Ralph Venning Books (1621-1674)

Sin, the Plague of Plagues (281 pages)

Ralph Venning was an English nonconformist Christian. The son of Francis and Joan Venning, he was born in Devon, perhaps at Kingsteignton, about 1621. He was the first convert of George Hughes, the puritan vicar of Tavistock. He was educated at Emmanuel College, Cambridge, where he was admitted as a sizar on 1 April 1643, graduated B.A. 1646, and proceeded M.A. 1650.

He held a lectureship at St. Olave's Church in the parish of Southwark St. Olave, where he had a great repute as a preacher of charity sermons. Ejected by the Uniformity Act 1662, he became a colleague to Robert Bragge, pastor of an independent congregation at Pewterers' Hall, Lime Street, Fenchurch Street, and held this charge till his death.

He died on 10 March 1674, in his fifty-third year, and was buried in Bunhill Fields. An Elegy on his death was printed on a broadsheet in March 1674. He married Hannah, widow of John Cope of London, and left a son, and a daughter Hannah. [Quoted from digitalpuritan.net]

A.W. Pink Books (1886-1952)

The Sovereignty of God (279 pages)

Pink was born in Nottingham, England on April 1, 1886 and became a Christian in his early 20's. Though born to Christian parents, prior to conversion he migrated into a Theosophical society (an occult gnostic group popular in England during that time), and quickly rose in prominence within their ranks. His conversion came from his father's patient admonitions from Scripture. It was the verse, Proverbs 14:12, 'there is a way which seems right to a man, but its end is the way of death,' which particularly struck his heart and compelled him to renounce Theosophy and follow Jesus.

Desiring to grow in knowledge of the Bible, Pink immigrated to the United States to study at Moody Bible Institute. In 1916 he married Vera E. Russell, who was from Kentucky. However, he left after just two months for Colorado, then California, then Britain. From 1925 to 1928 he served in Australia, including as pastor of two congregations from 1926 to 1928, when he returned to England, and to the United States the following year. He eventually pastored churches Colorado, California, Kentucky and South Carolina.

In 1922 he started a monthly magazine entitled Studies in Scriptures which circulated among English-speaking Christians worldwide, though only to a relatively small circulation list of around 1,000.

In 1934 Pink returned to England, and within a few years turned his Christian service to writing books and pamphlets. Pink died in Stornoway, Scotland on July 15, 1952. The cause of death was anemia.

After Pink's death, his works were republished by the Banner of Truth Trust and reached a much wider audience as a result. Biographer Iain Murray observes of Pink, "the widespread circulation of his writings after his death made him one of the most influential evangelical authors in the second half of the twentieth century." His writing sparked a revival of expository preaching and focused readers' hearts on biblical living. [Quoted from CCEL.org]

Disclaimer: this site does not endorse A.W. Pink's erroneous writings on duty-faith

John Owen Books (1616-1683)

The Death of Death in the Death of Christ (370 pages)

Born at Stadhampton, Oxfordshire, Owen was educated at Queen's College, Oxford, where he studied classics and theology and was ordained. Because of the "high-church" innovations introduced by Archbishop William Laud, he left the university to be a chaplain to the family of a noble lord. His first parish was at Fordham in Essex, to which he went while the nation was involved in civil war. Here he became convinced that the Congregational way was the scriptural form of church government. In his next charge, the parish of Coggeshall. in Essex, he acted both as the pastor of a gathered church and as the minister of the parish. This was possible because the parliament, at war with the king, had removed bishops. In practice, this meant that the parishes could go their own way in worship and organization.

Oliver Cromwell liked Owen and took him as his chaplain on his expeditions both to Ireland and Scotland (1649-1651). Owen's fame was at its height from 1651 to 1660 when he played a prominent part in the religious, political, and academic life of the nation. Appointed dean of Christ Church, Oxford, in 1651, he became also vice-chancellor of the university in 1652, a post he held for five years with great distinction and with a marked impartiality not often found in Puritan divines. This led him also to disagreement, even with Cromwell, over the latter's assumption of the protectorship. Owen retained his deanery until 1659. Shortly after the Restoration of the monarchy in 1660, he moved to London, where he was active in preaching and writing until his death. He declined invitations to the ministry in Boston (1663) and the presidency of Harvard (1670) and chided New England Congregationalists for intolerance. He turned aside also from high preferment when his influence was acknowledged by governmental attempts to persuade him to relinquish Nonconformity in favor of the established church.

