Article Published in New Book on Heidelberg Catechism

Posted on March 20, 2013 by Steve Weaver

This year marks the 450th anniversary of the Heidelberg Catechism. This Protestant document was written in Heidelberg in 1563 on behalf of Frederick III, Elector Palatine and spread over the world when it was approved by the Synod of Dort in 1619. A new volume has recently been released to commemorate this important event in church history—Power of Faith: 450 Years of the Heidelberg Catechism, edited by Karla Apperloo-Boersma and Herman J. Selderhuis. See flyer from the German academic publisher, Vandenhoeck & Ruprecht, here.

In this 454 page hardcover book, respected specialists in their fields present how the Heidelberg Catechism spread and influenced culture, education and ecclesiastical life. In addition to the text, over 700 pictures illustrate the contributions making an attractive volume for display. This work includes the following contribution co-authored by Michael A. G. Haykin and me: “To ‘concenter with the most orthodox divines’: Hercules Collins and his An Orthodox Catechism—a slice of the reception history of the Heidelberg Catechism.”

Power of Faith is slated to be released in Dutch, English and German editions. You can order the English edition from Amazon.com (German edition) now.

Filed under: 17th Century Baptists, Books, Church History, Hercules Collins, Reformation | Leave a Comment »

A Brief Thought on Using Church History in Preaching

Posted on February 4, 2013 by Steve Weaver

On Saturday, one of the students in the History of the Baptist course which I am teaching at SBTS this semester asked for examples of using church history in preaching. I answered in some way, but I do not remember what I said. Yesterday, at the church where I pastor, the guest speaker was unable to make it to our church service due to inclement weather. Naturally I thought of the events surrounding Spurgeon’s conversion and the text God used to bring him to faith, so I pulled an old sermon which I had preached before from my files and preached it. As I thought about it this morning, I realized that the sermon is an example (but not a typical one) of using church history in preaching a sermon. Here’s a link to my notes which I posted on my blog this morning. An audio version has also been posted.

Again this sermon is not typical, but I think something like this can be done occasionally on special occasions. Thus, I believe it serves as an illustration of using church history in preaching. Of course, I believe that this can be done on a much smaller scale on a more regular basis (perhaps as a short illustration or introduction to a sermon). If you do this, you will not only be providing your congregation with an illustration of the text you’re preaching, but also providing a much-needed introduction to many of the great examples of faithfulness to God found in church history.

Filed under: Church History, Preaching | Leave a Comment »

“Look and Live!” Isaiah 45:22

Posted on February 4, 2013 by Steve Weaver
Yesterday, at the church where I pastor, the guest speaker was unable to make it because of inclement weather. Naturally I thought of the events surrounding Spurgeon’s conversion and the text God used to bring him to faith, so I pulled this sermon from my files and preached it. Audio version here.

Just this past week there was an anniversary of sorts. On January 31, 1892, the famous British preacher, Charles Haddon Spurgeon died at the age of 59. During his lifetime, Spurgeon preached enough sermons to fill 63 volumes. The sermons’ 20-25 million words are equivalent to the 27 volumes of the ninth edition of the Encyclopedia Britannica. The series stands as the largest set of books by a single author in the history of Christianity.

On January 6, 1850 (or 13th, see Lewis Drummond’s case for this date in his Spurgeon: Prince of Preachers), just less than 163 years ago, Charles Haddon Spurgeon experienced salvation on a snowy day in England.

The snow was so bad that the young Spurgeon could not make it to the church he had planned to attend that day. So he turned into a small Primitive Methodist chapel. The minister was snowed in and couldn’t make it there, but that day a lay member of the congregation took as his text Isaiah 45:22 and read, “Look unto me, and be ye saved, all the ends of the earth.” (AV)

In this short text three important aspects of the gospel message are evident:

1. The Exclusivity of the Gospel Message;

2. The Simplicity of the Gospel Message; and,

3. The Universality of the Gospel Message

I. The Exclusivity of the Gospel Message, “Look unto me!”
This text is a very exclusivistic one. In this text the LORD says, “Look unto ME!” He does not say look anywhere you please, one look is as good as another. No, He declares that “there is none else.” The context of Isaiah 45:16-25 is very clear. Notice the exclusivistic claims there.

