Petrus Dathenus, The Pearl of Christian Comfort, trans. Arie W. Blok (Grand Rapids: Reformation Heritage Books, 2005). $6.

Reviewed by Rev. Shane Lems

Petrus Dathenus was a laborer for Reformed churches in the mid to later sixteenth-century. He preached and taught in Dutch Reformed churches; he also translated the newly written Heidelberg Catechism into Dutch in 1563 and published a metrical Psalter for singing. Dathenus had a hand in many liturgical resources for Reformed churches, including the forms for the administration of baptism and the Lord’s Supper. Interestingly, with others of his day, he literally carried his pulpit on his back and preached from town to town, sometimes to crowds as large as ten or fifteen thousand.

One influential booklet that Dathenus penned was De Paarl der Christelijke Vertroosting (The Pearl of Christian Comfort). This booklet was originally a series of letters that Dathenus wrote to Elizabeth DeGrave to help her on spiritual matters. After his death, they were published in book form in 1624. This series of letters reads a bit differently than books today, because it is a dialogue. Joel Beeke notes that in this era and location in Holland, dialogue was a popular way to correspond with friends. This book, then, is a fictional dialogue between Dathenus and Elizabeth, a dialogue to help comfort her troubled soul.

Elizabeth comes to Petrus in a terribly sorrowful mood, so dejected that “one would almost become depressed just by looking at you” (p. 1). As is soon evident, Elizabeth’s soul is frightened because of the demands of the law, demands that she just cannot keep no matter how hard she tries. Dathenus quickly realizes her error: “It seems to me that your sorrow is such a sorrow, and arises out of a great misunderstanding, which is that you do not distinguish between the law and the gospel because you do not rightly know the Lord Jesus” (p. 2). He then exhorts Elizabeth for more than eighty pages to learn to regard Jesus not as another fierce Moses, an accuser and condemner, but as an Advocate and Savior as he is, properly (Ibid.). Indeed, “we say that God’s ministry is divided into the distinct parts of law and gospel” (p. 7). As well as a clear law/gospel distinction, Dathenus trains Elizabeth in other biblical themes such as faith alone, imputation, and gratitude for salvation.

This booklet is a counseling booklet in the spirit of the Reformation. As I was reading it, several times I thought I heard hints of Luther’s story as he regarded Christ as a severe judge before his conversion. As many know, a huge emphasis of Luther was to properly divide the Word—law and gospel—for no one can be a Christian teacher if he or she does not do that. This book divides the Word rightly. Dathenus walked in Ursinus’ footsteps, as Ursinus in his Commentary on the Heidelberg Catechism also stressed loudly the duty for Christians—especially teachers and preachers—to distinguish between the two parts of the Bible, the law and gospel. This booklet follows Reformation teaching.

Dathenus' letters are full of Scripture. The average page has at least four clear Scripture citations as well as several alluded verses. He knew Scripture well, and he knew the difference between command and promise, law and gospel. His whole counseling method was governed by this distinction. Not only is this book a helpful tool for understanding the Reformation, it is also a great resource for living the Christian life and counseling troubled souls. Since it is written in a genre that is somewhat foreign to us, it may not be the most exciting book you’ve ever read, but it certainly is worth the effort. Also, since it is only 87 pages, it is not overly daunting. I highly recommend it!

Willem Teelinck, The Path of True Godliness, trans. Annemie Godbehere, ed. Joel R. Beeke (Grand Rapids: Reformation Heritage Books, 2006). $11.00.

Reviewed by Rev. Shane Lems

In a word, this book is a workout. It is a workout because many Christians today are only accustomed to books full of “steps;” how to have a better marriage, how to be successful in the workplace, how to hear the Spirit’s voice in a noisy world, and so on. It is a workout because this is not another moralistic manual written at an eight-grade level. Teelinck’s Path of True Godliness is a book about sin, about mortification, about the difference between heaven and hell, about living Reformation theology every day. This book is a workout because it hurts to hear about the reality of sin and eternal death, yet it is a profitable workout because it highlights the truths of the things of God, the unseen things that never pass away.

