Tag: excerpt

“A Life of Gospel Peace: A Biography of Jeremiah Burroughs” by Phillip L. Simpson

~ Bob Hayton ~ 1 Comment

Book Details:
  • Author: Phillip L. Simpson
  • Category: Biography
  • Publisher: Reformation Heritage Books (2011)
  • Format: Hardcover
  • Page Count: 336
  • ISBN#: 1601781229
  • List Price: $30.00
  • Rating: Highly Recommended

Review:
In recent years the English Puritans have been making a comeback. Pastors and theological students, in America and elsewhere, have been looking to their writings for inspiration and guidance. Names like John Owen, Richard Baxter, Thomas Goodwin, Richard Sibbes, John Bunyan, Samuel Rutherford,and Matthew Henry are exceedingly well known. Their books adorn my bookshelves and the shelves of many of today’s church leaders. What’s more, their appeal bridges both the Calvinism-Arminianism and the charismatic-cessationist gaps. Preachers of all stripes benefit from the wisdom of these men of years past.

Many of the Puritans have had a long history of well-written biographies. But some of the Puritans are known today by little more than their writings. One such Puritan preacher is Jeremiah Burroughs. His name may be familiar to some–he is perhaps best known for his attempts to encourage a unity of spirit in the Puritan party between the Presbyterian-leaning majority and the Congregationalists and other non-conformists. He was a preacher extraordinaire in his time and was invited to be one of the few Congregationalists admitted to the Westminster Assembly of Divines, which gave us the well-known and widely respected Westminster Confession of Faith. But in the centuries after Jeremiah Burroughs’ ministry, no full-length biography of the man had ever been written.

That misfortune has been remedied through the efforts of Phillip L. Simpson, an avid researcher of all things Jeremiah Burroughs and webmaster of the Jeremiah Burroughs Homepage website. His recently published work, A Life of Gospel Peace: A Biography of Jeremiah Burroughs (Reformation Heritage, 2011), makes a fine contribution to the study of the English Puritans in general, even as it introduces us to the largely forgotten man, Jeremiah Burroughs.

We don’t know an awful lot about Burroughs, we don’t know when he was married and what exactly his home life was like. But everything we do know about him is pieced together admirably by Simpson. We follow Burroughs from his childhood home to his days as a college student at Cambridge, influenced by Puritanism and traveling far and wide to sit at the feet of well-known Puritan preachers such as John Cotton, John Wilson and John Rogers. Burroughs’ closest friends at that time are also well-known Puritans in their own right: Thomas Goodwin, William Bridge, and Sydrach Simpson. Burroughs was also influenced by the well-known Thomas Hooker during his time at Cambridge.

From there, Burroughs took teaching and preaching posts which eventually got him in trouble with the Anglican authorities of the day. His opportunities to preach became severely limited and he eventually took refuge in Holland. There he was involved in a Congregationalist church and had many opportunities to preach. But when the tides of religious freedom turned, and the English Civil War saw the Puritan parliament squaring off against the Anglican monarchy, Burroughs took the opportunity to return to his beloved England.

He soon was preaching at three different churches a week, and being asked to preach before parliament. And then his services were required in the Westminster Assembly. He worked tirelessly, preaching and teaching, and turning his lectures into a number of important and widely read books. Then at the age of 47, the humble and widely respected minister died.

As Simpson details the life of Jeremiah Burroughs, he adds all the fascinating details such as Burroughs’ thoughts on church government and eschatology, his run-ins with Anglican authorities and harsh critics, his escapades in Holland, and the inner workings of the Westminster Assembly. And as Simpson walks us through Burrough’s life chronologically, he pauses to discuss the sermons and books that were written by Burroughs at each step in his life. Simpson’s expertise shines through as he summarizes and excerpts Burroughs’ works, and it seems that he must have read them all.

