1975 Peter Lewis's The Genius of Puritanism

The Genius Of Puritanism by Peter Lewis
Foreword

I readily write this word of commendation for this volume. I well remember how Mr. Lewis as a student showed a real living interest in the writings of the Puritans, and how he came into my vestry at Westminster Chapel from time to time to tell me of various purchases he had been fortunate to make, and at times to lend me some of these. I am particularly glad that he has clearly kept up this early interest and has continued his wide reading in, and study of the Puritans. This volume provides abundant proof of that.

He has chosen to concentrate attention on the preaching and pastoral activities of those remarkable men of the 17th century, while explaining in an introductory chapter that their original and primary interest was in the nature of the Church.

He thus provides an excellent foretaste of the rich meal that readers of the works of the Puritans can enjoy. His arrangement of the matter - the brief biographical touches, the judicious selections threaded into a continuing theme etc. - is brilliant. Here some of the leading Puritans are allowed to speak for themselves, and I am sure that many who read this book will be stimulated to acquire and read the read the works out of which these selections have been made. Nothing but great spiritual good can result from that, both in individual lives, and in the lives of the churches.

D M Lloyd-Jones July, 1975

1973 Mrs Lloyd-Jones's translation of The Experience Meeting

William Williams The Experience Meeting translated by Mrs Lloyd-Jones
INTRODUCTION

The Methodist or Evangelical Awakening of the 18th century began in Wales some two years before that in England, and was quite independent of it for a number of years. That they were part of the same movement of the Spirit of God is shown clearly by the many features that were common to both. There was the same inspired, fervent, warm preaching, with great emphasis on repentance, justification, regeneration and assurance of salvation, the same itinerant ministry outside the bounds of the particular parishes of the preachers, and the open-air or field-preaching which attracted the masses who never attended the churches.
However, in many ways the most striking similarity was the way in which, independently of each other, the leaders were led to gather together the converts into little groups or societies for further teaching and nurturing in the Faith. These men of God had a great concern for the souls of the people and realising that the parish churches were so spiritually dead that they could provide neither the fellowship nor the teaching that was necessary for these raw converts, they developed the idea of 'religious societies' where such people could meet together regularly every week.
The object of the societies was primarily to provide a fellowship in which the new spiritual life and experience of the people could be safe-guarded and developed. The great emphasis was primarily on experience and the experimental knowledge of God and his love and His ways. Each member gave an account of God's dealings with him or her and reported on any remarkable experience and also their sins and lapses and so doing compared notes with one another in these respects. The societies were not ‘bible study’ groups or meetings for the discussion of theology. Of course great stress was laid on reading the Bible as well as prayer, but the more intellectual aspects of the Faith were dealt with in the preaching services and not in the societies. Here, the emphasis was on daily life and living, the fight against the world, the flesh and the devil and the problems that arise inevitably in the Christian's pilgrimage through this world of sin. At first the preachers themselves were able to conduct these societies but as the numbers soon greatly multiplied it became necessary to appoint lay leaders to conduct the various local societies. The preachers now became superintendents of a number of local societies which they visited periodically for the purpose of examination and giving advice.

Of these preachers and leaders the Rev. William Williams, the great hymn-writer and poet, though second to Howell Harris in organising ability, soon became the outstanding and recognised leader and authority in this respect. The task of conducting these 'experience-meetings' obviously called for great wisdom, spiritual insight, tact, and discretion. They could easily degenerate into exhibitionism on the part of extroverts and lead to scandal, as very private matters were related involving others. It was in order to obviate such troubles and disasters and to instruct the leaders in this most important work, that the Rev. William Williams wrote this little book now translated into English for the first time. His genius, his spiritual understanding and what would now be described as psychological insight stand out everywhere and are truly astonishing.

