This morning we are going to be introducing a new sermon series on the perseverance of the saints. But before we go on to the doctrine of perseverance, we should review somewhat where we have been, as it is our custom to do so. We just spent 12 weeks in the teaching of the confession of faith concerning good works. That is three months. Remember that we are called everywhere in the Scriptures disciples of the Lord Jesus Christ. We are called students, learners, and we are commanded to grow in the grace and knowledge of the Lord Jesus Christ. And so we should now look back and examine our hearing and the profit that we have taken from what we have heard. Consider the doctrine of good works. I know that we began quite simply trying to define in a biblical manner what is a good work. Because, of course, most of the world of fallen men have misdefined this great concept and this great doctrine. But you should ask yourself, has my knowledge of the doctrine of good works grown unto perfection, towards perfection. And then a second question, every bit as important as the first, and maybe more so, do you find that your practice of good works has been growing in proportion to the increase of knowledge? So we should ask ourselves, with what success have we heard Wouldn't it indeed be a great shame if we have spent three months in hearing and yet to no profit? You remember the exhortation of the Apostle James that we are not to only be hearers of the word, but doers. And it's very important that we take the things that we have heard and put them into practice. If you find that you've had some success in hearing, some growth in knowledge and in grace, Then you have occasion to praise the Lord. If you've understood the sermon series on good works, if you find an increase in good works, you know that it is not to be attributed to yourselves or to your own virtue, but to the Lord Jesus Christ who works these things in us by the power of his Holy Spirit. So to us belongs confusion and face, but to our Lord and our God belongs great glory. or as it is said, salvation belongs unto the Lord our God and He works these things in us. If you find that you've had little success and little improvement in the practice of good works, this is the time to repent. To repent that you've profited no more than what you have from the preaching of God's Word And to commit yourself to more careful and attentive discipleship in these matters. And we always like to visit this subject because now is a good time to recommit yourself to discipleship and a carefulness in your hearing and attentiveness to these things. One final matter before we get into perseverance and I should say that perseverance is the most important doctrine if you consider where we have been. We have basically as we've been looking at the soteriology in the Westminster Confession of Faith been drawing this grand conclusion that whatever is necessary for our salvation we are most certain that God must provide it. But a question arises and it has arisen time and time again in the history of theology, if it is true that God must provide all of the graces for us, if he must provide faith and repentance and sanctification, if he must provide all of these things, will he continue these things to us? Or is it possible that having begun this good work in us, he might leave off, stop his work of salvation once begun? Unhappily, probably the great majority of those who have called themselves Christians. Have embraced that very proposition that God might indeed begin a work of salvation in a man only to leave off, to leave the man to himself and to his sin and to his ultimate ruin, eternal condemnation. But this is not the doctrine of the Bible. He hath begun a good work and you will be faithful to complete it. This is the doctrine of Scripture. Before we get into this, first I wanted to recommend a couple of things for your further study and contemplation should you desire additional reading materials. First of all, there is probably no greater treatment of the doctrine of the perseverance of the saints in the English language Then John Owens, The Doctrine of the Saints' Perseverance Explained and Confirmed. It's actually a long disputation with another particular writer, but I have also read one man said that even if you excised all of the material that deals directly with the controversy with that particular man, it would still be the longest and fullest treatment in the English language of The Doctrine of the Saints' Perseverance. I would also commend to you all of the standard reformed systematic theologies, because they will all treat it, whether it be Turrington, Dabney, Hodge. So look at those. As always, Robert Shaw in his commentary on the confession of faith is elucidates the doctrine, but he does it with brevity. He is quite succinct. His treatment is always very useful. I want to make a particular commendation. You really must at some point, and this would be a good season for it, read Thomas Scott's book on the Articles of the Synod of Dort. I took this up. This was my second time through this great work. The longer I've considered the work, the more important it seems in my mind. He not only presents the articles of the Synod of Dort as