Well, good morning. If you would, let's take the Word of God and turn to 1 Corinthians 9. It is a great honor and privilege, a sheer joy and pleasure for me to be able to share with you another life story in our Georgia Baptist heritage. As Brother Thomas said, I did have the joy two years ago of telling the story of Daniel Marshall, who planted the very first continuing Baptist church in Georgia in 1772. Today, you will hear about his son, Abraham Marshall. Lord willing, next year, you'll hear about Jesse Mercer. And this is like a whole series, as you can tell. But anyway, a great joy. 1 Corinthians 9, and let's begin with verse 1, and we will read through verse 19. Am I not free? Am I not an apostle? Have I not seen Jesus our Lord? Are not you my workmanship in the Lord? If to others I am not an apostle, at least I am to you, for you are the seal of my apostleship in the Lord. This is my defense to those who would examine me. Do we not have the right to eat and drink? Do we not have the right to take along a believing wife, as do the other apostles and the brothers of the Lord in Cephas? Or is it only Barnabas and I who have no right to refrain from working for a living? Who serves as a soldier at his own expenses? Who plants a vineyard without eating any of its fruit? Or who tends a flock without getting some of the milk? Do I say these things on human authority? Does not the law say the same? For it is written in the law of Moses, you shall not muzzle an ox when it treads out the grain. Is it for oxen that God is concerned? Does he not speak entirely for our sake? It was written for our sake because the plowman should plow in hope and the thresher thresh in hope of sharing in the crop. If we have sown spiritual things among you, is it too much if we reap material things from you? If others share this rightful claim on you, do not we even more? Nevertheless, we have not made use of this right, but we endure anything rather than put an obstacle in the way of the gospel of Christ. Do you not know that those who are employed in the temple service get their food from the temple? And those who serve at the altar share in the sacrificial offerings. In the same way, the Lord commanded that those who proclaim the gospel should get their living by the gospel. But I have made no use of any of these rites, nor am I writing these things to secure any such provision. For I would rather die than have anyone deprive me of my ground for boasting. For if I preach the gospel, that gives me no ground for boasting. For necessity is laid upon me. Woe to me if I do not preach the gospel. For if I do this of my own will, I have a reward. But not of my own will, I am still entrusted with the stewardship. What then is my reward? that in my preaching I may present the gospel free of charge, so as not to make full use of my right in the gospel. For though I am free from all, I have made myself a servant to all, that I might win more of them." And this is the word of the living and holy God. And let's go before our Lord for just a brief moment and ask His grace upon this time. Our Heavenly Father, we thank You for the joy it is that we have as Your people to look back in the past and to see the work of Your hand in the lives of your dear saints and servants, and to see, Lord, the various ways that you chose to use them for the spread of your fame, for the majesty of your holiness, declaring the gospel of your dear Son, our Lord Jesus. And we pray, Lord, that as we take these next few moments to behold the work of your hand in the life of this one named Abraham Marshall. Father, we ask for the sake of Christ our Lord, that in his life and labors, we will see more than just this man, Abraham Marshall, but through his and through His character, Father, give us the eyes to see Your grace, give us the eyes to see Your glory, and give us that assurance that, yes, Jesus Christ is the same yesterday, today, and forever. We ask these things in the name of our Lord Jesus, and we ask it all on His account, In our behalf, Amen. There is perhaps no New Testament passage in the recorded writings of the Apostle Paul which best summarized what dominated this man's life and labors than 1 Corinthians 9,16. In this one single verse, Paul expresses what was both his all-consuming compulsion as well as his all-consuming passion. He said, for if I preach the gospel, that gives me no ground for boasting, for necessity is laid upon me. Woe to me if I do not preach the gospel. Now in the immediate context of these words, Paul was explaining to the Corinthians why he gave up his right to receive payment for preaching the gospel. His reason for this was to prevent anything by his example to hinder the progress of the gospel. And while Paul made it very clear that his example in this was not to be considered the standard for all preachers, nevertheless, his point to the Corinthian church was that he was willing to give up anything for the sake of the gospel, even if that included financial support for preaching. In other words, For Paul, nothing was more important in his life than making sure that the spread of the gospel would never be impeded. Thus, it mattered more to him to suffer the loss of a paycheck, if you will, than to suffer the loss of gospel preaching. The gospel therefore was the touchstone for everything Paul did. But his reason for this is what he expressed in these aforementioned words of verse 16. And again, listen, for if I preach the gospel, that gives me no ground for boasting. For necessity is laid upon me, woe to me if I do not preach the gospel. Now there are two things principally that Paul says here about the calling on his life to preach the gospel. First, to preach the gospel was not something he could take credit for. He said that if he preached the gospel, it gave him no ground for boasting. Neither the content of the gospel nor the communication of the gospel originated with Paul. The gospel was God's revelation to Paul. and therefore God's message. Moreover, Paul's labors to proclaim it was the result of God calling Paul to do so. Hence, Paul could not take any credit for himself by either the doctrine of the gospel nor the preaching thereof. But, since Paul had no ground for boasting by preaching the gospel, his reason for doing so was