The New Testament Parallel to this passage is John 3:14-15 which refers to the account recorded in Numbers 21:4-9 of the children of Israel’s experience in which they were bitten by poisonous snakes. This plight had come upon the children of Israel because of their continuous complaining against Moses and God. After many people had already died from their snake bites, the ones who had been bitten but had not yet died cried out to Moses acknowledging their sin. God then provided a means of healing from the deadly serpent’s bites. It involved the construction of a serpent of brass placed upon a pole (the debatable source for the medical symbol). Anyone who looked upon the serpent on the pole would be healed and escape death.

The serpent symbolized the sin of Israel. Because of the Israelites sin of unbelief God sent the serpents in judgment. The serpent was a reminder of judgment which in turn was a reminder of the sin. Those who looked on the brazen serpent were acknowledging that their sin was the cause of their judgment and death.

Similarly, as Jesus Christ hung on the cross He symbolized God’s judgment upon sin. This was testified in the Old Testament in the words of Deuteronomy 21:22-23:

And if a man have committed a sin worthy of death, and he be to be put to death, and thou hang him on a tree: (23) His body shall not remain all night upon the tree, but thou shalt in any wise bury him that day; (for he that is hanged is accursed of God;) that thy land be not defiled, which the LORD thy God giveth thee for an inheritance.

Likewise, Paul in 2 Corinthians 5:21 states that God made Christ “to be sin for us”! This means that God the Father treated His own Son as if He had committed all of our sins!

For he hath made Him to be sin for us, who knew no sin, that we might be made the righteousness of God in Him.

In John 3:15 it is stated that as the wounded who looked upon the brazen serpent were restored to temporary health, so in this case eternal life follows from the faith of the believer on the crucified and exalted Lord. This is the message which Spurgeon heard 163 years ago. He later recalled:

Then the good man followed up his text in this way: — “Look unto Me; I am sweatin’ great drops of blood. Look unto Me; I am hangin’ on the cross. Look unto Me; I am dead and buried. Look unto Me; I rise again. Look unto Me; I ascend to Heaven. Look unto Me; I am sittin’ at the Father’s right hand. O poor sinner, look unto Me! look unto Me!

II. The Simplicity of the Gospel Message, “Look unto me!”
What a simple message! Look and Live! Look to Jesus now and Live! It is a simple message, but not simplistic. They are great depths of truth in the gospel that have occupied the greatest minds in human history, yet there is a simplicity that even a child can understand. As someone said of Scripture there are waters deep enough for an elephant to swim and shallow enough for a child to wade.

Again note the parallel to Numbers 21 and John 3.

To look, to believe, says more than mere cognitive awareness. It includes the recognition of a desperate need (Why else would one look?).

When someone turns to Christ, they are turning away from theirself. They are willing to be transformed. They don’t want to be left in the same state. They want to be changed! Faith and repentance go together!

Listen as Spurgeon describes his first encounter with the simplicity of the gospel:

Then he looked at me under the gallery, and I daresay, with so few present, he knew me to be a stranger. Just fixing his eyes on me, as if he knew all my heart, he said, “Young man, you look very miserable.” Well, I did; but I had not been accustomed to have remarks made from the pulpit on my personal appearance before. However, it was a good blow, struck right home. He continued, “and you always will be miserable — miserable in life, and miserable in death, — if you don’t obey my text; but if you obey now, this moment, you will be saved.” Then, lifting up his hands, he shouted, as only a Primitive Methodist could do, “Young man, look to Jesus Christ. Look! Look! Look! You have nothin’ to do but to look and live.” I saw at once the way of salvation. I know not what else he said, — I did not take much notice of it, — I was so possessed with that one thought. Like as when the brazen serpent was lifted up, the people only looked and were healed, so it was with me. I had been waiting to do fifty things, but when I heard that word, “Look!” what a charming word it seemed to me! Oh! I looked until I could almost have looked my eyes away. There and then the cloud was gone, the darkness had rolled away, and that moment I saw the sun; and I could have risen that instant, and sung with the most enthusiastic of them, of the precious blood of Christ, and the simple faith which looks alone to Him. Oh, that somebody had told me this before, “Trust Christ, and you shall be saved.”