they were originally composed. So this is no abridgment. These are the articles as they were composed at length. And of course, a very large portion of them are devoted to the doctrine of perseverance. But he also translated the official history which had not been translated into English before, that official history that was actually laid up in the Netherlands with the articles of the Synod of Dordis originally composed. And that history is very important. If you want to understand the issues between the Calvinists and the Armenians, as well as the history, and the history is most important, it is something of a case study in how heresies introduced into the church and spread. That official history does not present Jacob Arminius as a well-meaning, if somewhat misguided, theologian, but a man who was very much in love with novelty and making a name for himself and spreading his doctrine surreptitiously through the churches, which he did to great effect. Bishop Hall, who was one of the divine sent from the Church of England to meet in the Synod of Dort because this was the closest thing that the Reformed ever came to an ecumenical council and it's worthy of our attention for that very reason. But Bishop Hall said, I went to the Netherlands to fight Herminianism only to come home and find my own church eaten up with it. So it spread very quickly. And you might say, well, why is that? If you consider all that we have done is we've considered everything from Pelagianism on through Semi-Pelagianism and then it's something of its final flowering, at least to the present in Arminianism. This is very much the religion of fallen man. And so, of course, it's always going to find a very ready audience and hearing. simple fact of the matter is the Dutch were not able to root it out fast enough and like a cancer it spread. So I would commend that work to you. I don't know if Sprinkle is still publishing it but he did publish it so it's probably pretty readily available even if you must go second hand. Let us, in your outline, I've given you the structure of the Confession of Faith again so that we can orient ourselves once again in the system as we take up the doctrine of perseverance. So first of all, the Confession of Faith begins with the means of knowledge or the doctrine of revelation in chapter one, giving a little space to natural revelation. I've been a very full space to verbal and special revelation. God has spoken to us in nature and he has spoken to us in the scriptures. In chapter two, the divines turn their attention to what is known about God from these sources. This is what theologians call theology proper, where the doctrine or the teaching concerning God, properly speaking, In chapter 3, we get God's relationship to everything else. This is the divine decree. So there is God and then there is His decreeing of all other things. In chapters 4 and 5, you have the outworking of the divine decree in creation. Chapter 4. And providence, chapter 5. And then almost all of the rest of the Confession of Faith is taken up with the particulars of that providence as they concern redemption primarily. So in Confession of Faith, chapter 6, you have man's problem, which is his fall into sin. Guilt imputed to every member of the race and the conveying of corruption and death to all. And then you have God's remedy in chapter 7 to the broken covenant of works, namely the covenant of grace. So this is chapter 7. In chapters 8 through 18, you have a very large consideration of redemption. First, as it was accomplished by the person of the mediator. Jesus Christ in Confession of Faith, Chapter 8. And then in chapters 9 through 18, you have the application of Christ's redemption to the elect by the Holy Spirit. You will remember that I've said that in among American Presbyterians, there was a time when the Confession of Faith was very much criticized for not having a separate section devoted to the Holy Spirit. And I have pointed out that this is a very strange thing when chapters 9 through 19 are very much taken up with the work of the Spirit exclusively. So in chapters 9 through 13, you have the Spirit's acts and works. And this is important. Chapter 9, we learn in that chapter on the will of man, that man does not apply redemption to himself based on its position. I think that that's the principal burden of the chapter. Man does not apply redemption to himself, but the spirit does. And then we see the particulars. The spirit effectually calls the elect sinner out of death into life. Chapter 10. God justifies the sinner. Chapter 11. God adopts the sinner. Chapter 12. And God sanctifies the sinner. Chapter 13. And then in chapters 14 through 18, you get the effects of that work of the spirit in the man, his experience of his salvation. So you get saving faith in chapter 14. Repentance in chapter 15. Good works in chapter 16. We come now to chapter 17. Perseverance of the Saints, and then finally, his assurance of his salvation. So I hope that is helpful to seeing where perseverance is lodged in the in the system of doctrine. This morning, I only wanted to do one other thing. You remember for our sermons on good works, We took Paul's epistle to Titus. Paul's epistle to Titus is our theme