Affinity 2025

It was a privilege to be among the few who joined the executive committee online on Monday for the annual meeting of Affinity chaired by Graham Nicholls.

Graham has now served as Director for approximately nine years. He shared highlights of his work, noting that he dedicates about one day a week (or more when needed) to Affinity while serving as a pastor of a local church during the remainder of his time. He expressed deep gratitude to the Advisory Council, trustees, and key supporters, including

• Joel Upton (for administration, creative input and organisational advancements). Joel will be laving his post soon.
• Adam May (for media and political connections).
• Fran Kirby (for social media and content support).
• Paul Yeulett (for chairing and leading the Theological Study Conference).
• Tom Brand (as chair of the Council and for his pastoral guidance and involvement).

Graham outlined a wide range of activities he undertakes, including

• Managing decisions for publications and planning events like the Theological Study Conference and mini-conferences.
• Attending member events, such as the Grace Baptist Assembly Association Day, EMW Ministers' Conference in Bala, and EFCC Prayer Conference.
• Recording podcasts with co-host Lizzie Harewood from the Association of Christian Teachers.
• Engaging in media appearances, including interviews on topics like Generation Z, immigration, the Pope, and the resignation of Justin Welby (with 14 interviews in 24 hours, reaching outlets like the Australian Broadcasting Company). These opportunities allow for gospel proclamation, modelling winsome apologetics, and potentially opening doors for local churches.
• Hosting partnerships meetings to connect agencies and share prayer needs.
• Leading monthly Council prayer meetings and termly in-person Social Issues group meetings.
• Campaigning on key issues, such as supporting marriage declarations, opposing the conversion therapy ban (including a seminar with the Christian Institute in Newcastle), resisting changes to abortion laws, and attending the Parliamentary Prayer Breakfast.
• Contributing to Christian publications, engaging in debates (e.g., on concupiscence), speaking at conferences (e.g., London School of Theology on spiritual abuse), and supporting agencies like Release International (e.g., publicising Petr Jašek's story).
• Political engagement, including a planned meeting with the new faith minister.

In response to a question about changes over the past nine years, Graham noted a shift toward more online engagement (post-COVID), the launch of the podcast, evolved publications, and more efficient use of time (e.g., remote media interviews reducing travel).

Among other things, we also heard about the Theological Study Conference for 2027. The 2025 event drew many first-timers and fostered stimulating discussions. The next conference will be themed Kingdom: The Church in a Fractured World.

Speakers and topics include

• Michael Haykin: Salt and Light in a Time of Decay
• Matthew Mason: Speaking the Truth in Love
• Collin Hansen: The People of God in the Nations of the World
• Phil Swann: Authority and Accountability
• Kenneth Harrod: Lessons from the Persecuted Church

The date: Wednesday 10 March to Friday 12 March 2027

The venue: King's Park, Northampton

Tony Wilcox at The Westminster Fellowship

I failed to report on last Monday. Last Monday was the November meeting of the Westminster Fellowship. The usual twenty or so gathered to hear Tony Wilcox from Tyndale House. Tony is a very pleasant academic with an interest in the Old Testament. He introduced us, more generally, to Tyndale House and, more specifically, to current Old Testament studies. This latter segment included a quick tour through trauma theology. Copies of the atest TH mag were made available adn I have been enjoying articles this week. We should be thankful to Tyndale House for its work, although it all sounds very tedious and mainly just inches things forward and it is not work I think I could devote myself to. Most of it is appreciated, however.

10 Pieces of Advice for Theological Students from Samuel Pearce

Engraver Smith, after Hedley, Public domain, via Wikimedia Commons

These are from a letter sent by Pearce November 13, 1798 to a student Matthew Griffith. 

At present, the following rules appear of so much moment, that were I to resume a place in any literary establishment, I would religiously adopt them as the standard of my conduct.

1. I would cultivate a spirit of habitual devotion. Warm piety connected with my studies, and especially at my entrance upon them, would not only assist me in forming a judgment on their respective importance, and secure the blessing of God upon them; but would so cement the religious feeling with the literary pursuit, as might abide with me for life. The habit of uniting these, being once formed, would, l hope, be never lost; and I am sure that, without this, I shall both pursue trivial and unworthy objects, and those that are worthy I shall pursue for a wrong end.

