September 2013

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September 26: Samuel Davies

26 September, 2013 in September 2013 by archivist | No comments

God Will Surely Provide

Rev. Samuel Davies [3 November 1723 - 4 February 1761]It was on this day, September 26th, in 1759, that the Rev. Samuel Davies was installed as President of the College of New Jersey. [It was upon the occasion of its sesquicentennial celebrations in 1896, that the school’s name was changed to Princeton University.]  How did the Lord prepare Samuel Davies for such an important position? One part of that story is told on the early pages of his Memoir:—

During the first part of the eighteenth century, religion was, perhaps, in a lower state of declension, throughout the British dominions, than at any other period since the reformation. The concurrent testimony of churchmen and dissenters establishes this fact. Many clergymen of various denominations had become very lukewarm, and in many instances exceedingly corrupt; and the people were ready enough to follow the steps of their spiritual guides. It was in this season of darkness that several men were born, who, afterwards, were burning and shining lights in the world. The names of Tennent, Blair, Edwards, Davies, and Whitefield, may suffice to illustrate this remark. Since their day, vital piety has gradually increased, and the spiritual condition of the church of Christ has become more prosperous. The subject of this memoir was powerfully instrumental in producing the happy change.

Samuel Davies was born in the county of Newcastle, Delaware, November 3, 1724. The Christian names of his parents are unknown to us; nor can we say anything of the origin of the family, or trace it beyond the immediate progenitors. The father is represented to have been a plain farmer, in very moderate circumstances; the mother a very sensible and judicious woman; both were pious. Their son was a child of prayer; and was from the birth devoted to God by the name of Samuel.

It is known that the religious declension, of which mention was made above, extended to Virginia. About the year 1740, some individuals in the county of Hanover were awakened to a deep concern for their eternal interests in a very extraordinary manner. A few leaves of Boston’s Fourfold State fell into the hands of a wealthy planter, and made so deep an impression on his mind, that he never rested until he procured a copy of the work. This book it is believed, was instrumental in affording light to his mind, and peace to his heart. Another gentleman, Mr. Samuel Morris, derived similar advantages from Luther on the Galatians. The books that had been so useful to these persons were read to others, and produced very great and happy effects. So deep was the sensation, that multitudes were accustomed to assemble for the purpose of hearing Morris read. His house was in a short time too small to contain them; and a meeting-house was built for the purpose, long known by the name of Morris’s reading room. In this state of things, the Rev. William Robinson, a member of the Presbytery of New Brunswick, was sent on a mission to the frontier settlements. On his tour, he entered Virginia, and preached with great acceptance among the Scotch and Irish, who had made settlements in the counties of Prince Edward, Charlotte, and Campbell.

At Cub Creek, in the county of Charlotte, he was heard by some of the young people from Hanover who had gone to visit their friends, and who soon sent back word what manner of man was among them. On receiving this intelligence, two messengers were immediately dispatched from Hanover for Mr. Robinson. He had left the place, but they followed in his tract and at length overtook him. He was prevailed on to consent to visit Hanover, and at the appointed time he came. For four days he continued among them, preaching to the crowds that had assembled at the reading room. This is described as a very remarkable season.

On Mr. Robinson’s taking leave, some of the gentlemen presented him with a considerable sum of money, not merely as a compensation for his faithful labors among them, but principally as an expression of that gratitude they felt towards Mr. Robinson, as the honored instrument of so much good to them. But he modestly declined their liberality, assigning for the reason of his refusal, not only the delicacy of his and their situation–that the enemies of the cause of religion might, should he receive it, endeavor to represent him as a mere mercenary, and thus wound and injure the infant flock; but chiefly because he did not need it, the Lord having blessed him with independence as to fortune; and being thus able, he wished to labor without being burdensome to those among whom he went preaching the gospel. These reasons, though strong and unanswerable, could not silence the pleadings of their heart-felt gratitude–a gratitude which found no other way of exercising itself towards its object but by some offering of this kind. They therefore repeatedly urged its acceptance, but he constantly and firmly declined the offer.

