Historical Background

Driving home: For it is a thing of prime necessity, and apart from a knowledge of it, consciences dare undertake almost nothing without doubting.

Martin quotes Calvin's Institutes, emphasizing that a summary of gospel teaching must include Christian liberty because without it, consciences are plagued by doubt and fear, hindering understanding of justification.

What is the precise nature of that liberty purchased by Christ and applied by the Holy Spirit? What are the implications of that liberty in worship, in service, and in general Christian conduct? In treating this subject, in the Institutes, Calvin, who is rarely quoted from this pulpit, contrary to the suspicions of some, he is rarely quoted from this pulpit,

2:41 - 3:09 Read in full sermon

In this part of the sermon: The first historical strand is the transition from the Old Jewish economy to the New Covenant, which forced New Testament writers to address Christian liberty as believers…

He illustrates the 'transition' problem with a new believer whose son is born, asking if he still needs to circumcise him, highlighting the confusion over old covenant practices.

That's why the whole bunch was there on the day of Pentecost. Now they had this problem. What do we do now that the new is coming but some of the, the trappings of the old are still standing? There's a man who becomes a believer on February 2nd.

9:26 - 9:42 Read in full sermon

In this part of the sermon: The second strand is the expansion of the Gospel into pagan communities, creating problems for new converts regarding their old patterns of life, such as eating meat offered to…

He illustrates the 'expansion' problem with converts in Corinth facing decisions about eating meat offered to idols, questioning if buying bargain beef from the market is participating in idol worship.

Prior to their conversion, their whole way of life was wrapped up with their heathen deities. They did not have simple feasts. The feasts were in honor of the deities. And so you have the problem dealt with in 1 Corinthians chapter 8 concerning meat that has been offered, unto idols and worshiping in the idol temple.

11:52 - 12:13 Read in full sermon

In this part of the sermon: The third strand is the inclusion of both Jews and Gentiles into one church, which presented challenges as believers from vastly different backgrounds struggled to live and…

He vividly describes the 'inclusion' problem: a kosher Jew, programmed by Mosaic law, sitting next to a Gentile convert from paganism who eats ham sandwiches, highlighting the clash of lifestyles and the temptation to impose traditions.

Here comes a kosher Jew out of a lifestyle that from the time he can remember anything, from the dawn of consciousness, certain things were clean, certain were unclean, there were rituals, and there were all of these other things connected with the whole mosaic economy, and you've been programmed from the dawning of consciousness to think and act and react in a certain way to foods, to people in terms of their national identity, and suddenly you're sitting in an assembly somewhere next to someone who's been saved out of raw paganism. A Gentile dog. And there you are, thrown in the same place.

15:07 - 15:47 Read in full sermon

Driving home: Bondage.

Martin describes Luther's passionate preaching on Christian liberty, noting how his vehemence still comes through 'black ink on paper,' illustrating the Reformers' deep conviction on this doctrine.

In the thinking of the Reformers. Why does Luther, in his exposition of Galatians, at times, roar like a bear when he's opening up the doctrine of Christian liberty? I just often wonder what it must have been like to hear Luther preach in the flesh, when he can roar through black ink on paper with such volume and vehemence at times, hundreds of years after he was dead. It must have been something to have heard him in the flesh.

24:51 - 25:15 Read in full sermon

Driving home: Bondage.

He explains the 'bondage' of pre-Reformation Roman Catholicism, where questioning the Pope was a mortal sin, illustrating the profound fear and lack of liberty that characterized the era.

Well, may I suggest the answers to be found in remembering that these men were, for the most part, men who came out of the Church of Rome at a time when people took seriously the teachings of that Church. Now, you have many Romanists today who, in our day of anarchy, could care less what Papa Paul thinks or what Papa Paul says. But this was a day when you did not even dare question whether or not Papa Paul or Papa Leo, whoever was Papa at the time, you didn't even dare question whether he might be right or wrong. To do so was to put yourself in jeopardy of mortal sin that would land you in hel...

25:29 - 26:13 Read in full sermon

Driving home: Bondage.

He explains Mariolatry as a 'psychological necessity' in Roman Catholicism, where Mary's kindness offered an approachable alternative to a distant, angry God, illustrating the fear-driven nature of their theology.

You never thought of God as Father, though you may have said, a hundred our fathers. You thought of God as the angry, frowning, distant judge waiting, as it were, to pounce upon your soul and to cast it to the flames. And that's why the Mariolatry was almost a psychological necessity to replace this of the unapproachable, distant, angry deity. Mary was so kind and gentle and we feel we can approach her.

26:53 - 27:24 Read in full sermon

Driving home: I'm a free man who can stand under the Lordship of Christ indwelt by the Spirit and search the Scriptures to know what God has revealed.

He uses Luther's embrace of marriage and family life as an example of the practical liberty gained from the Gospel, contrasting it with the asceticism of Roman teaching.

Freedom with reference to life. A man is now free to be a man and say that he desires a wife. And that's why Luther was so homey and earthy in all of his talk and discussion of family life. Homey to the place where some of us are a little too fastidious to consider him a bit crude.

28:34 - 28:53 Read in full sermon

Driving home: It makes melody to Satan to see Christians troubled with that they neither should or need.

