The Power Of The Blood Order Printed Copy

Author: H. A. Maxwell Whyte
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About the Book

"The Power of the Blood" by H. A. Maxwell Whyte explores the significance and power of the blood of Jesus Christ. The author delves into the biblical teachings about the blood of Christ and how it has the ability to cleanse and redeem believers, providing spiritual protection and victory in their lives. Whyte emphasizes the importance of understanding and applying the power of Jesus' blood in personal faith and spiritual warfare.

Richard Sibbes

Richard Sibbes was born in Tostock, Suffolk, four miles from Bury St. Edmunds, in 1577.[1] He is the eldest son of Paul Sibbes and Joane. His father was a wheelwright who hoped Sibbes would be in the same field of occupation. Instead of following the footsteps of his father, young Sibbes, out of love for reading, would choose books over wooden wheels.[2] Truly enough, throughout his lifetime, books were part of Sibbes’ life.[3] Proof of this interest to books is his accomplishments as a lecturer [pastor], fellow tutor, vicar, and for obtaining various degrees in his academic education. Sibbes’ legacy of his seven-volume work was collected by A. B. Grosart which was published from 1862 to 1864.[4] Sibbes’ ministries and his works spread throughout England even after his death. However, he was never married. Sibbes died on July 5, 1635, in his chambers at Gray’s Inn.[5] J. I. Packer noted that Sibbes’ left more than two million words on paper after his death.[6] Educational Background Sibbes’ started studying at St. John’s College, Cambridge when he was eighteen, in 1595. He then proceeded to finish a Bachelor of Arts in 1599. He received a fellowship grant in 1601. Sibbes continued studying, finishing a Master of Arts degree by 1602. Sibbes became a prominent preacher in Cambridge and got the endorsement to apply for a Bachelor of Divinity. After his defense and fulfilling the requirements, he earned this degree in 1610.[7] Furthermore, in almost two decades, Sibbes received his Doctor of Divinity in 1627 after returning from London for his mastership at St. Katherine.[8] Ministerial Experience and Vocation Sibbes’ conversion happened after hearing Paul Bayne’s sermon in 1603. Bayne succeeded William Perkins at St. Andrews, Cambridge.[9] During Sibbes’ stay in Cambridge, as a fellow, he handled and supervised five to six students for a tutorial.[10] Sibbes held various vocations such as being chaplain, lecturer, and got a promotion from mere fellow to senior fellowship. After being a senior dean at St. John, Sibbes became the master of St. Katherine’s College in 1626.[11] As a preacher, Sibbes received his ordination in Norwich, in 1607. He became the minister of Thurston in 1608. Later, in 1610, Sibbes accepted the offer as a lecturer of Holy Trinity Church, Cambridge until he was called to be a lecturer at Gray’s Inn, London, in 1617.[12] This lectureship lasts until his death. Even during Sibbes’ mastership at St. Katherine, he remained a lecturer at Gray’s Inn. In 1633, through the appointment of King Charles I, Sibbes became the vicar of Holy Trinity Church, Cambridge. The positions held by Sibbes were mastership at St. Katherine, a lecturer at Gray’s Inn, and vicar of Holy Trinity Church. Influence of the Heavenly Doctor Throughout Sibbes ministries, prominence followed as he influenced many Puritan ministers. Sibbes, as an influencer, is known to be the “pastor of pastors,” not just in the Church of England but even to Presbyterians and Independent Congregationalists.[13] Sibbes was responsible for John Cotton’s conversion in 1612.[14] Moreover, he persuaded John Preston’s style in preaching, transforming from witty sermons to more plain but spiritual preaching.[15] Sibbes’ book, The Bruised Reed, encouraged Richard Baxter to gain settled-conviction on his conversion.[16] Likewise, Sibbes helped Thomas Goodwin, the chief editor of most of his works, to keep away from Arminianism.[17] Sibbes’ ministry extends even to common people. Humphrey Mills, a layman, shared his testimony about Sibbes’ ministry. Mills was spiritually refreshed and brought to peace and joy after hearing Sibbes’ “sweet soul-melting Gospel-sermons.”