What Are You Doing with Your Bible?

By Evan D. Burns

For those of us who are prone to buy good books, aspire to read them though they go on the shelf, and then rarely read them let alone read the Bible itself, J.C. Ryle (1816-1900) issues a clarion call to wake up from lethargic Bible intake:

Next to praying, there is nothing so important in practical religion as Bible-reading. God has mercifully given us a book which is “able to make us wise unto salvation through faith which is in Christ Jesus” (2 Tim. 3: 15.).  By reading that book, we may learn what to believe, what to be, what to do; how to live with comfort, and how to die in peace. Happy is that man who possesses a Bible! Happier still is he who reads it! Happiest of all is he who not only reads it— but obeys it, and makes it the rule of his faith and practice! Nevertheless, it is a sorrowful fact that man has an unhappy skill in abusing God’s gifts….  And just as man naturally makes a bad use of his other mercies, so he does of the written Word. One sweeping charge may be brought against the whole of Christendom, and that charge is neglect and abuse of the Bible. To prove this charge we have no need to look abroad: the proof lies at our own doors. I have no doubt that there are more Bibles in Great Britain at this moment than there ever were since the world began. There is more Bible buying and Bible selling, more Bible printing and Bible distributing—than ever was since England was a nation. We see Bibles in every bookseller’s shop— Bibles of every size, price, and style; Bibles great, and Bibles small— Bibles for the rich, and Bibles for the poor. There are Bibles in almost every house in the land. But all this time I fear we are in danger of forgetting, that to have the Bible is one thing— and to read it quite another….  Surely it is no light matter what you are doing with the Bible. Surely, when the plague is abroad, you should search and see, whether the plague-spot is on you.[1]

 [1]J.C. Ryle, “Introduction”, Bible Reading.

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Evan D. Burns (Ph.D. Candidate, The Southern Baptist Theological Seminary) is on faculty at Asia Biblical Theological Seminary, and he lives in Southeast Asia with his wife and twin sons.  They are missionaries with Training Leaders International.

Propagate or Perish

By Evan D. Burns

At the centennial celebration of Adoniram Judson’s arrival in Burma (July 13, 1813), many mission leaders came together to commemorate Judson’s life and labour and to reflect on the missionary impulse that dawned during the nineteenth century.  In one interesting address, Rev. H. C. Mabie, D.D., of Boston, traced the influence of evangelical theology upon the missionary movement:

The act of Judson in becoming a Baptist under the circumstances en route to India, was the foremost factor in awakening a body of Christians in America to a denominational and missionary self-consciousness which it had not before known.  This action on the part of Judson and Luther Rice, his associate, served also to broaden all Christendom as concerned active endeavours to reach the heathen.  These pioneers, together with Judson’s predecessor, William Carey, as seconded by Andrew Fuller, the ripest theologian of his time, stood out as a new type of religionist even among the people whose name they bore.  The action thus inaugurated proved not a separatist action, but the addition of a new dynamic to Christendom in the epoch of a hundred years now closed.  The combined influence of the men named in England and America was so transforming that every self-respecting evangelical body throughout the world now has its foreign mission work.  It only illustrates the fact that Christianity must propagate itself or perish.  Life must be lost for the sake of others, if it would be saved.  This is the central paradox in Christ’s religion, the law underlying all divine redemption….  They were but simple expositors of apostolic Christianity.  They served in Providence to bring the Church back to its normal ideas and passion.[1]

[1]Rev. H. C. Mabie, D.D., “The Baptists in World Relations,” The Judson Centennial Celebrations in Burma: 1813-1913, (Rangoon: American Baptist Mission Press, 1914), 79-80.

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Evan D. Burns (Ph.D. Candidate, The Southern Baptist Theological Seminary) is on faculty at Asia Biblical Theological Seminary, and he lives in Southeast Asia with his wife and twin sons.  They are missionaries with Training Leaders International.

Andrew Fuller and Antinomianism

By Nathan A. Finn

In recent months, a debate has been stirring mostly among our conservative Presbyterian friends over antinomianism, or the idea that because believers live under grace God’s moral law should not be considered an appointed means used in our sanctification. Most antinomians are not libertines (a common misperception), but because they downplay the necessity of good works in the life of a Christian, mainstream Reformed believers argue that antinomian views do lead to a stunted understanding of sanctification.

The Reformed version of antinomianism (there are many versions of this particular error) that has often appeared among Calvinists argues against the necessity of the moral law based upon a fatalistic view of predestination and/or a too-sharp distinction between law and gospel. PCA pastor-theologian Mark Jones’s new book Antinomianism retraces the history of Reformed antinomianism and makes some contemporary application. In fact, Jones’s comments about some well-known Calvinist pastors, especially Tullian Tchividjian, have played a key role in bringing the current controversy to a head. You can read more about the dust-up at The Gospel Coalition, Reformation 21, and Tchividjian’s website. For a timely and edifying word that is inspired by this controversy, see Nick Batzig’s excellent blog post “Dangers of Theological Controversy.”