Seeing no hope of his receding from the determination he had taken not to receive their money, the committee entrusted with it put it into the hands of the gentleman with whom he was to lodge the last night of his stay in the county, with directions to convey it privately into his saddle-bags, not doubting but when, after his departure, he should find himself in possession of the money, he would appropriate it to his own use. This was accordingly done. And in the morning Mr. Robinson, having taken an affectionate leave of his kind friends, took his saddle-bags to depart; but he found them much more ponderous than when he came there. Searching for the cause, like Joseph’s brethren of old, he found the money in the sack’s mouth. Pleased with the benevolent artifice, he smiling said, “I see you are resolved I shall have your money. I will take it. But, as I have before told you, I do not need it. I have enough. Nor will I appropriate it to my own use. But there is a young man of my acquaintance, of promising talents and piety, who is now studying with a view to the ministry; but his circumstances are embarrassing; he has not funds to support and carry him on without much difficulty. This money will relieve him from his pecuniary difficulties. I will take charge of it and appropriate it to his use. And so soon as he is licensed, we will send him to visit you. And if you should be pleased with him, and he should be pleased with you, it may be that you may now, by your liberality, be educating a minister for yourselves.” The proposition was immediately accepted, and the money faithfully appropriated to the benefit of young Davies while pursuing his theological studies.

“And that is the reason,” said a pious old lady who communicated this, “that Mr. Davies came to Hanover; for he often used to say that he was inclined to settle in another place; but that he felt under obligation to the people of Hanover.” — This anecdote is not only told by aged persons who were cotemporary with Davies, but is handed down by tradition, and related in terms of the same import with those used above, by the grandchildren of some of Mr. Davies’s people.

Words to Live By:
It is delightful, from the present time, to look back to an occurrence apparently so trivial as the discovery of a few leaves in an old book, and trace the many important events connected with it; to see the workings of Providence accomplishing his purposes, and carrying on his great designs of mercy in our favored land. It is delightful to think on the ways of the Almighty, and contemplate the dealings and dispensations of the God of our Fathers.

“Search backward into all the performances of Providence throughout your lives. So did Asaph: ‘I will remember the works of the LORD: surely I will remember thy wonders of old. I will meditate also of all thy work, and talk of thy doings’ (Psalm 77:11, 12). He laboured to recover and revive the ancient providences of God’s mercies many years past, and suck a fresh sweetness out of them by new reviews of them. Ah, sirs, let me tell you, there is not such a pleasant history for you to read in all the world as the history of your own lives, if you would but sit down and record from the beginning hitherto what God has been to you, and done for you; what signal manifestations and outbreakings of His mercy, faithfulness and love there have been in all the conditions you have passed through. If your hearts do not melt before you have gone half through that history, they are hard hearts indeed. ‘My Father, thou art the guide of my youth’ (Jeremiah 3:4).”—excerpted from chapter nine of The Mystery of Providence, by John Flavel.

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September 25: Originator of the T.U.L.I.P Acrostic?

25 September, 2013 in September 2013 by Wayne Sparkman | 1 comment

Total Depravity
Unconditional Election

Limited Atonement

Irresistable Grace

Perseverance of the Saints

You’ve probably seen this acronym, designed to teach some of the main tenets of Calvinism. But where does it come from? Who first used it? Covenant College professor Ken Stewart published an article in 2009 in which he investigated the origin of this device. He states:

“The one clear source drawn on by Steele and Thomas which did employ the TULIP acronym was Loraine Boettner’s The Reformed Doctrine of Predestination (1932). Evidently then, Steele and Thomas were not the originators of TULIP but only among its most successful popularizers; the acronym has a shadowy history extending back to Boettner’s utilization of it, and perhaps beyond…Yet Boettner claims no originality in introducing [the acronym]. It might be fairly inferred that he has found [it] already in circulation.”

