In the Mid-1630S, a Teenager of Welsh Descent by the Name of William Kiffin
Total Page:16
File Type:pdf, Size:1020Kb
Load more
Recommended publications
-
Henry J Essey a Pastor in Politics
Henry Jessey A Pastor in Politics HAVE decided to speak* about Henry Jessey's politics because I of my suspicion that the time is perhaps once more approaching when, while a service of ordination may become optional for the making of a minister of Christ, a prison sentence may yet become obligatory. So I want to uncover for you the motives which took Jessey into politics and the ambiguities and troubles which attended his commitment. Nevertheless, I do not want you to think that I have deluded myself into believing that I have discovered either a seventeenth century English Martin Luther King or yet one more lily-livered liberal mouthing platitudes about 'involvement' from a safe suburban pulpit. Henry Jessey was a man of his time and not ours. His spiritual and political context was not our context, his arguments were not our arguments, his crises were not our crises, but the question remains whether his deepest concern ought to be ours. Jessey, apart, perhaps, from being an Oxbridge man, was nearly everything a Baptist minister ought to be. He had the grace of perseverance and served one congregation for about a quarter of a century. He was friendly to other Christians, at least within decent limits, for neither papists nor unitarians were invited to the ministers' fraternal to which he belonged. He was good with children, though a bachelor, and had even written a book for them. He was an en thusiastic expositor of Scripture and shared, during the 1650's, in a scheme for replacing the King James Version with a new and more accurate one. -
Serampore: Telos of the Reformation
SERAMPORE: TELOS OF THE REFORMATION by Samuel Everett Masters B.A., Miami Christian College, 1989 A Thesis Submitted to the Faculty in partial fulfillment of the requirements for the degree of Master of Arts in Religion at Reformed Theological Seminary Charlotte, North Carolina December, 2010 Accepted: ______________________________ Dr. Samuel Larsen, Project Mentor ii ABSTRACT Serampore: the Telos of the Reformation Samuel E. Masters While many biographies of missionary William Carey have been written over the last two centuries, with the exception of John Clark Marshman’s “The Life and Times of Carey, Marshman and Ward: Embracing the History of the Serampore Mission”, published in the mid-nineteenth century, no major work has explored the history of the Serampore Mission founded by Carey and his colleagues. This thesis examines the roots of the Serampore Mission in Reformation theology. Key themes are traced through John Calvin, the Puritans, Jonathan Edwards, and Baptist theologian Andrew Fuller. In later chapters the thesis examines the ways in which these theological themes were worked out in a missiology that was both practical and visionary. The Serampore missionaries’ use of organizational structures and technology is explored, and their priority of preaching the gospel is set against the backdrop of their efforts in education, translation, and social reform. A sense is given of the monumental scale of the work which has scarcely equaled down to this day. iii For Carita: Faithful wife Fellow Pilgrim iv CONTENTS Acknowledgements …………………………..…….………………..……………………...viii Chapter 1. INTRODUCTION …………………………………………………………….9 The Father of Modern Missions ……………………………………..10 Reformation Principles ………………………………………….......13 Historical Grids ………………………………………………….......14 Serampore and a Positive Calvinism ………………………………...17 The Telos of the Reformation ………………………………………..19 2. -
The Representation of Puritans in William Shakespeare's Twelfth Night