2 I would determine on a uniform submission to the instructions of my preceptor, and study those things which would give him pleasure. If he be not wiser than I am, for what purpose do I come under his care? I accepted the pecuniary help of the Society on condition of conforming to its will; and it is the society's will that my tutor should govern me. - My example will have influence: let me not, by a single act of disobedience, or by a word that implicates dissatisfaction, sow the seeds of discord in the bosom of my companions.

3. I would pray and strive for the power of self-government to form no plan, to utter not a word, to take no step under the mere influence of passion. Let my judgment be often asked, and let me always give it time to answer. Let me always guard against a light or trifling spirit; and particularly as I shall be amongst a number of youths, whose years will incline them to the same frailty.

4. I would in all my weekly and daily pursuits observe the strictest order. Always let me act by a plan. Let every hour have its proper pursuit; from which let nothing, but a settled conviction that I can employ it to better advantage, ever cause me to deviate. Let me have fixed time for prayer, meditation, reading, languages, correspondence, recreation, sleep, etc.

5. I would not only assign to every hour its proper pursuit; but what I did, I would try to do it with all my might. The hours at such a place are precious beyond conception, till the student enters on life's busy scenes. Let me set the best of my class ever before me, and strive to be better than they. In humility and diligence, let me aim to be the first.

6. I would particularly avoid a versatile habit. In all things I would persevere. Without this I may be a gaudy butterfly, but never, like the bee, will my hive bear examining. Whatever I take in hand, let me first be sure l understand it, then duly consider it, and if it be good, let me adopt and use it.

To these, my dear brother, let me add three or four things more minute, but which I am persuaded will help you much.

7. Guard against a large acquaintance while you are a student. Bristol friendship, while you sustain that character, will prove a vile thief, and rob you of many an invaluable hour.

8. Get two or three of the students, whose piety you most approve, to meet for one hour in a week for experimental conversation and mutual prayer. I found this highly beneficial, though, strange to tell, by some we were persecuted for our practice.

9. Keep a diary.

10. Once a week, at farthest, call yourself to an account: What advances you have made in your different studies; in divinity, history, languages, natural philosophy, style, arrangement; and amidst all, do not forget to inquire, Am I more fit to serve and to enjoy God than I was last week?

One reason scholarship is not easy these days

Happened to come across this recently (you'll probbly need to click to read the text)

Lord's Day March 8 2015

I have been in Aberystwyth this week and so I am behind with blogging. We began last Sunday with a  fairly well attended bitesize theology class on the Trinity. The morning sermon was from Ezra 8 and felt a little apprehensive about it again, though not as much as the previous week. I was able to make what were hopefully helpful points about church life in exegetically defensible ways. I spoke of a church preparing itself to serve by gathering the people and their leaders, of the need for humiliation and prayer and a fresh consecration of ourselves and all we have, assuring of protection and safety as we serve and worship. A couple in the church kindly entertained us for lunch and then we all got together before the evening service for our regular tea time. For various reasons we were mire than usual (I counted 18 - we are rarely that many). We are having a week of prayer this week and so we spent  a short time in prayer until we were interrupted a little sooner than anticipated by the arrival of some visitors. In the evening we looked at divorce from Matthew 5:31, 31 - always a difficult subject but hopefully I said something sound and sensible.

 

i tunes U Mediaeval Theology

Often slow on the uptake I recently noticed iTunes U and in particular a series of lectures by Douglas Kelly given at Reformed Theological Seminary on Mediaeval Theology. There are some 22 lectures (about 20 hours altogether I guess) looking at Boethius, Aquinas, etc, etc. They appear to have been given recently to undergraduates and are well worth checking out (I am on Lecture 19 by now). Kelly combines academic depth (in theology, philosophy and ancient languages) with warm presentation that is sometimes lightly humorous and often applied to today's issues. The stance is thoroughly evangelical but very even handed and seeks to point up the wisdom of our Medieval forefathers. For more info check here. 

Living in God's Two Kingdoms

If you think I'm not reading Christian books any more, that is not the case. I'm just finishing David VanDrunen's Living in God's Two Kingdoms. On Monday we will be discussing it at the Theological Study Group at the John Owen Centre. This is a rewrite of the professor of systematic theology and ethics at Westminster Seminary California's thesis and makes for interesting and persuasive reading. As he suggest many Christians probably work on the basis he advocates. I found it quite persuasive, although being ignorant of some of the issues I'm sure there are flaws with some of his arguments.