due to one thing only. He proclaimed the gospel because he was under a divine compulsion to do so. Whether he got paid for it or not, Paul said, necessity is laid upon me. Woe to me if I do not preach the gospel. What Paul is saying here, in effect, beloved, was this. When it comes to preaching the gospel, I have no choice in the matter. While I have the freedom to refuse financial support for gospel preaching, I do not have the freedom to stop preaching. I must preach the gospel, because I am under divine compulsion to do so, for if I refuse, Paul said, then I cannot imagine what misery and disaster I will personally suffer for such disobedience. So for Paul the apostle, Since God had called him to proclaim the gospel, he was therefore not at liberty to withdraw from this calling. His life was overcome by a sense of urgency and duty combined with a driving passion for Christ himself that no matter what it would cost him personally, the gospel of Jesus Christ must be preached. And like the Apostle Paul, in his compelling drive to proclaim the Gospel, so it was also true for the first generation of Georgia Baptists. In fact, it could be said that if those men of God embodied one verse of Holy Scripture with enduring faithfulness, it was 1 Corinthians 9.16. For they, like Paul, took no personal credit for preaching the gospel, but felt deeply the necessity God had laid on them to proclaim Christ despite whatever that proclamation would cost them at the most personal level. And saying this, brings us this morning to the subject of our address, which is the life and labors of Abraham Marshall. If there's any one man of God who stands out from that first generation of Georgia Baptists as modeling and leading his brethren in the spirit of 1 Corinthians 9.16 Abraham Marshall would surely be that man. From the time of his conversion to Christ to the very day of his departure from this world, he lived as a man who had a compelling drive to make the gospel known wherever divine providence would lead him. As his son J. Bez Marshall wrote of his father in the introduction to his memoirs, which was published five years after Abraham's death, He said, but those who perhaps were better acquainted with my father than I was know that so far from claiming self-merit, his Chief Excellency consisted in attempting to spoil the pride of human glory and exalt the sufficiency of the adorable Redeemer. Now, to help us appreciate Abraham Marshall and his unflinching devotion to the gospel, I want to unpack his life and labors from three different angles. First, we will look at his ministry. Second, his theology. And then third, his legacy and therefore the lessons his life passes on to us for our own generation. However, Before we study these aspects of Abraham Marshall, I want to begin with a preliminary overview of his life as a whole. Abraham Marshall lived between the years of 1748 to 1819. He was born in Windsor, Connecticut, and he was the first child of Daniel Marshall and his second wife, Martha Stearns. At age three, his parents, along with his two brothers, moved from Windsor to the Susquehanna in New York, where Daniel and Martha gave themselves to reach the Mohawk Indians with the gospel. For 18 months, they sought through hardship and sacrifice to make Christ known among these Native Americans, but due to a violent outbreak among the different tribes, they were forced to move, and their migration led them to settling in Virginia. Now, on a rather humorous note, in later years, Abraham Marshall would often apologize for what he deemed as his coarseness in manners by saying, I was born a Yankee and raised a Mohawk. But humor aside, these early years in Marshall's life were very significant from a spiritual standpoint. You see, witnessing both the gospel preaching of his father and the self-denial his parents exemplified for the sake of the gospel, these things were used by God to begin what Marshall would describe, in his own words, as the first impressions of a religious nature. But such impressions would not find their way to an actual conversion to Christ until Marshall was 19 years old. During a season of revival and spiritual awakening that had taken place in the church his father pastored at Stevens Creek, South Carolina, Abraham Marshall would be brought to faith in Jesus Christ. This most important and supreme event of his life is recorded in his memoirs by the following account, which I will quote at length. A number of young persons became seriously concerned about the welfare of their mortal souls. Abraham had gone on sinning and praying, and praying and sinning with a tender conscience until the arrows of the Lord were made fast in his soul. His iniquities went over his head as a burden too heavy for him to bear. One evening he had retired to a lonely grove some distance from home, sitting in the listening woods late in the night while peaceful silence hushed the earth. When the words in Jeremiah's lamentations, he shall bear the yoke in his youth, he sitteth alone, awakened his attention. If there may be hope, the words afforded him a little relief. But the word of the Lord bore heavy again on his mind. Jeremiah 17 and verse 1, the sin of Judah is written with the pen of iron and with the point of a diamond, it is engraven upon the table of their hearts. And again, these words in Hebrews, there remains no more sacrifice for sin, but they shall be given over to a hard heart, a fearful looking for, of judgment to come, and a fiery indignation. On Sabbath morning, he took his Bible, retired to spend the day in fasting and prayer. And at a moment when he most expected hell and most desired forgiveness, the Lord was pleased to make that juncture of extremity his favoring opportunity. He opened the sacred volume. He cast his eyes upon Isaiah 41 in verse 10. Fear not, for I am with thee. Be not dismayed, for I am thy God. I will strengthen thee, yea, I will help thee, yea, I will uphold thee by the right hand of my righteousness. His youthful soul melted into softness and his eyes into tears. His released spirit rejoiced in God his Savior. His faith laid hold of the precious promises and he claimed the strength of Israel as the portion of his soul forever. Shortly after he joined the church and was baptized with others in the