The Triumphant Mr Sibbes

Post No.8 in the Timmy Brister challenge.

One fact which emerges very clearly from 'The Bruised Reed' is that we feel the strongest doubts about our salvation at those times when we most let the Lord down. This is a recurring theme in the book, and in the posts I've been placing on this blog. It is a dreadful experience to know defeat in our walk with God, to sense that we have let Him down in thought, word and deed, and that our true fallenness has emerged with all its hideous force.

Sibbes is sympathetic to his readers when they are faced with spiritual let-down, and speaks tenderly and victoriously to their consciences. Listen as Sibbes brings balance and balm to Christians crippled by failure:

'A Christian conquers, even when he is conquered. When he is conquered by some sins, he gets victory over others more dangerous, such as spiritual pride and security' [95].

Which is more miraculous?

Working as a part time librarian in a theological college carries certain advantages. One of these is the access I have to a variety of journals, both academic and non-academic, and the rich resources that can be found within their pages. Just yesterday I was reading in EMQ (Evangelical Missions Quarterly), when the following account grabbed my attention. It centres around an American interviewer who visited China to learn about the House Church Movement. The article* addresses the perception that miracles happen in the Chinese church, whereas in the Western church they tend not to. The words contained in the article contain a stiff rebuke to such thinking:

"The Chinese House Church movement is a story of the miraculous. Conservative estimates of believers in house churches in China begin at 100 million. The interviewer was astounded by the church growth observed in three church planting movements. In one location, over 150 house church leaders were being trained. Pastors sat on the ground in rows as other leaders passed among them. They seemed to be tearing pages out of books, distributing them to the people seated on the ground.

In horror, the interviewer suddenly realised these leaders were tearing copies of the Bible into page-sized pieces. He asked what could possibly cause such destruction of God's Word. The answer cut him to the heart. 'There are about 150 pastors here today,' he was told. 'Only five of us own a Bible. We are tearing our Bibles into its separate books and distributing them so that each leader can return home with at least one book to teach from the Bible.'

The interviewer watched as they passed books of the Bible back and forth. 'Have you taught Genesis? No? Here it is.' Rip. 'Have you taught Luke yet? Here is Luke.' Rip. The sound of tearing pages filled the air.

Then the house church leaders began to ask the interviewer questions. One asked, 'Has Jesus made it to other countries yet or has he come only to China?' The interviewer told them of millions of believers in other countries. The church leaders cried out in delight. They were amazed to hear of churches that were free to meet whenever they wished. They were astonished to hear of individuals who personally had several copies of the Bible, in addition to study books.

Suddenly, the house church leader began to cry, 'Why, God, don't you love us like you love the believers in America?' The interviewer could not believe his ears. He asked them to explain their anguish. Their experience rivalled the stories of the apostles. Miracles of healing were common. Thousands were coming to faith in Jesus. Almost half of their pastors had served multiple years in prison for sharing their faith - often starting churches in those prisons. How could they possibly compare those miracles to what the interviewer had told them about America?

They were surprised the interviewer did not understand. 'Which is more miraculous?' they asked. 'That we can divide our Bibles chapter by chapter, or that you can own dozens of them, along with music books and study materials? Which is more miraculous? That Chinese are being healed by the hundreds of thousands and that maybe a thousand of them can discern their healing had come from Jesus - or that you can access doctors and health care any time you choose? Which is more miraculous? That we move from house to house, meet on different days of the week and at different times during the day - or that you can go to church all day, every day, and that no one would ever think of arresting you or your pastor? Which is more miraculous? That we view prison as our theological training ground - or that you can study in special schools set aside for believers? Which is more miraculous?'

It was the interviewer's time to weep. He realised what he had called 'common' in his own country would be considered profoundly miraculous by most of the believing and persecuted world."

*Nik Ripken and Barry Stricker. 'Five Lies About Mission'. EMQ, January 2008.

Edwards: Theologian. Pastor. Blogger?

My wife and I watched 'Amazing Grace' a few nights ago, the biopic of William Wilberforce. As the various media utilised by the great Christian statesmen in his pursuit of the abolition of slavery were portrayed, we commented on what kind of use he could have made of the Internet!

