Covenant Protestant Reformed Church
83 Clarence Street, Ballymena BT43 5DR
Rev. Angus Stewart
Lord’s Day, 24 November, 2024
My covenant was with him of life and peace” (Mal. 2:5)
Morning Service – 11:00 AM
Church Divisions and Christian Ministers (2)
Carnal Christians (2) [youtube]
Scripture Reading: I Corinthians 3
Text: I Corinthians 3:2-4
I. The Proof
II. The Diet
Psalms: 99:1-7; 109:21-26; 63:1-8; 119:57-64
Evening Service – 6:00 PM
Scripture Reading: Isaiah 11
Text: Heidelberg Catechism, Lord’s Day 12
I. Predicted
II. Equipped
III. Ruling
Psalms: 2:6-12; 109:27-31; 45:2-7; 72:1-8
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
Quote to Consider
Charles Hodge on I Corinthians 3:2: “Every doctrine which can be taught to theologians, is taught to children. We teach a child that God is a Spirit, every where present and knowing all things; and he understands it. We tell him that Christ is God and man in two distinct natures and one person for ever. This to the child is milk, but it contains food for angels. The truth expressed in these propositions may be expanded indefinitely, and furnish nourishment for the highest intellects to eternity. The difference between milk and strong meat, according to this view, is simply the difference between the more or less perfect development of the things taught. This view is confirmed by those passages in which the same distinction is made. Thus in Hebrews 5:11-14, the apostle speaks of his readers as having need of milk and not of strong meat. The reference is there to the distinction between the simple doctrine of the priesthood of Christ and the full development of that doctrine. The important truth is that there are not two sets of doctrine, a higher and a lower form of faith, one for the learned and the other for the unlearned; there is no part of the gospel which we are authorized to keep back from the people.”
Calvin on I Corinthians 3:2: “I have fed you with milk. Here it is asked, whether Paul transformed Christ to suit the diversity of his hearers. I answer, that this refers to the manner and form of his instructions, rather than to the substance of the doctrine. For Christ is at once milk to babes, and strong meat to those that are of full age (Heb. 5:13-14) the same truth of the gospel is administered to both, but so as to suit their capacity. Hence it is the part of a wise teacher to accommodate himself to the capacity of those whom he has undertaken to instruct, so that in dealing with the weak and ignorant, he begins with first principles, and does not go higher than they are able to follow (Mark 4:33), and so that, in short, he drops in his instructions by little and little, lest it should run over, if poured in more abundantly. At the same time, those first principles will contain everything necessary to be known, no less than the farther advanced lessons that are communicated to those that are stronger. On this point read Augustine’s 98th homily on John. This tends to refute the specious pretext of some, who, while they do but mutter out, from fear of danger, something of the gospel in an indistinct manner, pretend to have Paul’s example here. Meanwhile, they present Christ at such a distance, and covered over, besides, with so many disguises, that they constantly keep their followers in destructive ignorance. I shall say nothing of their mixing up many corruptions, their presenting Christ not simply in half, but torn to fragments, their not merely concealing such gross idolatry, but confirming it also by their own example, and, if they have said anything that is good, straightway polluting it with numerous falsehoods. How unlike they are to Paul is sufficiently manifest; for milk is nourishment and not poison, and nourishment that is suitable and useful for bringing up children until they are farther advanced For ye were not yet able to bear it. That they may not flatter themselves too much on their own discernment, he first of all tells them what he had found among them at the beginning, and then adds, what is still more severe, that the same faults remain among them to this day. For they ought at least, in putting on Christ, to have put off the flesh; and thus we see that Paul complains that the success which his doctrine ought to have had was impeded. For if the hearer does not occasion delay by his slowness, it is the part of a good teacher to be always going up higher, till perfection has been attained.”
Albert Barnes on I Corinthians 3:3: “The envy here referred to, was that which arose from the superior advantages and endowments which some claimed or possessed over others. Envy everywhere is a fruitful cause of strife. Most contentions in the church are somehow usually connected with envy.”
Announcements (subject to God’s will)
Monday catechism classes:
5:00 PM: Hannah, Penelope & Xander (Seniors OT)
5:45 PM: Grace, Jonas, Liam & Sammy (Beginners OT – Book 2)
6:30 PM: Eleanora, Felicity, Jorja & Sophie (Juniors OT)
7:15 PM: Jason, Kyan, Maisie & Sebastian (Heidelberg Catechism – Book 1)
8:00 PM: Bradley, Jack, Josh, Samuel & Taylor (Essentials)
Tuesday Bible study at 11 AM will look at Christ’s revelation to Paul on the Damascus Road in connection with the law and Israel.
The Belgic Confession classes will meet on Wednesday at 7:30 PM. The class will continue our discussion of the Antichrist.