Once upon a time, the English Calvinists Baptists faced their own kerfuffle over antinomianism. Robert Oliver discusses this topic at length in his book History of the English Calvinistic Baptists 1771-1892: From John Gill to C.H. Spurgeon (Banner of Truth, 2006). This issue played a key role in the separation of the Strict and Particular Baptists from the majority Particular Baptist movement during the first half of the eighteenth century. Among Particular Baptists, there was often a connection between antinomianism and High Calvinism, though this wasn’t always the case.

Andrew Fuller wrote against the Reformed version of antinomianism in a posthumously published treatise titled Antinomianism Contrasted with the Religion Taught and Exemplified in the Holy Scriptures (1816). Fuller’s treatise can be found in the second volume of the “Sprinkle Edition” of The Complete Works of Andrew Fuller. Fuller argued that antinomianism is, at root, a species of spiritual selfishness that is concerned more with the spiritual benefits of the faith than a wholehearted devotion to Lord that is evidenced, in part, though the pursuit of ongoing spiritual maturity.

For an excellent introduction to Fuller’s critique of antinomianism, check out Mark Jones’s plenary address on that topic from last fall’s Andrew Fuller Center Conference.

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Nathan A. Finn is associate professor of historical theology and Baptist Studies at Southeastern Baptist Theological Seminary. He is also an elder at First Baptist Church of Durham, NC and a fellow of the Andrew Fuller Center for Baptist Studies.

“A Supreme Desire to Please Him”

By Evan D. Burns

In addressing the Foreign Mission Board of the Southern Baptist Convention in Richmond, Adoniram Judson commended the great calling of following Christ on the missionary road.  A supreme desire to please God is the great motive for missionary service.  This statement captures well the prevailing drive in Judson’s life and labor:

It is of great importance that all who engage in missionary efforts should be influenced by evangelical motives.  It is worse than useless to be prompted by ostentation or a love of notoriety.  Neither should we enter on this work to assure ourselves of our own personal interest in Christ, though such assurance may be desirable.  Neither should the salvation of the heathen be the motive—the primary consideration—though this is unquestionably a legitimate end. What, then, is the prominent, all-constraining impulse that should urge us to make sacrifices in this cause?  There is one Being in the universe that unites in himself all the perfections of Deity with all the purest and tenderest of human nature.  He has at great expense set up a kingdom in this world.  He has set his heart on the enlargement of that kingdom, and is constantly exerting his Divine agency to accomplish that purpose.  A supreme desire to please him is the grand motive that should animate Christians in their missionary efforts.  And in every concern of life we should often look up to that lovely Being and inquire, “Does this please him?”

When I commenced my labors in India there was not an individual beyond the Ganges that had any idea of a God.  Now, in all those extensive regions, the people believe in one Supreme Intelligence.  Then there was not an individual that prayed to the Christian’s God.  Now there are many lovely churches and hundreds of happy Christians.  I mention this, not because the Gospel has not been equally successful in other parts of the world, but because I am better acquainted with that field of missionary labor, and I desired to give you some idea of the success of the Gospel in Eastern Asia.[1]

[1]Middleditch, Burmah’s Great, 384-385.

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Evan D. Burns (Ph.D. Candidate, The Southern Baptist Theological Seminary) is on faculty at Asia Biblical Theological Seminary, and he lives in Southeast Asia with his wife and twin sons.  They are missionaries with Training Leaders International.

“Irrevocably Gone, Indelibly Marked”

By Evan D. Burns

On December 30, 1810, in a letter written to Miss Ann Hasseltine, Adoniram Judson mused on the number of his days in light of eternity, that he would live wisely and faithfully (cf. Ps 90:12).  Every moment is gone forever and irreversibly spent, for better or for worse.  He said:

We have a general intention of living religion; but we intend to begin to-morrow or next year.  The present moment we prefer giving to the world.  ‘A little more sleep, a little more slumber.’  Well, a little more sleep, and we shall sleep in the grave.  A few days, and our work will be done.  And when it is once done, it is done to all eternity.  A life once spent is irrevocable.  It will remain to be contemplated through eternity.  If it be marked with sins, the marks will be indelible.  If it has been a useless life, it can never be improved.  Such it will stand forever and ever.  The same may be said of each day.  When it is once past, it is gone forever.  All the marks which we put upon it, it will exhibit forever.  It will never become less true that such a day was spent in such a manner.  Each day will not only be a witness of our conduct, but will affect our everlasting destiny.  No day will lose its share of influence in determining where shall be our seat in heaven.  How shall we then wish to see each day marked with usefulness!  It will then be too late to mend its appearance.  It is too late to mend the days that are past.  The future is in our power.  Let us, then, each morning, resolve to send the day into eternity in such a garb as we shall wish it to wear forever.  And at night let us reflect that one more day is irrevocably gone, indelibly marked.  Good-night.”[1]

[1]Edward Judson,  Adoniram Judson D.D., His Life and Labours, (13).

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Evan D. Burns (Ph.D. Candidate, The Southern Baptist Theological Seminary) is on faculty at Asia Biblical Theological Seminary, and he lives in Southeast Asia with his wife and twin sons.  They are missionaries with Training Leaders International.