Savannah River. Now, following Marshall's conversion and joining the church at Stevens Creek, which took place in 1767, he immediately began demonstrating remarkable gifts in public speaking. Thus, within a short period of time, he was licensed to preach and became an assistant to his father. It wasn't long, however, that after traveling on preaching tours with his father and other more mature itinerants, that Abraham Marshall would launch out on his own and spend the next 20 years engaged in the ministry that he would become most famous for, which was itinerant evangelism. Wherever and whenever he could obtain a hearing for the gospel, Marshall was there giving his all to make Christ known to as many people as he could. During this period in his life, he would be ordained to the ministry on May the 20th, 1775. This ordination was carried out by his father and another pastor named Sanders Walker. In November of 1784, Marshall was called to become the pastor of Coyoke Baptist Church shortly after the death of his father on November 2nd. Coyoke, as I've already mentioned to you, was the first continuing Baptist church established in Georgia in 1772 by Daniel Marshall. Abraham Marshall was inducted as pastor of Coyoke when he was 37 years old, and he would shepherd this church faithfully for 35 years. But not only did Marshall give himself in devoted service as a Baptist pastor, he also gave himself in leadership as a Baptist statesman. When the Georgia Baptist Association was formed in 1784, Abraham Marshall would be elected as its moderator 21 times over a period of 31 years. In this role, Marshall was at the center of leading that association and making decisions that would shape and help define Baptists as a people both committed to the scriptures and with a vision for saturating Georgia with gospel-driven churches ordered by Baptist principles. Moreover, Marshall, like his father Daniel, was a Baptist pioneer in the establishing of Baptist churches. In fact, listen to this, Abraham Marshall planted more Baptist churches in Georgia than any Baptist preacher in its history. There are 39 Georgia Baptist churches that are attributed to Abraham Marshall. as its principal founder. Among these include the First Baptist Church of Augusta and the very first African-American Baptist Church in Georgia, which was founded in 1788 in Savannah. Furthermore, he had a unique ability, again like his father, to inspire and motivate men aspiring for the ministry. Canvassing over 50 years of serving in the gospel ministry, the list of men who were called into the ministry under Marshall's direct influence is numerous, to say the least. But in addition to all his ministerial labors, Marshall, as a man, was known for his remarkable strength, agility, and his passion for running, and of all things, wrestling. His appearance was described as standing no more than five feet and nine inches of a square frame and a full habit without being corpulent. And though he only had 40 days of formal education over the course of his life, yet he was gifted with a superior native intelligence combined with an attractive personality and a very sharp sense of humor and wit that never failed to find the right moment to make its appearance. During the American Revolution, Marshall served both as a soldier and a chaplain. He actually fought in the Battle of Augusta and was a prisoner of war at Burt Jail in Augusta. Following the Revolution in 1789, the people of Georgia chose Abraham Marshall as a delegate to the Georgia Constitutional Convention where he served with honors voting to approve the Constitution of the United States. In 1792, however, second only to Marshall's conversion to Christ and subsequent call to the ministry, the most significant event in his life was his marriage to Miss Anne Waller of Virginia. They would be married for 23 years until Anne's death on November the 15th, 1815 at the age of 54. From their union they would have four children and their 23 years together would prove to be a godly example of a husband and wife serving each other in love and faithfulness for the glory of Jesus Christ their Lord. One thing that would be worth noting is the origin of how they met. In 1792, Abraham Marshall had set out on his second preaching tour for New England. But in this endeavor, he was also determined to find a wife. Commenting on this purpose, one biographer amusingly wrote, Jacob worked 14 years to obtain the wife of his choice, but only the bold and fearless Abraham Marshall would think of riding over 2200 miles at the age of 44 to look for a wife. Yet he did just that. While on his journey in Virginia, he stopped at the home of a Baptist pastor named John Waller. As Marshall and Waller were visiting, Waller's oldest daughter, Anne, walked into the room. After being formally introduced, Marshall said to himself, you are mine if I can get you. But of course, what Marshall didn't know is that Anne was thinking the same thing about him. Well, never lacking for boldness, Marshall made his intentions known and then left for New England. But as soon as his circumstances proved convenient, he returned to the Waller home, and get this, after only a six-day courtship, Abraham Marshall and Anne Waller became husband and wife. They both knew what they wanted. Marshall's passing from this earth was on the afternoon of August the 15th, 1819, at the age of 72. As he lay dying in his bed, ministers, family, friends, church members all gathered to say their farewell to this soldier of the cross whose life and labors had impacted so many in his generation. Riding to this solemn yet very joyful occasion, as Marshall would soon depart and be with Christ, a Reverend John Boyd was present at Marshall's bedside and would also preach Marshall's funeral service He wrote to the Georgia Baptist Association following Marshall's death these very significant words. He said, the morning of the day on which he died, he said to some brethren present that as he expected shortly to change this for an eternal life, he had particularly examined the principles of the religion on which he rested. And although he had for the space of fifty years endeavored faithfully to improve and preach the word, and live consistent therewith, yet during that time he had never lived one day