25,000 miles, mostly by foot, on preaching tours. He would average on those trips, 9 sermons per week. He believed that any day he did not preach was a failure. Fearing his sight was failing, he memorized a great portion of the N.T. He established an academy, which later became a college to train men for the ministry. He authored 45 publications, some sizeable volumes. He established the General Baptist Magazine in 1798 and served as its 1st editor. He died on Nov. 26, 1816 at 78. In 1791 the “New Connection” merged with the Baptist Union in England.
Dr. Greg J. Dixon, from: This Day in Baptist History Vol. I: Cummins Thompson /, pp. 64.

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224 – Aug 12 – This Day in Baptist History Past

Baptists fight for Liberty in Virginia

1771 – The Following letter was written from Urbanna Prison, Middlesex County, Virginia. We find there were twelve Baptists in prison at one time.  Dear Brother in the Lord:   At a meeting which was held at Brother McCain’s, in this county, last Saturday, while William Webber was addressing the congregation from James 2:18, there came running toward him, in a most furious rage, Captain James Montague, a magistrate of the county, followed by the parson of the parish (Anglican) and several others who seemed greatly exasperated. The magistrate and another took hold of Brother Webber, and dragging him from the stage, delivered him with Brethren Wafford, Robert Ware, Richard Falkner, James Greenwood, and myself, into custody, and commanded that we should be brought before him for trial.  Brother Wafford was severely scourged, and Brother Henry Street received one lash from one of the persecutors, who was prevented from proceeding to further violence by his companions; to be short, I may inform you that we were carried before the above-mentioned magistrate, who with the parson and some others, carried us one by one into a room and examined our pockets and wallets for firearms, etc., charging us with carrying on a mutiny against the authority of the land. Finding none, we were asked if we had license to preach in this county; and learning we had not, it was required of us to give bond and security not to preach anymore in the county, which we modestly refused to do , whereupon after dismissing Brother Wafford, with a charge to make his escape out of the county by twelve o’clock the next day on pain of imprisonment, and dismissing Brother Falkner, the rest of us were delivered to the sheriff and sent to close jail, with a charge not to allow us to walk in the air until court day.  Blessed be God, the sheriff and jailer have treated us with as much kindness as could be expected from strangers. May the Lord reward them for it! Yesterday we had a large number of people hear us preach; and , among others, many of the great ones of the land, who behaved well while one of us discoursed on the new birth. We find the Lord gracious and kind to us beyond expression in our afflictions. We cannot tell how long we shall be kept in bonds; we therefore beseech, dear brother, that you and the church supplicate night and day for us, our benefactors, and our persecutors.   I have also to inform you that six of our brethren are confined in Caroline jail, viz Brethren Lewis Craig, John Burrus, John Young, Edward Herndon, James Goodrick, and Bartholomew Cheming. The most dreadful threatenings are raised in the neighboring counties against the Lord’s faithful and humble followers. Excuse haste. Adieu.  John Waller. [Lewis Peyton Little, Imprisoned Preachers and Religious Liberty in Virginia, (Lynchburg, VA.: J. P. Bell Co., 1938), pp. 275-76.]  Prepared by Dr. Greg Dixon

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121 – May 01 – This Day in Baptist History Past

Unified British and Colonial Baptists  

As long as the established State Church (Anglican) existed, certain limitations would be experienced.  The Edict of Toleration in 1689 did not grant total religious freedom.  Baptist church buildings had to be designated as chapels, tabernacles, or with some other name.  Dr. John Rippon, of London, in a letter written to President James Manning, of Rhode Island College, on May 1, 1784, stated thus: “I believe all of our Baptist ministers in town, except two, and most of our brethren in the country were on the side of the Americans in the late dispute . . . . We wept when the thirsty plains drank the blood of our departed heroes, and the shout of a king was among us when your well fought battles were crowned with victory; and to this hour we believe that the independence of America will, for a while, secure the liberty of this country, but if that continent had been reduced, Britain would not have long been free.”  When Robert Hall was a small boy he heard John Ryland, Jr say to his father, Dr. John Ryland, Sr.: “if I were Washington I would summon all the American officers, they would form a circle around me, and I would address them, and we would offer a libation in our own blood, and I would order one of them bring a lancet and a punch bowl, and we would bare our arms and be bled, I would call on every man to consecrate himself to the work by dipping his sword into the bowl and entering into a solemn covenant engagement by oath, one to another, and we would swear by Him that sits upon the throne and liveth forever and ever, that we would never sheathe our swords while there was an English soldier in arms remaining in America.”
Dr. Dale R. Hart adapted from: “This Day in Baptist History III” David L. Cummins. pp. 252 – 253