In reading this biography, then, you also sample many of Burrough’s writings, which are often excerpted at some length. Burroughs proves to be focused on God’s glory and has a warm style that majors on God’s grace and the glories of Christ:

In all your conversation with God, have an eye to Christ; look unto God, the infinite, glorious First Being of all things, but do it through Christ, the Mediator…. Then God is rendered sweet and amiable, lovely to the soul, like a friend that the soul can be familiar with, when He is looked upon through Jesus Christ. (pg. 151)

God the Father is infinitely satisfied in Christ. Surely if Christ is an object sufficient for the satisfaction of the Father, much more, then, is He an object sufficient for the satisfaction of any soul. (pg. 206)

Pastors and church leaders will benefit from Burroughs’ life and example–his emphasis on prayer and the manner of his dealings with various church controversies and personal criticisms. They will also benefit the excepts shared from Burroughs’ Irenicum to the Lovers of Truth and Peace, which was my favorite section of this book. In this book, Burroughs aimed to encourage the church of his day to desist from ugly divisions and to instead work for peace. Simpson points out that Richard Baxter once said, “I entreat those that would escape the sin of schism, to read the foresaid treatises of peacemakers [including] Jeremy Burroughs’s Irenicum” (pg. 255). With my background in strict fundamentalism, I found his thoughts on this subject most pertinent, and I can’t help but share a few of these excerpts with my readers.

Many men are of such spirits as they love to be altogether busied about their brethren’s differences. Their discourses, their pens, and all their ways are about these, and that not to heal them but rather to widen them. (pg. 257)

We must profess truth when the truths are necessary to salvation, and when my forbearance in them may endanger the salvation of any. [Yet he criticized the] rigidness of the judgments of some… who think all differences in religion that cannot be quelled by argument must be quelled by violence. (pg. 260)

If I must err, considering what our condition is here in this world, I will rather err by too much gentleness and mildness than by too much rigor and severity. (pg. 261)

Shall every jealous, suspicious conceit, every little difference, be enough to separate us, and that almost irreconcilably? Have we the Spirit of Christ in us? Is the same mind in us that was in Jesus Christ? (pg. 261)

Let us account those [to be] brethren in whom we see godliness, and carry ourselves towards them accordingly, even though they will not so account us. Let us not be too ready to cut off association with our brethren. (pg. 262)

Oh, that God would set the beauty and glory of peace, friendship, and love before us! That this precious pearl, union, might be highly valued by us! Let us all study peace, seek peace, follow peace, pursue peace, and the God of peace be with us. (pg. 263)

Simpson reflects on Burroughs’ death and legacy as follows:

Burroughs once said that peace was dearer to him than his own life. Time has shown that, though he did not live long, his cry for peace among brothers in Christ continues to resonate to this day. What could be more needful in this age than to adopt his attitude of graciously submitting to whatever circumstance our heavenly Father brings us? (pg. 295)

Surely such a man is worth getting to know. And you will find no better book to become acquainted with Jeremiah Burroughs than Phillip Simpson’s excellent biography. I highly recommend it.

Author Info:
Phillip L. Simpson and his wife, Sara, live in Huntington, WV, along with their two children, Zack and Molly. Phillip developed and maintains the Jeremiah Burroughs Homepage website, a site dedicated to collecting resources by and about Jeremiah Burroughs. He is a lay teacher and member of Crew Church in Huntington. Simpson graduated from Marshall University and Eastern Kentucky University, and is employed as an occupational therapist, helping people with dizziness and balance disorders. He also serves on the West Virginia Board of Occupational Therapy.

Where to Buy:
  • Christianbook.com
  • Amazon
  • Reformation Heritage Books

Related Media:
  • Author interview about this book
  • Author’s website

Disclaimer:
This book was provided by Reformation Heritage Books for review. I was under no obligation to offer a favorable review.

John Piper on Limited Atonement

~ Bob Hayton ~ 10 Comments

In reading through Bloodlines: Race, Cross and the Christian by John Piper (Crossway, 2011), I came across a section where Piper clearly explains his view of “limited atonement”. He says something to this effect elsewhere, I believe, but the section as found in this book is very helpful. I recommend Piper’s booklet length explanation of the five points of Calvinism as perhaps the best introduction to Reformed theology available for a layperson. His booklet was very instrumental in my conversion to a Reformed viewpoint.

