Thomas Coke: The Good a Preacher May Do
The good which one single minister, true to the cause in which he has engaged, can do in the course of his life by a faithful ministry of the word, is not easily to be described. How many of the ignorant he may instruct, how many sleepy consciences arouse, how many daring sinners confound; how many mourners he may bring into the liberty of the children of God, how many believers confirm in grace, yea, lead into the enjoyment of perfect love! Blessed be the Lord, we have had our ministers, who were formed according to the model of Jesus Christ, according to his simplicity, his unction, his sacred zeal. We have had our WESLEYS, our FLETCHERS, our GRIMSHAWS, and our WALSHES. Every thing was borne down by their holy eloquence, and by the power of the Spirit of God, who spoke through them. The villages, the towns, the cities, could not resist the impetuosity of their zeal, and the eminent sanctity of their lives; the tears, the sighs, and the deep compunction of those who heard them, were the commendations which accompanied their ministry. The strictness of their manners left nothing for the world to say against the truths which they delivered. The simplicity of their spirit, and the gentleness of their conversation and conduct toward others but severity toward themselves, belied not the gospel of which they were ministers. Their examples instructed, persuaded, and struck the people almost as much as their sermons: and the Spirit of God, who inflamed their hearts, the divine fire with which they themselves were filled, spread itself through the coldest and most insensible souls; and enabled them almost everywhere to raise chapels, temples to God, where the penitents and believers might assemble to hear them, and each return inflamed like themselves, and filled with the abundance of the Spirit of God. O what good is one apostolic man capable of working upon earth! There were no more than twelve employed to begin the conversion of the world.
— Thomas Coke (1747 – 1814), On the Ministry: Four Discourses on the Duties of a Minister of the Gospel, Discourse 1, Part 1.
Calvinism and John 6:44
An email and my response:
Hello Mr. Adams, I read with interest your comments on Calvin's comments on John 3:16 on your web site. I was wondering what your thoughts are on Jesus' words as recorded in John 6:44: “No one can come to Me unless the Father who sent Me draws him; and I will raise him up at the last day.” (NKJV) (It is unfortunate that English editions tend to translate the Greek as "draws" rather than the more accurate "compels" — especially since it is also translated more accurately as "dragged" elsewhere.) Have you considered that perhaps Calvin's "on the other hand" was intended to recognize what the whole of scripture says about this issue? He just may have been appealing to theology that is rooted in scripture itself.
Spirit Baptism: Wesleyanism & Pentecostalism
Earlier this week I posted: John Wesley and Spiritual Gifts. There I attempted to show that while Wesley was open to both extraordinary spiritual gifts and miracles, he did not insist on them as proof of the Holy Spirit’s presence. So, now let me say something about the distinctive pentecostal and charismatic teaching about Baptism with the Holy Spirit.
There is a relationship between early Methodist teachings and the later development of Pentecostal teaching. In fact, a direct line can be traced from the teaching of the early Methodists to the teaching of the early Pentecostals. Wesley’s preaching about the Christian life — and what he called Christian Perfection — gave rise to the holiness movement. The holiness movement, in turn, provided the seedbed from which the early Pentecostal movement would arise. Once people’s thinking about Christian experience begins to go down a particular road, certain directions become inevitable. (more…)
The Infrastructure of the Wesleyan Revival
The original Methodist revival was a movement intended to produce “real Christians,” that is, Christians who would actually live out the faith they professed. In my opinion: we are in desperate need of such a thing today.
In the Methodist revival, the means used to achieve this goal were:
- a message of experienced religion & holiness which drew heavily from the Bible,
- large praise and preaching gatherings (the Societies),
- small accountability groups (the classes, bands & select societies),
- works of service and mercy (generally: addressing the needs of the poor or imprisoned).
This was not intended to produce “Church Growth” or some such thing, it was intended to produce Christians who visibly and noticeably loved God with all their heart, mind, soul and strength and their neighbors as themselves.
What can be learned by this evangelistic & discipleship strategy for our day? (more…)
How I Still Think Like a Methodist
In the early part of his 2012 book How God Became King: The Forgotten Story of the Gospels, N. T. Wright remarks on how the Church has not always allowed itself to hear the full witness of the Gospels to Christ. I won’t attempt to reproduce the argument here: read the book.
Wright begins by discussing some ways that the Church’s teachings unintentionally got off track. And, as he is discussing how these various theologians of the past attempted to defend orthodoxy in a way that misconstrued some of the Bible’s teachings, he says on page 37 that “the eighteenth century saw great movements of revival, particularly through the Methodist movement led by John and Charles Wesley and George Whitefield.” and, he goes on to say: (more…)