The experimental or experiential aspect of the Christian life has been seriously neglected during the present century. Certain factors and tendencies have led to this unfortunate condition. Chief among these has been a superficial evangelism which has neglected real conviction of sin and repentance and encouraged an easy believism. Secondly, there has been a theory of sanctification, more psychological than spiritual and scriptural, which has discouraged self-examination and taught that we have only to ‘leave it to the Lord'. Thirdly. and more recently. has been an unbalanced emphasis on intellectual understanding of Truth, the social application of Truth and the manifestation of particular spiritual gifts. All this has greatly impoverished the spiritual life of both the individual Christian and the churches and led to coldness, barrenness, and loss of power. The greatest need of the hour is a return to the emphases of the Evangelical Awakening. It is in the belief that this classic of the spiritual life and warfare can greatly stimulate and hasten that return that I encouraged my Wife to translate it, and am now happy to commend it and to advise all Christians to read it. I would particularly urge ministers and pastors to read it, not only because it will prove to be an invaluable help in what is now called counselling of individuals, but also because I would press upon them the importance of introducing such meetings into the life of their churches. Much untold blessing would follow.

D M Lloyd-Jones

1976 Mari Jones' In the Shadow of Aran

In the Shadow of Aran Mari Jones

Foreword

The writer of this little book is well known to many of God's people in Wales, and, indeed, to many in England too.
I think of her essentially as a Christian with a great love for her Saviour, and as one who seeks to show this by unfailing kindness to His people. The hospitable open door at Pantyneuadd is well known, and now, for years, Mari and her genial husband have been keeping up the same tradition at Brynychaf, Llanymawddwy. Dozens, if not hundreds of us have received physical and spiritual refreshments in their company, and that in one of the most beautiful spots in Wales. Spiritual, certainly, as well as physical, for you cannot be long in the company of this writer, without hearing some striking account of spiritual experiences.
Mari belongs to the same spiritual lineage as Ann Griffiths. In the most natural way, she sees spiritual pictures and lessons in almost everything around her, and especially, of course, in shepherds and sheep and dogs. At the same time, she would be the first to say that the first glimpse of some of these things come through the eyes of the shepherd himself!
And now, here are some of these things, that some of us have had the privilege of hearing over the years, in print, giving an opportunity for all to read them. I rejoice in this and pray that God may bless this little book abundantly. Indeed, I'm sue that it will be a blessing to all who read it - enlightening the mind, awakening the imagination and moving the heart. We thank the gentle authoress, and we thank God who endows his children with such a variety of spiritual gifts.

D M Lloyd-Jones London

1972 Lewis Lupton's History of the Geneva Bible Vol 4

Volume 4 of The History of the Geneva Bible by Lewis Lupton

Preface

For many years I had known of Mr. Lewis Lupton's interest in the Geneva Bible, and having heard his paper on the subject at a "Puritan Conference" some years back, I was delighted when he told me that intended publishing the story of its history in several volumes.

I have already greatly enjoyed the first three volumes and it is now my privilege to write this word of Introduction to the fourth volume.

All who have read the previous volumes will need no encouragement to read this one, but for the sake of those who may not have done so, I would call attention to certain special features of this series of books.

They are of unusual interest and importance at the present time. We have been bombarded by new translations of the Bible during the past twenty years, so it is particularly valuable to have this history of one of the most important and influential translations ever made.

Fortunately for us, however, Mr. Lupton does not confine himself solely to that theme. He rightly includes the entire history of that most fascinating period during which the shape of the different sections of the Christian church in Britain was being determined. At a time when the nature of the church and its form of government is constantly before us because of the various ecumenical activities, it is essential that all branches of the church should be familiar with their origins and factors that determined what happened.

Here we have it all in detail - the troubles at Frankfurt, the prejudices and the divisions, and the mighty influence of John Calvin at Geneva.