“To Hold Myself in Readiness”

By Evan D. Burns

In 1826, God’s bitter providence had called Ann Judson to her heavenly home and left Adoniram Judson to mourn and continue on in his missionary labor.  After her death, in a letter on December 7, 1826, to Ann’s mother, Adoniram’s heavenly-minded piety shone through the dark night:

I will not trouble you, my dear mother, with an account of my own private feelings—the bitter, heart-rending anguish which for some days would admit of no mitigation, and the comfort which the Gospel subsequently afforded—the Gospel of Jesus Christ, which brings life and immortality to light.  Blessed assurance—and let us apply it afresh to our hearts—that, while I am writing and you perusing these lines, her spirit is resting and rejoicing in the heavenly paradise—

“Where glories shine, and pleasures roll That charm, delight, transport the soul, And every panting wish shall be Possessed of boundless bliss in Thee.”[1]

And there, my dear mother, we also shall soon be, uniting and participating in the felicities of heaven with her for whom we now mourn.  Amen.  Even so come, Lord Jesus.[2]

Approximately six months after Ann’s death, their two-year old daughter Maria was also called home.  In a letter to Ann’s mother on April 26, 1827, Judson recounted his horrible grief and his heavenly hope.

All our efforts, and prayers, and tears could not propitiate the cruel disease; the work of death went forward, and after the usual process, excruciating to a parent’s heart, she ceased to breathe…. The next morning we made her last bed in the small enclosure that surrounds her mother’s lonely grave.  Together they rest in hope, under the hope tree, which stands at the head of the graves; and together, I trust, their spirits are rejoicing after a short separation of precisely six months.  And, I am left alone in the wide world.  My own dear family I have buried; one in Rangoon and two in Amherst.  What remains for me but to hold myself in readiness to follow the dear departed to that blessed world, “Where my best friends, my kindred, dwell, where God my Saviour reigns?”[3]

[1]From a hymn by Isaac Watts.

[2]Middleditch, Burmah’s Great, 222;  Wayland, Memoir, 1:420-421.

[3]Middleditch, Burmah’s Great, 230.

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Evan D. Burns (Ph.D. Candidate, The Southern Baptist Theological Seminary) is on faculty at Asia Biblical Theological Seminary, and he lives in Southeast Asia with his wife and twin sons.  They are missionaries with Training Leaders International.

“The Best of All Is, God Is With Us”

By Evan D. Burns

Adoniram Judson, after many years of pain and thankless labor, witnessed the death of the chief of the Karen people in Burma.  Most deaths led to sadness because they died without the light of the gospel of Christ (since the Bible was still being translated).  But this death was different than most; this Karen chief died in the Lord.  After witnessing the old dying chief’s conversion and baptism, the mysterious providences that clouded Judson’s life and labors didn’t seem so inscrutable anymore.  Judson rejoiced with the chief that God is indeed with us.  Judson wrote:

The dying words of an aged man of God, when he raised his withered, death-struck arm, and exclaimed, “The best of all is, God is with us.”  I feel in my very soul. Yes, the great Invisible is in these Karen wilds.  That mighty Being, who heaped up these craggy rocks, and reared these stupendous mountains, and poured out these streams in all directions, and scattered immortal beings throughout these deserts—he is present by the influence of his Holy Spirit, and accompanies the sound of the Gospel with converting, sanctifying power.  “The best of all is, God is with us.”

“In these deserts let me labor, On these mountains let me tell How he died—the blessed Saviour, To redeem a world from hell.”[1]

[1]Middleditch, Burmah’s Great, 294.

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Evan D. Burns (Ph.D. Candidate, The Southern Baptist Theological Seminary) is on faculty at Asia Biblical Theological Seminary, and he lives in Southeast Asia with his wife and twin sons.  They are missionaries with Training Leaders International.

Andrew Fuller on the extent of the atonement: A surrejoinder to Drs. Allen and Caner

By Michael A.G. Haykin

I suspect it is a sign of Andrew Fuller’s greatness as a theologian that his thought should occasion differing interpretations. Because of this, the blogosphere (let alone other social media like Facebook and Twitter) is not the best of places to carry on the sort of discussion that drills down into the depths of his thought. Such a conversation is best carried on in face-to-face discussions or through such media as monographs and academic articles.

This being said, let me make one final response to Drs David Allen and Emir Caner regarding their interpretation of Fuller. First of all, let me say that I am very thankful for the thoughtful response of Dr David Allen (“Gaining a Fuller Understanding: Responding to Dr. Michael Haykin”, SBC Today) to my earlier comments on an article by Dr Emir Caner that included a discussion of Andrew Fuller’s Calvinist soteriology (“Historical Southern Baptist Soteriology, pt. 2/3: What Were the Early SBC Leaders’ View of Salvation?”, SBC Today. He is obviously drawing upon his extensive article on “The Atonement: Limited or Universal” in his and Steve W. Lemke, eds., Whosoever Will: A Biblical-Theological Critique of Five-Point Calvinism (Nashville, TN: B&H, 2010), 61–107, where he actually refers to Fuller on three occasions. This background to Allen’s remarks may well explain elements of his reply to me: he perceives there to be theological and biblical issues at stake and he is eager to recruit Fuller to defend his position on those theological and biblical issues.