text, and we pretty much used that throughout the sermon series. I'd like to do a similar thing with Psalm 89. So I wanted to do something of a of an introduction, not exhaustive, but a but a comprehensive introduction of Psalm 89. And as we go through, I want you to be considering what bearing this might have upon the perseverance of the Saints. Why would I come here? Why would I choose this? First of all, let me just give you the most general outline in three parts, and then we'll subdivide those parts. But first, and you should have this in your outline as well. In verses 1 through 37, you have the praise of God. In particular, God is praised for his mercy, faithfulness and power, particularly as they are displayed in God's covenant with David and the Davidic covenant, which, of course, will have its ultimate fulfillment in Jesus Christ. So, again, the praise of God, his mercy, faithfulness and power, especially as it is displayed in his covenant with David. In verses 38 through 51, you have a prayer, which after the first part of the psalm, this prayer is most remarkable. The psalmist has, in the first part of the psalm, expressed his complete confidence that God will fulfill all of the terms of the Davidic covenant. And yet, in experience, the psalmist is wrestling because calamity has fallen upon the house of David. And so the psalmist finds himself petitioning God to remember that great covenant according to his mercy and his great faithfulness. And then finally, in verse 52, which is just one verse, but the third part of the psalm. The psalmist returns to praise, he blesses God in hope and confidence that all of the terms of the covenant will be fulfilled. So first, so now let us look at this, go through the psalm and look at its various parts so that next week as we begin to look at the doctrine of perseverance and sample into it, we will have some idea of where we are in the context of the whole. So as Paul said to young Timothy, let us give ourselves now to reading. A sound reading of the Holy Scriptures. So let us begin in our section concerning praise with verses one through four. Here, God is praised for his covenant mercies, which are certain to the house of David. And I want you to notice that. Especially as you consider the second half of the psalm. The psalm is to assure that the covenant mercies of God are sure with respect to David and his house. Maskill of Ethan, the Ezraite. I will sing of the mercies of the Lord forever. With my mouth will I make known thy faithfulness to all generations. For I have said, Mercy shall be built up forever. Thy faithfulness shalt thou establish in the very heavens. I have made a covenant with my chosen. I have sworn unto David my servant. Thy seed will I establish forever and build up thy throne to all generations. Selah. So here we have God making promises to David and his household. that they will be established and that their throne will be built up to all generations. And he swears it. Do you remember in the epistle to the Hebrews? Paul really highlights this aspect that this covenant is one that is made with an oath, unlike the covenant that was made with or unlike the arrangement that was made with the Aaronic priesthood. He said that the covenant with Jesus Christ is much better because it is secured with an oath. 110th Psalm to the priest after the order of Melchizedek forever, but also here an oath sworn to Christ with respect to his kingship. This is something that is most sure and certain God cannot lie. And then he has further confirmed it with an oath with his own swearing. In verses five through 14, again, God is praised for his wonderful works and faithfulness as they are displayed in a general way in creation and providence. So he's going to return to his consideration of the Davidic covenant. But first, he begins more broadly with a consideration of creation and providence and that great display of God's works and faithfulness in these things. So, verse 5, And the heavens shall praise thy wonders, O Lord, thy faithfulness also in the congregation of the saints. For who in the heaven can be compared unto the Lord? Who among the sons of the mighty can be likened unto the Lord? God is greatly to be feared in the assembly of the saints and to be had in reference of all them that are about Him. O Lord God of hosts, who is a strong Lord like unto Thee, or to Thy faithfulness round about Thee? Thou rulest the raging of the sea. When the waves thereof arise, Thou stillest them. Thou hast broken Rahab in pieces as one that is slain. Thou hast scattered Thine enemies with Thy strong arm." Just an interpretive note. Rahab here is in all probability a reference to Egypt, the way that the Lord had broken the power of Egypt, both by the ten plagues and then in the Red Sea, the scattering of the enemies of the Lord with his own strong arm. Verse 11, The heavens are thine, the earth also is thine. As for the world and the fullness thereof, thou hast founded them. The north and the south thou hast created them. Tabor and Hermon shall rejoice in thy name. Thou hast a mighty arm. Strong is thy hand and high is thy right hand. Justice and judgment are the habitation of thy throne. Mercy and truth shall go before thy face. I