At the same time there are cameos of the great men of those days who were gathered together in various places, and who grappled with the great questions which are in our day and generation still burning and vital issues. I am particularly glad that Mr. Lupton has "spread" himself. Far too often we are given mere summaries, or an expression of the prejudices of the author; but here, the facts are allowed to speak for themselves and we see these men who belonged to the second generation of Protestant leaders as they were, and as they met their daily problems. At the same time we are led into what, from the purely theological standpoint, are most interesting by-paths, where we learn something about printing, art, etc. Personally I always find this type of book not only interesting but truly instructive and stimulating, and the larger the number of facts and details the better.
Mr. Lupton has not only the eye of an artist but also the nose of the true historian, and above all the understanding of one well versed in the Reformed faith. I need say nothing about the sheer delight to the eye of these volumes.
This particular volume is worthy of its predecessors and whets our appetite for what is yet to come.
D M Lloyd-Jones

1962 Richard Bennett on The Early Life of Howell Harris (Howell Harris and the Dawn of Revival)

Howell Harris and the Dawn of Revival by Richard Bennett

INTRODUCTION

As the one primarily responsible for the suggestion that this book should be translated and published I am happy to write a word of introduction and recommendation.

The very fact that I have made the suggestion shows in itself the value that I attach to it. I have long felt that those who cannot read and understand the Welsh language should be given the opportunity of reaping some of the benefits and blessings that I have enjoyed from reading this book.

Let me introduce its contents.

It is not a complete biography of Howell Harris. It concentrates in great detail only upon the first three years of his spiritual history. There are two or three full biographies of him in book form (out of print alas!) and also articles on him in certain larger works on Welsh Calvinistic Methodism.

But the object of Richard Bennett, the original author, was to allow us to see the working of God's Spirit in the soul of Howell Harris in the detailed manner recorded in Harris's own Diaries, in these first formative and thrilling years. Bennett therefore rightly felt that his own remarks should be reduced to a minimum, and that all that was required of him was to supply the connecting links in the story so as to enable the reader to understand the various allusions to actual events. He does not attempt to comment upon, still less to apply or to enforce, what is revealed in the extracts from Harris's diaries. He was too sensitive spiritually to do so, and probably felt the ground was so holy that he could but take off the shoes from off his feet and be silent in awe. I have always been most grateful to him for this.

No! Here we have Howell Harris himself making bare his soul and allowing us to read of God's dealings with him. As spiritual autobiography it is practically unrivalled. A more honest soul than Harris never lived. That was the testimony of all his contemporaries to him. There is a sense in which he was almost too honest and too sensitive. But who are we in this decadent, superficial and glib age to say that? At times we are privileged to look on at the struggles of a mighty soul and made to feel something of its agony. At other times we listen to the praises and thanksgiving of a soul virtually lifted up to the third heaven and knowing such outpourings of the Holy Spirit and workings of the love of God that he could scarce contain them.

Anyone who reads this book carefully will derive great spiritual benefit. He will be troubled and uplifted, corrected and encouraged. Some may well feel that they have never hitherto been Christians at all if this is really what is possible to the Christian. Others in self defence and resisting the Spirit, will feel that this is but "enthusiasm" and "ecstasy," the two things that a "moderate," formal, respectable, Laodicean Christianity always abominates.

But read it for yourself!

Quite apart from these considerations which are the chief reason for reading it, this book is quite invaluable from the historical standpoint. Howell Harris was an intimate friend of Whitefield, the Wesleys and the other leaders of the evangelical awakening in England in the 18th century. He frequently preached for Whitefield in London and acted as his deputy while the latter was in America.

As for the history of the same revival in Wales and the origin of what is now known as the Presbyterian Church of Wales what is recorded here is crucial and essential.

Ryle in his work "The Religious Leaders of the 18th Century" did not include Harris because he never became an ordained clergyman. The reasons for that are explained here and are of fascinating interest in and of themselves.

Nothing is more profitable, after the reading of the Bible itself and books that help us to understand it, than the reading of the biography or autobiography of a great Christian man. Howell Harris was a great man and a genius in a natural sense, a brilliant organiser and improvisor - a man who would have succeeded in almost any walk in life. He had a complex and fascinating personality which made him inevitably a prince and a leader amongst men. He takes his place naturally and as an equal in the distinguished company to which I have already referred.

He was not as great a preacher as Daniel Rowlands and George Whitefield, but as an exhorter he was probably superior to both. But what amazes us and humbles us and condemns us is his humility and his utter submission to our Lord at all costs. This is why God used him in such a mighty manner.

