George Whitefield on Hampstead Heath May 1739

Hampstead Heath is a large open and public space in North London. Today it comprises over 800 acres of uncultivated, open land and yet it is only four miles from the heart of London. John Constable (1776-1837) spent his final years painting its environs and it was apparently while walking on the Heath one snowy day that C S Lewis (1898-1963) was inspired to write the first of his Chronicles of Narnia. Certainly for the last 150 years and more Londoners and other visitors of all stripes have come there to escape the city and its stresses and strains.

On a map of the Heath you will see marked Preachers Hill. Preachers Hill is on the Hampstead side of the Heath. It is off East Heath Road, opposite the top of Pryors Field. East Heath Road is a main road so the hill feels slightly separated from the rest of the Heath. Apparently, a grove once stood near Hampstead with a large green and an old village tree and it was here that George Whitfield (1714-1770) came and preached in 1739. It was that event that led to it being given its name rather than the other way round.

Having said that, Preachers Hill is not far from the community known as Gospel Oak, and it may have been nearer there that Whitefield preached. The name that appears to have come from a local oak tree that marked the boundary between the parishes of Hampstead and St Pancras. There was a mediaeval custom called 'beating the bounds', which was an annual event that involved residents walking the parish boundary and literally beating prominent boundary markers. This oak was one such marker. It is said to have been situated on the corner of what is today Mansfield Road and Southampton Road, a little way from where the Heath now is. The oak vanished some time in the nineteenth century and was last recorded on a map of the area in 1801.

As well as beating the tree there would have been singing and even readings from the Gospels under the tree. It also became a place to hear preaching. This is all when the area was still quite rural. There are stories that John Wesley (1703-1791) preached there. The small street off Highgate Road, named Wesleyan Place, was the original site of a very early Methodist chapel connected with the famous oak.

Whitefield was born in Gloucester and matriculated at Pembroke College, Oxford, in 1732. While in Oxford he belonged to the "Holy Club" which included the Wesley brothers, John and Charles. After receiving his BA degree, Whitefield was ordained. He immediately began preaching but did not settle as the minister of any one parish. Rather, he became an itinerant preacher and evangelist. In February, 1739 he first took the controversial step of preaching in the open air. In 1740 he travelled to North America, where, as in England, he preached to large crowds. It is said that he preached at least 18,000 times to perhaps 10 million listeners on both sides of the Atlantic.

In his autobiography C H Spurgeon (1834-1892) says of him

There is no end to the interest that attaches to such a man as George Whitefield. Often as I have read his life, I am conscious of a distinct quickening whenever I turn to it. He lived; other men seem only to be half alive; but Whitefield was all life, fire, wing, force. My own model, if I may have such a thing in due subordination to my Lord, is George Whitefield; but with unequal footsteps must I follow his glorious track.

Wherever exactly it was Whitefield stood on Hampstead Heath, it was on Thursday May 17, 1739, that the wonderful and godly evangelist preached there. At the time, Whitefield was still in his twenties and still new to open air preaching. He refers to his visit, in his journal, like this

Preached, after several invitations thither, at Hampstead Heath, about five miles from London. The audience was of the politer sort, and I preached very near the horse course, which gave me occasion to speak home to the souls concerning our spiritual race. Most were attentive, but some mocked. Thus the Word of God is either a savour of life unto life, or of death unto death. God's Spirit bloweth when, and where it listeth.

The day before he had preached on Kennington Common and the day after would speak to over 20,000 at a large open space in Shadwell.

Horse racing appears to have been common on the Heath in the first half of the eighteenth century. In his Topography and natural history of Hampstead John James Park (1795-1833) writes

The horse course I am told was on the West side of the Heath behind the castle (Jack Straw's). The races drew together so much company that they were put down on account of mischief.

He quotes accounts of races in 1732 where four horses started for the purse of 20 guineas and when three horses ran for a 10 guinea prize.

Whitefield liked such gatherings because there were large crowds, as when he preached to racegoers on Hackney Marsh in the early days. No doubt his sermon on Hampstead Heath was similar to the one he preached many years later in Edinburgh from Hebrews 12:1, urging the people to "run the race set before them".

In a book called A History of Preaching in Britain and America published in America in 1952 the author, F R Webber (1887-1963), says this of Whitefield on that day

As he preached to an immense gathering, the skies darkened and a severe thunder storm broke forth. So great was his power over the congregation that they remained to the end of the long sermon, standing in a downpour of rain. The thunder crashed like shrapnel overhead, and between its peals Whitefield compared the lightning and thunder to the wrath of God against the unrepentant. Several of his hearers are said to have died of heart attacks on that occasion.

This appears to be based on these words from a 1903 work by Thomas Harwood Pattison (1838-1904) called The History of Christian Preaching

Under the terror which he aroused as he invoked the thunder and lightning on Hampstead Heath, near London, when he saw the storm coming, more than one of his hearers fell dead.

It is unclear where Webber and Pattison are drawing their material from. Further, it is unlikely that anyone dropped dead. It is more likely that they dropped to the ground as if dead, which was common when Whitefield preached. If they are at least partly right, however, Whitefield may have preached something like he did later in Boston on one occasion when a storm raged.

"Oh, sinners!" he exclaimed, "by all your hopes of happiness, I beseech you to repent. Let not the wrath of God be awakened. Let not the fires of eternity be kindled against you. See there!" said he, pointing to the lightning ... "'Tis a glance from the angry eye of Jehovah! Hark!" continued he, raising his finger in a listening attitude, as the distant thunder grew louder and louder, and broke in one tremendous crash ... "It was the voice of the Almighty, as he passed by in his anger!"

