It's my text this Lord's Day, Matthew chapter 7, verses 13 and 14. Enter ye in at the straight gate, for wide is the gate, and broad is the way that leadeth to destruction, and many there be which go in thereat. because straight is the gate and narrow is the way which leadeth unto life and few there be that find it. One of the objections I hear most often presented against the cause of a covenanted reformation and other specific convictions which this church promotes, believes, and owns is the following. How could your church be right when it virtually stands alone in these convictions? Could so many be unfaithful while so few be faithful? You see, dear ones, not only is there the incredulity and unbelief that so few could possess the truth, but in addition the minority who cling with conviction to the truth are often charged by the majority with being arrogant, proud, lovers of division within the church, unsubmissive to the rule of the majority, and those who cast off all restraint and plunge themselves headlong into the path of self-deception and utter ruin. And so I ask the question, how do we arrive at the truth in any matter relating to doctrine, worship, discipline, or church government? Do we simply count heads? Do we act like politicians and send out our pollsters to gather information, to conduct surveys and public opinion polls amongst the various churches? Of course not. Truth is not made truth by the decision of men, whether by the majority or whether by the minority. That is not the basis upon which we determine whether something is true or not. But rather it is true, a doctrine is true, a practice in worship is true, because it is revealed by God to be so. It is the authority of God alone that makes something true, not the authority of man. Man does not determine what is faithful and true, but only affirms a doctrine or practice to be true, only corroborates what God has already revealed in his word to be true, and therefore Man's part is to teach that, to believe that, to practice that which is agreeable to the Word of God. Furthermore, I do not assert, nor does God's Word assert, that the majority are always wrong, that the minority are always right. For example, in times of reformation in scripture, we do see many examples of great numbers of people being drawn unto the truths of a covenanted reformation. All numerical evaluations of truth are bound to mislead and deceive us, for truth is not determined by a mathematical equation. However, since the objection commonly heard infers that the majority have a greater claim to the truth than the minority, I would like to have us consider what God has revealed concerning such matters in his holy word. And so, for this Lord's Day, I take as my three main points the following. First of all, the narrowness of truth from the text. which we just read in Matthew 7, verses 13 and 14, the narrowness of the truth from the text itself. Secondly, the narrowness of truth from historical examples, from both biblical examples and extra-biblical examples. And thirdly, the application of this to our lives. So let us consider, first of all, the narrowness of truth from the text. I've just read for you the text, Matthew 7, verses 13 and 14. Before we consider exactly the teaching that is contained therein, consider with me first the more broad context in which Jesus addresses these words. For it is the Lord who speaks these words in his sermon on the mount. And as the Lord draws to the conclusion in this Sermon on the Mount, he gives the people a series of warnings in which he calls them to beware of following the crowd. In verses 13 and 14. Chapter 7, verses 13 and 14. He warns them concerning following false teachers. In chapter 7, verses 15 through 20. And he warns them and tells them to beware of following signs and wonders in chapter 7, verses 21 through 23. For you see, dear ones, each of these that the Lord addresses, whether the crowd, the false teachers, or the signs and wonders, will lead a person from the truth and ultimately, if they stay on that path, will ultimately lead them to destruction. just as the Pharisees were misled themselves and misled others by their mere outward religion in which they acted very piously and yet lacked a heart that was devoted to the Lord their God, a heart that was devoted in love to their neighbor. They were more concerned in how they appeared to others. They were more concerned in gaining the approval of men rather than the approval of God. So perhaps they also, the Pharisees also, perhaps appealed to the multitudes who followed their teaching. Look at the multitudes, look how many people follow us. Surely we must represent the truth. Or perhaps they appealed to their own famous rabbis and teachers and said, look at the great names of people who follow this particular view or follow our teaching. And finally, perhaps they even appealed to the signs and wonders performed by some of them as reasons why they should be believed. The Lord addresses each of these in this conclusion to the Sermon on the Mount. However, we see in chapter 7, verses 24 through 27, that the Lord now turns the attention of the people away from the majority. And he gives them a parable about a man who builds his house upon a rock and a man who builds his house upon the sand. And he turns the attention of the people away from the majority as a means of determining truth. He turns their attention away from simply teachers who may lie and