His numerous works include The Display of Arminianism (1642); Eshcol, or Rules of Direction for the Walking of the Saints in Fellowship (1648), an exposition of Congregational principles; Saius Electorum, Sanguis Jesu (1648), another anti-Arminian polemic; Diatriba de Divina Justitia (1658), an attack on Socinianism; Of the Divine Original Authority of the Scriptures (1659); Theologoumena Pantodapa (1661), a history from creation to Reformation; Animadversions to Fiat Lux (1662), replying to a Roman Catholic treatise; Doctrine of Justification by Faith (1677); and Exercitationes on the Epistle to the Hebrews (1668-1684). [Quoted from CCEL.org]

W. Kitchen Books (-1847-)

On Duty-Faith in Several Relations (20 pages)

"I take my stand upon a real, definite, and therefore limited atonement." - W. Kitchen

John Hurrion Books (1676-1731)

The Doctrine of Particular Redemption (81 pages)

The Rev. Mr. John Hurrion is well known by his valuable and elaborate writings a. After being suitably qualified for the work of the holy ministry, by a stock of useful learning, and other ministerial gifts and endowments was called forth to labor in the Lord’s vineyard; and was first settled in a dissenting meeting-house at Denton, in the county of Norfolk, where he was highly, esteemed, and his ministry much countenanced by the Lord. His fame having spread, for being an able and evangelical preacher, and a strenuous defender of the peculiar doctrines of Christianity, he was warmly invited, and got an unanimous call to labor in a church at London, that had greatly flourished for many years, under the ministrations of another eminent dissenting divine. Here he was much esteemed and respected, and his labors crowned with success. [Quoted from Monergism.com]

Samuel Eyles Pierce Books (1746-1829)

An Exposition of the Lord’s Prayer [John 17] (370 pages)
The Riches of Divine Grace Unfolded (127 pages)
The First Epistle General of John - Volume 1 (779 pages)
The Divine Personality of the Holy Spirit (78 pages)
Pentateuch Discourses (362 pages)
Death and Dying (71 pages)

One will not read very far into any of the writings of Samuel Eyles Pierce before discovering what an exalted view of the Lord Jesus Christ he had. “You will find it a blessed part of your spiritual life to study Christ,” he wrote years earlier in a letter to a good friend, adding, “You will never trust in Christ any farther than you know Him; therefore the knowledge of Him is the principal thing in Christianity.” Pierce restates this essential maxim in his “Prefatory Address” to the following Exposition of First John, asserting that “The true knowledge of Christ, is the one only key, whereby all the treasures contained in this Epistle can be opened: for this contains a spiritual treatise on communion with Christ, and with the Father in Him; through the indwelling of the Holy Spirit in us.”

The works of Samuel Pierce have long been held in high esteem by those who love the doctrine of sovereign grace, and C.H. Spurgeon noted that his work on First John was “full of spiritual power and unction,” for Pierce, he wrote, “loved the deep things of God, and wrote upon them in a gracious manner.”

Dr. Robert Hawker esteemed his contemporary Samuel Pierce as a “man of God,” and greatly valued his various productions. “Mr. Pierce’s writings,” he wrote, “appear to me eminently distinguished, as being directed to set forth the Lord Jesus in his essential, personal, relative, and mediatorial glories, and can need no other commendation than their own excellencies.”

The fifth volume in our Newport Commentary Series, is a facsimile of Mr. C.H. Spurgeon’s personal copy from the Spurgeon Library, now located at Midwestern Baptist Theological Seminary in Kansas City, Missouri. Cloth. Two volumes in one. 880 pages, with portrait of Samuel E. Pierce. [Quoted from pbpress.org]

