“Take not thy Holy Spirit from me”

By Evan D. Burns

In the fourth letter of “Strictures on Some of the Leading Sentiments of Mr. R. Robinson,” Andrew Fuller writes “on the necessity of the Holy Spirit for the right understanding and believing the Holy Scriptures.”  He offers three propositions for the necessity of the Spirit in illumination: “1. That holy dispositions are necessary, in order to the admission of Scripture truth.  2. That men by nature have no such disposition.  3. That the work of the Holy Spirit is necessary to produce it.”[1]

On this third point, Fuller solemnly warns us not to be overconfident in our common sense and discerning knowledge.  The knowledge of the holy is a sacred gift given by the Spirit, the truth of which should compel us to plead for more of the Spirit’s illuminating work.

A man may read his Bible, and be mightily pleased with himself for the discoveries he makes by the mere dint of common sense; but if he have no other perception, with all his ingenuity he will be blind to its real glory. Our own times furnish us with too many exemplifications. Let us tremble, lest we grieve the Holy Spirit by undervaluing his influences. If those who think they can do without the Spirit were left to their own ingenuity, He would be just, nor could they complain. I wish our character be not drawn in that of the Laodiceans: “Thou sayest, I am rich, and increased in goods, and have need of nothing; but knowest not that thou art wretched, and miserable, and poor, and blind, and naked.” May we hearken to the counsel given to that deluded people, and apply to the true source of all spiritual light, for “eye-salve that we may see.” They were wonderfully enamoured with their discernment: but Christ pronounced them blind. They had applied to the wrong source for light. If they wished for knowledge worth obtaining, they must apply to him for it. Oh that we had a heart to hearken to this counsel!...  All I mean to affirm is, that there are truths in the Holy Scriptures—truths, too, which constitute the essence and glory of the gospel-truths the discernment and belief of which form the essence of true religion, which cannot be admitted without an answerable disposition; and that this disposition must be produced by the Holy Spirit.  Whoever may think lightly of his influences, and fondly imagine they can do without them, may it be your prayer and mine—“Take not thy Holy Spirit from me”—“Open thou mine eyes, that I may behold wondrous things out of thy law.”[2]

[1] Andrew Gunton Fuller, The Complete Works of Andrew Fuller, Volume 3: Expositions—Miscellaneous, ed. Joseph Belcher (Harrisonburg, VA: Sprinkle Publications, 1988), 602.

[2] Fuller, Works, III, 604.

____________________

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.

Best Church History books in 2013: a Baptist historian’s “eight”

By Various Contributors

John Fea,Why Study History? Reflecting on the Importance of the Past(Grand Rapids, MI: Baker, 2013)

Why Study History

As one who came to love the study of history during a Master’s program, I regrettably missed the opportunity for a foundational study of the discipline of history that an undergraduate emphasis in the field would have provided. This small tragedy (in my own mind at least) has often left me wondering what basic elements I may be overlooking in my own approach to the study of the past. Enter John Fea and Why Study History? Fea’s work is my favorite historical read of 2013 simply because it helped me glean more from all the other historical books I read. With an engaging style, Fea lays out a foundation for a responsible, useful, and distinctly Christian study of history. While the book’s aim is undergraduate students of history, the book is a worthy read for anyone looking for an introduction (or refresher) to the formal study of history. If you missed it on your 2013 reading list, I encourage you to make room for it during 2014.

Dustin Bruce

Annette G. Aubert, The German Roots of Nineteenth-Century American Theology(New York, NY: Oxford University Press, 2013)

the german roots

In this new study, Annette G. Aubert sheds fresh light on a neglected area of American religious history. As she notes, philosophers have paid due attention to the impact of German thinkers like Hegel and Kant on American philosophy, but the parallel is thin when it comes to theology and church history before the twentieth century. Aubert focuses on the relationship between the German theology of Friedrich Schleiermacher (1768–1854), Ernst Hengstenburg (1802–1869), and Vermittlungstheologie (mediating theology) and the American theology of the nineteenth-century Princetonians, like Charles Hodge (1797–1878). She claims that most American religious historical treatments have limited the transatlantic dimension to the relationship between British and American theology—especially emphasizing the role of Scottish Common Sense philosophy—while the continent, and Germany in particular, have been overlooked. Perhaps the lesson is that more American religious historians need to learn some other languages. This book is an excellent historiographical survey in intellectual and transatlantic history, and it will contribute to establishing a fruitful foundation for further studies like it.

Ryan P. Hoselton

Alister McGrath, C.S. Lewis, A Life: Eccentric Genius, Reluctant Prophet(Carol Stream, IL: Tyndale House, 2013)

lewis-mcgrath

Perhaps the greatest strength of McGrath’s intellectual biography of Lewis is its frank assessment of its subject’s weaknesses. Here you see Lewis’ towering intellect and imagination set alongside his personal idiosyncrasies and frequent relational difficulties. McGrath details Lewis’ often uneasy friendship with J.R.R. Tolkien and others, along with his reluctant rise to prominence as a popular apologist for the Christian faith and shows why many evangelicals adore Lewis while a minority regards him with grave suspicion. McGrath’s work is a bit slow going in the early pages but grows more compelling as he begins to deal with Lewis’ relationships about a third of the way in. All in all, this well-written work will become the standard scholarly work on the life and work of Clive Staples Lewis.

Jeff Robinson

D.G. Hart, Calvinism: A History(New Haven, CT: Yale University Press, 2013)

Hart-Calvinism-A-History-300x435-206x300

Darryl Hart has produced an expansive treatment of the history of the Reformed/Presbyterian confessional tradition. Although the title is a misnomer since Calvinism outside of confessional Presbyterianism is largely left untreated, it is nevertheless a magisterial treatment of those Protestant churches that trace their history and beliefs back to Calvin. The scope and cogency of this book made it one of my favorite church history books of 2013.