And in fact TULIP had been in use as a teaching device, since perhaps at least as early as 1905, when the Rev. Cleland Boyd McAfee used the acronym in a lecture before the Presbyterian Union, meeting in Newark, New Jersey. According to William H. Vail, writing in The New Outlook [vol. 104 (1913), p. 394], in an article titled “The Five Points of Calvinism Historically Considered,” Vail states that:

“Some eight years ago I had the privilege of hearing a popular lecture by Dr. McAfee, of Brooklyn, upon the Five Points of Calvinism, given before the Presbyterian Union of Newark, New Jersey, which was most interesting as well as instructive. To aid the mind in remembering the Five Points, Dr. McAfee made use of the word Tulip, which, possessing five letters, lends itself nicely to the subject in hand, especially as it ends with the letter P, as will be seen later.”

mcafeeCBCleland Boyd McAfee was born on this day, September 25, 1866, and he may well have been the originator of the famous T.U.L.I.P. acrostic used to teach some of the main tenets of Calvinism. His parents were John Armstrong McAfee and Anna Waddle (Bailey) McAfee. Cleland’s father was the founder, in 1875, of Park College, located in Parkville, Missouri. Cleland had four brothers and one sister, and all the McAfee children were educated at Park College. [I’m all for homeschooling, but how many parents start colleges?]. Graduating from Park, in 1884 with the B.A., he then prepared for the ministry at Union Theological Seminary in New York, graduating there in 1888. Cleland earned his Ph.D. at Westminster College (also in Missouri) in 1892. Thereafter he returned to Park College, where he served as professor, choir director, and chaplain for nearly twenty years. Concurrently during these years, he also served as Stated Supply and later Associate pastor of the Presbyterian church in Parkville.

In 1901, Dr. McAfee answered a call to serve the First Presbyterian Church of Chicago. Three years later he removed to the Lafayette Avenue Church of Brooklyn, New York. It would have been during this latter pastorate that the above lecture was delivered, where Mr. Vail heard Dr. McAfee use the TULIP acronym. From 1912 to 1930, Dr. McAfee was professor of systematic theology at the McCormick Theological Seminary, in Chicago. and for the last six years of this ministerial career, he served as head of the Presbyterian Board of Foreign Missions, 1930-1936. This would have been during the time of the controversy over the Independent Board for Presbyterian Foreign Missions, founded in part by Dr. J. Gresham Machen. Dr. McAfee’s last years were spent traveling and lecturing. “He was resting between lecture trips” when he died on February 4, 1944 of a heart attack.

Among the honors accrued during his life, he had served as moderator of the General Assembly of the Presbyterian Church in the U.S.A. in 1930. A prolific author, Dr. McAfee also composed a number of hymns, most notably “Near to the Heart of God,” a hymn written not long after two of his nieces had died of diphtheria.

Words to Live By:
The TULIP acrostic, while useful, is only an inadequate summary of the theology espoused at the Synod of Dort, much less that of the theology known as Calvinism. Properly understood, the theology known by the nickname of Calvinism is simply a full-orbed understanding of what the Bible teaches. In that light, a mere five points cannot summarize the whole, or even the crux of Scriptural doctrine. Are you a student of God’s Word, the Bible? Regular, daily time in the Bible is crucial to your spiritual health.

“But his delight in the law of the Lord, and in His law doth he meditate, day and night. And he shall be like a tree planted by the rivers of water, that bringeth forth his fruit in his season; his leaf also shall not wither; and and whatsoever he doeth shall prosper. (Psalm 1:2-3, KJV)

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September 24: President Edwards, a Presbyterian?

24 September, 2013 in September 2013 by archivist | No comments

It was on September 24th, in 1757, that Jonathan Edwards made his decision to accept the offer to become the third president of the College of New Jersey (now known as Princeton University). While the school was decidedly Presbyterian in its affiliation, Edwards was commonly known as a Congregationalist. But two separate accounts exist, contending that Edwards did in fact affirm the Presbyterian form of government.

