Posts Tagged ‘reformed’

Below are two videos available for a limited time on YouTube that you will not want to miss.  Both videos feature Martin Lloyd-Jones, the great English preacher who has had a reasonable influence on the pastors at Trinity Church.  In the first video Lloyd-Jones does a biography of Anglican evangelist George Whitefield.  In the second video Lloyd-Jones conducts an interview on what it means to be called to preach.  I don’t know when these will be taken down so enjoy them soon!

Nobody wants to be stupid.  Most people want to be smart.  Only a few people desire to be wise.  Trinity Church will begin studying the ways of the wise as we dig deep into the book of Proverbs.   Sermons in this series can be accessed by clicking the links below.

Introduction to Proverbs (Prov 1.1-7) preached by Iain Boyd on June 6th, 2010

Who is the wise person? (Prov 1.8-33) preached by Iain Boyd on June 13th, 2010

Christ the wisdom of God (Prov 2) preached by Bishop Mark Lawrence on June 20th, 2010

Wisdom and the sufficiency of Christ (Prov 3.1-12) preached by Rob Sturdy on June 27th, 2010

Wisdom and the Heart (Prov 4) preached by Rob Sturdy on July 11th, 2010

The Sex Sermon (Prov 5) preached by Iain Boyd on July 18th, 2010

The Wisdom and Work of Christ preached (Prov 6.1-19) by Rob Sturdy on July 25th, 2010

Godly Parenting preached by Thad Butcher on Aug 1, 2010

How Sin Works (Proverbs 7) preached by Rob Sturdy on Aug 8, 2010

The Glory of God in Wisdom (Proverbs Eight) preached by Iain Boyd on Aug 15, 2010

Christ’s Sacrifice for our Foolishness (Proverbs 9) preached by Rob Sturdy on Aug 22, 2010

God and Wisdom (Proverbs Series) preached by Iain Boyd on Aug 29th, 2010

Man and Wisdom (Proverbs Series) preached by Rob Sturdy on Sept 5th, 2010

The Power and Weakness of Words (Proverbs Series) preached by Iain Boyd on Sept 19th, 2010

Friendship (Proverbs Series) preached by Rob Sturdy on Sept 26th, 2010

The Wise Man (Proverbs Series) preached by Iain Boyd on Oct 3rd, 2010

The Wise Woman (Proverbs Series) Preached by Rob Sturdy on Oct 10, 2010

The Fool (Proverbs Series) Preached by Iain Boyd on Oct 17th, 2010

The Wise Marriage (Proverbs Series) Preached by Iain Boyd on Oct 31, 2010

Wise Parenting (Proverbs Series) Preached by Rob Sturdy on Nov 7th, 2010

Below is an excerpt from Berkhof’s Systematic Theology (Eerdmans 1979 pgs 626-642.   If you’ve ever wondered what the argument from the Bible and the arguments from history might be for infant Baptism, you might want to read this.  Also if you would like to deepen your understanding of Baptism from what I would regard as an early Anglican perspective (essentially Reformed) then this will be very helpful.

BEFORE THE REFORMATION. The early Fathers regarded baptism as the rite of initiation into the Church, and usually considered it as closely connected with the forgiveness of sins and the communication of the new life. Some of their expressions would seem to indicate that they believed in baptismal regeneration. At the same time it should be noted that in the case of adults they did not regard baptism as efficacious apart from the right disposition of the soul, and they did not consider baptism as absolutely essential to the initiation of the new life, but rather looked upon it as the completing element in the process of renewal. Infant baptism was already current in the days of Origen and Tertullian, though the latter discouraged it on the grounds of expediency. The general opinion was that baptism should never be repeated, but there was no unanimity as to the validity of baptism administered by heretics. In course of time, however, it became a fixed principle not to re-baptize those who were baptized into the name of the triune God. The mode of baptism was not in dispute. From the second century on the idea gradually gained ground that baptism works more or less magically. Even Augustine seems to have considered baptism as effective ex opere operato in the case of children. He regarded baptism as absolutely necessary and held that unbaptized children are lost. According to him baptism cancels original guilt, but does not wholly remove the corruption of nature. The Scholastics at first shared Augustine’s view, that in the case of adults baptism presupposes faith, but gradually another idea gained the upper hand, namely, that baptism is always effective ex opere operato. The importance of subjective conditions was minimized. Thus the characteristic Roman Catholic conception of the sacrament, according to which baptism is the sacrament of regeneration and of initiation into the Church, gradually gained the upper hand. It contains the grace which it signifies and confers this on all those who put no obstacle in the way. This grace was regarded as very important, since (a) it sets an indelible mark on the recipient as a member of the Church; (b) delivers from the guilt of original sin and of all actual sins committed up to the time of baptism, removes the pollution of sin, though concupiscence remains, and sets man free from eternal punishment and from all positive temporal punishments; (c) works spiritual renewal by the infusion of sanctifying grace and of the supernatural virtues of faith, hope, and love; and (d) incorporates the recipient into the communion of the saints and into the visible Church. (more…)