nor preached one sermon clear of some imperfection. So that he had no merit of his own, but rested on the merit of Jesus his medium. So from the first to last, Abraham Marshall, from the time of his conversion, was a man whose confidence, hope, and assurance of God's favor and acceptance did not rest on his own merits, but in the merits of Christ alone. And out of that undying trust in Christ as his Savior came also an unwavering loyalty and devotion to proclaim Christ to his own generation as the Lord himself had so called Marshall to such a joy and privilege. Now, with this overview of his life before us, I want to take the remainder of our study to consider more carefully Abraham Marshall's ministry, theology, and legacy as they flesh out this man who was indeed compelled to preach the gospel. To begin with, let's look first at the ministry of Abraham Marshall. To consider Marshall's ministry, there are two specific areas I want to highlight. In the first place, there is Abraham Marshall's ministry as an itinerant evangelist. Now, as I've already mentioned, this was what Marshall devoted 20 years of his life to, and it was what he was most well-known for. In fact, for Marshall personally, itinerant evangelism was his first love as far as the ministry as a whole was concerned. Indeed, what was once said by the grand itinerant George Whitefield, that the whole world is now my parish, wheresoever my master calls me, I'm ready to go and preach the everlasting gospel. Those very words could have come off the lips of Marshall with as much ease and conviction as they appeared in Whitfield. This is why those who knew Marshall personally, or those who remembered him in succeeding generations, pointed to his labors and gifts as an itinerant evangelist as what God used chiefly to set an example and to inspire his fellow Baptists to give their all in spreading the gospel of Christ. For instance, Marshall's grandson, A.E. Marshall, wrote of the extensiveness of his grandfather's itinerant ministry when he said, His labors were not confined to a single city or town, to any one county or state, still less to a single church. But of the 2,000 whom he baptized, some were in Connecticut, the land of his nativity, many were in Georgia, his principal field of labor, and not a few were scattered over the intervening states. Samuel Boykin, in his history of the Baptist denomination in Georgia said of Abraham Marshall, it is a matter of great doubt if any of our religious sires who live during and just succeeding to the Revolutionary War are entitled to the exalted credit due to Abraham Marshall. The conditions of the country required such labors and he rendered them willingly and joyfully. And William Cadcart In his famous Baptist encyclopedia, simply noted about Marshall, it is not too much to say that for the abundance of labors and general usefulness, the first place among Baptist pioneers in Georgia belonged to Abraham Marshall. Now, certainly the two greatest examples of Marshall's itinerant evangelism were in his tireless efforts as a church planter and his very famous preaching tour of 1786. Regarding his church planning efforts, Abraham Marshall was an aggressive frontier missionary. who could say with the Apostle Paul, thus I make it my ambition to preach the gospel, not where Christ has already been named. For Marshall, such a conviction like this would be fleshed out in his labors among people of all color and culture, like for instance the Cherokee and Creek Indians, and especially among the black slaves of the South. In fact, Marshall's missionary labors among them was so effective that it earned him the reputation as the friend of the black people. By the mere aforementioned fact that 39 Georgia Baptist churches exist because of Marshall's church planting endeavors, beloved, that is sufficient proof to point to the selflessness and sacrifice this man gave to infect his generation with the gospel. But in addition to his work as a church planter, his itinerant evangelism was greatly exemplified in his famed preaching tour of 1786. From May the 10th to November the 17th of that year, Abraham Marshall completed a journey of approximately 3,000 miles on horseback, mind you, which took him through 11 states, counting informal or family lectures, regular Sunday worship services, associational and called meetings, he preached a minimum of 197 times and it has been calculated that to and from New England he preached to nearly 57,000 people. Conversions to Christ were counted in the hundreds and when he preached in New England the assembled crowds The assembled crowds and the evidence of divine unction in his preaching were so remarkable that the people themselves of New England testified that they had not seen or heard anything like this since the days of George Whitefield. In fact, one biographer noted that Abraham Marshall preached in more pulpits outside of his denomination in the 18th century than any contemporary except for George Whitefield and non-Baptist flock to hear him eagerly. Furthermore, it should be noted that while on this tour, Abraham Marshall preached with as much vigor and earnestness to 10 people as he did to 3,500. The man was simply set ablaze to make Christ known with all the clarity and power God would give him in reaching as many people as he could. And not only was his passion to preach Christ unaffected by how many people were before him, but even if he was physically sick, he was determined to not be hindered in his mission. One such occasion like this was recorded on his return home. He was sick with ague, fever, and vomiting. Yet for 45 minutes to 15 people, he proclaimed the gospel, though he had to stop twice to vomit. Now, while I must admit that this example should not be the norm for gospel preachers, I mean, you know, listen, if you're really sick, then take care of your body and go to bed. But listen, nevertheless, Marshall's determination and devotion to reach people for Christ, despite being deathly ill, should shame every one of us for relinquishing such efforts for so much less. In the second place, we need also consider Marshall's ministry as a faithful pastor. From 1784 to 1819, Abraham Marshall served the congregation of Coyoke Baptist Church with earnestness and fidelity for the love