The first of our articles appeared in an issue of the Philadelphia-based newspaper, The Presbyterian. In this letter, the Rev. Dr. Ashbel Green had originally written to R. J. Breckinridge, editor of the Baltimore Literary and Religious Magazine. Our access to the letter comes from its republication on the pages of The Presbyterian. 

Ashbel Green, “President Edwards a Presbyterian,” The Presbyterian (12 January 1839): 201.

Philadelphia, Nov. 12th 1838

EdwardsJonathanRev. and Dear Sir:—I have recollected, since I last saw you, that the fact has already been published, which I then mentioned to you in conversation;—and in regard to which you requested me to furnish you with a written statement. In the Christian Advocate, the 10th volume–the volume for the year 1832, and in the No. for March of that year, page 128—after having mentioned a class of Congregationalists, who, in my estimation, were eminent for genuine piety, I added as follows:—”We should have put down here, the name of the great President Edwards; but he was, in sentiment, a decided Presbyterian, and left a manuscript in favor of Presbyterian church government; as his son, the second President Edwards, distinctly admitted to us not long before his death. Beside, the elder Edwards was either a member of the Presbytery of New Brunswick, at the time of his death, or would soon have been so, if his lamented decease, shortly after his becoming President off the College at Princeton, had not prevented.”

The admission referred to in the foregoing extract, was made in consequence of an inquiry put, by me, to Dr. Edwards, as he and I were walking together to the place of meeting of the General Assembly of the Presbyterian church, then in session in this city. I do not recollect the year. I had heard a report, which I think must have come either from my father or from my colleague Dr. Sproat,–both of whom were contemporaries and admirers of the first President Edwards–that he had written a tract, or an essay, in favor of Presbyterian church government; and I was glad to take the opportunity which at this time offered, to ascertain from his son the truth or fallacy of the report. The inquiry resulted in the distinct admission that the report which I had heard was true.

I spoke to Dr. Edwards, of printing the tract or essay, in question; but he did not seem to favor the idea, and I forbore to press it. He said, that the manuscript referred to, was among several other unpublished papers of his father, which, as I understood him, were then in his hands. Into whose hands they have passed, since the death of Dr. Edwards, is unknown to me.

Respectfully and affectionately, Yours,

Ashbel Green

*     *     *     *
The second item appeared on the pages of The Christian Observer, in 1850. It relates a letter that President Edwards wrote to Dr. Ebenezer Erskine, of Scotland and provides a quotation from that letter, thus: 
PRES. EDWARDS, A PRESBYTERIAN.

In a letter to the Rev. Dr. Erskine of Scotland, President Edwards , (whom Robert Hall calls, “the greatest of the sons of men,”) gives the following statement of his views in respect to Presbyterianism :—

“You are pleased, dear sir, very kindly to ask me, whether I could sign the Westminster Confession of Faith, and submit to the Presbyterian Form of Government. As to my subscribing to the substance of the Westminster Confession, there would be no difficulty; and as to Presbyterian Government, I have long been perfectly out of conceit of our unsettled, independent, confused way of Church government in this land, and the Presbyterian way has ever appeared to me most agreeable to the word of God, and the reason and nature of things.”

Such were the views of many pastors in New England, twenty-five years ago—and such we presume, are the views of many at this time, notwithstanding the efforts of Dr. Bacon, the Independent and others, to create and waken up prejudice against Presbyterianism.—It is very natural for an agitator, a man of progress, or of loose views in theology, to prefer some type of Independency. Without a Session to advise with him in the spiritual oversight of the Congregation, he can (if a manager) have his own way in controlling everything in his church. If a careful and discreet ruler, he may acquire more power in his charge as an Independent, than he could hope to gain as a Presbyterian minister.—Amenable to no permanent judicatory for the doctrines which he teaches, he can follow the impulses of his own nature, and teach all the contradictions and transcendentalism found in Dr. Bushnell’s book without losing his place or influence in his church and association.