AWEJ for Translation & Literary Studies, Volume2, Number 1, February 2018 Pp. 97-105 DOI: http://dx.doi.org/10.24093/awejtls/vol2no1.7 The Representation of Puritans in William Shakespeare’s Twelfth Night Rachid MEHDI Department of English, Faculty of Art Abderahmane-Mira University of Bejaia, Algeria Abstract This article is a study on the representation of Puritans in William Shakespeare’s Twelfth Night; or, What You Will, one of his most popular comic play in the modern theatre. In mocking Malvolio’s morality and ridiculous behaviour, Shakespeare wanted to denounce Puritans’ sober society in early modern England. Indeed, Puritans were depicted in the play as being selfish, idiot, hypocrite, and killjoy. In the same way, many other writers of different generations, obviously influenced by Shakespeare, have espoused his views and consequently contributed to promote this anti-Puritan literature, which is still felt today. This article discusses whether Shakespeare’s portrayal of Puritans was accurate or not. To do so, the writer first attempts to define the term “Puritan,” as the latter is quite equivocal, then take some Puritans’ characteristics, namely hypocrisy and killjoy, as provided in the play, and analyze them in the light of the studies of some historians and scholars, experts on the post Reformation Puritanism, to demonstrate that Shakespeare’s view on Puritanism is completely caricatural. Keywords: caricature, early modern theatre, Malvolio, Puritans, satire Cite as: MEHDI, R. (2018). The Representation of Puritans in William Shakespeare’s Twelfth Night. Arab World English Journal for Translation & Literary Studies, 2 (1). DOI: http://dx.doi.org/10.24093/awejtls/vol2no1.7 Arab World English Journal for Translation & Literary Studies 97 eISSN: 2550-1542 |www.awej-tls.org AWEJ for Translation & Literary Studies Volume, 2 Number 1, February 2018 The Representation of Puritans in William Shakespeare’s Twelfth Night MEHDI Introduction Puritans had been the target of many English writers during the sixteenth and seventeenth centuries. -
How Did William Kiffin Join the Baptists?
How did William Kiffin join the Baptists? HE history of the English Particular Baptists before 1644 is a T great deal more difficult to reconstruct in detail than the authors of Baptist textbooks have normally been prepared explicitly to acknowledge. The documents are few, their interpretation is often uncertain and, in addition, some of the very scanty evidence which does exist appears to be in open conflict with the rest. Some of these problems have to be faced in any attempt to disCQver exactly how William Kiffin (1616-1701) came to be, by 1644, the leader of a Baptist congregation. There are two opposing versions of this process. The earlier is Kiffin's own which leaves the clear impression that he joined a congregation of Independent Puritans about 1638 which gradually evolved, under his leadership, into the Baptist church of which he remained pastor until his death. The second account, given by Thomas Crosby in his History of the English Baptists/ suggests that Kiffin first joined an Independent church (per haps that led by Henry Jessey), then joined John Spilsbery's Particular Baptist congregation and eventually, after a disagreement with Spils bery, left that also, presumably to gather his own. It must at once be admitted that there is nothing intrinsically unlikely about either ver sion in a period as turbulent spiritually as politically. Whilst it might at first sight seem that Kiffin's own account is far more likely to be trustworthy both the fact that he wrote at least a quarter of a century after these early events took place and his motive for writing forbid the rejection of Crosby's record without careful discussion. -
Baptist History
180 Baptist History Periodicals Tennessee Baptist History . Vol. 7. Fall 2005. No. 1. (Published annually by TN Baptist Historical Society, 8072 Sunrise Baptist History Circle, Tn 37067). Thomas. Both Sides. New York Independent. Four Editorials. Published as a tract. 1897. Sermons of the 27th Annual Sovereign Grace Conference August 5-7, 2008 Web Sites Gameo—http://www.gameo.org/encyclopedia/contents/ H8358.html Haemestede. Dutch Martyrology— 1559. http:// gracewood0.tripod.com/foxefreeman.html [Mcusa] Mantz.—http://www.mcusa-archives.org/ events/news_release_Anabaptist Library. Edited by —http://www.apostolicchristianchurch.org/ Pages/Library-Anabaptist%20History,% Laurence and Lyndy Justice 20Rise.htm Pilgrim Publications—http://members.aol.com/pilgrimpub/ spurgeon.htm Whitsitt—http://www.lva.lib.va.us/whatwehave/bio/whitsitt/ index.htm —http://geocities.com/Athens/Delphi/8297/diss/dis- c31.htm#N_101_#N-101 Victory Baptist Church 9601 Blue Ridge Extension Kansas City, Missouri 64134 816-761-7184 www.victorybaptist.us Printer’s logo And/or info Bibliography 179 Shackelford, J. A. Compendium of Baptist History . Louisville: Baptist Book Concern, 1892. Spurgeon, C.H. and Susannah, and J.W. Harrald. C.H. Spurgeon: The Early Years and The Full Harvest (2 vols.). Edinburgh: Banner of Truth, 1967. Thomas, Joshua. The American Baptist Heritage in Wales . La- fayette, TN: Church History Research and Archives, 1976. Torbet, Robert G. A History of the Baptists. 1950. Tull. Shapers of Baptist Thought . 1972. —Study of Southern Baptist Landmarkism in the Light of Historical Baptist Ecclesiology . Arno Press, 1980. Verduin, Leonard. The Reformers and Their Stepchildren . Sarasota, Florida: The Christian Hymnary Publishers Reprint, 1997 (First Published in 1964). -
