The Reformed Faith by Robert Shaw. Christian Focus Publications, 118 Academy Street, Inverness. £1.50.
This book is a republication of Robert Shaw’s “Exposition of the Westminster Confession of Faith.” It was first published in 1845. This reprint, under the title of “The Reformed Faith,” is published by the Christian Focus Publications Trust, whose Chairman is Rev. J. W. Ross, Lochcarron. As a publicity leaflet is promised regarding the Trust and its expected publications, it is needless here to refer much to the aims of the Trust, beyond indicating, that it has in view publishing books of evangelical value and spiritual benefit. This publication of The Westminster Confession of Faith, with the exposition of Robert Shaw, is an excellent and timely piece of work. The text of the Confession is in an excellent form of print, and the print of the expositions, though not so bold, is exceedingly good for general purposes. Below each section of the Confession are proof-texts from the Bible. The body of truth set forth in the Confession has its basis in the Bible, and Shaw’s work is useful in seeking to know prayerfully and devotionally what these doctrines mean. The following extracts may illustrate how he unfolds the meaning of these Confessional doctrines.
Chap. II, Sect. 1: “God is infinitely powerful . . . How great must be that power which produced the beautiful fabric of the universe out of nothing! ‘By the word of the Lord were the heavens made and all the host of them by the breath of his mouth.’ ‘For he spake, and it was done, he commanded, and it stood fast.’ Ps. 33:6, 9. His power is still exerted in the preservation of the world; for he upholds all creatures in their being and operations by the word of his power. It appears conspicuously in the moral government of the world — especially in restraining wicked men from their purposes;
for ‘he stilleth the noise of the waves, and the raging of the people.’ But it is most eminently displayed in the work of redemption by Jesus Christ, in the formation of his human nature in the womb of the Virgin; in supporting his human nature under the load of wrath which was due to us for our transgressions; and in raising him from the dead. It is also displayed in the production of that wonderful change which takes place in the conversion of a sinner, which in Scripture is termed a new creation; in the preservation of believers in a state of grace; in enabling them to resist and overcome strong temptations, to perform arduous duties, and to bear heavy trials with patience and joyfulness; and it will be signally manifested in raising up their bodies, glorious and immortal at the last day.”
Chap. V. Section 4. ” . . . (God) being most holy and righteous, neither is nor can be the author or approver of sin.” . . . “The most atrocious crime ever perpetrated by human hands was the crucifixion of the Lord of glory; yet it is expressly affirmed that God delivered him into those wicked hands which were imbrued in his sacred blood: ‘Him, being delivered by the determinate counsel and foreknowledge of God, ye have taken, and by wicked hands have crucified and slain.’ — Acts 2:23. At the same time, it is indisputable that God cannot be the author nor approver of sin. To solve the difficulty connected with this point, theologians distinguish between an action and its quality. The action, abstractly considered, is from God, for no action can be performed without the concurrence of Providence; but the sinfulness of the action proceeds entirely from the creature. As to the manner in which the providence of God is concerned about the sinful actions of creatures, it is usually stated, that God permits them, that he limits them, and that he overrules them for the accomplishment of his own holy ends. But the full elucidation of this abstruse subject, so as to remove every difficulty surpasses the human faculties. We are certain that God is concerned in all the actions of his creatures; we are equally certain that God cannot be the author of sin; and here we ought to rest.”
Chapter XIV. Of Saving Faith. Sect. 1 ” . . . ‘The faith of God’s elect’ differs from every other sort of faith. Saving faith is supernatural — the act of a renewed soul — a living principle, which purifies the heart, works by love, and overcomes the world; it must, therefore, be widely different from a natural, a dead, or a common faith. It is denominated ‘precious faith,’ ‘faith unfeigned,’ ‘the faith of the operation of God’, and that faith to which the Scripture applies so many discriminating epithets must surely possess some quality peculiar to itself. Accordingly, we read in Scripture of many who believed and yet did not possess saving faith. . . . Faith is declared to be ‘the gift of God’ — to be of ‘the operation of God’ — and to
require the exertion of ‘mighty power, like that which wrought in Christ when God raised him from the dead.’ Eph. 1:19, 2:8; Col. 2:12. Sect. 3: Writing on assurance he quotes Dr. McCrie: “Assurance is of two kinds, which have been designed the assurance of faith, and the assurance of sense. The former is direct, the latter indirect. The former is founded on the testimony of God; the latter, on experience. The object of the former is entirely without us; the object of the latter is chiefly within us. ‘God hath spoken in his holiness, I will rejoice,’ is the language of the former; ‘We are his workmanship, created anew in Christ Jesus,’ is the language of the latter. When a man gives me his promissary note, I have the assurance of faith; when he gives me a pledge, or pays the interest regularly, I have the assurance of sense. They are perfectly consistent with one another, may exist in the soul at the same time, and their combination carries assurance to the highest point . . . There are various degrees of assurance, and in some genuine believers it may be scarcely perceptible. He who is the author and finisher of our faith, was careful not to break the bruised reed, or quench the smoking flax. While he rebuked the unbelief and unreasonable doubts of his disciples, he never called in question the reality of their faith. He received the man who said, ‘Lord, I believe, help thou mine unbelief.’ While he said to Peter, ‘O thou of little faith, wherefore didst thou doubt?’ he took him by the hand and lifted him out of the water. Grant that doubting is sinful; is there a just man on earth that doeth good and sinneth not? . . .”