Would you know something of what is meant by the term "revival"? Would you know the real meaning of, "the Spirit itself beareth witness with our spirit that we are the children of God"? Would you know more of "life in the Spirit," and "prayer in the Spirit," and something of "the powers of the world to come"? Then read this book and remember that Howell Harris was but "a man of like passions with ourselves" and that Jesus Christ is " the same yesterday, today and forever."

The translation is faithful and clear. I pray that this book may be so blessed and used as to cause many to cry out saying, "where is the Lord God of Howell Harris?"

D. MARTYN LLOYD-JONES,

Westminster Chapel, London

1959 Commentary on John by William Hendriksen

Hendriksen Commentary on John (Banner of Truth)
Foreword

There is but one reason why I write this Foreword and that is that the works of Dr. Hendriksen are hitherto not so well-known in this country as they should be.

His commentary on the Book of Revelation called "More than Conquerors" has been published here and has exercised influence on the outlook and teaching of many in Evangelical circles. It is betraying no confidence to say that the last series of addresses delivered at the Keswick Convention by the late and much lamented Mr. Fred Mitchell were based upon this book.

It is good, therefore, that this commentary on the Gospel according to St John should now be made available in this country. For myself I have to say that it is the most satisfying commentary that I have ever read on this Gospel. Dr. Hendriksen is acknowledged and recognized as an outstanding New Testament scholar who is thoroughly up-to-date and fully aware of all modern movements of thought. He leaves nothing to be desired in that respect, but at the same time his outlook and teaching are thoroughly Reformed, Conservative and Evangelical.

There is an excellent Introduction, and a peculiarly interesting feature is the way in which he gives a synopsis of the argument of each section. At the same time there is a verse by verse commentary, and all bathed in the warm devotional spirit of a Pastor's heart.

Here is an invaluable aid for all preachers, Sunday school workers and Bible Class leaders, and indeed for all who "desire the sincere milk of the word that they may grow thereby." All who enter into the riches of this great Gospel under the guidance of Dr. Hendriksen will find their minds informed, their faith quickened, strengthened and established, and their hearts moved to adoration. At any rate that has been my experience. That is what one is entitled to ask and to expect of any commentary, but alas it is a desideratum that is but rarely satisfied by modern commentaries.

I pray that it may be widely read and studied, and that Dr. Hendriksen's commentaries on other books of the New Testament already published in America will soon be available in this country.

D M Lloyd-Jones

Westminster Chapel, London,

January, 1959

Part of the review of A T Schofield's Christian Sanity 1929

This is taken from Iain Murray's First forty years. We do not presently have access to the whole review.
... Schofield tends, as many others definitely do, to conclude that conversion is somehow related to puberty and its concomitant changes. One wonders whether there is not a grave danger here of confusing ‘confirmation or acceptance into full membership’ with ‘conversion’. To me, there is nothing which is quite so pernicious and detrimental to the true interests of Christianity as this association of ‘conversion’ with a certain age period. There is no question but that this teaching is responsible for all the concentration upon ‘the young people’ which characterises our church work in these days, and makes many a minister and deacon say woefully: ‘The young people and children are our only hope – we must concentrate upon them.’ Such statements and such a belief show a lack of faith and set a limit upon the power of God. The Gospel recognises no such limit – there is hope to the end, to the eleventh hour. There is as much hope today for the middle-aged and the aged as there is for the young people. It may be more difficult to teach morality and ethics to the older people or to teach one’s own special fads and fancies with respect to the Christian life, but to ‘The Help of the helpless’ and ‘Hope of the hopeless’ there are no such distinctions. Yea, indeed, the besetting sin of most who are concerned in Christian work is to concentrate on one particular age or one particular truth instead of delivering ‘the whole counsel of God’ to all and sundry whoever or whatever they may be. Concentration upon the young is a large part of the genius and success of Roman Catholicism, but surely it is the very antithesis of the genius of Protestantism. It is one thing to produce a religious man – men can do that – but it takes the power of God in Jesus Christ to produce a Christian man, and there is no limit to that power. ...
(A. T. Schofield, Christian Sanity, Marshall, Morgan & Scott, Yr Efengylydd, Jan. 1929)