Martin quotes Richard Sibbes, stating that ignorance of Christian liberty is 'unthankfulness to God and wrong to ourselves' and 'makes melody to Satan,' underscoring the spiritual cost of neglecting this doctrine.

Why then, Calvin said, no summary of the Gospel is complete that does not touch Christian liberty. Calvin knew something of the bondage of Roman teaching. Calvin knew what it was to be in the grip of the tyranny of Romish doctrine. Richard Sibbes, a worthy son of the Reformation, said, and I now quote, it is both unthankfulness to God and wrong to ourselves to be ignorant of the extent of our liberty in Christ.

29:53 - 30:25 Read in full sermon

Driving home: Now it can be demonstrated historically that whenever you give up God's law as the rule of conduct you will always end up substituting your own laws.

He details the Pharisees' 'korban' tradition, where they dedicated money to God to avoid supporting their parents, illustrating how human traditions can cleverly void God's clear commands.

Jesus said to the Pharisees, to the Jews of His day, verse 8 of Mark 7, Ye leave the commandment of God and hold fast the tradition of men. And He said unto them, Full well do you reject the commandment of God that you may keep your tradition. And then He gives a specific example. For Moses said, Honor thy father and thy mother.

36:24 - 36:49 Read in full sermon

In this part of the sermon: Martin addresses the contemporary situation, noting the rediscovery of Reformed doctrine but also the pervasive influence of dispensationalism, which often rejects God's law as a…

He contrasts the condemnation of moderate wine drinking with the acceptance of excessive coffee consumption in fundamentalist circles, illustrating how human laws replace God's law and lead to inconsistent ethics.

Now we know that drunkenness is destructive of life but so is excessive coffee drinking and so is excessive caloric intake that puts a strain upon the heart that it was never made to bear. But in fundamental circles if someone sees someone who is not a drunk who accepts wine as the gift of God as we read in Psalm 104 and who enjoys with moderation a glass of wine with a meal and gives God thanks for it and to calm his nerves he pumps down five more cups of coffee

38:52 - 39:31 Read in full sermon

In this part of the sermon: Martin addresses the contemporary situation, noting the rediscovery of Reformed doctrine but also the pervasive influence of dispensationalism, which often rejects God's law as a…

He points out the inconsistency of evangelicals who condemn movie theaters but watch polluting content on TV at home, illustrating the externalism that arises when God's law is replaced by human rules.

Now that'll take in what I watch on the television what I read that'll take in the music I listen to that takes in everything. But what's fundamental isn't done. Thrown out God's law and said thou shalt not go the moon pictures show when it's on the corner when it's in the commercial situation. And you have evangelicals who've been influenced by this who sit and spend hours in front of their TV watching stuff that is polluting their minds and it never bothers their conscience why it isn't in the checklist.

40:34 - 41:04 Read in full sermon

In this part of the sermon: Martin addresses the contemporary situation, noting the rediscovery of Reformed doctrine but also the pervasive influence of dispensationalism, which often rejects God's law as a…

He describes young people at camps from dispensational backgrounds who avoid cohabitation but engage in lust-provoking behavior, illustrating how human checklists fail to address the spirit of God's law.

But you see when you throw out God's law as a valid standard of conduct and substitute your own. I've been at camps where young people came from churches steeped in dispensational ethics and dispensational theology. Oh no. We would never cohabit but the provocation to lust in the way they conducted themselves carried themselves the way they acted on their dates in front of fellows and girls.

41:57 - 42:22 Read in full sermon

Driving home: Some on the pretext of this freedom shake off all obedience to God and break out in unbridled license. Others disdain it thinking it takes away all moderation order and choice of things.

Martin quotes Calvin again, warning that Christian liberty can lead to 'unbridled license' or be 'disdained,' highlighting the delicate balance required in teaching this doctrine.

And we say where do we go? Well my friends may I encourage you first of all by the reassurance that that kind of fearfulness that kind of cautionness is a healthy thing. This is a delicate and a dangerous doctrine. Calvin was very much aware of that when he introduced it after saying what he did about its importance he went on to say as soon as Christian liberty is mentioned either passions boil or wild tumults arise unless these wanton spirits are opposed in time who otherwise most wickedly corrupt the best things.

44:21 - 44:59 Read in full sermon

The point: Do not use spiritual authority to bind the consciences of others on matters not explicitly commanded by Christ in His Word.

He shares his practice of commenting on mustaches or beards as a brother offering aesthetic opinion, not as an elder binding conscience, illustrating the limits of spiritual authority in matters of Christian liberty.

To what right do I have? To what extent do I have a right to expect you to conform to my yes-yes's and my no-no's? Some of you will remember back when you were just beginning to sport a mustache or a beard. I might make a comment and say I think it looks good.

51:12 - 51:26 Read in full sermon

The point: Do not use spiritual authority to bind the consciences of others on matters not explicitly commanded by Christ in His Word.

He mentions churches that require vows against specific activities for membership, illustrating how human traditions can usurp Christ's authority to bind consciences.

Now do you see how this applies then to us in our church life? We've had people come to us and say I didn't notice anything in your constitution about a covenant of conduct. I said no I'm afraid you don't. I said we've got one perfectly adequate covenant of conduct here in the world.

52:23 - 52:40 Read in full sermon