1951 Evangelicalism in England by Poole-Connor

Evangelicalism in England by E J Poole-Connor (Henry E Walter)

 

Foreword

Why the veteran author of this book should deem a Foreword to be necessary I cannot imagine. He bears an honoured name among all Evangelicals, and his ceaseless labours to further every Evangelical cause are well known to all.

However, as he desires it, I am happy and honoured to have the opportunity of writing a word which may prove to have the function of an appetiser. I write gladly and freely because I am able to recommend this book wholeheartedly. Though I can claim without immodesty that the subject matter was in the main very familiar to me - indeed represents the favourite field of my leisure reading - I nevertheless found the book to be absorbingly interesting and fascinating, and the last chapter especially, most moving and elevating. Our author commands a charming and yet powerful style, and he has evidently not read his Macaulay in vain.

It is a most timely and much needed book. The so-called Ecumenical Movement will, of necessity, cause all Evangelicals to re-examine and re-consider their position more and more. It has already done so in many countries, and there is much uneasiness in many minds in this country.

Our first duty, therefore, is to make certain that we are clear as to the meaning of our terms. What do we Evangelicals represent, and how can that be determined? This book is an answer to these questions.

The answer is given in what all must surely agree is the most interesting manner - the historical. Here, doctrine and personalities, and the clash of historical forces and incidents are all blended together in a most admirable sketch and review of the history of Evangelicalism in this country.

I cannot imagine a better introduction to that great story. It is a masterpiece in the art of compression. Its greatest merit, however, is that it is balanced and fair, objective and judicial. As one would expect of him, the author does not obtrude his own views and judgements but allows the facts to speak for themselves.

All who read it, and who have any claim at all to the name Evangelical, must surely be driven to certain conclusions when they have read this volume.

We have a long and glorious history which did not start with the visits of D. L. Moody to this country, nor even with John Wesley.

We are inheritors and custodians of a priceless heritage.

Our position is well defined and perfectly clear, and does not change with the "modern thought" of each age and generation.

I pray that under God's blessing this book may prove to be a call to greater vigilance and zeal in our great cause, and that it will rouse many amongst us so to live and so to witness to our Evangelical faith that we shall not be unworthy of the noble army of confessors, and indeed martyrs, who have gone before us.

D M Lloyd-Jones

Westminster Chapel

London, SW1

1949 Pastor Hsi by Mrs Taylor

Review

Pastor Hsi by Mrs Howard Taylor (China Inland Mission Reprint)

 

Foreword

I count it a real privilege to asked to write a Foreword to this great book, and to have my name associated with it. It affords me an opportunity of expressing my profound admiration for everything that I have ever read by its distinguished author. Likewise I can thus express my sense of gratitude to the China Inland Mission for deciding to issue this Life of Pastor Hsi, which had formerly been in two volumes, in one beautiful and compact volume.

A Foreword is really unnecessary, and any attempt to underline or to call special attention to the salient features of the book is quite otiose, as all this is done by the book itself. Certainly no one who has ever read a book by Mrs. Howard Taylor will need any kind of "appetiser".

To attempt to praise this book would be almost an impertinence, but I may be permitted to say that I regard it as a classic and one of the really great Christian biographies. The ultimate way of judging the true value of a book is to discover its effect upon our personality as a whole. Many books entertain and divert, others provide intellectual stimulation or appeal to our artistic sense, but the truly great book affects us more vitally, and we feel that we shall never quite be the same again as the result of reading it. Such is the effect produced by this Life of Pastor Hsi. To read it is to be searched and humbled - indeed at times to be utterly humiliated; but at the same time it is stimulating, and exhilarating and a real tonic to one`s faith. In all this of course it approximates to the Bible itself.

This one word which describes the whole atmosphere and character of the book is the word apostolic. One feels this about the character of Pastor Hsi himself. and as one reads about his labours and the results to which they led in the formation of little churches, one is constantly reminded of the Book of the Acts of the Apostles. Whatever view one may hold on apostolic succession, no-one can deny that in this account of Pastor Hsi, and the churches in his district of China, we are reading of something that is a direct continuation of what happened in the early days of the Christian church. I have often felt that the history recorded in the Acts is but an extended commentary on Paul's inspired statement that the gospel "is the power of God unto salvation". I felt exactly the same as I read this book. It thrills with power and the only explanation of the extraordinary things which it records is what the New Testament tells us about the ministry of the Holy Spirit. it is indeed nothing but a record of what He did to and with Pastor Hsi, what He taught him and enabled him to do.

As for the man himself, he was by any standard a great man. His personality fascinates and attracts, indeed there was in him that quality of lovableness which is always a characteristic of true greatness. As a natural man he was gifted with unusual intellectual power and an enquiring mind. Moreover, he was cultured and well educated and deeply versed in the learning of his won country. He was a strong character and a born leader with perhaps a tendency, not unusual in such men, to be masterful and imperious and utterly impatient of incompetence. Likewise, he had great courage and determination and an assurance born of the realisation of his own qualities.

When we look at him, however, after his conversion as as he developed in the Christian life, we see a change which as I have already said can only be explained by the miraculous power of God’s regenerating grace. The outstanding characteristic was his spirituality. He was truly a man of God in the real sense of the word. His simple, childlike faith which yet was strong and unshakable was astonishing. He took the New Testament as was and put it into practice without any hesitations or reservations he disciplined himself and his life in a most rigorous manner. The result was that everywhere we are impressed by his humility and his extraordinary balance and sanity. Indeed his humility and his self-control and discipline at certain times move one to tears, especially when one remembers what he was by nature.

What is the great lesson taught by this biography? There are many, but if I were pressed to single out one which is pre-eminent, it would be that we are shown here that the Christian is most accurately described as the fight of faith. Pastor Hsi had no difficulty in understanding what Paul means when he says that "we wrestle not against flesh and blood but against principalities and powers, against the rulers of the darkness of this world, against spiritual wickedness in high places" (Eph vi 12). He not only believed in the Holy Spirit but also in the reality of evil spirits, and he fought them not by trying to cultivate the passivity of the mystics and the quietists but by "putting on the whole armour of God" and using it with all his might.

Much light is cast in this book on several subjects which are of great interest and importance and which have often led to controversy. For instance, Pastor Hsi was a great believer in the value of fasting when he gave himself to a season of prayer. Prayer and fasting seemed to him to go together. Is it possible that the real explanation as to why so many of us do not take the question of fasting seriously is that we have never taken prayer as seriously Pastor Hsi did?

