Covenant Protestant Reformed Church
83 Clarence Street, Ballymena BT43 5DR
Rev. Angus Stewart
Lord’s Day, 30 September, 2012
“Those that be planted in the house of the Lord
shall flourish in the courts of our God” (Ps. 92:13)
Morning Service – 11:00 AM
Administration of the Lord’s Supper
The Means and Ends of Christ’s Death [youtube]
Scripture Reading: Hebrews 2
Text: Hebrews 2:14-15
I. The Partaking of Our Nature
II. The Destruction of the Devil
III. Our Deliverance From Bondage
Psalms: 84:1-6; 8:1-9; 40:6-10; 119:33-40
Evening Service – 6:00 PM – Applicatory
The Pilgrim Psalms (15)
The Blessedness of Church Unity [youtube]
Scripture Reading: Ephesians 4
Text: Psalm 133
I. Like Precious Ointment
II. Like Refreshing Dew
Psalms: 122:1-9; 9:1-9; 42:1-5; 133:1-3
For CDs of the sermons and DVDs of the worship services, contact Stephen Murray
If you desire a pastoral visit, please contact Rev. Stewart
CPRC website: www.cprc.co.uk
CPRC YouTube: www.youtube.com/cprcni
CPRC Facebook: www.facebook.com/CovenantPRC
Quote to Consider
John Gill on Psalm 133:“… to serve the Lord with one consent, with one mind and mouth to glorify God, and to be of one accord, having the same love … serving each other in love, bearing one another’s burdens, sympathizing with each other in all circumstances, forgiving each other offences committed, praying with one another, and building up each other in their most holy faith, stirring up one another to love and to good works: now this is both ‘good’ and ‘pleasant.’”
Announcements (subject to God’s will)
After a week of self-examination, confessing members in good standing are called to partake of the sacrament of the Lord’s Supper. Your participation in the Lord’s Supper is in part a witness that you repent of your sins, believe that Jesus Christ is your righteousness and desire to live a new and godly life. As this heavenly food can be taken to one’s judgment (I Cor. 11:28-30) and as the common reception of this food is a confession of doctrinal unity (Acts 2:42), the elders supervise the partaking of the sacrament. Visitors from other denominations must request permission from the Council.
The Council has granted permission to partake of the Lord’s Supper to Philip & Julie Rainey (First PRC in Grand Rapids, MI) and to Brian Harris (Peniel Green Congregational Church in South Wales), who are members in good standing.
Monday Catechism:
6 PM – O.T. Beginners (Bradley & Alex)
6:45 PM – O.T. Juniors (Nathan, Jacob & Joseph)
7:30 PM – Heidelberg (Timothy)
The Tuesday morning Bible study will be held this week at 11 AM. We will look at the thousand years.
The Belgic Confession Class will meet this Wednesday, at 7:45 PM, to continue our study of article 16 on “Eternal Election.”
The Ladies’ Discussion Group will meet this Friday (5 Oct.) at 10:30 at the church to study the second chapter on Mary.
The Reformed Witness Hour broadcast next Lord’s Day (Gospel 846MW at 8:30 AM) will be “Regenerated Into Christ’s Church” (Eph. 2:1-5) by Rev. Bruinsma.
Tommy Duncan made confession of his faith before the Council. The Council approved his confession and, unless there are any lawful objections, his baptism will take place during the evening service of 7 October.
The Council will hold their monthly meeting on Thursday, 10 Oct., at 7:30 PM.
Upcoming Lectures on “Martin & Katie Luther: The Reformation of Marriage”
Friday, 19 October, at 7:30 PM here at the CPRC
Thursday, 25 October, at 7:15 PM in Porthcawl, S. Wales
Offerings: General – £485.30.
Website Addition: One Spanish translation was put on-line.
John Owen on Hebrews 2:14-15
There are sundry things which the apostle supposeth in these words as known unto and granted by the Hebrews; as, first, that the devil had the power of death; secondly, that on this account men were filled with fear of it, and led a life full of anxiety and trouble by reason of that fear; thirdly, that a deliverance from this condition was to be effected by the Messiah; fourthly, that the way whereby he was to do this was by his suffering. All which, as they are contained in the first promise, so that they were allowed of by the Hebrews of old we have fully proved elsewhere. And by all these doth the apostle yield a reason of his former concession, that the Messiah was for a little while made lower than the angels, the causes and ends whereof he here declares. There are in the words, — First, A supposition of a twofold state and condition of the children to be brought unto glory: — 1. Natural, or their natural state and condition; they were all of them in common partakers of flesh and blood: “Forasmuch then as the children were partakers of flesh and blood.” 2. Moral, their moral state and condition; they were obnoxious unto death, as it is penal for sin, and in great bondage through fear of it: “Them who through fear of death were all their lifetime subject to bondage.”