It is fascinating to think of how different our society, and the face of Christianity, would have been had the communication technologies we enjoy today been available earlier in history. One individual who expressed intimations of how science would speed and help the work of the Gospel was the eighteenth century, pastor, theologian and philosopher, Jonathan Edwards. In the introduction to his biography of Edwards, Iain H. Murray writes of these sentiments in moving terms:

"He believed...that the age of scientific discovery was only in its beginnings and that there would come new and better contrivances for assisting one another through the whole earth by more expedite, easy and safe communication between distant regions than now.' The vast distances separating the nations of the eighteenth century would disappear, 'the distant extremes of the world shall shake hands together', and this progress would be God-given towards a day when 'the whole earth may be as one community, one body in Christ'."

How amazingly and fully these words are being realised in our age, when I can read the thoughts of bloggers from Wiltshire, London, California and Japan, and when I can listen to last Sunday's sermon preached from Minneapolis or Donaghadee. We ought to give thanks to God for these gifts which He has provided and (whilst exercising due caution and integrity in their use) seek to see His kingdom extended through them.

The Measured Mr Sibbes

Post No.7 in the Timmy Brister Challenge.

How can we know if we fit into the category of being a 'smoking flax'? How can we be sure that we truly belong to God, and that we need encouragement to look to the mercy of God in Christ, rather than the judgement of God through Christ? This is a tricky question, and one which the folks over at Timmy Brister's site have been wrestling with in his discussion of Sibbes over the past few days.

Thankfully Sibbes' book answers this question for us, and in practical, identifiable terms. Sibbes spells out ten markers against which we can measure whether we truly have the fire of God's salvation within, regardless of the smoke of our corruption which we are only too conscious of. His definitions are quite lengthy, so I've condensed them a little - hopefully without losing the flavour of what he has to say.

1. If there be any holy fire in us, it is kindled from heaven.

2. The least divine light has heat with it in some measure. Light in the understanding produces heat of love in the affections.

3. Where this heavenly light is kindled, it directs in the right way.

4. Where this fire is, it will sever things of diverse natures, and show a difference between such things as gold and dross. It will sever between flesh and spirit, and show that this is of nature, this of grace. All is not ill in a bad action, or good in a good action. There is gold in ore, which God and his Spirit in us can distinguish.

5. So far as a man is spiritual, so far is light delightful to him. He is willing to see anything amiss that he may reform, and any further service discovered that he may perform, because he truly hates ill and loves good.

6. Fire, where it is present, is in some degree active. So the least measure of grace works, as springing from the Spirit of God, who, from his operations, is compared to fire.

7. Fire makes metals pliable and malleable. So grace, where it is given, makes the heart pliable and ready to receive all good impressions. Obstinate spirits show that they are not so much as smoking flax.

8. Fire, as much as it can, sets everything on fire. So grace labours to produce a gracious impression in others, and make as many good as it can.

9. Sparks by nature fly upwards. So the Spirit of grace carries the soul heavenward and sets before us holy and heavenly aims. As it was kindled from heaven, so it carries us back to heaven.

10. Fire, if it has any matter to feed on, enlarges itself higher, and the higher it rises, the purer the flame. So where true grace is, it grows in measure and purity. Smoking flax will grow to a flame; and, as it increases, so it discards what is contrary to itself and refines itself more and more.

Dying to Live?

Saturday's Times newspaper ran a fascinating article about a new form of therapy which is proving popular in South Korea. In order to help people to deal with their problems, their past, and to face a better future, a firm is offering a service whereby clients/patients can go through the experience of having their own funeral. The 'therapy session' consists of individuals being placed in a coffin, and having the lid nailed down. Once safely enclosed within their caskets, earth is scattered on the lid, and they are left alone in their box. After fifteen minutes the lid is opened and as The Times says 'the nearly-departed are declared reborn'. The therapy technique has proven so successful that companies are sending hundreds of their employees for these sessions, in order that they might be liberated from their past problems, and face the future with hope.

Whilst the method is completely absurd, it does carry a certain degree of recognizable logic. In a world which has cauterised its conscience, and done away with the concept of repentance, it is little wonder that people need to employ some means to try to forget their past mistakes and experiences. The Times states that 'Lee Hye-jung, a 23 year old woman studying engineering, emerged from her coffin saying 'I felt really, really scared. I'll live differently from now on, so as not to have any regrets about my life'.