III. The Universality of the Gospel Message, “All the ends of the earth.”
Again, notice the parallels to Numbers 21 and John 3. In Moses’ day the invitation was open to everyone. Any who would look could be spared their violent death. In John 3:15, the text states that “Whoever believes will not perish, but will have everlasting life.”

This is a message that is for everyone of every race, class, gender and background. This the message that young Spurgeon also heard:

The preacher began thus — “My dear friends, this is a very simple text indeed. It says, ‘Look.’ Now lookin’ don’t take a deal of pains. It ain’t liftin’ your foot or your finger; it is just, ‘Look.’ Well, a man needn’t go to College to learn to look. You may be the biggest fool, and yet you can look. A man needn’t be worth a thousand a year to be able to look. Anyone can look; even a child can look. But then the text says, ‘Look unto Me.’ Ay!” said he, in broad Essex, “many on ye are lookin’ to yourselves, but it’s no use lookin’ there. You’ll never find any comfort in yourselves.

Conclusion:
Have you ever looked to Christ alone? Are you still clinging to your righteousness? There must be recognition of your need for healing if you are to look to Christ. Do you realize that you need Christ?

Notice that I didn’t ask if you’re a church member. I didn’t ask if you’re a good neighbor. I didn’t ask if you’re a good father, mother, grandfather, grandmother, child, etc. Have you looked to Jesus?!?!

All of us were bitten by the serpent, the devil, when Adam and Eve disobeyed God in the Garden of Eden. As a result the poisonous venom of sin courses through our veins and will eventually lead to eternal separation from God in hell.

There is only one remedy, there is only one antidote! See the man hanging on the cross! See him bleeding and pleading for you! Look to him and you shall live! Look! Look! Look!

Filed under: Charles Spurgeon, Church History, Evangelism, Gospel, Preaching | Leave a Comment »

John Smyth: Not the Founder of Baptists

Posted on January 31, 2013 by Steve Weaver

John Smyth (c. 1570-1612) is an important figure in Baptist history, mainly because of his commitment to religious liberty, a believer’s church, and “baptism” of believers. He was not, however, the founder of Baptists (Wikipedia is wrong.). His baptism was not technically baptism as it was done by affusion (pouring) and he did this to himself (se-baptism). The seventeenth-century English Baptists  did not acknowledge Smyth as their founder or initiator of the practice of baptism. In his work on baptism published in 1691, Hercules Collins directly refuted the claim that the English Baptists had received their baptism from John Smyth. This refutation was made in response to the paedo-baptist Thomas Wall who had claimed in his book Baptism Anatomized that the current “English Anabaptists” had “successively received” their baptism from Smyth who had baptized himself.[1] In Believers-Baptism from Heaven, Collins asserted that the Baptist community of which he was a part had not, in fact, had their baptism passed down to them from Smyth. In refuting this charge, he referenced then living sources who knew better. In so doing, he charged Wall with falsehood in his derogatory accusation regarding the origin of Baptists.

How many Leaves hast thou spent in thy Book, in asserting and maintaining a Lie, and to cast Filth upon the holy Ways of the Lord? Could not the Ordinance of Christ, which was lost in the Apostacy, be revived, (as the Feast of Tabernacles was, tho lost a great while) unless in such a filthy way as you falsly assert, viz. that the English Baptists received their Baptism from Mr. John Smith? It is absolutely untrue, it being well known, by some yet alive, how false this Assertion is; and if J.W.[2] will but give a meeting to any of us, and bring whom he pleaseth with him, we shall sufficiently shew the Falsity of what is affirmed by him in this Matter, and in many other things he hath unchristianly asserted.[3]

Those “yet alive” would certainly have included William Kiffin (1616-1701) and possibly Hanserd Knollys (b. 1599), who did not die until September of 1691, the same year in which these words were published.[4]

[1]Thomas Wall, Baptism Anatomized (London: G. Croom, 1691), 106-8.