[18] Sibbes’ encouragement did not end in the days of Puritans. Martyn Lloyd-Jones, one of the greatest preachers in the twentieth century, was grateful for Sibbes’ works. Lloyd-Jones, in his spiritual dryness, said that Sibbes’ books “quietened, soothed, comforted, encouraged, and healed [him].”[19] Sibbes was a renowned Puritan throughout Cambridge, London, and even to Amsterdam. Mainly because of his various offices plus broad networks outside the church. He remained a moderate Puritan perceiving the Church of England as the true church. Sibbes encouraged other Separatists to return and warned the moderates not to dissent. Yet many historians and scholars misinterpreted Sibbes in his theology and ministry. Thankfully, Mark Dever, in his recent work, argues contrary to many historians that Sibbes was dismissed in his ministry. Dever also concludes that Sibbes did not drift away from Calvinism, claiming that he was a thoroughly Reformed preacher and never became non-conformist, rather a moderate puritan.[20] Sibbes, through his works, are still penetrating churches and seminaries up to this day. Recently, his seven-volume set was published by The Banner of Truth Trust in 2001. The best introduction for Sibbes’ works, personally, is his The Bruised Reed and the Smoking Flax. For Michael Reeves’ opinion, Sibbes is “the best introduction to the Puritans…. Reading him is like sitting in the sunshine: he gets into your heart and warms it to Christ.”[21] References [1] Alexander B. Grosart, “Memoir of Richard Sibbes, D.D.,” in Richard Sibbes, The Works of Richard Sibbes, ed. Alexander Grosart, 7 vols. (1862-1864; reprint, Carlisle, Pennsylvania: The Banner of Truth Trust, 2001), 1:xxvii. [2] Joel Beeke, “Richard Sibbes on Entertaining the Holy Spirit,” in The Beauty and Glory of the Holy Spirit, ed. Joel Beeke and Joseph Pipa Jr. (Grand Rapids, Michigan: Reformation Heritage Books, 2012), 228. Cf. Joel Beeke and Mark Jones, A Puritan Theology: Doctrine for Life (Grand Rapids, MI: Reformation Heritage Books, 2012), chap. 36, Kindle. [3] Joel Beeke and Randall Pederson, Meet the Puritans (Grand Rapids, MI: Reformation Heritage Books, 2006), 534-5. [4] Mark Dever, “The Works of Richard Sibbes,” in You Must Read: Books that Have Shaped Our Lives (Carlisle, PA: The Banner of Truth Trust, 2015), 154. [5] Grosart, “Memoir,” in Sibbes, Works, 1:cxxxi. [6] J. I. Packer, foreword to Richard Sibbes: Puritanism and Calvinism in Late Elizabethan and Early Stuart England, by Mark E. Dever (Macon, Georgia: Mercer University Press, 2000), ix. [7] Dever, Richard Sibbes, 37-38. Bachelor of Divinity, according to Dr. Shawn Wright is equivalent with Master of Divinity today, “Lectures in English Puritanism” (The Southern Baptist Theological Seminary, Louisville, KY, Spring 2020), but the process is different. Dever noted in his work that Sibbes undergone two public preaching, one in English and another in Latin, and two defense topics chosen by the panelists. [8] Grosart, “Memoir,” in Sibbes, Works, 1:cxi. [9] Beeke and Pederson, Meet the Puritans, 534-5. [10] Dever, Richard Sibbes, 30-31. [11] Dever, 31-34, 46. [12] Beeke and Pederson, Meet the Puritans, 534-6. [13] Beeke, “Richard Sibbes on Entertaining the Holy Spirit,” 230. [14] Dever, Richard Sibbes, 40. [15] Beeke and Pederson, Meet the Puritans, 535-7. [16] Richard Baxter, The Autobiography of Richard Baxter (Bedford St., London: J.M. Dent & Sons Ltd., 1931), 7. Baxter’s father bought Sibbes’ book from a peddler and gave it to Richard Baxter. Cf. Timothy K. Beougher, Richard Baxter and Conversion: A Study of the Puritan Concept of Becoming a Christian (Scotland, UK: Christian Focus Publications, 2007), 21. [17] Dever, Richard Sibbes, 41. [18] Ronald Frost, “The Bruised Reed by Richard Sibbes (1577-1635)” in Kelly M. Kapic and Randal C. Gleason, The Devoted Life: An Invitation to the Puritan Classics (Downers Grove, IL: Intervarsity Press, 2004), 80-81. Quoting from a collection of Puritan testimonials by John Rogers, Ohel or Bethshemesh, A Tarbernacle for the Sun (London, n.p., 1653), 410. [19] D. Martyn Lloyd-Jones, Preaching and Preachers (Grand Rapids, Michigan: Zondervan Publishing House, 1972), 175. Cf. Publisher’s Foreword to The Bruised Reed, by Richard Sibbes, x. [20] Dever, Richard Sibbes, 211-8. [21] Michael Reeves, “A Short Biography of Richard Sibbes,” in Richard Sibbes, Christ it Best; or, St. Paul’s Strait (Carlisle, PA: Banner of Truth Trust, 2012), 66.