Whitefield had come to London on Saturday, April 25 from Oxfordshire and remained in the area for about 26 days, until Monday, May 21, when he returned north, first coming to nearby Hertfordshire. That August he returned to America, having been there previously in 1738.

His visit to Hampstead Heath is said to have led to the founding of a Congregationalist church in the area. Little is known about this chapel before 1775. Perhaps a temporary building preceded a more permanent one. In 1780 the building came briefly into the hands of Selina, Countess of Huntingdon (1707-1791) but was then administered by a board of trustees. We know that at some point Yorkshire man James Wraith (1734-1815) was pastor of the church. He was born in Elland, converted at 15, and ministered in Bolton (1772-1782) Wolverhampton (1782-1792) and briefly in Chorley, before coming to Hampstead around 1794.

Another church in Hampstead that claims a more tangential Whitefield connection is a proprietary chapel, St John's, Downshire Hill, built in 1813. It was owned at one point by John Wilcox (1780-1836) who was a great admirer of Whitefield. Like Whitefield, he was the son of a Gloucester inn keeper and had won a scholarship to Oxford. He saw Downshire Hill as an ideal place to carry on the sort of work Whitefield had been doing. However, he faced strong opposition from another local minister, Samuel White (1765-1841), who resented Wilcox's lowly origins and lack of commitment to the state-established Church of England. White made accusations against Wilcox in an ecclesiastical court and won his case. Local feeling was with Wilcox and local poet, John Keats (1795-1821), took Wilcox's side but to no avail.

This article first appeared in In Writing

Those who serve well

Overseers and deacons

Compared to the role of pastor, advice for those who serve as deacons is a rather neglected area, yet the Bible tells us that deacons ‘who have served well gain an excellent standing and great assurance in their faith in Christ Jesus’ (1 Tim. 3:13).

Most Christians do not become pastors, but we must all serve. There is no hierarchy that puts pastors in front of deacons. In Christ, we are all one as we pursue the calling that we have received from God. Two of the most outstanding Christians in the New Testament, namely Philip and Stephen, were basically deacons.

If we look at the qualifications for overseers and deacons in 1 Timothy, we see that there is little difference between them. Paul speaks of deacons using the phrase, ‘In the same way’ (1 Tim. 3:8), although elders must also have the ability to teach. As is generally thought by many, deacons focus on practical matters and elders on spiritual ones. Having said that, it is good to remember that there is no practical matter without a spiritual dimension just as every spiritual matter has a practical dimension.

Being servants

As for being a deacon, the first thing to remember is that the word deacon simply means servant. The church has appointed someone as a deacon to serve. In some churches certain deacons are given specific tasks like treasurer, secretary or property deacon. A deacon ‘without portfolio’ has the challenge of looking out for things to do without treading on the toes of fellow deacons.

One priority for serving as a deacon is looking after the pastor or pastors. Are they free of money worries and living in a comfortable home as far as that is possible, given the local church’s resources? Different churches handle this in different ways. In one church the deacons would visit the manse annually looking for issues to be dealt with. This action was motivated by practical concern but the minister’s wife wasn’t so keen!

Practicalities, properties and paperwork

When the church meets, if people are going to benefit from the church’s ministry they need to be able to see and hear the preacher and be comfortable whilst they do it. This means that deacons need to make sure that the church building is well lit, appropriately heated, with good sight lines and, where necessary, a good sound system. A deacon will need to take care of things like spare light bulbs and batteries if needed.

More broadly, it may involve a consideration of the provision of a crèche and Sunday School in order that adult listeners are not distracted. Deacons should be alert to other distractions too, such as draughts, extraneous noises and more unusual distractions such as noisy drunks and stray animals.

Churches will differ but it may well be that the welcoming and seating of the congregation will come under the remit of the deacons. Careful thought needs to be used here within the restraints that any building will impose. If projection is used for the songs, that needs to be executed with unobtrusive skill, not necessarily by a deacon but arguably under their purview.

Deacons need to ensure that the church property is kept in good order. Things like checking smoke alarms, clearing gutters, removing rubbish, servicing fire extinguishers, mowing lawns, dealing with leaks and other repairs, managing cleaners and various other workers, as well as making sure the buildings are clean and tidy, all come under the deacons’ remit, although they are obviously not expected to personally perform every duty.

These days there is plenty of paperwork that needs to be done. Someone has to write and review risk assessments, ensure safeguarding policies are up to scratch and carried out, and that data protection laws are being followed. That’s not to mention the need to keep a church’s governing documents up to date with charity law. Again, churches will differ on who exactly should carry these out, but often these are best done by those serving as deacons.

Holiness

In the midst of such practical considerations, it is important not to forget the importance of deacons remaining holy. They must go on being ‘worthy of respect, sincere, being careful with alcohol and making sure a love of money does not lead you astray.’ 1 Timothy chapter 3 verse 9 says that deacons must keep hold of the deep truths of the faith with a clear conscience. Daily Bible reading and close attention to the regular ministry of the church are important here. Someone cannot be a useful deacon if things begin to go adrift at home: a good home life is absolutely vital.