The “two kingdoms” approach to Christianity and culture is grounded in creation and what believers hold in common with unbelievers, not to do with eschatology as transformationists prefer.

After a survey of the current scene VanDrunen divides his book into three parts. First, in First Things and Last Things he expounds biblical teaching on Adam’s role in God’s plan and how Jesus fulfils that role as the last Adam. Redemption is not “creation regained” but “re-creation gained”. Believers do not now take up Adam’s task and do it right but celebrate the fact Christ has accomplished the task.

Next in Living in Babylon we look at sojourning in the Old and New Testaments. We live in both the “common kingdom” of the Noahic covenant and the “redemptive kingdom” established through the Abrahamic covenant.

Part Three, Christian Life in Two Kingdoms explores the practical application of his theological vision. Chapter 6 discusses the role of the church in the Christian life (corporate worship, ethics, ministerial authority, etc). Chapter 7 looks at the two kingdoms idea in the areas of education, vocation and politics.

LTS online journal

I see that the online journal of London Theological Seminary is up and running. See here. A surefooted and modest start, it features articles by David Green and Basil Howlett and reviews by the Principal, Robert Strivens. Onr for your favourites box I'd say.

10 words useful for studying the Trinity

1. Modalism. Used to describe the blurring or erasing the real, eternal and irreducible distinctions among the three persons of the Godhead

2. Subordinationism. Used for the teaching that the Son and Holy Spirit are lesser beings or have a lesser status than the Father

3. Ontological. Used when thinking of God as he is in his being or existence

4. Economic. Used when thinking of God's activity in creation and salvation

5. Generation. Used for the unique property of the Son in relation to the Father

6. Procession. Used for the eternal relation of the Holy Spirit to the Father (and the Son in the west)

7. Person. Used for the Father, Son and Spirit when differentiated

8. Hypostasis. Greek for "something with a concrete existence" and the Greek alternative for the Latin "person"

9. Homoousios. Greek for "Of the same being". Used to say that the Son and Spirit are of the same being or essence as the Father

10. Homoiousios. Greek for "Of similar being". Used by heretics to say that the Son and Spirit are only of similar being or essence as the Father

Studies on the Trinity

[Key: Tim L, Tim D, Moi, Steffan, Michael, Robert

Gideon, Peter Prof Letham, Robert]

When I reflect on the fact that the lines have fallen to me in pleasant places, I often think of the providence of having come to study at the LTS and then having been called to a church near to LTS and the John Owen Centre and the advantages that brings. (Proximity means that despite a heavy schedule I have still been able to be at our midweek meeting and members meeting, do some door to door and make a pastoral visit and see my family).

I have been aware of that again this week, having audited the course on the Holy Trinity, given by Robert Letham. I think I have had a number of opportunities, including the opportunity to

1. Think through a major Christian doctrine (The Trinity)

2. Read a big theological book sat on my shelves unread (Letham on the Holy Trinity)

3. Spend time learning from one of the leading theologians in our Reformed community and see them close up (Robert Letham)

4. Remember the world of scholarship where so much goes on that has relevance to my ministry

5. Learn of various scholarly books produced in recent years that I might have missed otherwise

6. Have fellowship and interaction with fellow ministers, some of whom I had not met before

7. Investigate the rather neglected world of patristics, which I am hoping I will revisit  (I have now downloaded the ante-, post- and Nicene Fathers works for e-sword)

8. Read some Owen and Barth

9. Investigate the book Basil on the Trinity, a book I didn't really know existed beforehand

10. Take advantage of the LTS Library and a nice second hand book sale organised by the administrator Nigel Redford

DMLJ 22 Warfield

Contemporary photograph, Public domain, via Wikimedia Commons

This very interesting one is from a British collection of Warfield articles first published in 1958