Secondly, There is a double affirmation with respect unto this supposition, on the part of Christ, the captain of salvation: — 1. As to their natural condition, that he did partake of it, he was so to do: “He also himself did partake of the same.” 2. As to their moral condition, he freed them from it: “And deliver them.”
Thirdly, The means whereby he did this, or this was to be done, evidencing the necessity of his participation with them in their condition of nature, that he might relieve them from their condition of trouble; he did it by death: “That by death.”
Fourthly, The immediate effect of his death, tending unto their delivery and freedom, and that is the destruction of the devil, as to his power over and interest in death as penal, whereof their deliverance is an infallible consequent: “That he might destroy him,” etc.
In the first place the apostle expresseth, as by way of supposition, 1. The natural condition of the children, — that is, the children whom God designed to bring unto glory, those who were given unto Christ; they were in common “partakers of flesh and blood.” I shall not stay to remove the conceit of some, who yet are not a few among the Romanists, who refer these words unto the participation of the flesh and blood of Christ in the sacrament; whereunto also, as we have observed, the Ethiopic version gives countenance: for not only is there not any thing in the expression that inclines unto such an imagination, but also it enervates the whole design of the apostle’s discourse and argument, as from the former consideration of it doth appear. “Flesh and blood” are, by a usual synecdoche, put for the whole human nature; not as though by “blood” the soul were intended, because the life is said to be in it, as not acting without it; but this expression is used, because it is not human nature as absolutely considered, but as mortal, passible, subject unto infirmities and death itself, that is intended. And it is no more than if he had said, ‘The children were men subject unto death;’ for he gives his reason herein why the Lord Christ was made a man subject unto death. That he and the children should be of one nature he had showed before. Forasmuch, then, as this was the condition of the children, that they were all partakers of human nature, liable to sufferings, sorrow, and death, he was so also. And this is thus expressed to set forth the love and condescension of Jesus Christ, as will afterward appear. 2. The second thing in these words is the moral condition of the children.
And there are sundry things, partly intimated, partly expressed, in the description that is here given us of it; as, — (1.) Their estate absolutely considered, — they were subject to death: (2.) The consequences of that estate, — [1.] It wrought fear in them; [2.] That fear brought them into bondage: (3.) The continuance of that condition, — it was for the whole course of their lives. (1.) It is implied that they were subject, obnoxious unto, guilty of death, and that as it was penal, due to sin, as contained in the curse of the law; which what it comprehendeth and how far it is extended is usually declared. On this supposition lies the whole weight of the mediation of Christ. The children to be brought unto glory were obnoxious unto death, and the curse and wrath of God therein, which he came to deliver them from. (2.) [1.] The first effect and consequent of this obnoxiousness unto death concurring unto their state and condition is, that they were filled with fear of it: “For fear of death.” Fear is a perturbation of mind, arising from the apprehension of a future imminent evil; and the greater this evil is, the greater will the perturbation of the mind be, provided the apprehension of it be answerable. The fear of death, then, here intended, is that trouble of mind which men have in the expectation of death to be inflicted on them, as a punishment due unto their sins. And this apprehension is common to all men, arising from a general presumption that death is penal, and that it is the “judgment of God that they which commit sin are worthy of death,” as Romans 1:32, 2:15. But it is cleared and confirmed by the law, whose known sentence is, “The soul that sinneth it shall die.” And this troublesome expectation of the event of this apprehension is the fear of death here intended. And according unto the means that men have to come unto the knowledge of the righteousness of God are, or ought to be, their apprehensions of the evil that is in death. But even those who had lost all clear knowledge of the consequences of death natural, or the dissolution of their present mortal condition, yet, on a confused apprehension of its being penal, always esteemed it, — the most dreadful of all things that are so unto human nature. And in some this is heightened and increased, until it come to be, as our apostle speaks, chapter 10:27, — “a fearful expectation of judgment and fiery indignation, which shall devour the adversaries.”