There is - unsurprisingly - no mention of eternity, or what may lie beyond death. Rather than the prospect of one's own demise acting as a prompt to seek God, and receive Christ, death is now being treated as just another form of catharsis, through which people might be liberated to live.

The Scriptures, of course, describe a better way - but it still entails dying to live. Paul writes to the Romans, and provides them with a wonderful survey of the Christian message. In dealing with the difference that the Gospel makes in the life of a believer, Paul states 'Or do you not know that as many of us as were baptised into Christ Jesus were baptised into His death? Therefore we were buried with Him through baptism into death, that just as Christ was raised from the dead by the glory of the Father, even so we also should walk in newness of life' Romans 6:3-4.

This is teaching which really changes things. Having died in Christ to our old sinful ways and having come to life in Him, we truly know what it is to die before our death. Such a death, and such newness of life, makes literal physical death become not a conclusion, but a continuum in the presence and grace of God.

Now that really is dying to live.

The Encouraging Mr Sibbes

Post No.6 in the Timmy Brister Challenge.

Of all the areas which Christians struggle with, I imagine that prayer must be one of the most prominent. In my own Christian life, and from conversations with others over the years, I have come to learn that one of our biggest challenges is to seek God's face on a consistent and disciplined basis.

This is particularly so when we are faced with major problems and temptations as believers. Whenever we feel ourselves to be 'bruised reeds', when we are keenly aware of our failings, faults, and indwelling sin, we have a tendency to avoid the presence of God in prayer - fearing that we will not be heard, or accepted, or received. At times like these our prayers can be a confused mass of trying to confess sin, whilst not truly daring to seek the Lord fully.

Sibbes' mind is fully alive to this fact as he writes to encourage Christians who are struggling in their walk. He writes of seeking God in tender terms, and warm tones, showing us the way in which God receives our most garbled of prayers. His depiction of God's attitude to us in prayer is quite simply beautiful, deeply touching, and hugely encouraging to us in our darkest and most difficult of times spiritually:

"God can pick sense out of a confused prayer. These desires cry louder in his ears than your sins. Sometimes a Christian has such confused thoughts that he can say nothing but, as a child cries, 'O, Father', not able to express what he needs, like Moses at the Red Sea. These stirrings of spirit touch the heart of God and melt him into compassion toward us, when they come from the Spirit of adoption, and from a striving to be better" [pge 51].

Only the Lonely

Solitude is overrated apparently... At least that is what a recent BBC Horizon documentary has found, through tests undertaken on six candidates. Saturday's Times newspaper ran a fascinating piece in their 'Body and Soul' supplement about the effects of sensory deprivation on the human psyche. Professor Robbins decided to repeat some experiments which were originally banned in America in the 1950's whereby individuals are isolated for 48 hours in a darkened room, with no stimulation or contact. The effects were dramatic, to say the least.

Simon Crompton writes, 'two of the participants coped well, sleeping through much of the period. All found it profoundly boring, most found it distressing'. Amazingly the effects of this kind of isolation can lead to such phenomena as hallucinations and paranoia, with those involved reporting having seen creatures and critters in their rooms. The isolation also led to individuals being much more suggestible and easily influenced, which is why such isolation serves as an excellent torture technique. I'm looking forward to seeing the whole programme which is televised tonight at 9pm on BBC2.

All of this leads me to think of the life of the Saviour. The one incident in particular which springs to mind is His temptation in the wilderness. If 48 hours in a darkened room can lead to such weakening of the resolve and mental composure, imagine the effects of 40 days in a barren environment with no company but wild animals, and nothing to see but arid landscape. Add to this the suggestions of Satan and the tempting words with which he urged Christ to abandon His purpose, office and ministry. Imagine the physical temptation which the very mention of bread would have brought, and how weakened Jesus would have been in all of His humanity as He faced the onslaught of constant suggestion.

And yet how He conquered, how He overcame! What a thrill it is in Matthew's account to read of Jesus' steady resolve, of His manifest deity, of His profound quotation of God's Word as a means of resisting the enemy. Christ's power and person were vindicated, and His obedience stood in stark contrast to the unfaithfulness of God's people, Israel, in their wilderness temptation. Christ fulfilled the Law of God, and also set us a supreme example of how to resist the pummeling and provocation of Satan. What a Saviour!