Again on the vexed question of faith healing there is a great deal to be learnt from this book. Pastor Hsi believed in it and practised it, and there are some remarkable cures reported. But his attitude to this was essentially different from that of many in this country and the U.S.A. which make much of this subject. There was in him a complete absence of the spectacular and the flamboyant, and he was particularly careful not to make loose statements and exaggerated claims; indeed it is here that his his sanity and balance stand out most clearly. He believed in using drugs and other means, and he organised a great system of refuges for the opium addicts. He was acutely aware of the dangers connected with the whole subject and always proceeded in a most cautious manner. It is particularly interesting to note hoe he became increasingly cautious as the years passed. the effect of all this is that one does not have the usual feeling that most of the purported results can be explained in terms of psychology. One feels rather that they are true, unmistakable cases of faith healing which can be explained in no other way.

It is exactly the same with the question of demon possession. Here again valuable evidence is provided which establishes the reality of this condition as a clinical entity and which shows that there is but one effective treatment.

There are also other matters of absorbing interest, but Pastor Hsi's ultimate rest was not in the cultivation of his own holiness, not in faith healing or the exorcising of devils or in any of the other phenomena of the Christian life: it was in his Lord who had died for him and had revealed Himself to him in his love and mercy and grace. He desired to know him better and to serve Him more truly.

We thank God for the memory of Pastor Hsi. We thank God for Mrs. Howard Taylor, who has recorded the facts of the Pastor's life so beautifully and faithfully. Our prayer is that God may so use this book to all who read It that we all may be likewise filled with Pastor Hsi's love for our blessed Lord, and may become so conformed to Him that He may be able to use us in the work of his kingdom even as he used the great Chinese scholar.

D M Lloyd-Jones

Westminster Chapel,

London

1942 Review of Screwtape Letters by C S Lewis

From Inter-varsity magazine Summer 1942

Screwtape Letters, by C. S. Lewis (Fellow of Magdalen College, Oxford). Geoffrey Bles, 5 s.

Anything written by C. S. Lewis merits the closest attention of all who claim to be Christian, and who are anxious that others be converted. He is surely the most striking convert from militant atheism to a robust and joyful faith of the past twenty years. His previous books — "The Pilgrim's Regress" and "The Problem of Pain" - demonstrate that abundantly. And there are many senses in which it is true to say that he is the most significant writer on religious matters in this country to-day. His massive, and at the same nine, crystal-clear mind, coupled with his distinguished literary style and quite unusual gift of lucidity in presenting the truth, make of him a redoubtable champion of the Faith.

In this his latest book all these qualities are much in evidence, but, in addition, he reveals himself as a spiritual director of the finest order, and as the modern descendant of John Bunyan.

His object is to help, warn, strengthen and encourage a raw convert to Christianity. The method lie adopts is the novel and unusual one of presenting the struggles and the progress of such a soul from the standpoint of the powers that are set against us. Screwtape is one of the important emissaries of Satan. He writes a series of letters to his nephew Wormwood instructing him what to do with his patient the new convert. Thus all the temptations, arising from within and without, that assail us are displayed in all their subtlety and horror. The form into which the matter is cast serves to bring out in a forceful manner the truth that "we wrestle not against flesh and blood, but against principalities, against powers, against spiritual wickedness in high places.

The book is literally packed with good things, and it is impossible to single out any one chapter as being of exceptional merit. Perhaps chapter XIV on false and true humility is the most outstanding. For a new convert, especially of the "hearty" type, this book would be a priceless gift. Indeed, it is a book we all need to help us to "examine ourselves, whether we be in the faith" and to "prove our own selves." As every book which sets out with its avowed object and intention should be, it is at once cathartic and stimulating in its effect. Should any object to, or cavil at, its unusual allegorical form they had better read "Pilgrim's Progress" by way of introduction!

D. M. Ll-J.

1947 Revive us again by P E Hughes

Revive us again by Philip Edgcumbe Hughes (Marshall, Morgan and Scott) 1947

Foreword

It is with very real pleasure that I write this word to commend this little book by my friend the Rev. Philip E. Hughes.

There is no subject which is of greater importance to the Christian Church at the present time than that of Revival. It should be the theme of our constant meditation, preaching and prayers. Anything which stimulates us to that is of inestimable value. At the same time it is the finest spiritual tonic.
At a time when the greatest danger is to rush into well-intentioned but nevertheless oft times carnal forms of activism, it is good to be reminded forcefully of the essential difference between an organised campaign and the sovereign action of the Holy Spirit in Revival.
Likewise it is right that this subject be approached from the standpoint of Scripture teaching and also the testimony of history. We are thus reminded that in spite of all we are told about the new and exceptional features in the modern situation, the laws governing the operation of the Holy Spirit in Revival seem to be strangely and wonderfully constant.
Above all, no one can read this book without realising that the way to Revival is still the way of holiness.
May God bless and use these eleven brief chapters, and in his mercy "revive us again".
D M Lloyd-Jones

1942 Review of Hammond's Fading Light

From Inter-varsity,  Lent 1942

"Fading Light" By Canon T. C. Hammond, M.A., Principal of Moore Theological College, Sydney. (Marshall, Morgan and Scott. 3s. 6d.)

This book consists of a series of teaching talks given to lunch-hour audiences at St. Philip's Church, Sydney. Their subject is "The Tragedy of Spiritual Decline is Germany," but what the author sets out to prove is that this spiritual decline is responsible for the power of Nazism which has led to the world tragedy of the present hour.

In his customary penetrating and able way Canon Hammond retraces the steps in the spiritual apostasy of the past hundred years with its rejection of the authority of the Bible, its exaltation of man and his opinions, the utterly dishonest use of old terms which have been evacuated of all real meaning, the evolution mania, etc. Then he goes on to show how all this having undermined the true basis of life and living has in turn led to the new paganism and all its actions. The book is in effect a treatise on St. Paul's words, "Evil communications corrupt good manners."

He has many pertinent things to say, specially to those spiritual fifth-columnists who have, with such avidity, swallowed the German philosophy, and also to those who, in their innocence and ignorance, are tempted to regard the Church of Rome as a bulwark of the Christian faith. Everywhere he emphasises the paramount importance of sound theological knowledge and the danger of saying that nothing matters save that one should be "a lover of the Lord Jesus Christ." But at the same time the subject is handled in a popular manner that makes delightful reading and is illuminated with flashes of Irish wit and anecdotes.