But if it be desirable that the members of the Church should be duly represented in the administration of its spiritual government,—if the pastor should have responsible counselors, well acquainted with the Church, and all its interests and peculiarities, to aid him in this work, the Presbyterian form of government is to be preferred. It is equally important as a shield to the minister in many cases of discipline, as well as to render him duly responsible for his personal and official conduct, teaching, and character.

[excerpted from The Christian Observer, Vol. XXIX, No. 38 (21 September 1850): 150, columns 2-3.]

A Small Learning Opportunity:
On occasion you may hear the term jure divino Presbyterianism. That phrase is a short-hand for the idea—or better, the doctrinal conviction —that the Presbyterian form of church government is the only form of church government taught in the Scriptures.

In the history of the Christian Church, there have been basically only three forms of church government found, though with some variations within each form.
The Episcopal form of church government is hierarchical, and typically has one or more archbishops overseeing bishops, who in turn oversee rectors, who are placed over congregations. Some of the Episcopal variations include the Roman Catholic Church, the Eastern Orthodox Church, the Anglican Church and the Methodist Church
With the Congregational form of government, each congregation is autonomous. Though congregational churches often form associations, the local church always retains its autonomy. Variations on this type include Baptist, Congregational, Evangelical Free, and Mennonite.
And finally, the Presbyterian form of church government, which is distinguished by a series of courts, rising from the local level to the national level: Session – Presbytery – Synod – General Assembly. At each of these levels, both teaching elders (ministers) and ruling elders (non-ordained laity) sit as equal members.
Session: The pastor(s) and ruling elders of a congregation comprise the Session and govern an individual congregation.
Presbytery: Pastors and a representative number of ruling elders from each of the Presbyterian churches in a specified region comprise the Presbytery, and conduct the business of the Church on a regional level.
Synod: This court is comprised of several Presbyteries, and thus covers a larger region. Smaller Presbyterian denominations do not typically have the Synod structure, or may only meet nationally as a Synod, in which case they do not use the General Assembly structure.
General Assembly: The highest court of a Presbyterian denomination, this body meets as a national or trans-national court, with its members again consisting of elders, both ruling and teaching, sitting as representatives of the churches in the denomination.

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September 23: William Holmes McGuffey

23 September, 2013 in September 2013 by archivist | No comments

Home School Education in the Nineteenth Century

They are still being used today!  McGuffey Readers, that is.  But what an important force they have had from the early days of our land up to the present.  In a day when modern textbooks are known to tear down what is right about America and Christian values, the McGuffey Readers would instead reflect the values of hard work, industry, honesty, loyalty, Sabbatarianism, and temperance, or in other words, exactly what is needed today in our modern society.

Their name comes from William Holmes McGuffey, who was born on September 23, 1800.  From an early age, he demonstrated a prodigious command of both languages and literature.  Educated by his mother in their home and schooled in Latin, as was the practice then, by a Presbyterian minister, William committed large passages of the Bible to memory.  Eventually he studied at Washington College in Lexington, Virginia (now Washington and Lee University) which was an early Presbyterian college.  He graduated with honors from the college in 1826.

William McGuffey was licensed to preach by the Presbyterian Church, and although we cannot find his name associated with any local church, he preached regularly, delivering some 3000 messages by his own account.  His ministry was in education, serving as president and professor at five different colleges and universities.

He would be remembered primarily for his Eclectic Readers, though afterwards those readers were more commonly called by his name, and they had a profound influence on American public education for over two centuries.  He died in 1873, but like the prophets of old, being dead, he yet speaks through these remarkable readers for young ages.