The congregation

Finally, deacons have some responsibility for the physical wellbeing of members of the congregation. There is an understandable tradition that the minister is the main sick visitor but there are strong arguments to say that it is more of a diaconal concern. Something similar could be said about looking out for congregational members who are in financial need. There is no need for a petty demarcation between elders and deacons but it is important that such issues are overseen by someone.

Some churches follow the tradition that deacons will serve the bread and the wine at the communion table. The purpose behind having the deacons distribute the elements at the communion table is a good one. It reminds the church and the deacons themselves that they serve the church. Although it is a ceremonial matter, it can be a way of reminding the church to pray for its deacons and reminding the deacons of who it is they are serving.

Pray for those who serve

Whatever role, office or indeed titles are used in our churches it is vital to remember that all those who serve need our prayers. It is both a privilege and a responsibility to serve the body of Christ. For those who serve well, it will be a blessing to others and it will help them to grow as a Christian.

This article first appeared in The Evangelical Magazine

Providence

"The Most Important Truth of All"

Some years ago I decided on a personal language reform. Not my first. This time out went words like lucky, fate, fortunately, chance, fluke, etc., and in came words like blessed, providence, thankfully, opportunity, etc. It was not easy at first and I probably over did it. Even Jesus, I later noticed, was willing to say, 'A priest happened to he coming down the road ...' (Luke 10:31). Of course, another problem with saying, 'That was providential,' is that it can apply to anything.

There is a story of a Puritan and his son riding to meet each other. On meeting, the son says, 'Father, I met with a special providence on the way here. My horse stumbled three times but I was not thrown off.'

'I have had an equally special providence,' said the father.

'What was that, father?' said the son, full of curiosity.

'Yes,' the father continued, 'I rode all this way and my horse did not even stumble!'

However far we go in language reform, it is vital that our hearts are fully convinced of the biblical doctrine of providence, what Calvin called, in his commentary on the Psalms, 'The most important truth of all'.

Articles in this issue of GRACE are intended to help us explore the doctrine and some of its implications. It can be a doctrine of great comfort to those who understand and believe it correctly.

He that formed me in the womb,

He shall guide me to the tomb;

All my times shall ever be

Ordered by his wise decree.

Plagues and deaths around me fly;

Till he bids I cannot die;

Not a single shaft can hit,

Till the God of love sees fit.

God's providence in the Conversion of Two People ...

In an early sermon, Spurgeon tells the story of a prostitute who planned to take her life on Blackfriars Bridge. Passing the place where Spurgeon was preaching, she decided to come in to listen. That night the text was Luke 7:44: Seest thou this woman? and Spurgeon spoke of Mary Magdalene washing Jesus' feet with her tears. That night the woman was saved from death and from hell.

A century later Dr Lloyd-Jones told a similar story. Again someone was bent on suicide. This time a very backslidden Welshman was intending to throw himself off Westminster Bridge. Hearing Big Ben, he realised Lloyd-Jones would be preaching nearby and so he hurried along to Westminster Chapel to hear him one more time. As he entered the building the Doctor was praying. At that very moment he specifically prayed for the Backslider. Along with the sermon, appropriately from Psalm 73, this was the means God used to restore this man to true faith.

... And His Answer to a Doubter

Flavel tells the story of a certain Mrs Honeywood who had grave doubts about her salvation. On one occasion a minister was visiting seeking to help her. Taking a glass goblet in her hand she exclaimed, 'I am as sure to be damned as this glass is to be broken'. She then flung it to the floor. Incredibly, it did not break and she was forced to reconsider her attitude completely.

Above the entrance to the Royal Exchange in London there is a model of a grasshopper. Why is it there? It is to do with Sir Thomas Gresham, financier and philanthropist, and the exchange's founder. As a baby, he had been abandoned to die in a field. As he lay there a boy who was passing heard a grasshopper and came over to investigate. Finding the baby, he informed his mother, who brought up the baby as her own.

Sixteenth century preacher Bernard Gilpin would often remark 'Everything is for the best'. During Bloody Mary's reign, he was arrested and brought to London. On the way, he fell from his horse and broke his leg. How his enemies mocked. But he quietly remarked, 'I have no doubt but that even this painful accident will prove to he a blessing'. And so it was. The leg healed and Gilpin was again sent to London. But as they reached Highgate the news was announced that Mary was dead and Elizabeth was now on the throne. Even a broken leg worked for his good!

There is a famous example of providence from the terrible St Bartholemew's Day Massacre in Paris in 1572. A minister by the name of Du Moulin crept into an oven to hide from his pursuers. Immediately a spider spun a web across the door. When his enemies arrived shortly after, they assumed there was no point in looking inside the oven and so the man escaped with his life.

There's not a particle of dust can fly,
A sparrow fall, a cloud obscure the sky,
A moth be crushed, a leaf fall from a tree

But in submission to his wise decree. (William Gadshy)

Books on Providence

The classic work on the providence of God is still Flavel's Mystery of Providence available from the Banner of Truth Trust. Before the middle section on meditating on providence, Flavel has seven chapters on the evidence of providence in which he looks at, among other things, upbringing, conversion, employment, family life and sanctification. In the third section of the book, he applies the doctrine. He draws out five practical implications and deals with five practical problems. In his closing chapter he encourages us to keep a written record of providence. If you have read any other Puritan works you will know what to look forward to. If you have not, here is a good work to start you in the Puritans.

If, however, the whole idea daunts you, turn to the second little book in GPT's Great Christian Classics series. God Willing distils Flavel into a 65 page read that no believer of average intelligence should find difficult.