Steve Weaver

Timothy George, Theology of the Reformers(Revised edition; Nashville, TN: Broadman & Holman, 2013)

Without a doubt, the Reformation is among the two or three most important turning-points in the past thousand years of church history. But given the major changes that have taken place theologically and ecclesiologically in the last century or so, it is easy for us to forget the importance of that momentous event. This new edition of Timothy George’s reliable study of the theology of five key Protestants (he has rightfully added William Tyndale to the original four of Luther, Zwingli, Calvin, and Simons) is a tremendous reminder of the significance of the Reformation and the nature of its doctrinal emphases. While these men did not always agree among themselves, their thought changed their world—and for us, their heirs, we would have to say, it was a change for the better.

Michael Haykin

Norman Etherington, ed.,  Missions and Empire(New York, NY: Oxford University Press, 2005)

missionsandempire

The tremendous growth of Christianity on the continents of Africa and Asia during the past two hundred years constitutes one of the most remarkable cultural transformations in the history of humanity. In this insightful volume Etherington traces the religious, political, colonial, and economic interaction between the British Empire and Western missionaries. While some historians criticize Western missions for employing cultural imperialism, widespread historical evidence does not actually support this critique, though there were certainly imperialistic exceptions involving coercion.  This volume argues that:

“The most important late twentieth-century scholarly insight into the growth of Christianity in the British Empire was that European missionaries accomplished very little in the way of conversion.  The greatest difficulty faced by those who have tried to argue that Christian missions were a form of cultural imperialism has been the overwhelming evidence that the agents of conversion were local people, not foreign missionaries.”

Evan Burns

Jamin Goggin and Kyle Strobel, eds., Reading the Christian Spiritual Classics: A Guide for Evangelicals (Downers Grove, IL: InterVarsity Press, 2013)

Reading-Christian-Spiritual-Classics

This multi-author work provides a great historical overview of why and how evangelicals ought to read classics of Christian literature from all of the major spiritual traditions and each period in Church history. Each chapter also contains helpful summaries of the key works. Highly recommended.

Joe Harrod

Tom Nettles, Living by Revealed Truth: The Life and Pastoral Theology of Charles Haddon Spurgeon (Fearn, Ross-shire: Mentor, 2013)

spurgeon

It had long been my conviction that, despite the goodly number of Spurgeon biographies that have been written since the Baptist preacher’s death in 1892, there really was lacking a definitive study that not only took into account his remarkable ministry and the inspiring details of his life, but also adequately dealt with the theology of the man. Well, that slot has now been filled by Tom Nettles’ magnum opus. Here is an all-round study of Spurgeon that provides us with a fully reliable, substantial examination of an extremely important figure in the life of not only Victorian Evangelicalism, but also 20th century Christianity.

Michael Haykin

“A Summary of the Gospel”

By Evan D. Burns

In the third letter of “Letters on Systematic Divinity”, Andrew Fuller pondered the miracle of Christ’s Incarnation and what it means for the Word to be made flesh and dwell among us.  He made three observations from 1 John 1:1-3 about the God-Man, Jesus Christ:

What is it that is denominated the great mystery of godliness? Is it not that “God was manifest in the flesh, justified in the Spirit, seen of angels, preached unto the Gentiles, believed on in the world, received up into glory?” It is this that the apostle John introduces at the beginning of his gospel under the name of “the Word:” “The Word was with God, and was God; by whom all things were made, and who was made flesh, and dwelt among us.” It is this upon which he dwells in the introduction of his First Epistle….  Christ is here described, 1. As to what he was in his pre-incarnate state; namely, as that which was from the beginning, the word of life, and that eternal life which was with the Father. 2. As to what he became by his incarnation: he was so manifested that his disciples could see him, and look on him, and handle him; and thus be qualified to bear witness of him, and to show unto others that eternal life that was with the Father. 3. As having opened a way in which those who believed in him were admitted to fellowship with God, and with him, and were commissioned to invite others to partake with them. I have long considered this passage as a decisive proof of the Divinity of Christ, and as a summary of the gospel.[1]

[1] Andrew Gunton Fuller, The Complete Works of Andrew Fuller, Volume 1: Memoirs, Sermons, Etc., ed. Joseph Belcher (Harrisonburg, VA: Sprinkle Publications, 1988), 692.

____________________

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 nights are wholesome”: Shakespeare on Christmas

By Michael A.G. Haykin

Melito of Sardis and possibly Eusebius of Caesarea in the early Church believed that when Christ was born all wars ceased during his lifetime. This small text from William Shakespeare’s Hamlet is a variant of that:

Some say that ever ’gainst that season comes Wherein our Saviour’s birth is celebrated, The bird of dawning singeth all night long: And then, they say, no spirit dares stir abroad; The nights are wholesome; then no planets strike, No fairy takes, nor witch hath power to charm, So hallow’d and so gracious is the time.

(Hamlet, Act 1, Scene 1, lines 157–163)

Not affirming I believe this—but it does tell you something about the great Bard’s beliefs. At some point I should share the great debt I owe Shakespeare.

____________________ 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.

“Lord, Teach Us to Pray”: Spurgeon's Meditations on the Lord's Prayer

By Evan D. Burns

Charles Spurgeon was a master at taking a familiar biblical text and staring at it long and hard until he saw mountains of spiritual treasure emerge.  He read the Bible as a beggar in search for bread, and he never stopped looking even in places he had searched before. Here is a simple example of his active meditation on a familiar text—“The Lord’s Prayer” (Matt 6:9).  Let us seek and find the riches of God's Word, even in familiar places.

“After this manner therefore pray ye: Our Father which art in heaven, etc.” Matthew 6:9.

This prayer begins where all true prayer must commence, with the spirit of adoption, “Our Father.” There is no acceptable prayer until we can say, “I will arise, and go unto my Father.”

