Covenant Protestant Reformed Church
83 Clarence Street, Ballymena BT43 5DR
Rev. Angus Stewart
Lord’s Day, 8 July, 2018
“And be not conformed to this world: but be ye transformed
by the renewing of your mind …” (Rom. 12:2)
Morning Service – 11:00 AM
Earnestly Contending for the Faith (16)
Jude’s Concluding Doxology [youtube]
Scripture Reading: Jude
Text: Jude 24-25
I. Its Distinctive Nature
II. Its Fitting Address
III. Its Beautiful Ascription
Psalms: 4:1-8; 75:1-4; 124:1-8 (AOS); 125:1-5
Evening Service – 6:00 PM
Infant Baptism
“Feed My Lambs” [youtube]
Scripture Reading: John 21
Text: John 21:15
I. The Fed
II. The Feeding
III. The Feeders
Psalms: 63:1-8; 75:5-10; 119:105-112; 23:1-6
For CDs of the sermons and DVDs of the worship services, contact Stephen Murray
If you desire a pastoral visit, please contact Rev. Stewart or the elders
CPRC Website: www.cprc.co.uk • Live Webcast: https://cprc.co.uk/live-streaming/
CPRC YouTube: www.youtube.com/cprcni
CPRC Facebook: www.facebook.com/CovenantPRC
Quotes to Consider
John Gill on Jude 24-25: “The people of God are liable to falling into temptation, into sin, into errors and mistakes, from an exercise of grace, or from a degree of steadfastness in Gospel truths, and even into a final and total apostasy, were it not for divine power; and they are not able to keep themselves. Adam, in his state of innocence, could not keep himself from falling; nor could the angels, many of whom fell, and the rest are preserved by the grace of God; wherefore, much less can imperfect sinful men keep themselves, they want both skill and power to do it; nor can any, short of Christ, keep them, and it is his work and office to preserve them; they were given to him with this view, and he undertook to do it …”
Prof. David Engelsma: “Parents must guard against leaving the impression with our children that what really matters with us is their intelligence, their looks, their popularity, their athletic prowess, and their earthly success. What we are teaching them then is something that is contradicted by the gospel we believe. We are teaching them that we accept them on the basis of their works. This is contrary to the gospel of justification and acceptance by faith in Jesus Christ alone. Then we are busy raising proud children who can perform these works, or despairing children who find themselves unable to accomplish these works. We must be clear in our own minds, and we must clearly show to our children, that what ultimately matters with us is that they are covenant children in very deed, adopted children of God who believe in Jesus Christ for salvation and who walk, imperfectly, but victoriously, in obedience to the commandments of God.”
Announcements (subject to God’s will)
We welcome Lidi Cecilio from Brazil to our worship services today.
This evening we witness the baptism of Grace Mae Crossett. We pray that the Lord will bless and guide David & Kristin as they raise this child in the fear and admonition of the Lord.
On the back table today are Philippines newsletters and the new commentary on the Belgic Confession by Prof. Engelsma (available for £18).
Tuesday Bible Study at 11 AM meets this week to consider the application of blood in the Old Testament sacrifices.
The Reformed Witness Hour broadcast next Lord’s Day (Gospel 846 MW at 8:30 AM) by Rev. Haak is entitled “Arise, Go, Cry Against It” (Jonah 1:1-2).
Offerings: General Fund: £1,149. Building Fund: £251.40. Donation: £20,000.
Translation Additions: 5 Italian.
The Call to Believers’ Children to be Converted
Prof. David J. Engelsma
(excerpt from “The Covenant of God and the Children of Believers”)
We face, finally, the question, what place does conversion have in the life of the covenant child? Does conversion have a place, or is it now unnecessary for him? If conversion has a place in the life of the child of the covenant, is this place an important place, even a necessary place, or is the place of conversion somewhat minimized?
These are important questions for the believing parent and for the Reformed church. What is their attitude towards the conversion of their children? After all, if conversion is necessary, they must be the instruments in the hand of God for such conversion. Should they earnestly pray for their children’s conversion? Should they urgently call the children to conversion?
The question about conversion is vital for the covenant child herself. Ought she to look for this reality and experience in her own life? If so, how must she expect to experience it? May she consider herself a proper candidate for public confession of faith and a worthy partaker of the Lord’s Supper without conversion? May she have the certainty of salvation apart from conversion, simply because she is the child of believing parents and has been baptized?