The elect are bound to God by a sevenfold cord - John Bunyan

"...the elect are bound to God by a sevenfold cord, and a threefold one is not quickly broken. (1.) Election is eternal as God himself, and so without variableness or shadow of change, and hence it is called "an eternal purpose," and a "purpose of God" that must stand (Eph 3:11; Rom 9:11). (2.) Election is absolute, not conditional; and, therefore, cannot be overthrown by the sin of the man that is wrapped up therein. No works foreseen to be in us was the cause of God's choosing us; no sin in us shall frustrate or make election void-"Who shall lay anything to the charge of God's elect? It is God that justifieth" (Rom 8:33; 9:11). (3.) By the act of election the children are involved, wrapped up, and covered in Christ; he hath chosen us in him; not in ourselves, not in our virtues, no, not for or because of anything, but of his own will (Eph 1:4-11). (4.) Election includeth in it a permanent resolution of God to glorify his mercy on the vessels of mercy, thus foreordained unto glory (Rom 9:15,18,23). (5.) By the act of electing love, it is concluded that all things whatsoever shall work together for the good of them whose call to God is the fruit of this purpose, this eternal purpose of God (Rom 8:28-30). (6.) The eternal inheritance is by a covenant of free and unchangeable grace made over to those thus chosen; and to secure them from the fruits of sin, and from the malice of Satan, it is sealed by this our Advocate's blood, as he is Mediator of this covenant, who also is become surety to God for them; to wit, to see them forthcoming at the great day, and to set them then safe and sound before his Father's face after the judgment is over (Rom 9:23; Heb 7:22; 9:15,17-24; 13:20; John 10:28,29). (7.) By this choice, purpose, and decree, the elect, the concerned therein, have allotted them by God, and laid up for them, in Christ, a sufficiency of grace to bring them through all difficulties to glory; yea, and they, every one of them, after the first act of faith-the which also they shall certainly attain, because wrapped up in the promise for them- are to receive the earnest and first fruits thereof into their souls (II Tim 1:9; Acts 14:22; Eph 1:4,5,13,14)." [The Work of Jesus Christ as an Advocate, John Bunyan]

Sylvester Hassell Books (1842-1928)

Select Writings of Sylvester Hassell (389 pages)

BIOGRAPHY of Sylvester Hassell

FROM "ADVOCATE AND MESSENGER," SEPTEMBER 1928, BY ELDER R. H. PITTMAN: "BROTHER HASSELL IS DEAD!" These sad words were first heard by me as they were whispered in my ear during the morning service at the Ketocton Association Sunday, August 19, 1928, and as the news spread many hearts were saddened and tears of sorrow shed. And upon reaching home Sunday night I found a telegram from Charles Hassell awaiting me, and regret very much that I could not attend the funeral services of this dear man of God. He was very near and dear to me. For thirty-five years, we have been very close friends, and during the last years of his life, we were closely and intimately connected. His editorial service on the staff of the Advocate and Messenger was a blessing to thousands and an inspiration to his co- workers with whom he was in perfect harmony. The writer was last with him in January in a meeting in which he labored for reconciliation of estranged brethren; and on July 16th-his last letter to me-he said "I would be glad to see you again." But no more shall we meet in this life. He has been called up higher; and heaven to me is a little dearer, because of his going. Elder Sylvester Hassell, of Williamston, N. C.; minister, historian, teacher, was doubtless the best authority on church history in North Carolina, and possibly in this age. He stood among the foremost thinkers and writers of the United States. His ancestors came from England to North Carolina in the Eighteenth Century. His parents were Elder C. B. Hassell and his first wife, Mary Davis. He was born in Williamston, N. C., July 28, 1842, and died there August 18, 1928, having reached the ripe age of 86 years and 21 days. He was educated at the Williamston Academy and the University of North Carolina, taking a high stand at both, and graduating with honors. He was proficient in several languages, was principal of a school for young men in Wilson, N. C., and professor of languages in a northern college for some years. He published, in 1886, the Church History, the most complete work of its kind ever published by our people, and a monument more lasting than granite, to him and to his father, who began the work. In 1892 he became associate editor of the Gospel Messenger, and in 1896, its proprietor and managing editor, which position he retained nearly twenty years when the paper was sold to Elder Z. C. Hull, of Atlanta, Ga., from whom it was purchased by the writer in 1923, and all this time Elder Hassell has been on the editorial staff. He was twice married; first to Mary Isabella Yarrell, in 1869; and second to Francis Louisa Woodward, in 1876. Of his religious experience he recently wrote: "At the early age of ten years I knew and felt that I was a sinner. When about twenty years of age, I thought, I had consumption; and I fled to the law for justification, but found only condemnation. I was then led to feel, while alone in my bedroom at my father's house, that Jesus bore my sins in His holy death on the cross. I wept bitterly over this impression, but I waited five months to be assured of the reality of a blessed change in my soul. I then went to Skewarkey Church near Williamston, related my experience, and was received into membership. I was baptized the next day, January 11, 1864, by my father, Elder C. B. Hassell, in Roanoke River, when the ground was covered with frozen snow, and the ice in the river was more than an inch thick. It was the happiest day of my life. I began speaking in public in December 1871, and was ordained in August 1874. *****I have served Shewarky, Jamesville, Hamilton, Great Swamp, and Coneto Churches, but now serve only Skewarkey Church. I feel myself to have been only a poor sinner, an unprofitable servant, saved only by Sovereign, free, electing grace, if saved at all." Thus wrote this great man in the last editorial from his gifted pen. Truly, he was a Prince in Israel. As I am able to judge, it has not been my privilege to know one who bore more marks of real greatness. In manners, humble and retiring as a little child; in general information, he has been called "a walking encyclopedia;" in service, untiring and unselfish; in character, irreproachable and unstained; in deportment, gentle, kind and tender.