This child-like spirit soon perceives the grandeur of the Father “in heaven,” and ascends to devout adoration, “Hallowed be thy name.” The child lisping, “Abba, Father,” grows into the cherub crying, “Holy, Holy, Holy.”

There is but a step from rapturous worship to the glowing missionary spirit, which is a sure outgrowth of filial love and reverent adoration—“Thy kingdom come, Thy will be done on earth as it is in heaven.”

Next follows the heartfelt expression of dependence upon God—“Give us this day our daily bread.”

Being further illuminated by the Spirit, he discovers that he is not only dependent, but sinful, hence he entreats for mercy, “Forgive us our debts as we forgive our debtors:” and being pardoned, having the righteousness of Christ imputed, and knowing his acceptance with God, he humbly supplicates for holy perseverance, “Lead us not into temptation.” The man who is really forgiven, is anxious not to offend again; the possession of justification leads to an anxious desire for sanctification. “Forgive us our debts,” that is justification; “Lead us not into temptation, but deliver us from evil,” that is sanctification in its negative and positive forms.

As the result of all this, there follows a triumphant ascription of praise, “Thine is the kingdom, the power, and the glory, for ever and ever, Amen.”  We rejoice that our King reigns in providence and shall reign in grace, from the river even to the ends of the earth, and of his dominion there shall be no end.

Thus from a sense of adoption, up to fellowship with our reigning Lord, this short model of prayer conducts the soul. Lord, teach us thus to pray.[1]

 [1]Spurgeon, Morning and Evening, “October 29.”

_______________________________

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.

Avoiding the follies of the present by remembering the follies of the past

By Michael A.G. Haykin

Ah, one good reason to read the history of the church is to avoid the follies of the past. With the passage of time, the folly is patent, though at the time when it was committed, it may well have passed for wisdom. One thinks of the defence of slavery by God-fearing men and women in the 18th and 19th centuries and further back, the “learned’ ripostes by Christians to the new science of Copernicus. In the realm of worship, we Baptists can learn a lot from the conflict that ripped apart the London Particular Baptists in the 1690s. So fierce was it, that eventually some of the pastors called a halt to the treatises being written and so attempted to find a pax Baptistica.

I am old enough to remember a wise pastor making the following statement in a public worship setting, and I quote, “There will be no rock music in heaven.” Yet, fifty years after the rock n’roll of the sixties, is it not true that in many of our worship settings, some of the music by which we worship the Lamb could not be envisioned without the rock revolution? Are we to regard this way of combining chords and rhythms as sinful or is it better seen as part and parcel of the creativity that God has packed into the human frame? And is it not true that some of the music that we like in worship or that we don’t like has more to do with personal preference than divine fiat?

____________________ 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.

“That He Might Find Access To Their Souls”

By Evan D. Burns

In a sermon delivered at the Old Jewry Chapel, London, on December 27, 1797, Andrew Fuller unpacked the implications of soul prosperity from the book of 3 John:  “Beloved, I wish above all things that thou mayest prosper and be in health, even as thy soul prospereth” (3 John 2).  Fuller’s sermon demonstrates his uncommon ability to wring out of a simple text every drop of biblical import and implication.  Outlined here are his observations of the prosperous soul:

What then are those marks of a prosperous soul which it behoves us to aspire after?

1)   A prosperous souls is one in whom the truth dwells, and dwells richly.

2)   The prosperous soul is a soul where the doctrinal and the practical parts of religion bear lovely proportion and are united.

3)   The prosperous soul is a soul in which is united a happy mixture of the retired and the active—a happy attention to the duties of retirement mingled with an equal attention to the duties of active life.

4)   The prosperous soul may be known by this, that it is accompanied by a good degree of public spirit, and largeness of heart.

5)   The prosperous soul is dispossessed of an ambitious spirit—it is meek and lowly.

The standard which prosperity of soul affords to our safety in prosperity of other kinds [is]:

1)   That prosperity of soul makes prosperity of other kind safe.

2)   With prosperity of soul, the general good is promoted.[1]

Fuller’s concluding appeal is for his hearers to be prosperous in soul for the sake of being evangelical in action.  He sees mercy ministry as the door that opens the soul to prosper with the balm of the gospel.

To this I may add, that the relieving of men’s bodies to get access to their minds is a primitive and an excellent practice. The Son of God himself—and who can doubt that he had access wherever he pleased?—has set us the example; he went among the poor, the blind, the lame, the diseased. He mingled himself with them, and healed their bodies, that he might find access to their souls. The Almighty God, in human nature, would not overturn the laws of humanity; his desire was to establish and sanctify them. Let us operate by a system he himself has established, and do good to the bodies of men with a view to obtain access to their minds, thus relieving the temporal wants of the afflicted poor, and administering the balm of consolation unto the wounded spirit.[2]

[1] Andrew Gunton Fuller, The Complete Works of Andrew Fuller, Volume 1: Memoirs, Sermons, Etc., ed. Joseph Belcher (Harrisonburg, VA: Sprinkle Publications, 1988), 405-08.

[2]The Complete Works, 1:409.

_______________________________

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.

Announcing The pure flame of devotion: The history of Christian spirituality–Essays in honor of Michael A.G. Haykin

By Dustin Bruce

Last night (November 18, 2013), friends, colleagues, and family of Dr. Michael Haykin gathered to honor his life and ministry on account of his 60th birthday  (11/24/13). The surprise party, planned to coincide with the annual conference of the Evangelical Theological Society, was held at the Baltimore Hilton and featured a presentation of both a portrait of Samuel Pearce and a book written in his honor.

Dr. Tom Nettles presented Haykin with a portrait of Samuel Pearce, an eighteenth-century English Baptist pastor and one of Haykin’s favorite historical figures. The portrait was an original painting by Dr. Nettles’ son, Robert Nettles.

