THE LIVES OF PHILIP AND MATTHEW HENRY, by J. B. Williams. Banner of Truth, Edinburgh. 1974. xlvili + 488 + xxxii + 323 pages, $11.95.
THE LIFE AND LABOURS OF ASAHEL NETTLETON, by Bennet Tyler and Andre’v Bonar. Banner of Truth, Edinburgh. 1975. xvi +454 pages. $8.50.
Reviewed by Rev. Jerome Julien, pastor of the First Christian Reformed Church of Pella, Iowa.
Both of these volumes are reprints of volumes no longer available to hunters for books in the secondhand stores . The one on Nettleton was first published in 1854. The one about the Henrys (father and son) is really a combination volume. The first part of the volume which is the life of Matthew Henry‘s father was written by the commentator and published in 1698. J . B. Williams wrote a life of the famous commentator which was published in 1828. About the same time he corrected and enlarged the life of Philip Henry.
Obviously the volume on the Henrys is a fine addition to the already impressive set of reprints that the Banner of Truth has done. It takes its place with the other volumes on Church History and Biography. This like the others is worthy of a place beside also their volumes by recent authors.
Many a student for society meetings uses the commentaries by Matthew Henry. His name is s till a household word . Perhaps few really know about the Presbyterian minister at Chester who faithfully broke the bread of life to God’s people there for some 25 years. If one can get past the old style of writing in this volume he will find it full of precious spiritual insights and some helpful insights into the history of the Christian Church.
The same can be said about the volume on Nettleton. Written somewhat later, however, its style is easier to read.
Who is Nettleton? Few of us have ever really heard of him, I am sure, but many of us have met him through his works. When we sing, “Come, thou Fount of ev’ry blessing . . .” we are singing a beautiful hymn by Asahel Nettleton. Of course’, he was known for more than his hymn. He was an evangelist who was active in the days of revival in the United States from the late 1790’s through the ear ly 1840’s. His evangelism was that which was in line with Brainerd and Edwards but which was in distinct opposition to that of Finney and those who followed him. Finney‘s evangelism was, of course, distinctly Arminian in nature. Nettleton wanted to be true to the truths of the Reformation. He would give warning, however, that the rise of Finney’s type of evangelism would bring an eclipse to the true preaching of the Gospel. And he was right!
In a day such as this when we hear much about evangelism and when we are encouraged to do it from what we are told is the only Christian approach—that of Arminianism—it is good for us to know about Nettleton and his presentation of the Gospel nearly 200 years ago. His theme was, just as we sing in his song, “O to grace how great a debtor. Daily I’m constrained to be.”
FOUR ESSAYS ON THE CONFESSIONS. The Reformed Fellowship of Canada. $2.50, Reformed Fellowship of Canada, 44 West Ave., St. Thomas, Ontario, N54 3RF, Canada. Reviewed by Rev. John Byker.
One of the basic commitments of theReformed Fellowship of Canada from its inception was the production of various materials which would be usable in the preservation and promotion of the Reformed faith. The objective of this relatively small body was born in the midst of a controversy in which the foundation of that faith was in jeopardy.
As a result of that commitment, the Reformed Fellowship of Canada produces “The Reformed View,” its official monthly organ, and “Viewpoint,” a periodical intended to assist believers in under standing and preserving the historic faith.
The subjects covered in Four Essays on the Confessions are: “The Origin and Function of t he Confessions” by Rev. Neil Pronk; “The Content of the Creeds,” by Herman C. Hanko; “Living the Confession,” by Peter DeJong; and “Do We Need a New Confession” by J .G. Vos.
Pronk makes clear why and to what extent the confessions are under attack, particularly today. He defines a creed as “a fixed formula summarizing the essential articles of the Christian religion and enjoying the sanction of ecclesiastical authority.” The definition is followed by a valuable delineation of various creeds, familiar to a Reformed believer. P hilip Schaff is quoted to indicate the value and use of the creeds: “They are summaries of the doctrines of the Bible, aids to its sound understanding, bonds of union among their professors, public standards and guards against false doctrine and practice.”
In his examination of “The Content of the Creeds,” Hanko says, “The Church brings this, ‘Scriptures,’ organic unity to expression in her Confessions.” Before proceeding to give in summary the teachings of the Heidelberg Catechism, the Belgic Confession, the Canons of Dort, and the Westminster Confession, the writer discusses interpreting Scripture by Scripture. This analysis serves as an excellent introduction to the study of the content of the various creeds.
DeJong, in “Living the Confession,” emphasizes that the Creeds are the fulfillment of the Lord’s promise “to guide His people into all truth;” that by the teaching of doctrines of the gospel delineated in the Confessions, spiritual life is initiated and develops. Because teaching and living are inseparable, the author stresses the necessity of renewed appreciation of our heritage expressed in the Creeds.
The notion “mere church creeds” is discredited by Vos in “Do We Need a New Confession.” He points out that twentieth century attempts to formulate new creeds have been retrogressive rather than progressive; have produced less and not given the church greater riches.