Obituary of Sylvester Hassell

Written by Theo Hassell During the time that I was residing in Reidsville, N.C., as I recall the year 1928, June 10th, I received a wire from my brother, John L. Hassell, announcing the death of his dear wife, Mary (who was Sylvester Hassell’s daughter.

She had married John Hassell- her first cousin.) I immediately caught the first train homeward bound, missed connection at Greensboro, was detained there all of same night, again was detained at Selma on account of train running late, a little later reached Rocky Mount, missed connection and detained until Tuesday at 4 a.m. Then discovered I was too late for funeral, as she was put away the previous afternoon. So again, while stationed at Waycross, Ga., at 4:30, while the lengthening shadows of the evening were stretching over the rolling hills, I received another message announcing the demise of his late wife's father, and our beloved uncle.

Unfortunately, I am located so far away, together with having only a few remaining days, it is impossible for me to attend his funeral. In the event that I would be so unfortunate as to be located so far away, I have long since promised the Lord and myself that I would publicly pay my last tribute of respect to his precious name and memory, in other words, if I were the longest liver.

He was born on the 28th day of July 1842, having passed his eighty-sixth mile post, and answered the last summons on the 18th day of August, 1928. He lived to the ripe old age of four score and six years.

Mary, his daughter's death, was such a severe shock that he never did recover, so he continued to grow weaker and weaker until the end. Just before leaving home for Waycross, I observed that he was so weak that his (illegible)...had to assist him in every way, in fact, he could scarcely get up out of a chair without her assistance. He appreciated Annie's assistance, and told me about it, saying that she was a lovely woman.

On leaving him, I caressed him upon one of his cheeks and bade good-by, as it turned out to be, for the last time; and his last words to me were, "May God bless you". During his latter days, I visited him quite frequently, and on the forenoons I would find him with his shawl and Bible upon his lap, nursing it like a mother fondling her sweet babe. Doubtless he knew the Bible practically by heart, as he had read it over and over again. He loved the good Old Book, and believed it all. He preached it, he taught it, and he lived by it. He was never more happy than to be gathered at the fireside of some of his brethren, for he was welcomed; he loved them, and they loved him. He will be sadly missed by them, but he will live in their hears for years to come. Many times in the good old days that are gone, it was my custom to carry him, by horse and buggy, to the various old Baptist churches of his county. At times we would spend the night at some hospitable Baptist home near the church; at other times I would carry him to church and return for him on the following day. I shall ever remain proud of both such privilege and pleasure, and those good old days will linger with me as long as I live.

After reaching Waycross, I wrote him a letter, but received no reply, something that never had occurred before. I then realized that the end was (illegible)...prompt with a reply. In fact, it was the case with all. He was a man who minded his own business and never meddled in the affairs of any one. I doubt very much if there ever lived a more loyal Christian since the birth of the Child of Bethlehem. He was gentle, kind, lovable, peaceful and modest as a woman. If he has left behind an enemy, it is unknown to me, and in the event there should be, it can not be charged against him, as he never offended any one knowingly. Approximately 40 years ago while teaching school in Williamston, it was feared that Bright’s Disease had besieged him, and he was compelled to discontinue teaching; but by dieting himself and by inaugurating a system of habits, the blessed Lord spared him many more years. He was the most systematic human being that I have ever known. He had a certain time for visiting, a certain time for reading, a certain time for going for his mail, a certain time for retiring, and a certain time for rising. He did not vary but very little--he made it a rule.

