In Reformed and Presbyterian circles, a great deal of attention is given to the Three Forms of Unity and the Westminster Standards, and rightly so. Continue reading →
In Reformed and Presbyterian circles, a great deal of attention is given to the Three Forms of Unity and the Westminster Standards, and rightly so. Continue reading →
Approaching the one-thousand-year-old Oxford Castle and Prison from the east, at the corner of Castle St. and New Rd., the entire crosswalk is emblazoned with rainbow colors, indicating the Oxford city council’s solidarity with the local LGBTQ+ community. Continue reading →
Allusions to Reformation themes abounded in early American sermons. The Waldensians, the eradication of the French Huguenots, Luther, Calvin, and Zwingli were all referred to in Samuel Davies’ 1756 sermon, “The Mediatorial Kingdom and Glories of Jesus Christ.” Continue reading →
On this date, on the old calendar, Augustine of Hippo was born. Hippo is not his last name. It is the city where he served as bishop. The name of the town is funny in English, but it makes sense in Greek. . . . Continue reading →
An American sermon . . . on a choice morsel from the book of Revelation . . . associating corruption with hierarchies . . . and warning the church to resist sycophantic governments in league with that . . . Continue reading →
What is God’s view on certain political matters or events? That is a question often asked, and often mocked. Continue reading →
The great grandson of several New England families (John Cotton’s among them), Elisha Williams (1694–1755) graduated from Harvard in 1711. After a brief career of teaching and tutoring in 1722 he became the pastor of a congregational church in Wethersfield, Connecticut, prior to serving as the Yale rector from 1726–39. Continue reading →
Introduction Colonial thinkers Samuel Adams and Rev. Jonathan Mayhew argued against the innate goodness of man with implicit reference to King George III: “Ambition and lust for power,” they claimed, “are predominant passions in the breasts of most men. . . . . . . Continue reading →
On January 18, 2016 at Liberty University, a presidential candidate referred to a Bible passage1 in his talk, advising that Christianity was under siege. While such remarks may stir one’s passions, two centuries earlier, another speaker referred to that same passage with an entire sermon devoted to it. Continue reading →
While the long 19th century gave birth to a variety of intellectual movements, it also saw its fair share of anti-intellectualism. The fallout from the Second Great Awakening was one such example; this era of American religious life witnessed the rise of . . . Continue reading →
In early July 2024, at the fourth annual National Conservatism Conference in Washington D.C., Albert Mohler, President of Southern Baptist Theological Seminary and Doug Wilson, Pastor of Christ Church in Moscow, ID, met to discuss Christian nationalism in America.1 During a panel, . . . Continue reading →
Some of what took place in Paris beginning on August 24 can be explained by sociology and social history. There were real religious and social tensions in Paris and in Roman Catholic dominated towns in 1572. Paris itself was not yet spread out. There were about 210,000 people crowded together. Continue reading →
On August 22, 1572, Gaspard Comte de Coligny (1519–72), Admiral of France, bent to adjust his shoe or perhaps to open a letter. That unexpected movement saved his life. The bullet, fired by Charles de Louviers (d. 1583) from an upstairs window . . . Continue reading →
The abridged sermons in this series were generally delivered between 1744 and 1795, a half-century period that is definitely pre-partisan. Thus, these should be received as free from the bias of modern partisanship. Continue reading →
And this is the firm tradition of the universal Church, in respect of the baptism of infants, who certainly are as yet unable “with the heart to believe unto righteousness, and with the mouth to make confession unto salvation,” as the thief could do; nay, who even, by crying and moaning when the mystery is performed upon them, raise their voices in opposition to the mysterious words, and yet no Christian will say that they are baptized to no purpose.—Augustine. Continue reading →
The actual account of the meeting between Featley and the Baptists is quite interesting. The substance of it begins when Featley was challenged by an anonymous “Scotch-man” who challenged him thus: Master Doctor, we come to dispute with you at this time, . . . Continue reading →
Just today on social media, I ran across a marvelous quote attributed to Augustine: “If you believe what you like in the Gospel, and reject what you don’t like, it is not the Gospel you believe, but yourself.” Before I did anything . . . Continue reading →
I was once a churchless evangelical. As a young Christian I attended a medium-sized (three-hundred member) Southern Baptist congregation for a few years without joining. It was not really a problem. Of course they would like to have seen me baptized (as . . . Continue reading →
As noted previously, Featley’s volume, Καταβαπτιστοι καταπυστοι, which he politely translated as Dippers Dipt, was subtitled, The Anabaptists Duck’d and Plung’d over Head and Ears, at a Disputation at Southwark.1 This record of the event went through two editions in 1645 and I . . . Continue reading →