Anyway, what follows is most of Piper’s explanation and defense of “limited atonement” from Bloodlines, his latest book:

————————————-

Hand in glove with the doctrine of our disabling depravity is the doc­trine of God’s effective purchase of his people on the cross. The reason it’s like hand and glove is that our inability because of sin calls for a kind of redemption that does more than offer us a forgiveness we don’t have the ability to receive. Rather, it calls for a redemption that effectively purchases not only our forgiveness but also our willingness to receive it. In other words, the unwilling glove of depravity calls for the insertion of a powerful hand of ability-giving redemption.

Sometimes this doctrine is called “limited atonement.” It’s not a helpful term. Better would be the terms definite atonement or particular redemption. The reason limited atonement isn’t helpful is that, in fact, the doctrine affirms more, not less, about Christ’s work in redemption than its rival view called “unlimited atonement.”

The view of unlimited atonement takes all the passages that say the death of Christ is “for us” (Rom. 5:8; 1 Thess. 5:10), or for his own “sheep” (John 10:11, 15), or for “the church” (Acts 20:28; Eph. 5:25), or for “the children of God” (John 11:52), or for “those who are being sanctified” (Heb. 10:14) and makes them refer to all human beings. In this “unlimited atonement” view, the sentence “Christ died for you” means: Christ died for all sinners, so that if you will repent and believe in Christ, then the death of Jesus will become effective in your case and will take away your sins.

Now as far as it goes, this seems to me to be biblical teaching— salvation is offered to all because of Christ. But then this view denies something that I think the Bible teaches. It denies that Christ died for his church—his bride (Eph. 5:25)—in any way different from the way he died for unbelievers who never come to faith.

There is no dispute that Christ died to obtain great saving benefits for all who believe. Moreover, I have no dispute with saying that Christ died so that we might say to all persons everywhere without exception: “God gave his only begotten Son to die for sin so that if you believe on him you will have eternal life.”

The dispute rather is whether God intended for the death of Christ to obtain more than these two things—more than (1) saving benefits after faith, and (2) a bona fide offer of blood-bought salvation to every person on the planet. Specifically, did God intend for the death of Christ to obtain the free gift of faith (Eph. 2:8) and repentance (2 Tim. 2:25)? Did the blood of Jesus obtain not only the benefits that come after faith but also the gift of faith itself?

We want to be biblical. Does the unlimited atonement interpretation of any of the “universal” texts on the atonement necessarily contra­dict this more that I am affirming about God’s intention for the death of Christ—texts like John 1:29; 2 Corinthians 5:19; 1 Timothy 2:6; Hebrews 2:9; 2 Peter 2:1; and 1 John 2:1–2?

I don’t think so…

…The fact that God makes salvation possible for all through the blood of Christ does not contradict the view that God does more than that through the death of Christ. I don’t affirm that God does less but that he does more. He actually secures the salvation of his chosen people. He secures all the grace needed for their salvation, including the grace of regeneration and faith.

Paul says in Ephesians 5:25, “Christ loved the church and gave himself up for her.” This was a particular redemption. Christ had his bride in view differently than he had all in view. He knew his bride, and he wanted his bride, and he bought his bride. Jesus says, “I lay down my life for the sheep” (John 10:15). He said, “I am praying for them. I am not praying for the world but for those whom you [Father] have given me, for they are yours” (John 17:9). He said, “And for their sake I consecrate myself [to die], that they also may be sanctified in truth” (John 17:19). In other words, Christ had a specific design in his death for the sake of his people—the cross would be sufficient for the salvation of the world, but efficient for his sheep, his bride.

