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"John Ryland was born on January 29, 1753, as the oldest child of John Collett Ryland and his wife Elizabeth. His birthplace was Warwick, where his father first pastored and established his boarding school. As mentioned in previous episodes, John Ryland was often called John Ryland Jr. to distinguish him from his father, though technically, he wasn’t a junior. The son often signed his name this way. Later when awarded an honorary theological doctorate, he was called Dr. Ryland, again to differentiate him from his illustrious parent, who, after receiving his honorary degree, went by John Ryland, M.A."
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John Collett Ryland played an important role in English nonconformist education for forty years. Dissenting academies, as they were called, were necessitated by the reestablishment of the monarchy and state church in 1660. Subsequent legislation made it impossible for conscientious dissenters to gain entrance to English universities. Pre-university education was also difficult because any school had to be licensed by the local bishop. But after the 1720s, non-conformist education began to be recognized and even monetarily subsidized by the government. And so by the time Ryland began to teach, he was generally able to freely run his schools.
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If you ever heard the name of John Collett Ryland before these podcasts, it was probably in regard to an infamous interchange he was reported to have had with William Carey. There are several accounts of it in print, but I especially like the details and perspectives that Dr. Michael Haykin provides in his biography of John Sutcliff, entitled “One Heart and One Soul”.
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Having seen how John Collett Ryland’s wide friendships likely influenced his change of views regarding church communion, let us now examine his only writing on the subject. This came in a 3 page broadsheet-style publication in very small type dated June 15, 1772 and signed Pacificus. It was entitled “A Modest Plea for Free Communion at the Lord’s Table; between true believers of all denominations: In a letter to a friend.”
This defended free communion in the form of a letter beginning, “Dear Sir”. It gave eight reasons for Pacificus’ church practice and four answers to objections before a half-page conclusion. Given its small size and presumably small printing, it’s a marvel any of these pieces of ephemera survive. Two copies are known to exist. The first one was discovered by Robert Oliver about 1981.
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We now turn to John Collett Ryland’s espousal of what he called free communion, also known as open or mixed communion. His position was familiar to his fellow Baptists. For example, John Rippon states, “it is well known that he was what is commonly called, a mixed communion Baptist; that is, a Baptist admitting other good men to the Lord’s table, though in his opinion they are unbaptized."
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We continue with our survey of the open and closed communion debate. In 1816, the year following Robert Hall Jr.’s “Terms of communion” came out, Joseph Kinghorn answered Hall with “Baptism, A Term of Communion at the Lord’s Supper”. Kinghorn was the pastor of Norwich Baptist Church and a former pupil of Hall’s at the Bristol Baptist Academy.
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An open communion answer to Booth finally came in the formidable writing of Robert Hall Jr. In the early 1800s he was perhaps the greatest orator in England, possessed a genius mind, and liked to practice radical politics. In 1815 he produced “Terms of Communion”, a direct challenge to Booth’s Apology.
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We continue with our survey of the open and closed communion debate in preparation for a later review of John Collett Ryland’s principles and practices related to it. Next I’ll review the interactions of John Bunyan and William Kiffen.
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Before I finish the study of John Collett Ryland’s interesting life, I want to explore three topics in which he played a significant or exemplary role. One of these is his view of who was qualified to partake of the Lord’s Supper. Another is his version of High Calvinism and his interactions with William Carey. And finally, there is his important place in 18th-century English education.
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"Ryland was a friend to everyone he thought to be a true believer. So he was personal friends with like-minded men such as John Gill and John Brine. But he was also friends with those of a different kind of Calvinism such as Andrew Gifford, Robert Hall Sr., and John Rippon."
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The life and ministry of John Collett Ryland will transition our studies away from hyper-Calvinism among Particular Baptists. He is an appropriate figure for this move because he was
close friends with a number of orthodox men with varied views on Calvinism.
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Hyper-Calvinism in English Baptist circles in the 19th century grew and changed in significant ways. But rather than continue on into the 19th century too far, I want to take another approach to complete, for now, our look at hyper-Calvinism in Baptist circles. Let me point you to a 5 volume study entitled “The Strict Baptist Chapels of England.”
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William Gadsby was much more than a preacher to his Manchester congregation. He also wrote for them, which is surprising, given his poor education. He produced hymns for their worship, tracts for the controversies of the day, a magazine to edify them during the month, a catechism for their children, and sermons to read.
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Gadsby's errors in teaching are not unimportant, but they do remind us that the sovereign God is not bound to only work salvation through men with perfect doctrine. As the medieval saying goes, “God uses crooked sticks to draw straight lines.”
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"Just over a year after John Gill’s death, another man was born who called himself a Strict and Particular Baptist. He stood in the line of those often called hyper-Calvinists. His name was William Gadsby and while he shared the strong Calvinism of Gill, his life circumstances and ministry were considerably different in some ways. If you have heard his name before, it is probably in relation to his well-known hymnal, usually referred to simply as “Gadsby’s Hymns”. He was a man of conviction and generosity; a writer and editor; but foremost a fervent and frequent preacher."
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"The question some of you may have been waiting to hear addressed is the relationship between John Gill and hyper-Calvinism. Does Gill qualify as such? For some historians and theological writers, to ask the question is to answer it: of course he was. For them, Gill is the arch hyper-Calvinist who espoused damaging errors and practices. Others claim that Gill was simply a Calvinist fully in line with the previous generations of Particular Baptists. And there are many others at various places along the continuum between these two poles."
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Today, John Gill is predominantly known for his writings. These amounted to over 10,000 folio pages. A folio was the full sheet of paper, 19 by 24 inches, then used by printers. With this quantity of output, no wonder one man gave Gill the nickname, “Dr. Voluminous”. I’ll describe many of his writings in the next few minutes, but what is not usually appreciated is that virtually all of his publications grew out of his pastoral ministry. John Gill was first and foremost a pastor, serving a specific London congregation and from there made connections with other Baptist churches and orthodox Christians. So Gill’s primary work was feeding the Word of God to the flock of God where he had been placed. And he did this with tireless diligence.
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John Gill Pt.3: Death of Elizabeth Gill | Particular Pilgrims
"We learn the most about John and his daughter Elizabeth because when she died at age 12, he preached her funeral sermon. This was printed and he appended a short account of things she told her parents in the days leading up to her death. In the sermon John refers to her as “our dear child”. And at the service he suddenly had to break off his prepared remarks because “my affections will not permit me”. Later, he and his wife collected from memory as best they could what Elizabeth had said and this became “An Account of some Choice Experiences of Elizabeth Gill, who departed this life May 30, 1738.”
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"In the last episode, we learned of John Gill’s early years up to the time of his baptism and membership in the Little Meeting at age 19. And as he suspected, his concerns about being asked to preach were immediately confirmed. For on the very day of his reception into membership, he was asked to expound Isaiah 53 in a private home. The next Sunday he was requested to preach, which he did, from 1 Cor. 2:2, “For I decided to know nothing among you except Jesus Christ and him crucified”. Other sermons followed. As Graham Harrison said, “His life’s work as a preacher of the gospel had begun."
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"In our studies of 18 th century English Particular Baptists, we now come to one of the most important, namely, John Gill. Highly respected in his own day, he fell from favor in the 19th century. But within the last generation, there has been a resurgence of interest in him and his writings."
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