The Contemporary Mr Sibbes

Post No.5 in the Timmy Brister Challenge.

As you can see from the sidebar, my book of 2007 was 'Pierced for Our Transgressions'. This has been a milestone book for me in many ways. It has not only warmed my heart through its powerful reflections on what Christ Jesus achieved on the cross, but has inspired my mind about how to engage meaningfully and graciously with academic theology. One of the book's key strengths is its tracing of the historical pedigree of penal substitution throughout two millennia of the church.

One name which could be added to the hall of fame is that of Richard Sibbes. As he writes of the comfort which the Christian can find in Christ, Sibbes touches on the doctrine of penal substitution and the practical and pastoral implications it can bring. Not only is his prose profound in this respect, but his depiction of the doctrine shows how much is lost when it is denied. May it bless your heart as it has mine, that Christ has died in our place, for our sins:

'In his desertion in the garden and on the cross he was content to be without that unspeakable solace which the presence of his Father gave, both to bear the wrath of the Lord for a time for us, and likewise to know the better how to comfort us in our greatest extremities. God sees fit that we should taste of that cup of which his Son drank so deep, that we might feel a little what sin is, and what his Son's love was. But our comfort is that Christ drank the dregs of the cup for us, and will succour us, so that our spirits may not utterly fail under that little taste of his displeasure which we may feel. He became not only a man but a curse, a man of sorrows, for us. He was broken that we should not be broken; he was troubled that we should not be desperately troubled; he became a curse, that we should not be accursed. Whatever may be wished for in an all-sufficient comforter is all to be found in Christ' [pge 66].

Van the Man at his very best

I wanted to put this clip on my blog a while ago, but couldn't get it to embed. Unbelievably good!

The Compassionate Mr Sibbes

Post No.4 on The Timmy Brister Challenge

"A Puritan is someone who is terribly afraid that somebody somewhere is having a good time."

Thus goes the famous and (as far as I know) unattributed definition of what makes a Puritan. Amusing as it may seem on the surface, it is woefully inaccurate and misleading to those who might contemplate engaging with the literature and teaching of Puritanism.

The most cursory reading of any Puritan book will reveal an altogether different reality. These were warm hearted pastors, who had an overwhelming concern to see the Gospel applied to all areas of life and experience, and who loved the Lord's people intensely and practically.

'The Bruised Reed' brims over with this loving aspect, as Sibbes seeks to console the hearts of those who may doubt their salvation. He incessantly urges the gentleness and grace of the Lord Jesus Christ, as he cherishes and encourages the bruised reed and the smoking flax. Dear to Sibbes' heart is the need to care for those who are new to the faith, and not to burden them with unneccessary issues and problems. He invites all believers and pastors to nurture such Christians and refuse to encumber them early in the walk of faith.

His words are cautionary and compassionate to the core:

"It is not the best way, to assail young believers with minor matters, but to show them a more excellent way and train them in fundamental points. Then other things will not gain credence with them. It is not amiss to conceal their defects, to excuse some failings, to commend their performances, to encourage their progress, to remove all difficulties out of their way, to help them in every way to bear the yoke of religion with greater ease, to bring them to love God and his service, lest they acquire a distaste for it before they know it' [22]

I find these words touching from a couple of perspectives.

First of all at a personal level I have been most blessed by those who have taken this approach with me. As I look back over my Christian life I can see that God has repeatedly brought people into my path who have exercised this ministry with me - overlooking my mistakes, tolerating my youthful over-enthusiasm, and forgiving me for the errors common to baby Christians. Those who have made the greatest impact on my own discipleship are those who have embodied this gracious perspective.

Secondly at a pastoral level this challenges me about how I approach and minister to those young in their faith. There can be an expectation within our church cultures that young Christians ought to be rigidly and instantly conformed to an external standard of behaviour, and that one step across any real or imaginined moral line means curtains for them spiritually. Sibbes' advice is a great corrective to this tendency, reminding us as it does of the grace of Christ to us, and to those younger in their faith.

I experienced a living example of this kind of ministry on Monday night past, when I was invited to speak at a Stauros meeting at Ballyards Castle amongst those whose lives have been touched (and at times ruined) by alcoholism and drug abuse. The workers there are keen to nurture and fan any ember of smouldering faith in those who come to Christ, often having to 'conceal their defects, to excuse some failings, to commend their performances, to encourage their progress, to remove all difficulties out of their way'. The humble, gracious, and Christ honouring way in which they do this has blessed and challenged me about my own approach to people, both in the past pastorally, and in days to come as a missionary.

