Calvinism: Its Implications to the Ministry

Driving home: There are some who seem to be able to hold positions theoretically, which are completely denied in their methodology. Well, in reality then, their real theology is that which shapes and molds and determines their methodo…

Martin distinguishes between theoretical theology ('shelf theology') and practical theology ('blood and guts theology') by explaining that real theology is what shapes and determines one's methodology, even if one theoretically holds other positions.

that theology and one's true theology is reflected methodology. There are some who seem to be able to hold positions theoretically, which are completely denied in their methodology. Well, in reality then, their real theology is that which shapes and molds and determines their methodology. The other theology may be called their shelf theology, but their real practical blood and guts theology is the thing that shapes methodology of the man or woman considered.

3:47 - 4:31 Read in full sermon

The point: Proclaim the elements of Calvinistic truth as front-window display goods, not hidden contraband.

He compares Calvinistic truths to contraband goods hidden away versus front-window display goods, arguing that these biblical truths should be openly and unembarrassedly proclaimed, not concealed.

from God, the gospel as it came to him. And in its promise, I submit to you that the things that have been nicknamed Calvin, the biblical truth, the biblical truth, the biblical truth, the biblical truth, the biblical truth, the biblical truth, the biblical truth, the biblical truth, the biblical truth, the biblical truth concerning the true proof, concerning the true position of God as the enthroned one, sovereign in every realm of nature and of grace, these are not contraband goods to be hidden away in the back shelves and under the counter, only to be sneaked out upon request.

10:09 - 10:49 Read in full sermon

The point: Preach the sure offer of mercy without being 'churchly dishonest' by omitting the truth of electing love and efficacious grace.

Martin uses the analogy of an 'Arminian path to the door' where free will gets in, but then 'free grace shuts the door and locks you in' with a 'Calvinistic padlock,' to critique inconsistent theological views on salvation.

They shall come to me. There is an efficacious grace. That's why an Arminian path to the door and then shut yourself in and had God put a calvinistic padlock concept in our day. Free will gets through the path and into it. Then free grace shuts the door and locks

16:16 - 16:44 Read in full sermon

In this part of the sermon: This section focuses on the content and manner of the message. Martin argues that Calvinistic truths are a divine trust, not contraband, and must be proclaimed unembarrassed…

He describes the frustration of preaching, pleading, and even weeping with people who remain unmoved, sitting 'like bumps on a log,' highlighting the need for divine intervention beyond human persuasion.

men and women and fellows and girls, and wound them with the threats and wound them with the promises. And by God's grace, sometimes have pled with them with tears. And there they sit like bumps on a log.

17:26 - 17:48 Read in full sermon

In this part of the sermon: This section focuses on the content and manner of the message. Martin argues that Calvinistic truths are a divine trust, not contraband, and must be proclaimed unembarrassed…

Martin recounts resisting the urge to suggest irrelevant topics like 'Dead Sea Scrolls reveal about King Josiah's reasons for using olive oil in his foot baths' or 'why Jonathan Edwards wore a wig' when asked for 'relevant' themes, to critique the fear of preaching substantial truth.

And then they say, I say, now, you've got any idea what you'd like for a theme? And they say, well, Mr. Martin, just so you have something relevant. And you know I've had to consciously resist the gist to say something like this.

19:20 - 19:33 Read in full sermon

In this part of the sermon: This section focuses on the content and manner of the message. Martin argues that Calvinistic truths are a divine trust, not contraband, and must be proclaimed unembarrassed…

He paraphrases a man who said he 'stood aside while you older gents talked' because 'it's only good sense for young men to be quiet when old men speak,' using this to critique the modern spirit of anarchy and disrespect for older, experienced individuals in ministry.

Men said, and I'm paraphrasing, stood aside while you older gents talked for I figured it's only good sense for young men to be quiet when old men speak and that is good sense in spite of the opinion of our present generation that because we've got two years of college under our belt we're warranted to talk down anybody who's over 30 is part of the whole spirit of anarchy and I trust you're not infected with it. The scripture warns us to listen to the hoary head and its rebellion against the precepts of God if we do not give the benefit of the doubt to the hoary head. And I'm concerned that th...

23:05 - 23:50 Read in full sermon

In this part of the sermon: This section focuses on the content and manner of the message. Martin argues that Calvinistic truths are a divine trust, not contraband, and must be proclaimed unembarrassed…

He uses the metaphor of a heart like a wineskin into which new wine has been poured and is about to burst, to describe the internal pressure to speak when one is filled with glorious truths.

He said, gentlemen, if I may not be impudent in speech I can't be silent any longer he said, my heart, is like a wineskin into which new wine has been poured and it's about to to their ends with his assessment of what the great need in Christendom is and he listens and he evaluates has been fed upon these glorious truths

24:25 - 25:07 Read in full sermon

The point: Cultivate the consciousness of the presence of God as you preach.

He gives the example of a watchman alert to impending danger (like a burning house or oncoming train) who finds natural eloquence to plead with loved ones, illustrating how conviction about truth produces natural eloquence in preaching.

and putting it in that context I still submit that the principles upon which God dealt with Jeremiah are the principles upon which God still makes a preacher in the place of God's appointment with the word of his word by choosing in the consciousness of his presence it is this that will give a natural eloquence I have never yet standing in a strategic place who was alert to impending danger who did not find it in his heart to have a natural eloquence to plead with loved ones to escape the burning house or to move away from the oncoming train why? because they stood in a place of danger

32:23 - 33:06 Read in full sermon

The point: Deliberately repeat yourself and structure sermons with pegs for retention, honoring God who ordained the means as well as the end.