Then, much to his surprise, a Festschrift entitled The pure flame of devotion was presented to Haykin by Steve Weaver, who edited the volume along with Ian Clary. Over two years in the making, The pure flame of devotion features a foreword by Dr. Russell Moore and 23 essays on the history of Christian spirituality by such leading scholars as David Hogg, Carl Trueman, Joel Beeke, Tom Nettles, and Don Whitney.

Dr. Albert R. Mohler, Jr. offered a word of appreciation for Haykin on behalf of Southern Seminary. According to Mohler, the Festschrift, with its range of contributors and subjects,testifies to the broad impact Haykin’s scholarship has made across the Christian community. Mohler noted, however, that it is in churches ranging from Canada to Kentucky that Haykin will ultimately have the most impact.

Finally, Haykin expressed his heartfelt thanks to everyone involved with the event and especially to Steve Weaver and Ian Clary for compiling and editing the volume in his honor. Recounting the Lord’s blessings, Haykin spoke of feeling unworthy, but grateful, for the Festschrift and the friendships it represents.

Copies of The pure flame of devotion may be purchased from Amazon and Joshua Press.

_______________

Dustin Bruce lives in Louisville, KY where he is pursuing a PhD in Biblical Spirituality at Southern Seminary. He is a graduate of Auburn University and Southwestern Seminary. Dustin and his wife, Whitney, originally hail from Alabama.

Dr. Haykin contributes to New Book on the Atonement

By Steve Weaver

Releasing this month from Crossway is a massive new book on the doctrine of definite atonement titled From Heaven He Came and Sought Her: Definite Atonement in Historical, Biblical, Theological, and Pastoral Perspective. As the title suggests, this volume will approach the doctrine historically, biblically, theologically, and pastorally.

Edited by David and Jonathan Gibson, the volume assembles a world-class group of scholars to address their "particular" topics. Dr. Haykin drew from his patristic training to write his chapter: “We Trust in the Saving Blood”: Definite Atonement in the Ancient Church.

There is a website dedicated to promoting the book. On the website, you will find a list of the contributors, the table of contents, endorsements, and a free preview (PDF) of the book.

The book is slated to release on November 30, 2013, but is already available for pre-order from Amazon.com.

________________

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 between the ages of 2 and 14.

“I Dare Not Trifle with My Commission”

By Evan D. Burns

As a writer, Emily C. Judson (1817-1854) sketched some illuminating anecdotes of her marriage to Adoniram Judson (1788-1850) that exhibit his Christ-enamored piety.  She recorded his single-minded devotion to preaching the gospel as a missionary and his refusal to entertain people with stories of his labors, as though he were some kind of Christian celebrity.  Emily recounted Judson speaking about Christ’s gospel at her home church (soon after they were married in 1846), though the people were manifestly disappointed with his lack of sensational stories.  This account illustrates Judson’s humility in seeking to draw attention to Christ and his gospel instead of Judson’s own reputation.  His self-forgetfulness would be a stranger to our self-promoting contemporary culture.

A short time before Dr. Judson left this country, he took considerable pains to visit my native village, and the church with which I first united….  After the usual sermon was over, he spoke for about fifteen minutes, with singular simplicity, and, as I thought, with touching pathos, of the “precious Saviour,” what he has done for us, and what we owe to him….  After the exercises were over, several persons inquired of me, frankly, why Dr. Judson had not talked of something else; why he had not told a story, etc.; while others signified their disappointment by not alluding to his having spoken at all.  On the way home, I mentioned the subject to him.

“Why, what did they want?” he inquired; “I presented the most interesting subject in the world, to the best of my ability.”

“But they wanted something different—a story.”

“Well, I am sure I gave them a story—the most thrilling one that can be conceived of.”

“But they had heard it before.  They wanted something new of a man who had just come from the antipodes.”

“Then I am glad they have it to say, that a man coming from the antipodes had nothing better to tell than the wondrous story of Jesus’ dying love.  My business is to preach the gospel of Christ, and when I can speak at all, I dare not trifle with my commission.  When I looked upon those people today, and remembered where I should next meet them, how could I stand up and furnish food to vain curiosity—tickle their fancies with amusing stories, however decently strung together on a thread of religion?  That is not what Christ meant by preaching the gospel.  And then, how could I hereafter meet the fearful charge, ‘I gave you one opportunity to tell them of me—you spent it in describing your own adventures!’”

He acknowledged that the diffusion of missionary information was a thing of great importance, but said that the good of the cause of missions did not require a lowering of the standard of gospel preaching; and that whatever was done for missions at the expense of spirituality in the American churches, was lost on the world.[1]

[1]Wayland, Memoir, 2:368-370.

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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.

A new book by Dr. Michael Haykin: Ardent Love for Jesus: Learning from the eighteenth-century Baptist revival

By Dustin Bruce

Building on years of teaching experience, D.A. Carson is quoted at saying, “students don’t learn everything I teach them. What they learn is what I am excited about, the kinds of things I emphasize again and again and again and again.” Michael Haykin’s new book, Ardent Love for Jesus, is this concept translated into book form. Each chapter may be compared to having one’s ear to the door of a classroom, listening intently as Haykin delivers a passionate lecture on a favorite subject: a band of eighteenth-century Baptists whose pursuit of the Risen Lord changed their denomination and the world.

Haykin begins by setting the context of the Baptist revivals, establishing a complicated British history and the rise of hyper-Calvinism as the winds that cooled the piety of Baptist churches in Britain. Yet, with men like John Gill, who fought to preserve the ember of orthodoxy among Baptist ranks, the spark remained for a fresh awakening when the Spirit would blow and ignite Baptist churches once again.

This book is about that fire of revival experienced by eighteenth-century Baptist men and women and what it can teach us today.

Chapters include:

1. ‘A very dunghill in society’: The Calvinistic Baptists and their need for revival

2. ‘The Saviour calls’: The ministry and piety of Benjamin Francis and Anne Steele

3. ‘A little band of brothers’: Friendship and revival in the life of John Ryland Jr.