May God give me grace to share the grace that He has poured out on me!

Light Relief...

Things have been quite serious on this blog for a few weeks, so I thought I'd loosen my tie this Friday afternoon and share something which makes me laugh everytime I watch it. Enjoy!!

Headhunting Hedonists: Spurgeon

Mark Dever has described John Piper as the single most potent factor in the recent rise of Reformed theology. Few would disagree with Dever's assessment. Piper's theology, writing, and preaching have been of signal importance for many believers, and undoubtedly the chief attribute of his work is his resolute God-centredness. Piper is so singly focussed on the glory of God and the supremacy of Christ that it sometimes hurts one's intrinsically comfort based Western values. He has also come up with the term 'Christian hedonism' to describe his perspective on how all of our joy ought to be located and sought in Christ alone.

Inevitably he has not been without his critics. Many find themselves resistant to Piper's depiction of Christian joy, and even those within the Reformed camp have taken issue with some of his terminology. I have to confess that Piper's God-centredness has never caused me to blink an eyelid - he is so clearly in tune with the message of Scripture on this issue. But Christian hedonism has been a different kettle of fish. I've wrestled with the term, and also with the concepts which it represents, wondering if they truly reflect faithfully what the Scripture reveals of our relationship with God. As I have mulled this over I have come to an increasing conviction that 'Christian hedonism' is absolutely biblical and absolutely crucial to a proper understanding of walking with and serving the Lord.

I've also been finding Christian hedonism in the most unlikely of places. As I read books from historic Christianity I increasingly find that the sentiments articulated by Piper occur and recur with fascinating frequency. I've decided to blog on some of these issues in another ephemeral series entitled 'Headhunting Hedonists'. The first adumbration of Piper's view is taken from Spurgeon's 'Morning and Evening Readings', and packs a real punch in terms of our enjoyment of God.

January 9 - Evening
“Serve the Lord with gladness.”–Psalm 100:2
Delight in divine service is a token of acceptance. Those who serve God with a sad countenance, because they do what is unpleasant to them, are not serving Him at all; they bring the form of homage, but the life is absent. Our God requires no slaves to grace His throne; He is the Lord of the empire of love, and would have His servants dressed in the livery of joy. The angels of God serve Him with songs, not with groans; a murmur or a sigh would be a mutiny in their ranks. That obedience which is not voluntary is disobedience, for the Lord looketh at the heart, and if He seeth that we serve Him from force, and not because we love Him, He will reject our offering. Service coupled with cheerfulness is heart-service, and therefore true. Take away joyful willingness from the Christian, and you have removed the test of his sincerity. If a man be driven to battle, he is no patriot; but he who marches into the fray with flashing eye and beaming face, singing, “It is sweet for one’s country to die,” proves himself to be sincere in his patriotism. Cheerfulness is the support of our strength; in the joy of the Lord are we strong. It acts as the remover of difficulties. It is to our service what oil is to the wheels of a railway carriage. Without oil the axle soon grows hot, and accidents occur; and if there be not a holy cheerfulness to oil our wheels, our spirits will be clogged with weariness. The man who is cheerful in his service of God, proves that obedience is his element; he can sing,
“Make me to walk in Thy commands,
’Tis a delightful road.”
Reader, let us put this question–do you serve the Lord with gladness? Let us show to the people of the world, who think our religion to be slavery, that it is to us a delight and a joy! Let our gladness proclaim that we serve a good Master.

The Illustrative Mr Sibbes

Post No.3 on the Timmy Brister Challenge

I love illustrations in preaching. Not the kind which ramble on at length and obscure the meaning of the message, but those which stand as clarifying elements in the explanation of God's Word, and which allow the truth of God to stick in the mind. To me the best preaching is economical and thoughtful in its use of illustration; illustrations which are common and clear to the understanding of the hearer. Richard Sibbes is a preacher who loves illustration, and 'The Bruised Reed' is a prime example of this skill put to the best of use.

