Broadly speaking, we may identify five great enemies of Calvinism in our society today. The thought of them makes us groan within.
The first is Secular Humanism. Making man the measure of all things, it has no time for God or for anything coming from or pointing to God. Yet its advocates' avowed concern for man's well-being when their principles are applied to life has been and continues to be disastrous.
The second is Islam. Aggressively critical of western social anarchy and increasingly vocal on behalf of Islamic law, it meets with little resistance from so-called church leaders and will stop at nothing to assert its claims.
The third is Popery. Despite its large-scale losses among both priests and people, and repeated child-abuse scandals, it nevertheless continues to infiltrate as many political, educational, commercial and media spheres as possible, longing for a new European 'Holy Roman Empire' on which it can stamp its image.
The fourth is Theological Liberalism. Undermining confidence in the Word of God and its teaching on Law, Sin, Christ, Salvation and Hell, it controls so many theological colleges that sound churches can hardly find the Reformed training their ministerial candidates need. Even professing Evangelicals are little better than anti-confessional Liberals. With them, doctrine no longer divides. That is to say, truth no longer matters.
The fifth is 'Reformed' Intellectualism. Its disciples speak and write of theology as an intellectual exercise in notions, to the great neglect of Christian experience and practice. Unlike our far more learned Reformers, they appear too busy "keeping up with the philosophical Joneses in the secularized university circles where so much of their work is done" to fulfil their role as spiritual guides of God's flock.
O, when shall we see a return to the God of Martin Luther and John Calvin?
Introduction
One of the Sovereign Grace Union's current pamphlets bears the title The Centrality of the Cross. It bears witness to the solemn truth that the religion of our Lord Jesus Christ is the religion of redemption by His crucifixion. In the words of Herman Bavinck: "the cross of Christ is the focal point" of all New Testament preaching, both as the sole source of salvation and as the sum of Christianity.
We who claim to derive our religion from the Word of God would do well to ponder this point and examine ourselves by it. For even if we are not guilty of adulterating the pure Gospel with worldly wisdom or of blurring its unique testimony with ambiguous language, we may easily be guilty of forgetting its central truth. Issue after issue of certain 'Reformed' magazines or journals appear with barely a mention of the cross, while a certain 'Reformed' minister once preached seven sermons on faith without even referring to it! The fact is, as the old Covenanter verse has it:
Folks dinna want the cross, lassie,
They've cutten doon the tree,
And naebody believes in't
But fules like you an' me.
The Cross in the New Testament
The whole New Testament sets forth the saving significance of the death of Christ. Our Lord Himself set the precedent by speaking often of His impending death (Mark 7.31-38; 9.30-32), His use of the imperfect tense clearly indicating that He repeatedly dwelt on it. He described Himself as the Good Shepherd who laid down His life for His sheep (John 10.11-18); as the Suffering Servant of Isaiah 53 (Luke 22.37) and as the One in whom all Old Testament prophecies were fulfilled (Luke 24.6-8, 26, 46) How lovingly too did He dwell on the substitutionary significance of His death: "the Son of Man came not to be ministered unto, but to minister, and to give His life a ransom for many." (Matt 20.28) And is not the Lord's Supper, the great connecting link between His First and Second Coming, the commemoration of His atoning death? (Mark 14.24; Matt 26.28) His herald John the Baptist pointed inquiring sinners to Him as the sacrificial Lamb of God (John 1.29, 36), and on average a quarter of the Gospel narratives are devoted to His final sufferings and death.
The book of Acts is full of the cross of Christ (2.36; 3.18; 8.32-35; 10.39-40; 13.28-30; 17.31; 20.28; 25.19; 26.22-23), while both Paul (1 Cor 15.3) and Peter (1 Pet 1.2) make His atoning death one of the first principles of the doctrine of Christ. The apostle Paul speaks for all when he says: "we preach Christ crucified", and "I determined not to know anything among you, save Jesus Christ, and him crucified." (1 Cor 1.23 and 2.2) Comments Charles Hodge: "Paul's only design in going to Corinth was to preach Christ; and Christ not as a teacher, or as an example, or as a perfect man, or as a new starting point in the development of the race--all this would be mere philosophy; but Christ as crucified, i.e. as dying for our sins." Further illustration is needless. The cross permeates the entire New Testament, both as the foundation of our faith and as the model for our service and suffering.
The Cross in the Early Church
The faith of the post-apostolic church is indicated in the so-called Apostles' Creed and the writings of the Fathers.
With masterly condensation, the Creed shows us that Christ was born to die when it leaps over all the intervening facts of His life in the statement: "conceived by the Holy Ghost, born of the virgin Mary, suffered under Pontius Pilate, was crucified, dead and buried."
Amidst heaps of controversial polemic the Church Fathers too recognize the fundamental importance of our Saviour's atoning death. For example, Clement bids us "fix our gaze on the blood of Christ, and know that it is precious to His Father, because it was poured out for our salvation." Similarly, the martyr Polycarp exhorts us to hold stedfastly to Him "who bore our sins in His own body on the tree, who...suffered all for us that we might live through Him." Athanasius presents the cross as "the sum of our faith", while Augustine affectionately acknowledges: "All my hope is in the death of my Lord. His death is my merit, my refuge, my salvation, my life and my resurrection....the certainty of our whole confidence consists in the blood of Christ." From these and many other witnesses George Smeaton concludes: "From the first, the doctrine of the atonement by the death of God's Son was a central article never impugned. The whole worship was based upon it."
The Cross in the Mediaeval Period
The centuries between Gregory and Anselm "did not contribute much to the development of the doctrine of the atonement." (Louis Berkhof) Until the appearance of Anselm's Cur Deus Homo? = Why did God become Man? little of value was said about the cross of Christ. But with his high view of God, serious belief in the infinite demerit of sin and teaching on the absolute need of a vicarious atonement, Anselm showed dying men how to place the death of Christ between themselves and their sins, the wrath of God and the punishment they deserved, as the sole source of their hope for eternity. In so doing, he opened the way for the full-orbed presentation of the Reformers.
The Cross in the Protestant Reformation
In the mercy of God, the cross of Christ occupied a more central place in the writings of the Reformers than in those of anyone since the apostles. The great Reformation truth of justification by faith alone, by which millions were freed from Mediaeval reliance on works, rested wholly on the absolute sufficiency of Christ's atoning death on the cross. Faith alone is sufficient to justify us before God simply because Christ's atoning death for us is sufficient before Him. When He cried: "It is finished", He opened the door of salvation to all believers. On this crucial point all the leading Reformers were agreed.
Says John Knox: "Paul and Barnabas . . taught amongst the Gentiles that only faith in Christ's blood justifies; and a great multitude of Gentiles by their doctrine embraced Jesus Christ, and by Him truly worshipped God... And thereto testifies Jesus Christ Himself upon the cross, saying, Consummatum est (It is finished): that is, whatever is required for pacifying my Father's wrath justly moved against sin, whatever is necessary for reconciliation of mankind to the favour of my eternal Father, and whatever the purgation of the sins of the whole world required, is now completed and ended, so that no further sacrifice rests for sin... He was wounded and plagued for our transgressions; He being the clean and innocent Lamb of God, was damned in the presence of an earthly judge that we might be absolved before the tribunal of God."