And Paul carried through this understanding of Christ’s work when he said in Romans 8:32–33, “He who did not spare his own Son but gave him up for us all, how will he not also with him graciously give us all things? Who shall bring any charge against God’s elect?” God’s elect in verse 33 are the same as the “us all” in verse 32. This group, he says, will most surely receive “all things.” God will see to it. And the reason Paul gives is that Christ did not spare his own Son but gave him up “for us all.” That means that the giving of the Son guarantees all the blessings of the elect.

This does not limit the extent of what the atonement offers. The benefits of the atonement are offered to everyone. If you believe on Christ, they are all yours. But “the Lord knows those who are his” (2 Tim. 2:19). For them, for his bride, he is securing something that can­not fail—their faith and their justification and their glorification. Those for whom he died, in this fullest sense, will most certainly obtain all things—they will finally inherit the kingdom of God. His death is infal­libly effective for the elect.

–pg. 136-138, Bloodlines: Race, Cross, and the Christian by John Piper (Crossway, 2011)

You can pick up a copy of this book at any of the following online retailers: Westminster Bookstore, Monergism Books, Christianbook.com, Amazon, Barnes & Noble, or direct from Crossway.

Disclaimer: This book was provided by Crossway Books for review. I was under no obligation to offer a favorable review.

Dr. Russell Moore: A Gospel-Centered Response to the Komen Foundation and Planned Parenthood

~ Bob Hayton

Dr. Russell Moore struck gold in his comments Friday on the Susan G. Komen Foundation’s reversal of their decision to remove funding for Planned Parenthood. I really appreciated his viewpoint and wanted to share some of his article posted on Christianity Today here.

Some pro-life persons might wish that the Christian churches had as much influence in the public arena as Planned Parenthood, that we were able to mobilize as many callers and threaten as many boycotts. Some might see this as a sign that we need more money and respect. After all, if some Christian foundation had more financial firepower than Planned Parenthood, Komen might have stood firm…

In all of this, though, we can gain an opportunity to see what the abortion culture is all about: cash. Planned Parenthood and their allies use the thoroughly American language of freedom of choice and women’s empowerment, but what’s at stake, as seen here, are billions of dollars…

The answer for those of us who cherish the lives of women and their children, regardless of stage of development, isn’t to long to compete with Planned Parenthood in the influence that comes with massive amounts of wealth. It’s instead to see, first of all, how our own captivity to Mammon devolves us in the same way…

We don’t need a Christian foundation to compete with the merchants of death. We don’t need one more coalition with enough signatures to counter the threatened boycotts of the abortion rights peddlers. And we sure don’t need to sell bumper stickers with a line drawn through a pink ribbon.

What we need, first of all, are churches who recognize that this isn’t all that surprising. Mammon is a jealous god, and he’s armed to the teeth….

And then we need to demonstrate what it means to believe that a person’s life consists in more than the abundance of his possessions.

Let’s stop highlighting how God “blesses” the millionaire who tithes. Let’s stop trumpeting the celebrity football players and beauty queens as evidence of God’s blessing. Let’s show that God has blessed us in a Christ who never had a successful career or a balanced bank account, but who was blessed by God with life, and with children that no one can number, from every tribe, tongue, nation, and language.

Planned Parenthood has won this one. They spent a lot of money, and they’ll make a lot of money. And they’ll do so off the shredded corpses of children and the raped consciences of women. If Jesus’ kingdom were of this world, we’d be fundraising to keep up with them.

But what we have is greater than that. We have a word that tells a pregnant young woman that we believe her Down Syndrome baby is a gift, not a health care burden. And we can offer the kind of gospel that cleanses the conscience and offers what outlasts money and power: life and that to the uttermost.

Let’s work to legally protect women and children. And let’s grieve that old Mammon has won the day, again. But let’s not grieve like the pagans who have no hope. When it comes to the struggle for life, the color of victory isn’t pink like a ribbon. It’s red like a cross. [Read the full article]

Quotes to Note 33: On Proverbs and Wise Science

~ Bob Hayton

A few months ago I thoroughly enjoyed reading through Old Testament Wisdom Literature: A Theological Introduction by Craig G. Bartholomew and Ryan P. O’Dowd (IVP, 2011). I found several memorable quotes and have highlighted a few already. The selection I’d like to share today focuses on abstract science over and against the everyday wisdom so memorably captured in proverbs.

