Covenant Protestant Reformed Church
Ballymena
Rev. Angus Stewart
Lord’s Day, 19 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
Zechariah’s Night Visions (2)
The Four Horns and the Four Carpenters [youtube]
Scripture Reading: Ezra 4:1-5:2
Text: Zechariah 1:18-21
I. The Four Horns
II. The Four Carpenters
Psalms: 124:1-8; 119:129-136; 83:4-13; 129:1-8
Evening Service – 6:00 PM
Scripture Reading: I Corinthians 10
Text: Heidelberg Catechism, Lord’s Day 28
I. Eating and Drinking
II. Assurance and Admonition
Psalms: 147:1-8; 119:137-144; 23:1-6; 34:8-16
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
Quote to Consider:
John Calvin on Zechariah 1:18-21: “But though the Prophet intended by this prophecy to encourage and animate to patience his own nation, as the Spirit of God had given him this office; yet there is here set before us by the Lord as in a mirror, the real condition of the Church at this day. Let us not then wonder if the world rage on every side against the Church, and if storms and tempests arise from the east as well as from the west: nor is it a new thing that many enemies from various parts unite together; and that God’s Church should thus have to bear many assaults.”
Announcements (subject to God’s will)
On the back table today is Rev. McGeown’s bi-monthly letter.
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)
Our Tuesday morning Bible study meets at 11 AM on “Eschatology and Time.” We will look at the “two ages.”
Belgic Confession Class meets Wednesday at 7:45 PM to study Article 13 on “Divine Providence.”
The Reformed Witness Hour broadcast next Lord’s Day (Gospel 846MW at 8:30 AM) will be “The Redeemer and His Work” (Ruth 4:1-10) by Rev. R. Kleyn.
Lectures:
S. Wales, 23 Feb., Rev. McGeown, “Peter, the Papacy & the Keys of the Kingdom”
S. Wales, 12 April, Rev. Stewart, “God’s Sovereignty & Man’s Responsibility”
Ballymena, 20 April, Rev. Stewart, “God’s Sovereignty & Man’s Responsibility”
Offerings: General Fund: £576.70. Donation: £150 (CR News).
PRC News: Rev. Spronk declined the call to Edgerton PRC, so Edgerton’s new trio is Revs. R. Kleyn, Marcus, and Van Overloop. Rev. Chris Connors of the Evangelical Presbyterian Church of Australia, with whom the PRC have a corresponding church relationship, has asked for and been granted release from his duties in the Brisbane congregation. Rev. Connors made this request after a number of years of struggle, due to prolonged ill health and a steady decline in physical and emotional strength. Rev. Connors has served as a minister of the gospel in the EPC since his graduation from the Protestant Reformed seminary in 1994. The Presbytery accepted his resignation from the Brisbane charge and declared Rev. Connors to be emeritus. He will be be supported financially by the Presbytery for a period of twelve months in the hope that God will grant recovery and enable him to take up the work of the ministry once again. Let us remember Rev. Connors and the EPC in our prayers in this time of great need.
Calvin’s Institutes 4.17.1-4
1. After God has once received us into his family, it is not that he may regard us in the light of servants, but of sons, performing the part of a kind and anxious parent, and providing for our maintenance during the whole course of our lives. And, not contented with this, he has been pleased by a pledge to assure us of his continued liberality. To this end, he has given another sacrament to his Church by the hand of his only-begotten Son—viz. a spiritual feast, at which Christ testifies that he himself is living bread (John 6:51), on which our souls feed, for a true and blessed immortality. Now, as the knowledge of this great mystery is most necessary, and, in proportion to its importance, demands an accurate exposition, and Satan, in order to deprive the Church of this inestimable treasure, long ago introduced, first, mists, and then darkness, to obscure its light, and stirred up strife and contention to alienate the minds of the simple from a relish for this sacred food, and in our age, also, has tried the same artifice, I will proceed, after giving a simple summary adapted to the capacity of the ignorant, to explain those difficulties by which Satan has tried to ensnare the world. First, then, the signs are bread and wine, which represent the invisible food which we receive from the body and blood of Christ. For as God, regenerating us in baptism, ingrafts us into the fellowship of his Church, and makes us his by adoption, so we have said that he performs the office of a provident parent, in continually supplying the food by which he may sustain and preserve us in the life to which he has begotten us by his word. Moreover, Christ is the only food of our soul, and, therefore, our heavenly Father invites us to him, that, refreshed by communion with him, we may ever and anon gather new vigour until we reach the heavenly immortality. But as this mystery of the secret union of Christ with believers is incomprehensible by nature, he exhibits its figure and image in visible signs adapted to our capacity, nay, by giving, as it were, earnests and badges, he makes it as certain to us as if it were seen by the eye; the familiarity of the similitude giving it access to minds however dull, and showing that souls are fed by Christ just as the corporeal life is sustained by bread and wine. We now, therefore, understand the end which this mystical benediction has in view—viz. to assure us that the body of Christ was once sacrificed for us, so that we may now eat it, and, eating, feel within ourselves the efficacy of that one sacrifice,—that his blood was once shed for us so as to be our perpetual drink. This is the force of the promise which is added, “Take, eat; this is my body, which is broken for you” (Matt. 26:26, &c.). The body which was once offered for our salvation we are enjoined to take and eat, that, while we see ourselves made partakers of it, we may safely conclude that the virtue of that death will be efficacious in us. Hence he terms the cup the covenant in his blood. For the covenant which he once sanctioned by his blood he in a manner renews, or rather continues, in so far as regards the confirmation of our faith, as often as he stretches forth his sacred blood as drink to us.