Here are a couple of my favourite illustrations from the book:

Raked Fires and Winter Wildlife
In seeking to assure believers about their standing with the Lord, and how that this is not dictated by feelings or emotions, Sibbes uses the following illustration.
'We must not judge of ourselves always according to present feeling, for in temptations we shall see nothing but smoke of distrustful thoughts. Fire may be raked up in the ashes, though not seen. Life in the winter is hid in the root' [p.35]

The Garlic Crush
I like cooking with garlic, but I don't enjoy the lingering aroma it leaves on your hands for days to follow. Anyone who has used it will know exactly what I'm talking about. It is this phenomenon that Sibbes uses to great effect in speaking of our old nature.
'The mortar wherein garlic had been stamped will always smell of it; so all our actions will savour something of the old man' [p.45].

Singing in Tune
In writing of splits and division within the Church Sibbes states:
'What a joyful spectacle is this to Satan and his faction, to see those that are separated from the world fall in pieces among themselves! our discord is the enemy's melody'. [p.74]

Digestion and Construction
Sibbes is concerned that his reader apprehend the link between good thinking and good practice as a Christian. His illustrative work is powerful:
'The whole conduct of a Christian is nothing else but knowledge reduced to will, affection and practice. If the digestion of food in the stomach is not good, the working of the liver cannot be good; so if there is error in the judgement it mars the whole of practice, as the error in the foundation does a building'. [p.86]

How instructive is such wise use of illustration, and how helpful in bringing us to an understanding of how God deals with us as bruised reeds and smoking flaxes.

The Antioch Factor Pt.3 Who will go?

This blog series is about to get a little random!!

So far I have shared my reasons for engaging with this subject and the biblical precedent for it in the case of Paul and Barnabas. Now I want to focus on individuals in history who have taken the same step as Carolyn and I (and infinitely more heroic steps to boot). I don't intend for these thoughts to be chronological but diffuse, diverse and wide ranging. My intention in doing this is simply to show how normal and logical a step it is to move from local church work to global cross-cultural ministry.

The first sample I want to take comes from an individual who is not renowned as a missionary, but a preacher whose acclaim, influence and gifting are without precedent outside of Scripture - C.H. Spurgeon. This great man of God is known for the warm theology, and devotional fidelity of his preaching work in London in the 19th century, and for the far reaching implications that his ministry has had in the lives of preachers right up until the present. One of his most helpful and heartwarming works is 'An All-Round Ministry' (the title of which has been used as a joking synonym for rotund ministers ever since!!). This text is a collection of messages which were delivered over a period of years by Spurgeon at his 'Pastor's College' Annual Conference. They are a treasure trove of pastoral insight, keen humour, and deep thinking on the task of preaching.

In the second sermon contained within the volume, Spurgeon speaks on the issue of going forward, challenging those in training for ministry to progress in knowledge, maturity and discernment. As his message closes, Spurgeon turns his thoughts to the work of mission. Looking out on a congregation of men training for the pastorate, Spurgeon's tone becomes impassioned and laden with the weight of a world which does not know Christ. One can almost feel the intensity of the atmosphere in which these words were first spoken as this great man of God challenges his hearers about the Antioch Factor, the need to consider going cross-culturally to reach those who haven't heard:

'Lastly, and here I am going to deliver a message which weighs upon me, GO FORWARD IN THE MATTER OF THE CHOICE OF YOUR SPHERE OF ACTION.
I plead this day for those who cannot plead for themselves, namely, the great outlying masses of the heathen world. Our existing pulpits are tolerably well supplied, but we need men who will build on new foundations. Who will do this? Are we, as a company of faithful men, clear in our consciences about the heathen? Millions have never heard the Name of Jesus. Hundreds of millions have seen a missionary only once in their lives, and know nothing of our King. Shall we let them perish? Can we go to our beds and sleep, while China, India, Japan, and other nations are being damned? Are we clear of their blood? Have they no claim upon us? We ought to put it on this footing, - not "Can I prove that I ought to go?" but, "Can I prove that I ought not to go?" When a man can honestly prove that he ought not to go, then he is clear, but not else. What answer do you give, my brethren? I put it to you man by man. I am not raising a question among you which I have not honestly put to myself. I have felt that, if some of our leading ministers would go forth, it would have a grand effect in stimulating the churches, and I have honestly asked myself whether I ought to go. After balancing the whole thing, I feel bound to keep my place, and I think the judgement of most Christians would confirm my decision; but I hope I would readily, and willingly, and cheerfully, go abroad if I did not feel that I ought to remain at home. Brethren, put yourselves through the same process. We must have the heathen converted; God has myriads of His elect among them, we must go and search for them somehow or other. Many difficulties are now removed, all lands are open to us, and distance is almost annihilated. True, we have not the Pentecostal gift of tongues; but languages are now readily acquired, while the art of printing is a full equivalent for the lost gift. The dangers incident to mission ought not to keep any true man back, even if they were great, but they are now reduced to a minimum. There are hundreds of places where the cross of Christ is unknown, to which we can go without risk. Who will go?'