[2]For some reason, Collins calls Thomas Wall “John Wall” in his response. Cf. Collins, Believers-Baptism from Heaven (London, 1691), 108 and 114. Thus, the initials “J. W.” in this quote. This is all the more curious since the cover page and table of contents both use Thomas Walls. Perhaps it was an intentional slight to liken Walls with the infamous John Child with whom he compares him on p. 114.

[3]Collins, Believers-Baptism from Heaven, 114-15. Italics in the original.

[4]Knollys had attended the 1691 General Assembly held 2-8 June 1691. He died on September 17, 1691, in his ninety-third year. For more on Knollys, see Barry H. Howson, Erroneous and Schismatical Opinions: the Question of Orthodoxy Regarding the Theology of Hanserd Knollys (c. 1599–1691) (Leiden: Brill, 2001).

Filed under: 17th Century Baptists, Baptist, Church History, Hercules Collins | Tagged: , , , , | 12 Comments »

Historian Greg Wills on the Demise of Church Discipline

Posted on January 23, 2013 by Steve Weaver

Gregory A. WillsAmerican Baptist Historian Greg Wills has written a tremendously helpful book on Baptist polity in the south during the period of 1785-1900. One of the striking features of Baptist life in the antebellum period noted by Wills was a strong emphasis on church discipline. Things have obviously changed and in the following selection, Wills opines on why this command of Christ to His church may have begun to be ignored.

After the Civil War, Baptist observers began to lament that church discipline was foundering, and it was. It declined partly because it became more burdensome in larger churches. Young Baptists refused in increasing numbers to submit to discipline for dancing, and the churches shrank from excluding them. Urban churches, pressed by the need for large buildings and the desire for refined music and preaching, subordinated church discipline to the task of keeping the church solvent. Many Baptists shared a new vision of the church, replacing the pursuit of purity with the quest for efficiency. They lost the resolve to purge their churches of straying members.

No one publicly advocated the demise of discipline. No Baptist leader arose to call for an end to congregational censures. No theologians argued that discipline was unsound in principle or practice. No “freedom” party arose to quash the tyranny of the redeemed. It simply faded away, as if Baptists had grown weary of holding one another accountable.

Gregory A. Wills, Democratic Religion: Freedom, Authority, and Church Discipline in the Baptist South, 1785-1900 (New York: Oxford University Press, 1997), 9.

Filed under: Baptist, Church History | Leave a Comment »

Learning a Christian Approach to History from the Works of J. R. R. Tolkien (via George Marsden via Justin Taylor)

Posted on January 21, 2013 by Steve Weaver

Justin Taylor recently drew my attention to a short piece by George Marsden (currently Professor of History at University of Notre Dame) in which he opines on a Christian perspective on history. This two-page afterword titled “History and Fundamentalism” appears at the end of Marsden’s important work Fundamentalism and American Culture: The Shaping of Twentienth-Century Evangelicalism 1870-1925. Taylor excerpted the pertinent section regarding how a Christian should interpret the observable phenomena of historical events:

The awareness that God acts in history in ways that we can only know in the context of our culturally determined experience should be central to a Christian understanding of history. Yet the Christian must not lose sight of the premise that, just as in the Incarnation Christ’s humanity does not compromise his divinity, so the reality of God’s other work in history, going well beyond what we might explain as natural phenomena, is not compromised by the fact that it is culturally defined.