I, on the other hand, am approaching Fuller as an historian: I am not uninterested in the theological and biblical issues, but my main approach to Fuller is as an historian. I really want to understand what he is saying and why and how his historical context shapes his interaction with Scripture. To that end, in addition to reading Fuller’s thoughts, secondary sources beyond Peter Morden’s fine study of Fuller—Offering Christ to the World (Paternoster, 2003), which Caner quotes at second-hand from a piece by Allen—like Gerald L. Priest, “Andrew Fuller, Hyper-Calvinism, and the ‘Modern Question’ ” in my ed., ‘At the Pure Fountain of Thy Word’: Andrew Fuller as an Apologist (Paternoster, 2004), 43–73; Chris Chun, The Legacy of Jonathan Edwards in the Theology of Andrew Fuller (Brill, 2012), 142–182; and especially Geoffrey F. Nuttall, “Northamptonshire and The Modern Question: A Turning-Point in Eighteenth-Century Dissent”, Journal of Theological Studies, ns, 16 (1965), 101–123 are absolutely vital to read before pronouncing any sort of magisterial interpretation of Fuller on the convoluted issue of the atonement. For my own take, on this question, see “Particular Redemption in the Writings of Andrew Fuller (1754–1815)” in David Bebbington, ed., The Gospel in the World: International Baptist Studies (Studies in Baptist History and Thought, vol.1; Carlisle, Cumbria/Waynesboro, Georgia: Paternoster Press, 2002), 107–128. So: I am writing as an historian, not as a biblical theologian. I am not trying to elucidate what the New Testament says about this issue, but understand what Fuller believed. The question of whether he was right or wrong is another issue as is the question of whether Southern Baptists are his heirs etc.

To read my 4+ page response in its entirety, please download the full PDF here.

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Michael A.G. Haykin is the director of the Andrew Fuller Center for Baptist Studies. He also serves as Professor of Church History and Biblical Spirituality at Southern Baptist Theological Seminary. Dr. Haykin and his wife Alison have two grown children, Victoria and Nigel.

“The Sum of All These Rewards”

By Evan D. Burns

In “Love to God and Divine Things for Their Own Excellency,” Andrew Fuller muses on the pleasures of loving and pursuing God. In very Edwardsean language, Fuller upholds the duty of delighting in God as the soul’s highest joy.

The gospel undoubtedly holds up rewards to stimulate us to duty, rewards addressed to our emulation and thirst of happiness; and if the deists on this account reproach it as a selfish theory, I have no doubt but their reproach is groundless. The gospel ought not to be denominated a selfish theory because it inculcates a regard to ourselves. If, however, it could be proved that we are there taught so to pursue our own interest as that the glory of God shall not be regarded as a supreme, but as a subordinate end, the charge were just. But the rewards contained in the gospel convey no such idea as this, for the following plain reason:—The sum of all these rewards is God himself. Grace and glory are only God’s communications of himself. Hence it follows that such rewards, properly pursued, instead of excluding supreme love to God for what he is in himself, necessarily imply it. Without such a love, as hath been already observed, it is impossible in any right manner to seek either his approbation or blessing.[1]

[1]Andrew Gunton Fuller, The Complete Works of Andrew Fuller, Volume 2: Controversial Publications, ed. Joseph Belcher (Harrisonburg, VA: Sprinkle Publications, 1988), 728.

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Evan D. Burns (Ph.D. Candidate, The Southern Baptist Theological Seminary) is on faculty at Asia Biblical Theological Seminary, and he lives in Southeast Asia with his wife and twin sons.  They are missionaries with Training Leaders International.

“Andrew Fuller’s Calvinist soteriology: a brief response to Emir Caner”

By Michael A.G. Haykin

It was extremely gratifying to see Andrew Fuller (1754–1815) cited as a vital theologian at the onset of the modern missionary movement in Dr. Emir Caner’s recent piece on “Historical Southern Baptist Soteriology” that appeared on the SBC Today website. Usually when Baptists are considered in this regard, the name of William Carey (1761–1834) alone receives mention, and Fuller, who was the theological muscle behind Carey, is forgotten. There were, however, some surprising aspects to Caner’s treatment of Fuller, especially as it relates to Fuller’s Calvinist soteriology. According to the article, Fuller really cannot be considered a Calvinist (something that, by the way, would warm the cockles of the hearts of hyper-Calvinist critics of Fuller like William Gadsby). By 1801, Caner reckons that Fuller had given up the concept of particular redemption for a general redemption, affirmed that “faith is not a gift from God,” and rejected “Total Depravity as articulated by some of his contemporary High [that is, hyper-] Calvinists.”

To read my response in its entirety, please download the full PDF here.

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Michael A.G. Haykin is the director of the Andrew Fuller Center for Baptist Studies. He also serves as Professor of Church History and Biblical Spirituality at Southern Baptist Theological Seminary. Dr. Haykin and his wife Alison have two grown children, Victoria and Nigel.

"The Children of the Resurrection"

By Evan D. Burns

In “The Magnitude of the Heavenly Inheritance,” Andrew Fuller exposited Romans 8:18-23 on the hope of resurrection.  He made the following three main points:

I. Such is the magnitude of the glory to be revealed in us, that the sufferings of the present time are not worthy to be compared with it.

II. Such is the magnitude of the glory to be revealed in us at the resurrection, that its influence extends to the whole creation.