'Hazarding All for God at a Clap': the Spirituality of Baptism Among British
185 'HAZARDING ALL FOR GOD AT A CLAP' The Spirituality of Baptism among British Calvinistic Baptists! One of the perennial debates of Baptist historiography is how to describe the churchmanship of the well-known Puritan, John Bunyan (1628-1688). British historian B.R. White, in his superb study The English Baptists of the Seventeenth Century, describes Bunyan's Bedford congregation as an Independent, or Congregationalist, church which 'tolerated the practice of both forms of baptism - of infants and of believers. ,2 Similarly Canadian Baptist historian, David T. Priestley, finds it 'impossible to view Bunyan or his Bedford congregation as Baptist, given the definition of terms in effect in the early Restoration and Bunyan's explicit rejection of Baptist membership criteria. ,3 Earlier Baptist authors of the eighteenth and nineteenth centuries, on the other hand, were wont to regard him as a vital part of their tradition. Well aware that Bunyan's open membership/open communion principles put him at odds with most of them, they considered him nevertheless to be 'an open communion Baptist', to use the words of the Ontario Baptist, Thomas L. Davidson. 4 Major reasons why Baptists longed to have Bunyan in their pantheon of worthies would include such things as his literary genius, his Christocentric piety - well illustrated, for instance, in the posthumously published The Saints' Knowledge of Christ's Love - and his radical Nonconformity, which was immortalized in his Pilgrim's Progress. The last of these items was especially appealing to a community that, throughout the eighteenth century and for much of the nineteenth century, was subjected to extensive legal discrimination, which basically rendered them second class citizens. -
VU Research Portal
VU Research Portal "All Who Love Our Blessed Redeemer" Graham, L.A. 2021 document version Publisher's PDF, also known as Version of record Link to publication in VU Research Portal citation for published version (APA) Graham, L. A. (2021). "All Who Love Our Blessed Redeemer": The Catholicity of John Ryland Jr. General rights Copyright and moral rights for the publications made accessible in the public portal are retained by the authors and/or other copyright owners and it is a condition of accessing publications that users recognise and abide by the legal requirements associated with these rights. • Users may download and print one copy of any publication from the public portal for the purpose of private study or research. • You may not further distribute the material or use it for any profit-making activity or commercial gain • You may freely distribute the URL identifying the publication in the public portal ? Take down policy If you believe that this document breaches copyright please contact us providing details, and we will remove access to the work immediately and investigate your claim. E-mail address: [email protected] Download date: 01. Oct. 2021 VRIJE UNIVERSITEIT “ALL WHO LOVE OUR BLESSED REDEEMER” The Catholicity of John Ryland Jr ACADEMISCH PROEFSCHRIFT ter verkrijging van de graad Doctor of Philosophy aan de Vrije Universiteit Amsterdam, op gezag van de rector magnificus prof.dr. V. Subramaniam, in het openbaar te verdedigen ten overstaan van de promotiecommissie van de Faculteit Religie en Theologie op dinsdag 19 januari 2021 om 13.45 uur in de online bijeenkomst van de universiteit, De Boelelaan 1105 door Lon Alton Graham geboren te Longview, Texas, Verenigde Staten promotoren: prof.dr. -
How English Baptists Changed the Early Modern Toleration Debate