 “To inspire all people through the power of the Gospel to become living members of the Body of Christ…”

The Revelation to John

Dec 8:              Who is this Jesus?                     (Rev 1.9-20)


“Nearly all the wisdom we possess, that is to say, true and sound wisdom, consists of two parts:  the knowledge of God and of our selves.  But while joined by man bonds, which one precedes and brings forth the other is not easy to discern.” –Calvin, Institutes Book 1.1.1.


Our topic today is “Who is this Jesus,” and if we are to take the quote seriously from John Calvin that I have just read, and I hope that we do, then we see that the answer to this questions hinges upon knowing two things:  Jesus and Self.  We cannot know Jesus unless we know self and we cannot know self unless we know Jesus.  The selection of the verses for today exhibit both in profound ways.  Let us turn then to knowledge of self.


“I, John, your brother and partner in the tribulation and the Kingdom and the patient endurance that are in Jesus…”  In Roman Catholic, and unfortunately some Protestant churches, it is common to refer to John as “Saint.”  Aside from the fact that Scripture clearly defines the household of confessing believers as saints (Eph 3.18), the appellation “Saint” assigned only to certain Christians has unfortunate pastoral consequences.  For one, what are the adjectives most commonly associated with a saint? Righteous, perfect, holy, innocent, sinless etc.  In other words, NOTHING LIKE YOU.  But the grace of this particular scripture is that John seeks not to differentiate himself from us with exalted titles, but he seeks to identify with us by calling us “Brother.”  John can call us “brother” because he is made from the same stuff we are.  He has the same shortcomings, the same weaknesses, the same vulnerabilities and the same fears.  He has the same need for salvation.  So he begins this section of Revelation with “I, John, your brother.” (more…)

packer The Puritan type of evangelism, on the other hand, was the consistent expression in practice of the Puritans’ conviction that the conversion of a sinner is a gracious sovereign work of Divine power.  We shall spend a little time elaborating this. 

    The Puritans did not use “conversion” and “regeneration” as technical terms, and so there are slight variations in usage.  Perhaps the majority treated the words as synonyms, each denoting the whole process whereby God brings the sinner to his first act of faith.  Their technical term for the process was effectual calling; calling being the Scriptural word used to describe the process in Rom. 8:30, 2 Th.  2:14, 2 Tim. 1:9, etc., and the adjective effectual being added to distinguish it from the ineffectual, external calling mentioned in Mt. 20:16, 22:14.  Westminster Confession, X. i., puts “calling,” into its theological perspective by an interpretative paraphrase of Rom. 8:30: “All those whom God hath predestinated unto life, and those only, he is pleased, in his appointed and accepted time, effectually to call, by his Word and Spirit, out of that state of sin and death in which they are by nature, to grace and salvation by Jesus Christ.” The Westminster Shorter Catechism analyses the concept of “calling” in its answer to Q. 31: “Effectual calling is the work of God’s Spirit whereby, convincing us of our sin and misery, enlightening our minds in the knowledge of Christ, and renewing our wills, he doth persuade and enable us to embrace Jesus Christ, freely offered to us in the gospel.”

            Concerning this effectual calling, three things must be said if we are to grasp the Puritan view:

               (i) It is a work of Divine grace; it is not something a man can do for himself or for another.  It is the first stage in the application of redemption to those for whom it was won; it is the time when, on the grounds of his eternal, federal, representative union with Christ, the elect sinner is brought by the Holy Ghost into a real, vital, personal union with his Covenant Head and Redeemer.  It is thus a gift of free Divine grace.