May readers beseech the Lord that they may have from the Saviour, the same spirit of faith, which the Psalmist had in Psalm 116, “I believed, and therefore have I spoken.” Paul and the believing Corinthians had the same spirit of faith, “We also believe, and therefore speak.” 2 Cor. 4, 13. The truth which they received and cherished is treasure which moth cannot corrupt nor thief break through to steal.
D. A. Macf.
Life in the Spirit in Marriage, Home and Work by D. M. Lloyd Jones. Banner of Truth Trust. £2.50.
In the present age, confused and erroneous views on the Person and Work of the Holy Spirit are widespread, the validity of marriage as a Divine institution is being called in question, parental control is in most cases reduced to a minimum and the problems between employers and employees are crippling the economy of the nation. In the light of these
sad facts this volume should make a special appeal to the Christian and rouse the interest of others.
The definite polemical ring by which the book is characterised should commend itself to the godly. We are pleased with the manner in which the author proves the heretical and dangerous nature of the charismatic movement, and exposes the common but deceitful superficiality of the application of Christian ethics as the panacea for all our modern problems. There are several statements however, which in our view, call for clarification; but much more serious is the expression of the author’s lax views on the sanctity of the Lord’s Day. To these we take strong objection. The writer fails to recognise that in these times of indiscipline it is only too easy and too fashionable to use any specious argument to justify unnecessary work on the Lord’s Day. Sad indeed it is, to find Dr. Lloyd-Jones tilting the scales in favour of such a trend. If we have taken the Doctor’s “pulse” correctly his argumentation appears to encourage Christians to pacify their consciences by saying of a corrupt system, which has no regard for the sanctity or morality of the Sabbath — “The shadow thereof is good.” The subsequent qualifying remarks regarding loyalty to our relationship to God may well have apologetic undertones, but they are illogical and misleading. Surely true loyalty must include respect for all the commandments of God, and such total allegiance definitely falls within the category of ‘that which affects our relationship to God and the Lord Jesus Christ.’ If the Son of Man is Lord also of the Sabbath it clearly follows that the Christian ‘must make an absolute stand’ for the sanctity of the Lord’s Day whatever the consequences may be.
F.M.
The Works of Jonathan Edwards, Volume I. Banner of Truth Trust. Price £4.50.
The Banner of Truth Trust have lately reprinted the first volumes of the 1834 two volume edition of Jonathan Edwards’ complete works. Volume II was due to be reprinted in March. The Trust are to be congratulated on making Edwards’ Works available in these two massive volumes (Volume I contains 691 pages) and we trust that they will have a wide circulation, particularly among ministers of the Gospel. Although the price of £4.50 may seem too much to spend on one volume, yet purchasers of Edwards’ Works can be sure that they are getting more than their money’s worth.
Edwards’ Works need no recommendation from us. Jonathan Edwards has been recognised on all hands as a master in Israel, and a spiritual and
intellectual giant. His was sanctified brilliance, his intellect being laid at the feet of the Master to be used in His service. By divine grace he performed no mean service for the Church of God and left on record in the various treatises he wrote material for the edification of the Church and the defence of the faith in subsequent ages.
It was not as a professor in a theological seminary that Edwards produced his contributions to theological learning but, like Thomas Boston of Ettrick, in comparative obscurity, while filling pastorates in Northampton and Stockbridge in Massachusetts. His call to become President of Princeton College in 1757 came only a few months before he died of a smallpox vaccination at the age of 54.
Edwards was privileged during his pastorate at Northampton to experience on two occasions a revival in the congregation, the second occasion being connected with the visit of Whitefield to that part of the American colonies. Many of the writings of Edwards — e.g. in this first volume his treatise on Religious Affections, a Narrative of Surprising Conversions and Thoughts on the Revival of Religion in New England — reflect the deep exercise of mind these divine visitations produced in the pastor of the congregation and his great concern lest any of his people should rest short of a saving interest in Christ.
Other writings in this first volume include his treatise on the Freedom of the Will, a Defence of the Great Christian Doctrine of Original Sin, his History of the Work of Redemption, and an Inquiry concerning qualifications for Communion. The mention of the last of these writings is a reminder to us of the severe trial through which Edwards was called to pass. Because of his efforts to maintain Scriptural discipline and exclude unbelievers from the Lord’s Table, opposition was raised to him in the congregation and his ministry of 23 years in Northampton was brought to an end. What can we say of the Lord’s dealings with His servant in allowing this calamity to befall him in the very congregation in which he had granted him notable times of revival? All we can say is:
“Thy way is in the sea, and in
the waters great thy path;
Yet are thy footsteps hid, O Lord;
none knowledge thereof hath.”
On the fly-leaf of this first volume Dr. J. I. Packer says: “Jonathan Edwards . . . was among the noblest and ablest Christians of his age, and can now be seen, two centuries after, as one of the greatest theologians ever given by God to his Church. As saint and scholar, evangelist and educationist, pastor and teacher, missionary and metaphysician (all of
which he was, and with distinction), he showed a grasp of the grandeur of God’s sovereignty and the glory of divine grace equalled only by men of the calibre of John Owen and John Calvin.” Dr. Martyn Lloyd-Jones’ comment on Edwards’ Works is: “If I had the power I would make these two volumes compulsory reading for all ministers! Edwards seems to satisfy all round; he really was an amazing man.”
Once again we would warmly recommend this valuable volume of Edwards’ Works to readers and hope that many will avail themselves of the opportunity to purchase it.
D.B.M.