Similarly, Ulrich Zwingli tells us how Thomas Wyttenbach taught him that the death of Christ was the sole price of the remission of sins, and that faith is the key that unlocks this remission to every soul who believes.
Martin Luther's insistence that Christian theology is a theology of the cross, rather than a theology of glory, is well known. There is enough in the cross of Christ, he says, to last a man all his life. "Therefore this text, 'He bore our sins', must be understood particularly thoroughly, as the foundation upon which stands the whole of the New Testament or the Gospel, as that which alone distinguishes us and our religion from all other religions." "All the saints have served God by their suffering, and have set a good example by it, but not one of them shed a drop of blood or sweat for us... This only Christ did. Therefore His Passion is not merely an example, as is that of the saints; but it is a treasure and the price paid for our redemption."
John Calvin speaks of the cross of Christ in the most exalted terms: "There is no tribunal so magnificent, no throne so stately, no show of triumph so distinguished, no chariot so elevated, as is the gibbet on which Christ has subdued death and the devil." "Our salvation consists in the doctrine of the cross." "In the cross of Christ, as in a magnificent theatre, the inestimable goodness of God is displayed before the whole world." "Whoever builds an altar for himself subverts the cross of Christ, on which He offered the only true and perpetual sacrifice." "All the wisdom of believers is comprehended in the cross of Christ."
Thus in the death of Christ our Reformers found the death of sin, death and Satan; the adequate payment of our deserved penalty; the sole sufficient cause of our reconciliation with God; and the meritorious ground of our eternal life.
Conclusion
Perhaps an extract from a letter of Daniel Baker highlights the major reason why so much professedly Reformed preaching today is so ineffective. When asked by his son why his preaching was so much blessed, he replied: "If it will throw any light upon the subject, I will tell you that my plan is incessantly to preach Christ and Him crucified."
Introduction
"The most wonderful thing about the doctrines of grace is that they give all the glory for our salvation to God alone." (Richard Inns) This was John Kent's aim when he wrote: "Sovereign grace o'er sin abounding", John Bunyan's aim when he penned "Grace Abounding to the Chief of Sinners", and George Whitefield's aim when he preached his sermon "The Method of Grace." It is also our aim in the Sovereign Grace Union.
Perhaps some have never given any thought to why Reformed Christians use the term "sovereign grace." In this article we shall try to explain why. In doing so, we shall divide our subject into three parts:
I. Why God's grace is called grace.
II. In what sense sovereign grace is sovereign.
III. How we should receive sovereign grace.
I. Why God's grace is called grace
In Holy Scripture the word 'grace' means 'unmerited favour.' Whether we read that "Noah found grace in the eyes of the Lord" (Gen 6.8), or that believers are "freely justified by his grace" (Rom 3.24), or that they are adopted into God's family "to the praise of the glory of his grace" (Eph 1.6), the meaning is always the same. It is by the sheer favour of God that they received these blessings. The Hebrew and Greek words translated 'grace' in these passages confirm this. They signify God's kindness, favour, liberality, good pleasure, benefit, gift. Such loving-kindness, by its very nature, rules out all worthiness, desert or merit in us. For no other reason than that God's favour is unmerited, no-one can possibly claim it as a right.
Yet the word 'grace' means more than unmerited favour. We are not morally neutral towards the Giver of grace. By nature we live at enmity to Him. There is therefore real de-merit in those who receive grace. As an old preacher once said: "We are undeserving, ill-deserving, hell-deserving." This makes God's grace even more wonderful.
Such giants of the Christian Church as Augustine, Luther, Calvin, Owen and Edwards all recognize this. Every one of them ascribes all in our salvation--from eternal election to eternal glory--to His free favour.
Take Augustine, for example. Laying great stress on the texts: "What hast thou that thou hast not received?" (1 Cor 4.7), "Without me ye can do nothing" (John 15.5) and "By grace are ye saved through faith" (Eph 2.8), he perceived a golden thread of grace running through every part of our salvation. From "prevenient grace" (God going before any action of ours in His eternal choice and effectual call), through "operative grace" (wrought in our regeneration), "co-operative grace" (in our conversion and sanctification) and "persevering grace" (in our preservation), the thread runs right on to "the grace of blessedness" in our eternal glory. Throughout the entire process grace triumphs over the imagined free will or independence of man.
In hammering out the implications of the great Biblical doctrine of Justification by Faith Alone, Martin Luther strikes the same note. "Grace signifies that favour with which God receives us, forgiving our sins and justifying us freely (gratis) through Christ." Again: "Grace is freely (gratis) given to the most undeserving and unworthy, and is not obtained by any strenuous efforts, endeavours or works." In his debate with Erasmus over the momentous issue of God's Free Grace or Man's Free Will he repeatedly hammers home this truth, while in his Larger Confession of Faith he states: "I condemn and reject as nothing but error all doctrines which exalt our 'free will' as being distinctly opposed to this mediation and grace of our Lord Jesus Christ." Comments John Piper on Luther's confession that "we are all beggars": "God is free--utterly free--in his grace."
John Calvin is no less emphatic. With devastating finality, he states: "That [God] pays any attention to us is entirely the result of his grace." Accordingly, Noah's deliverance is "a magnificent work of grace", while "in Joseph a lively image of grace is presented... God of his mere grace conferred peculiar honour on the boy." This applies to all his saints: "If we be God's children it is not through nature but through his pure grace. Now this pure grace is not in respect of anything God foresaw in us...but because he had marked us out beforehand and appointed us to such adoption, yes, even in such a way that the cause of it is not to be sought elsewhere than in himself."
John Owen emphasizes the same truth. The following comments are typical of many: "All God's regard for man is a fruit of mere sovereign grace and condescension." "All help, succour or spiritual assistance in our straits and difficulties proceed from mere mercy and grace, or the goodness, kindness and benignity of God in Christ."
Jonathan Edwards shows the same understanding. In an excellent treatise on Justification, he says: "It is the declared design of God in the Gospel to exalt the freedom and riches of his grace, in that method of justifying sinners and that way of admitting them to his favour." Indeed, "this very freedom and riches of grace in the Gospel are everywhere spoken of in Scripture as its chief glory." Consequently, every counter claim of ours to personal goodness or obedience must be eradicated from our minds because it "derogates from Gospel grace." Besides, there is in our nature positive "enmity against God, contempt of God, rebellion against God." Therefore we deserve nothing but wrath and punishment at His hands. Consequently every sinner is absolutely dependent for his reception into the favour of God on "the arbitrary and sovereign grace of God." "Whatever scheme . . is inconsistent with our entire dependence on God for all . . is repugnant to the design and tenor of the Gospel, and robs it of that which God accounts its lustre and glory." As Abraham Booth says: "Grace is either absolutely free or it is not grace at all."