The Reformed Witness Hour broadcast next Lord’s day (Gospel 846 MW at 8:30 AM) by Rev. Haak is entitled, “The Desert Shall Bloom as the Rose” (Isa. 35:1-2).
The congregational dinner is planned for Friday, 3 January, at the Adair Arms Hotel in Ballymena. Sign-up sheets are on the back table.
Offerings: £1,312.55.
Translation Additions: 2 French, 1 Portuguese and 3 Russian.
Myanmar News: Rev. Titus, his wife Certi and their son Josiah plan to travel to Mae Sot in early December. The purpose of their trip is to assess the area and finalize evacuation plans in case the church needs to leave their current location due to the escalating unrest in Myanmar. Mae Sot, located on the border of Myanmar and Thailand, has become a refuge for many Burmese fleeing the ongoing civil war. A delegation from Hope PRC will travel to Thailand to meet with them (4-11 December).
Immanuel PRC Singles Retreat: We Canadians are huddling in our igloos and thinking warm thoughts of the retreat taking place in just six months {5-10 June, 2025}. Revs. Koerner and Bleyenberg will be speaking on our theme, “Having the Mind of Christ: Serving Others” (Phil. 2:4-5). Please start thinking about whether you are coming since spots are limited and registration will be opening on 27 January. Check our “Immanuel PRC Singles Retreat” Facebook page for more information and updates.
The God of All Grace
Rev. Dale Kuiper
But the God of all grace, who hath called you unto his eternal glory by Christ Jesus, after that ye have suffered a while, make you perfect, stablish, strengthen, settle you. To Him be glory and dominion for ever and ever. Amen” (I Pet. 5:10-11).
The God of our salvation is the God of all grace! This amazing attribute of God is well known to the believer, for he understands himself to be saved for one reason and that is the grace of God (Eph. 2:8). Another reason why the believer, and especially the Reformed believer, knows much concerning grace is that the doctrines of grace have played an important part in the history of the Reformed and Presbyterian churches. Various controversies and heresies brought these questions to the fore: is the grace of God resistible or irresistible? Is divine grace general (for each and every man) or is it particular (only for the elect)? Is the grace of God a power that assists the sinner or is God’s grace astonishing in that it completely transforms the sinner and makes him a new creature who is thus enabled to do good?
When Peter wrote his first general epistle, he certainly had in mind the encouragement and comfort of those called to be saints. He wrote the letter to stir up the church unto a contemplation of “the God of all grace”! The biblical terms for grace are important to understand. Basically, the terms mean that which is pleasant, attractive or beautiful; not a superficial beauty, but a beauty that is rooted in ethical goodness and purity. The terms also refer to a pleasant attitude or disposition that one may have toward another. We read, for example, that Noah and the virgin Mary found grace in the eyes of God. Thirdly, and in close connection with the above, grace has the meaning in Scripture of undeserved favour or unmerited goodness that someone shows to another. When Paul writes, “For by grace are ye saved” (Eph. 2:8), he means, “you are saved without any merit whatever, you do not deserve to be saved at all, but you are!”
With this understanding of the word grace, we can see that the grace of God is sovereign or freely determined. Consider, first, that those upon whom God confers His grace are in themselves unlovely, unpleasant, and ethically ugly and impure. We are sinful, we have forfeited every right to the favour and blessing of God, we deserve only to be separated from God forever. But God, in His grace, decides to bestow upon such undeserving sinners life, spiritual benefits and everlasting glory! God decides to give the undeserving the very opposite of what they deserve! Thus grace stands in Scripture opposed to works, wages or merit. Grace is synonymous with reward, free gift, inheritance. Beware that you do not attempt to change grace into works; beware that as you confess salvation by grace, you are not really meaning salvation by works. Today, as always, people like to play around with words and their meanings, but with Paul we must call for an end to this: “And if by grace, then is it no more of works: otherwise grace is no more grace. But if it be of works, then is it no more grace: otherwise work is no more work” (Rom. 11:6).
That God’s grace is a sovereign, freely determined grace, is shown, secondly, by the fact that grace is not for every one but is God’s amazing gift only for His people, the elect. In Exodus 33, God says, “I will be gracious to whom I will be gracious.” God gives His precious grace, not to those who will to receive it, not to those who make themselves worthy of it, but to those whomsoever He pleases. It is a matter of the good pleasure of His will!
Next let’s look into the matter of God being the God of all grace. This implies, first, that God is gracious, beautiful, desirable, and pleasant in Himself. He is ethically pure and lovely! (See Psalm 27:4 and Psalm 16:11.) Secondly, the God of all grace is the source and author of all grace. Wherever you find true beauty, real attractiveness, spiritual loveliness and charm, you may be sure that it is because God is there and God has worked! And if God is not present then there is no beauty, truth or purity!