my times are in your hand - learning to trust the speed of god

Did you know your head ages faster than your feet? Scientists have confirmed this, proving again that Albert Einstein was spot-on in his theories of relativity: the speed of time is relative to a particular frame of reference. For us terrestrials, that frame of reference is earth’s gravitational force. The higher up from the earth something is, the weaker the gravitational pull and the faster time moves. An implication of this is that we frequently put our trust in a frame of reference on time different from the one we experience. For instance, the Global Positioning System (GPS) we rely on to accurately and safely guide us as we pilot our cars, ships, planes, and spaceships only works because it’s programmed, based on Einstein’s theories of relativity, to compensate for the distance between earth and space. Without those formulas, our computers and smartphones would soon get disastrously out of sync with the GPS satellites, which orbit in a different time. Stick with me; I am going somewhere with this. How we experience time depends on our frame of reference. And our particular frame of reference is not always the one we should trust. In fact, sometimes it’s critically important that we trust another framing more than our own. One Day with the Lord For Christians, this concept is nothing new. Over three millennia ago, Moses wrote, A thousand years in your sight are but as yesterday when it is past, or as a watch in the night. (Psalm 90:4) And some two millennia ago, Peter wrote, Do not overlook this one fact, beloved, that with the Lord one day is as a thousand years, and a thousand years as one day. (2 Peter 3:8) In other words, time in God’s eyes moves at different speeds from time in our ours. And in the life of faith, it’s critically important that we learn to rely on God’s timing more than our own — to learn to trust the speed of God. How Long, O Lord? Learning to trust God’s timing is not easy, to say the least. This is partly due to our sin and unbelief. But it’s also because trusting a frame of reference different from ours is, by definition, counterintuitive. Since we can’t calculate God’s time, his timing often doesn’t make sense to us. That’s why after Peter described one God-day as being like a thousand years for us, he went on to say, “The Lord is not slow . . . as some count slowness” (2 Peter 3:9). The “some” he referred to were “scoffers” who mocked Christians’ hope in the return of Christ (2 Peter 3:3–4). But the truth is that all of us fit into the “some” category at times. I don’t mean as scoffers, but as children of God painfully perplexed by our heavenly Father’s apparent slowness. We cry out, “How long, O Lord?” (Psalm 13:1), wondering when he will finally fulfill some promise to which we’re clinging. So, Peter exhorts us, the “beloved” of God, not to “overlook” the fact that God-time is not man-time; therefore, God “is not slow” as man counts slowness (2 Peter 3:8–9) — as I sometimes count slowness. Indeed, he is not. God Is Not Slow Someone who has created such a thing as light speed, and who knows what’s happening in every part of a universe spanning some 93 billion light-years across, is clearly not slow. “It’s critically important that we learn to rely on God’s timing more than our own.” It’s also clear, however, that such a being as God operates on a very different timeline than we do — if timeline is even the right word. For God is not constrained by time. He is the Father of time (Genesis 1:1; Colossians 1:16). He is “the Ancient of Days” (Daniel 7:9), existing “from everlasting to everlasting” (Psalm 90:2). God is not in time ; time is in God (Acts 17:28; Colossians 1:17). The “thousand years” of Psalm 90:4 and 2 Peter 3:8 is just a metaphor, using a timeframe we can somewhat comprehend to communicate a reality we can’t. So, when the speed of God seems slow to us, or when his timing doesn’t make sense, we must “not overlook this one fact”: God-time is different from man-time. God-time is relative to his purposes, which is his frame of reference. And God, according to his wise purposes, makes everything beautiful in its time — the time he purposefully chooses for it. Time for Everything Everything beautiful in its time . I get that from Ecclesiastes 3:11: [God] has made everything beautiful in its time. Also, he has put eternity into man’s