4. ‘I wish I had prayed more’: John Sutcliff and the Concert of Prayer for revival

5. ‘A dull flint’: Andrew Fuller and theological reformation

6. ‘What a soul’: The revival piety of Samuel Pearce

7. ‘A wretched, poor and helpless worm’: Revival activism–the legacy of William Carey

Appendix: Eighteenth-century Baptists and the gifts of the Holy Spirit in revival

I encourage you to pick up this helpful volume and have your heart warmed in love for Jesus.

Available at Amazon and The Book Depository.

_______________

Dustin Bruce lives in Louisville, KY where he is pursuing a PhD in Biblical Spirituality at Southern Seminary. He is a graduate of Auburn University and Southwestern Seminary. Dustin and his wife, Whitney, originally hail from Alabama.

The choice of Moses: “the sweetest of all sweets”

By Michael A.G. Haykin

A text that I have long meditated upon and that has been profitable to my soul has been the description of Moses’ treasure in Hebrews 11:24–26. I never noticed until last night when I was perusing J.W. Morris, coll. and arr., Miscellaneous Pieces on Various Religious Subjects, Being the Last Remains of The Rev. Andrew Fuller (London: Wightman and Cramp, 1826) that Andrew Fuller preached a sermon on this very text entitled “The choice of Moses” (Miscellaneous Pieces on Various Religious Subjects, 293–297). Here is choice portion—very Edwardsean with the mention of “sweet”—from the sermon:

“The society of the people of God, though afflicted, reproached, and persecuted, exceeds all the pleasures of sin while they do last. It is delightful to cast in our lot with them; for the bond of their union is holy love, which is the sweetest of all sweets to a holy mind. If we have once tasted of this, every thing else will become comparatively insipid. How sweet a bond of union is the love of Christ!—How sweet is the fellowship of saints! Even when borne down with reproaches and afflictions, how sweet are the tears of sympathy!”

____________________ 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.

A Reading-Plan for The City of God

By Michael A.G. Haykin

When I have lectured on Augustine’s seminal work, The City of God, I have often mentioned a reading plan I have for the work. Here it is below. The number prior to the full stop refers to the book (there are twenty-two books in The City of God), and the numbers after the full stop refer to the chapters within the respective books.

1.1­–36: why Augustine wrote The City of God

4.1–4: the nature of kingdoms without justice

11.1–4: the origin of the two cities, the city of God and the city of man

12.4–9: the origin of evil

13.1–24: man’s fall and sinfulness

14.1–28: the two cities

15.1–2: the two cities at the beginning of time

20.1–30: the end of the two cities

21.1–2: the eternality of the punishment of the wicked

22.8–9: an excursus on miracles

22.29–30: the beatific vision

___________________

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.

Charles Hodge on Demons and Evil Spirits

By Ryan Patrick Hoselton

You may be thinking that this is another Fundamentalist rant against Halloween. It’s not. In fact, I love dressing up in costumes, and I especially love candy. There is nothing wrong with how most celebrate Halloween. It’s a fantastic opportunity for parents to bond with children, communities to come together, and it’s a great excuse to eat candy.

However, the fact that most Westerners can enjoy the holiday with lightheartedness indicates a major shift in our culture: most do not take evil spirits as seriously as previous centuries. My colleague at work asked me what I’ve been writing about recently, and when I explained the topic of evil spirits, he said: “that’s ridiculous.” Case in point. Thankfully, we’ve come a long way since the Salem Witch Trials, but have we gone too far to largely ignore the dimension of evil spirits? Of course there are still groups that celebrate witchcraft and the occult, but the mainstream culture has largely dismissed any notion of evil spirits as unscientific, mythical, and antiquated—if not in theory then at least in practice and conscientiousness. The truth is that the realm and agency of evil spirits is no light matter, and it exists just as actively in our modern world as it always has.

Charles Hodge (1797–1878), the Princeton theologian and author of the seminal Systematic Theology, maintained that “great evils…have arisen from exaggerated views of the agency of evil spirits” (Systematic Theology, 1.XIII.4). Nonetheless, he also recognized the reality of the evil supernatural realm and warned Christians not to underestimate it. “There is no special improbability in the doctrine of demoniacal possessions” Hodge wrote, “Evil spirits do exist. Why should we refuse to believe, on the authority of Christ, that they were allowed to have special power over some men? The world, since the apostasy, belongs to the kingdom of Satan” (1.XIII.4).

Many believers wrongly assume that the dimension of evil forces has no bearing on them. Hodge challenges Christians to consider that if we believe what the Scriptures say about the activity of evil spirits in the Old Testament and Apostolic eras, what indication to we have that it would be any different today? “As to the power and agency of these evil spirits,” they are “represented as being exceedingly numerous, as everywhere efficient, as having access to our world, and as operating in nature and in the minds of men” (1.XIII.4). Demons are still operative, actively trying to manipulate and pollute the souls of men and women. Thus we ought to “be on our guard and seek divine protection from the machinations of the spirits of evil” (1.XIII.4).  It is important to have a right and balanced theology of evil spirits in order to understand the import of Christ’s victory over them.

Redeeming the world from the dominion of Satan “was the special object of the mission of the Son of God” (1.XIII.4).  Christ’s incarnation was the apex of history when “he manifested his power” over the rule of Satan, “making the fact of his overthrow the more conspicuous and glorious” (1.XIII.4). Christ overturned the force of Satan’s power by conquering sin and rising victorious from the grave, demonstrating who truly has authority over death. That God sent his own Son to defeat evil forces shows that he takes them very seriously, and we should do likewise.

If men and women do not submit to the authority of God, they will bow to the authority of Satan. Perhaps the manifestation of mankind’s allegiance to Satan does not appear supernatural on the surface in our Western world, but it is nonetheless deceptively real. Christ will come again to claim his kingdom, and he will put a final end to Satan and his followers and gloriously deliver his people from their power.