After giving up his teaching, he published the "Gospel Messenger", and was forced to discontinue that on account of his age. He was a great writer and great reader, and, indeed, a well-informed man. He was very active, always at work, and his life was worthwhile.

It was his custom for many years to donate, and have others to donate, Christmas gifts for the inmates at the county home of every Christmas. It was his custom to have them delivered at the store of the late Mr. William Slade. Then it was continued at the store known as J. L. Hassell & Co.

It was his custom to visit Baptist churches and homes in other states almost every year, until he became so weak and feeble. It was his custom to visit the seashore at Nags Head every summer, but failed this summer on account of his feebleness. He was an exceptionally unselfish man, big-hearted--a heart sufficient almost to engulf the sky. His record as a man, a citizen, a gentleman and a Christian remains devoid of blemish.

His requiem will be read by man, and it will be soft with the sigh of a haunting regret, but thrilled with a pride and tenderness born of precious memories more enduring than are chaplets woven for the brow of living achievement. He has carried the burden, and he leaves a song. A life filled with good deeds, and lived and died a true Christian. Doubtless he has gone where there is needed no light, where there is needed no candle; neither light of the sun, for God giveth light and he shall remain forever among the redeemed of the Lord.

He realized for some time that the time was near at hand, and he put his house in order and reverently and hopefully waited until the great All-Father announced his departure from all earthly trials and tribulations. What a beautiful, noble, useful Christian life. He possessed that wealth which is the immemorial heritage of those who have realized that God is good, and the world is worth while. Some writer has described life as a little loving, and a great deal of sorrowing, some bright hopes, and many grievous disappointments, some gorgeous Thursdays when the skies are bright and the heavens blue, when Providence bending over us in blessings gladdens the heart almost to madness, many dismal Fridays when the smoke of torment beclouds the mind and darkens the soul. The gorgeous Thursdays and the dismal Fridays are all the same to our beloved. Our hearts are beating a little faster, because they are aching with sorrow for the relatives and friends of the departed who has been summoned unto that boundless sea on whose bosom all sails are outward bound, and trust, pray and hope that the barque that bears the soul of our friend and loved one may be wafted by soft perfumed breezes over calm seas into a safe haven. It has ever been the ruling passion in the breast of mortal man to be remembered. The future is God’s--today is ours, and we are once more reminded that only in the archives of memory can we find the picture and the records of the good deeds done by the departed, and so we take them down from memory’s wall, and hold them up as beacons of light to those who are journeying on to the end that we, too, may be remembered, knowing that the impression made on the human heart and mind outlive and outlast any that could be engraved on marble or stone. Love of wealth, power, position, all have back of them the hope that when life s journey is over and history is written our name and deeds will never be forgotten. The Child of Bethlehem furnishes testimony of this strong desire of the human heart, when on that last memorable night, He called His disciples together and broke bread with them, saying, "Do this in remembrance of me."

While we now live and understand, what we have done, and as we now examine our lives, I think we could live a little better, be a little more pleasant, practice a little more charity, be a little broader, speak a few more kind words, as we journey down toward the setting sun, smile as we go through life, and all our troubles will vanish like the mists before God's beautiful sunlight, and all we meet will be happier because we passed this way.

Death but marks the terminal of earth’s journey and it is the transition state to prepare the beginner for initiation into the celestial splendor of the never-ending day. The finite mind cannot understand its metaphysical sphere. Earth’s milestones are but weak and linkless chains with which the mortal mind is impotent to reach through the cavern of eternity’s fugitive goal. Our day’s fleeting sunshine and night’s dazzling incandescence are but the glow and flickerings of uncertain beacons on the way to the perpetual radiance of the palace in the skies.

Earth's broken reeds and shrill flagots can only form the listening ear to drink the perfect harmony of the celestial choir. Men whose dominant being, says as he co-mingles his impulses and apparatus with the universal scheme must become an indispensable part of the general plan.