II. In what sense sovereign grace is sovereign
When affixed to the word 'grace', the term 'sovereign' simply emphasizes the truth that it is according to his absolute will and good pleasure, as Supreme Ruler, that God is favourable to anyone. So Calvin reminds us that Joseph "was ordained to be chief by the good pleasure of God."
Perhaps Arthur Pink best explains the general meaning of the term: "To say that God is sovereign is to declare that God is God . . that He is the Most High, doing according to His will in the army of heaven, and among the inhabitants of the earth, so that none can stay His hand or say unto Him 'What doest Thou?' (Dan 4.35)...that...none can defeat His counsels, thwart His purpose or resist His will. (Psa 115.3)"
Now because God is sovereign every exercise of His grace is according to His good pleasure, and for no other reason. Hence the sovereignty of grace. Grace is not a right to which we are entitled, but a favour bestowed by our Sovereign Lord. And because His grace is sovereign, God bestows it on whom He pleases. It is not awarded for worth or merit or work done. "So then, it is not of him that willeth, nor of him that runneth, but of God that showeth mercy." (Rom 9.16) We can neither earn it nor demand it, for it is God's gift, not our wages.
See how Scripture illustrates this. Why is Abel saved, but Cain lost? Why is Isaac blessed, but Ishmael cursed? Why is Jacob loved, but Esau hated? Why is Israel delivered, but Egypt plagued? Why is the adulterous woman of Samaria forgiven, but the moral rich young ruler not? Why are "publicans and harlots" received into God's kingdom, but Pharisees and Sadducees shut out? Why is one thief taken to heaven, but the other sent to hell? Why is Saul of Tarsus converted, but Simon Magus not? Why are many called, but few chosen? Why is the Gospel sent in power to one individual, but not to another? Why is a remnant enlightened, but the rest hardened? Why can one murderer say: "By the grace of God I am what I am" (1 Cor 15.10), and another: "My punishment is greater than I can bear" (Gen 4.13)?
The answer to all these questions is the same: Because there is an election of grace (Rom 11.5), and grace is sovereign. So says Christ, and so it is: "Even so, Father, for so it seemed good in thy sight." (Matt 11.26) The solemn truth is: some sinners are ordained to eternal life, but others to wrath. (Acts 13.48; 1 Thess 5.9) Ultimately, Scripture resolves all into the sovereign will of God, acting in strict justice or in sovereign grace. So Calvin beautifully says: "God has such free power, privilege and sovereign dominion over us that He may reprobate whom He pleases and elect whom He pleases."
And my dear friend, if you are a child of God, while another is not, God Himself asks you: "Who maketh thee to differ?" (1 Cor 4.7) Certainly not yourself, but God, acting in sovereign grace towards your precious but unworthy soul. And if you ask: "Why me?" His own Word tells you: "That no flesh should glory in his presence...that, according as it is written, He that glorieth, let him glory in the Lord." (1 Cor 1.29, 31) It is all, from beginning to end, "according to the good pleasure of his will, to the praise of the glory of his grace" (Eph 1.5-6) As Elisha Coles says: "the sovereignty of God proclaims itself with a . . more astonishing glory in his eternal disposure of men's everlasting condition" than anywhere else.
III. How we should receive sovereign grace
The truth that God's grace is sovereign is full of instruction for those who are willing to learn. We shall draw only two lessons from it at present.
1. First, we must acknowledge God as our sovereign Lord and submit to His sovereign rule in bestowing salvation. "By grace are ye saved through faith; and that not of yourselves: it is the gift of God." (Eph 2.8) Whatever God grants by sovereign grace we must receive as sovereign grace. We must yield to the gracious terms He has written into His Covenant of Grace without offering the least claim to worth or merit or ability or self-righteousness of our own. We must come to God to receive the gracious Saviour He has provided "without money and without price." (Isa 55.1) The language of our hearts must be: "Nothing in my hand I bring; Simply to thy cross I cling." Seeing that we have such a Great High Priest as Jesus the Son of God, who, when He had by Himself purged our sins, sat down on the right hand of the Majesty on high, let us come boldly to the throne of grace, that we may obtain mercy, and find grace to help in time of need. (Heb 4.14; 1.3; 4.16)
2. How blessed are they whose God is the God of sovereign grace! They can sing: "My name from the palms of His hands eternity will not erase; Impressed on His heart it remains in marks of indelible grace." They can sing: "Sons we are by God's election, who on Jesus Christ believe, By eternal destination sovereign grace we now receive." They can sing: "God merciful and righteous is, Yea, gracious is our Lord. God saves the meek: I was brought low, He did me help afford." And they can sing: "O thou my soul bless God the Lord; and all that in me is Be stirred up His holy name To magnify and bless. Bless, O my soul the Lord thy God, And not forgetful be Of all His gracious benefits He hath bestowed on thee." May this God be our God, even unto death.
[In view of the current popularity of such anti-Christian intellects as those of Stephen Hawking and Richard Dawkins, the following testimony shows how God's grace can humble the proudest minds and make them willing slaves of Jesus Christ. The author was a distinguished Cambridge University lecturer. Ed.]
I remember when I first began to read the Bible, and though I was sincerely seeking the truth, I was miserable because I could not believe it. I dare not reject any statement I found there, but I could not fully believe it was true... I had read and studied deeply in Mathematics, had mastered every fresh subject I entered upon with ease and delight, had become accustomed...to investigate and discover fundamental differences between things which seem to the uninitiated one and the same, had seen my way into Physical Astronomy and the higher parts of Newton's immortal 'Principia', and had been frequently lost in admiration of his genius till St Mary's clock warned me that midnight was past three hours ago. I had, in fact,...made myself master of Dynamics, and had become gradually more and more a believer in the unlimited capabilities of my own mind. This self-conceited idea was only flattered and fostered by eminent success in the Senate House, and by subsequently obtaining a Fellowship of Trinity, and enjoying very considerable popularity as a mathematical lecturer.
It would have spared me many an hour of misery in after days had I really felt what I so often said, viz., that the deeper a man went into science the humbler he ought to be, and the more cautious in pronouncing an independent opinion on a subject he had not investigated or could not thoroughly sift. But although all this was true, I had yet to learn that this humility in spiritual things is never found in a natural man.
I took orders and began to preach, and then I found out the great deficit in my theology. I had not the Spirit's teaching myself, and how could I without it speak in demonstration of the Spirit and of power?
In vain did I read Chalmers, Paley, Butler, Gaussen, and determine that as I had mastered all the other subjects I had grappled with, so I would the Bible, and that I would make myself a believer. I found a poor ignorant old woman in my parish more than a match for me in divine things. I was distressed to find that she was often happy in the evident mercy of the Lord to her, and that she found prayer answered, and that all this was proved sincere by her blameless and harmless walk amongst her neighbours; whilst I, with all my science and investigation, was barren and unprofitable and miserable, an unbeliever in heart and yet not daring to avow it, partly from the fear of man, but more from a certain inward conviction that all my skeptical difficulties would be crushed and leapt over by the most illiterate Christian.
