Matthew Brennan, pastor of Clonmel Baptist Church, writes ...
On Saturday 29 November 2008, I had the privilege and pleasure of attending the induction of David Neald to the ministry of the Waterford Baptist Church. I was there among the 80 or so others who attended.
David had previously pastored the Limerick Baptist Church before coming out of the ministry and working in the construction industry for some years. Then Waterford invited him to be their pastor, and after much prayer he accepted the call. It was great to see the building almost full with friends travelling from Cork, Kilkenny, Tipperary and Dublin.
Dr Stuart Olyott was the guest preacher. Dr Olyott has been a friend of David's for many years and gave the charge from 1 Timothy 3:14-15. The outline of that message was: (1) There is such a thing as truth. (2) The world needs such truth. (3) The truth has enemies. (4) God has a singular pillar of truth. (5) What should such a pillar (local church) look like (Acts 2:40-47).
Waterford is one of Ireland's major cities. Having David working into that city, we can pray that he may be the means of building up a congregation and reaching into a multi-cultural situation. The building itself in need of some repairs and at present the congregation is modest in size. If you know where funding may be had for the repairing of the building or you would like to financially support David I am sure the church would be very grateful.
If you are interested in supporting the work you can contact Mr G. Flynn, Moriah, 15 Seafield, Newtown Hill, Tramore, Co. Waterford, IRELAND.
You can read about the history of the Waterford Baptist Church here.
Saturday, December 20, 2008
WATERFORD INDUCTION
Thursday, December 18, 2008
ON READING THOMAS GOODWIN (PART 2)
Here's a recommendation of Thomas Goodwin that differs from that of Dr Joel Beeke (below). Mark Jones (pastor, author, and PhD student at Universiteit Leiden) writes ...
I ended up choosing to do PhD work on Thomas Goodwin – for better or for worse, but I think for better – because of the suggestion of a friend. My friend must have known something I didn’t because I’d never given much thought to the man who still very much remains in John Owen’s shadow. This is rather unfortunate; after all, Owen often deferred to his close friend and Goodwin was rightly recognized as one of the greatest theological minds not only in Britain, but on the Continent (Herman Witsius had some of Goodwin’s writings translated into Dutch). After having read through the majority of Goodwin’s corpus I can confidently say that three of his Works stand out, but for different reasons.
If you want to enter the mind-boggling world of seventeenth-century eschatology, Goodwin’s exposition of Revelation is a good place to start; and for sheer entertainment value this work of his stands unparalleled (you can read into that sentence whatever you wish!). Our Puritan forefathers were excellent theologians; but if I am ever tempted to venerate them too much I turn to one of their commentaries on Revelation. Well, now that I’ve escaped the charge of hagiography, onto something more positive ...
In terms of theological acumen, the great Scottish theologian, Alexander Whyte, has called Goodwin “the greatest pulpit exegete of Paul that has ever lived,” to which J. I. Packer has added, “and perhaps justly.” Goodwin’s work Christ Set Forth considers the full-orbed nature of Christ’s work as a priest-king; from the cross to Christ’s resurrection, ascension, and exaltation at the right hand of the Father where he ever lives to make intercession for his bride, Goodwin highlights the value of Christ’s work not only on the cross, but in his state of glory as the risen Lord of Glory.
The type of theology one finds in Christ Set Forth is summed up in the following quote where Goodwin addresses the soteric value of Christ’s intercession: “This all divines on all sides do attribute unto it, whilst they put this difference between the influence of his death, and that of his intercession unto our salvation: calling his death medium impetrationis, that is, the means of procurement or obtaining it for us; but his intercession medium applicationis, the means of applying all unto us. Christ purchaseth salvation by the one, but possesseth us of it by the other. Some have attributed the application of justification to his resurrection; but it is much more proper to ascribe it to his intercession …. his eternal priesthood in heaven, and the work of its intercession, is the applying cause of our eternal salvation …” (Works, 4:63). I used to think that Reformed theologians at Westminster Theological Seminary invented these fine distinctions, but they are already present in Goodwin and his contemporaries. If you want my opinion on what work to begin with in Goodwin – and if you are looking for profound theology – I would suggest reading Christ Set Forth. And be prepared to be amazed at how much this work will do for your heart as well.
Next, if your heart is feeling particularly cold, I would urge you to read Goodwin’s work, which follows Christ Set Forth, The Heart of Christ in Heaven Towards Sinners on Earth; this treatise of Goodwin’s may be one of the finest works in the English language that combines intellectual and theological power with pastoral comfort. I cannot speak too highly about this work – it is magnificent and sure to stretch your mind and warm your heart. Apart from Calvin, I know of no other Christian writer who possesses the ability to wed together theology and piety in the way that Goodwin does! Once having read those two works, I would suggest you read whatever else you think might be profitable to your soul, and Joel Beeke has provided a helpful list of works and their particular strengths.