If you want something more demanding, turn to Paul Helm's book The Providence of God produced by IVP in its Contours of Theology series. Mr Helm is a philosophy teacher and the doctrine of providence is highly thought-provoking, so this book is not for those with lazy minds. If you are willing to work at it, the rewards are significant. After setting out his own view and dealing with the subject in Scripture, Mr Helm goes on to look at guidance, prayer, accountability and evil, before coming to a concluding chapter on reckoning with providence.

One other little book worth mentioning is The History of Providence as explained in the Bible by Alexander Carson (the nineteenth century Edwards, who was, in fact, an Ulster Baptist). He goes through the Scriptures pointing out the various providences found there.

These items originally appeared in Grace Magazine

The Three Cord Strand of Faith, Hope and Love

John Wesley once said that the mark of someone truly born again is that they are characterised by faith, hope and love. This New Testament three, referenced most famously in 1 Corinthians 13:13 (And now these three remain: faith, hope and love. But the greatest of these is love) were referred to by doctrinal Puritan Thomas Adams as the Divine Sisters.

All three are found together in several places. Colossians 1:3-6 or 1 Thessalonians 1:3, 5:8, for example. Sometimes just two of the virtues appear.

• Rarely, faith and hope. Romans 5:2 through whom we have gained access by faith into this grace in which we now stand. And we boast in the hope of the glory of God.
• Often, faith and love. Ephesians 1:15 ... ever since I heard about your faith in the Lord Jesus and your love for all God's people.

Such texts show that faith, hope and love are fundamental and central in the Christian life. Yet how often do we hear sermons on these three? There is plenty of preaching on faith perhaps, possibly enough on love but not very much on hope, the Cinderella of the trio.

Faith

One could turn to many places to explore the subject of faith but perhaps the most obvious is Hebrews 11, a long chapter all about faith.
It begins with a definition and there is more of that in verse 6. We can say that faith is being

• Confident in something you hope for. Here faith and hope cross over. The Christian hopes for God's favour and for heaven. It is not a vague hope. Most people would say they hope to go to heaven in a general sense. The Christian has a confident hope because his faith is in the Lord. If I get ill and the doctor prescribes tablets, I take the tablets confident that I will improve. I put my faith in him and his prescription. The Christian puts his faith or trust in Christ and the way of salvation. Faith is vital in order to be a Christian.
• Sure about something you cannot see. Christians cannot see heaven or God or angels. However, they believe in all these. How? By faith. By faith they are sure that there are angels, that God is there and that there is a third heaven or Paradise. They do not just vaguely hope this is true. Rather, by faith they are sure of it. If my 'phone rings and it says that one of my sons is calling, I talk to him. I cannot see him (although I have the option these days) but I am sure it is him, nevertheless. I trust that it is him. Again, so the Christian puts his faith or trust in Christ.

Further, it is

• What the Bible is about, what the Old Testament saints are commended for. It is a mistake to think that the Bible urges anything else or that the ancients were saved by any other means. No, they were commended for their faith.
• Vital in order to please God. Hebrews 11:6 follows on from what is said about Enoch but is part of how faith is defined. And without faith it is impossible to please God, because anyone who comes to him must believe that he exists and that he rewards those who earnestly seek him. If you want to please God then you must have faith. It is not about money or good deeds or religion, it is about faith. The writer shows that to come to God at least two things must be in place. You must believe that.
• He exists. Romanian pastor, Richard Wurmbrand's first prayer was “God, if may be you exist, it is Your duty to reveal yourself to me.” Not a superb start but it was enough. To go to God you must be persuaded he is there.
• Also that he rewards those who earnestly seek him. Otherwise, why go to him? That is what faith is all about.

The rest of Hebrews 11 provides multiple examples of faith in action that show us how faith needs to be worked out in our daily lives, as we look to God.

Love

As with faith, there is an obvious New Testament chapter to turn to for love - 1 Corinthians 13. Rightly famous, it is a wonderful poem, and being on love it is often read at weddings. It is important to remember, however, that it was written not for a wedding but for a church with many problems. In Corinth, there were divisions, wrong ideas about leadership and the use of the extraordinary gifts of the Spirit known then and where some people thought that the way to progress as a Christian was to have more gifts and the more public the gifts, the better. Paul wants to show them a better way.

Paul closes the chapter saying of faith, hope and love that all three remain and are central. They are more important than any other spiritual gifts. But Paul adds, interestingly, the greatest of these is love. Why? Imagine a father saying his three daughters are wonderful but the best one is not Faith or Hope but Charity. What can he mean? Love does last in a way the other two do not but all three remain to some extent. He does not mean love is greatest in every sense. Without faith there is no hope or love, for a start. He means that, practically speaking, love is the greatest.

It may be said of a three piece suit that the trousers are greater than the jacket or waistcoat. Or take a BLT sandwich - the bacon is surely more important than the lettuce or tomatoes. So in what sense is love the greatest?

Love includes faith and hope to some extent, as it includes all that is good. Love always trusts; always hopes. Faith and hope should lead to love. Do not forget either that Jesus, when asked about the greatest command, spoke of love - love to God and our neighbour. Paul says something similar in Romans 13:8-10. More than that, Scripture says God is love. It does not say that he is hope or faith but he is love and those who know him must also love. To love is to follow God in a way that trusting and hoping is not. Further, there is the fact that to love is to be a blessing to oneself and to others. It is the usefulness of love above everything that makes it first.