It is a book that every evangelical should be compelled to read. It is also an ideal book to pass on to those who are only just beginning to realise that there are spiritual factors behind the present world scene.

D. M. LLOYD-JONES

 

1946 The Infallible Word

The Infallible Word edited Stonehouse and Woolley (1946 edition)

Foreword

The proposal to republish "The infallible Word" comes to me as most welcome news and I regard it as a real privilege to be asked to write this brief foreword. When it first appeared this book rendered great service in helping and strengthening the faith of true evangelical people throughout the world. It was needed then, but now, alas, the need is even greater. The problem of authority has always been crucial in the life of the individual and the Church; and to Protestants that authority has always been found in the Lord Jesus Christ Himself mediated to us through "the infallible Word." The Bible and our attitude to it has always therefore been at the very heart and centre of the conflict between true evangelicals and Roman Catholicism on the one hand, and liberal and modernistic Protestantism on the other hand. The fight has gone on for two and a half centuries, reaching its climax perhaps in the 20's of the present century. The very existence of the Westminster Theological Seminary is a living reminder of this.

But, it is not yet over, and alas, it is assuming a new form which to those of us who belong to the Reformed and evangelical tradition is most grievous. For it has now become a civil war within that very camp. Where all were agreed until some fifteen years or so ago there is now an obvious and increasing divergence of opinion. Once more the Reformation cry of "Sola Scriptura" is being questioned and that in a most subtle manner. A new authority is being set alongside the Scripture as being co-equal with it, and in some respects superior to it - the authority of modern scientific knowledge. The Scriptures are still regarded as being authoritative in all matters of religious experience. But not only is their authority in such matters as the creation of the universe and man, and even historical facts which play a vital part in the history of salvation, and which were accepted by our Lord Himself, being questioned and queried; it is even being asserted that it is foolish of us to look to the Scriptures for authoritative guidance in such matters. It has recently been remarked that some well-known evangelical writers are arguing that there is a distinction between the Bible's teaching and what is found in that book which is incidental. They believe that the scientific assumptions are usually in the category of incidentals and do not belong to the infallible teaching. In like manner certain historical data are not a part of the infallible message of Scripture.

All this of course is not new; it is but the old Ritschlian dichotomy with regard to facts and judgments. What is new is that men who are the successors of those who fought the old battle so nobly and successfully, and who themselves once saw so clearly the subtle danger of this type of thinking, should be succumbing and even defecting to the ranks of liberalism and what one of the writers of this book has described as "The New Modernism". There is nothing to justify this. There are no new facts or discoveries which have in any way changed the position and which could therefore justify this change. It is part of the indifferentist attitude and spirit fostered and encouraged by ecumenical thinking of a wrong sort, which, in some, places fellowship before truth, and bonhomie and intellectual respectability before integrity and in others allows the "problem of communication" so to occupy their attention that they forget that that is the prerogative of the Holy Spirit, and that our task is to be faithful to "the truth once and for ever delivered to the saints."

I say all this to show that the arguments presented in this volume are not only as cogent as ever, but are as urgently relevant today as they were when it was first published. I can but thank God for its reappearance at this time of unprecedented confusion, and urge all who are anxious to stand steadfastly against the alarming drift even among evangelicals to read it and study it with diligence. It will inform their minds, warm their hearts, and strengthen their resolution.

D M Lloyd-Jones Westminster Chapel London, England

1941 Review of Sovereignty of God Symposium

From Inter-varsity Michaelmas 1941

The sovereignty of God

Edited by Jacob T. Hoogstra, Ph. D. (Zondervan Publishing House $1.50.)

This volume consists of proceedings of the first American Calvinistic Conference held at Paterson, New Jersey, from June 27th to the 30th, 1939. The speakers were all American apart from Principal John Macleod, D.D. of Edinburgh and Professor Aalders of Holland.

We can best give you some impression of this excellent volume by noting its contents. First, there were three Foundational Studies, named, respectively, “A Biblical Theological Study”, “A Dogmatic Study”, “The sovereignty of God and the Antithesis”. Then came three “Applicatory Studies” bearing the titles “The sovereignty of God and Philosophy” and “The sovereignty of God and Ethics”. Then there are four public addresses which deal with the sovereignty of God “And American Attributes”, “And God's Sovereign choice of the Younger Son”, “And human responsibility”, “And the Word of God”, respectively.

It will be seen at once that here is truly a feast of fat things. And in each case the lecturer is worthy of the subject. In a symposium which maintains such a uniformly high level it is almost invidious to single out any one for special commendation, but one must refer to Professor Kromminga's lecture on “the sovereignty of God and the Barthians”. Here we have Calvinism and Barthianism compared and contrasted with respect to eleven aspects of the faith. In a concise form it gives the best exposition of this matter that we have hitherto encountered.

People often ask “Where does this … teaching differ from the Reformed Faith?”. The answer is supplied here. Dr. Grant Heyr's lecture on “The sovereignty of God and Politics” is excellent in its clarity, and Dr. W. Childs Robinson's lecture on “The sovereignty of God and American Attributes” maintains that true blend of scholarship and a truly evangelical passion that characterises all the works of this author. One feels that he is not as well known as he should be on this side of the Atlantic, in spite of the fact that he spoke at the Calvinistic Conference in Edinburgh in 1938 and, again, gave a series of lectures at the Free Church College.

With regard to the whole volume, to read it is to experience the health-giving breezes of these mountain tops. Here we are face to face with the eternal verities and the central truth itself from all others emanate – the sovereignty of God. Here is the message which is needed by the world of today, and also in a very special manner, by the church of today. It is the old message of the Protestant Reformation, but how up to date it is!

The book would make an ideal basis for discussion in a study group during the coming autumn and winter. It is not a book for an arm-chair.

Dr. M. Ll- J.

1945 Beginning of wisdom by Duncan Blair

The beginning of wisdom by Duncan M Blair

(first appeared in 1945, the year after Blair's death)

 

Foreword by D Martyn Lloyd-Jones, MD, MHCP.

 

It is with a high sense of privilege that I write a brief foreword to this collection of addresses delivered by my friend, the late Professor Duncan M. Blair.