I now see why Whyte confessed: “I have read no other author so much and so often. And I continue to read him to this day, as if I had never read him before.” It may be prudent to note, too, that Whyte calls Goodwin's sermon, Christ Dwelling in Our Hearts by Faith, one of the “two very greatest sermons in the English language.” With a recommendation like that, how can you not pick up a Goodwin volume – choose #4 – on your next trip to the bookstore?
Read more from Mark Jones on his blog.
Saturday, December 13, 2008
ON READING THOMAS VINCENT
Following Matthew Brennan's challenge on reading (below), Randall Pederson (editor and PhD student at Westminster Theological Seminary) writes ...
If I had to choose who my favourite Puritan is, I would probably answer, Thomas Vincent (1634-78), the rector of St. Mary Magdalene. That is not to say that other Puritans are not worth reading; they are, and the rich, vibrant piety of the Puritans is to be found across many streams, political and ecclesiastical. Still, there is something unique about Vincent that is refreshing, uplifting, and exceptional.
Just try reading The True Christian’s Love to the Unseen Christ (1677) without being moved, without being challenged, without having your affections raised to heavenly places and wanting, hoping, yearning to love Christ more. Reading Vincent is like reading Watson; both were master word-smiths, and both used the English language to glorify God and strike at the heart of Christians. It is no wonder that Vincent was among the bestsellers of the eighteenth century (Andrew R. Holmes, The Shaping of Ulster Presbyterian Belief and Practice, 1770-1840 [Oxford University Press, 2006], p. 277).
Of course, only a handful of Vincent’s writings were ever published and of those only six have been reprinted in the past fifty years. In addition to The True Christian’s Love to the Unseen Christ, Vincent wrote God’s Terrible Voice in the City (1667), Christ’s Certain and Sudden Appearance to Judgement (1667), Fire and Brimstone (1670), The Shorter Catechism Explained from Scripture (1673), and The Good Work Begun (1673). All of these titles, minus The Shorter Catechism, were reprinted by Soli Deo Gloria Publications.While some may find God’s Terrible Voice in the City profitable, others will find it somewhat archaic, bound to the terrible events of the Great Fire of London (1666)—and so it was; still, it offers several ‘improvements’ on the woeful providence of God that reflect the atmosphere and spirit of the times—this is useful in getting to know how Puritans thought of God’s involvement in the world.
Readers should begin with and meditate deeply upon The True Christian’s Love to the Unseen Christ; in fact, I would dare say this should be a Christian’s daily companion. How often we find ourselves cold and listless; Vincent can help kindle the fires of Christian love. Then, a thorough read of Christ’s Sudden and Certain Appearance to Judgment will awaken longing for the great and terrible Day of the Lord, where the omniscient eye will recount the deeds done in the body, a horrific day for those who disbelieve, but a welcomed day for those who do. Then, I would read The Good Work Begun, a small book but well worth one’s time investment. Originally written to young people, to keep them from apostasy and backsliding, The Good Work Begun reminds us of our need to stay close the embers of Christian fidelity.
Readers who have enjoyed Randall's encouragement to read Vincent will also benefit from his popular anthologies - Day by Day with the English Puritans and Day by Day with Jonathan Edwards - and Meet the Puritans, which he edited with Dr Joel Beeke.
Tuesday, December 9, 2008
ON READING THOMAS GOODWIN (PART 1)
Following Matthew Brennan's challenge on reading (below), Dr Joel Beeke (pastor, author, and president of Puritan Reformed Theological Seminary, MI) writes ...
If I could have $5 for every time someone has asked me the question, “Who is your favourite Puritan to read?,” I suppose I’d be a wealthy man by now. Though I would probably answer that question today by saying, “Anthony Burgess—and he’s also one of the most neglected!,” for nearly two decades I would have said, “Thomas Goodwin.” I may be an oddball, but—dare I say it—I’ve usually gotten more out of reading Goodwin than reading John Owen.
The first collection of Goodwin’s works was published in five folio volumes in London from 1681 to 1704, under the editorship of Thankful Owen, Thomas Baron, and Thomas Goodwin Jr. An abridged version of those works was later printed in four volumes (London, 1847–50). This reprinted twelve-volume edition was printed by James Nichol (Edinburgh, 1861–66) in the Nichol’s Series of Standard Divines. It is far superior to the original five folio volumes.