heart, yet so that he cannot find out what God has done from the beginning to the end. This verse captures like no other both the mysterious nature of our experience of time, and the pointers God has placed within our frame of reference to help us trust the wisdom of his timing. In designing us with eternity in our hearts, the “eternal God” made us to know him (Deuteronomy 33:27). But in limiting the scope of our perspective and comprehension, he also made us to fundamentally trust him and not ourselves (Proverbs 3:5–6). This is how he means for us to know him: I am God, and there is no other; I am God, and there is none like me, declaring the end from the beginning and from ancient times things not yet done, saying, “My counsel shall stand, and I will accomplish all my purpose.” (Isaiah 46:9–10) He is “the everlasting God” (Isaiah 40:28), “who works all things,” including all time everywhere, “according to the counsel of his will” (Ephesians 1:11). One clear way he reveals the wisdom of his purposes is how he has created, in our frame of reference, “a time for every matter under heaven” (Ecclesiastes 3:1): a time to be born, and a time to die; a time to plant, and a time to pluck up what is planted; a time to kill, and a time to heal; a time to break down, and a time to build up; a time to weep, and a time to laugh; a time to mourn, and a time to dance. (Ecclesiastes 3:2–4) God “made everything beautiful in its time.” The Hebrew word translated “beautiful” means appropriate , fitting , right . God’s “invisible attributes” can be “clearly perceived” in the created order we observe and experience (Romans 1:20). They reveal the wisdom of his purposes — a wisdom far beyond ours. And God intends them to teach us that his “beautiful” timing can be trusted, even when we don’t understand it. In the Fullness of Time God did not merely leave us to deduce his character and wisdom from nature. For “when the fullness of time had come, God sent forth his Son” (Galatians 4:4). In Jesus, the Creator of all stepped into terrestrial time, into our frame of reference (John 1:2). In fully human form, he “dwelt among us,” directly revealing the divine attributes with a “glory as of the only Son from the Father, full of grace and truth” (John 1:14). “Time in God’s eyes moves at different speeds than time in our ours.” While here, he performed many signs and wonders and proclaimed, “The time is fulfilled, and the kingdom of God is at hand; repent and believe in the gospel” (Mark 1:14–15). As he did so, he displayed the marvelous wisdom of the timing of God, often in ways that surprised and confused his followers (John 4:1–42; 11:1–44). Then, when his time had come (John 12:23), Jesus obeyed his Father to the point of death on a cross, “offer[ing] for all time a single sacrifice for sins.” And then he was raised from the dead and “sat down at the right hand of God, waiting from that time until his enemies should be made a footstool for his feet” (Hebrews 10:12–14). As his followers, we also wait. We wait for the Father to “send the Christ appointed for [us], Jesus, whom heaven must receive until the time for restoring all the things about which God spoke by the mouth of his holy prophets long ago” (Acts 3:20–21). Trust the Speed of God As we wait, two thousand years later (or two God-days), we help each other remember, The Lord is not slow to fulfill his promise as some count slowness, but is patient toward [us], not wishing that any should perish, but that all should reach repentance. (2 Peter 3:9) Yes, we must frequently help each other remember: God-time moves at different speeds than ours. God works all things, at all times, in all places, in all dimensions, after the counsel of his will to accomplish all his purpose. God has a purposeful time for everything, and he makes everything beautiful in its time. However God chooses to use our times, it’s critically important that we learn to trust his timing over the relative and unreliable earthbound perspective that shapes our expectations. Our times, like all times, are in God’s hand (Psalm 31:15). This is what it means to live by faith in relation to time. In choosing to trust the speed of God, we humble ourselves under his mighty, time-holding hand. According to 1 Peter 5:6–7, the amazing reward of choosing to embrace such joyful, peaceful, childlike trust in God is that he will exalt us at the proper time.