               (ii) It is a work of Divine power. It is effected by the Holy Ghost, who acts both mediately, by the Word, in the mind, giving understanding and conviction, and at the same time immediately, with the Word, in the hidden depths of the heart, implanting new life and power, effectively dethroning sin, and making the sinner both able and willing to respond to the gospel invitation.  The Spirit’s work is thus both moral, by persuasion (which all Arminians and Pelagians would allow), and also physical, by power (which they would not).

            Owen said, “There is not only a moral, but a physical immediate operation of the Spirit…upon the minds or souls of men in their regeneration…The work of grace in conversion is constantly expressed by words denoting a real internal efficacy; such as creating, quickening, forming, giving a new heart…Wherever this work is spoken of with respect unto an active efficacy, it is ascribed to God.  He creates us anew, he quickens us, he begets us of His own will; but when it is spoken of with respect to us, there it is passively expressed; we are created in Christ Jesus, we are new creatures, we are born again, and the like; which one observation is sufficient to avert the whole hypothesis of Arminian grace.” (Works, ed.  Russell 1,1, II. 369).  “Ministers knock at the door of men’s hearts (persuasion), the Spirit comes with a key and opens the door” (T. Watson, Body of Div., 1869, p. 154).  The Spirit’s regenerating action, Owen goes on, is “infallible, victorious, irresistable, or always efficacious” (loc cit.); it “removeth all obstacles, overcomes all oppositions, and infallibly produceth the effect intended.” Grace is irresistible, not because it drags man to Christ against his will, but because it changes men’s hearts so that they come most freely, being made willing by His grace.” (West.  Conf.  X. i). The Puritans loved to dwell on the Scriptural thought of the Divine power put forth in effectual calling, which Goodwin regularly described as the one “standing miracle” in the Church.  They agreed that in the normal course of events conversion was not commonly a spectacular affair; but Goodwin notes that sometimes it is, and affirms that thereby God shows us how great an exercise of power every man’s effectual calling involves. “In the calling of some there shoots up very suddenly an election-conversion (I use to call it so).  You shall, as it were, see election take hold of a man, pull him out with a mighty power, stamp upon him, the divine nature, stub up corrupt nature by the roots, root up self-love, put in a principle of love to God, and launch him forth a new creature the first day … He did so with Paul, and it is not without example in others after him.” (Works, ed.. Miller IX. 279). Such dramatic conversions, says Goodwin, are “visible tokens of election by such a work of calling, as all the powers in heaven and earth could not have wrought upon a man’s soul so, nor changed a man so on a sudden, but only that divine power that created the world (and) raised Christ from the dead.”     

            The reason why the Puritans thus magnified the quickening power of God is plain from the passages quoted:it was because they took so seriously the Bible teaching that man is dead in sin, radically depraved, sin’s helpless bondslave.  There is, they held, such a strength in sin that only omnipotence can break its bond; and only the Author of Life can raise the dead.  Where Finney assumed plenary ability, the Puritans taught total inability in fallen man.

            (iii)   Effectual calling is and must be a work of Divine sovereignty. Only God can effect it, and He does so at His own pleasure.  “It is not of him that willith, nor of him that runneth, but of God that showeth mercy” (Rom. 9:16).  Owen expounds  this in a sermon on Acts 16:9, “A vision of unchangeable, free mercy in sending the means of grace to undeserving sinners” (XV, I ff.). He first states the following principle: “All events and effects, especially concerning the propagation of the gospel, and the Church of Christ, are in their greatest variety regulated by the eternal purpose and counsel of God,” He then illustrates it.  Some are sent the gospel, some not.  “In this chapter…the gospel is forbidden to be preached in Asia or Bithynia; which restraint, the Lord by His  providence as yet continueth to many parts of the world;” while “to some nations the gospel is sent…as in my text, Macedonia; and England…”  Now, asks Owen, why this discrimination?  Why do some hear and others not? And when the gospel is heard, why do we see “various effects, some continuing in impenitency, others in sincerity closing with Jesus Christ?…In effectual working of grace…whence do you think it takes its rule and determination . . . that it should be directed to John, not Judas; Simon Peter, not Simon Magus? Why only from this discriminating counsel of God from eternity…Acts 13:48…The purpose of God’s election, is the rule of dispensing saving grace.”