Goodwin’s exegesis is massive; he leaves no stone unturned. His first editors (1681) said of his work: “He had a genius to dive into the bottom of points, to ‘study them down,’ as he used to express it, not contenting himself with superficial knowledge, without wading into the depths of things.” Edmund Calamy put it this way: “It is evident from his writings, he studied not words, but things. His style is plain and familiar; but very diffuse, homely and tedious.” One does need patience to read Goodwin; however, along with depth and prolixity, he offers a wonderful sense of warmth and experience. A reader’s patience will be amply rewarded.
How should a beginner proceed in reading Goodwin’s works? Here is a suggested plan. (Note: Books marked by * have been printed at least once since the 1950s.)
1. Begin by reading some of the shorter, more practical writings of Goodwin, such as Patience and Its Perfect Work,* which includes four sermons on James 1:1–5. This was written after much of Goodwin’s personal library was destroyed by fire (2:429–467). It contains much practical instruction on enhancing a spirit of submission.
2. Read Certain Select Cases Resolved, which offers three experimental treatises. They reveal Goodwin’s pastoral heart for afflicted Christians. Each addresses specific struggles in the believer’s soul: (a) “A Child of Light Walking in Darkness” is a classic work of encouragement for the spiritually depressed based on Isaiah 50:10–11 (3:241–350). The subtitle summarizes its contents: “A Treatise shewing The Causes by which, The Cases wherein, and the Ends for which, God leaves His Children to Distress of Conscience, Together with Directions How to Walk so as to Come Forth of Such a Condition.” (b) “The Return of Prayers,”* based on Psalm 85:8, is a uniquely practical work. It offers help in ascertaining “God’s answers to our prayers” (3:353–429). (c) “The Trial of a Christian’s Growth” (3:433–506), based on John 15:1–2, is a masterpiece on sanctification. It focuses on mortification and vivification. For a mini-classic on spiritual growth, this gem remains unsurpassed. You might also read The Vanity of Thoughts,* based on Jeremiah 4:14 (3:509–528). This work, often republished in paperback, stresses the need for bringing every thought captive to Christ. It also describes ways to foster that obedience.
3. Read some of Goodwin’s great sermons. Inevitably, they are strong, biblical, Christological, and experimental (2:359–425; 4:151–224; 5:439–548; 7:473–576; 9:499–514; 12:1–127).
4. Delve into Goodwin’s works that explain major doctrines, such as:
· An Unregenerate Man’s Guiltiness Before God in Respect of Sin and Punishment* (10:1–567). This is a weighty treatise on human guilt, corruption, and the imputation and punishment of sin. In exposing the total depravity of the natural man’s heart, this book is unparalleled. Its aim is to produce a heartfelt need for saving faith in Christ rather than offer the quick fix of superficial Christendom.
· The Object and Acts of Justifying Faith (8:1–593).* This is a frequently reprinted classic on faith. Part 1, on the objects of faith, focuses on God’s nature, Christ, and the free grace of God revealed in His absolute promises. Part 2 deals with the acts of faith—what it means to believe in Christ, to obtain assurance, to find joy in the Holy Ghost, and to make use of God’s electing love. One section beautifully explains the “actings of faith in prayer.” Part 3 addresses the properties of faith—its excellence in giving all honor to God and Christ; its difficulty in reaching beyond the natural abilities of man; its necessity in requiring us to believe in the strength of God. The conclusion provides “directions to guide us in our endeavours to believe.”
· Christ the Mediator* (2 Cor. 5:18–19), Christ Set Forth (Rom. 8:34), and The Heart of Christ in Heaven Towards Sinners on Earth are great works on Christology (5:1–438; 4:1–92; 4:93–150). Christ the Mediator sets forth Jesus in His substitutionary work of humiliation. It rightly deserves to be called a classic. Christ Set Forth proclaims Christ in His exaltation, and The Heart of Christ explores the tenderness of Christ’s glorified human nature shown to His people on earth. Goodwin is more mystical in this work than anywhere else in his writings, but as Paul Cook has ably shown, his mysticism is kept within the boundaries of Scripture. Cook says Goodwin is unparalleled “in his combination of intellectual and theological power with evangelical and homiletical comfort.”
· Gospel Holiness in Heart and Life (7:129–336) is a convicting masterpiece, based on Philippians 1:9–11. It explains the doctrine of sanctification in every sphere of life.
· The Knowledge of God the Father, and His Son Jesus Christ (4:347–569), combined with The Work of the Holy Spirit* (6:1–522), explore the profound work in the believer’s soul of each of the three divine persons. The Work of the Spirit is particularly helpful for understanding the doctrines of regeneration and conversion. It carefully distinguishes the work of “the natural conscience” from the Spirit’s saving work.