Joel Beeke’s introduction helps set the stage for the book. Beeke rightly notes that the reader must take two important factors into mind when reading this book. First, the historical context in Teelinck’s pastoral ministry was full of laxity and indifference about matters of the faith. People came late to church if they came at all; often they would chat during the service or put off the baptism of their children. Parents were not teaching their children the truths of the faith and the Lord’s Supper was treated as a trivial nicety. Secondly, he was writing to encourage Christians and exhort them not to be conformed to this world, not to love this world, and other similar biblical exhortations on sanctification.

The Path of True Godliness is separated into nine sections:
bq. 1) The character of true godliness
2) The kingdom of darkness opposes the practice of godliness
3) The kingdom of grace promotes godliness
4) Godly living is the true goal of life
5) The means to attain the true purpose of life
6) Using God-given means to practice true godliness
7) Motives to practice godliness derived from God’s attributes
8) Motives to practice godliness derived from our own condition
9) Three more reasons for practicing godliness.

There is not a Scripture index nor is there a detailed breakdown of the table of contents, both of which would have been helpful, but there are section headings throughout the book, which makes for ease of reading and referencing.

One of my favorite parts of the book is Teelinck’s section on suffering and affliction in chapter three (for reasons of brevity, I will limit the description to a few sentences, though the entire section is outstanding). Teelinck wrote that the Spirit offers suffering believers three assurances in their suffering: 1) They are precious in God’s sight, 2) They will greatly benefit from their afflictions, and 3) They will not be given more than they can bear (1 Cor 10.13). Under this third point, he reminds us that the cup of suffering sent our way will never be stronger than we are able to bear (p. 115). It will be prepared not according to our merits but according to our strength. “Although a loving father uses a stinging switch to bring his child to his senses, he does not wear the rod out on the back of his child or beat him mercilessly but uses it with restraint. God’s children would lose all courage if they saw a sharp rod such as Assur…or the devil assault them unless they know that God’s hand was holding the rod. Knowing that consoles them and gives them hope” (ibid.).

One area that Teelinck disappointed was in chapter six, where he discussed using God-given means to advance in godliness. Here I thought he would strongly emphasize the means of grace—preaching, and the two sacraments. Instead, he focused on private prayer, devotions, and daily self-examination–of course these things are very important for the Christian, but the means of grace are the chief means to godliness (Cf. WLC Q/A 155). On the other hand, private habits of godliness in the Christian life are sometimes neglected, so it can be beneficial to emphasize these things as Teelinck did. Also worth noting is the fact that Teelinck wrote extensively about the Lord’s Supper (p. 23).

In summary, this book is not an easy or comfortable read. It does not make a person feel good about himself because Teelinck calls sin what it is and describes the devil in stark terms. However, he also makes the reader look away from himself to the Scriptures, the gospel, God’s attributes. For that reason, it is worth the read: in this book the reader is surrounded by Scripture and shown the stark difference between worldliness and godliness as well as the mercy, love, and grace of God. Here is Teelinck’s emphasis in one sentence: “We must therefore begin to practice all this, not in our own strength, which means absolutely nothing, but in the power of our Lord and Savior Jesus Christ, who is the strength of our life and by whom we can do all things…(Eph. 6.10)” (p. 39).

Sinclair Ferguson, Discovering God's Will (Edinburgh: The Banner of Truth 1996). $6.99.

Reviewed by Rev. Charlie Wingard (Guest Reviewer)

We can’t escape decisions. They must be made. Even the choice not to make a decision is a decision, and carries with it consequences. Decision-making is an unavoidable reality of life. At stake in our decisions is the honor of Christ. So, we ask, “How can I know God’s will?”

Sometimes discerning the will of God is easy. We never need to ask if it is permissible to lie, steal, or murder. God forbids such behavior in his word. Nor need we agonize over whether to worship on the Lord’s Day. God commands his people to assemble for worship. Where the Bible speaks to an issue, our duty is evident. We must do what the Bible commands. We must turn away from what the Bible forbids.

But what about those numerous choices we all face where there is no commandment from God? What about changing jobs, marriage, selecting a college, and spending our money? Obviously, the Bible does not point out a clear path for every decision we must make. How, then, can we know the will of God?