I was perfectly ashamed to feel in my mind like Voltaire, Volney or Tom Paine. I could claim no originality for my views and I found they were no comfort, but a constant source of misery to me.
It may be asked how I ever came to view divine truth differently. I desire to ascribe all praise to Him to whom power belongeth; I desire to put my own mouth in the dust and be ashamed and never open my mouth any more, because of my former unbelief.
I cannot describe all I passed through, but I desire with humiliation and gratitude to say [that] I was made willing in a day of Christ's power. He melted down my proud heart with His love; He shut my mouth for ever from cavilling at any difficulties in the written Word; and one of the first things in which the great change appeared was that whereas before preaching had been a misery, now it became my delight to be able to say without a host of skeptical or infidel doubts rushing into my mind: "Thus saith the Lord." I am quite certain [that] no natural man can see the things of God, and I am equally certain that he cannot make himself do so. "It was the Lord that exalted Moses and Aaron", said Samuel, and "By the grace of God I am what I am", said St Paul; and so in a modified and humble sense, I can truly say [the same].
It used to be a terrible stumbling-block to me to find so many learned men, so many acute men, so many scientific men, infidels. It is not so now. I see that God has said: "Not many wise men after the flesh, not many mighty, not many noble [are called]." I see, as plainly as it is possible for me to see anything, that no natural man can receive the things of the Spirit of God. Hence I expect to find men of this stamp of intellect coming out boldly with their avowals of unbelief in the written Word of God.
The only answer I can give to them is this: God has in mercy taught me better; and never do I sing those beautiful words but I feel my eyes filling with tears of gratitude to the God of all compassion:
Jesus sought me when a stranger,
Wandering from the fold of God.
So it is with me. So it must be with any one of them if ever they are to know the truth in its power, or to receive the love of the truth that they may be saved.
I feel very much for the young generation, remembering the conflicts I passed through in consequence of the errors of men of ability.
How common the phrase to-day, "I hate controversy"; it is in most people's mouths; it is constantly on the lips of the people of God. We venture to assert that controversy is essential to the existence of the Church of God. What did Jesus Christ mean when He said: "Think not that I am come to send peace on earth; I came not to send peace, but a sword"? He did come as the Prince of Peace, to bring peace between God and men; but He did not come to bring peace between the righteous and the wicked (Matt 10.34), for those who "will live godly shall suffer persecution," they will be opposed by the ungodly. Truth and error, light and darkness, love and hate, cannot walk together; their very nature is to turn one against the other--this is controversy! That men may rightly hate many of the methods of controversy is true; but to be a believer in the Lord Jesus Christ, in His Holy Gospel and Truth, and at the same time to hate controversy is an impossibility. Yet we hear many of the Lord's people talking of their hate of controversy. We can only hope that it is rather hatred of a word than of the thing itself, rather hatred of the methods of controversy than of controversy.
At the same time we cannot blind our eyes to the fact that the phrase "I hate controversy" represents a condition of things that does exist in the Church of God; there is an increasing opposition to all controversy, to all decided stand for truth. "Peace at any price", even though it involves the betrayal of truth, is the coward cry of many in our day. "Ease at any price, we cannot be troubled, let us sleep on, why disturb our rest, there always have been differences of opinion, and we do not see that after all it matters much who is right or wrong, truth can take care of itself" and many similar expressions all indicate the loss of a vigorous manhood and are the signs of effeminacy and weakness.
We believe that much of the opposition to controversy arises from the consciousness of weakness; a weak grasp of truth will never move a man to contend earnestly for truth. When God burns His truth into the conscience and life of a man, both as to the guilt of sin and deliverance from guilt by the blood of Christ, that man will speak out of the abundance of his heart; he has a hold of truth because truth holds him; such a man is strong in his convictions; he does not think and suppose, but he knows, and his words have a power and authority about them that demonstrate clearly that he is a man taught of God. It was this inward Divine teaching that made the Reformers strong in the Lord; it is the lack of it that makes us to-day cowardly and weak. Where love to Christ is at a low ebb, there love to truth will be at a low ebb; when love is cool there is no motive power strong enough to make men "contend earnestly for the faith once delivered to the saints." If God has "placed us in trust with His gospel" it is all-important that we be found faithful to Him and to that which is committed to our trust. Much of our opposition to controversy arises from faithlessness to our trust. This is a solemn charge, but many consciences know it is true.
A just cause of opposition to controversy is when the controversy is about words and not about principles. "But foolish and unlearned questions avoid, knowing that they do gender strifes." How sad when God's people make use of set phrases as a sort of party cry! How ungodly to brand a brother as a heretic because he may not see his way to adopt some phrase that I insist on as a test phrase, but for which I have no Scriptural warrant!
Let us conclude by saying there are godly methods of conducting controversy as well as ungodly methods. The latter tend to drag truth itself down into the mire; the former have been used by God in all ages for the exhibition of His truth in its purity. Where should we be to-day were it not for the controversial sayings of the Lord Jesus Christ, the holy apostles and prophets, and of men of God all down the ages--Luther, Calvin, Owen, and a host of others innumerable?
The following exhortation is still in force, and is binding upon every member of the Church of God: "earnestly contend for the faith, which was once delivered unto the saints." This is the revealed will of God as to controversy. The Lord give us more grace, that in His fear and in love to the truth and the souls of men we may obey His counsel.
[The doctrine of eternal justification, a chief tenet of Antinomian Hyper-Calvinism, is dealt a crushing blow by the Puritan John Flavel in an appendix to his Vindiciarum Vindex. Flavel rightly describes it as an attempt to fight against the free grace of God under grace's own colours. Hence its success in deceiving the unwary. The following is a summary of his arguments against it, extracted from his general condemnation of Antinomianism. Ed.]
Flavel first concedes that the notion of justification from eternity is not as great an error as the Popish view, which depresses the righteousness of Christ and exalts inherent righteousness. He further believes that some who hold this error in their heads have the truth in their hearts, a fact which thankfully "will not suffer them to reduce their own opinions into practice."
Nevertheless, he sees it as dangerous teaching that needs to be exposed. Six of the grave errors connected with it are:
1. The elect were justified in eternity (or at the time of Christ's death).
2. In justification the elect are persuaded of Christ's love for them.
3. We ought no more to question our faith than to question Christ.
4. Believers should not confess sin or pray for its forgiveness, because all their sins being pardoned from eternity, they are no longer sins.
5. God sees no sin in believers, whatever sins they may commit.
6. To say that God is angry with the elect is a reflection on His justice.
These, says Flavel, are principal errors, and are "of a very dangerous nature." Despite the whole "scope and current of Scripture" and the "experience and practice of the saints" being against them, they nevertheless gain great sway over people.
