Covenant Protestant Reformed Church
83 Clarence Street, Ballymena BT43 5DR
Rev. Angus Stewart
Lord’s Day, 4 May, 2025
If the Son therefore shall make you free, ye shall be free indeed” (John 8:36)
Morning Service – 11:00 AM
Scripture Reading: I Samuel 1:1-11; 2:1-10
Text: I Samuel 1:6-7
I. The Sins
II. The Effects
III. The Principles
Psalms: 6:1-10; 122:1-9; 52:1-7; 113:1-9
Evening Service – 6:00 PM
Scripture Reading: Colossians 3:9-25
Text: Heidelberg Catechism, Lord’s Day 32
I. By Whom?
II. Out of What?
III. As What?
Psalms: 112:5-10; 123:1-4; 53:1-5; 92:10-15
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: www.cprc.co.uk/live-streaming
CPRC YouTube: www.youtube.com/cprcni
CPRC Facebook: www.facebook.com/CovenantPRC
Quotes to Consider
Matthew Henry: “[Peninnah] did this most when they went up to the house of the Lord, perhaps because then they were more together than at other times, or because then Elkanah showed his affection most to Hannah. But it was very sinful at such a time to show her malice, when pure hands were to be lifted up at God’s altar without wrath and quarrelling. It was likewise very unkind at that time to vex Hannah, not only because then they were in company, and others would take notice of it, but then Hannah was to mind her devotions, and desired to be most calm and composed, and free from disturbance. The great adversary to our purity and peace is then most industrious to ruffle us when we should be most composed.”
Prof. David Engelsma: “Peninnah ‘provoked’ Hannah at the time of the yearly trek to Shiloh to worship God at the feast of passover (1 Sam. 1:7). Her provocation took the form of charging that Hannah’s barrenness was God’s punishment of her in his wrath for her sins. It was therefore severe persecution. This is stated: ‘provoked her sore’ (v. 6). The severity was evident in Hannah’s grief (vv. 7, 10). Hannah gave expression to the severity of the persecution and to the intensity of her grief in her prayer: her deliverance was a real salvation and a resurrection of one who was as good as dead (2:6)” (Unfolding Covenant History, vol. 6, p. 10).
Announcements (subject to God’s will)
On the back table is a new free Protestant Reformed Theological Journal. It contains five speeches, reproduced in written form, dealing with the false doctrine of common grace.
Hungarian Conference: Rev. & Mary Stewart and Julian & Marie Kennedy plan to travel to Budapest on Monday, 5 May, for a conference there. Rev. Jim Laning will be giving lectures on the doctrine of the church and Rev. Stewart will give an historical lecture. Please pray for this witness and the saints in Hungary.
Tuesday Bible study will not meet this week but will resume next week.
The Reformed Witness Hour broadcast next Lord’s day (Gospel 846 MW at 8:30 AM) by Rev. Haak is entitled, “Blessed Are They That Mourn” (Matt. 5:4).
Offerings: £1,742.23.
Translation Additions: 5 Chinese, 1 Dutch and 2 Spanish.
PRC News: The seminary faculty has licensed Isaac Van Baren to give a word of edification in the churches. Cornerstone PRC has a new trio of Revs. Brummel, Maatman and Spronk. Grace PRC called Prof. Gritters to be their next pastor. Grandville PRC called Rev. Maatman. Hudsonville PRC will call from a trio of Revs. Engelsma, D. Holstege and Maatman. Lynden PRC will call from a trio of Revs. DeBoer, Lee and Marcus. Southwest PRC has a new trio of Revs. Barnhill, W. Langerak and Lee.
Church Discipline (2)
by Rev. Josiah Tan
It is possible—even during a disciplinary process—for an elder to err in judgment or behaviour. But sin alone does not justify formal charges. Only when an elder, after being admonished, refuses correction and repentance, and continues in self-justifying impenitence, then must he be brought under the discipline of the church, and that only upon the testimony of 2-3 witnesses (1 Tim. 5:19-20).
So let us be clear: who are the ones subject to official church discipline according to God’s Word? Not those who simply fall into sin—for every believer stumbles. But those who are impenitent:
– Those who cover their sins instead of confessing them.
– Those who reject repentance and rebel against God’s command.
– Those who, when approached lovingly and repeatedly, refuse to repent.
– Those who resist the voice of Christ—both in His Word and through His church.
– Those who cling to their sin instead of forsaking it, and who will not submit to the oversight of Christ’s appointed shepherds.
“He that covereth his sins shall not prosper: but whoso confesseth and forsaketh them shall have mercy” (Prov. 28:13).