want you to notice here that there is an extoling the power of God and of his great faithfulness in his creation and his government over all of the things that he has made. But as is so very common in the scriptures, the psalmist moves from these general considerations to more particular considerations concerning God's care of his church, his own peculiar people. And so in verses 15-18, God is praised for His care over His church. Verse 15, Blessed is the people that know the joyful sound. They shall walk, O Lord, in the light of Thy countenance. In Thy name shall they rejoice all the day, and in Thy righteousness shall they be exalted. For Thou art the glory of their strength. and in thy favor our horn shall be exalted. For the Lord is our defense, and the Holy One of Israel is our King." Notice the components of this care over his church. First of all, he blesses them with communion with himself. Here the psalmist talks about walking in the light of the Lord's countenance. And this also is a great joy to the people of God, to have the light of God's uplifted countenance upon them as joy itself to them. In addition to this, as if that were not enough, God causes them to do exploits. The psalmist here speaks about God being their strength. Verse 17, Thou art the glory of their strength. And notice this, and in thy favor our horn shall be exalted. The horn everywhere in scripture is a symbol of power, usually of kingship. Very much as you think of rams and goats, their power is in their horns. Those are their weapons, both offensive and defensive. And so when you have the exaltation of the horn, it's the exaltation of power. So here the Lord causes them to do exploits to be mighty. He exalts their throne, as it were, and God is also here portrayed as their defense and their king. Great and precious benefits all. So you see, his considerations are narrowing and are going to become even narrower still. In verses 19 through 37, God is praised for his particular favor to David's kingdom and David's seed after him. Verse 19. Then thou spakest in vision to thy holy one and saidst, I have laid help upon one that is mighty. I have exalted one chosen out of the people. I have found David my servant. With My holy oil have I anointed him, with whom My hand shall be established. Mine arm also shall strengthen him. The enemy shall not exact upon him, nor the son of wickedness afflict him. And I will beat down his foes before his face, and plague them that hate him. But My faithfulness and My mercy shall be with him, and in My name shall his horn be exalted. I will set his hand also in the sea, and his right hand in the rivers. He shall cry unto me, Thou art my Father, my God, and the rock of my salvation. And I will make him my firstborn, higher than the kings of the earth. My mercy will I keep for him forevermore, and my covenant shall stand fast with him, His seat also will I make to endure forever, and his throne as the days of heaven. If his children forsake my law and walk not in my judgments, if they break my statutes and keep not my commandments, then will I visit their transgression with the rod and their iniquity with stripes. Nevertheless, my lovingkindness will I not utterly take from him. nor suffer my faithfulness to fail. By covenant will I not break nor alter the thing that is gone out of my lips. Once have I sworn by my holiness that I will not lie unto David. His seed shall endure forever and his throne as the sun before me shall be established forever as the moon and as a faithful witness in heaven. Selah. There is much matter here to occupy our attention, but to be brief. Notice here that David is selected and at the composition of this psalm, probably some ages past. It appears altogether likely that this psalm was composed at the beginning of the Babylonian captivity when it seemed that David's house had fallen to the ground. But here David has been selected for government. Notice here also that David is enabled and empowered by God for this work. With whom my hand shall be established, my arm also shall strengthen him, verse 21. And David's kingdom is going to be extended by the power of God against all against all of the opposition of enemies. Enemies will oppose and do what they can, but they will not be effectual. They will be pushed out of the way. And we found all of this very much fulfilled in the life of David and his kingship. But notice that the covenant extends also to his children. And it's repeated again that this covenant is sure and confirmed by God with an oath. God cannot lie, and he's confirmed it with an oath. And most interesting, before we pass on into the next part, the failure of David's seed, the sins of David's seed is even provided for. He says that David's seed may fail. And indeed, many times they did. And God says that he will chase them, but he will not remove his loving kindness from David's line. He will not suffer his faithfulness to fail. with respect to these promises. You have to have this very much and firmly in mind if you are to see the wonder and the startling contrast that's opened up here with verse 38, because the psalmist experience seems to be so very contrary to what had been promised to David and to his line. So as we