III. Such is the magnitude of the glory to be revealed in us at the resurrection, that those Christians who have possessed the highest enjoyments in this world were not satisfied with them, but groaned within themselves, waiting for the possession of it.

And then he concluded his sermon with this great meditation on the joy and anticipation of the Christian’s future resurrection:

The terms by which the resurrection of believers is expressed, namely, “the adoption,” and “the redemption of our body,” serve to heighten our ideas of the glorious event…..  From the day they received the Saviour, they received power to become the sons of God; the Lord Almighty, as by a judicial act and deed, put them among his children; but still, the body being doomed to die because of sin, till this dishonour is wiped away there is something wanting to complete the execution of the deed. Our vile body must be changed, and fashioned like unto Christ’s glorious body, ere we can be actually and fully introduced into the heavenly family. We must put on immortality, before we shall be fit company for immortals. We must be made equal to the angels, ere we can associate with angels. Finally, To be completely “the children of God,” we must be “the children of the resurrection.”

Similar observations might be made on the term redemption, as here applied to the resurrection of the body. This term as familiarized to Christians by the apostolic writings. They had “redemption through his blood, even the forgiveness of sins;” but here the word is used in a new sense, denoting the last act of deliverance, even that of the body, from under the thraldom of death and the imprisonment of the grave. It is in reference to this last act of deliverance that Christ is said to be “made unto us—redemption.”  The redemption of our souls by his blood preceded his being made unto us wisdom, or righteousness, or sanctification; but the redemption of our body, as being the last act of deliverance, succeeds them. The body is a part of Christ’s purchase as really as the soul. It is on this principle that the Corinthians were dissuaded from polluting it by fornication: “Ye are not your own, but bought with a price; therefore glorify God in your body, and in your spirit, which are God’s.” The resurrection of the body, therefore, is the recovery of the last part of the Redeemer’s purchase, signified by that expressive sentence, so often repeated, “I will raise it up at the last day.”

This is the glory which shall be revealed in us, with which the sufferings of the present time are not worthy to be compared: this is the great crisis of creation, to which all that precedes it tends, as to its last end; and the result to which believers, who have possessed the richest communications of grace in this life, look with earnest expectation.[1]

[1] Andrew Gunton Fuller, The Complete Works of Andrew Fuller, Volume 1: Memoirs, Sermons, Etc., ed. Joseph Belcher (Harrisonburg, VA: Sprinkle Publications, 1988), 340-41.

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Evan D. Burns (Ph.D. Candidate, The Southern Baptist Theological Seminary) is on faculty at Asia Biblical Theological Seminary, and he lives in Southeast Asia with his wife and twin sons.  They are missionaries with Training Leaders International.

“We Reap on Zion’s Hill”

By Evan D. Burns

After a life consumed in service to Christ, on April 12, 1850, Adoniram Judson entered his heavenly rest.  Judson’s eminent biographer, Francis Wayland, comments on the effect of Judson’s heavenly-minded piety on his life and virtue.

In treating of his religious character, it would be an omission not to refer to his habitual heavenly mindedness. In his letters, I know of no topic that is so frequently referred to as the nearness of the heavenly glory.  If his loved ones died, his consolation was that they should all so soon meet in paradise.  If an untoward event occurred, it was of no great consequence, for soon we should be in heaven, where all such trials would either be forgotten, or where the recollection of them would render our bliss the more intense.  Thither his social feelings pointed, and he was ever thinking of the meeting that awaited him with those who with him had fought the good fight, and were now wearing the crown of victory. So habitual were these trains of thought, that a person well acquainted with him remarks, that “meditation on death was his common solace in all the troubles of life.”  I do not know that the habitual temper of his mind can in any words be so well expressed as in the following lines, which he wrote in pencil on the inner cover of a book that he was using in the compilation of his dictionary:

“—In joy or sorrow, health or pain, Our course be onward still; We sow on Burmah’s barren plain, We reap on Zion’s hill.”[1]

[1]Wayland, Memoir, 2:381-382.

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Evan D. Burns (Ph.D. Candidate, The Southern Baptist Theological Seminary) is on faculty at Asia Biblical Theological Seminary, and he lives in Southeast Asia with his wife and twin sons.  They are missionaries with Training Leaders International.

Audio of Conference on Adoniram Judson Now Online

By Steve Weaver

We have posted the audio of our recent mini-conference with Dr. Jason Duesing (Vice President for Strategic Initiatives and Assistant Professor of Historical Theology at Southwestern Baptist Theological Seminary) on the conference page (see left hand column). There are two lectures on the life and ministry of Judson and a Q&A session with Dr. Duesing.

The audio of the lectures are below:

Lecture 1: The Life and Ministry of Adoniram Judson, Part 1:  Conversion, Consecration, & Commission, 1788-1812 (MP3)

Lecture 2: The Life and Ministry of Adoniram Judson, Part 2:  Baptism, Burma, & the Bible, 1812-1850 (MP3)

Q&A: Q&A on the Life and Ministry of Adoniram Judson(MP3)

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Steve Weaver serves as a research assistant to the director of the Andrew Fuller Center for Baptist Studies and a fellow of the Center. He also serves as senior pastor of Farmdale Baptist Church in Frankfort, KY. Steve and his wife Gretta have six children.