2. Pious souls can derive great confidence and delight from this sacrament, as being a testimony that they form one body with Christ, so that everything which is his they may call their own. Hence it follows, that we can confidently assure ourselves, that eternal life, of which he himself is the heir, is ours, and that the kingdom of heaven, into which he has entered, can no more be taken from us than from him; on the other hand, that we cannot be condemned for our sins, from the guilt of which he absolves us, seeing he has been pleased that these should be imputed to himself as if they were his own. This is the wondrous exchange made by his boundless goodness. Having become with us the Son of Man, he has made us with himself sons of God. By his own descent to the earth he has prepared our ascent to heaven. Having received our mortality, he has bestowed on us his immortality. Having undertaken our weakness, he has made us strong in his strength. Having submitted to our poverty, he has transferred to us his riches. Having taken upon himself the burden of unrighteousness with which we were oppressed, he has clothed us with his righteousness.
3. To all these things we have a complete attestation in this sacrament, enabling us certainly to conclude that they are as truly exhibited to us as if Christ were placed in bodily presence before our view, or handled by our hands. For these are words which can never lie nor deceive—Take, eat, drink. This is my body, which is broken for you: this is my blood, which is shed for the remission of sins. In bidding us take, he intimates that it is ours: in bidding us eat, he intimates that it becomes one substance with us: in affirming of his body that it was broken, and of his blood that it was shed for us, he shows that both were not so much his own as ours, because he took and laid down both, not for his own advantage, but for our salvation. And we ought carefully to observe, that the chief, and almost the whole energy of the sacrament, consists in these words, It is broken for you: it is shed for you. It would not be of much importance to us that the body and blood of the Lord are now distributed, had they not once been set forth for our redemption and salvation. Wherefore they are represented under bread and wine, that we may learn that they are not only ours, but intended to nourish our spiritual life; that is, as we formerly observed, by the corporeal things which are produced in the sacrament, we are by a kind of analogy conducted to spiritual things. Thus when bread is given as a symbol of the body of Christ, we must immediately think of this similitude. As bread nourishes, sustains, and protects our bodily life, so the body of Christ is the only food to invigorate and keep alive the soul. When we behold wine set forth as a symbol of blood, we must think that such use as wine serves to the body, the same is spiritually bestowed by the blood of Christ; and the use is to foster, refresh, strengthen, and exhilarate. For if we duly consider what profit we have gained by the breaking of his sacred body, and the shedding of his blood, we shall clearly perceive that these properties of bread and wine, agreeably to this analogy, most appropriately represent it when they are communicated to us.
4. Therefore, it is not the principal part of a sacrament simply to hold forth the body of Christ to us without any higher consideration, but rather to seal and confirm that promise by which he testifies that his flesh is meat indeed, and his blood drink indeed, nourishing us unto life eternal, and by which he affirms that he is the bread of life, of which, whosoever shall eat, shall live for ever—I say, to seal and confirm that promise, and in order to do so, it sends us to the cross of Christ, where that promise was performed and fulfilled in all its parts. For we do not eat Christ duly and savingly unless as crucified, while with lively apprehension we perceive the efficacy of his death. When he called himself the bread of life, he did not take that appellation from the sacrament, as some perversely interpret; but such as he was given to us by the Father, such he exhibited himself when becoming partaker of our human mortality, he made us partakers of his divine immortality; when offering himself in sacrifice, he took our curse upon himself, that he might cover us with his blessing, when by his death he devoured and swallowed up death, when in his resurrection he raised our corruptible flesh, which he had put on, to glory and incorruption.
