Puritan Experimental Religion

Driving home: We are, and we say it unashamedly, a Puritan church. Though we might feel in many ways unworthy to be called by the name.

Martin lists prominent Puritan figures like John Owen, Thomas Goodwin, Thomas Manton, Thomas Brooks, Richard Sibbes, Thomas Watson, John Bunyan, and John Flavel to demonstrate the rich heritage and intellectual depth of Puritanism.

Particularly between 1550 and 1660. And I do not intend to attempt to give you a historical study of the Puritans this morning. Just let me mention that some of their number are such great lights as John Owen from 1616 to 1883. Thomas Goodwin, who lived from 1600 to 1680.

1:16 - 1:39 Read in full sermon

Driving home: God alone is Lord of the conscience and God's Lordship over the consciences of his people is manifested in this way. He has left it free from the doctrines and commands of men which are either contrary to the scripture o…

Martin recounts the story from Matthew 15 where Pharisees criticize Jesus' disciples for not washing their hands before eating, illustrating how man-made traditions were elevated above God's commands and used to bind consciences.

And this will was contained in their rabbinical and pharisaical traditions about religious ceremonies. And this is what he said. And there came to Jesus from Jerusalem Pharisees and scribes saying, Why do your disciples transgress the tradition of the elders? What terrible crime were they guilty of?

14:10 - 14:37 Read in full sermon

The point: Maintain liberty of conscience through constant vigilance against traditions that subtly creep in and become binding laws.

Martin provides examples of man-made rules often imposed by fundamentalists (no alcohol, no slacks, no movies, no beards, etc.) to illustrate how counsel can subtly become imperative, binding consciences and destroying Christian liberty.

And we need particular vigilance that what is today given as counsel and advice may not tomorrow become imperative authoritative tradition binding upon the consciences of men. We must be vigilant lest counsel practice becomes imperative imposed. Fundamentalists of our day have their checklist of their own traditions which they bind often upon the consciences of men. No drinking of alcohol.

23:22 - 23:54 Read in full sermon

Driving home: So there is the preacher, the people, and the Lord Himself present in the ministry of His word. That's hardly one-dimensional, unaffected communication.

Martin refutes the idea that preaching is one-dimensional communication, arguing it is at least three-dimensional, involving the preacher, the people (communicating good or ill), and the Holy Spirit, thereby emphasizing its profound nature.

The word, the reading and the preaching of the word of God is what God brings to us in his worship. Therefore, the primacy of preaching in the worship of God is in reality the primacy of God in worship. There are people who say, well, you know, preaching is the least effective form of communication. It's just one-way communication.

36:29 - 36:52 Read in full sermon

In this part of the sermon: Martin introduces the third pillar: experimental religion, highlighting the Puritans' commitment to scrupulous piety and devotion. He outlines the Confession's treatment of…

Martin uses the analogy of an operating room (regeneration/effectual calling), a courtroom (justification), and a living room (adoption) to explain the distinct blessings of conversion dealt with in chapters 10, 11, and 12 of the Confession of Faith.

You perhaps remember in the sermons recently we spoke about the operating room, the courtroom, and the living room. They deal with the blessings of the operating room, regeneration and effectual calling in chapter 10. They deal with the blessing of conversion that takes place in the courtroom, justification in chapter 11. And the blessing of conversion that takes place in the living room, adoption in chapter 12.

43:26 - 43:50 Read in full sermon

The point: Hunger and inquire into the wonderful blessings of experimental religion, such as regeneration, justification, adoption, and sanctification.

Martin contrasts the idea of Puritan experimental religion being confined to monks or theologians in ivory towers with his assertion that it was a confession of the people, meant for every believer in the pew, not just books on shelves.

That is, brethren, if we would be true to our Puritan heritage, then we must live as they did, committed to the primacy of spiritual things, primacy of the things of God. And you see the thing, dear brethren, in this confession of faith, a diligent inquiry into these things of experimental religion, this was not not the province of some group of monks somewhere in a monastery or some group of theologians

48:07 - 48:51 Read in full sermon

The point: Read the Puritans to grow in love, respect, and understanding for their teachings, and to imitate their walk with Christ.

Martin presents several physical Puritan books (Flavel's Mystery of Providence, Brooks' Precious Remedies, Bunyan's Prayer, Burroughs' Rare Jewel, Flavel's Display of Christ, Owen's Mortification of Sin, Bunyan's Pilgrim's Progress) to encourage the audience to read them and grow in their understanding and love for Puritan teachings.

And then I just want to encourage you as well to read the Puritans. Read the Puritans. Just to help you with that task, I've brought with me a few examples. I commend to you this book by John Flavor, The Mystery of Providence.

50:01 - 50:24 Read in full sermon