Vos’s concluding statement focuses penetratingly on clamor for creedal revision and of new expression. He says, “The Church and its people have to struggle desperately today to maintain a grip on the old Reformation confessions. Not until we have really mastered them and practiced them, and stood on the shoulders of the godly men who were used to produce them, do we need something more and something beyond. Hold fast that which thou hast, that no man take thy crown.”
A review can but give a flavor of a literary production. An understanding of the issues expressed in these essays are vital for those who desire to impart a commitment to the preservation and promotion of our Reformed heritage. It would be difficult to speak too highly of this work. It should be read by believers who value the historic faith, be used as a reference, and as a text book for catechumens. I can think of no one who could not profit from these essays.
In his presentation, Professor H. Hanko concludes by observing, “It is because of the sad fact that the creeds are unknown, that heresy easily enters into the church and runs rampant, robbing the church of her confession. But to the extent that the church does not know her confession and loses the truth of the Scriptures, she becomes also no longer the church but only a caricature of the body of Christ. It is therefore of utmost urgency that the church today once again know her creeds, know her confession, and know that her confession is the very truth of the Word of God and the very truth of God Himself, Whom to know is life eternal.” This statement expresses the urgency with which the Reformed Fellowship of Canada produced the booklet, and the fervency with which I recommend it.
ABRAHAM KUYPER, by Frank Vanden Berg. St. Catherines, Ont.: Paideia Press, 1978. $4.95. 282 pp. Reviewed by Joseph Hall, Associate Professor of Church History and Librarian, St. Louis, MO.
For those who wish to know at length what a many-sided distinctly Reformed man Abraham Kuyper was, this book will be a revelation. For those who wish to be entertained with light reading and beautiful prose, this book will bore them stiff.
Vanden Berg’s Kuyper is not an easy book to read. One must appreciate and, indeed, have some background knowledge of, the Dutch socio-religous situation before he can really profit from the work.
Vanden Berg’s subject –not his style which indeed is wooden to a fault -makes the book profitable. It is not hyperbolical to say that Kuyper was the dominating figure on the Dutch scene certainly for a generation around the turn of the century (say, 1885–915). Seldom have God’s gracious gifts been so replete and varied in one individual. The gifted preacher, university founder, theological professor, reformer and politician met in Abraham Kuyper. One controlling thought pervaded Kuyper’s thinking and doing –God as sovereign savior must also be Lord over all of life. Practical implications were not simply that the Church should be sound in the biblical or Reformed faith but also that education, society, arts, politics, et all must be brought under the aegis of conscious recognition and articulation of God’s sovereignty.
Indeed Kuyper had great reason to underscore the sovereign, unilateral nature of God’s grace. Had he not been educated undet: some of the continent’s most erudite liberal theologians and imbibed their liberalism? Had he not been providentially placed as pastor in a country church where Christian people ministered to him, the pastor, the Gospel of God’s saving grace? Had not God marvelously changed the liberal Kuyper into a man who claimed Christ alone as Savior and Lord? The answer returns with a resounding affirmative!
The answer returns with a resounding affirmative!
How then should Kuyper serve his Lord? For Kuyper God’s sovereign grace meant nothing less than total subordination in all of one’s life. Perhaps no modern man exhibits better than does Kuyper what Christian holism is all about. The book presents such a man.
Vanden Berg chooses primarily to highlight the polemical Kuyper—as church reformer and statesman.
As a church reformer Kuyper, as the leader of a reforming group, laudably wished to reform the church from within. Not wishing to secede or form another communion this group desired to theologically educate the state church membership over a period of years. Partially toward this end the Free University of Amsterdam was founded. Secondly, thereformers wished to “cast off the yoke of 1816” by which the church became subordinate to the state. Thirdly, the plan called for reforming and revitalizing the church according to the Dordt Church Order. Lamentably their plan could not be brought to fruition due to early liberal opposition. The result was expulsion and the formation of a new church independent from the state. Throughout the struggle Kuyper looms as a Herculean figure busily writing, exhorting and encouraging the return to a sound Reformed faith.
Today we do well to appreciate the Reformed legacy given us. Not only vigilance, but also a vital practice is needed to secure continued freedom in this precious faith. May we have Kuyper’s appreciative spirit if not his necessary polemics.
Finally Kuyper is presented as a statesman par excellence. Reaching the highest elected post, Prime Minister, Kuyper brought Reformed Christian principles to bear in politics. As a leader of a Christian political party Kuyper was successful in bringing about notable, lasting and just changes primarily in labor and education.
Kuyper’s influence was not limited to the Netherlands alone. Indeed his reputation is international. In 1898 he was elected to give the Stone Lecture Series at Princeton Theological Seminary. These lectures were published and are entitled Calvinism.
It is hoped many may read Vanden Berg’s Kuyper and may catch something of the same spirit of this great man who sought to be true to the Reformed faith but, equally important, attempted to bring it to bear on every human endeavor, to the glory of God!