The history of Christianity reveals a perplexing mixture of divine and human factors. As Richard Lovelace has said, this history, when viewed without a proper awareness of the spiritual factors involved, “is as confusing as a football game in which half the players are invisible.” The present work, an analysis of cultural influences on religious belief, is a study of things visible. As such it must necessarily reflect more than a little sympathy with the modern mode of explanation in terms of natural historical causation. Yet it would be a mistake to assume that such sympathy is incompatible with, or even antagonistic to, a view of history in which God as revealed in Scripture is the dominant force, and in which other unseen spiritual forces are contending.

I find that a Christian view of history is clarified if one considers reality as more or less like the world portrayed in the works of J. R. R. Tolkien. We live in the midst of contests between great and mysterious spiritual forces, which we understand only imperfectly and whose true dimensions we only occasionally glimpse. Yet, frail as we are, we do play a role in this history, on the side either of the powers of light or of the powers of darkness. It is crucially important then, that, by God’s grace, we keep our wits about us and discern the vast difference between the real forces of good and the powers of darkness disguised as angels of light.

George Marsden, Fundamentalism and American Culture (Oxford University Press, 2006), 259-260.

The reference to Tolkien’s understanding of supernatural forces out work behind the scenes reminded me of the closing section of his The Hobbit:

“Then the prophecies of the old songs have turned out to be true, after a fashion!” said Bilbo.

“Of course!” said Gandalf. “And why should not they prove true? Surely you don’t disbelieve the prophecies, because you had a hand in bringing them about yourself? You don’t really suppose, do you, that all your adventures and escapes were managed by mere luck, just for your sole benefit? You are a very fine person, Mr. Baggins, and I am very fond of you; but you are only quite a little fellow in a wide world after all!”

“Thank goodness!” said Bilbo laughing, and handed him the tobacco-jar.

J. R. R. Tolkien, The Hobbit, The Final Stage.

As a historian, I am limited to the study of the observable data about what has happened. But, “Thank goodness!” (as Bilbo said), as a Christian I know that those historical events are a small part of a much larger plan.

Filed under: Church History | Leave a Comment »

Man’s Tradition or God’s Word?

Posted on November 9, 2012 by Steve Weaver

The most famous words in the history of the church may be: “We’ve never done it that way before.” The temptation to elevate tradition above Scripture is one for which we must always remain vigilant. Jesus warned against the Pharisees in Mark 7 who He said, “leave the commandment of God and hold to traditions of men.” (Mark 7:8)

Tradition has had a way of usurping Scripture’s authority repeatedly during the history of the church. It was primarily this elevation of tradition of the church that Martin Luther reacted against during the Protestant Reformation. Luther’s writings infuriated the Pope and most of Christendom. At the Diet of Worms in April of 1521 convened by Emperor Charles, Martin Luther was called upon to recant (take back) his writings against the traditions of the church. When asked if the writings on the table beside him were his, he replied in the affirmative. Then Dr. Luther was asked to deny what was taught in those books, to which Martin heroically responded:

“Unless I am convinced by Scripture and plain reason – I do not accept the authority of the popes and councils, for they have contradicted each other – my conscience is captive to the Word of God. I cannot and I will not recant anything for to go against conscience is neither right nor safe. Here I stand. God help me. Amen.”

The “authority of the popes and councils” was the tradition of the church passed down through the centuries. Martin Luther rejected those in favor of “the Word of God” which alone bound his conscience.

But the problem of human tradition is not just a 1st Century Jewish problem with which Jesus dealt, nor is it only a Middle Ages Catholic problem with which Luther dealt. It is a human problem that each of us must deal with both in our churches and within our own hearts.

In the end, Jesus declares the tradition of the Pharisees to be not only a hindrance to integrity by producing hypocritic words and to worship by producing false worship, but also to be an outright rejection of the very Word of God. By the end of Jesus’ response the choice is clear: “Man’s Tradition of God’s Word?” Which will it be?  When “We’ve never done it that way before.” is at odds with “Thus says the Lord” our choice is clear. We must obey the Word of God rather than the traditions of man.

At the end of the day, may what was said of Martin Luther be said of us when the Catholic scholars of his day reported concerning him:  “We’ve tried to reason with Dr. Luther, but he accepts only the authority of Scripture.”