of Christ and his people. And for those 35 years, Marshall was the pastor of Coyoke. He was graced by God to see a bountiful harvest to his evangelizing labors in the rural wilderness of Frontier, Georgia. In fact, within a span of 15 years, during the early period of Marshall's pastorate, Cuyahoga had to build twice to accommodate all the additions of souls the Lord was adding to his church. And such conversion growth took place in spite of the fact that Cuyahoga was a quarter-time church, you understand what that is, assembling for worship only the third Saturday and Sunday of the month. Moreover, Marshall himself did not receive a regular salary by the church. He had to provide for his family through farming and the inheritance that his father had left him. But regardless of potential challenges like these that would hinder the progress of the gospel in most local churches, God was pleased to prosper the work of his kingdom at Cuyahoga and Abraham Marshall, through God's grace, refused to be deterred in his calling to feed and tend to God's flock. For this reason, therefore, Marshall as a pastor was relentless in his regular visitation of the church members when there was sickness or needed encouragement and prayer for a discouraged or wandering believer. As John Boyd wrote of Marshall in this regard, in the church he was ever present, tender and submissive. To young ministers and doubting Christians he was a nursing father. In the settlement he visited the sick and needy with sweet encouragements and solemn prayer to God for their present and future happiness. But not only was Abraham Marshall a benevolent and amiable shepherd to God's sheep, he was also determined in his pursuit for the personal and corporate holiness of the church. We see this, for example, by his leadership in the practice of church discipline. maintaining the principle of regenerate church membership, which involved examining the conversion experience of every candidate for membership. He further upheld the keeping of the Sabbath, and he strongly encouraged the heads of homes to be consistent in their holding of family worship. Now to exemplify this kind of pastoral vigilance, on one such occasion Marshall became especially concerned and even agitated with church members who would load up their wagons in the latter part of the week and go to market in Augusta and not return in time for Sunday services. This pattern in some of his parishioners became such an issue with him that in 1810 he submitted to the Georgia Association's annual meeting an inquiry regarding if the practice was a valid reason to miss the services on the Lord's Day. Now, certainly what we should take from this is that in the heart of Abraham Marshall was a pastor who cared deeply for the people God gave him to shepherd. It mattered to him that they would be faithful to the Lord on his day of worship and faithful in their attendance with the gathered body of Christ. Moreover, this example of Marshall shows that he took his oversight of the saints with great seriousness. His people had been placed in his charge. And as Hebrews 13, 17 tells us, Marshall, like all pastors, will give an account to God for how he watched over the souls entrusted to him. So then, Marshall's love for the congregation at Coyoke was always in pursuit of their conformity to Christ and His Holy Word. Referring to this dynamic about Marshall as a pastor, Thomas Ray observed, Marshall was a loving and compassionate pastor, but at the same time he was a man of strong convictions, especially when it involved loyalty to Christ and his church. Whenever he observed his people being careless or neglecting their Christian duties, he was quick to admonish and, if necessary, rebuke their actions. Thus in Abraham Marshall's ministry, not only do we see extraordinary gifts as a preacher of the gospel who traveled far and wide to bring sinners to Christ, but we can also observe with both encouragement and challenge that he gave himself for 35 years to build up the church at Cayoke where God had set him apart and called him to shepherd his sheep. This was the ministry of Abraham Marshall. A tenured evangelist, church planner, devoted pastor. But from this consideration of his ministry, let's move on now to look at the theology of Abraham Marshall. What did this man believe? What were the doctrinal convictions of Abraham Marshall? To the modern evangelical, it might be very surprising that a man like Marshall, who was as active and fruitful in evangelism and missions, would even have a working theology at all. For many evangelicals in our day, as we all know, seem to think that a strong evangelistic ministry could not possibly be married to a strong theology. The idea behind this is the misnomer that doctrine kills any activity for ministry. So the less that we can believe doctrinally will produce greater fruitfulness in bringing people to Christ. This is sadly the position which many pastors and churches have taken in the times we live. Additionally, raising the question over Marshall's theology is very important. from the standpoint of reclaiming and retaining our Georgia Baptist heritage, which in some circles is being literally rewritten. And this revisionist history is particularly aimed at overthrowing the resurgence of Calvinism in Baptist life, most notably in Southern Baptist life. But the way in which their agenda is being fulfilled is by making outlandish and false statements regarding the doctrine of those men, like Marshall, who were part of the first generation of Georgia Baptists. In fact, in just the last two years, at a conference held up in Toccoa Falls, Georgia, promoted by the Georgia Baptist Convention, for the purpose of all things, understanding Georgia Baptist history, In the keynote address given by Dr. Emmer Caner, who's the president of Truett McConnell College up in Cleveland, Georgia, it was claimed that Daniel Marshall and those who followed him, quote, decided that no corporate confession would be adopted by their movement. And that, again, quote, while eternal security proved important to most in Georgia, other doctrines were undefined and usually ignored. Moreover, Canor declared, they rejected the doctrines of limited atonement and irresistible grace. So then, for us to raise this question