In conclusion, I wish to extend my heart-felt sympathy to all of his sons and near relatives, and say to them that amidst all of their heavy burden of sorrow, they must recognize the right to feel a just pride in all the years to come, that no man or woman in the Old North State's history will occupy a higher place of honor, character and virtue. Great nature, the common mother, now holds him tenderly in her bosom, and at the great awakening, may he greet the morning in a land where there is no night, where the skies are undimmed by a cloud, and where the feet blend upon the pathway of (illegible),and where the head wears no crown of thorns. Let us resume our everyday task, glad in the promise of the never-ending springtime when the Lord shall wipe away all tears from our eyes and death shall be no more.

His devoted nephew,

Theo Hassell, Waycross, Ga.

Aug. 19, 1928

Benjamin Taylor Books (-1875-)

Deceiving the Souls of Thousands (11 pages)

"Sure enough thousands are thus deceived. May God give them the power of trying the spirits before they die, that they may find out the cheat. Never mind how popular such men may be who give the children's bread to dogs, and make no proper distinction between the children of the bond-woman and those of the free. Never mind the great cry of the good that is said to be done by them, and the multitudes of converts made by their indiscriminate invitations; but rather test the things you hear and read about by God's Word, and ask, Is it all truth what they say? Be not carried away by popular preaching; for the real work of the Holy Spirit is not represented as existing among the masses of the people, but quite the contrary; and the true and faithful servants of Christ are spoken of "as not being many which corrupt the Word of God." The servants of our free-will Jezebel are always very numerous, but God's own servants are something like pearls, scarce to be found (2 Cor. 2: 17; Mal. 3: 17; Matt. 7: 14, 22, 20: 16; Jer. 15: 19; Isa. 54: 15)." -Benjamin Taylor

Daniel Whitaker Books (-1835-)

The Nature and Design of Gospel Invitations (34 pages)

John Foreman Books (1792-1872)

Duty Faith (142 pages)

JOHN FOREMAN (1792-1872) by John E Hazelton, from "Hold-Fast!" A sketch of Covenant truth and witnesses, 1909, pp 146 - 148

JOHN FOREMAN was for upwards of 40 years pastor of the Church at Hill Street ChapeL Marylebone — a tall, stalwart, rugged man, with an iron constitution and of tremendous energy. When an agricultural labourer in the county of Suffolk he was called by grace; his first pastorate was at Cambridge, whence in 1827 he came to London. Although not a learned man, in the usual sense of that expression, he possessed varied general information, which he obtained by considerable reading, by intercourse with men, and by long and close observation. As a preacher he was distinguished by great plainness of speech and vigour of address; his sermons were often very instructive and impressive, and many of his thoughts grand and lofty. There was, however, considerable inequality in their value. His voice was strong and clear and, when he was warm in his subject, was exerted with great animation and rapidity of utterance. He was emphatic in declaring salvation to be entirely by grace and not in any sense or degree by works. Hence he had a great antipathy to what is termed the duty-faith scheme, which in his view, as it makes salvation depend on the exercise of faith as a moral duty, entirely enervates and destroys the character of the Gospel dispensation; changing a system of free favour and special distinguishing grace into one of condemnation and legal bondage. At the same time he was careful to maintain the necessity of good works, as the fruit of a gracious change of heart. His Remarks on Duty-faith, with a preface by James Wells, is a valuable production worthy of a reprint. It gives a fairly complete idea of his views of truth, and affords a sample of his style in writing and preaching. As an able minister of the New Testament, he distinguished carefully between the several covenants therein set forth, and faithfully described the various characters therein indicated. Careful and prayerful attention to the nature of these covenants, as set forth in various parts of the Old Testament especially, will clear away clouds of difficulties which often trouble young believers. He was tender and sympathetic in his addresses to the weak and tried, and careful and considerate to the lambs and nurslings of the flock. He was a remarkable proof of what the Divine Spirit can effect by the instrumentality of a plain, unlettered man, so far as the learning of the schools is concerned: Possessed of the smallest possible advantages of early education he had to make his way by dint of perseverance and self culture.