With the words “God of all grace,” Peter has in mind especially the idea that there are different aspects to, various manifestations of, the grace of God. Grace is very rich! Grace is always sufficient for the believer and for the church as a whole. When the truth of the gospel is under attack, then we need the grace of courage, and the grace of spiritual understanding and knowledge. When the evil one tempts us in our daily life, trying to conform us and our children to this world, then we need the grace of wisdom and holiness. When we are under heavy loads of sickness and pain, adversity and want, disappointment and loneliness, we stand in need of grace to be patient, content and humble. Of all these spiritual graces, God is the author, the giver and the worker by His Spirit. In that way, His grace becomes sufficient unto each day.
God reveals His manifold grace by “calling us unto his eternal glory in Christ Jesus.” God’s eternal glory is the radiation of His matchless virtues in the new creation, when His church will not only observe that divine glory, but shall actually participate in having it revealed in and through her (cf. Rom. 8:18). All the grace, the beauty, the truth, that belongs to God is in the man Christ Jesus. The fullness of the Godhead dwells in Him bodily. Because Christ dwells in us and we in Him, the glory of God in Christ is ours; it is in us! We have and shall never lose the glory of God, now in principle and one day in final perfection.
We have such glory because God has called us and God has called us with a gracious calling. Here it makes all the difference in the world whether we view the grace of God as resistible or irresistible. If the calling that comes through Christ and His gospel is resistible grace, then it is weak and uncertain, and may be compared to an invitation, an offer or some kind of pleading. But if the call of the gospel comes to us from Christ by irresistible grace, then it is powerful and sure, and can only be compared to a summons, a command and a divine imperative! The difference between the Arminian and the Calvinist on this point, as on all others, is great. The Arminian has a weak grace, he has a grace that tries to accomplish great things, but man is able to resist and frustrate that grace. But the Calvinistic or Reformed truth of Scripture teaches an irresistible grace and an irresistible calling! Whom God calls by His Word and Spirit, without exception, comes to God! Whom God calls, without exception, are translated out of this world into the kingdom of His dear Son. Many are called (i.e., hear the message of the gospel with their ears), but few are chosen (i.e., have that message of the gospel applied to their hearts by the Spirit so that they repent and believe).
Have you been called by God savingly out of darkness into marvellous light? If so, that calling results in suffering for you. The calling is into fellowship with Christ and His suffering … I Peter 5:9 speaks of “the same afflictions [which] are accomplished in your brethren that are in the world.” Verse 10 teaches that we shall be perfected “after that we have suffered a while.” Concerning this suffering we ought to note several points. First, we do not suffer alone but we may be assured that all the brethren undergo this suffering for Christ’s sake. Further, it is for a little while for, as Paul writes elsewhere, “Our light afflictions, which is but for a moment” (I Cor. 4:17-18). Finally, our present sufferings are necessary for us to endure. They work for us a far more exceeding and eternal weight of glory. Suffering works glory and it is impossible to receive the glory God has prepared for us except through a certain measure of tribulation.
Do we suffer, do we have affliction in this world as the brethren do? We do not have in mind physical infirmities and pains; we do not have in mind suffering that we bring upon ourselves, perhaps because of a wagging tongue. But we mean suffering that comes to us because the God of all grace has separated us from the world, has given us a place in the church of Christ and has made us children of light in a world of darkness. Is that true of us or are we strangers to that? It seems that many in the church don’t experience what the Word of God insists is the only way of life for the pilgrim Christian. Why is that? The answer is compromise. We are confronted by some issue, by the necessity of making a certain decision; we know that if we take the way of faithfulness we will involve ourselves in all kinds of difficulties and troubles. And so we take the easy way out by making some kind of a compromise. We’ll avoid the unpleasantness. We won’t testify against sin, we won’t avoid the company of evil men, we won’t pray in public places. We won’t take a stand on important issues of life … In short, we refuse to live antithetically in this present evil world. And that’s no good! For one thing that puts us out of touch with the brethren, with our fellow saints, who need us in the time of trial. For another thing, by adopting compromising positions in various ways, we fail to testify to the glory of God’s grace, that it is sufficient at all times.
The God of all grace promises us, as we face many temptations and afflictions in life, that, after He has caused us to suffer a little while, He will make us perfect or finish us. And all these hardships which we are called upon to endure are the tools which God uses to accomplish that perfecting of us. Thus even hardships must be seen as manifestations of the grace of God to His children. God promises to perfect each saint by establishing, strengthening, settling him in the faith no matter what the hardship or opposition.
Let us lay hold of that promise, doubting nothing. Let us join the apostle in this doxology: To that God of all grace, beautiful, pleasant, the longing of my heart and soul, be glory and dominion for ever and ever. Amen.