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02/05/2022: “A Puritan Theology / Doctrine for Life” by Joel R. Beeke & Mark Jones // Post 2 of 2

To reiterate from Post #1 of 2: My purpose is to provide some theology structure that you might better understand Mather’s sermon messages, much as you might still left with non-foundational areas of disagreement. So it was with amongst the reknowned Puritan theologians of the 17th century. As noted in the introduction: “Reaching these varied groups is not easy, but we have done our best to put together a book that allows — to quote one well-known phrase — ‘elephants to swim and children to play in the water’ And indeed, I may be wierd, but I approach systematic theological study like a ‘child playing in the water.’ haha

Just a quick share of two noted commentaries from the cover:

‘”For more than half a century primary research on Puritan theologians and their teaching has been in full swing. Here now is a massive compendium of the findings, digested into sixty lively chapters. The authors’ expository skill will keep readers on their toes, and the Puritans’ own concern for godly living, which runs through everthing, will send readers to their knees. This is a landmark book in every way.” // — J.I Packer, Board of Governors’ Professor of Theology, Regent College”

“The Puritans are undoubtedly one of the most significant sources for theology that is both doctinal and practical in equal measure. This massive volume by Joel Beeke and Mark Jones provides the reader with a comprehensive introduction to Puritan throught. It is notable work of historical-theological synthesis and a book to which I will be returning again and again, both for scholarly reference and personal devotion. Simply an amazing achievement. // Carl R. Trueman, Paul Woolley Professor of Church History, Westiminster Theological Seminary“

Excerpts to tease you into purchasing this book:

• “From a human standpoint, we must regard everyone as possible candidates for salvation and eternal life until they die. For that reason, we proclaim the gospel to all, indiscriminately. Yet, theologically, we know that only the lect are regenerated . Peter writes his epistle to persons “elect according to the foreknowledge of God the Father, through sanctification of the Spirit, unto obediance and sprinkling the blood of Jesus Christ” (1 Peter 1:2) and begins with praise to God the Father.”
• “Christians must reckon themselves ‘to be dead indeed unto sin, but alive unto God’ through Christ (Romans 6:11)
• “Romans 1 – 7 provides an almost comprehensive view of sin in the lives of both the unregenerate and regenerate. Given the popularity of John Owen’s work on Romans 8:13, On the Mortifications of Sin in Believers, we would be negligient not to consider his exposition of that verse. If readers do not ahve time to reread Owen’s eighty-six-page exposition, they may wish to consult Burgess, who devotes only four pages on Romans 8:13, as a shorter alternative.” – ref. page 214 (See Burgess, Original Sin, 106-9)
• “Because indwelling sin remains in all believers while they are in this world, they make it their business all of their days to be mortifying their sins by the power of the Holy Spirit. If people claim to be Christians but do not mortify their sins, they are lost. Believers are able to mortify sin because they receive from Christ the gift of the Spirit… Whereas the regenerrate love their sin and rush headlong into it, believers possessed by the Spirit of Christ hate sin, and hatred of sin lies ‘at the bottom of all true spiritual mortification.’ ” pg 214
• “The Purtans developed a robust theology of regeneration that emphasized the sovereignty of God and dissented strongly from the notion of baptismal regeneration. … Thus closely connected to the doctrine of regeneration were not just particular saving benefits such as justification, adoption, and sanctification, but also union with Jesus Christ as the sum of them all. … The Puritans did not believe or expect merely ‘sudden’ conversions, much less any experience of the Spirit that raised the believer to a state of sinless perfection in this life.” (pg 463 – 464 , heretofore chapter: “The Puritans on Regeneration”)
• “Charnock also proves the necessity of regeneration from the works of the Triune God.(see: “The Necessity of Regeneration”) …. The Spirit’s indwelling also manifests the necessity of regeneration. ‘Can he dwell in a soul that hath an unholy nature?’ ” (pg 466)
• “God does not merely speak to us or offer terms of life through preaching of the gospel. God really and effectually renews the mind to understand the gospel, renews the heart to believe it, and renews the will to dsire and respond to God. The work of God is not manipulation but regeneration.” pg 474 (Note – Regeneration of “the whole man”)
• “Pelegians, Socinians, and many Arminians believe that regeneration can be resisted. … Anthony Burgess agreed with the orthodox, who declared that regeneration is ‘irresistibly wrought in us by an insuperable efficacy of God’s spirit.” pg 475
• “In Acts 7:51, Stephen says, “Ye do always resist the Holy Ghost.” This verse does not teach that regeneration can be resisted. Rather , the external call of the gospel and the common operatives of the Spirt that do not issue in regeneration can be resisted (WCF, 10.4)” pg 476

Bear in mind, much of this from from Chapter 29: “The Puritans on Regeneration”. I didn’t even begin to cover Chapter 30: “The Relationship Between the Union of Christ, Justification and Regeneration.

I am going to conclude with the eight fundamental characteristics of “Regeneration” covered throughout the chapter:

1. “Regeneration Is More Than Reformation of Manners”
2. “Regeneration is the Sovereign Work of God”
3. “Regeneration is More Than Moral Suasion”
4. “Regeneration Works With and Without Means on the Person”
5. “Regeneration Renews the Whole Man”
6. “Regeneration is Irresistible” (*A – see below!)
7. “Regeneration Cannot Be Undone” (*B – see below)
8. “Regeneration is Only for the Elect”

(*A): “What does the Bible say to all this? Paul’s rhetorical question perfectly conveys the truth; “For who hat resisted [God’s will?” (Romans 9:19). The answer is no one! The force of the excuse in Romans 9 would have been completely lost had Paul answered, “Nay but, O man, thou canst alway resist God’s will; thou has the last say.” Paul never would have dreamed of saying such a thing, for he shared the conviction of King Nebuchadnezzar: “The most High… doeth according to his will in the army of heaven, and among the inhabitants of the earth;: and none can stay his hand, or say unto him, What doest thou?” (Daniel 4: 34-35) The new birth is therefore is irresistible because it is God’s will acting on us: “Of his own will begat he us with the word of truth, that we should be a kind of firstfruits of his creatures” (James 1:18)

(*B): “The apostle John says that the seed of God remains in those who are born of God (1 John 3:9) Furthermore, Jesus says that a second birth is required to enter the kingdom of heaven. He makes an absolute distinction between the two births: “That which is born of the flesh is flesh; and that which is born of the Spirit is spirit. (John 3:6). The verse implies that the move is only one way, from flesh to spirit and not from spirit to flesh.”

Soli Deo Gloria!