The Balanced Mr Sibbes

Post No.2 on The Timmy Brister Challenge

One of the chief benefits of reading many of the Puritans is their pastoral perspective on preaching and proclaiming the Word of God. Their approach is not that of a dry academic addressing the minds of his hearers, but of a servant of God appealing to the hearts of the Lord's people. For anyone not familiar with Puritan writings it can come as a real surprise that one of the outstanding features of these men was their warm and devotional hearts. Such sentiments dispel the warped connotations which the word 'Puritan' carries to the modern ear of paralysing austerity and hard heartedness.

'The Bruised Reed' is a particularly good example of this. Sibbes is concerned to encourage the hearts of his readers and to bolster the confidence of those who may be doubting their salvation. (For a post related to this theme, please see 'Living with a Lion'). He assures his readers that the Lord will not break the bruised reed, but will use this bruising as a means of edifying and strengthening the true child of God. Sibbes knows that some of his hearers/readers will need to be bruised, and will need the humbling experience of realising their own unworthiness and depravity. For others, however, such bruising can be destructive rather than constructive. A balance is thus needed in addressing the hearts of the Lord's people. Sibbes sums it up in this way:

'It is dangerous, I confess, in some cases, with some spirits, to press too much and too long this bruising, because they may die under the wound and burden before they be raised up again. Therefore it is good in mixed assemblies to mingle comfort that every soul may have its due portion. But if we have this for a foundation truth, that there is more mercy in Christ than sin in us, there can be no danger in thorough dealing. It is better to go bruised to heaven than sound to hell'

How wise is such counsel! How true preaching must balance fearlessness and faithfulness with the love and compassion to the hearts of hearers. How we must not be afraid to bruise the conscience of those who need to be confronted about their standing with God. But me must also not fear the opinion of some if we sound a note of comfort and consolation and bring balm to the hearts of those who are worried and wondering about their true standing with God.

Meet Mr Sibbes

I along with a large number of others have signed up for the Timmy Brister Challenge for 2008. (Other blogs who are referencing this are listed in my 'Partners in Puritanism' sidebar.) Basically this entails reading one of Banner of Truth's 'Puritan Paperbacks' each month. I am already being blessed through this venture, and plan to post some blog entries on my discoveries, blessings, and challenges from these publications throughout the year.

This month's book is The Bruised Reed by Richard Sibbes. My series on this book during the month of January will be entitled: 'Learning from Mr Sibbes'. Before delving into 'The Bruised Reed' it would be good to learn a little about its author. Here are some key facts about Mr Sibbes gleaned from Joel Beeke and Randall Pederson's excellent book 'Meet the Puritans':

Name: Sibbes, Richard

Year of birth: 1577

Place of birth: Tostock, Suffolk

Father's Occupation: Wheel-wright

Education: BA and MA from St. John's College, Cambridge; BD

Coverted: 1603 under the preaching of Paul Baynes

Ministry Experience:
- Ordained to ministry of Church of England in Norwich in 1608
- 1611-1616: served as a lecturer at Holy Trinity Church, Cambridge
- 1617: began lecturing at Grey's Inn
- 1626: also became master of St.Catherine's College, Cambridge
- 1633: became vicar of Holy Trinity in Cambridge

Marital Status: Single throughout life

Died: 5th July 1635

Testimonial from others:
'Of this blest man, let this just praise be given,
Heaven was in him, before he was in heaven'

Let it snow...
Let it snow...
Let it snow...

"Well, the weather outside is frightful..."