over Abraham Marshall's theology, what the man believed, is very crucial on at least two central fronts. First of all, his theology will have something to say to those evangelicals who can't seem to believe that evangelism and doctrine go hand in hand. But second of all, Marshall's theology will simply expose the falsehood of the revisionist historian and prove that both he and his contemporaries were staunch, orthodox, historic, evangelical Calvinists who were unbending in their Baptist principles. Now, to begin with, it must be understood that Abraham Marshall was a man who tried to avoid theological controversies as much as he could. For Marshall, living by the mandate of 2 Timothy chapter 2 verses 23 and 24 was an essential characteristic of his ministry. He strived to be that servant of the Lord whom Paul described as being not quarrelsome. That is, Marshall was not a person who was argumentative. This is why he once said when questioned about predestination that he was short-legged and could not wade in such deep water. Well, the point he was making by this witty statement was simply his unwillingness to engage in what he believed would be the source of unnecessary controversy. He was not denying the biblical doctrine of predestination, as Ember Caner claimed, nor was he advocating that he would never preach on such a doctrine. Rather, for Abraham Marshall, his desire was to be guarded as much as he could to prevent being entangled in theological argumentation. This is perhaps why Marshall's good friend John Boyd, described Marshall's theology as, quote, moderate and sound. By the term moderate, what Boyd was asserting is that Abraham Marshall's theology avoided extremes. And by the term sound, Boyd was simply declaring that Marshall's doctrine was healthy as opposed to being defective or corrupting. But in the light of these facts, we now need to answer our leading question. What did Abraham Marshall believe? Could he be authentically characterized by Emmer Caner's assertion that aside from eternal security, other doctrines were undefined and usually ignored? Well, beloved, I beg to differ with Dr. Caner. In fact, I will just say it bluntly. His claim is simply wrong. Dead wrong. The theology of Abraham Marshall was the theology of the majority of Baptists in his day. It was orthodox, historic, evangelical Calvinism. Now, how do we know this? Well, in the first place, there's the confessional standard written by Marshall's father for Coyoke Baptist Church. When Daniel Marshall founded Coyoke in 1772, one of his first important endeavors for this church was writing what was called an abstract of the articles of faith and practice of the Coyoke Church of the Baptist denomination. In the first article, this is what we read. According to God's appointment in His word, we do hereby in His name and strength covenant and promise to keep up and defend all the articles of faith according to God's word, such as the great doctrine of election, effectual calling, particular redemption. Justification by the imputed righteousness of Christ alone. Sanctification by the Spirit of God. Believer's baptism by immersion. The saint's absolute final perseverance in grace. The resurrection of the dead. Future rewards and punishments. All according to Scripture, which we take as the rule of our faith and practice, with some other doctrines herein not mentioned, as are commanded and supported by that blessed book. Denying, now listen to this, denying the Arian, Socinian and Arminian errors, and every other principle contrary to the Word of God. Now, it should be very plain from this article that the doctrinal standard of the Cayoke Baptist Church believed so much more than merely eternal security. In fact, it is clear from both the doctrines this statement affirms and denies that Coyoke held forth the classic principle truths which have historically defined Christian orthodoxy on the one hand and evangelical Calvinism on the other hand. And when Abraham Marshall became pastor of this church in 1784, listen, he did not change nor alter this statement of faith. But as he held to it when he was only a church member, he continued to embrace it as the pastor. But in the second place, perhaps the most important doctrinal statement we have that proves even more firmly where Marshall stood in his theology is the Georgia Baptist Association's abstract and decorum. This was a confessional standard written for the Georgia Baptist Association in 1790 and adopted by the association in the fall of that same year. Our dear brother Brandon Smith mentioned this very confession last night in his address. Now what is especially significant about this confession is first of all what prompted its writing and adoption by the association, and then second of all, the fact that Abraham Marshall was the moderator of the association when this took place, as well as being directly involved in writing the actual text of the confession, along with fellow pastors Silas Mercer, John Newton, not the one born in England, and Sanders Walker. Now, as to the event which brought this confession into publication, there were two. First, there was the doctrinal defection of a popular preacher in the region named Jeremiah Walker. Walker, who had once hailed to Calvinism, had turned to embrace Arminianism. But his new doctrinal position was not something he chose to keep quiet. Instead, using all his persuasive powers as a well-known preacher, Walker stirred up a great division within the association. Jesse Mercer described Walker's actions as, quote, spoiling the peace and disturbing the harmonious action of the Association. But while the Georgia Association was having to contend with the divisiveness of Jeremiah Walker and his advocacy for Arminian doctrine, the Wesleyan Methodist at this same period entered Georgia and stirred up greater controversy by their aggressive assault upon the Calvinism of the Georgia Baptists. Taking note of this situation, Jesse Mercer said that these Methodist ministers opened their artillery upon the principal ministers in the association. So, let's imagine the scene now for Abraham Marshall. Here was a man whose amiable, loving, benevolent demeanor was being greatly tested. As much as he tried in his ministry to avoid theological controversy