Words to live by:  The proverbs of old told us to “train up a child in the way he should go, and when he is old, he will not depart from it.” (KJV – Proverbs 22:6)   That is as true today as it was when it was first written down in holy Scripture.  The Hebrew word for “train up” speaks of “across the roof of.”  It referred to the practice of birthing when the midwife would spread the olive juice across the roof of the mouth of the just born infant, teaching that infant how to draw milk from the mother’s breast.  It therefore came to mean “create a desire for.”  Christian dads and moms, you are to be the instrument of the Holy Spirit to create a desire for spiritual things in the hearts and minds of your children.  By being faithful to do this, you can then claim the general promise of this favorite text.

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September 22: And Now for Something Completely Different

22 September, 2013 in September 2013 by archivist | No comments

A Presbyterian blog promoting a Baptist reading the works of an Anglican? Could we get any more ecumenical?

If you aren’t already aware of this resource, Dr. Mark Dever, pastor of the Capital Hill Baptist Church in Washington, D.C., has for the past three years been adding to this rich resource, his reading of the sermons of the Rev. Richard Sibbes. As the Capital Hill web site states, “The great value of Puritan writing continues to be in its depth of scriptural insight and timeless application.”

These sermons as read run from 30 minutes to just over an hour in length. They are presented in mp3 format and can be downloaded to your mobile devices. If you have the Works of Richard Sibbes, you may find it profitable to follow along with Dr. Dever’s reading. Dever will occasionally add some helpful background comments. If you are unfamiliar with Puritan literature in general, Dever’s readings form a convenient introduction.

Title Date Posted under
Sibbes – Lydia’s Conversion July 9, 2013 Dr. Mark Dever,Reading Sibbes Aloud
Sibbes – The Spiritual Favourite at the Throne of Grace June 19, 2013 Dr. Mark Dever,Reading Sibbes Aloud
Sibbes – Commentary on II Corinthians 1:17 May 30, 2013 Dr. Mark Dever,Reading Sibbes Aloud
Sibbes – Commentary on II Corinthians 1:5 May 23, 2013 Dr. Mark Dever,Reading Sibbes Aloud
Sibbes – The Matchless Love and Inbeing, Part I May 2, 2013 Dr. Mark Dever,Reading Sibbes Aloud
Sibbes – The Saint’s Refreshing March 19, 2013 Dr. Mark Dever,Reading Sibbes Aloud
Sibbes – The Art of Self Humbling March 12, 2013 Dr. Mark Dever,Reading Sibbes Aloud,Sermons
Sibbes – The Tender Heart February 19, 2013 Dr. Mark Dever,Reading Sibbes Aloud,Sermons
Sibbes – Commentary on II Corinthians 1:18 January 29, 2013 Dr. Mark Dever,Reading Sibbes Aloud
Sibbes – Demand of a Good Conscience January 8, 2013 Dr. Mark Dever,Reading Sibbes Aloud
Sibbes – Spiritual Mourning December 11, 2012 Dr. Mark Dever,Reading Sibbes Aloud
Sibbes – Commentary on II Corinthians 1:23 December 4, 2012 Dr. Mark Dever,Reading Sibbes Aloud
Sibbes – Christ is Best November 26, 2012 Dr. Mark Dever,Reading Sibbes Aloud
Sibbes – A Glimpse of Glory October 16, 2012 Dr. Mark Dever,Reading Sibbes Aloud
Sibbes – Discouragement’s Recovery October 9, 2012 Dr. Mark Dever,Reading Sibbes Aloud
Sibbes – The Vanity of the Creature September 25, 2012 Dr. Mark Dever,Reading Sibbes Aloud
Sibbes – The Unprosperous Builder September 18, 2012 Dr. Mark Dever,Reading Sibbes Aloud
Sibbes – A Funeral Sermon, Balaam’s Wish, on Numbers 23:10 September 4, 2012 Dr. Mark Dever,Reading Sibbes Aloud
Sibbes – The Matchless Love and Inbeing, Part II August 28, 2012 Dr. Mark Dever,Reading Sibbes Aloud
Sibbes – Commentary on 2 Corinthians 1:19 August 21, 2012 Dr. Mark Dever,Reading Sibbes Aloud
Sibbes – Commentary on 2 Corinthians 1:14 August 14, 2012 Dr. Mark Dever,Reading Sibbes Aloud
Sibbes – Commentary on 2 Corinthians 1:13 July 10, 2012 Dr. Mark Dever,Reading Sibbes Aloud
Sibbes – Commentary on 2 Corinthians 1:6 July 3, 2012 Dr. Mark Dever,Reading Sibbes Aloud
Sibbes – The Sword of the Wicked June 26, 2012 Dr. Mark Dever,Reading Sibbes Aloud
Sibbes – The Church’s Echo May 31, 2012 Dr. Mark Dever,Reading Sibbes Aloud

