|
| Christian news worldwide |
 Home |
 Archives |
 Subscriptions |
 Adverts |
 Find a church |
 About us |
 Contact us |
 Site Map |
 PrintableVersion The BaptistsVolume 1, Beginnings in BritainWhat kind of Baptist?THE BAPTISTS The first observation is that the 11 biographies and the spiritual battles described in this book should edify and inspire all Christians, not Baptists only. Tom Nettles is Professor of Historical Theology at Southern Baptist Seminary, Louisville, Kentucky. He is ideally equipped to write this valuable treatise. It is a marvel that he is teaching at Southern Seminary. This, the oldest of the six major Southern seminaries in the USA, was founded in 1858. The modernist ‘tsunamis’ of the late 19th and early 20th centuries destroyed seminaries and denominations in its wake. Southern Seminary was among those taken over by modernists. During the last 15 years there has been an upgrade. Southern Seminary is now back to where it began in 1858, firmly based on the Reformed Philadelphia Confession of Faith. Compared with the tiny colleges in the UK, such as Bryntirion in Wales and London Theological Seminary, Southern Seminary is huge. Its library building alone would dwarf the little colleges we have in the UK. The restoration of Southern Seminary to biblical integrity is one of the wonders of the contemporary evangelical world. Model for Baptist identityProfessor Nettles divides his book into three parts. In the first he suggests a model for conceiving Baptist identity in comprehensive theological commitments in addition to the distinctives of regenerate church membership and liberty of conscience. He describes the competing Baptist models in the current American Baptist cosmos. Second, he outlines the General (Arminian) Baptist history of England. Third, he describes the history of the Calvinistic (Particular) Baptists. Section one: We are informed about the previous Southern Baptist Seminary teachers, Walter Shurden and E. Glenn Hinson. These writers are actively promoting materials designed to influence the huge Southern Baptist denomination in the modernist direction. ‘Both Hinson and Shurden have profoundly dissociated themselves from the inerrancy movement’ (p.27). The question of Baptist identity is put on the table for all Baptists in America and anywhere else in the world. How do I identify myself as a Baptist? Readers will be assisted to answer that question by reading about Baptist beginnings. English BaptistsSection two: This is an overview of English Baptist history made most readable by focusing on three leaders. There is the story of John Smyth (d. 1612), Thomas Grantham (1634-692) and Dan Taylor (1738-1836). These talented leaders were of Arminian persuasion. Smyth began as a robust Puritan of Reformed persuasion. He took the road to separatism and in the process departed from historic Calvinism. Nettles comments: ‘The tendency of Arminianism to liberalism does not in each instance become incarnate, but the frequency of such decline in Baptist history is enough to serve as a warning.’ Throughout the book there are ‘window boxes’, separate pages devoted to definition. In this section they are: Calvinism, Millenary Petition, Anabaptism, and ‘Who was Thomas Helwys?’ (1550-1616). Thomas Grantham of Lincolnshire was severely persecuted, imprisoned and fined. Representing 20,000 people he appealed to King Charles II. The windows in this section read: General Baptist Confessions and Arminianism. Dan Taylor was a Baptist leader of extraordinary energy and enterprise. He organised a union of Baptist churches which was formally constituted in 1770. The new connection continued until its union with Particular Baptists in 1891. ‘Taylor’s energy carried the New Connection for the next 46 years until his death aged 78 in 1816’. The windows in this section are ‘The New Connection and Socinianism’. The Ks and othersSection three: the lives of Particular Baptist leaders are described: John Spilsbury (1593-1668), William Kiffin (1616-1701), Hanserd Knollys (1598-1691), Benjamin Keach (1640-1704), John Gill (1697-1771), Andrew Fuller (1754-1815), and William Carey (1761-1834). Together with Benjamin Cox, Spilsbury worked towards a full confessional basis for the churches. Spilsbury was one of the first to write a book on the doctrine of believer’s baptism based on the new covenant. He did not esteem infant baptism highly: ‘Any other than believer’s baptism is not baptism at all; it is a faulty cornerstone which will bring down the church. Protestants, therefore, that retain infant baptism keep themselves in the company of antichrist. They must return to Rome or go forward to the true constitution of the church’ (p.114). He meant go forward to the gathered church concept and leave State-Churchism (Sacralism). William Kiffin’s life is full of interest. Kiffin earned great wealth which enabled him to avoid persecution. He used his influence to help his persecuted fellow believers. So industrious was Kiffin in the cause dear to his heart that the historian Joseph Ivimey called him ‘The father of the Particular Baptists’. The period of Kiffin’s life was the most formative period for Baptists. Two other leaders whose names begin with K were as active as Kiffin, namely Hanserd Knollys and Benjamin Keach. All three signed the 1677 Second London Baptist Confession of Faith, kept back from publication because of persecution, but published in 1689. Hanserd Knollys, who lived to 93, began as an English Puritan in the Church of England. When he turned from Anglicanism he was subjected to severe persecution and fled to New England. Returning later he served well as a leader of the fledgling Particular Baptist movement. He was well trained academically and possessed a fine theological mind. He remained pastor of his London church until his death in 1691. In this section the author provides a window which defines Antinomianism. Benjamin Keach proved to be a leader of extraordinary all-round ability. He was set aside for the work of the ministry at only 18 years of age. He too survived fiery persecution. He is famous for his work to establish the singing of psalms, hymns and spiritual songs in public worship. Keach contended for the doctrine of the Lord’s Day. William Carey and missionsMore space (47 pages) is devoted to John Gill than to any other leader described in this book. Correctly Professor Nettles ascribes to Gill the credit of being a steady Gibraltar-like rock for the Baptists during times of appalling defection and error. A window supplied in this section explains ‘The Modern Question’, which is, ‘Whether it be the duty of all to whom the gospel is published, to repent and believe in Christ’. This has to do with the vexed question of hyper-Calvinism. Sadly too many Particular Baptist churches fell into hyper-Calvinism. In this area of the faith John Gill did more harm than good. Andrew Fuller came to the rescue: his famous book The Gospel Worthy of all Acceptation was effectively used to bring Baptists back into line and liberate them from hyper-Calvinism. William Carey, assisted by Andrew Fuller and other friends, pioneered the way to a new age of missions. Tom Nettles spends several pages describing the amazing spiritual stamina given to Carey. Even though I have read several biographies of Carey, I did not know until reading this book how severe Dorothy Carey’s long-term derangement was in India. Section three concludes with a brief chapter devoted to retrospect and prospect. ‘Baptists removed themselves from Roman Catholic sacramentalism further than any other Protestant group.’ Volume Two will be devoted to the early development and multiplication of Baptists in America and Volume Three will describe decline among Baptists in England and America, along with present attempts at recovery. Splendid portraits of Knollys, Keach, Gill, Carey, Fuller and Dan Taylor drawn by Robert Nettles are included. This is a work which deserves wide reading. It is well researched. There are 60 pages of references. Erroll Hulse, © Evangelicals Now - May 2005 |
|
