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This sermon presents a Calvinistic exposition of Ephesians 1:1-5, emphasizing that salvation is the result of God's sovereign decree rather than human merit. The speaker argues that believers were chosen by God before the foundation of the world, establishing that election is an act of divine grace that precedes any human action or response. The text highlights the theological distinction between Arminian and Reformed views, asserting that man is merely a recipient of God's will, which includes predestination for adoption as children of God. Holiness is presented not as a prerequisite for salvation but as the natural byproduct of being chosen by a holy God. The message serves as a corrective to works-based salvation, urging listeners to rest in the assurance that their eternal life is secured by God's unchangeable purpose and the finished work of Christ.

This sermon defines regeneration as the sovereign and monergistic work of God, who alone gives new spiritual life to a sinner who is dead in trespasses. It explains that this divine act involves enlightening the darkened mind, renewing the corrupted will, and enabling the person to freely embrace Christ by faith, countering the notion that human effort initiates salvation. The teaching clarifies that regeneration is not a forceful coercion but a sweet transformation that precedes faith, distinguishing it from Arminian views where regeneration follows belief. The doctrine serves as a source of hope for the lost, motivation for gentle evangelism, and a foundation for humility and praise, as believers recognize that their salvation is entirely God's work. Ultimately, this new life is permanent and guarantees eternal security, leading to a life of gratitude and trust in God's faithfulness to complete the good work He began.

This sermon explores the doctrines of union with Christ and effectual calling as defined in the Larger Catechism, emphasizing that this union is a sovereign work of God's grace rather than a human achievement. The teaching outlines four attributes of this union—spiritual, mystical, real, and inseparable—using biblical metaphors of Christ as head and husband to illustrate the believer's connection to Him. It further distinguishes between the general outward call of the gospel and the inward, efficacious call that overcomes human depravity. By examining the monergistic nature of this divine work, the sermon safeguards the doctrine against both Arminianism and Hyper-Calvinism, affirming that God uses the means of the Word to draw the elect to faith. The overall tone is instructional and pastoral, aiming to strengthen the congregation's assurance and understanding of their secure position in Christ.

This sermon examines the theological distinctions between various historical views of sin and salvation, contrasting Pelagianism, Semi-Pelagianism, and Arminianism with the Reformed perspective. It argues that regeneration is a monergistic work of the Holy Spirit that frees the will from the bondage of original sin, enabling the whole soul to exercise faith. The teaching emphasizes that justification frees believers from the covenant of works and the dominion of sin, while sanctification is an active, ongoing process of living by faith upon Christ rather than an automatic result of the new birth. The preacher stresses the necessity of the Word and Spirit working together to produce a conscious, whole-soul response to God, rejecting mere mental assent or passive reliance on grace. Ultimately, the Christian life is presented as a daily act of covenantal faithfulness, where believers mortify the flesh and vivify Christ through the normative means of Scripture.

Brothers and Sisters in Jesus Christ: You were saved because God loved you, chose you, and called you to himself through the preaching of Gospel. He gave you faith to receive his Gospel truth– to receive that Jesus lived and died for you. He then gave you assurance of your election – objective and subjective assurance! But what about babies of the covenant who die in their youth? There is nothing worse than to bury a young child. Pastor Al had to recently bury a 5-day-old baby - only as pastor - and it almost broke him. Imagine the sadness of a Mom! She sees the dead body…and she thinks of the child's soul. So what is the state of that young baby girl Pastor Al buried? Should the parents worry? This issue of the eternal destiny of babies who die has caused a lot of consternation. Baptists and Arminians say babies are not part of the covenant, so their parents' faith has no effect on the babies. Because of this view, they have to come down on 1 of 2 sides. a. That babies who die in infancy are lost…which is the logical conclusion. b. Or others (Spurgeon, Gill, Hodge) taught God saves babies because they were innocent. This denies the doctrine of total depravity…and holds God would save a depraved baby. More on the Arminian problem later. Let's consider 2 things the Bible says on this matter. These two things should answer a lot of your questions. Our headings are: Infants of Believers are Holy Parents of Dead Infants Shouldn't Worry about Their Salvation Our goals are: That parents will find confidence in Lord who promised to save us and our children through faith in Jesus' person and work.

So it seems that at the outset, Lordship Salvation folks may have a point because it appears at first as though if a believer does not remain true to Jesus, that believer will either lose salvation (Arminianism), if they actually had it, or they never had it in the first place (orthodox view). But is this what Paul is actually saying here? I say a resounding NO and here's why.

This sermon examines the doctrine of justification by faith alone through the lens of the Westminster Confession of Faith and key Reformation theology. It contrasts the Reformed view of forensic justification, where Christ's righteousness is imputed to the believer, with the Roman Catholic concept of infused righteousness and the Arminian emphasis on human cooperation. The central argument rests on the scriptural account of Abraham in Genesis 15:6, demonstrating that righteousness is counted as a gift received by faith rather than earned by works. The teaching clarifies that while faith is the sole instrument of justification, it is never alone in the life of the believer, as it inevitably produces the fruits of the Spirit and active love. This distinction preserves the purity of the gospel while affirming the transformative power of genuine faith.

This sermon examines the book of Romans as the first systematic theology, organizing its content into distinct doctrinal sections: hamartiology (sin), soteriology (justification and sanctification), and Israelology. The speaker contrasts Paul's exegesis with Roman Catholic, Calvinist, and Arminian views, arguing that none fully align with the biblical text. Specifically, it asserts that humans are born in sin but not totally unable to believe, that justification is a legal declaration apart from works, and that sanctification is a daily process of reckoning and presenting oneself to God rather than a condition for salvation. The presentation emphasizes the necessity of literal hermeneutics and authorial intent to avoid theological error, urging believers to rely on the Scripture's clear teaching over human systems.

I. The Belief II. The Blessings III. The Comfort 1 Thess. 4:13-18