Spurgeon’s Missiology: “Go and Teach Them”

By Evan D. Burns

Charles Spurgeon equally upheld a passion for converting lost souls and for making disciples of all nations.  In his sermon, “The Missionaries’ Charge and Charter,” on April 21, 1861, Spurgeon unpacked the role of teaching disciples in missions, as commanded in the Great Commission:

First, my Brethren and very briefly, indeed, a few things about the COMMAND.  And we must remark, first, what a singularly loving one it is….  It is the voice of love, not of wrath. “Go and teach them the power of My blood to cleanse, the willingness of My arms to embrace, the yearning of My heart to save! Go and teach them. Teach them no more to despise Me, no more to think My Father an angry and implacable Deity. Teach them to bow the knee, and kiss the Son, and find peace in Me for all their troubles, and a balm for all their woes. Go—speak as I have spoken—weep as I have wept; invite as I have invited; exhort, entreat, beseech and pray, as I have done before you. Tell them to come unto Me, if they are weary and heavy laden, and I will give them rest….

Note, too, how exceedingly plain is the command, “Go you, teach all nations.”…  Why, it is the mother’s work with her child! It is the tutor’s work with the boy and with the girl—“go you and teach.” How simple! Illustrate; explain; expound; tell; inform; narrate! Take from them the darkness of ignorance; reveal to them the light of Revelation. Teach! Be content to sit down, and tell them the very plainest and most common things. It is not your eloquence that shall convert them; it is not your gaudy language or your polished periods that shall sway their intellects….  Go you and teach them first the very simplicities of the Cross of Christ!...

There has been heroism in every land for Christ—men of every color and of every race have died for Him; upon His altar has been found the blood of all kindreds who are upon the face of the earth. Oh, tell me not they cannot be taught! Sirs, they can be taught to die for Christ; and this is more than some of you have learned. They can rehearse the very highest lesson of the Christian religion—that self-sacrifice which knows not itself, but gives up all for Him. At this day there are Karen missionaries preaching among the Karens with as fervid an eloquence as ever was known by Whitefield! There are Chinese teaching in Borneo, Sumatra, and Australia, with as much earnestness as Morison or Milne first taught in China. There are Hindu Evangelists who are not ashamed to have given up the Brahmian thread, and to eat with the Pariah, and to preach with him the riches of Christ!... Well was that command warranted by future facts, when Christ said, “Go you, teach all nations.”

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Evan D. Burns (Ph.D. Candidate, The Southern Baptist Theological Seminary) is on faculty at Asia Biblical Theological Seminary, and he lives in Southeast Asia with his wife and twin sons.  They are missionaries with Training Leaders International.

Judson’s Farewell Hymn

By Evan D. Burns

Yesterday, at the Andrew Fuller Center for Baptist Studies, a mini-conference was held on Adoniram Judson (1788-1850).  In honor of Judson, below is a portion of the farewell hymn written by Mrs. A. M. O. Edmond in 1846 for his final commissioning back to Burma.  Here is part of the hymn sung by the assembly in Boston:[1]

Fare ye well, O friends beloved! Speed ye on your mission high; Give to lands of gloomy error Living truths that never die. Tell, O tell them, Their redemption draweth nigh.

Bear abroad the gospel standard, Till its folds triumphant wave, And the hosts of sin and darkness Find forevermore a grave: Till, victorious, Jesus reigns, who died to save.

Fearless ride the stormy billows, Fearless every danger dare; Onward! in your steadfast purpose, We will follow you with prayer. Glorious mission! ‘Tis the Cross of Christ ye bear.

Though our parting waken sadness, ‘Tis not all the grief of woe; There are tears of Christian gladness Mingling with the drops that flow. ‘Tis for Jesus That we freely bid you go.

 Man of God! once more departing Hence, to preach a Saviour slain, With a full, warm heart we give thee To the glorious work again. Faithful servant, Thou with Christ shall rest and reign.

[1]John Dowling, The Judson Offering, 287-288;  Robert T. Middleditch, Burmah’s Great Missionary, 400-401.

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Evan D. Burns (Ph.D. Candidate, The Southern Baptist Theological Seminary) is on faculty at Asia Biblical Theological Seminary, and he lives in Southeast Asia with his wife and twin sons.  They are missionaries with Training Leaders International.

Fuller on Reading the Scriptures

By Evan D. Burns

Andrew Fuller carefully explained the usefulness and spiritual benefit of prayerfully reading the Scriptures, as opposed to reading commentaries in substitution of meditation.  He said that reading assists prayer, and prayer assists reading.  Here are some suggestions he gives for reading the Bible prayerfully:[1]

  • Read Scripture prayerfully at set times each day, preferably in the mornings.

  • Let reading the Scriptures precede prayer, and then let prayer spur on more reading.

  • Maintain a tender, humble, holy frame of mind.

  • Pause, think, pray, and apply to your meditations to your daily life.

  • Only use commentators/expositors when you cannot resolve a difficult issue, and that only after thinking hard by yourself.

  • Writing down interesting thoughts fixes them to memory.

[1] Andrew Gunton Fuller, The Complete Works of Andrew Fuller, Volume 3: Expositions—Miscellaneous, ed. Joseph Belcher (Harrisonburg, VA: Sprinkle Publications, 1988), 788.