When the unexpected and tragic news of his death reached me, I, together with all others who intimately had known him and his work, felt that something should be done to provide a permanent memorial to him and of him. And what better memorial could there be than this book which records his own words and the quintessence of his teaching?

There are some men who can be easily divorced from their addresses. Indeed, it can be said of them that they are in no way essential, as such, to their addresses. Their view of truth and their presentation of truth are so objective that in a sense their speeches could have been delivered by anyone. But there are others and of these the greatest and most illustrious example is the Apostle Paul who, though never anxious to obtrude themselves into their message, nevertheless are an integral part of the message. Their words, even when read, are never lifeless. As we read their words we see the speaker, we hear the voice, we see the familiar gestures and we are dominated by the sway of the powerful personality.

The late Professor Blair belongs to that group. In this book we not only read his words, but we are face to face once more with the man himself. For he was essentially a speaker and a teacher, and whatever he did, he did it "with all his might." All who ever had the privilege of listening to him will hear and see him again as they read these pages. It is indeed the ideal memorial to such a man.

That alone justifies a book like this. But there is another reason for its publication and one which would commend itself (and probably the only one which would commend itself) to Professor Blair himself. It is to propagate the truth which he believed, and by winch he lived ; and to perpetuate the work to which he gave himself so generously and untiringly.

The word "work" is not used in any mere conventional sense. I do not know of any man who has crowded more into a comparatively short life. It was a constant source of amazement to all his friends to know how he found the time for all his activities. His post as Regius Professor of Anatomy at Glasgow was a heavy task in itself, and especially to a man who was so conscientious and painstaking, and who so hated anything slip-shod or unworthy. But in addition to this, his activities in a purely religious sense were such as, I fear, to shame many of us who are whole-time ministers of the Gospel. It would be no exaggeration to say that he was the most outstanding religious layman in Glasgow. He was an active member of, and elder of, his local Church; Chairman of numerous Committees; and in constant demand as preacher and lecturer. He also had proved himself on countless occasions to be the perfect chairman of either a small devotional meeting or else a mass assembly of God's people in the largest halls in the city.

Nevertheless, it is true to say that his greatest work was done amongst students. I do not mean by that his work as professor of Anatomy, or the inevitable effect which his great personality had on all who studied under him. I refer specifically to his association with, and work for the Inter-Varsity Fellowship of Evangelical Unions. That association began in 1928 and continued until he was taken to his eternal reward. This was the sphere and the activity which appealed to him most of all, and increasingly he became the dominant personality in the work. He was made President of the Fellowship three times. But, unlike many whose association with the work ends when their year of office expires, his interest never flagged or failed. Regularly year by year he attended the annual Conference whether invited to speak or not and did all he could to help individual students by wise counsel and advice and generally to make the conference a success. At the time of his death, the tribute paid to him by the IVF was that "He was a great Christian, a wise counsellor and a loyal friend." His wisdom and his knowledge, his tact and his sympathy and understanding made him an ideal chairman of committees. Above all, they singled him out as the obvious and heaven-sent leader in the international side of the work.

To all these activities he gave himself without stinting, happily and gladly;and he revelled in every moment of it. Being a Christian was no sinecure so far as he was concerned.

It may not be inappropriate at this time to attempt to assess the results of this great work and to discover the nature of his particular contribution to the common cause. What was the outstanding feature of his witness and the aspect of the truth concerning the Christian life which he emphasised and illuminated ? The answers to these questions are to be found in this book. I would direct attention particularly to the following matters which Professor Blair himself was always so anxious to emphasise.

The first is that the Christian can glorify God by his success and achievements in his work and profession, and that it is his duty to do so. Believing as he did in the doctrine of "common grace" this was inevitable. All powers and abilities are given by God and all knowledge is ultimately God's truth. An irrational dichotomy between sacred and secular is therefore something to be avoided. and Christian students must never place over against each other in competition their duties as Christians and their studies. Nor must they regard the latter as being unworthy of their wholehearted attention. It is the Christian's duty to do everything with all his might to the glory of God.

The next thing that stands out is that here was a man who gave the lie direct to the foolish assertion, made so often, that no true scientist can be a Christian. Here was an Anatomist, of all things, an expert in a subject that can so often be dry and mechanical, moreover an Anatomist profoundly interested in the subjects of Morphology, Comparative Anatomy and Genetics, and yet one who was not merely Christian in a formal general sense, but actively and militantly. The studies which are supposed to account for the scepticism and unbelief of so many simply went to confirm and increase his faith. He thereby demonstrated (what the Bible teaches everywhere) that unbelief has its origin in the heart and not in the mind. The words of John iii. 19 are still true - "This is the condemnation, that light is come into the world, and men loved darkness rather than light, because their deeds were evil."

In other words his emphasis was always upon the wholeness of salvation. Salvation is not something that merely gives one a wonderful experience; it takes up and affects the whole man - emotions, will and intellect. Professor Blair was always anxious to stress the importance of the latter, and to show that nothing is really sane and reasonable save the Christian view and way of life. The result was that the note of Apologetics was always prominent in his addresses. This was not the basis of his faith, as it never should be, but it enabled him "to give a reason for the hope that was in him." Moreover, it accounted for his healthy dislike and indeed distrust of a weak and sentimental pietism that in a spirit of fear distrusts intellect and regards "the Queen of the Sciences" as being almost of the devil. This in turn led him to show constantly the importance of a sound knowledge of the Bible and of theology as a background to one's witness. His upbringing in the Free Church of Scotland had not been in vain, and he was never tired of paying tribute to those who had led him as a boy and young man into the treasures and mysteries of the faith. I do not know that he ever said so, but he always gave the impression that the Shorter Catechism played a similar part in his Christian life to that of the spinal column in one's physical existence. It gave "backbone" and stability, it guaranteed order and system and arrangement, and above all it reminded one constantly "that we are His workmanship" and that our calling and election are sure and unshakeable.

That indeed was the secret of his life. He had accepted the revelation of God given in the scriptures. That led to a personal experience of Christ as His Saviour and then to an ever-increasing comprehension of the great plan of salvation. And everything he learned and discovered in his scientific work seemed to fit in with that plan and to reveal it still further. Such was the teaching of this beloved professor. As a man he was big in every sense - physical, moral, intellectual and spiritual. He was a true nobleman and a born gentleman. To those who think of men in terms of animals he can be likened to a great St Bernard dog. He was big and strong and yet gentle. He could be firm and severe when occasion demanded, but no man was ever more sympathetic or kindly in disposition. His zest and energy and keenness were unbounded, and all his friends agree in testifying that they never knew a happier man. Indeed, the word "gaiety" is the mot juste, in thinking of him. He radiated good cheer and friendliness and fellowship. His smile was a benediction. But nothing was so impressive as his humility and the reality and simplicity of his devotional life.

