Covenant Protestant Reformed Church
Ballymena
Rev. Angus Stewart
Lord’s Day, 5 February, 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
The Sacrament of Baptism [youtube]
Scripture Reading: Matthew 28
Text: Heidelberg Catechism, Lord’s Day 26
I. Administered By Whom?
II. Administered With What?
III. Administered in What Name?
Psalms: 89:3-8; 119:97-104; 147:12-20; 51:7-14
Evening Service – 6:00 PM
Scripture Reading: I Peter 1
Text: I Peter 1:14-16
I. The Meaning
II. The Reason
Psalms: 99:1-6, 9; 119:105-112; 114:1-8; 15:1-5
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/pages/Ballymena-United-Kingdom/Covenant-Protestant-Reformed-Church-N-Ireland/337347932331
Quotes to Consider:
John Calvin: “… it is improper for private individuals to take upon themselves the administration of baptism; for it, as well as the dispensation of the Supper, is part of the ministerial office. For Christ did not give command to any men or women whatever to baptise, but to those whom he had appointed apostles … For the words of Christ are plain: ‘Go ye, therefore, and teach all nations, baptising them’ (Matt. 28:19). Since he appointed the same persons to be preachers of the Gospel, and dispensers of baptism—and in the Church, ‘no man taketh this honour unto himself,’ as the apostle declares (Heb. 5:4), ‘but he that is called of God, as was Aaron’—any one who baptises without a lawful call usurps another’s office” (Institutes 4.15.20, 22).
Zacharias Ursinus: “[Baptism is to be] administered by the ministers of the church to whom Christ has limited it, and whom he has sent to teach and baptize, and not by women and others whom God has not sent” (Commentary on the Heidelberg Catechism, p. 363).
Westminster Confession: “The outward element to be used in this sacrament is water, wherewith the party is to be baptized in the name of the Father, and of the Son, and of the Holy Ghost, by a minister of the gospel, lawfully called thereunto” (28:2).
French Confession 25: “Now as we enjoy Christ only through the gospel, we believe that the order of the Church, established by his authority, ought to be sacred and inviolable, and that, therefore, the Church can not exist without pastors for instruction, whom we should respect and reverently listen to, when they are properly called and exercise their office faithfully. Not that God is bound to such aid and subordinate means, but because it pleases him to govern us by such restraints. In this we detest all visionaries who would like, so far as lies in their power, to destroy the ministry and preaching of the Word and sacraments.”
Announcements (subject to God’s will)
Back table: Reformed Perspectives on “The Beast Out of the Sea” (Rev. 13:1-10).
A few Standard Bearer subscriptions (£16.20) still haven’t been paid. Please either pay the RFPA directly by credit card or pay Rev. Stewart.
Sunday Catechism: 10 AM – O.T. Juniors
Monday Catechism: 6 PM – O.T. Beginners (Alex & Nathan) 6:45 PM – O.T. Juniors (Jacob & Joseph) 7:30 PM – Heidelberg (Timothy, Zoe, Amy & Lea)
The Council will hold their monthly meeting this Monday, 8:15 PM.
Our Tuesday morning Bible study meets at 11 AM on Revelation 17
Belgic Confession Class meets Wednesday at 7:45 PM. Continuing Article 12, we will consider the devil’s attack on the church and on Christ.
The Ladies’ Discussion Group will meet this Friday, 10 February, at 10 AM, continuing the discussion on chapter 7 of Lies Women Believe on child rearing.
Men’s Bible Study on Daniel 11 meets this Saturday, at 8 PM at the Kennedys.
The Reformed Witness Hour broadcast next Lord’s Day (Gospel 846MW at 8:30 AM) will be “Seeking Rest in Marriage” (Ruth 3:1-10) by Rev. R. Kleyn.
Offerings: General Fund: £626.74. Donations: £50 (DVDs), £20 (DVDs), £100 (translation fund), £200 (DVDs).
PRC News: Rev. Spronk received the call to Hope PRC.
Calvin’s Institutes 4.1.1-3
1. In the last Book, it has been shown, that by the faith of the gospel Christ becomes ours, and we are made partakers of the salvation and eternal blessedness procured by him. But as our ignorance and sloth (I may add, the vanity of our mind) stand in need of external helps, by which faith may be begotten in us, and may increase and make progress until its consummation, God, in accommodation to our infirmity, has added such helps, and secured the effectual preaching of the gospel, by depositing this treasure with the Church. He has appointed pastors and teachers, by whose lips he might edify his people (Eph. 4:11); he has invested them with authority, and, in short, omitted nothing that might conduce to holy consent in the faith, and to right order. In particular, he has instituted sacraments, which we feel by experience to be most useful helps in fostering and confirming our faith. For seeing we are shut up in the prison of the body, and have not yet attained to the rank of angels, God, in accommodation to our capacity, has in his admirable providence provided a method by which, though widely separated, we might still draw near to him. Wherefore, due order requires that we first treat of the Church, of its Government, Orders, and Power; next, of the Sacraments; and, lastly, of Civil Government;—at the same time guarding pious readers against the corruptions of the Papacy, by which Satan has adulterated all that God had appointed for our salvation. I will begin with the Church, into whose bosom God is pleased to collect his children, not only that by her aid and ministry they may be nourished so long as they are babes and children, but may also be guided by her maternal care until they grow up to manhood, and, finally, attain to the perfection of faith. What God has thus joined, let not man put asunder (Mark 10:9): to those to whom he is a Father, the Church must also be a mother. This was true not merely under the Law, but even now after the advent of Christ; since Paul declares that we are the children of a new, even a heavenly Jerusalem (Gal. 4:26).