1. That the elect are not justified from eternity is clear, because although their justification is purposed in eternity, it is not purchased and applied until time. We are justified by Christ's blood and by faith. (Rom 5.9,1) The elect sinner is not freed from condemnation nor justified till he is united to Christ, which union is by faith, and takes place during the elect's life-time. It is both irrational and unscriptural to imagine that men can be justified before they exist. God's purpose or intention to justify them is not the same as His actually justifying them. Besides, John 3.18 expressly declares that only "he that believeth in Him (Christ) is not condemned." Furthermore, in the great chain of salvation mentioned in Romans 8.30, the elect are first predestined and called before they are justified. Lastly, it is highly derogatory to Christ to teach eternal justification, for men had to be lost before He could save them. Justification is the fruit of His meritorious death and satisfaction given to justice. Justification is not, therefore, from eternity.
2. That justifying faith is not assurance that Christ loves us is evident, because many who believe on Christ for salvation lack such assurance. This is clear both from Isaiah 50.10, which describes a child of light walking in darkness, and from the cases of Job, David, Heman and Asaph. It is receiving Christ, not being persuaded that He loves us, which entitles us to become children of God. (John 1.12) Besides, many are convinced that Christ loves them who are still unconverted. (Luke 18.9; Rev 3.17) Furthermore, this error confuses two kinds of faith that must always be kept distinct: dogmatic faith and saving faith. It is one thing to believe the proposition that God laid the iniquities of us all on Christ. It is another to rest on Christ as our Sin-bearer. The assent of the understanding is not the consent of the heart. As James says: "Thou believest there is one God, thou dost well; the devils also believe, and tremble." (2.19) Lastly, only saving faith, or cleaving to Christ, can support us when we do not know that "He died intentionally for me."
3. That believers should never doubt or question their faith is also untrue, because examining our faith is an expressly "commanded Scripture duty." "Examine yourselves, whether ye be in the faith" (2 Cor 13.5), "Give diligence to make your calling and election sure" (2 Pet 1.10) and "Look to yourselves, that we lose not the things which we have wrought" (2 John 8) are only a few such commands. This "snare of the devil laid for the souls of men" is all the more dangerous because it leaves no way out for them to recover from their error. "It cuts off all means of conviction or better information, and nails them fast to the carnal state in which they are." What is more, it makes the strong persuasion that we are saved as infallible as the foundation truths of Christianity. It is not enough to believe either that Christ died for sinners, or that He bore away our iniquities. Our hearts are deceitful enough to cheat us on this vital point. We must actually believe on Christ and test our faith for genuineness by the clear marks of Scripture.
4. That believers are not bound to confess their sin, nor pray for its forgiveness, because it was pardoned in eternity, and pardoned sin is no longer sin, is manifestly false, because it implies that there is no sin in believers; whereas Scripture says: "If we say that we have no sin, we deceive ourselves, and the truth is not in us." (1 John 1.8) It also says: "There is not a just man upon earth, that doeth good and sinneth not." (Eccl 7.20) and "In many things we offend all." (James 3.2) While it is true that the blood of Christ has removed the guilt of believers' sin, its "stain and pollution" remains in them till glory, "even in their justified state." Indeed, there is "considerable evil" in their sins. They "greatly wrong and offend their God" (Psa 51.4) and hinder their communion with Him. (Rom 7.21) Furthermore, God has expressly declared it to be His will that His people confess their sins before Him (1 John 1.9) and mourn for them (Isa 22.12; Matt 5.4). Paul, Ezra, Daniel and other saints, though justified, all do this. (1 Tim 1.13; Ezra 9; Dan 9)
To the objection that these sins were committed before they were justified, Flavel replies that it makes no difference when they were committed if they were all pardoned from eternity. Besides, Paul's complaints in Romans 7 were "after he was a sanctified and justified person." In short, "the greatest favourites of heaven have freely confessed and heartily prayed for the remission of sin."
5. That God sees no sin in believers, whatever sins they commit, is false, even when claimed under the colour of Scripture. For in Numbers 23.21--"He hath not beheld iniquity in Jacob, nor seen perverseness in Israel", the original reads: "He hath not beheld wrong against Jacob, nor hath He seen grievance against Israel." That is, says Gataker, God did not approve of the wrongs done by others to His people. The whole context, and especially Balaam's advice to Balak, to draw them into sin so that God would forsake them, confirms this. As for Jeremiah 50.20--"The iniquity of Israel shall be sought for, and there shall be none; and the sins of Judah, and they shall not be found"--it means that even their sins shall not lead God to punish them forever.
Besides, God sees everything about us all, both good and evil. (Prov 15.3) Furthermore, He is highly displeased with His people's sins; witness David's adultery and murder (2 Sam 11.27) and presumptuous attendance at the Lord's Supper in Corinth. (1 Cor 11.32)
6. To claim that God's anger with the elect reflects on His justice, because He has already justified them in eternity, is false, because God hates sin in them just as much as in others. Christ's sacrifice did not abolish God's hatred of sin in believers. It merely took away His hatred to their persons. "His hatred to their sins and love to their persons are not inconsistent." Those who would abolish God's anger towards His people fail to distinguish between His judicial, vindicatory wrath and His paternal displeasure. Scripture everywhere speaks of Him laying the rod of chastisement on His wayward children. (Heb 12.8; Job 5.6; 2 Sam 12.9-14; Exod 4.13-14) Indeed, His children themselves acknowledge their sin as the cause of their chastisements. (Lam 3.39-40; Psa 38.3,5; Mic 7.9; Job 22.5-6) Such "fatherly correction of His saints" is fully consistent with God satisfying His justice with the blood of Christ for all their sins. (Psa 89.30-33) Christ never shed His blood to "abolish God's displeasure against sin, in whomsoever it be found." Indeed, it would be unjust of God not to chastise His people when they sin.
We should be thankful for Flavel's refutation of this dangerous error, for in some quarters there is a resurgence of it. Like the supralapsarianism to which it is linked, it derives not from Scripture, but from Plato, via Philo the neo-Platonist Jew and Polanus's 'Syntagma Theologiae Christianae', a standard text-book among theological students after the Reformation. The Platonic archetypal theology it expresses forces Biblical truths concerning God's way of salvation into a rigid strait-jacket that warps the way they are to be understood. Such archetypal theology belongs only to God, and is confined to the perfect knowledge He has of Himself. Into such realms we are forbidden to pry. And whenever the outcome of such prying imposes a restriction on the clear Gospel message of justification through faith in the precious blood of the only Redeemer of God's elect, it both detracts from the free grace of God and closes the door of salvation to poor, needy souls. May we be warned. Theologians can devise subtle ways of excluding both themselves and others from the kingdom of God. There is only one answer to the momentous question: "What must I do to be saved?" It is: "Believe on the Lord Jesus Christ." "And by Him all that believe are justified from all things, from which ye could not be justified by the law of Moses." (Acts 13.39)
[The following notes are taken from a precious old book by Octavius Winslow entitled The Glory of the Redeemer. Ed]
"I am glorified in them." (John 17.10)
While Christ represents the Church above, the Church represents Christ below; while she is glorified with Him in heaven, He is glorified in her on earth.