Introduction

It would probably be true to say of all conservative evangelicals who take a lively interest in theology that no works have proved to be of more practical help to them and a greater stimulus than those of B. B. Warfield. For myself I shall never forget my discovery of them in a library in Toronto in 1932. My feelings were similar to those of ‘stout Cortez’ as described by Keats. Before me stood the ten sizeable volumes published by Oxford University Press. But, alas, it was the OUP of New York only and not of this country also. Friends and pupils of Warfield had arranged the publication of the volumes. The fact that they were not published in this country is a sad commentary on the state and condition of theological thinking here at that time.
The volumes were collections of various articles written by Warfield in journals and encylopaedias, classified under various headings. Here are some of the titles: Biblical Doctrine; Studies in Theology; Christology and Criticism; Calvin and Calvinism; two volumes on Perfectionism.
Warfield had never written text books on theology in a large and systematic manner, but had contented himself with the publication of a few small works. (This I was given to understand by the late Principal John Macleod of the Free Church College, Edinburgh, was due to his loyalty to his friends and teachers, the Hodges of Princeton, and his fear that anything he might publish might affect the sale of their works.) The ten volumes, however, published about ten years after his death which took place in 1921, have served to compensate us for that loss and to give us the essence of his teaching.
There is even a positive advantage in having his teaching in this form rather than in a more systematic one. Warfield was first and foremost a defender of the faith. The title of his chair in the old Princeton Theological Seminary was "Professor of didactic and polemic theology" and the writing of articles and reviews of books, rather than formal treatises, gives greater scope for the display of this polemical element. Warfield lived and taught and wrote in this period (1880-1921) when what was then called Modernism was virtually in control. It was the age of the 'liberal Jesus' and 'the Jesus of history' who was contrasted with the 'Christ of Paul'. The Bible had been subjected to such drastic criticism that not only was its divine inspiration and unique authority denied but the whole idea of revelation was in question. The Lord Jesus Christ was but a man, 'the greatest religious genius of all time', miracles had never happened because miracles cannot happen, our Lord's mission was a failure, and His death on the cross but a tragedy. The great truths proclaimed in the historic Creeds of the Church, and especially in the great Confessions of Faith drawn up after the Protestant Reformation, concerning the Bible as the Word of God and the person and work of the Lord Jesus Christ were being questioned and rejected by the vast majority of 'scholars'.
While there were many who fought valiantly to stem this tide and to refute the errors which were being propagated, it can be said without any fear of contradiction that B. B. Warfield stood out pre-eminently and incomparably the greatest of all. He was peculiarly gifted for such a task. He had a mathematical mind and had at one time considered the possibility of a career as a mathematician. His precision and logical thinking appear everywhere. Added to this he was a first class New Testament scholar and a superb exegete and expositor. Furthermore, he had received the best training that was available at the time, and not only in his own country. He thus could meet the liberal scholarship on its own grounds and did so.
His method was not to meet criticisms of the traditional theology with mere general philosophical and theological arguments, though he could and did do that also. It was rather along the following lines. He would first state the case as presented by the critic in a fair and clear manner. Then he would proceed to analyse it and deal with it clause by clause and word by word. He was thoroughly familiar with all the literature but for him the test always was "to the law and to the testimony". For him the question was, Was this a true exegesis and interpretation of what the Scripture said? Was it consistent and compatible with what the Scripture said elsewhere? What were the implications of this statement? and so on. It was really the method of the advocate in the law courts who obtains his verdict, not by passionate and emotional appeals to an unlearned jury, but rather as the result of a masterly analysis and patient dissection and refutation of the case of the opponent, followed by a crystal clear and positive exposition of the truth addressed to the 'learned judge on the bench'.
No theological writings are so intellectually satisfying and so strengthening to faith as those of Warfield. He shirks no issue and evades no problems and never stoops to the use of subterfuge. One is impressed by his honesty and integrity as much as by his profound scholarship and learning. The result is that there is a finality and authority about all he wrote. Those who disagreed with him seemed to recognise this. They did so by simply ignoring him. This has continued to be his fate since his death and since the publication of the ten volumes. It is quite amazing to note the way in which this massive theologian is persistently ignored and seems to be unknown. A 'conspiracy of silence' is perhaps the only weapon with which to deal with such a protagonist.

Some may wonder why the writings of such a man who died nearly forty years ago should be republished and may feel that they are of necessity out of date. The answer is that the writings of Warfield are, as indicated above, not merely polemical and designed to expose error, but also positive expositions of truths which are eternal and which are as vital today as they ever have been. This can be said of the subjects dealt with in each chapter of this present volume, the contents of which have been culled from the ten volumes of his writings. Never have they been more urgent than today and the reader will find, thanks to Warfield's particular method, that he will be helped to face and to answer criticisms of the historic evangelical faith in their most modern form and guise.

A final word. While Warfield was such an outstanding scholar and theologian that the most learned can profit by reading him, it is also true to say that any intelligent lay person though lacking in technical knowledge, can be greatly helped by reading him. His mind was so clear and his literary style so chaste and pellucid that it is a real joy to read his works and one derives pleasure and profit at the same time.