2. When in the Creed we profess to believe the Church, reference is made not only to the visible Church of which we are now treating, but also to all the elect of God, including in the number even those who have departed this life. And, accordingly, the word used is “believe,” because oftentimes no difference can be observed between the children of God and the profane, between his proper flock and the untamed herd. The particle in is often interpolated, but without any probable ground. I confess, indeed, that it is the more usual form, and is not unsupported by antiquity, since the Nicene Creed, as quoted in Ecclesiastical History, adds the preposition. At the same time, we may perceive from early writers, that the expression received without controversy in ancient times was to believe “the Church,” and not “in the Church.” This is not only the expression used by Augustine, and that ancient writer, whoever he may have been, whose treatise, De Symboli Expositione, is extant under the name of Cyprian, but they distinctly remark that the addition of the preposition would make the expression improper, and they give good grounds for so thinking. We declare that we believe in God, both because our mind reclines upon him as true, and our confidence is fully satisfied in him. This cannot be said of the Church, just as it cannot be said of the forgiveness of sins, or the resurrection of the body. Wherefore, although I am unwilling to dispute about words, yet I would rather keep to the proper form, as better fitted to express the thing that is meant, than affect terms by which the meaning is causelessly obscured. The object of the expression is to teach us, that though the devil leaves no stone unturned in order to destroy the grace of Christ, and the enemies of God rush with insane violence in the same direction, it cannot be extinguished,—the blood of Christ cannot be rendered barren, and prevented from producing fruit. Hence, regard must be had both to the secret election and to the internal calling of God, because he alone “knoweth them that are his” (II Tim. 2:19); and as Paul expresses it, holds them as it were enclosed under his seal, although, at the same time, they wear his insignia, and are thus distinguished from the reprobate. But as they are a small and despised number, concealed in an immense crowd, like a few grains of wheat buried among a heap of chaff, to God alone must be left the knowledge of his Church, of which his secret election forms the foundation. Nor is it enough to embrace the number of the elect in thought and intention merely. By the unity of the Church we must understand a unity into which we feel persuaded that we are truly ingrafted. For unless we are united with all the other members under Christ our head, no hope of the future inheritance awaits us. Hence the Church is called Catholic or Universal, for two or three cannot be invented without dividing Christ; and this is impossible. All the elect of God are so joined together in Christ, that as they depend on one head, so they are as it were compacted into one body, being knit together like its different members; made truly one by living together under the same Spirit of God in one faith, hope, and charity, called not only to the same inheritance of eternal life, but to participation in one God and Christ. For although the sad devastation which everywhere meets our view may proclaim that no Church remains, let us know that the death of Christ produces fruit, and that God wondrously preserves his Church, while placing it as it were in concealment. Thus it was said to Elijah, “Yet I have left me seven thousand in Israel” (I Kings 19:18).
3. Moreover, this article of the Creed relates in some measure to the external Church, that every one of us must maintain brotherly concord with all the children of God, give due authority to the Church, and, in short, conduct ourselves as sheep of the flock. And hence the additional expression, the “communion of saints;” for this clause, though usually omitted by ancient writers, must not be overlooked, as it admirably expresses the quality of the Church; just as if it had been said, that saints are united in the fellowship of Christ on this condition, that all the blessings which God bestows upon them are mutually communicated to each other. This, however, is not incompatible with a diversity of graces, for we know that the gifts of the Spirit are variously distributed; nor is it incompatible with civil order, by which each is permitted privately to possess his own means, it being necessary for the preservation of peace among men that distinct rights of property should exist among them. Still a community is asserted, such as Luke describes when he says, “The multitude of them that believed were of one heart and of one soul” (Acts 4:32); and Paul, when he reminds the Ephesians, “There is one body, and one Spirit, even as ye are called in one hope of your calling” (Eph. 4:4). For if they are truly persuaded that God is the common Father of them all, and Christ their common head, they cannot but be united together in brotherly love, and mutually impart their blessings to each other. Then it is of the highest importance for us to know what benefit thence redounds to us. For when we believe the Church, it is in order that we may be firmly persuaded that we are its members. In this way our salvation rests on a foundation so firm and sure, that though the whole fabric of the world were to give way, it could not be destroyed. First, it stands with the election of God, and cannot change or fail, any more than his eternal providence. Next, it is in a manner united with the stability of Christ, who will no more allow his faithful followers to be dissevered from him, than he would allow his own members to be torn to pieces. We may add, that so long as we continue in the bosom of the Church, we are sure that the truth will remain with us …