take up this prayer, It begins with a lamentation, verses 38 through 46, at the apparent, and I do stress that word apparent, failure of the covenant, the apparent failure of the promises. Verse 38. But thou hast cast off and abhorred. Thou hast been robbed with thine anointing. Thou hast made void the covenant of thy servant. Thou hast profaned his crown by casting it to the ground. Thou hast broken down all his hedges. Thou hast brought his strongholds to ruin. All that pass by the way spoil him. He has a reproach to his neighbors. Thou hast set up the right hand of his adversaries. Thou hast made all his enemies to rejoice. Thou hast also turned the edge of his sword and hast not made him to stand in the battle. Thou hast made his glory to cease and cast his throne down to the ground. The days of his youth hast Thou shortened. Thou hast covered him with shame. Selah. How long, Lord, wilt Thou hide Thyself forever? Shall thy wrath burn like fire? Isn't this just the most striking contrast that all of the promises about David's victory over his enemies. And then he says, look, you've you've allowed his throne to be cast to the ground. You've exalted the horn of the adversaries and allowed them to spoil him and triumph over him. This is the very reason that many interpreters think that this was composed during the Babylonian captivity at the beginning of it. And then the question comes. Lord, you've made these promises. How long are you going to suffer the state of things? Will thou hide thyself forever? Will thy wrath burn like fire forever? After this lamentation, he petitions God to remember the covenant, verses 47 through 51. Remember how short my time is. Wherefore hast thou made all men in vain? What man is he that liveth and shall not see death? Shall he deliver his soul from the hand of the grave? Selah. Lord, where are thy former loving kindnesses, which thou swearest unto David in thy truth? Remember, Lord, the reproach of thy servants. How I do bear in my bosom the report reproach of all the mighty people. Wherewith thine enemies have reproached, O Lord, wherewith they have reproached the footsteps of thine anointed. This could have even been subdivided into two points, because the first petition for remembrance is just grounded in the frailty of human life and nature. The psalmist calls upon God to remember his frame, that he's a creature of the dust and very quickly passing out of the world. And he's unable to remedy this condition. What is man? What man is he that liveth and shall not see death? Shall he deliver his soul from the hand of the grave? So he goes quickly to the grave and he cannot help himself. And then he calls upon the Lord to remember his covenant with David. And so he asks, Where are thy former loving kindnesses which thou swearest unto David in thy truth? And there you'll want to read truth as faithfulness in the contemporary language. Thou didst swear this in thy faithfulness. So where are those former loving kindnesses? Thou hast promised to exalt our horn on high and give us victory over our enemies. Consider then the reproach that is borne by thy servant. How I do bear in my bosom the reproach of all the mighty people. Wherewith thine enemies have reproached, O Lord, wherewith they have reproached the footsteps of thine anointed. Isn't this so very striking? He spends the first half of the psalm extolling God for his great faithfulness and power, particularly as it pertains to the covenant with David. He expresses the certainty of the fulfillment of that covenant. And yet his experience is that the house of David is cast down to the dust. And beloved, if if we're right about the dating of the psalm, it would be almost six centuries. Before the fallen house of David would be revived, the Babylonian captivity of the southern kingdom, the overthrow of Jerusalem, 586, the Lord Jesus Christ would not appear to take up David's fallen banner until 4 BC. And the sons of David in the meantime would be important. If you remember our our sermon series from the book of Ezra, Zerubbabel would be a prince among God's people in the line of David, but not a king. Not like the Davidic kings before. And so the sons of David would be of some importance. But the fulfillment of the covenant made with David seemed to lie in the dust for six centuries. But the Lord did remember his covenant. He revived his promises and he fulfilled it in a way that surpassed the wildest expectations of men. And that greater Son of David would also be fully God. Not only the great King of the Israelites, but the Savior and the King of the Gentiles as well. You frequently heard me say from Isaiah, it was too small of a thing for him to save only one people, but that his salvation would be extended to the uttermost parts of the earth. With the eyes of faith, the psalmist is able to see this and conclude in spite of his experience. It concludes again with the praise of God, blessing God in hope and confidence. Verse 52, Blessed be the Lord forevermore. Amen and Amen. Having looked at this, you might ask the question, well, Pastor, what does this have to do with the perseverance of the saints? Well, just everything. But we will begin this discussion next week. Let us pray together.