now under divine providence, it was right in his face, as it were, and he could not escape it. Action had to be taken in response to the hostile Arminianism of Jeremiah Walker and the Wesleyan Methodist terrorist. and all the confusion, these people were stirring up for the Young Georgia Baptist Association. So, what then did the association decide to do under the leadership of Abraham Marshall as their moderator? Well, their decision was very clear. A confession of faith must be written that will represent the theology of all the churches in the Georgia Association. Thus, in October of 1790, at the annual fall meeting of the Georgia Baptist Association, Abraham Marshall and Silas Mercer presented the abstract and decorum. It was voted on, approved, and adopted as the official confessional standard for the Georgia Baptist Association. And as Thomas Ray observed concerning the contents of this confession, there can be no doubt that it was patterned after the Philadelphia confession, though greatly reduced, and could be considered a summary of that document. And at the centerpiece of this confession, the classic Calvinistic doctrines of sovereign grace are in plain view. In the first place, there's the doctrine of total depravity in article number three. We believe in the fall of Adam and the imputation of his sin to his posterity, in the corruption of human nature, and the impotency of man to recover himself by his own free will ability. In the second place, there is the doctrine of both unconditional election and particular redemption. In article number four, we believe in the everlasting love of God to his people and the eternal election of a definite number of the human race to grace and glory. And that, now listen to this next statement, Brandon mentioned last night about this confession. These men believed in the covenant of grace, covenant theology. Here it is. And that there was a covenant of grace or redemption made between the father and the son before the world began in which their salvation is secure and that they in particular are redeemed. Pretty clear. And in the third place, the doctrines of effectual calling and perseverance of the saints are each spelled out in article number six. Listen to this. We believe that all those who were chosen in Christ will be effectually called, regenerated, converted, sanctified and supported by the spirit and power of God so that they shall persevere in grace and not one of them be finally lost. So in response to the Arminianism of Jeremiah Walker and the Wesleyan Methodists, the Georgia Baptist Association answered back with a clear, concise, straightforward confessional standard which said in effect, we are doctrinal, historic, evangelical Calvinists, this is what we're convinced is the theology of the Bible, and we stand by this. And the man who stood at the head of leading this charge was none other than Abraham Marshall. Now, why was that? Well, because for Marshall, guess what? Theology mattered. Theology mattered. And it mattered so much that it could not be ignored, but had to be declared, defined, defended, and published for all the world to know. Moreover, for Marshall, what you believed determined how you ministered. The way he evangelized, planted churches, and served as a pastor were all rooted in a strong evangelical Calvinistic theology. This is what the man believed, and this is what in turn influenced how he did ministry. Now, to close our study of Abraham Marshall, I want us to consider briefly the legacy he leaves behind. In other words, what does Abraham Marshall's life and labors say to us in our own generation? Well, there are three answers I want to give to this question that will serve as lessons for us to apply to our own ministries. And the first great lesson is this. We must never lose confidence in the preaching of the gospel as God's ordained means to bring sinners to salvation. When one takes in Marshall's ministry as a whole, spanning some 50 years in both the 18th and 19th century, there is no question that gospel preaching stands out as the most striking feature of his ministry. But for Marshall, now listen to this, for Marshall, in his labors to proclaim the gospel, there was an evident confidence that the proclamation of the gospel was the sufficient means to bring sinners to Christ. Moreover, in this confidence, there was also an expectation that as he preached Christ, sinners would, in fact, be saved. But where would Abraham Marshall gain such a confidence like this in preaching the gospel? Certainly, there was the godly example of his own father, Daniel Marshall, whose tireless labors in gospel preaching would earn him the reputation as, quote, the best fisherman who catches the most fish. But behind the labors of his father would be the internal calling of God upon his own life, compelling him, driving him to go forward and preach the saving gospel. And with this divine compulsion, there would, of course, be the ever-constant witness of God's Word. That witness which declares in Romans 1.16, For I am not ashamed of the gospel, for it is the power of God unto salvation to everyone who believes, to the Jew first and also to the Greek. And then there's Romans 10, verses 13 through 17, where we're told that no sinner will be saved unless someone is sent to them to preach the gospel, for faith comes from hearing, and hearing through the Word of Christ. And in 1 Corinthians 1.21, God's Word reminds us, for since in the wisdom of God the world did not know God through wisdom, it pleased God through the folly of what we preach to save those who believe. Now, taking in passages like these, Abraham Marshall would have been very convinced in the saving power God had ordained through gospel preaching. But with this conviction, with this conviction, came a confidence that was clearly evident in Marshall's evangelistic labors that, listen, proclaiming the gospel to sinners is God's way of saving sinners. Now, what about us? I mean, let's make this personal, right? We're trying to learn from this. So what about us? Do we have this kind of confidence in gospel preaching? Are we truly convinced that faith comes by hearing and hearing through the Word of Christ, that is, the preached Word of Christ? Do we really believe that the content and call of