RADICALLY [IN]TOLERANT: HOW ENGLISH BAPTISTS CHANGED THE EARLY MODERN TOLERATION DEBATE Caleb Morell Dr. Amy Leonard Dr. Jo Ann Moran Cruz This research was undertaken under the auspices of Georgetown University and was submitted in partial fulfillment for Honors in History at Georgetown University. MAY 2016 I give permission to Lauinger Library to make this thesis available to the public. ABSTRACT The argument of this thesis is that the contrasting visions of church, state, and religious toleration among the Presbyterians, Independents, and Baptists in seventeenth-century England, can best be explained only in terms of their differences over Covenant Theology. That is, their disagreements on the ecclesiological and political levels were rooted in more fundamental disagreements over the nature of and relationship between the biblical covenants. The Baptists developed a Covenant Theology that diverged from the dominant Reformed model of the time in order to justify their practice of believer’s baptism. This precluded the possibility of a national church by making baptism, upon profession of faith, the chief pre- requisite for inclusion in the covenant community of the church. Church membership would be conferred not upon birth but re-birth, thereby severing the links between infant baptism, church membership, and the nation. Furthermore, Baptist Covenant Theology undermined the dominating arguments for state-sponsored religious persecution, which relied upon Old Testament precedents and the laws given to kings of Israel. These practices, the Baptists argued, solely applied to Israel in the Old Testament in a unique way that was not applicable to any other nation. Rather in the New Testament age, Christ has willed for his kingdom to go forth not by the power of the sword but through the preaching of the Word. -
PROGRESSIVE COVENANTALISTS AS REFORMED BAPTISTS Daniel Scheiderer
WTJ 82 (2020): 137–52 PROGRESSIVE COVENANTALISTS AS REFORMED BAPTISTS Daniel Scheiderer At least three new systems of covenant theology have arisen in Calvinistic Baptist circles in recent decades: new covenant theology, progressive covenantalism, and 1689 Federalism (Reformed Baptists). Each group has its own proponents and its own circles of influence, but churches impacted by each proposal are generally familiar to one another. Because progressive covenantalists initially described themselves as a subset of new covenant theology, arguments against new covenant theology were often simply co-opted for use against progressive covenantalists. This article aims to demonstrate that progressive covenantalists have significant points of continuity with their Reformed Baptist brothers that facilitate mutual benefit between the two camps. To demonstrate this continuity, the cov- enants of works and grace and the new covenant are examined in the two systems alongside their Particular Baptist forefathers to show that all three groups operate with a basically continuous infrastructure. The benefit of such a study is that it distinguishes the progressive covenantal proposal from the proposal of new covenant theology while avoiding simplistic read- ings that deny the real differences between progressive covenantalists and Reformed Baptists. The study does not deny the real tension that exists in progressive covenantalists’ reinterpretation of the fourth commandment, but it sets aside that debate so that points of clear commonalities may be seen for what they are. Too often conversations about covenant theology have passed one another, and so this article aims to initiate a conversation between two groups that ought to be the nearest allies. “ rogressive covenantalism” broke onto the scene in 2012 with Peter Gentry and Stephen Wellum’s book Kingdom through Covenant. -
The Interaction of Scottish and English Evangelicals