· The Glory of the Gospel (4:227–346) consists of two sermons and a treatise based on Colossians 1:26–27. It should be read along with The Blessed State of Glory Which the Saints Possess After Death (7:339–472), based on Revelation 14:13.
· A Discourse of Election* (9:1-498) delves deeply into issues such as the supralapsarian-infralapsarian debate, which wrestles with the moral or rational order of God’s decrees. It also deals with the fruits of election (e.g., see Book IV on 1 Peter 5:10 and Book V on how God fulfils His covenant of grace in the generations of believers).
· The Creatures and the Condition of Their State by Creation (7:1–128). Goodwin is more philosophical in this work than in others.
5. Prayerfully and slowly digest Goodwin’s 900-plus page exposition of Ephesians 1:1 to 2:11* (1:1–564; 2:1–355). Alexander Whyte wrote of this work, “Not even Luther on the Galatians is such an expositor of Paul’s mind and heart as is Goodwin on the Ephesians.”
6. Save for last Goodwin’s exposition of Revelation* (3:1–226) and his only polemical work, The Constitution, Right Order, and Government of the Churches of Christ (11:1–546). Independents would highly value this polemic, while Presbyterians probably wouldn’t, saying Goodwin is trustworthy on every subject except church government. Goodwin’s work does not degrade Presbyterians, however. One of his contemporaries who argued against Goodwin’s view on church government confessed that Goodwin conveyed “a truly great and noble spirit” throughout the work.
Those readers who would like to get more of this kind of advice from Dr Beeke can draw on the insights of the modern classic he prepared with Randall Pederson, Meet the Puritans. Those readers who have been encouraged into Goodwin by Dr Beeke's post should look forward to the forthcoming companion article by Mark Jones (pastor, author, PhD student at Universiteit Leiden).
Thursday, December 4, 2008
ON READING JEREMIAH BURROUGHS
Following Matthew Brennan's challenge on reading (below), Dr Jim Davison (Belfast Bible College) writes ... The reading order suggests we first get a proper understanding of who God and Christ are, then how they are to be worshiped, especially as we reverence God’s Word. The last three reveal man in his degradation, then the blessedness of being lifted out of this state by the grace of God, which alone brings true contentment. Readers who have enjoyed Dr Davison's comments on Burroughes will be glad to know of his forthcoming articles on his favourite puritan in future issues of the Banner of Truth magazine.
In response to a recent post by Matthew Brennan, I put forward Jeremiah Burroughes as my favourite author. Now I would like to give my reasons for this choice.
Most of Burroughes’ works are sermons, many of which were published after his death in 1646. These sermons were his endeavour to exhort his hearers to recognise the excellency of God and, therefore, their responsibility to live in a truly God honouring way. For this reason we find very little by way of apologetics or many technical theological terms used in these sermons. This does not mean that there is no theology to be found in these sermons; what it does mean is that it is expressed in a way that his hearers, the common folk around Stepney and St. Giles, Cripplegate, in London, where he was a lecturer in the 1640s, understood clearly what Burroughes was pronouncing as God’s spokesperson.
In these sermons Burroughes shows not only the excellency of God in his Being, but also the infinite love of God towards fallen mankind, through Christ the Mediator. There is also to be found in Burroughes’ sermons a very clear understanding of what sin actually is, and the evil of it (something that is greatly needed today), which helps recognise the magnitude of the grace of God. But while the sermons give good evidence of being proclaimed in a forthright manner, they are full of compassion that seeks to move and warm the heart.
Now I am the first to acknowledge that men like Richard Sibbes, Thomas Watson, Thomas Brooks, and Thomas Vincent, to name but a few, express the same truth and with the same warmth oozing out of their works (who can read Sibbes’ A Bruised Reed or Vincent’s The True Christian’s Love to the Unseen Christ and not be taken up with praising God?) But for me Burroughes has the edge.
In Burroughes’ sermons I find three streams of major puritan doctrine, among others, with which he identified: 1) the infinite holiness of God; 2) the heinousness of sin, which separates man from God; and 3) the all-sufficiency of Christ in reconciling sinners and God. For Burroughes these doctrines must be maintained in balance in order to bring about the godly life, a life that consists of communion with God, the One who is infinitely majestic in his Being, and who alone is deserving of our adoration and worship. My suggested reading of Burroughes’ sermons in the following order:
There are at least ten other volumes by Burroughes in print that may be read with real benefit.