He is glorified as the Covenant Head of all blessing to His people.
How distinctly has the Holy Spirit declared this precious truth: "Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in heavenly places (things) in Christ." (Eph 1.3) Here is our true Joseph with all the treasures which a Father's love can bestow, or which the Covenant of Grace provides, placed in His hands and at His disposal... Here too is our true spiritual Eliakim, on whom hangs all the glory of His Father's house. (Isa 22.24) Who sustains, as a nail fastened in a sure place, all the glory of the Church, but Jesus?
In the conversion of His people from nature to grace, He is glorified.
Conversion is the commencement of an endless revenue of glory to Christ. To behold a poor sinner living a life of practical enmity to God, hatred to Jesus, rebellion against the divine government, and wilful and determined hostility to the one glorious plan of salvation...now changed, now conquered, now sitting at the feet of Jesus, clothed and in his right mind, Oh, is there no glory brought to Him?... Hear the testimony of one: "they had heard only that he who persecuted us in times past now preaches the faith which once he destroyed. And they glorified God in me." (Gal 1.23-24)
He is glorified in God's acceptance of His people through Him.
Look at this for a moment. God's justification of the believing sinner through the righteousness of His Son is His seal to the perfection and efficacy and worth of Christ's obedience and death... We stand, beloved, in a better righteousness than that of angel or archangel. We stand in the righteousness of the incarnate God! (Phil 3.7-9) Who can compute the glory brought to Jesus by God's full justification of the poor believing sinner through the righteousness of His Beloved Son?
He is glorified in the progressive holiness of His people.
This is that internal righteousness, the work of God the Holy Spirit, which consists in the subjugation of the mind, the will, the affections, the desires, yes, the whole soul, to the government and supremacy of Jesus, "bringing into captivity every thought to the obedience of Christ." Oh, you who are striving against sin, longing to be conformed to the image of God's Son, panting to be more pure in heart, hungering and thirsting for righteousness...think that in every step which you take in the path of holiness...Christ is glorifed in you!
The Lord Jesus is glorified in the life of faith which His saints live upon Him.
The experience of every believer is, in a limited degree, the experience of the great apostle of the Gentiles:..."The life which I now live in the flesh I live by the faith of the Son of God." (Gal 2.20) The same precious faith as his dwells in the hearts of all the regenerate... Do they live? It is by faith. (Heb 10.38) Do they stand? It is by faith. (Rom 11.20) Do they walk? It is by faith. (2 Cor 5.7) Do they fight? It is by faith. (1 Tim 6.12) Do they overcome? It is by faith. (1 John 5.4) Do they see what is invisible? It is by faith. (Heb 11.27) Do they receive what is incredible? It is by faith. (Rom 4.20) Do they achieve what is impossible? It is by faith. (Mark 9.23)...If then Jesus is especially glorified in the faith of His people, let yours be a life of faith in all its minute detail. Live upon Him for spiritual supplies; live upon Him for temporal supplies... Let your daily history be a travelling to Jesus empty and a coming from Jesus filled... "The just shall live by faith."
By a patient endurance of suffering for His sake, the Redeemer is greatly glorified in His saints.
The apostle presents suffering for Christ in the soothing light of a Christian privilege: "Unto you it is given in the behalf of Christ, not only to believe on Him, but also to suffer for His sake." (Phil 1.29) And how touchingly did the experience of the disciples correspond with this: "They departed from the presence of the council rejoicing that they were counted worthy to suffer shame for His name." (Acts 4.41)... Has it pleased the Lord, dear reader, to place you in a somewhat similar position?...then "if ye be reproached for the name of Christ, happy are ye", for thereby Christ is glorified in you. He is glorified in your patient endurance of suffering, in your meek submission to reproach, in your overcoming evil with good, your return of prayer for cursing, of blessing for railing, and of love for hatred.
Great, too, is the glory brought to our incarnate God by the sanctified afflictions of His saints.
How deep these often are, let many testify; and yet the deeper the affliction, the deeper the glory. Behold the glory brought to God by Daniel in the den of lions; by Shadrach, Meshach and Abednego in the fiery furnace; and by Paul and Silas in the prison. And what is their history but a type of all the afflicted members of God's family?... Only see that He is truly glorified in you by affliction. See that He is glorified while you are in the furnace by your passive graces; see that He is glorified when you have come forth from the furnace by your active graces. "Wherefore glorify ye the Lord in the fires." "When He hath tried me, I shall come forth as gold."
Nor must we overlook the holy and cheerful obedience to His commands by which the Redeemer is glorified in His saints.
Were we to select a single word from the Bible which should be distinctly, prominently and constantly before our eyes, it would be OBEDIENCE... What the Lord once spoke to His ancient people He speaks at present to all His spiritual Israel: "Now therefore, if ye will obey my voice indeed, and keep my covenant, then ye shall be a peculiar treasure unto me above all people." (Exod 19.5)... Such immediate, self-denying and cheerful obedience of His people brings the highest glory to the Redeemer.
Now, put the question honestly and closely to your conscience: "Do I bring glory to Christ by this? Is He magnified in me before both the world and the church? Oh, aim for a high standard! Dare, for the glory of Christ, to come out of the world and be set apart for God alone. "Herein is my Father glorified, that ye bear much fruit; so shall ye be my disciples." (John 15.8)
[Much as we would have loved to include the moving tribute by John's son Jeremy spoken at his father's funeral, we feel it is too personal for inclusion in Peace and Truth. In a letter to the Editor, John's widow Susan writes: "John was always happy to preach at meetings organized by the S.G.U. May God in His mercy raise up other men to preach His Word in the power of His Spirit." Ed.]
All that was mortal of that diligent servant of Christ, John Marshall, was laid to rest on Thursday September 11th in the presence of several hundred mourners. Two weeks earlier the Lord Jesus had summoned him from this land of the dying into that celestial land of the living.
That singular voice of the gifted preacher is silent. Forty-five years of selfless service at Alexandra Road Congregational Church is brought to a close. Thirty years of earnest entreaties "whether they would hear or forbear" in the local Market Place have left Hemel Hempstead's indifferent inhabitants without excuse. No congregation was too remote or too few to be visited even in the past few years of truly debilitating physical weakness. He was a man of the Scriptures, expounding them, condemning men's sin, commending the only Saviour, winsome, engaging, uncompromising, keeping the faith.
Indomitable, he would neither retire nor resign; the good soldier remained on the active list to the end. John Marshall was a patriot He knew the reason for Britain's greatness. His imagination may have been fired in part by GA Henty, but much more by the Reformation and the example of the Marian Martyrs. He is remembered for his slipping away from a daughter's wedding reception to stand in morning coat at the annual commemoration at the Smithfield Martyrs Memorial. He was constant and fervent in prayer that the judgment of God upon our nation for its abuse of its Protestant heritage might be averted.