Part of a report published by his Sunday School during his pastorate has present-day lessons. "At the commencement of our school it was supposed by some of our friends that it was impossible to carry on the Sabbath school on free grace principles. The experiment, however, was tried, and our prayers have been answered — we have not to pronounce it a failure. Free-will and duty-faith have never formed a part of the creed of any of the teachers to our knowledge. We have always contended that life must precede action, and, consequently, have never been able to invite the dead to perform acts that belong alone to the living. The first chapter that was read in the school, in the hearing of the children, was John iii, in which is set forth the necessity of the new birth, and that alone by the invincible and omnipotent power of the Holy Ghost. Here we took our stand and from this point we have never swerved. The grand and glorious doctrines of free and distinguishing grace, as preached by our pastor, have ever been maintained as the truth within the walls of our school; and, although warm advocates for the use of means, we have never believed, much less taught, that there is any power or efficacy in them, but that they are oniy useful as made so by the Holy Ghost. The providing of suitable class books has been a matter of no small concern. A catechism was chosen, and others added after, besides reading and spelling books; but as years rolled on, one after another was given up, until we are left with the Bible only. This is our one class book for all who can put their words together."

William Gurnall Books (1617-1679)

The Christian in Complete Armour (1583 pages)
A Biographical Account of William Gurnall by J. C. Ryle (30 pages)

"Gurnall's work is peerless and priceless; every line is full of wisdom... The whole book has been preached over scores of times, and is, in our judgment, the best thought-breeder in all our library" -Charles Spurgeon

John Fawcett Books (1740-1817)

Christ Precious to Those Who Believe (164 pages)
Romans Commentary (75 pages)

Born: January 6, 1740, Lidget Green, Yorkshire, England. Died: July 25, 1817, Hebden Bridge, Yorkshire, England. Buried: Wainsgate, Hebden Bridge, Yorkshire, England.
Fawcett was converted at age 16 under the ministry of George Whitefield. He at first joined the Methodists, but three years later began attending the Baptist Church in Bradford, England. Having begun to preach, he was ordained a Baptist minister at Wainsgate, Yorkshire.

In 1772, he was invited to London to succeed J. Gill as pastor of the Carter’s Lane Baptist Church. On the day of his departure, he had preached his farewell sermon, the wagons were loaded, and he was ready to go. But he was so overcome by the thought of leaving the congregation he had come to love, that he canceled his plans and stayed in Wainsgate. In 1793, Fawcett was invited to become president of the Baptist Academy in Bristol, but he similarly declined.
In 1811, Fawcett received a Doctor of Divinity degree from an American school. His works include:
• PoeticEssays,1767
• The Christian’s Humble Plea, a Poem, in Answer to Dr. Priestley Against the Divinity
of Our Lord Jesus Christ, 1772
• TheDeathofEumenio,aDivinePoem,1779
• TheReignofDeath,1780(apoemin-spiredbythedeathofafriend)
• BrotherlyLove
• Hymns Adapted to the Circumstances of Public Worship and Private Devotion (Leeds,
England: G. Wright & Son, 1782)

Despite his accomplishments, Fawcett practiced humility, as shown in the preface to Hymns Adapted to the Circumstances of Public Worship and Private Devotion: “I blush to think of these plain verses falling in to the hands of persons of an elevated genius, and refined taste. To such, I know, they will appear flat, dull and unentertaining...If it may be conducive, under divine blessing to warm the heart or assist the devotion of any humble Christian in the closet, the family or the house of God, I shall therein sincerely rejoice, whatever censure I may incur from the polite world. (Quoted from http://www.cyberhymnal.org)

Romans 1:5-7 - By whom we have received grace - John Fawcett

"By whom we have received grace and apostleship, for obedience to the faith among all nations, for his name: Among whom are ye also the called of Jesus Christ: To all that be in Rome, beloved of God, called to be saints: Grace to you and peace from God our Father, and the Lord Jesus Christ." (Romans 1:5-7)

Ver. [Rom. 1: 5-7] By whom we have received grace, &c.] Paul here takes in the other apostles, when he says, “We have received grace." They had received from the Lord Jesus Christ, who is full of grace and truth, all that grace which had been communi-cated in their regeneration, conversion, and sanctification, in common with other Christians; they had likewise received the apostleship, or the work and office of being the apostles of Christ, with suitable abilities for the same. The end for which they received this office, and grace to fit them for it, was, “for the obedience of faith." For true faith is attended with evangelical obedience. The end of the ministry of the gospel is, to bring men to the knowledge of Christ; to faith in him, and obedience to him. This, as if the apostle had said, is the great work which God is now carrying on in many Gentile nations; " among whom ye," the brethren whom I am now addressing," are the called of Jesus Christ;" called into the fellowship of his gospel, and to a participation of all its blessings. I inscribe this epistle “to all that be in Rome, beloved of God, called to be saints." I do not address it to the citizens of Rome in general; but to those who have been called, by divine grace, out of darkness into light; who may be denominated saints, or separated and sanctified persons, devoted to the service of God. Consequently, such appear to be objects of divine love, and interested in the blessings of salvation. To you, brethren, I write; and as I cannot but feel an affectionate regard for you, so I most fervently wish and pray, that " grace may be with you, and peace from God our Father, and the Lord Jesus Christ grace to sanctify your souls, and peace to comfort your hearts, and make you happy in your relation to one another. These blessings flow from the free mercy of God the Father, through the mediation of his Son Jesus Christ.