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Ryan Patrick Hoselton is pursuing a ThM at The Southern Baptist Theological Seminary. He lives in Louisville, KY with his wife Jaclyn, and they are the parents of one child.

“There is No Middle Ground”

By Evan D. Burns

October 31, 1517 ought always to be remembered as the sacred day when the Spirit of God used the German Augustinian monk, Martin Luther (1483-1546), to launch the Protestant Reformation.  Luther was a prophetic voice that took no prisoners with his theological assertions.  His theological persuasion and unbreakable dissent emerged from his knowledge of the Hebrew and Greek Scriptures.  The Reformation was the rediscovery of the Word.  And it was through the languages that Luther unearthed the treasure of the gospel:  justification by faith alone.

The following excerpts from his commentary on Galatians exemplify his zeal for this doctrine:

• There is a clear and present danger that the devil may take away from us the pure doctrine of faith and may substitute for it the doctrines of works and of human traditions.  It is very necessary, therefore, that this doctrine of faith be continually read and heard in public….  This doctrine can never be discussed and taught enough.  If it is lost and perishes, the whole knowledge of truth, life, and salvation is lost and perishes at the same time.  But if it flourishes, everything good flourishes.[1]

• If the doctrine of justification is lost, the whole of Christian doctrine is lost….  For between these two kinds of righteousness, the active righteousness of the Law and the passive righteousness of Christ, there is no middle ground.  Therefore he who has strayed away from this Christian righteousness will necessarily relapse into the active righteousness; that is, when he has lost Christ, he must fall into a trust in his own works.[2]

• Therefore we always repeat, urge, and inculcate this doctrine of faith or Christian righteousness, so that it may be observed by continuous use and may be precisely distinguished from the active righteousness of the Law.  (For by this doctrine alone and through it alone is the church built, and in this it consists).[3]

• The second kind of righteousness is our proper righteousness, not because we alone work it, but because we work with that first and alien righteousness.  This is that matter of life spent profitably in good works, in the first place, in slaying the flesh and crucifying the desires with respect to the self.[4]

For Luther, eternal joy and eternal punishment were at stake in this doctrine.  To him, the minister of the Word ought to be fervent and constant in teaching this doctrine.  One cannot be casual and lackadaisical in proclaiming Christian righteousness.  As Luther said, there is no middle ground.  This doctrine is absolutely essential for salvation.

Luther’s invincible weapon of justification by faith was produced in the factory of the original languages.  Consider his grave concern that gospel ministers know Greek and Hebrew in “To the Councilmen of All Cities in Germany That They Establish and Maintain Christian Schools” (1524):[5]

• In proportion then as we value the gospel, let us zealously hold to the languages….

• And let us be sure of this: we will not long preserve the gospel without the languages. The languages are the sheath in which this sword of the Spirit is contained; they are the casket in which this jewel is enshrined; they are the vessel in which this wine is held; they are the larder in which this food is stored; and, as the gospel itself points out, they are the baskets in which are kept these loaves and fishes and fragments. If through our neglect we let the languages go (which God forbid!), we shall not only lose the gospel.

• It is inevitable that unless the languages remain, the gospel must finally perish.

• But where the preacher is versed in the languages, there is a freshness and vigor in his preaching, Scripture is treated in its entirety, and faith finds itself constantly renewed by a continual variety of words and illustrations.

• We should not be led astray because some boast of the Spirit and consider Scripture of little worth, and others, such as the Waldensian Brethren think the languages are unnecessary.  

• So I can by no means commend the Waldensian Brethren for their neglect of the languages. For even though they may teach the truth, they inevitably often miss the true meaning of the text, and thus are neither equipped nor fit for defending the faith against error. Moreover, their teaching is so obscure and couched in such peculiar terms, differing from the language of Scripture, that I fear it is not or will not remain pure. For there is great danger in speaking of things of God in a different manner and in different terms than God himself employs. In short, they may lead saintly lives and teach sacred things among themselves, but so long as they remain without the languages they cannot but lack what all the rest lack, namely, the ability to treat Scripture with certainty and thoroughness and to be useful to other nations. Because they could do this, but will not, they have to figure out for themselves how they will answer for it to God.

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[1]Timothy Lull.  Martin Luther’s Basic Theological Writings, 2^nd ed.  Minneapolis: Fortress Press, 2005 (18).

[2]Lull (22).

[3]Lull (22).

[4]Lull (136).

[5]Luther’s Works, ed. W. Brandt and H. Lehman (Philadelphia Muhlenberg Press, 1962), 357-366.

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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 Sermon Upon Baptism That I Have Ever Heard”

By Evan D. Burns

On September 6, 1812, at Lal Bazaar Church in Calcutta, Adoniram and Ann Judson were baptized by William Ward.  They departed the States as paedo-baptists, and through much Scriptural searching on their voyage, they arrived in India as convinced credo-baptists.  In a sermon at Lal Bazaar Baptist church, Adoniram contended for believer’s baptism.  His argument was so theologically articulate and textually faithful that the great missionary-theologian and linguist, William Carey, said it was the best sermon on believer’s baptism that he had ever heard.  In this portion of a letter written by Carey to Dr. Staughton on October 20, 1812, Carey recounts the Judson’s baptism in India:

 Since their arrival in Bengal, brother and sister Judson have been baptized.  Judson has since that preached the best sermon upon baptism that I have ever heard on the subject, which we intend to print.  I yesterday heard that brother Rice had also fully made up his mind upon baptism.

As none of us had conversed with brother Judson before he showed strong symptoms of a tendency towards believers’ baptism, I inquired of him what had occasioned the change.  He told me, that on the voyage, he had thought much about the circumstance that he was coming to Serampore, where all were Baptists; that he should, in all probability, have occasion to defend infant sprinkling among us; and that, in consequence, he set himself to examine into the grounds of Pedobaptism.  This ended in a conviction, that it has no foundation in the word of God, and occasioned a revolution in his sentiments, which was nearly complete before he arrived in India.[1]

What made Judson’s sermon on baptism the best that Carey had ever heard?  What made it worthy of publishing numerous editions on the Baptist press in India?  Moreover, what made the Judson’s risk losing their missionary support from the Congregationalists and risk joining the Baptists?