“If he neglect to hear the church, let him be unto thee as an heathen man and a publican.” (Matt. 18:17).
But how do the elders of the church discern whether someone is truly impenitent?
To answer this challenging question, we turn to four sobering examples from Scripture—each one showing how outward words and actions can look convincing, yet conceal a heart still hardened in sin.
1. Judas Iscariot. After betraying Jesus, Judas was filled with remorse. In Matthew 27, we read that he returned the silver to the chief priests and elders. Then he confessed, “I have sinned in that I have betrayed the innocent blood.” His words showed striking theological insight—even acknowledging the sinlessness of Christ, the Son of God.
2. Esau. Esau, having sold his birthright for a bowl of pottage, later deeply regretted his decision. His grief was loud and passionate—he wept bitterly and sought the blessing with tears. (Gen. 27:38; Heb. 12:17)
3. Pharaoh. In Exodus 10:16-17, during the plagues upon Egypt, we read: “Then Pharaoh called for Moses and Aaron in haste; and he said, I have sinned against the Lord your God, and against you.”
Pharaoh acted urgently. He pro-actively sought out Moses and Aaron. He confessed his sin clearly and acknowledged the true God. In verse 28 of the same chapter, we even see what looked like obedience and submission to God—Pharaoh let the people go.
4. King Saul. After disobeying God’s command to utterly destroy the Amalekites—and instead taking the spoil for himself—Saul confessed his sin in I Samuel 15:24-25: “I have sinned: for I have transgressed the commandment of the Lord, and thy words: because I feared the people, and obeyed their voice. Now therefore, I pray thee, pardon my sin, and turn again with me, that I may worship the Lord.”
Saul not only admitted his sin, but also asked for forgiveness and expressed a desire to worship God with Samuel. To those present, Saul’s words and actions seemed sincere. His desire to offer sacrifice looked like heartfelt devotion.
Each of these confessions had its own appearance of strength:
– Judas spoke with profound theological accuracy.
– Esau was filled with deep and bitter sorrow.
– Pharaoh responded with urgency and action.
– Saul showed desperate pleading and zeal for worship.
Yet in all four cases, the repentance was false. What seemed sincere on the outside was hollow on the inside.
– Judas despaired and took his own life.
– Esau sought blessing, not forgiveness.
– Pharaoh’s submission was momentary; his heart remained proud.
– And Saul—concerned more about saving face than pleasing God—wanted Samuel’s public support more than the Lord’s pardon. What Saul really feared was shame before men, not guilt before God.
So how do the elders judge impenitence? It is a challenging question that requires great spiritual discernment. That is the question we will take up next.
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The examples of false repentance recorded in Scripture stand as a solemn warning to the church of Christ.
There is a greater spiritual danger than the presence of a member who refuses to repent. It is the danger of one who gives a highly convincing appearance of repentance, while in truth remains hardened in sin.
Imagine, for example, a man under church discipline were to write a letter to the entire congregation. In it, he professes that he has confessed his sin, perhaps even explaining his sin with theological rigour. He weeps bitter tears. He speaks urgently of his repentance. He declares zeal for worship and devotion to the service of God. And yet, in the judgment of the Searcher of hearts, he remains unbroken and impenitent.
Such a case presents a grave spiritual threat to the congregation. The danger of his duplicity is multiplied when human sympathies are stirred. Seeing the visible sorrow of one under discipline, feeling the weight of his emotional suffering, the congregation may be tempted to accept mere words, tears, or temporary changes in place of Spirit-wrought repentance. The heart is easily moved by external displays.
Imagine if the church is swept along by this emotional current and begins to assure the impenitent man that all is well with his soul, even without the enduring fruits that true repentance must bear (Matt. 7:16). Under the sway of misplaced compassion, members may seek to pressure the elders to abandon the work of Christ’s discipline and to declare the man restored.
In doing so, they do not merely err in judgment—they oppose the King of the church, undermining the holy authority He brings to bear through His under-shepherds (Heb. 13:17).
True love does not set aside the Word of Christ for the sake of human pity. Such love holds fast to the Word of Christ, even when it cuts deeply and painfully. This love for the one under discipline supports the faithful labours of the elders, praying earnestly for their wisdom, courage, and steadfastness in the face of mounting pressure.
True love for the sinner seeks not superficial reconciliation, but genuine repentance—a repentance that manifests not in words alone, nor in emotional displays, but in a broken and contrite heart before the face of God (Ps. 51:17). True love remembers that “by their fruits ye shall know them” (Matt. 7:16), and it waits patiently for the lasting fruits of repentance.