The rest of the chapter serves to define love. It is always patient and kind, never envious, boastful, proud, rude, self-seeking or easily angered. It refuses to keep a record of wrongs and never delights in evil. In verse 7 Paul says It always protects, always trusts, always hopes, always perseveres. The truth is, love never fails.

This is why Paul begins the chapter with examples of apparently wonderful Christian living but pointing out that if there is no love in it then it is absolutely worthless. There must be love in all that we do.

Hope

Unlike faith and love, hope does not have a New Testament chapter devoted to it. Rather, there are 50 or so references, scattered in various places. This is not detrimental. Rather, the truth is that hope is something that so permeates the New Testament that it is found everywhere. Some tend to be rather pessimistic and easily discouraged but the New Testament holds out a wonderful hope that delivers from despair.

People use the word in quite a lose way. Will it be sunny tomorrow? I hope so. Christian hope is much more definite and certain. Do you hope to go to heaven? It is my sure and certain hope. Paul Tripp says rightly "Hope is more than wishing things will work out. It is resting in the God who holds all things in his wise and powerful hands."

Two New Testament pictures help us think of hope. First, think of it as the helmet of salvation. 1 Thessalonians 5:8 says But since we belong to the day, let us be sober, putting on faith and love as a breastplate, and the hope of salvation as a helmet. We know we have enemies as Christians - the world, the flesh, the Devil. They attack our minds and try to distort our thinking but if we have hope then it acts like a helmet protecting us from every thought that would lead to despair.

Most famously, Hebrews 6:19 likens hope to an anchor. Hence the pub name you sometimes see, Hope and Anchor or just the Anchor. Hebrews 6:19 We have this hope as an anchor for the soul, firm and secure. It enters the inner sanctuary behind the curtain. Normally, anchors go from the ship down into the sea. Now, in a similar way, you can think of hope as being like an anchor, only in this case the chain goes up not down, up into heaven. It enters the inner sanctuary behind the curtain the heaven hidden by the sky. By this means our souls remain firm and secure.

Some other remarks

Hebrews 7:19 speaks of the passing away of the old covenant and the introduction of the new, saying, a better hope is introduced, by which we draw near to God. Hope, like faith, is a means of drawing near to God. When we exercise Christian hope we draw near to God because to be filled with hope is to think like God. We are agreeing with him.

Another verse - 1 Peter 1:3 Praise be to the God and Father of our Lord Jesus Christ! In his great mercy he has given us new birth into a living hope through the resurrection of Jesus Christ from the dead. The hope we are talking about is a living hope. It cannot be anything but that because it comes about by being born again to life and that new birth is possible because of the rising of Christ from the dead on the third day.

So here is a better hope than anything the Old Testament could offer and a means of drawing near to God, a living hope that promises life forever. With that note some final things about Christian hope.

• It is something unbelievers know nothing about but that all believers have. Unbelievers are without hope and without God in the world (Ephesians 2:12). Believers have every reason to hope.
• It is centred on God and on Christ and has a strong future orientation. Christians are those who have put our hope in the living God and in Christ Jesus our hope (1 Timothy 4:10, 1:11). They have been justified by his grace, that they might become heirs having the hope of eternal life (Titus 3:7).
• It is based on God's Word and is a persevering, joyful and bold hope. Romans 15:4 tells believers everything that was written in the past was written to teach us, so that through the endurance taught in the Scriptures and the encouragement they provide we might have hope. In Romans 5:4, 5 Paul speaks of how perseverance leads on to character; and character to hope. And hope he says does not put us to shame, because God's love has been poured out into our hearts through the Holy Spirit, who has been given to us. Believers are to be joyful in hope (Romans 12:12) and since we have such a hope, we are very bold. (2 Corinthians 3:12).

Faith, hope and love are essential Christian virtues that can form a three cord strand not easily broken. Spurgeon once put it like this, "Faith goes up the stairs that love has built and looks out the windows which hope has opened."

This article first appeared in Evangelical Times

What Are Teenage Girls Reading?

A ten minute rule bill recently brought before Parliament advocated a system of cover-page warnings for teenage magazines containing articles unsuitable for younger readers. This has brought to attention the disturbing content of many magazines aimed at teenage girls. So what are teenage girls reading?

Below is a sampling of four popular titles.

The Magazines

Chatterbox (monthly, BBC publications). Here we find plenty of photos of young men in the media and 'gossip' about them. Typically Chatterbox has a 'fashion' page, a 'Reader's true story' feature (February's subject was racism), a horoscope and problem pages. Letter writers are 9 to 13 years old. Most have problems getting on with friends and family. A separate section deals with medical problems. It is disturbing to read letters from girls of 10 and 11 obsessed with the opposite sex. Even in this the most innocent of the magazines surveyed nothing is done to discourage children from thinking in these terms. In fact the content of the rest of the magazine positively encourages such an outlook.

Mizz (fortnightly, IPG) features the same sort of 'celebrities' but is altogether more disturbing. The cover announces 'sizzling male model posters inside', 'Look great for your date!' etc. There are more 'fashion' pages and explanations, too, on applying make-up. 'Readers' true stories' recently included 'Down's syndrome won't hold me back' and 'My mum is HIV positive'. A good deal of the magazine is given over to readers' problems. This reveals evidence of sexual abuse and under age sex. Brook Advisory Centres are commended. The Gay and Lesbian Switchboard was also commended recently, although these magazines are nothing if not hetero-sexual in outlook. Unlike the other magazines nothing is said to discourage under age sex. Another unhelpful feature in a recent edition was a drawing of male genitalia (ostensibly to explain circumcision).