Proverbs also encapsulate universal truths; “The fear of the LORD is the beginning of wisdom” is a great example. The difference between such universal truths and scientific abstractions is that they are in a memorable form, available to the ordinary person. Post-Enlightenment science replaces Plato’s philosopher kings with science kings, whereas in the Old Testament, wisdom is democratized and available to all who will attend to her voice. The pithy, poetic form of proverbs makes them memorable, and in cultures like Israel they enabled ordinary folk to store up a reservoir of wisdom to be called on in challenging situations.

This is not to deny for a moment the value of science but to insist that lived, everyday experience is primary and that wise science will deepen our experience of everyday life rather than distrusting it and providing in its place an abstract alternative, which is then declared to be the true truth about the world. As Wolterstorff rightly says of the “ontologist”:

Yet the task of the onotologist is not to postulate new and astonishing entities, not to take us aback with his surmises, not to reveal secrets never suspected. His task is to describe the rich reality in the midst of which we live and act, believe and disbelieve, hope and despair. If he is successful, and if we are at all perceptive, we will not find him describing a terrain which, by his description, is astonishingly different from that in which we thought we lived. We will find him describing that terrain which has all the features of the familiar. [Wolterstorff, On Universals: An Essay in Ontology (Chicago: University of Chicago Press, 1970), p. xiii. Italics added]

~from Old Testament Wisdom Literature: A Theological Introduction, pg. 282-283 [emphasis added]

You can read my review of this book here. Consider picking up a copy at any of these fine retailers: Westminster Bookstore, Monergism Books, Christianbook.com, Amazon.com or direct from IVP Academic.

Quotes to Note 32: John Piper on Godliness

~ Bob Hayton ~ 4 Comments

I came across this quote in reading through Bloodlines: Race, Cross, and the Christian, John Piper’s most recent book (Crossway, 2011). You can tell that Piper has thought about this more than just this little quote says. This resonates with me due to my experience in hard-nosed fundamentalism. But it’s not just fundamentalists, who can tend to think this way. Read the quote below and let me know what you think. This could be fodder for a healthy conversation.

Apathy is passionless living. It is sitting in front of the television night anfter night and living your life from one moment of entertainment to the next. It is the inability to be shocked into action by the steady-state lostness and suffering of the world. It is the emptiness that comes from thinking of godliness as the avoidance of doing bad things instead of the aggressive pursuit of doing good things.

If that were God’s intention for the godliness of his people, why would Paul say, “All who desire to live a godly life in Christ Jesus will be persecuted” (2 Tim. 3:12)? People who stay at home and watch clean videos don’t get persecuted. Godliness must mean something more public, more aggressively good.

In fact, the aim of the gospel is the creation of people who are passionate for doing good rather than settling for the passionless avoidance of evil. “[Christ] gave himself for us… to purify for himself a people for his own possession who are zealous for good works” (Titus 2:14). The gospel produces people who are created for good works (Eph. 2:10), and have a reputation for good works (1 Tim. 5:10), and are rich in good works (1 Tim. 6:18), and present a model of good works (Titus 2:7), and devote themselves to good works (Titus 3:8, 14), and stir each other up to good works (Heb. 10:24). (pg. 101, emphasis added)

Piper goes on to stress being fervent and zealous in good works, but the point I wanted to hone in on is called out in bold emphasis above. Too often, conservative Christians rest in the fact that they are avoiding bad works. They can pride themselves in “watching clean videos,” not using foul language and etc. The old adage was something along these lines: Christians “don’t drink, don’t chew, and don’t go with those who do.” But merely being decent people is not what true godliness entails. We should take thought to what we are doing, not merely what we are not doing.

Food for thought, indeed!