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Evan D. Burns (Ph.D. Candidate, The Southern Baptist Theological Seminary) is on faculty at Asia Biblical Theological Seminary, and he lives in Southeast Asia with his wife and twin sons.  They are missionaries with Training Leaders International.

Answering My Great Question about “The Great Question Answered”

By Nathan A. Finn

You may or may not know that Andrew Fuller wrote a wildly popular gospel tract titled The Great Question Answered. It was republished numerous times by multiple publishers and remained enormously popular in both Britain and the USA into the mid-nineteenth century. It is available in volume three of the “Sprinkle Edition” of The Complete Works of Andrew Fuller (pp. 540–549). The tract is also available on several websites on the internet, but be careful not to confuse it with the pro-slavery treatise by James Sloan, which was published in 1857 and is also widely available online.

I am editing the volume on Strictures on Sandemanianism for the forthcoming critical edition of The Works of Andrew Fuller. Several months ago, I began trying to locate the first publication of The Great Question Answered because it briefly references the Sandemanian view of faith. I knew it was published during the decade between 1801, when Fuller included an appendix on Sandemanianism in the revised edition of The Gospel Worthy of All Acceptation, and before the publication of Strictures on Sandemanianism in 1810. But the tract “went viral” so quickly and was republished so often it was difficult to find the original publication. I talked to Michael Haykin about my quest, and though he did not know the answer to my query, he helped me think through ways to track down the first publication. Last week, my quest came to an end. I have found the Holy Grail. Let me tell you how it happened.

In his memoir of his father, found in volume one of the Sprinkle Edition, Andrew Gunton Fuller suggested the tract was first published in 1806 (p. 91). But I knew that could not be the case because an extensive library holdings search last fall revealed that several libraries in both England and North America owned copies of the tract from multiple publishers dating to 1805. In his book The Forgotten Heritage: The Great Lineage of Baptist Preaching (Mercer University Press, 1986), Thomas McKibben cited an edition of The Great Question Answered published in London by William Button and Sons in 1803 (p. 49). That was the earliest date I could find.

In 1818, John Ryland Jr. published a biography of his close friend Fuller titled The Work of Faith, the Labour of Love, and the Patience of Hope, illustrated; In the Life and Death of the Rev. Andrew Fuller. In the biography, Ryland provided a list of Fuller’s published works, including magazine articles. Ryland dated the initial publication of The Great Question Answered to 1803 in TheMissionary Magazine (p. 133). I had previously seen one reference to the tract appearing in the “Edinburgh Missionary Magazine,” but could not find anything. Ryland was a great help because the periodical, though published in Edinburgh, was simply titled The Missionary Magazine—I had been sniffing down the wrong trail. In God’s providence, some volumes of The Missionary Magazine are available via Google Books—including the 1803 volume.

As it turns out, The Great Question Answered was indeed published first in The Missionary Magazine in two parts. Part One appeared in the February 21, 1803 issue, on pages 59–65. Part Two was published the following month in the March 21, 1803 issue, on pages 110–16. The two parts were then combined into a single tract that was likely first published in one part by William Button and Sons in London later in 1803. From there, it was first published in America in both Boston and Maine as early as 1805.

I do know a bit about the reception history after 1805, though there are many stones left to un-turn. As early as 1811, a Gaelic edition was published in Edinburgh. The Great Question Answered was included in the different collected editions of Fuller’s published works that began appearing as early as 1820. Also by 1820, The Great Question Answered was being published by the Baptist General Tract Society in England. In 1821, a certain Dr. Henderson translated the tract into Swedish and Russian and began distributing it through tract societies formed for those nations. In 1838, the tract was included in The Baptist Manual published by the American Baptist Publication Society. The American Tract Society was publishing the tract by 1850. Throughout the American Civil War, The Great Question Answered was distributed to Confederate soldiers by a publisher in Raleigh, North Carolina.

As this brief survey makes clear, The Great Question Answered was a popular gospel tract during the first two-thirds of the nineteenth century. During the years between 1803 and 1865, it was published on at least two different continents in at least four different languages—probably more. But the initial publication was in two parts in The Missionary Magazine in February and March of 1803. While there is still much I do not know about the reception history of this tract, my great question has been answered about The Great Question Answered. All is now right with the world.

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Nathan A. Finn is associate professor of historical theology and Baptist Studies at Southeastern Baptist Theological Seminary. He is also an elder at First Baptist Church of Durham, NC and a fellow of the Andrew Fuller Center for Baptist Studies.

Why Read Andrew Fuller?