THE INTERACTION OF SCOTTISH AND ENGLISH EVANGELICALS 1790 - 1810 Dudley Reeves M. Litt. University of Glasgov 1973 ProQuest Number: 11017971 All rights reserved INFORMATION TO ALL USERS The quality of this reproduction is dependent upon the quality of the copy submitted. In the unlikely event that the author did not send a com plete manuscript and there are missing pages, these will be noted. Also, if material had to be removed, a note will indicate the deletion. uest ProQuest 11017971 Published by ProQuest LLC(2018). Copyright of the Dissertation is held by the Author. All rights reserved. This work is protected against unauthorized copying under Title 17, United States C ode Microform Edition © ProQuest LLC. ProQuest LLC. 789 East Eisenhower Parkway P.O. Box 1346 Ann Arbor, Ml 48106- 1346 ACKNOWLEDGMENTS I gratefully acknowledge my indebtedness to the following: The Rev. Ian A. Muirhead, M.A., B.D. and the Rev. Garin D. White, B.A., B.D., Ph.D. for their most valuable guidance and criticism; My wife and daughters for their persevering patience and tolerance The staff of several libraries for their helpful efficiency: James Watt, Greenock; Public Central, Greenock; Bridge of Weir Public; Trinity College, Glasgow; Baptist Theological College, Glasgow; University of Glasgow; Mitchell, Glasgow; New College, Edinburgh; National Library of Scotland, Edinburgh; General Register House, Edinburgh; British Museum, London; Sion College, London; Dr Williams's, London. Abbreviations British and Foreign Bible Society Baptist Missionary Society Church Missionary Society London Missionary Society Ii§I I Ii§I Society for Propagating the Gospel at Home SSPCK Scottish Society for the Propagation of Christian Knowledge CONTENTS 1. -
3 JACKALS AMONG RUINS a Charge to the Seminary Community
3 JACKALS AMONG RUINS A Charge to the Seminary Community of Reformed Theological Seminary INTRODUCTION TO THE READING There is a quiet killer roaming our land. In our day, many ministers of the Gospel, and many Christians in general, have fallen. Mostly they fall from sexual sin. Some fall from love of money. But a tragically innumerable sum of them will fall from the quiet killer of ministry. What is it? We turn to the inerrant and infallible Word of the living God for our answer. Scripture Reading: Ezekiel 13:1-4 The word of the LORD came to me: Ezekiel 13. “Son of man, prophesy against the prophets of Israel, who are prophesying, and say to those who prophesy from their own hearts: 'Hear the word of the LORD!’” Thus says the Lord God, Woe to the foolish prophets who follow their own spirit, and have seen nothing! Your prophets have been like jackals among ruins, O Israel. 1 Timothy 4:6-16 If you put these things before the brothers, you will be a good servant of Christ Jesus, being trained in the words of the faith and of the good doctrine that you have followed. Have nothing to do with irreverent, silly myths. Rather train yourself for godliness; for while bodily training is of some value, godliness is of value in every way, as it holds promise for the present life and also for the life to come. The saying is trustworthy and deserving of full acceptance. For to this end we toil and strive because we have our hope set on the living God, who is the Savior of all people, especially of those who believe. -
EDITORIAL HE Editors of These Transactions Apologize for the Fact That No Number Has Appeared Since That Bearing the Date January 1952
EDITORIAL HE Editors of these Transactions apologize for the fact that no number has appeared since that bearing the date January 1952. T Members of our Society who attended the Annual Meeting on 14 May 1952 will know that our finances were then shown to be in a parlous state and that for the time being it was not possible to issue further Transactions. At the Annual Meeting held on 20 May 1953 the Rev. C. E. Surman, who for twelve months had acted as Treasurer, was able to report that the considerable sum of money which had been found to be owing to the Society had been recovered. For their labours during a long period in what has been a most difficult and distressing situation, and for their eventual success in restoring to the Society the sound financial basis which it ought never to have lost, we record most grateful acknowledgement to Mr. Surman and to the Chairman of Committee, the Rev. R. F. G. Calder. The address at our Annual Meeting this year was delivered by Dr. R. Tudur Jones, Vice-Principal of Bala-Bangor Independent College. Dr. Jones is an authority on that firebrand and " metropolitan of the itinerants ", Vavasor Powell, for a thesis upon whom he was awarded a D. Phil. by the University of Oxford; and from his special knowledge of the man and his interests he read the paper entitled "Vavasor Powell and the Protectorate" printed within. All present were impressed by the lecturer's learning and also charmed by the lightness with which he wore it and by his flashes of Celtic humour.