The selection of subjects for this volume is most judicious and representative and should serve as a perfect introduction to the works of the greatest exponent, expounder and defender of the classic Reformed faith in the 20th century.

D Martyn Lloyd-Jones

Philippines 11

So my final full day in the Philippines is nearly over. It started quite early around 8 am when Dennis, one of the members at Moonwalk Community Bible Church, picked me up and drove me over to the church. (En route to church we passed a RC church that runs a market just outside every Sunday!). Moonwalk is in Parañaque and is in one of these subdivisions as they call them, where gates with security guards keep out undesirables. We have them in England (gated communities) but these are at a much lower economic level I guess. Anyway Moonwalk (a slightly better heeled congregation for the most part I guess) was originally begun by Cubao and then planted as a church by Steve Hofmaier, (here too) a graduate of Al Martin's old Montville, New Jersey seminary, in 1987. Moonwalk also has a small seminary, which is a pity in some ways but that's Reformed Baptists for you.
They kicked off with Sunday School at 9 am mostly in Tagalog but with plenty of English. Steve is teaching on missions and if you are in the know the Al Martin style hallmarks were all there. I was slightly bothered by that but got through it and preached quite well on Ezekiel 37 again (good not to have to be translated) and then joined them for lunch too, chatting mostly to Steve who spent six months in Nairobi with Keith Underhill years back and had been to Aberystwyth. By the time I left anyway I was much more centred on the 99% of things that we do agree on and was very glad for the opportunity to have been there and to have enjoyed such sterling fellowship. Dennis, accompanied by his wife, kindly drove me back to Cubao, where there were quite a few still around enjoying coffee, chat and singing. They knew people and so took opportunity to chat too before returning. Ray Seveses here is brother to Rolly, one of the elders at Moonwalk. They have just appointed a third elder and so Steve, who sees himself as very much a missionary (unlike Brian) is keen to move on but the congregation are rather dismayed at the prospect.
Back here there was time to talk to Joseph and Theresa (no English) with their toddler Jores (JOseph/theRESa - typical Filipino) and try and remember the CCM girls' names. At 4 pm it was time for the afternoon service. Joel Pascual, one of the deacons preached. They provided simultaneous translation for us monoglots. Joel is coming to England in October to be best man to Redy who is marrying Naomi Clark, a member at Waterford House Evangelical, Strood. Perhaps we can link up. He told me that his father is a bishop in a Filipino cult (see something on Filipino cults here, although I think this is an RC site).
After church a few stayed to sing and to say a formal hanks and goodbye. That was very nice. I really have enjoyed this time and received so many blessings.
Brian and Necy kindly invited me back home again for a bite to eat (very tasty spaghetti dish) with them and their (as yet) unconverted housegirls. I also had another interesting chat with Brian clarifying the set up, asking where he sees things going and chatting about various things. Clearly there are constant headaches but it's great to be with someone who God is using quietly but quite extensively in many ways. The Ellises I should have mentioned live opposite Faith House, where the older CCM girls live. He told me they have another property somewhere currently not in use.
Anyway I walked back to the church, did a little packing, did a little dip into the coconut jam I bought last night and then read a little before bed. The rain has just started to teem down once again.

LTS End of Year

Last Saturday it was the end of year service at London Theological Seminary. Things were a little different this year in that there was a second service after the main one to mark the retirement of Principal Philip Eveson. On reflection this might have been better arranged. Combined with a bit of ill-discipline in the lengths of the two services it meant we were sat for a long time listening and tea on the lawn was a rather rushed affair. Ah well, as the chairman Irving Steggles pointed out we won't be doing this too often, hopefully.

The preacher in the first service was Michael Haykin. He spoke very well on the power of God's Word. My father-in-law reached in the second service - a very appropriate and personal message for Philip from Psalm 92. My only fear was that the non-Welsh might find it a little difficult but hopefully not. In the first service we had the usual report on activities and the testimonies of the leaving students. We were particularly interested in Fred from Madagascar who has been a member of our congregation during his time in LTS (see pic). We were also glad to see Derek Sewell of LIP completing four years of part time study. Others leaving include Claudio who was sponsored by members of our church adn Andrew Hill who is due to become the new minister at nearby Highgate Road Chapel. In the second service Graham Harrison spoke (on behalf of the faculty) and Dr David Earl (on behalf of students).