"For to the snow He says 'Fall on the earth'..." - Job 37:6

My Favourite Book of 2007

This volume, written in response to the controversy sparked over the doctrine of penal substitution by books from Steve Chalke and others, is my favourite read from 2007. Carolyn bought it for me as a Christmas present, and although it is a late entry, this is the finest book I have read throughout the past year (and among my top 5 reads ever). It is a remarkable text which has a number of strengths.

Firstly it is polemical without being unnecessarily divisive. Jeffrey, Ovey, and Sach handle one of the most hotly contested issues within evangelicalism in the present day, but with a degree of grace and even-handedness which is not easily or often achieved in such works. They argue passionately and fervently for the doctrine of penal substitution, and are not afraid of exposing the arguments of those who oppose it as error and blasphemy - but they do so in a way which is neither sensational nor abrasive. Where a substitutionary view of the atonement is problematic or complex they admit that it is so, and then seek to work out those complexities within a well reasoned framework.

Secondly, it is deeply theological but at the same warmly devotional. The first half of this book is occupied with making the biblical, theological, and pastoral case for penal substitution. The material in this section is so devotionally rich that it is easy to forget that you are reading a book dealing with controversial issues. The authors state on the cover of the book that their aim is to rediscover the glory of penal substitution, and this is fully realised in what they write. Last Lord's Day as I worshipped the Saviour at Communion, many of the phrases, themes and assertions of this book flooded my mind and enriched my remembrance of what Christ endured for me.

Thirdly, it is contemporary but retains a rich sense of history. Jeffrey, Ovey and Sach are bang up to date in their exegesis and in their illustrations, but write from the perspective of being deeply engaged with the statements of great Christians from the past on this theme. They trace the historical pedigree of the doctrine which is impressive, but throughout the work are allusions to the works of Augustine, Calvin and Turretin, along with Morris, Stott and Packer. There is no sense of historical arrogance in their tone, but rather they seek to take their place within the framework of historical evangelicalism.

Fourthly, it works as a readable text and as a reference work. I opted to read the book cover to cover, but one might just as helpfully use it as a 'look up' guide to the issues surrounding penal substitution. This is particularly true of the objection and response format of the second section in the book. Here the authors outline the main problems which are highlighted with the doctrine, and then answer them fully. Their responses are theologically informed and philosophically nuanced, and do not assume that responses to other issues in the book have been previously read.

Fifthly, the authors are authoritative but open. The book has its own website (here) where they engage with responses to Pierced for Our Transgressions, and handle criticisms from N.T. Wright and others. They do not wish merely to fire a shot across the bows of those with whom they differ, but rather wish readers to get on board with them, probe what they teach, and compare teaching on this issue from all angles. This lends the work a sense of reliability and credibility not often encountered in texts of this kind.

I could say more about this work, but will resist that temptation. I heartily recommend it to anyone concerned to be informed about an issue which is blasphemously threatening the heart of the gospel we believe in and preach. Jeffrey, Ovey and Sach have done the Body of Christ a tremendous service in providing her with this book - it is a sterling apologetic, a rich devotional resource, and a theological treatise easily accessible to all. May God use it for the defence of His gospel and the glory of His name for many generations to come.

You can purchase a copy at an excellent price within the UK here.

A Puritan Prayer for the New Year

Carolyn very kindly bought me The Valley of Vision for Christmas in a beautiful presentation edition. This is the prayer recorded within it for the New Year. It has blessed and inspired me so much as we look ahead to 2008:

Length of days does not profit me except the days are passed
in thy presence, in thy service to thy glory.

Give me a grace that precedes, follows, guides, sustains,
sanctifies, aids every hour,
that I may not be one moment apart from thee,
but may rely on thy Spirit
to supply every thought,
speak every word,
direct every step,
prosper every work,
build up every mote of faith,
and give me a desire
to show forth thy praise,
testify thy love,
advance thy kingdom.

I launch my bark on the unknown waters of this year,
with thee, O Father, as my harbor,
(with) thee, O Son, at my helm,
(with) thee, O Holy Spirit, filling my sails.

Guide me to heaven with my loins girt,
my lamp burning,
my ear open to thy calls,
my heart full of love, my soul free.

Give me thy grace to sanctify me,
they comforts to cheer me,
thy wisdom to teach,
they right hand to guide,
thy counsel to instruct,
thy law to judge,
thy presence to stabilize.

May thy fear by my awe, thy triumphs my joy.