As so often happens when one tries to describe one of God's saints, one turns for the final word to the Pilgrim's Progress. John Bunyan has given a perfect portrait of Duncan Blair in Mr. Great-Heart. Countless students face to face with the dangers and errors and subtleties of life and with difficulties during their training and studies, have re-echoed the words of Matthew, the son of Christiana, who, turning to his mother and Mercy (when they were afraid of the dangers of their journey along the King's highway) said "Mother, fear nothing, as long as Mr. Great Heart is to go with us and to be our conductor." "This was a MAN!"

D M Lloyd-Jones

Dust Jacket comment for Beveridge Translation of Calvin

This is from the Beveridge Translation of Calvin and is most likely to be the work of Dr Lloyd-Jones who urged its printing.

John Calvin's Institutes of the Christian Religion needs no introduction to students of theology. No one book has had a greater or more formative influence on Protestant theology. Not only is it a work of massive learning and brilliantly sustained argument, but it is written in a style that is at once moving and compelling. Unlike some Protestant theology that claims to derive from it, it is deeply devotional. It would be difficult to find a religious book that repays reading more than this, especially by preachers of the Word.

There has been a greatly revived interest in Reformed theology of late, and the name of Calvin has been more frequently quoted than for many years past. It is in the Institutes that one can see him systematically building up and expounding his position, and it is difficult to follow a good deal of modern theological discussion without being familiar with this great work.

It is not surprising that in the troublous times in which we live men are turning once again to the great basic books of the Christian faith. The world has been flooded with so called “popular” works of a religious character and many of them seem little better than a shallow re-hash of other men's thoughts. In these pages we find clarity of thought, magnificent exposition, sustained argument, and clear presentation of the great doctrines of the Protestant faith.

Let no man pass the work by as being “too difficult” for the layman. As with all truly great thinkers Calvin expresses himself in simple, direct language that any reasonably instructed Christian will understand.

An intelligent reader can follow the workings of the writer's mind without difficulty in the Beveridge translation of The institutes.

Dust Jacket comment for the Works of Jonathan Edwards

Works of Jonathan Edwards

"In my early days in the ministry there were no books which helped me more, both personally and in respect of my preaching, than this two-volume edition of The Works of Jonathan Edwards". Lloyd-Jones came across Edwards' name in a book by A C McGiffert Protestant thought before Kant. He questioned his ministerial adviser on Edwards, "but he knew nothing about him. After much searching I at length called at John Evans’ bookshop in Cardiff in 1929, having time available as I waited for a train. There, down on my knees in my overcoat in the corner of the shop, I found the two volumes of the 1834 edition of Edwards which I bought for five shillings. I devoured these volumes and literally just read and read them. It is certainly true that they helped me more than anything else. 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."

(The words are taken from the biography)

Dust Jacket comment for Ridderbos on Paul

Hermann Ridderbos/Paul an outline of his theology

"In many ways this is the most comprehensive and thorough exposition of the teaching of the apostle Paul that I have ever read. It will stimulate thought and study by its originality at points, and even when it provokes some disagreement. The translation is most readable."

1940 Review of Brunner on anthropology

Book Review from Inter-varsity XII.2 Lent 1940

"Man in Revolt: A Christian Anthropology" By Emil Brunner (Professor of Theology in Zurich). (R.T.S.—Lutterworth Press. 15s.)

This book is the tenth, and the latest, in what is called The Lutterworth Library — a series of translations of works by leading European theologians. Two former books by the same author in this series are "The Mediator " and "The Divine Imperative." I have no hesitation in saying that these two books have done more to promote a return to evangelical preaching of the gospel in this country than any other agency. This is particularly true of "The Mediator "— one of the greatest theological works of this century. The Lutterworth Press is rendering a service, in the translation and the publication of these works, for which all who are concerned about a return to the traditional Protestant teaching should be profoundly grateful.

Professor Brunner discusses the various false views of man — the physico-chemical, the philosophical, the romantic, etc., and then comes to the exposition of the Christian view which constitutes the bulk of the book. He says of it at once that it is not a theory or a philosophy but "a statement of faith." His thesis is that man can only be understood truly when he is considered "theologically "— in other words, when he is considered in his relationship to God. The central truth about man, he avers, is that he is a creature "in responsibility "— responsible to God and dependent upon Him. All man's troubles are due to the fact that he refuses to recognise this and rebels against it. And yet he cannot escape from his position. That is the tragedy of sin, that is why "there is no peace, saith my God, to the wicked." This general idea is worked out in terms of "the image of God" in man, "original sin," etc., and we arrive at the picture of man as he actually is in contradistinction to what he is meant to be. In the light of this, various problems in the life of man are considered such as "the human spirit and human reason," "the problem of freedom," "man and woman," "soul and body," "the growth of man and the doctrine of evolution," "man in his earthly life; and death," etc., etc. Finally there is an epilogue in which is considered "the removal of the contradiction between man as he actually is, and man as he is intended to be."

The term "considered" should not have been used, for this epilogue is really a typical evangelical, or indeed evangelistic, address through which there breathes a warm devotional spirit.

While reading this volume I found myself repeating to myself as I had done when reading all the previous translations of Brunner's works, "Oh! the pity of it, the pity of it." Why? Because this man, who, in general is so right, and who so effectively displays the utter superficiality and total inadequacy of the liberal and idealistic view of man that has held sway for so many years, nevertheless still clings to certain of the presuppositions that were really responsible for those false views. He accepts "the result" of biblical criticism and he is prepared to accept as proved the evolutionary hypothesis with respect to the origin of man. He says categorically that "the Biblical narrative of Paradise and the Primitive State are untenable," and he therefore tries to restate the doctrine of original sin and the fall in a manner that will not come into conflict with modern science.