Let us admit that there is a danger that the important place of conversion in the life of the covenant child is neglected both by Reformed parents and by the Reformed church, and therefore also by the child. It is possible that this neglect is due to a misunderstanding, as though mention of conversion of the covenant child threatens either the truth that the salvation of the child is the fruit of the covenant or the truth that in the covenant it is God alone who saves the child. In part, the hesitation of Reformed Christians to speak of, much less to emphasize, the conversion of the children of the covenant is due to their reaction against the sin against God’s covenant that becomes more and more popular today in Reformed circles, namely, that covenant, baptized, Reformed young people are made the objects of an “evangelism” that treats them as unsaved sinners who must be saved by accepting Christ. If this is what is meant by the conversion of the child, Reformed parents and the Reformed church reject it in the name of the covenant of God sealed to their children in infancy.
But these misunderstandings and errors may not be decisive for the answer to the question about the conversion of the children of the covenant. Scripture alone is decisive.
First, conversion is always the work of the Holy Spirit in free, sovereign grace. This is true on the mission field, but this is also true in the covenant. Conversion is never a work of the sinner, earning or obtaining the grace of God. Our converting ourselves is not a prerequisite to entering the kingdom of heaven. Although we are active in conversion we believe, we repent, and we turn to God—our activity is caused by the Holy Spirit.
Second, conversion has a place in the life of the covenant children; and this place is that conversion is necessary. Christ’s word in Matthew 18:3 applies to the children of believers, “Except ye be converted … ye shall not enter into the kingdom of heaven.” Covenant children must receive the gift of repentance. They must have faith conferred, breathed, and infused into them. They must be turned to God as to their heavenly Father in whose will they delight.
Third, conversion is itself the fruit of the covenant: It is the effect and benefit of the covenant promise. God’s promise to the elect children, signified and sealed at baptism, works conversion in them. The friendship of God, experienced by them in the Holy Spirit, causes them to turn away from sin and to God. Because God includes them in the covenant, by gracious promise, their conversion is certain.
Fourth, parents and church not only may but are also solemnly required by God to call their children to conversion. They must do this with regard to specific sins, as well as with regard to the entire life of the children. They do this, not only by saying, “Believe!” “Repent!” but also by thorough, careful instruction in the entire gospel of Scripture; by discipline; and by godly example. God works conversion by His Word. Therefore, church and parents teach the children the Bible. He works it also in answer to prayers. Therefore, church and parents are to pray for the conversion of the children.
Fifth, the children are to be taught to experience conversion, to find conversion in their lives. This is true particularly, although not exclusively, at the time of public confession of faith and celebration of the Lord’s Supper. No unconverted person may come to the table of the Lord. No one who is doubtful of his conversion is able to come. However, this experience of conversion is not some mysterious, indescribable, inexplicable feeling. Rather, it is heartfelt sorrow over sin, true faith in Jesus Christ, and a sincere determination to love God and the neighbour.
Neither is the conversion of the children of the covenant as a rule a sudden, dramatic change in teenage years, or even in later life …
One of the strongest objections of the Baptists against infant baptism is that it fills the church with young people, and finally with adults, who are manifestly unspiritual, worldly, and immoral. Nor can it be denied that some Reformed churches expose the truth of the covenant to this charge by their tolerance of the ungodliness of the young people and by their refusal to discipline even the most blatant transgressors among them. All are presumed to be regenerate and saved. The result of this presumption is the death of the church as the carnal, profane seed come to dominate the church, finally driving the spiritual children out. These churches do not take election seriously. Not all the children are included in the covenant and church of God, but the elect only. The elect manifest themselves by holiness of life. Those who are unholy must be disciplined both by sharp preaching and by church censure.
This is a great grief both to parents and church. It is the full responsibility of the ingrate who crucifies to himself the Son of God afresh and puts Him to an open shame. But it is not evidence of the failure of the Word of God. For the great truth in the sphere of the covenant is this: “I will have mercy on whom I will have mercy …” (Rom. 9:15). As in Israel under the old covenant, so in the church under the new covenant, “the election has obtained it, and the rest were blinded” (Rom. 11:7).
This is a doctrine of the covenant that is thoroughly biblical. It is in full accord with the Reformed confessions. It has an honourable place in the Reformed tradition. It upholds and extols the sovereign grace of God in salvation. It gives comfort to parents and children alike. To mention only one aspect of its rich comfort, only this doctrine of the covenant enables believing parents to bring the body of their infant child to the grave without doubting of the election and salvation of the child: “Since … the children of believers are holy … in virtue of the covenant of grace, in which they, together with the parents, are comprehended, godly parents have no reason to doubt of the election and salvation of their children, whom it pleaseth God to call out of this life in their infancy” (Canons I:17).
And it is practical. To refer only to the calling of believing parents, this doctrine provides the basis for having children; indicates the positive approach to take in their rearing; lays down the content of the rearing; and gives encouragement in times of struggle and disappointment.