Just Seventeen (weekly, EMAP Elan). Similar to Mizz, this bigger magazine has more humour and 'in' talk. There is some variety. A recent issue had articles on UFOs, 'I was addicted to CDs', sickle cell anaemia and learning to drive. But again the big subject is 'boys, boys, boys'. Brook Advisory Centres are again promoted and there are plenty of problem pages. Despite the magazine's title, girls writing in are all under 17 but seem often to be sexually active. The magazine seeks to be 'responsible'. For example, it prints a reminder that under age sex is illegal. It lists five good reasons not to lose your virginity. The fact that you are not married is not one of them. As far as Just Seventeen is concerned, it is up to the individual to decide when to lose her virginity.

The same publishers also produce a monthly magazine Bliss. Double the size of Just Seventeen, it is more of the same with personality quizzes and advertisements adding to the bulk. A sinister element not found in the other magazines is the presence of 'Mystic Matt'. He introduces us to a pagan witch, shows us how to read rune stones and asks for details of 'problem spirits in your home' or psychic experiences. The problem pages again make for sad and disturbing reading. Bliss also contains a 16 page 'sealed section' which in the March issue included tales of first time sex and a complete guide to contraception. Bliss or Misery?

So what do we do we conclude? A number of publishers are clearly making great efforts to convince young girls that the most important thing in life is a sexual relationship with a man. There are other things in life, it is admitted, but this is the most important. Fornication is positively encouraged as biblical ethics are abandoned in favour of a shifting system of situation ethics. Partly as a result of this very attitude there is a great deal of misery amongst teenage girls. Some are miserable because they do not have a boy friend or have been made to feel inadequate about themselves in some way. Others have been lured into sexual activity and now, for various reasons, deeply regret it. Many, whether they reahse it or not, are being used by young men, hungry for sex, and are feeling under pressure to do things they do not want to do. Some have been raped and abused.

The picture one builds up is frightening. What can we do? Pointing out what is wrong is easy. Coming up with positive suggestions as to how to put things right is much more difficult. Certainly a system of age classification will do little. The idea of a young people's magazine has been mooted amongst Grace Baptists but barriers to its production have so far proved insurmountable. As individuals we can be a help to those we have some contact with if we are alert to their situations. Parents and all spiritually mature women have an important role to play in helping young women and girls. Ministers and others can be a help to teenage girls more indirectly.

A number of things can be said.

1. Girls do mature sooner than boys but do not let them grow up too quickly. One problem is that grown ups often stop playing with children after a certain age. No wonder they learn to go off on their own to watch TV or whatever. With a little imagination children can be kept young while they are still young.

2. Teenagers are curious and have many questions. They should feel free to ask them, as far as possible, whatever their nature. This is not easy to achieve but it ought to be developed.

3. Some teenagers are facing crises that they do not know how to handle. They need to turn to someone who can help. The world offers many such avenues. Believers should be there to help first.

4. Anyone who can read will want reading matter of some sort. We must do what we can to stimulate good reading. There are plenty of materials, if we are prepared to look. Do not underestimate the capacity of children to understand. When is the last time you passed on a copy of Grace or recommended an article in it to a teenager?

5. Further, we must teach children to be critical. When they watch TV or read books and magazines they must leant to approach them critically. The best way to foster this is by discussion. This will involve you reading and viewing what they like as well as what you like.

6. Exercise of censorship. What are children and teenagers reading and watching? Parents should know and should not be afraid to forbid certain items.

7. Do not underestimate the power of peer pressure. From the vantage point of middle age, peer pressure is difficult to credit yet it is a powerful force. We must educate children as to its existence, power and dangers. Believers have a duty to pass on the good news to the rising generation. For them it is, in some ways, much more difficult than for us. Let us pray for teenagers and children we know, that God will save them young and guide them through the minefield of adolescence to mature adulthood in Christ.

This article appeared in Grace Magazine in March 1996. Things have moved on quite a bit since then and so this article is chiefly of historical interest.

Peter Restored (Peter's Denial 4 [Final])

Be encouraged by the certain prospect of restoration for fallen believers who repent

Previous issues of Grace have considered Peter's self-confidence, his fall and his initial repentance. Finally, we look at the most encouraging part of his story, his restoration. Here is a message of comfort and hope for all true believers.

The Promise of Restoration

It is important to see, firstly, that restoration is a realistic prospect for all true believers. Thomas Watson says rightly somewhere that failure is not falling down but failing to get up. From his very first warning to Peter, Jesus left open a door of hope. Simon, Simon, Satan has asked to sift you as wheat, he says. But I have prayed for you, Simon, that your faith may not fail. And when you have turned back strengthen your brothers (Luke 22:31, 32).

Remember

Christ prays for all true believers not just for Peter (the you is plural). We can be sure his prayers will be answered. No true believer is irretrievably lost. There is apostasy, yes, but no true believer is lost. The saints are always preserved.

The faith of such believers may falter but it will not fail. The saints are not simply preserved, they persevere. The doctrine of preservation or perseverance does not teach that none stumble or that the path to heaven is easy. Rather, it teaches that however many times he goes under, the believer always rises again.