This is the marrow of what has been called Neonomianism - William Rushton

The last error I shall charge upon Mr. Fuller’s principles is one which is not openly avowed in his writings, but which follows as a deduction from his general sentiments: namely, that not the obedience of Christ, but the act of believing, is imputed to us for righteousness. This is, in short, neither more nor less than a revival of the Neonomian error, which error consists principally in the following doctrine; viz., "That Christ, having satisfied for the breach of the old law of works, hath procured and given a new law, a remedial law, which is the gospel, containing precepts, promises and threatening, and which saith, DO AND LIVE, in some milder sense than the first covenant. That faith in Christ is the principal part of that obedience which is required by the new law, and this is accepted for righteousness, instead of that perfect unceasing obedience, which the law of ten commands requires." [See the preface to Beart’s Eternal Law, &c.] This is the marrow of what has been called Neonomianism; which doctrine, as to substance, is taught in the writings of Mr. Baxter, of the Arminians, and of the most learned of the Roman Catholics.

John 11:47-53 - Robert Hawker

"Then gathered the chief priests and the Pharisees a council, and said, What do we? for this man doeth many miracles. If we let him thus alone, all men will believe on him: and the Romans shall come and take away both our place and nation. And one of them, named Caiaphas, being the high priest that same year, said unto them, Ye know nothing at all, Nor consider that it is expedient for us, that one man should die for the people, and that the whole nation perish not. And this spake he not of himself: but being high priest that year, he prophesied that Jesus should die for that nation; And not for that nation only, but that also he should gather together in one the children of God that were scattered abroad. Then from that day forth they took counsel together for to put him to death." (John 11:47-53)

It is worthy the closest attention of the Reader, that the dying Patriarch Jacob should have left so memorable a prophecy, concerning the gathering of the people to Shiloh. Gen. 49:10. And that here again, as if to remind the Church of God of it, after so many ages had run out, God the Holy Ghost, who taught the faithful Jacob to utter such a prophecy; should have put the fellow of it in the mouth of this infidel Caiaphas to the same amount. But what cannot the Lord accomplish? By friend, or foe, the Lord, will bring about his holy will, as best suits his sovereign purpose. Even the Wrath of man shall praise him. Psm. 76:10. Reader! do not overlook the sweet feature in both prophecies. To Him (the Shiloh, said Jacob,) shall the gathering of the people be! He shall gather together in one, (the Evangelist explains was the burden of Caiaphas' prophecy) the children, of God that were scattered abroad. Yes! this is the first, and ultimate design of the whole Covenant of grace. Christ hath a people, his children; yea, the children of God, for God hath from all eternity given them to him. In this time-state, they were lost, were scattered abroad. My Sheep (saith the Lord by the spirit of prophecy,) wandered through all the mountains, and upon every high hill; yea my flock was scattered upon all the face of the earth, and none did search or seek after them: Ezek. 34:6. But to Him, they must all be gathered. Not an hoof shall be left behind. Exod. 10:26. In that day that the great trumpet shall be blown, they shall come which were ready to perish. Isaiah 27:13. John 6:37. But what a wonderful subject, that God the Holy Ghost should make use of such a monster of iniquity, to utter so blessed a prophecy. True indeed the man meant what he said, in a very different sense. Yes! But there is the blessedness of the Lord's working by contrary means; and rendering that, which he meant for evil, to be productive of the greatest good. And Scripture abounds with unconscious instances to the same amount. The sons of Jacob selling Joseph, Gen. 45:7,8. Haman, for the destruction of Mordecai. Esther 7:10. And infinitely more, and above all, the Jews crucifying the Lord of life and glory! Acts 2:23.