Adoniram Judson’s theological acumen and willingness to risk demonstrates his unswerving allegiance to the Word of God and his commitment to obey every command of God.  Ann records her thoughts on the transition from paedo-baptist convictions to credo-baptist convictions.  Her record demonstrates Adoniram’s dogged commitment to biblical exegesis over against denominational tradition.

Mr. Judson resolved to examine it candidly and prayerfully, let the result be what it would.  No one in the mission family knew the state of his mind, as they never conversed with any of us on this subject.  It was very fearful he would become a Baptist, and frequently suggested the unhappy consequences if he should.  He always answered, that his duty compelled him to examine the subject, and he hoped he should have a disposition to embrace the truth, though he paid dear for it.  I always took the Pedobaptists’ side in reasoning with him, although I was as doubtful of the truth of their system as he.[2]  After we came to Calcutta, he devoted his whole time to reading on this subject, having obtained the best authors on both sides.  After having examined and re-examined the subject, in every way possible, and comparing the sentiments of both Baptists and Pedobaptists with the Scriptures, he was compelled, from a conviction of the truth, to embrace those of the former.  I confined my attention almost entirely to the Scriptures, comparing the Old with the New Testament, and tried to find something to favor infant baptism, but was convinced it had no foundation there.  I examined the covenant of circumcision, and could see no reason for concluding that baptism was to be administered to children because circumcision was.  Thus, my dear parents and sisters, we are both confirmed Baptists, not because we wished to be, but because truth compelled us to be.  A renunciation of our former sentiments has caused us more pain than any thing which ever happened to us through our lives.[3]

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 [1]James D. Knowles, The Memoir of Mrs. Ann H. Judson, Wife of the Rev. Adoniram Judson, Missionary to Burmah, Including a History of the American Baptist Mission in the Burman Empire,  2^nd ed. (London: Wightman and Cramp, 1829), 66.

[2]Original spelling: “Pedobaptism”

[3]Robert T. Middleditch, Burmah’s Great Missionary:  Records of the Life, Character, and Achievements of Adoniram Judson (New York:  E.H. Fletcher, 1854), 52-53;  James D. Knowles, The Memoir of Mrs. Ann H. Judson, Wife of the Rev. Adoniram Judson, Missionary to Burmah, Including a History of the American Baptist Mission in the Burman Empire,  2^nd ed. (London: Wightman and Cramp, 1829), 62-63;  Francis Wayland, A Memoir of the Life and Labors of the Rev. Adoniram Judson, D.D. (Boston: Phillips, Samson, and Company, 1853), 1:108.

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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 for "Andrew Fuller & His Controversies" Now Online

By Steve Weaver

Audio of this year's conference, Andrew Fuller & His Controversies, is now available online for free streaming or MP3 download. The conference, which was held on September 27-28, 2013, featured speakers such as Paul Helm, Mark Jones, Tom Nettles, Nathan Finn and other scholars. You may access the audio for the conference here. Audio of previous conferences is available by clicking on "Conference" on this website's left sidebar. On the conference page, you may choose from previous conferences on the right sidebar. Most of these include the audio of all sessions for free streaming or MP3 download.

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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 between the ages of 2 and 14.

Children and Church History

By Dustin Bruce

Recent years have witnessed a recovery of biblical teaching related to the responsibility of Christian parents to be their children’s primary disciplers. Groups like The Center for Christian Family Ministry and events like the D6 Conference have championed the Bible’s command to “bring them [children] up in the discipline and instruction of the Lord” (Eph. 6:4).

In Deuteronomy 6:7, God instructs Israel to teach their children his commands throughout the course of the day. In Joshua 4, Israel constructs a monument of stones as a teaching tool to educate the coming generations of God’s mighty saving acts. And while it is vital to teach children God’s commands and how he has worked through salvation history, it is also important to educate children on how God has worked to preserve a people for his own possession throughout the history of the Church.

While this can seem no easy task, thankfully, there a number of good resources available to help. Here are a few of my personal favorites:

The Church History ABC’s: Augustine and 25 other Heroes of the Faith by Steve Nichols and Ned Bustard

Reformation Heroes by Diana Kleyn and Joel Beeke

The Christian Biographies for Young Readers Series by Simonetta Carr

History Lives: Chronicles of the Church by Brandon Withrow and Mindy Withrow

Heroes of the Faith Series by Sinclair Ferguson

The renewed emphasis on biblical family discipleship is something to celebrate. But let’s not forget to equip our children with a working knowledge of Church History.

Join in:

What are some of your favorite tools for teaching children Church History?

Are there any children’s books that focus on Baptist history?

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Dustin Bruce lives in Louisville, KY where he is pursuing a PhD in Biblical Spirituality at Southern Seminary. He is a graduate of Auburn University and Southwestern Seminary. Dustin and his wife, Whitney, originally hail from Alabama.

“A Large Portion Do Not Preach the Gospel at All”

By Evan D. Burns

In his eminent biography of Adoniram Judson, Francis Wayland carefully demonstrates how the Judson’s valued the preaching of the gospel in missions as opposed to doing other good “fruitful” ministries which seemed to bring in more immediate “fruit”.  The following account is very applicable to missions, especially today amidst our need-for-speed missions pragmatism.