His admiration for our Puritan forebears was recognized by his long membership of the Banner of Truth Trust. His love for our wealth of writings by the eminently pious of earlier generations he showed too, as an active and concerned Trustee of the Evangelical Library. His high view of Scripture and of the Authorised Version brought him to the Council of the Bible League Trust. Yet he was no establishment figure, no reformed grandee, but truly humble, a lover of good men, an unparalleled encourager of the distressed and dejected. He counted it a high privilege to preach regularly at a local home for the mentally afflicted. Many from an astonishing variety of backgrounds and circumstances will rise up and call him blessed.
In a long ministry he had known shadows as well as sunlight After Chingford, Balliol and Mansfield College he had come to a liberal cause with a conservative evangelical message. It is due to John Marshall's faithfulness to Christ, the extolling of His virtues and redeeming blood, that there is still a company of. believers meeting in the same building. The congregation's loss of a faithful pastor is palpable. Pray for them to be guided wisely. E-mail messages, however, show that the sense of bereavement extends through Eastern Europe above which he had such a concern to many overseas places.
He was a true paterfamilias. Loved and loving husband to Susan for over forty years, indescribably attached and devoted father, grandfather, brother, uncle and cousin. The assembled congregation was moved deeply by the affectionate tribute paid by Jeremy his son. We commend the grieving family circle to the Christian public. The heavy responsibility for the conduct of the funeral was on the gracious and capable hands of Mr Ian Hamilton of Cambridge. He spoke as John would have wished, direct1y, appealingly in a God-honouring manner from Revelation 7.
Mr Marshall is, as we sang, "safe in the arms of Jesus", but the cause of the Christ he loved and served is still summoning men to the colours to "stand up for Jesus" and press the battle to the gates.
His prayer at his 70th birthday, surrounded by family, congregation and friends was: 'The work of our hands, establish thou it". This surely calls forth our Amen.
[Donald Underwood]
All Christians speak of Christ as Lord of all, but few acknowledge the universal extent of His Lordship. Yet His Word leaves us in no doubt as to His universal sovereignty, both as God and as Mediator. His Lordship therefore includes the world's nations and its rulers. Psalm 47 calls Him "a great king over all the earth." Psalm 2 commands the kings and judges of the earth to "serve Him with fear." Isaiah 60 warns us that "the nation and kingdom that will not serve" Him "shall perish." The Great Commission is to "go and teach all nations." Paul reminds us that God has made Him "head over all things to the church." John describes Him as "the prince (i.e. ruler, lord, chief) of the kings of the earth."
It is therefore the duty of both nations and their rulers to submit to His mediatorial rule and laws. Among the godly in the history of the church who believed this are John Wycliffe, John Huss, John Calvin and most Continental Reformers, William Tyndale and the English Reformers and (American) Puritans, John Knox and the Scottish and Irish Reformers and Covenanters, the Dutch Reformed Christians, J.C.Ryle and Anglican Evangelicals generally, the Princeton Hodges and other American Presbyterians, besides many others. In addition to the above-cited texts, they remind us from the classic passage in Romans 13 that every civil ruler is ordained by God not merely providentially, but as "the minister of God to thee FOR GOOD", and "a terror, not to good works, but to the EVIL." They are bound, therefore, to make it their duty to discover what God calls good and evil, and to legislate according to His standards, as every king of Israel was bound to do. (Deut 17.14-20) This is the only way to maintain righteousness and justice in the State. "Righteousness exalteth a nation, but sin is a reproach to any people." (Prov 14.34)
Sadly, we live in an age when, by and large, many "call evil good, and good evil" and are ready at every opportunity to "justify the wicked for reward, and take away the righteousness of the righteous from him." (Isa 5.20, 23) The detaining of such "salt of the earth" as protesters against sodomy and heretical bishops, to name no others, is proof of this.
Thankfully, several Christian societies and individuals are vocal on behalf of Christ's Lordship in the public domain. But perhaps the time is ripe for all believers in Britain to form a National Reform Association, such as the one in the United States of America to which A.A.Hodge, J.H.McIlvaine and their brethren belonged. When Muslims, Romanists and Secular Humanists are pressing their claims so vigorously, we Christians should be ashamed at our own apathy and indifference.
May the following terms of the American association stir us to unite in pressing the claims of Christ over our nation:
"The work of the National Reform Association is based on these fundamental principles, viz.: Almighty God is the source of all power and authority in civil government, the Lord Jesus Christ is the divinely-appointed Ruler of nations, and His will, revealed in the Holy Scriptures, is of supreme authority in civil affairs. Refusal to acknowledge these principles, and to act in accordance with them, involves nations in the guilt of atheism and rebellion, and, if persisted in, will draw down upon them the destroying judgments of God. Perceiving the subtle and persevering attempts which are made to prohibit the reading of the Bible in our Public Schools [we would say State Schools. Ed.), to overthrow our Sabbath Laws, to abolish the Oath, Prayer in our National and State Legislatures, Days of Fasting and Thanksgiving, and other Christian features of our institutions [e.g. in Britain, the recent secularization of the Christian Prison Fellowship and Dr Barnardo's. Ed.] and so to divorce the American Government from all connection with the Christian religion; believing that a written constitution ought to contain explicit evidence of the Christian character and purpose of the nation which frames it, and perceiving that the silence of the Constitution of the United States in this respect is used as an argument against all that is Christian in the usage and administration of our government, this Association seeks such an amendment to the Constitution of the United States as will indicate that this is a Christian nation, and place all the Christian laws, institutions and usages of our government on an undeniable legal basis in the fundamental law of the land."
The Christian Pastor's Manual--Various Authors. 421pp. Hdbk. £21.95.
This volume is a collection of sermons, letters and other writings by eminent ministers of the 18th and 19th centuries, on the subject of the ministry, compiled by Rev. John Brown of Edinburgh. First published in 1826, it appears in this edition with modernized spelling, grammar and formatting. The authors represented are Philip Doddridge, John Jennings, Abraham Booth, John Erskine, Isaac Watts, John Mason, David Bostwick, John Newton and Richard Cecil.
There is much spiritual wisdom here, much to challenge and much to help the minister of Christ. The authors, from different denominations, were all of Reformed persuasion. All of them emphasize the preaching of the Word as the primary duty of the minister, but there are also helpful remarks on visitation. High standards are set and the modern minister reading this book may very well find himself humbled before God in comparison with these giants of the past.
Some comments, inevitably, are dated. However, these sermons have a timeless quality: they are as true today as they were when preached.
It might have been helpful to have some short biographical introductions, or some indication as to when the sermons were preached. May many pastors read this book; it will lead to much blessing in the church of God.