Lawson Calvin 03

Lawson Calvin 02

Lawson Calvin 01

It was my turn to lead the Theological Study Group at the John Owen Centre yesterday. We were looking at Steve Lawson's book on Calvin's preaching and I prepared a study sheet for it. part 1 is above. [Click to enlarge]. We plan to look at Abraham Booth's Reign of Grace next time.

EMF SOBS

It was good to be at the EMF open day in Welwyn today at the end of the year for their School of Biblical Studies, where I have recently taught a course on the cults.

Daniel Webber chaired the morning meeting where we were given an overview of the School by Martin Leech and a lecturer's perspective by Stan Evers of Potton. After lunch Martin chaired. We had a student's perspective from Slava Malafeev and the sermon from the opening verses of Hebrews was by Steven Bowers an Ulsterman now pastoring in Brighouse, Yorkshire.

In both sessions Daniel Webber briefly interviewed 5 of the 10 students (half are from Eastern Europe, the others are a Nigerian from the UK, a Russian from Tuva on the Mongolian border, a Brazilian soon to work in Portugal, an Israeli born in Russia and a Pakistani). In the afternoon they received their hard earned certificates, having completed the 30 week course and done the 26 essays and other assignments. Martin was telling us that around 260 have gone through the course since it came to Welwyn (there was a school in the sixties based in Watford). Some 37 of the 88 EMF missionaries currently serving have gone through the school. One or two of the current crop are thinking about further theological studies but most will return to their churches to carry on where they left off, but now with a better understanding of the Word.

It's always good to see old friends at these affairs too and meet some new ones too. God's kingdom is advancing - slowly perhaps but surely.

Redeeming exposition

While away in Tenerife last week I took opportunity to read this large American text book on preaching. We then discussed it at the Theological Study Group at the John Owen Centre last Monday. Ten of us, mostly pastors, met to discuss it and although there was a range of opinion we all felt fairly positive about it, given its main target audience (American seminarians). Most of us (preachers at least) had been able to track down free copies of this second edition via a UK-based American gentleman called Johnny Long who, it would appear shares Mr Chapell's concern over legalistic preaching that lacks a grace impetus. I would recommend the book to any Reformed preacher, the younger the better. Being a text book it is not an easy read but even where one would disagree with what is said there lessons to be learned and questions are raised that are well worth considering. We hope to look at The Expository Genius of John Calvin by Dr Steven J Lawson next time.