 

Title Date Posted under
Sibbes – Pattern of Purity May 17, 2012 Dr. Mark Dever, Reading Sibbes Aloud
Sibbes – St. Paul’s Challenge May 10, 2012 Dr. Mark Dever, Reading Sibbes Aloud
Sibbes – Son of Righteousness May 1, 2012 Dr. Mark Dever, Reading Sibbes Aloud
Sibbes – Matchless Mercy April 17, 2012 Dr. Mark Dever, Reading Sibbes Aloud
Sibbes – Spiritual Mourning April 3, 2012 Dr. Mark Dever, Reading Sibbes Aloud
Sibbes – Commentary on 2 Corinthians 1:8-9 March 20, 2012 Dr. Mark Dever, Reading Sibbes Aloud
Sibbes – The Church’s Visitation March 13, 2012 Dr. Mark Dever, Reading Sibbes Aloud
Sibbes – David’s Conclusion March 6, 2012 Dr. Mark Dever, Reading Sibbes Aloud
Sibbes – Commentary on 2 Corinthians 1:15 February 21, 2012 Dr. Mark Dever, Reading Sibbes Aloud
Sibbes – The Dead Man January 31, 2012 Dr. Mark Dever, Reading Sibbes Aloud
Sibbes – The Saint’s Privilege May 5, 2011 Dr. Mark Dever, Reading Sibbes Aloud
Sibbes – The Coming of Christ January 18, 2011 Dr. Mark Dever, Reading Sibbes Aloud
Sibbes – Mary’s Choice January 11, 2011 Dr. Mark Dever, Reading Sibbes Aloud
Sibbes – The Discreet Ploughman January 4, 2011 Dr. Mark Dever, Reading Sibbes Aloud
Sibbes – Miracle of Miracles: The Second Sermon December 21, 2010 Dr. Mark Dever, Reading Sibbes Aloud
Sibbes – Miracle of Miracles December 14, 2010 Dr. Mark Dever, Reading Sibbes Aloud
Sibbes – The Church’s Blackness December 7, 2010 Dr. Mark Dever, Reading Sibbes Aloud
Sibbes – The Ungodly’s Misery September 28, 2010 Dr. Mark Dever, Reading Sibbes Aloud
Sibbes – Christ’s Last Sermon: The Second Sermon September 21, 2010 Dr. Mark Dever, Reading Sibbes Aloud
Sibbes – The Touchstone of Regeneration September 14, 2010 Dr. Mark Dever, Reading Sibbes Aloud
Sibbes – The Spouse, Her Ernest Desire After Christ September 7, 2010 Dr. Mark Dever, Reading Sibbes Aloud
Sibbes – The Christian’s Watch August 31, 2010 Dr. Mark Dever, Reading Sibbes Aloud
Sibbes – The Success of the Gospel August 24, 2010 Dr. Mark Dever, Reading Sibbes Aloud
Sibbes – Commentary on 2 Corinthians 1:7 August 17, 2010 Dr. Mark Dever, Reading Sibbes Aloud
Sibbes – Commentary on 2 Corinthians 1:2 August 10, 2010 Dr. Mark Dever, Reading Sibbes Aloud

 

 

 

 

 

 

 

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