By Evan D. Burns

A number of years ago I started reading Andrew Fuller’s writings.  I have come to admire and respect this great man of God who has not shared the same spotlight as other famous theologians.  But, thanks to the upcoming critical edition of Fuller’s published and unpublished works, Fuller’s theology and spirituality will hopefully continue to gain more influence.  I have discussed my appreciation of Fuller here, and in honor of Fuller’s 260th birthday last week, below are a few reasons (and suggested reading) that I commend his evangelical piety:

  • His cross-centered instinct (e.g., God’s Approbation of Labours Necessary for the Hope of Success;  The Common Salvation)

  • His Scripture-saturation (e.g., The Nature and Importance of an Intimate Knowledge of Divine Truth;  On an Intimate and Practical Acquaintance with the Word of God)

  • His missionary spirituality (e.g., The Gospel Worthy of All Acceptation;  The Promise of the Spirit)

  • His prayerfulness and hunger for revival (e.g., Causes and Declension of Religion and Means of Revival)

  • His heavenly-mindedness (e.g., “The Blessedness of the Dead Who Die in the Lord”)

  • His Trinitarianism (e.g., “On the Trinity,” Letters of Systematic Divinity)

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Evan D. Burns (Ph.D. Candidate, The Southern Baptist Theological Seminary) is on faculty at Asia Biblical Theological Seminary, and he lives in Southeast Asia with his wife and twin sons.  They are missionaries with Training Leaders International.

“Christ Was All His Theme”

By Evan D. Burns

Having been trained in the New Divinity movement, Adoniram Judson’s hunger for eternity reflected an Edwardsean tenor.  In an ordination sermon he preached in 1836 for S.M. Osgood from John 10:1-18 (his only English sermon in Burma), Judson spoke of heaven’s eternal increase of joy and delight in the happy countenance of God.  God loves himself above all, and our happiness is wrapped up in his happiness in his own glory forever.  Throughout Judson’s journals, letters, and sermons, he never ceased to speak of his longing for heaven and the reward that awaited Christ’s faithful witnesses, those who loved not their lives even unto death.  After his death, his widow, Emily C. Judson, recorded how heavenly-minded his spirituality was.  She said that he could turn any conversation, observation, book, and anything trivial or important, into a spiritual train of thought.  She claimed that “Christ was all his theme.”[1]  Judson spoke often and with warm affection of seeing his Savior someday and being welcomed in to his eternal rest.  He longed for heaven because his Redeemer was there.  Judson’s prominent biographer, Francis Wayland, commented on the effect of Judson’s heavenly-minded piety on his life and virtue:

In treating of his religious character, it would be an omission not to refer to his habitual heavenly mindedness. In his letters, I know of no topic that is so frequently referred to as the nearness of the heavenly glory.  If his loved ones died, his consolation was, that they should all so soon meet in paradise.  If an untoward event occurred, it was of no great consequence, for soon we should be in heaven, where all such trials would either be forgotten, or where the recollection of them would render our bliss the more intense.  Thither his social feelings pointed, and he was ever thinking of the meeting that awaited him with those who with him had fought the good fight, and were now wearing the crown of victory. So habitual were these trains of thought, that a person well acquainted with him remarks, that “meditation on death was his common solace in all the troubles of life.”  I do not know that the habitual temper of his mind can in any words be so well expressed as in the following lines, which he wrote in pencil on the inner cover of a book that he was using in the compilation of his dictionary:

“—In joy or sorrow, health or pain, Our course be onward still; We sow on Burmah’s barren plain, We reap on Zion’s hill.”[2]

[1]Edward Judson, The Life of Adoniram Judson (New York: Anson D. F. Randolf & Company, 1883), 530.

[2]Francis Wayland, A Memoir of the Life and Labors of the Rev. Adoniram Judson, D.D. (Boston: Phillips, Samson, and Company, 1853), 2:381-382.

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Evan D. Burns (Ph.D. Candidate, The Southern Baptist Theological Seminary) is on faculty at Asia Biblical Theological Seminary, and he lives in Southeast Asia with his wife and twin sons.  They are missionaries with Training Leaders International.

“Every Cup Stirred by the Finger of God”

By Evan D. Burns

Adoniram Judson wrote an afflicted fellow-missionary, Mr. Osgood.  His encouraging words demonstrate that he himself had choked down the bitterness of suffering and had savored the sweetness of heavenly promises.  Judson’s way of ministering to this grief-stricken brother grew out of trusting in God’s heavenly promises in spite of his own bitter trials.

So the light in your dwelling has gone out, my poor brother, and it is all darkness there, only as you draw down by faith some faint gleams of the light of heaven; and coldness has gathered round your hearth-stone; your house is probably desolate, your children scattered, and you a homeless wanderer over the face of the land.  We have both tasted of these bitter cups once and again; we have found them bitter, and we have found them sweet too.  Every cup stirred by the finger of God becomes sweet to the humble believer.  Do you remember how our late wives, and sister Stevens, and perhaps some others, used to cluster around the well-curb in the mission compound at the close of day?  I can almost see them sitting there, with their smiling faces, as I look out of the window at which I am now writing.  Where are ours now?  Clustering around the well-curb of the fountain of living water, to which the Lamb of heaven shows them the way—reposing in the arms of infinite love, who wipes away all their tears with His own hand.

Let us travel on and look up.  We shall soon be there. As sure as I write or you read these lines, we shall soon be there.  Many a weary step we may yet have to take, but we shall surely get there at last.  And the longer and more tedious the way, the sweeter will be our repose.[1]

 [1]Edward Judson, The Life,521-522;  Wayland, Memoir, 2:328-329.

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Evan D. Burns (Ph.D. Candidate, The Southern Baptist Theological Seminary) is on faculty at Asia Biblical Theological Seminary, and he lives in Southeast Asia with his wife and twin sons.  They are missionaries with Training Leaders International.