"Why bother to read him therefore?" asks someone. I would reply by saying that to read him is a valuable and enjoyable intellectual exercise that should lead to spiritual results also, as one is forced to re-examine and to reconsider the fundamentals of the faith. His negative criticisms of liberal theology are most useful and valuable, and his comments on the teaching of Luther and Calvin are always enlightening and most helpful. Moreover, I have a feeling that eventually he will find it impossible to remain in this "half-way house" and that his acceptance of the general teaching of the Protestant Fathers will drive him to accept their teaching in detail also. To watch and observe a soul struggling towards the light, if one is already in the light oneself, is a process that should strengthen and confirm one's faith. One observes the inconsistencies of the incomplete position and one sees the many difficulties that arise in a purely artificial manner as the result of that position. Positively, it becomes increasingly evident that the whole teaching of the Bible "hangs together." It is a logical whole, and each part must be accepted. The more one reads the works of those who "pick and choose" the more evident does this become.

Nothing could be more regrettable in theory and practice than for evangelicals to dismiss or to ignore men like Brunner and his many followers in this country. They are "on the way," and our business is to try to understand them and, with patience and sympathy, to pray for them and to encourage them to follow the logic of their new-found position to its own logical conclusion of complete Evangelical Protestant Orthodoxy.

D. M. L-J.

1939 Review of R E D Clark on Apologetics

Book Review from Inter-varsity XI.3 Easter 1939

"The Universe and God" By R. E. D. Clark. A study of the order of nature in the light of modern knowledge. (Hodder & Stoughton, 7s. 6d.)

This is certainly the most notable contribution to the literature of what is called Apologetics that we have read for a very long time. The sub-title indicates the line of approach which is, as one would have expected from the learned author, thoroughly scientific. He starts by granting for the sake of argument the case of the opponent of Theism and Creation in the Biblical sense of the word, and then proceeds to examine the position in the light of modern knowledge. There are many features of this book which call for comment, and which really merit a more prolonged discussion. The most important feature is that the book is written mainly from the standpoint of physical science. The author is thoroughly at home when he deals with Biology, general Philosophy and Psychology, but it is his handling of Astronomy that impresses one most of all. This is partly the case because so much of the argument in the past has been conducted in terms of Biology and Geology only. The author shows clearly that there has been a greater advance in true knowledge in the realm of physical sciences than in Biology or any other branch of knowledge. Here he uses that new knowledge with masterly skill to dismiss and at times to ridicule the glib generalisations that have so frequently been made in the name of "Science". There is a sense in which anyone who has the "root of the matter" within him needs no help from Apologetics, but so far as we are concerned, there is nothing which so helps to strengthen faith and to give one truly scientific confirmation of what has already been believed on the authority of the Scriptures as such a book as this. But our reason for urging all students to read it and to purchase it is that it will equip them and arm them for the constant discussion in which they are engaged with those who ignorantly believe that it is unscientific to be Christian. But still better should such students hand their copy to those who are still unbelieving and ask them to read it. It may not convert them, but it will certainly disabuse their minds of many prejudices and prepare the way for the Gospel. The author's method and manner are especially conducive to this. He does not bludgeon his opponent and his method is the exact opposite to that excessive zeal and proselytising spirit that often antagonises instead of attracts. He writes with a charm and apparent detachment and a pawky humour which must captivate any intelligent reader. His illustrations are masterly and his arguments invariably immaculate. We would press this book upon all pleading with them to master it, and then - to pass it on!

D. M. L-J.

Dust Jacket comment on Spurgeon's Sermons

The following first appeared on the dust jacket of one of the Spurgeon sermon volumes (Volume 9 1863).

I am delighted to hear of this project of reprinting the sermons of the great Charles Haddon Spurgeon. I am particularly pleased that you are not going to abridge or modify them in any way. In the case of Spurgeon that is particularly important, as, in the past, publishers have been guilty of allowing their own theological  prejudices to exclude what Spurgeon himself would have regarded as vital.

Throughout my ministerial life, people have told me of the help and blessing they have obtained from reading Spurgeon’s sermons. I think primarily of lay people who were not fortunate enough to have good, solid, evangelical preaching in their own churches, and who find the sermonettes and talks on the radio and television quite inadequate. Spurgeon always provides a solid meal and sustenance on which one can live.

Many preachers also, I know, have modeled themselves on him. A still larger number have often found comfort, encouragement, stimulus and helpful suggestions for their own preaching as the result of reading his sermons.

Never was the Truth he preached and proclaimed, in such a winsome yet powerful manner, more needed than today. Nothing can substitute preaching — no psychological counseling or group therapy, or any one of the latest passing fads and crazes.

May God greatly bless this venture and through it raise up many men who shall “preach the Word in season, out of season,” and at the same time bring countless Christians throughout the world to know “the comfort and consolation of the Scriptures.”

1964 Review of Van Til on Barthianism

Cornelius Van Til: Christianity and Barthianism. Philadelphia, Presbyterian and Reformed Publishing Co. 1962. xiii, 450. $6.95.

This is Dr. Van Til's second book on Karl Barth and Neo-orthodox teaching. His first, The New Modernism, appeared in 1947. That publication did not receive the attention that it merited. This was mainly due to the fact that it was such a drastic criticism, and at the same time difficult to read and to follow. The reason for the difficulty was that it was in the main a philosophical critique of a writer who is himself notoriously difficult.

This new volume is in a sense a sequel to the former. It is, however, strikingly different in many respects. It is much more comprehensive and thorough, and the theological element is very much more prominent. In addition it is very much more readable. It is indeed a magisterial volume which, it seems to me, should be compulsory reading for all who are interested in the present church and theological position.

The book is divided into four main sections, after a preliminary brief introduction indicating in general terms the relationship of Barth's teaching to historic theology and what it sets out to do.

The first section deals with Barth's main doctrines and considers in turn his view of Jesus Christ, of Grace in Christ, his relationship to Romanism, the Reformers, Orthodoxy, and his teaching concerning eternity and time.

The second section outlines the reaction of Reformed thinkers to this teaching, both theologians and philosophers; and here we are given their general criticism and their special criticism of certain particular doctrines.

Section three deals with the relation of Barth to Dialecticism — Medieval, Modern, and Recent.

Section four deals with New Consciousness-Theology and is a detailed consideration of Barth's relationship to two well known modern Roman Catholic theologians, and "The New Protestantism".

The last chapter is a summary of the whole position.

It is well-nigh impossible to do justice to this book within the confines of a general review. I can therefore but state some of my impressions. It is, as I have indicated above, a masterly work. Van Til not only gives his own drastic criticism of Barth's teaching but substantiates it and supports it and presses it home with endless quotations from other writers. The total cumulative effect is quite conclusive. Apart from anything else it entirely disposes of the criticism that Van Til is an oddity or unique in his criticism.