Even though they may turn away for a while. they will turn back. True faith will not ultimately fail. The Christian goes on believing to the end. He who began a good work in you will carry it on to completion until the day of Christ Jesus (Philippians 1:6).

When believers do turn back, they must strengthen their brothers. When we do turn back, it is important to be ready to teach others. The return is not to a place of insignificance but to the responsibility of teaching others. Part of the idea is that others should learn from our mistake.

The Beginnings of Restoration

Each case is unique but there is much to learn from the pattern of Peter's restoration. There seems to have been both initial and immediate restoration and then a later and fuller reinstatement. It is legitimate to distinguish between major and minor falls. All falls are serious but not all are equally serious. Their seriousness and significance and endurance will vary. Normally restoration will be quick and immediate but sometimes (for our sakes as much as anything) things are not so simple. We can see this by considering how affairs are properly conducted in the areas of the family and the state. Just as some misdemeanours merit more severe punishment and slower restoration there, so in church discipline there is a range of punishments and of periods in which restoration can take place.

In Peter's restoration there were a number of stages

1. Repentance

All restoration begins here. Without this there is no hope. There must be sorrow for sin and a determination, under God, to put things right. Whatever the sin, this is always the way back. We should be repenting daily, moment by moment.

2. A realisation of individual responsibility and privilege

Mark 16:7 says Go and tell his disciples and Peter. If Mark wrote down what Peter preached it is likely that this was something that stuck in Peter's mind long after it had been forgotten by others. It is a word of rebuke and of encouragement. Restoration is a very individual thing. It is one problem with corporate confession and absolution, as practiced in some congregations. Like conversion, restoration after a fall is something we can only receive personally. As individuals we must recognise our responsibility, our personal failure and our privileges in Christ.

3. Wonder and confusion

We know nothing of Peter's thoughts and actions between his repentance, recorded in the first three Gospels and his full restoration, described by John. We know that the disciples regrouped, however, and we know Peter was slower than John to realise what had happened when they found the empty tomb (Luke 24:12, John 20:8). One characteristic of a serious fall is a sense that it is all over. There is never any reason for a believer to think like this. If Peter had remembered the promises there would have been no need for despair or fear. Remember the risen Lord's greeting (John 20:19) Peace be with you. The empty tomb should have been enough to restore Peter's joy but he was left wondering and confused. The death and the resurrection of Christ, his triumph over sin and death, should lead to joy and peace but too often, like Peter, we remain wondering and confused.

4. Peace, joy and power

Peter does not remain in this state for long. Jesus comes to the disciples and to Peter in particular (Luke 24:34) leading to peace (John 20:19), joy (20:20) and power (20:21-23).

5. Restlessness and failure

It would be easy to assume that this is the end of the story. What could there be more? But God is not so superficial. Clearly Peter was still not unequivocally restored. He, and the others for that matter, were still not living the Christian life as they should and as they would. As time passed they found themselves with Jesus nowhere to be seen and Peter feeling restless and aimless. Eventually they decide to go fishing (John 21:3).

The Completion of Restoration

Finally, for Peter there is a full and public reinstatement by the risen Lord.

Notice the stages:

1. Hope is encouraged

The miraculous draft of fish and the meeting with the risen Lord encourage hope.

2. Denial is reversed

Finally, Jesus meets with his disciples again and speaks specifically to Peter. The three-fold question clearly echoes the three-fold denial. The series is reversed and even the charcoal fire is there again. John 21:15-19 is also the reverse of 13:36-38. Sometimes it takes longer than we think to reverse wrong thinking and wrong attitudes.

3/ The right response

Jesus's question is carefully chosen. This was the real issue for Peter. He had boasted about being more devoted than others (Matthew 26:33 has more than these). But there is none of that now, just a simple and humble assertion (Peter uses a weaker word for love, which may be significant). What we need to get back to, when we have fallen, is renewed yet humble devotion.

4. The response tested

It was not pleasant for Peter to have the question put three times (though in a variety of forms). But devotion needs testing. Snap decisions and rushed statements must be avoided. We need to be very careful here.

5. A new commission

When a man is restored, it would seem, restoration is full. He may be restored to all his previous privileges and responsibilities. Certainly, we do not put a man in the same danger. Peter never again boasts of his devotion. But Jesus does recommission him to the work of being a pastor to the weak, the wayward and the immature (see 1 Peter 1:5). Christ does not give up on such people, nor should we. One Nehemiah Cox was a source of great discouragement to his pastor and congregation in Puritan days and he had to be admonished and disciplined. But by God's grace he responded and went on to be pastor of a church himself

6. A new future

There were hard times ahead. Peter would indeed one day die in the cause of Christ but he was not to think about that (or about the fate of others) but to keep following Jesus. And so we must keep following him too.

7. Great usefulness

Think finally of Peter in Acts 2 and writing his letters. It is not that he never fell again (see Galatians 2) but he was greatly used by God despite his fall. There is hope for us all, if we will look to Christ.

Start out on the arduous road to repentance (Peter's Denial 3)

This is the third in a series of four articles looking at Peter's denial of his Lord and his eventual restoration. We have considered the stupidity of self-confidence and the downward steps of denial with the plea that we seek to avoid such mistakes. This time we look at the repentance of Peter immediately after his fall, as recorded by Matthew, Mark and Luke.

Here we learn how to start out on the arduous road of repentance. As we consider what happened in Peter's case so we learn what may bring it about for us. Ideally, we ought not to fall, but when we do we need to know how to repent.