Bio 8f Thomas L Johnson

Student in England
Among the willing workers in the Providence Sunday School and at the church’s weekday adult literacy classes were the Stroud Smith family. Edward Stroud Smith was a help to Johnson with preparing Sunday School. The parents and two daughters were English and members at Western Avenue Baptist Church. They had great sympathy for their poor neighbours. The family were to become lifelong friends. Through them Johnson came to know their pastor, J J Irving, who had trained in England at Spurgeon’s Pastors College. After a while the Smiths returned to England. It was a sad farewell. Johnson had no real expectation of seeing them again, his heart set on Africa not England.
Meanwhile he discovered that the American Baptist Missionary Union had no work in Africa and no organisations were then sending African-Americans to Africa. Adding to his troubles his health was deteriorating and he again became seriously ill. He was nearly 40 now and still lacking the theological education necessary for work in Africa. Despite these disadvantages he was, however, able to secure the agreement of a Dr Murdock of the American Baptist Union to finance the journey from New York to Liberia, the American settlement for freed slaves in West Africa, though he could offer no other financial help.
Then early in 1876 Johnson received two important letters from England. One, from Stroud Smith, told of a conversation with W Hind Smith of the YMCA, Manchester about missionary work in Africa. The other was from Hind Smith himself and said that if Johnson could get to England he would arrange for his enrolment on a suitable course of study in readiness for Africa. Johnson was still gravely ill at the time but mustered the strength to write at once to say he would come. He also informed Dr Murdock of his intention to take up the offer of passage to Liberia. Remarkably he began to recover and arrangements were made for him to leave for England. Friends and members at the mission in Chicago were very kind and on August 19 that same year Thomas and Henrietta set sail for England on the SS Spain.
They arrived in Liverpool on September 1, 1876, and were taken to Manchester by rail, where they were met by the two Smiths. They stayed with the Hind Smiths and on their first Sunday morning went to hear eminent Baptist preacher and commentator Alexander Maclaren at Union Chapel, Oxford Road. By this time Maclaren had been pastor 18 years. A modest, unassuming Scot his expository sermons were very popular at one time. In the afternoon Johnson visited a ‘Ragged School’ where he spoke. Two things struck him on that occasion. The first was a picture he saw of Queen Victoria presenting a Bible to an African Prince. The story behind the picture is that the African had come to England to find the secret of her greatness. The Queen gave him a Bible and told him ‘this is the secret’. The other thing was the singing of some words by the children that Johnson was not able to join in with.
I was not born a little slave to labour in the sun,
Wishing I were but in my grave and all my labour done;
The Johnsons stayed in Manchester with the Hind Smiths whose young boys, Willie and Martin, had met the Jubilee Singers from America and loved to sing some of the negro spirituals with Thomas, including Steal away to Jesus, Mary and Martha just gone along and When he cometh, to make up his jewels. Sadly, just over a year after the Johnsons’ arrival in England, young Martin died. Meanwhile Johnson met various Christian leaders and businessmen, including the Bishop of Manchester and Dr Maclaren, mentioned earlier. A young student from Owen’s College was engaged to help him with his English grammar.
Maclaren gave Johnson’s name to the Baptist Missionary Society in London who invited him to meet them. The trip to the big city was an enjoyable one, especially the visit to the zoo in Regent’s Park. One mishap was being lost on Clapham Common. Johnson’s eagerness to meet Spurgeon led him to ask a bus driver where the great man lived. The man told him which bus to catch to get to Nightingale Lane, the other side of Clapham Common, but when he reached there, alas, Spurgeon was out. By then it was dark and the journey back was not easy or pleasant.
Back in Manchester Hind Smith noticed the damp weather was not agreeing with Johnson so he enquired of Spurgeon whether he might sit in on some lectures at the Pastor’s College. ‘Yes, let the man come’ was Spurgeon’s postcard reply. One can imagine Johnson’s amazement at this privilege. When he had first heard Spurgeon’s name he was, according to law, a ‘thing’, a mere ‘chattel’. Now he was going to study in the great man’s own college.
In accord with college policy the Johnson’s boarded with a family, the Wigneys. Mr Wigney was an elder at the Tabernacle. The college was then meeting in purpose-built premises at the rear of the Tabernacle and had been going for some 20 years. It endeavoured to teach not only theology but other basic subjects too. Tutors then included Archibald Ferguson, David Gracey and George Rogers. Johnson particularly mentions Ferguson, who would invite him to his home in West Ealing, where he was minister of the Baptist Church he had planted. Ferguson had been converted in Dundee in 1839, the year revival came to M’Cheyne’s church under W C Burns, who went on to serve in China.
Spurgeon would give one of his famous ‘Lectures to my students’ on a Friday afternoon and so Johnson soon came to meet his hero. His love and respect for the man were enhanced rather than diminished by this close encounter. ‘I at once fell in love with dear Mr Spurgeon’ he says of their first meeting. Many things about Spurgeon impressed him. ‘In the late Mr Spurgeon’ he writes ‘we had one in whom faith and courage and faithfulness in preaching God’s Word were predominant features of his ministry.’ It was in January, 1877, that the meeting mentioned in a previous post took place. He took great encouragement from Spurgeon’s assurances of help.
After a little while Johnson was accepted formally as a student. He found both tutors and students kind and welcoming. Gaps in his knowledge were sometimes a cause of mirth. He gives an example - his assumption that the world is flat! To be fair to Johnson at least one African-American preacher of the time claimed to teach similar ‘facts’ from the Bible. The most famous sermon of the otherwise reliable John Jasper (1812-1901) of Virginia was ‘The sun do move’. It appealed to Joshua 10 and 2 Kings 20 to disprove Copernicus and Revelation 7:1 to prove the earth flat! There was a great deal for Johnson to learn and quite a few things to unlearn. Ever after he was very grateful for his time there. In his first sermon before the students and faculty he turned to Acts 16:31, Believe on the Lord Jesus Christ and thou shalt be saved, and leaned very heavily on the work of 18th Century Baptist Andrew Fuller, hoping to go undetected. As students can be, they were merciless with poor Johnson. Professor Rogers defended him, however, but with the cutting remark that he saw in Johnson another Andrew Fuller! Johnson took it all in good part.