He is scrupulously fair in his whole approach. He says for instance: "Again with Berkouwer we gladly note the great influence that Scripture has had on Barth's formulation of his theology". He goes on," Our first concern is not with the effects of Barth's writings. Some of these effects have been good. Barth has called attention to some defects in historic Protestant thinking, which has not always been truly Christological and biblical. The Romanist principle of natural theology has, to a considerable extent, influenced Protestant theology throughout its history. This is true of Reformed as well as of Lutheran theology. Recent Reformed theologians are seeking to be more truly Christological and more truly biblical than some of their forefathers were. This may be due, at least in part, to the stimulation of Barth. Liberal or modernist theologians too have turned to a renewed study of Scripture. Through Barth the Bible has had more influence on at least some of them than it formerly had. Moreover, a number of church people, other than theologians, have learned to have a new respect for the Bible as in some sense the Word of God. For all this, who can help but be grateful to Earth and to God?" (pp. 208 f.).

Furthermore, the book deals with Barth right up to the date of publication. It recognizes fully that certain modifications and changes have taken place in Barth's position and deals with this effectively.

What are the conclusions to which we are led?

1. Barth's whole position is much more important than his particular statements. It is just at this point that the real danger with his writings comes in. Never was it more important to consider the parts in the light of the whole. So many have been misled at this point because certain particular statements taken in and of themselves seem to suggest that Barth is writing from the orthodox Reformed standpoint.

2. The modifications in his teaching have made no fundamental difference to Barth's position. His essential teaching and approach are still what they always have been. This is demonstrated time and time again in a very thorough manner, and Barth is shown to be still a speculative philosopher rather than a theologian. He imposes his system on the Scriptures and bends them to suit his purpose. On the surface he appears to be biblical, and has even been charged by some as being a biblicist, but actually the meaning of Scripture is so modified in the interest of the general position as to be no longer the Word of God but rather the word of Barth. The Protestant fathers were fond of referring to the "perspicuity of the Scriptures". This can certainly not be said of Barth's exposition of them.

3. Barth's position arises from his refusal to accept the notion of direct revelation, and his strange view of history. This involves him in saying, among other things, that there is no transition from wrath to grace. The whole question of Geschichte and Historic is dealt with very thoroughly by Dr. Van Til himself and in the many quotations he gives from other writers; and it is clearly revealed how this in particular bedevils the whole of Barth's exposition. Barth is a more drastic critic of Protestant orthodoxy and of Luther and Calvin than either modern Protestantism or, even, Roman Catholicism. This applies to their view of the Scriptures and Revelation, and indeed of the actual way of salvation. Nothing is more astonishing in the light of Barth's repeated statements than that many should still regard him as leading back to the Protestant Reformation, and as a successor of the Reformers.

Van Til demonstrates beyond any question that Barth belongs to post-Kantian Protestantism. Though he set out to protest against this and to get rid of "the smile on Feuerbach's face" he has not succeeded in extricating himself from this position. This is inevitable because of his rejection of the biblical and reformed notion of revelation and his essentially philosophical approach.

6. Nothing is more interesting in this volume than the way in which Earth's affinity with the teaching of the Roman Church is demonstrated. Even the much emphasized contrast between the analogia entis and analogia fidei is not what it appears to be. It is established that in his essential thinking, as von Balthasar and Hans Kung agree, Barth differs from them very little indeed. His real quarrel with Romanism is only about the church and the sacraments.

It is difficult to over-estimate the value of this book at the present time. It shows clearly why the Barthian teaching has been so ineffective in the life of the church. It has been an intellectualist movement which has led men to preach about the Word rather than preach the Word. It has been going now for forty-five years but it has not led, and cannot lead, to any renewal in the life of the church.

This volume also shows clearly how Barth opens the way for "Ecumenism". This is so because of his drastic criticism of orthodoxy and his essential affinity with modern Protestantism. It is only those who thought, and still think, that Barth is a return to the position of the Protestant Reformers who are offended by him. It is not surprising that he has been one of the main influences on the thinking of Dr. W. A. Visser 't Hooft, the general secretary of the World Council of Churches. 

Nothing, perhaps, is more important than the way in which this volume by Van Til shows that Barth may well become the bridge between Roman Catholicism and Protestantism, so that even beyond the World Council of Churches there looms the possibility of one "great world church". The interest shown in him by Roman Catholic theologians is ominous. Whatever particular criticisms he makes of them they recognize in him one whose basic and essential starting-point is in its essence their own.

It is the business of all who do not regard the Protestant Reformation as "one of the greatest tragedies in the history of the Church" to read and to study this profound and prophetic volume, and prepare themselves thereby for the coming fight for the Faith and our glorious Protestant heritage.

D. MARTYN LLOYD-JONES London, England

(Westminster Theological Journal, November 1964 Vol. XXVII Number 1 pp. 52-56)

Book Reviews List

In the second volume of the biography, Iain Murray lists the following book reviews by Lloyd-Jones. There are probably more (such as his reviews of Van Til on Barthianism and R E D Clark's book on Apologetics).

1. A. T. Schofield, Christian Sanity, (Marshall, Morgan & Scott), Yr Efengylydd, Jan. 1929
2. D. R. Davies, On to Orthodoxy, (Hodder & Stoughton), Christian World, Oct. 13, 1939
3. Emil Brunner, Man in Revolt: A Christian Anthropology, (Lutterworth Press), Inter-Varsity, Lent Term, 1940
4. Jacob T. Hoogstra, ed., The Sovereignty of God, (Zondervan), Inter-Varsity, Michaelmas Term, 1941
5. T. C. Hammond, Fading Light, (Marshall, Morgan & Scott), Inter-Varsity, Lent Term, 1942
6. C. S. Lewis, The Screwtape Letters, (MacMillan) Inter-Varsity, summer 1942
7. Franz Hildebrandt, The Man Is the Message, (Lutterworth Press), Inter-Varsity, spring 1945

Others

Cornelius Van Til, Christianity and Barthianism. (Presbyterian and Reformed Publishing Co) 1962 Westminster Theological Journal, November 1964 (Vol. XXVII Number 1 pp 52-56)

R E D Clark "The Universe and God" A study of the order of nature in the light of modern knowledge. (Hodder & Stoughton) Inter Varsity, Easter 1939