watch him contrast this with modern evangelism here

It was this grace or free love which first began with you, and with which you began. It was this which you at first ‘apprehended,’ or rather, which ‘apprehended’ you; and your special character is that of men who ‘know the grace of God’ (Col 1:6); who have ‘tasted that the Lord is gracious’ (1 Pet 2:3); men on whom God has had compassion (Rom 9:15); men to whom He has shown His forgiving love. Such is your name.

This grace of God is your strength, as it is your joy; and it is only by abiding in it that you can really live the life of the redeemed. Be strong, then, in this grace; draw your joy out of it; and beware how you turn to anything else for refreshment, or comfort, or holiness. Though a believing man, you are still a sinner; a sinner to the last; and, as such, nothing can suit you but the free love of God. Be strong in it. Remember that you are saved by believing, not by doubting. Be not then a doubter, but a believer. Draw continually on Christ and His fulness for this grace. If at any time you are beguiled away from it, return to it without delay; and betake yourself to it again just as you did at the first. To recover lost peace, go back to where you got it at first; begin your spiritual life all over again: get at once to the resting-place. Where sin has abounded, let grace much more abound. Do not go back to your feelings, or experiences, or evidences, in order to extract from them a renewal of your lost peace. Go straight back to the free love of God. You found peace in it at first; you will find peace in it to the last. This was the beginning of your confidence; let it be both last and first.

This abounding grace, rightly understood, will not make you sin; it will not relax morality or make inconsistency a trifle. It will magnify sin and enhance its evil in your eyes. Your footing or ‘standing’ in grace (Rom 5:2) will be the strongest, as well as most blessed, that you can ever occupy. If your feet be ‘shod with the preparation of the gospel of peace’ (Eph 6:15), you will be able to ‘stand’ and to ‘withstand’; not otherwise. Remember how Paul and Barnabas urged this upon the Jews of Antioch, ‘persuading them to continue in the grace of God’ (Acts 13:43; Gal 5:4; Titus 2:11; 1 Peter 5:12).

read it all here

the stupendous falls of Niagara have been spoken of in every part of the world; but while they are marvellous to hear of, and wonderful as a spectacle, they have been very destructive to human life, when by accident any have been carried down the cataract. Some years ago, two men, a bargeman and a collier, were in a boat, and found themselves unable to manage it, it being carried so swiftly down the current that they must both inevitably be borne down and dashed to pieces. Persons on the shore saw them, but were unable to do much for their rescue. At last, however, one man was saved by floating a rope to him, which he grasped. The same instant that the rope came into his hand a log floated by the other man. The thoughtless and confused bargeman instead of seizing the rope laid hold on the log. It was a fatal mistake; they were both in imminent peril, but the one was drawn to shore because he had a connection with the people on the land, whilst the other, clinging to the log, was borne irresistibly along, and never heard of afterwards. Do you not see that here is a practical illustration? Faith is a connection with Christ. Christ is on the shore, so to speak, holding the rope of faith, and if we lay hold of it with the hand of our confidence, he pulls us to shore; but our good works having no connection with Christ, are drifted along down the gulf of fell despair. Grapple them as tightly as we may, even with hooks of steel, they cannot avail us in the least degree. You will see, I am sure, what I wish to show to you. Some object to anecdotes; I shall use them till they have done objecting to them. The truth is never more powerfully set forth to men than by telling them, as Christ did, a story of a certain man with two sons, or a certain householder who went a journey, divided his substance, and gave to some ten talents, to another one.
Faith, then, is an union with Christ. Take care you have it; for if not, cling to your works, and there you go floating down the stream! Cling to your works, and there you go dashing down the gulf! Lost because your works have no hold on Christ and no connection with the blessed Redeemer! But thou, poor sinner, with all thy sin about thee, if the rope is round thy loins, and Christ has hold of it, fear not!

“His honor is engaged to save
The meanest of his sheep;
All that his heavenly Father gave
His hands securely keep.”

read it all here