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These patriot-preachers were   staunchly patriotic, seriously independent, and steadfastly courageous. They   were found in almost all of the various Protestant denominations at the time:   Baptist, Presbyterian, Congregational, Anglican, Lutheran, German Reformed,   etc. Their Sunday sermons — more than Patrick Henry’s oratory, Sam Adams’ and   James Warren’s “Committees of Correspondence,” or Thomas Paine’s “Summer   Soldiers and Sunshine Patriots” — inspired, educated, and motivated the   colonists to resist the tyranny of the British Crown, and fight for their   freedom and independence. Without the Black Regiment, there is absolutely no   doubt that we would still be a Crown colony, with no Declaration of   Independence, no U.S. Constitution, no Bill of Rights, and little liberty.
The exploits of the Black Regiment are legendary. When General George   Washington asked Lutheran pastor John Peter Muhlenberg to raise a regiment of   volunteers, Muhlenberg gladly agreed. Before marching off to join   Washington’s army, he delivered a powerful sermon from Ecclesiastes 3:1-8   that concluded with these words: “The Bible tells us there is a time for all   things and there is a time to preach and a time to pray, but the time for me   to preach has passed away, and there is a time to fight, and that time has   come now. Now is the time to fight! Call for recruits! Sound the drums!”
Then Muhlenberg took off his clerical robe to reveal the uniform of a   Virginia colonel. Grabbing his musket from behind the pulpit, he donned his   colonel’s hat and marched off to war. And as he did, more than 300 of his   male congregants followed him.
Muhlenberg’s brother quotes John Peter as saying, “You may say that as a   clergyman nothing can excuse my conduct. I am a clergyman, it is true, but I   am a member of society as well as the poorest layman, and my liberty is as   dear to me as any man. I am called by my country to its defense. The cause is   just and noble. Were I a Bishop … I should obey without hesitation; and as   far am I from thinking that I am wrong, I am convinced it is my duty so to do   — a duty I owe to my God and my Country.”
Remember, too, it was Pastor Jonas Clark and his congregants at the Church of   Lexington who comprised that initial body of brave colonists called   Minutemen. These were the men, you will recall, who withstood British troops   advancing on Concord to confiscate the colonists’ firearms and arrest Sam   Adams and John Hancock, and fired “the shot heard round the world.”
The “Supreme Knight” and great martyr of Presbyterianism was Pastor James   Caldwell of the Presbyterian church of         Elizabethtown   (present-day Elizabeth), New Jersey. He was called the “Rebel High Priest”   and the “Fighting Chaplain.” He is most famous for the story “Give ’em   Watts!” It is said that at the Springfield engagement, when the militia ran   out of wadding for their muskets, Parson Caldwell galloped to the   Presbyterian church and returned with an armload of hymnbooks, threw them to   the ground, and exclaimed, “Now, boys, give ’em Watts! Give ’em Watts!” — a   reference to the famous hymn writer, Isaac Watts.
Not an easy path: Presbyterian   minister James Caldwell, who gained fame during the battle of Springfield,   New Jersey, when he gathered Watts hymnals from a church for use as rifle   wadding and shouted to the troops as he handed them out, “put Watts into   them,” was killed in the war, as was his wife.
 Then   there was the Baptist, Joab Houghton, of New Jersey. Houghton was in the   Hopewell Baptist Meeting-house at worship when he received the first   information of Concord and Lexington, and of the retreat of the British to   Boston with heavy losses. His great-grandson gave the following eloquent   description of the way he treated the tidings:
Stilling   the breathless messenger, he sat quietly through the services, and when they   were ended, he passed out, and mounting the great stone block in front of the   meeting-house, he beckoned to the people to stop. Men and women paused to   hear, curious to know what so unusual a sequel to the service of the day   could mean. At the first words a silence, stern as death, fell over all. The   Sabbath quiet of the hour and of the place was deepened into a terrible   solemnity. He told them all the story of the cowardly murder at Lexington by   the royal troops; the heroic vengeance following hard upon it; the retreat of   Percy; the gathering of the children of the Pilgrims round the beleaguered   hills of Boston. Then pausing, and looking over the silent throng, he said   slowly: “Men of New Jersey, the red coats are murdering our brethren of New   England! Who follows me to Boston?” And every man of that audience stepped   out into line, and answered, “I!” There was not a coward nor a traitor in old   Hopewell Baptist Meeting-house that day. [Source: Cathcart, The Baptists and the American   Revolution, 1876]
Consider,   too, Pastor M’Clanahan, of Culpepper County, Virginia, who raised a military   company of Baptists and served in the field, both as a captain and chaplain.   Reverend David Barrow “shouldered his musket and showed how fields were won.”   Another Baptist, General Scriven, when ordered by a British officer to give   up Sunbury, near Savannah, sent back the answer, “Come and get it.” Deacon   Mills, of the First Baptist Church of Philadelphia, “commanded skillfully”   1,000 riflemen at the Battle of Long Island, and for his valor was made a   brigadier general. Deacon Loxley of the same church commanded the artillery   at the Battle of Germantown with the rank of colonel. (Source: McDaniel, The People Called Baptists,   1925)
A list drawn up by Judge Curwen, an ardent Tory, contained 926 names of   British sympathizers living in America — colonial law had already exiled a   larger number — but there was “not the name of one Baptist on the list.”   Maybe this is why President George Washington, in his letter to the Baptists,   paid the following tribute: “I recollect with satisfaction that the religious   society of which you are members has been, throughout America, uniformly and   almost unanimously, the firm friend to civil liberty, and the persevering   promoters of our glorious Revolution.” Maybe it explains why Thomas Jefferson   could write to a Baptist church, saying, “We have acted together from the   origin to the end of a memorable Revolution.”
(Source:   Ibid.)

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