1. The Causes of Repentance

What causes a person to repent? That is an important question as we are never likely to repent if we do not know the steps that lead to it. Ultimately, we have to say it is in God's sovereign power. He gives repentance. However, it is worth considering how it was given to Peter so that we may recognise the gift when it comes. Here we see the conjunction of three typical elements, each intimately connected to the other and each important in its own right.

A. The Timing of Christ's Providences

In Israel, cockerels apparently tended to crow, for three to five minutes, at three specific times - about midnight, just before dawn and then an hour later. Matthew (26:74) and others tell us that a cock could be heard crowing in the courtyard of the High Priest just as Peter denied Jesus the third time. As soon as he heard the sound, Peter was understandably convicted of his sin and hurried away full of remorse. Cock crow happened every night. It had happened twice before that night and Peter had not reacted. But this time it was different. Similar everyday events have had their effect on backsliders many times since. Think of the effect on some of seeing a church building, of a certain time on a Sunday morning, of certain books, certain names. A little word can sometimes be very powerful in drawing sinners back even after a long time away. For Peter, cock crowing had been tied to denial by someone else. We can be sure he could never hear a cockerel in the same way again. Many of the associations in your mind have been enforced by others but surely we can help ourselves too. We ought to do all that we can to tie the whole of our lives to the things of the gospel - times, places, occasions, friends, possessions, etc. Thomas A Kempis made it his habit to sanctify every place where he went by praying there. We should similarly seek to sanctify all our associations.

B. The Sight of Christ's Face

How is it that Peter did not notice cock crow the first two times? Luke reveals an important piece of information in 22:60, 61a. This cock crow coincided with an important moment. How it happened we do not exactly know. Probably, Jesus was being transferred from the court to the prison. At that very moment Peter looked up and saw his Master face to face.

1) By the Spirit Jesus is today always looking at his people. At that time there were many other things to occupy him following his arrest but for that brief moment he had eyes only for Peter. Now glorified in heaven, this is true for every believer all the time and especially for those who are backsliding and have fallen into sin. Jesus looks at you. His face never turns away.

2) Of course, not only did Jesus look at Peter but Peter looked at Jesus. The first thing we must do at the realisation of sin, is to turn our eyes to him. That is not easy. Our natural inclination is to turn away from his penetrating gaze. Think of Adam and Eve hiding in the Garden. But we must look. This is our only hope. We must 'Turn our eyes upon Jesus and look full in his wonderful face'. He is no longer here bodily, of course, but we still need to remember him 

3) What did Peter see when he looked? It is clear from Isaiah 53 that he would have seen an unattractive sight. A man bloody, thorns on his head, spittle on his face, a man in great pain. It is not a pleasant sight. And so when we think of the crucified Saviour and remember it was for our sins he suffered and died, it cannot be easy.

4) Peter must have seen disappointment in Jesus's eyes too. Surrounded by enemies, under fierce opposition, Jesus looks to his chief disciple and there is nothing.

5) But surely he must also have read pity in those eyes. Jesus is willing to forgive. Perhaps this hurts more than anything. If only we could do something to amend, to ameliorate, to make up for what we have done. But there is nothing we can do to put it right. He has done it all. Whenever we become conscious of sin, then, we should go straight to Christ and look to him. He is watching believers always. The great antidote to sin is to keep the face of Christ always before us. We do that, not through a crucifix or some other form of idolatry, but through prayer and the Word and a life of keeping Christ always in our thoughts.

C. The Remembrance of Christ's Words

See Luke 22:61. Suddenly, it all came flooding back. This is our experience too. Suddenly, we remember Christ's warnings, his Word. Peter remembered not just Jesus's words but the words being spoken. So for us, it is not just the bare word but the context too. Have you ever sat in a meeting or read a book or prayed a prayer and resolved to be wholly committed to the Lord in future? Yet you have drifted from those resolves. Then in some way you are reminded of that prayer or that message and it all comes back. This reminds us of our continual need to be exposed to the Word. Learn it; immerse yourself in it; wrap yourself in it so that it is constantly coming back to your mind.

2. Expressions of Repentance

Once under conviction how should you react? Obviously true repentance involves stopping doing a thing, resolving never to do it again and seeking to put things right. But what comes first? Peter here acts instinctively. It is very instructive. Both as a warning against sin and as a pointer to how repentance should be initially expressed. Do not be like Judas - full of remorse but not repentance. Rather be, like Peter, genuinely sorry and repentant. Notice,

A. Wanting to be Outside

All three Gospel writers notice Peter's immediate instinct to go outside. Why?

1. He fled in shame from those before whom he had just denied his Lord.

2. He fled too in shame from the Master he had so wronged. Compare Luke 5:8. No doubt he also desired to be alone to humble himself.

B. Thinking it out.

He probably did not break down (Mark 15:72, NIV) but began to think on what he had done. As the Prodigal coming to himself, he began to think straight again.

C. Bitter Weeping

All three Gospel writers mention this too. He burst into tears, he began to weep, and was unrestrained in it. Why?

1. He saw the deceitfulness of his heart. Our hearts are treacherous and we cannot trust them.

2. He saw the weakness of the flesh.

3. He remembered Christ's agony for him. This we must never forget.

4. He thought on the pardon that Christ gives. See Luke 22:31, 32.

5. Most melting of all was the fact he truly loved Christ and yet had failed him. It is when we get these things into our minds that we begin to be truly sorry.

This article first appeared in Grace Magazine