Originally written in 1701, this classic work has seen several reprinted versions in the nineteenth century and beyond. In this volume, Benjamin Keach introduces each parable as a sermon, with lessons that help the reader find application. Keach’s thorough familiarity with Scripture shines in every page of this study as he compares epistle messages and Old Testament commands with the lessons of each parable, providing the reader wide and deep access to scriptural study surrounding the parables.

Andrew Fuller's commentary on Revelation (1815) appeared as one of the final statements of his long engagement with biblical apocalyptic writing. Fuller thought through his eschatological commitments as he moved from the high Calvinism of his early ministry to the evangelical Calvinism of his later life. The early influence of Gill - which included an eccentric combination of positions later identified as pre- and post-millennial - gave way to an evangelical piety strongly influenced by the writings of Jonathan Edwards. Fuller was deeply influenced by Edwards' support for evangelical revival, and by his expectation that the gospel would sweep victoriously across the globe. Fuller's commentary on Revelation, published in the year following his death, offers access to one of his last series of sermons, to his mature understanding of how divine providence was unfolding the mysteries of biblical prophecy, and to the robust post-millennial optimism that did so much to support his enthusiasm for global missionary work.

Religious conflict in Ireland has had a long history. Faith, Famine, and Faction is a case study of religious conflict in the copper-mining community of Bunmahon, Co. Waterford, Ireland in the mid-nineteenth century. By the time an English evangelical clergyman, Rev. David Alfred Doudney, came to the area in 1847, intense exploitation of its copper resources had begun. Depression in the industry followed by famine and its legacy, spurred Doudney to initiate educational establishments to help the poor and deprived of the area, children particularly. These initiatives brought him into conflict with Catholic clergy who suspected him of engaging in proselytism. Doudney was more interested in encouraging a more vital Christianity in opposition to the nominalism he found around him, whether among Catholics or Protestants, than he was in forced religious conversion. However, such a distinction was not clear at popular level. In the rising tensions that ensued and against the backdrop of a suspected suicide, Doudney was the object of bigoted opposition, a narrow xenophobia, and of threat to his life, that together forced his departure. Not without blemish himself, Doudney articulated a strong anti-Catholic rhetoric common to the Victorian age, which he directed against the doctrines and practices of the Catholic Church.

This title offers a comprehensive analysis of Baptist theology. Embracing in one common trajectory the major Baptist confessions of faith, the major Baptist theologians, and the principal Baptist theological movements and controversies, this book spans four centuries of Baptist doctrinal history. Acknowledging first the pre-1609 roots (patristic, medieval, and Reformational) of Baptist theology, it examines the Arminian versus Calvinist issues that were first expressed by the General Baptists and the Particular Baptists; that dominated English and American Baptist theology during the seventeenth and eighteenth centuries from Helwys and Smyth and from Bunyan and Kiffin to Gill, Fuller, Backus, and Boyce; and, that were quickened by the 'awakenings' and the missionary movement. Concurrently there were the Baptist defense of the Baptist distinctives vis-a-vis the pedobaptist world and the unfolding of a strong Baptist confessional tradition. Then during the nineteenth and twentieth centuries the liberal versus evangelical issues became dominant with Hovey, Strong, Rauschenbusch, and Henry in the North and Mullins, Conner, Hobbs, and Criswell in the South even as a distinctive Baptist Landmarkism developed, the discipline of biblical theology was practiced and a structured ecumenism was pursued. Missiology both impacted Baptist theology and took it to all the continents, where it became increasingly indigenous. Conscious that Baptists belong to the free churches and to the believers' churches, a new generation of Baptist theologians at the advent of the twenty-first century appears somewhat more Calvinist than Arminian and decidedly more evangelical than liberal.