He compares giving people 'one big glob of truth' to hoping to 'hang it on the end of their nose like a Christmas ball,' arguing instead for structured sermons with 'pegs to hang it upon' for better retention.

great truths which they knew must be conveyed concerning the great God and the great Savior symmetry trying to give them one big glob of truth and hoping to hang it on the end of their nose like a Christmas ball structure it and give pegs to hang it upon I submit that if your sermon is good for publication it isn't worth preaching

36:37 - 37:21 Read in full sermon

The point: Deliberately repeat yourself and structure sermons with pegs for retention, honoring God who ordained the means as well as the end.

Martin states that if a sermon is 'good for publication, it isn't worth preaching' to a popular audience, emphasizing that effective preaching involves repetition and directness, which may not translate perfectly to written form.

great truths which they knew must be conveyed concerning the great God and the great Savior symmetry trying to give them one big glob of truth and hoping to hang it on the end of their nose like a Christmas ball structure it and give pegs to hang it upon I submit that if your sermon is good for publication it isn't worth preaching

36:37 - 37:21 Read in full sermon

In this part of the sermon: This section addresses the methods of ministry, arguing for the regulative principle: methods must be scriptural. Martin asserts that ministry must be church-based and…

He uses the analogy of a wagon (theology), its goods (Christian doctrine), and the horse (method) to argue that not only the theology and doctrine, but also the methods, must be scriptural.

both to its content and the manner of delivery now I want to get into the area of methods what will the doctrine of an enthroned God then an almighty savior do to our methods the regulative principle the word of God is the only and sufficient rule of faith and of wagon and the goods in it but it tells you the kind of horse that ought to draw the wagon today you say well if you've got the wagon of right theology and the right goods

38:50 - 39:35 Read in full sermon

In this part of the sermon: This section addresses the methods of ministry, arguing for the regulative principle: methods must be scriptural. Martin asserts that ministry must be church-based and…

He explains the church as the 'pillar and ground of the truth' by comparing it to the foundation slab and lolly columns that support a house, emphasizing the church's essential role in upholding and proclaiming truth.

coming of the light and the of the end of the beginning of the new day so we continue the days as the earth of God and the in the church of the living God, those local assemblies duly constituted with office bearers. And that church, he says, is the pillar and the ground of the truth. It is both the foundation and the lolly columns.

41:04 - 41:43 Read in full sermon

The point: Go back to the closet after delivering your soul and ask God to bless the seed of the word.

Martin quotes Charles Bridges on the preeminence of prayer in ministry, stating that sermons obtained cheaply by meditation and prayer are weighty, while those of higher intellect but neglected prayer are unblessed.

The preacher, therefore, is that he gives himself. On this account some inferior brethren are more honored than others of more talent than Oliver, from whom this resurrection issue would be다가ul by the adopting of his own femal И. Sermons obtained cheaply by meditation and prayer are weighty and powerful, while those of a far higher intellectual character like yourselves,wavely become people of their sound. by the neglect of prayer, are unblessed.

53:32 - 53:58 Read in full sermon

The point: Go back to the closet after delivering your soul and ask God to bless the seed of the word.

He quotes Massalon, who says that a minister who neglects devout prayer will only speak to the ears, because the Spirit of God, who alone speaks to the heart, will not speak by his mouth.

Massalon says, The minister who does not habituate himself to devout prayer will speak only to the ears of his people, because the Spirit of God, who alone knows how to speak to the heart, and who, through this neglect of prayer, not having taken up his abode within him, will not speak by his mouth. And then he goes on to say, We must not forget the work of subsequent as well as preparatory prayer. You see, prayer before the sermon may be mixed with many kinds of impure motives. I don't want to fail.

54:09 - 54:42 Read in full sermon

The point: Go back to the closet after delivering your soul and ask God to bless the seed of the word.

He asks, 'What farmer ever took his vacation in the springtime after he plowed and sowed his seed?' to illustrate that prayer must follow preaching, just as a farmer watches over his crop after planting.

I don't want to be a flop. But the real proof of my conviction that only God can quicken sinners and edify the saints is that after I've delivered my soul, I go back to the closet and ask God to bless that seed. What farmer ever took his vacation in the springtime after he plowed and sowed his seed?

54:42 - 55:00 Read in full sermon

The point: Go back to the closet after delivering your soul and ask God to bless the seed of the word.

Martin quotes John Owen, stating that to preach the word and not follow it with constant prayer is to 'believe its use, neglect its end,' reinforcing the necessity of prayer after preaching.

Owen reminds us, according to John Owen, to preach the word and not to follow it with prayer constantly and frequently is to believe its use,

55:35 - 55:43 Read in full sermon

The point: Never pare down the message of sovereign grace or preach a cheap grace.

He contrasts modern evangelists receiving 'the key of the city' from mayors with Paul, who 'usually on the wrong side of those keys' to the local jail, highlighting Paul's God-centered motivation despite persecution.

that such and such evangelists came to the city and the mayor met him and gave him the key of the city. The only keys Paul ever saw were the keys to the local uskal. And he was usually on the wrong side of those keys. And so he's been booted out of the city.

62:23 - 62:38 Read in full sermon