the gospel is enough? That is enough to bring sinners savingly to Christ? In fact, when we do proclaim the gospel is our preaching with an expectation that sinners will be saved. Can we say with Charles Spurgeon? Preach the gospel. The gates of hell shake. Preach the gospel. Prodigals return. Preach the gospel to every creature. It is the Master's mandate and the Master's power to everyone who believes. Is this our confidence also? Lesson number two. The name of Jesus Christ should be more prominent in our ministries than the name of Calvinism. Now while Abraham Marshall was clearly and unashamedly a Calvinist, Yet it was not the name of Calvinism which dominated his ministry, but the name of Jesus Christ, his Lord. Remember what his son, J. Ben, said of his father, his chief excellency, consisted in attempting to spoil the pride of human glory and exalt the sufficiency of the adorable redeemer. This is what stood out most in Marshall's ministry. humbling the pride of man in order to lift up and exalt Christ, whose salvation is sufficient to save sinners. Abraham Marshall was all about publishing the glory of Jesus Christ. His ministry was about Christ. In fact, it is clearly evident from the historical record of Marshall's ministry that he could have easily said with the Apostle Paul in Colossians 128, Him we proclaim. warning everyone and teaching everyone with all wisdom that we may present everyone mature in Christ. There was nothing more prominent in Paul's ministry than the name of Jesus Christ, and this was the case for Abraham Marshall as well. But again, my dear brothers, what about us? What about us? Is it Calvinism or Christ that features most noticeably in our ministries? Trust me, when I wrote that the first time, I cringed. Now, I understand by this question that I'm not advocating that we drop the name Calvinism or deny it or cover it up from our ministries. I know there are many in our day who embrace the doctrines of grace, but do not want to have any attachment whatsoever to the term Calvinism. Sadly, however, what they don't understand is that the bone of contention with Calvinism for certain people is not the name, it's the doctrine it teaches. Like Tom Nettles said, it's Calvinism by any name. Which is why to avoid using the name, even though you believe the doctrine is really acting in a very immature, unrealistic, and in some cases, sadly, a very dishonest manner. But nevertheless, nevertheless, We're still not off the hook. The standard feature of our ministry should not be Calvinism, but Jesus Christ. Him we proclaim should be our badge of honor in the motto of our ministry. In other words, in all we preach, in all we pray, our desire should be to point people to Jesus Christ. This means, this means, that even in teaching the glorious doctrines of grace, we will leave people with the glory of Jesus Christ and not the glory of John Calvin. And why should that be? Because these doctrines were not invented by Calvin. They originated with Jesus Christ, our Lord. At the opening ceremony for the Metropolitan Tabernacle in 1861, Charles Spurgeon expressed this very conviction. in very memorable words. Spurgeon said, I would propose that the subject of the ministry in this house, as long as this platform shall stand, and as long as this house shall be frequented by worshippers, shall be the person of Jesus Christ. I am never ashamed to avow myself a Calvinist. I do not hesitate to take the name of Baptist. But if I am asked what is my creed, I reply, it is Jesus Christ. The third and final lesson is this. And it's the counter balancing point. We must always be clear, honest, faithful, and unapologetic as to our confessional identity. Now listen very closely to this lesson. While Abraham Marshall made it his chief aim to proclaim the sufficiency of Christ as Redeemer, yet such gospel-centeredness did not undermine nor overthrow the need for doctrinal clarity in a confessional form. Therefore, when Marshall took over as pastor of Cahokia, he did not get rid of its doctrinal standard. And when he was faced with the divisiveness and confusion of Jeremiah Walker and the Wesleyan Methodists, he was convinced with his fellow Baptists that a confession of faith must be written, must be published, to safeguard the Georgia Baptist churches from the intrusion of false doctrine. So then, like our Baptist forefathers, we too must be clear, we must be honest, faithful and unapologetic regarding our confessional identity. This means that while we can fellowship with other believers who may not share all our doctrinal convictions, yet, beloved, we should never compromise what we are as Baptists who are Reformed and Evangelical. This is why it is not enough to simply say, the Bible is my creed. No. What do you believe the Bible teaches? That is your creed. As Samuel Miller so well explained in his classic book on creeds and confessions, Miller said a church creed professes to be merely an epitome or summary exhibition of what the scriptures teach. Therefore, when the Georgia Baptist Association published their Confession of Faith in 1790, they were declaring to all that this is what they believed the Bible teaches. And as we have taken for our own association, as well as for our churches, the 1689 Baptist Confession as our doctrinal standard. Beloved, let me ask you, what are we declaring by this? We're saying that this is what we're convinced the Bible teaches. Thus, we should not be ashamed, nor should we allow the pressure of an anti-doctrinal church culture to muzzle our biblical convictions as they are expressed in a doctrinal confession, which can be summed up in words like orthodox, evangelical, covenantal, Calvinistic, and Baptist. This is who we are. Because this is what we believe. This is what we are convinced the Bible teaches. And we should never back down from that. Now, of course, we should not be argumentative about it. Or be jerks about it. When we speak the truth, we should always speak it in love. But the main point I'm making here is this, and with this I close. Clarity. Honesty and faithfulness to our confessional identity should be upheld to guard, guide, and disciple the churches in our charge to increase their love for Christ, their commitment to His Word, and their witness to the world. Amen?