In his book Discovering God’s Will, Dr. Sinclair Ferguson gives six questions to ask ourselves when confronted with tough choices.

1. Is it lawful? Dr. Ferguson writes, “No action which is contrary to the plain word of God can ever be legitimate for the Christian.”

2. Is it beneficial to me? Sometimes we are faced with choices that do not involve the keeping or breaking of a commandment of God. In these situations, we must ask whether the choice we make will be beneficial to our relationship to Christ. “Does this person I wish to marry share a common commitment with me to live to the glory of God?” “Will this new hobby hinder my service to the Lord’s people?” “The new job offer pays more, but will it be so demanding and draining that I have no time for cultivating godly family life?” If a course of action damages our effectiveness as Christians, then it is not God’s will for us.

3. Is it enslaving? Some choices lead to bondage. Nothing is inherently wrong with buying new homes, cars or other material possessions. However, if they place us in financial bondage, and consume all of our time and money as we seek to escape the debt trap, then they are not good for us. Rather, we become slaves to them. If a hobby consumes most of our discretionary time and energy, we no longer master it for our refreshment, but it masters us to our hurt.

4. Is it consistent with Christ’s Lordship? By faith we live in union with Christ. We must not take Christ into places that are inconsistent with his Lordship over us. If we cannot honor Christ in a certain place, we have no business being there.

5. Is it helpful to others? Some choices we make will hurt other people. Extreme care is called for when we face a decision that will bring pain to another person.

6. Is it consistent with the Biblical example? Are there men and women in the Bible who faced choices similar to what we now face? How did they sort through their options? What guidance do they give us?

Facing a decision? Then I hope these questions will assist you in making a spiritually minded choice that honors our Savior, Jesus Christ.

Michael Horton, Too Good To Be True: Finding Hope in a World of Hype (Grand Rapids: Zondervan, 2006). $11.55.

Reviewed by Shane Lems

This little book (186 small pages) by Michael Horton is a Reformed, confessional, biblical approach to suffering. As we know, many today question the goodness of God when suffering knocks a person down. Christians hear Ted Turner’s mocking laughter at the cross and suffering, which Horton shows is just an echo of the jeers of the past (Friedrich Nietzsche, William James, Sigmund Freud, etc.). People laugh at Christianity; it is hard for a weeping, suffering Christian to respond well. This book will help us respond well—but more importantly, face suffering well.

Up front, Horton acknowledges that there probably is not a satisfying theoretical answer for the problem of evil and suffering. His approach is more practical: the answer to evil and suffering in this life is cross and resurrection. Indeed, Christianity is for the weak and oppressed; suffering is integral to Christianity itself. We are redeemed because the Son of God became weak, and his suffering is what saves and redeems. While we can’t always answer the question “why” when we suffer, we know that suffering isn’t a waste. Horton notes that in all our trials and pain, we are not the ones who “go up” to God; rather, he comes down to us with the gift of salvation. Suffering is for here, glory is for heaven.

If Christianity is just a projection of our felt needs, Horton argues, then all will collapse when we face heart-breaking trials. However, if the God of Israel is who we rely on and trust in, then although God’s ways might seem confusing, he is powerful enough to work in and through suffering. This is Luther’s theology of the cross: God is most present exactly when he seems most absent. We usually cannot get an answer for “Why, oh Lord?” when our husband or wife suffers the effects of aggressive cancer. But we do get an answer for why Christ suffered: to free his people from sin, death and eternal suffering. Knowing from Scripture about who God is (theology!!) doesn’t necessarily relieve the problem of evil in the world, but it does help us remember that God can and will one day (eschatology) set everything right and wipe away our tears, remove all tumors, make the blind see, and so forth.

This book would be great to give to those who have been duped by mainstream evangelical Christianity’s promise for a happy Jesus-filled life. It is also a great gift for those Christians who are suffering or have suffered. Frankly, I hope many “average” Christians read this book and let others borrow it. Pastors may also benefit from it as it penetrates and exposes the rotten core of American religion. I even made a few notes for pastoral counseling when I read it. This book is a solid 5-star read.

To conclude with very mild criticism, a Scripture index in the back would have been nice. Also, I’m not sure why the odd size; perhaps Zondervan is still trying to be “hip.”