What a great testimony! If only people would be able to say that of us. There is a constant need for reformation in our churches because of this human problem of drifting away from Scripture to tradition. The church is to be Semper Reformanda - “Always Reforming.” For this reason God still wants to use people who will say, “My conscience is captive to the Word of God. Here I stand. God help me.”

Filed under: Church History, Reformation | Leave a Comment »

Practical Lessons from the Reformation (Conference Audio)

Posted on October 30, 2012 by Steve Weaver

Click to enlarge.

This past weekend I was privileged to speak at the 16th Annual Reformation Day Conference at Reformed Bible Church near Rutland, Vermont. It was indeed an honor to preach to this gracious and hospitable congregation. The theme for the conference was “Practical Lessons from the Reformation” and the individual sessions are listed below with links to the MP3 audio for download or online listening.

10/25/12  Session 1: “Reformation and the Word of God” (MP3)

10/26/12  Session 2: “The Word in the Church” (MP3)

10/27/12  Session 3: “The Word in the Home – Marriage” (MP3)

10/27/12  Session 4: “The Word in the Home – Children” (MP3)

10/28/12  Session 5: “By Grace Alone” (MP3)

10/28/12  Session 6: “By Faith Alone” (MP3)

Filed under: Church History, Conferences, Reformation | Leave a Comment »

New Book on Heidelberg Catechism Celebrates 450th Anniversary

Posted on October 11, 2012 by Steve Weaver

Next year (2013) marks the 450th anniversary of the Heidelberg Catechism. This Protestant document was written in Heidelberg in 1563 on behalf of Frederick III, Elector Palatine and spread over the world when it was approved by the Synod of Dort in 1619. A new volume is being released next March to commemorate this important event in church history. Power of Faith: 450 Years of the Heidelberg Catechism, edited by Karla Apperloo-Boersma, Herman J. Selderhuis. See flyer from publisher here.

In this 440 page hardcover book, respected specialists in their fields present how the Heidelberg Catechism spread and influenced culture, education and ecclesiastical life. In addition to the text, over 250 pictures illustrate the contributions making an attractive volume for display. This work will include the following contribution from Michael A. G. Haykin and Steve Weaver “To ‘concenter with the most orthodox divines’: Hercules Collins and his An Orthodox Catechism—a slice of the reception history of the Heidelberg Catechism.”

Power of Faith is slated to be released in Dutch, English and German editions. You can preorder the English edition from Amazon.com (German edition).

This was also posted at the blog of the Andrew Fuller Center.

Filed under: 17th Century Baptists, Books, Church History, Hercules Collins | Leave a Comment »

“Eat the meat, spit out the bones!” Hercules Collins (paraphrase)

Posted on September 28, 2012 by Steve Weaver

In 1680, Hercules Collins penned his first work, an adaption of the Heidelberg Catechism, which he titled An Orthodox Catechism. In his preface, Collins defended his inclusion of three creeds from the early church: the Apostles, Nicene and Athanasian. His defense includes great advice on how a Christian should read works by those with whom they may have disagreements. He essentially says to chew the meat and spit out the bones. Great advice for us all.

I have proposed three Creeds to your consideration, which ought throughly to be believed and embraced by all those that would be accounted Christians, viz. The Nicene Creed, Athanasius his Creed, and the Creed commonly called the Apostles; The last of which contains the sum of the Gospels; which is industriously opened and explained; and I beseech you do not slight it because of its Form, nor Antiquity, nor because supposed to be composed by Men; neither because some that hold it, maintain some Errors, or whose Conversation may not be correspondent to such fundamental Principles of Salvation; but take this for a perpetual Rule, That whatever is good in any, owned by any, whatever Error or Vice it may be mixed withal, the Good must not be rejected for the Error or Vice sake, but owned; commended, and accepted.[1]

[1] Collins, An Orthodox Catechism, The Preface.

Filed under: 17th Century Baptists, Books, Church History | Leave a Comment »

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