During these long years of preparation, surrounded by heathen, not one of whom had ever received a single Christian idea, and, for the greater part of the time, destitute of any religious associations, except what they found in each other, Mr. and Mrs. Judson were never for a moment harassed with a doubt of ultimate success.  It never entered into their minds that it might be desirable to find a more promising field.  If the idea had once arrested their attention, he could not, he said, tell what the result might have been; but God preserved them from being tempted with it.  They never felt a single regret or misgiving, and hence their letters never even allude to it, except it be to encourage their friends at home, who, they feared, might despond, in consequence of their want of success.  They always enjoyed the most entire certainty as to the result of their labors, though occasionally doubting whether they should live to witness it.  Their confidence rested solely and exclusively on the word of God.  They believed that he had promised; they, doing, as they believed, his will, accepted the promise as addressed to themselves personally.  Their daily work was a transaction between God and their own souls.  It never seemed possible to them that God could be false to his promises.  Their confidence was the offspring of that faith which is the substance of things hoped for, the evidence of things not seen.  By it they went forth, not knowing whither they went.  By faith, through many long years of discouragement, they endured, as seeing Him who is invisible; relying not at all on what they could do, but wholly on what God had promised to do for them.

….The direct way of securing the aid of almighty power, is to follow in the path marked out by omniscient wisdom. Mr. Judson therefore endeavored, first of all, to ascertain the manner in which Christ and his apostles labored to extend Christianity.  This seems plainy exemplified in the New Testament.  It is by the action of individual mind on individual mind.  It is by embracing every opportunity, which our intercourse with men presents, to tell them of the love of Christ, of their danger and their duty, and to urge them, in Christ’s stead, to be reconciled to God.  Thus did Christ, and thus did his apostles labor.  They had no plan, no sapping and mining, no preparatory work, extending over half a generation before they should be ready for direct and energetic effort.  As the apostles opened their commission, they saw that it commanded them to preach the gospel to every creature.  They obeyed the commandment, and God wrought with them by signs, and wonders, and mighty deeds.

Mr. Judson followed these examples, and his labors were attended with signal success.  Hence it will be perceived that he addressed himself at once to adults, to those who denied the existence of an eternal God; and the Holy Spirit carried the message directly to their hearts.  Missionaries have sometimes said that we could scarcely expect men grown old in heathenism ever to be converted, since they were beyond the reach, at least, of our immediate efforts.  We must therefore begin with children.  We must establish schools, by our superior knowledge gain influence over the young, and with their daily lessons instill into their minds a knowledge of Christianity.  And more than this: as the religious systems of the heathen are indissolubly associated with false views of astronomy, geography, and physical science generally, if we can correct these errors, the religion resting upon them must by necessity be swept away.  As these views have been carried into practice, a change has naturally come over missionary stations.  Ministers of the gospel to the heathen have become schoolmasters.  Instead of proclaiming the great salvation, they have occupied themselves in teaching reading, spelling, geography, arithmetic, and astronomy.  While some are thus engaged as teachers, others are employed as book makers for the schools.  Thus it sometimes comes to pass, that of the men sent out for the express purpose of preaching the gospel, a large portion do not preach the gospel at all.[1]

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[1]Francis Wayland, The Memoir of Adoniram Judson, 1:205-208.

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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.

Who’s Ultimately Converting?

By Ryan Patrick Hoselton

Contextualization—in culture and on the mission field—has perennially been one of the most sensitive and complicated subjects for Christians interested in sharing their faith. To what degree should believers talk, dress, act, and think like their non-Christian community in order to effectively present the gospel to it? Andrew Fuller (1754–1815) offers a helpful test for Christians wrestling through these questions, simply ask: who’s ultimately converting? Are you seeing unbelievers embrace a new identity in Christ, or are your neighbors actually seeing you convert?

In his apologetic work against the Socinian Joseph Priestley (1733–1804), Fuller paralleled the compromise of doctrine to cultural trends to an example of a compromise on the mission field:

Nearly the same things might be observed respecting heathens and Mahometans. We may so model the gospel as almost to accommodate it to their taste; and by this means we may come nearer together: but – whether, in so doing, we shall not be rather converted to them, than they to us, deserves to be considered. Christianity may be so heathenized that a man may believe in it, and yet be no Christian. Were it true, therefore, that Socinianism had a tendency to induce professed infidels, by meeting them, as it were, half way, to take upon them the Christian name, still it would not follow that it was of any real use. The popish missionaries, of the last century, in China, acted upon the principle of accommodation; they gave up the main things in which Christians and heathens had been used to differ, and allowed the Chinese every favourite species of idolatry. The consequence was, they had a great many converts, such as they were; but thinking people looked upon the missionaries as more converted to heathenism, than the Chinese heathens to Christianity.^[1]

Why would unbelievers even consider becoming a Christian when its representatives have nothing unique to offer, for what would they “do more, by embracing Christianity, than they already do?”^[2] When Christians compromise their doctrine for the sake of reaching a certain demographic, they divest their mission of its life-source.  The missionaries that Fuller referenced “stripped the gospel of all its real glory” and “of all that is interesting and affecting to the souls of men.”^[3] When identifying with unbelievers, be careful not to lose your own identity. Don’t be ashamed of the uniqueness of the gospel when evangelizing. The reality is that the gospel is different than us, and that’s exactly why we need it.

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            ^[1] Andrew Fuller, The Calvinistic and Socinian Systems Examined and Compared, As to their Moral Tendency, in The Complete Works of the Rev. Andrew Fuller with a Memoir of His Life by Andrew Gunton Fuller, 3 Vols., ed. Joseph Belcher (Philadelphia: American Baptist Publication Society, 1845. Repr., Harrisonburg, VA: Sprinkle, 1988), 2:126.

            ^[2] Andrew Fuller, The Calvinistic and Socinian Systems Examined, in Complete Works, 2:127.

            ^[3] Andrew Fuller, The Calvinistic and Socinian Systems Examined, in Complete Works, 2:126–27.

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Ryan Patrick Hoselton is pursuing a ThM at The Southern Baptist Theological Seminary. He lives in Louisville, KY with his wife Jaclyn, and they are expecting their first child in August.