Chronological List of Forewords

1. Rev Principal Donald Maclean DD by Rev G N M Collins BD, Lyndsay & Co 1944
2. The beginning of wisdom by Duncan M Blair, Inter Varsity Press 1945
3. The Infallible Word by Ned Stonehouse, Paul Woolley (editors), Westminster Theological Seminary 1946
4. Revive us again by Philip Edgcumbe Hughes, Marshall, Morgan and Scott 1947
5. Pastor his by Mrs Howard Taylor, China Inland Mission Reprint 1949
6. Evangelicalism in England by E J Poole-Connor, Henry E Walter 1951
7. Miraculous Healing (Why does God heal some and not others?) Reprint by Henry W Frost 1951
8. Holiness by J C Ryle, Associated Publishers 1956
9. Selected sermons by George Whitefield, Banner of Truth 1958
10. Commentary on Romans by Robert Haldane, Banner of Truth 1958
11. Ideals in Medicine, A Christian Approach to medical practice by V Edmunds and C G Scorer (editors), Christian Medical Fellowship (Tyndale Press) 1958
12. Commentary on Canticles or the Song of Solomon by George Burrowes, Banner of Truth 1958
13. Biblical Foundations by B B Warfield, Tyndale Press 1958
14. Lectures on Revival by W B Sprague, Banner of Truth 1958
15. Commentary on The Gospel of John by William Hendriksen, Banner of Truth 1959
16. The Dawn of Welsh Calvinistic Methodism by Richard Bennett (trans Gomer M Roberts), Evangelical Press of Wales 1962
17. The history of the Geneva Bible Volume 4 by Lewis Lupton, Self-published 1966
18. More than notion by J H Alexander, Fauconberg Press 1965
19. E J Poole-Connor 1872-1962 Contender for the Faith by David G Fountain, Henry E Walter 1966
20. Inspired Principles of Prophetic Interpretation by John Wilmot, Gospel Witness Toronto 1966
21. Christ manifested by John Fletcher, Christian Literature Crusade 1968
22. Men of destiny by Peter Masters, Wakeman Trust 1968
23. Reformation Today by Klaas Runia, Banner of Truth 1968
24. The Welsh Revival of 1904 by Eifion Evans, Evangelical Press 1969
25. George Whitefield The Life and Times of the Great Evangelist of the Eighteenth-Century Revival – Volume I by Arnold Dallimore, Banner of Truth 1970
26. The Experience Meeting by William Williams (trans Bethan Lloyd-Jones), Evangelical Press/Evangelical Movement of Wales 1973
27. The Genius of Puritanism by Peter Lewis, Carey Publications 1975
28. The Holy War in modern English by John Bunyan adapted by Thelma Jenkins, Evangelical Press 1976
29. Shadow of Aran by Mari Jones, Evangelical Press of Wales 1976

1944 Collins on Donald Maclean DD

Donald Maclean DD by Rev G N M Collins BD (Lyndsay & Co)

Dr Lloyd-Jones very first foreword was for a biography, that of the Free Church Professor, Dr Donald MacLean (1869-1943)

 

Foreword

It is to me a very high privilege to be asked to write a foreword to this account of the life of Principal Maclean. For he had not only given me the right of regarding him as a friend, but had also by the unconscious exercising of the charm of his rich personality made of me one of his most ardent admirers.

I had the joy of meeting him on many occasions, but what will always stand out in my memory is the week in March 1941 which I spent in his home as his guest. It was a quite unforgettable experience for I not only got to know him intimately but through him, and as the result of h1s truly oecumenical spirit I had the pleasure of meeting a number of other "Scots Worthies". It would be a very easy matter to write of him as the perfect host, but more important matters call for comment.

I have nothing to add to the portrait which the deft and accurate artist, Mr Collins, has painted so perfectly. I can but select and emphasise certain particular features.

The first impress1on left on anyone who met Principal Maclean was the natural dignity, coupled with charm, of his personality. He was one of nature’s gentlemen, with that additional something that can only be supplied by Celtic blood! At one and the same time one was conscious of strength, and almost severity, and yet shining throughout the sterner aspect, was the element of grace and graciousness. His voice was rich and deep, and his tendency to intone as he spoke made his conversation in a very literal sense "music to mine ears".

He at once suggested all one had ever read or heard of the Covenanters. He belonged to them, was one of them, and gloried in them. But at the same time one realised that he was abreast of the times and fully alive to everything round about him.

But one had not been long in his company before realising that the most important thing about him was his great concern for the Truth, and his special zeal for the propagating of the Reformed Faith. That was the great passion of his life, and in a very short time he always turned the conversation in that direction.

Above everything else, however, what was most striking about him was the way in which he combined absolute loyalty to the Truth as expressed in the Westminster Confession of Faith with a marked catholicity of spirit.

It never ceased to impress me that one who had passed through and had taken a prominent part in, the troubles and controversies in the Church in Scotland that led to the events of 1900 to 1906 should have emerged from it all without any trace of bitterness. His was truly that type of love that "hopeth all things" and which enables one to hate error and heresy without feeling or displaying personal animosity towards those guilty of them.

To him the Truth as he saw it, and accepted it, was so clear and inevitable that he found it difficult to believe that others could rest finally in any other position. This, it seems to me, was the explanation of his attitude towards those who in the past twenty years have been travelling in the direction of traditional Reformed doctrine. He was not only tolerant towards them but actively encouraged them. sometimes at the risk of offending those who shared his own views, believing as he did that eventually they would come the whole way.

All this and especially in his position as editor of the Evangelical Quarterly marked him out as a leader of quite exceptional importance and especially so in view of the present world and theological situation. Furthermore, as Mr Collins brings out so clearly, his knowledge of other lands and his friendships with the leaders of Reformed theology everywhere led many of us to look to him as the almost indispensable link in the post war years between British and Continental Evangelical Protestants.

There seems to be no one who, in terms of character and spirit and knowledge and experience, can take his place.

But we believe with him that God's ways are always perfect, and that though he has been taken from us, the cause which he so loved, and for which he laboured so constantly and valiantly, will triumph and prevail.

His memory will remain with all who had the privilege of knowing him as a constant stimulus and encouragement. And should we ever tend to become hard and bitter we shall be rebuked by the recollection of the gracious personality and captivating smile of Dr Donald Maclean.

D. Martyn Lloyd-Jones

London