R. Dale
Constrained by His Love--L.J. van Valen. Hdbk. £15.99. (Met Tab £9.95)
It is sad that it has taken almost ten years for this English translation from the Dutch to reach these shores, but a cause of gratitude that we can now benefit from this important work. Despite the extensive bibliography on M'Cheyne, we hope this new biography of this much-loved figure will find a place in our hearts and libraries. Joel Beeke and J.I.Packer both recommend it warmly.
A fuller and deeper introduction to M'Cheyne's early life than we have seen before leads to a tracing of the hand of God in moulding this vessel for His service. Some of M'Cheyne's early poetry adumbrates his later spiritual maturity, especially a moving poem on the dying speech of a Covenanter on the scaffold. Later we see this servant of God in the pulpit, on the pavement and at the poor man's bedside, the winsomeness of his Master shining through his eyes and lips.
This book should be required reading for every pastor, desired reading for every believer, and inspiring reading for all who hunger after the things of God. The clear print and attractive presentation are a credit to the publisher.
A.Ridge.
Practical Divinity: The Works and Life of Revd Richard Greenham--Kenneth L. Parker and Eric J. Carlson. 412pp. Hdbk. £67.50.
This superb re-instatement of a long-forgotten Elizabethan pastor is wholly recommended. Its subject, known in his day as the 'comforter of afflicted consciences', was the unofficial mentor of countless Cambridge University ordinands. Because he 'excelled in experimental divinity' Greenham made his rectory a virtual Puritan Academy and Dry Drayton 'the first model Puritan parish in the country.' After a fascinating biographical sketch, the authors survey Greenham's literary legacy, 'commonplace sayings' and pastoral ministry, the latter summarized by Greenham himself as 'to preach the Word of God sincerely' to the glory of God and the salvation of his brethren, and to administer the sacraments reverently 'according to the order and institution of our Saviour Jesus Christ.' With loving care and a sure 'feel' for their topic, the authors lead us into the very atmosphere of this gentle pastor's labours. They consider his cures for afflicted consciences, its theological basis and whether or not he was a Puritan. The remainder of the book comprises an unabridged transcription of Greenham's 'sayings' (full of pastoral wisdom and touching cases he had to deal with), four unabridged treatises (a Catechism, On Pre-marital Contracts, On Reading and Understanding Scripture, and on the Good Education of Children) and an edited down treatise 'Of the Sabboth.' Two appendices, a fine Bibliography and Index complete the book. An excellent resource for all students of Reformed pastoral practice and the human heart under varied spiritual conditions. The apparently prohibitive price could be met by family/friends clubbing together to make this volume a worthy present to a minister or student.
JB
Authentic Christianity--Sermons on the Acts of the Apostles Volume 3 (Acts 5 & 6) Dr. D. Martyn Lloyd-Jones--343 pp. Hdbk £15.95.
Dr Martyn Lloyd-Jones needs no recommendation to our readers. The reviewer heard him only once, but that one sermon, in 1976, changed the course of his life.
This volume consists of evangelistic sermons preached on Sunday evenings between February and July 1966; they cover the verses from Acts 5.17 to Acts 6.9, including the arrest of the apostles, Peter's defence ("We ought to obey God rather than men") and the choosing of the first deacons. While this is not an obviously evangelistic passage, in the hands of Dr Lloyd-Jones every verse is shown to have a powerful message for "modern man" (a phrase he uses with some contempt, since, as he frequently shows, man is the same at heart in all ages!)
This is not a commentary, and we will look in vain for a learned discussion on the history and powers of the Sanhedrin, or the tensions between Hebrews and Hellenists in Jerusalem. What we will find instead is a devastating analysis of the nature of unbelief, a masterly summary of the gospel and a convincing case for the priority of preaching over social action ("It is not reason that we should leave the word of God and serve tables").
Dr. Lloyd-Jones believed passionately that the gospel, and the gospel alone, is the answer to all of mankind's problems, and this belief comes across in these sermons. There are occasional references to political events (there was a general election in March 1966), but very few. Dr Lloyd-Jones was more concerned with eternal issues.
Preachers will read this book with interest, as an example of how the gospel should be preached. Older readers may purchase the book out of nostalgia, having heard "the Doctor" preach. It is to be hoped, however, that it will have a wider readership than that, perhaps even, under the blessing of God, achieving the purpose for which these sermons were preached, the conversion of souls.
R.Dale.
A History of the Work of Redemption--Jonathan Edwards. 440pp. Hdbk. £314.50.
This magnificent work, reprinted in the now familiar and excellent 'house style' of the publishers, is far superior to John Owen's work on Biblical Theology and is certainly equal to Geerhardus Vos's. With sure step and in reverent tones, this 'master of assemblies' leads us from the 'proto-evangel' in Genesis right through to the Second Coming. The way in which Edwards gradually unfolds the wondrous dealings of God with His people causes us to pause now and again, not merely for breath, but also for prayer. A final section draws ten lessons from the whole of God's dealings with His people in the author's characteristically exalted manner. Edwards' calm, majestic, logical handling of his mighty theme is admirable.
JB
[Asty requested Owen's advice as to whether to accept a call to a particular church or not. As so many disasters appear to take place in this sphere today, Owen's counsel may be helpful in guiding those who are similarly perplexed. Ed]
Dear Sir,
I received yours by Mr B., to whom I shall commit this return, and hope it will come safely to your hands; for although I can acknowledge nothing of what you are pleased out of your love to ascribe to me, yet I shall always be ready to give you my thoughts in the way of brotherly advice, whenever you shall stand in need of it: and at present, as things are circumstanced, I do not see how you can waive or decline the call of the church, either in conscience or reputation. For, to begin with the latter, should you do so upon the most Christian and cogent grounds in your apprehensions, yet wrong interpretations will be put upon it; and so far as it is possible we ought to keep ourselves not only 'extra noxam' [without guilt. Ed] but 'suspicionem' [suspicion] also.
But the point of conscience is of more moment. All things concurring--the providence of God in bringing you to that place [i.e. Norwich], the judgment of the church of your gifts and grace for their edification and example, the joint consent of the body of the congregation in your call, with present circumstances of a singular opportunity for preaching the Word--I confess at this distance I see not how you can discharge that duty you owe to Jesus Christ (whose you are, and not your own, and must rejoice to be what He will have you to be, be it more or less) in refusing a compliance unto these manifest indications of His pleasure; only remember that you sit down and count what it will cost you--which I know you will not be discouraged by; for the daily exercise of grace and learning of wisdom should not be grievous unto us, though some of their occasions may be irksome.
For the latter part of your letter, I know no difference between a pastor and a teacher but what follows their different gifts; the office is absolutely the same in both; the power is the same, the right to the administration of all ordinances every way the same; and at that great church at Boston, in New England, the teacher was always the principal person; so was Mr Cotton and Mr Norton. Where gifts make a difference, there is a difference; otherwise there is none.
I pray God guide you in this great affair; and I beg your prayers for yourself in my weak, infirm condition.
I am your affectionate friend and brother,
J.OWEN.
LONDON. March 16. [1675. Ed]
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