deceive as a means of determining the truth. He turns them away from signs and wonders as the means of determining the truth. And he calls them to hear and to do the will of God. How do you know whether one is presenting the truth? How do you know that one has a sure foundation Do they hear the truth which God has given to them? And do they practice it? Do they not only give profession of believing it, but do they live it in their personal lives, in the lives of the family, and in the life of the church? Or are they altogether different people when they're away from church? Do they let their hair down and completely disregard the way in which they're to live when they're with their families? See, that's not one who is hearing and doing the Word of God. For, dear ones, a profession of faith in Jesus Christ without loving obedience is indeed a dead faith, a dead profession. Such a person who professes his faith in word and deed will not be misled and deceived by the crowd, by false teachers, or by signs and wonders. And that is what the Lord is stating at the conclusion of the Sermon on the Mount. Do you want to follow in the path of truth and righteousness and not be misled? Are you doing all that you know to be the will of God right now? Are you obeying in those areas that you are clear as to what God's will is? Are you seeking to be faithful in those areas because God will not only give you more light if you're not even following and living up to the light that he has presently given you, but there will even be in your disregard for the light that you presently have, a blindness and a darkness which will come upon your mind and my mind if we do not follow, live according to the light that God has presently given to us. And so we become prime candidates, if that's the case, for delusion and deception. Well, having considered then the context of this passage, let us now hear the teaching of Christ from this passage. In particular, the two verses that we read, Matthew 7, verses 13 and 14. And first, as we look at this text, The first truth that we will note is that the truth which leads to life is not found in the wide gate. It's not found in the broad way, nor in the many people that walk accordingly. In verse 13, the Lord says of chapter 7, Enter ye up the straight gate, for wide is the gate, and broad is the way that leadeth to destruction, and many there be which go in thereat." You see, this is the way, according to the Lord, which ultimately leads to destruction and utter ruin in hell. Those who continue to walk upon this path, this broad path, eventually find at the end of that path is destruction and ruin and hell. Hearing the Lord says in verse 13, he says, the many walk this way. And I emphasize again, and by introduction, I was talking about the objection that's brought against us for holding this truth that we are so few. whereas so many disagree with us. But notice, the Lord says in this particular regard, the many walk according to the wide gate and the broad way. Why is that the case? Why do the many walk this way? Because it is easier and more comfortable to the flesh. There are not the sacrifices necessary to be made when one passes through the wide gate and walks the broad way. Jesus said concerning himself in John chapter 10 that he is the gate. He is the door into the fold. If anyone would enter into the fold, he must come through Christ. There cannot be anything added to Jesus Christ and faith alone in Christ if we would enter into and through this very narrow gate. We cannot come into the fold by claiming, I trust in Christ, but I believe that I have to cooperate and add my works of righteousness to Christ's works of righteousness in order to be acceptable before God. That is not entering by the narrow gate. That is entering by the wide gate. Our confidence, dear ones, our trust must be in the promise of God alone that he who believes in the Lord shall be saved. We can cling to nothing else in this life. We can cling to nothing in ourselves, in our parents, in the church we attend, in our baptism, in anything else. It is in Jesus Christ alone that we must trust if we would enter through the narrow gate and not through the wide gate. And though I will be throughout the sermon alluding to this wideness and broadness, even with regard to professing Christians. That is not to say that because every professing Christian that disagrees with us is on this path to destruction. That's not the point that's being made. Listen closely to the sermon. That is not the point that is being made. The point that I'm trying to illustrate, that is, from the very foundations of salvation, the Lord is talking about This distinction between the many and the few. And that there is, even as we move on to look at other examples, amongst professing Christians, amongst members of the Church, those who are walking, not in the path to destruction, but perhaps are nevertheless imitating and reflecting the broad path in their life. The way in which they live is not living according to the narrow path. They're not being consistent. God wants us, dear ones, to be consistent with our profession. That if the gate is narrow and if the way is narrow, that leads to life. It ought to be so. In all that we think and do and say, we ought to be living that narrow life, not this broad, wide path. A mere profession of faith, dear ones, in Christ may in many cases seem like it is sufficient for the person who is trying to enter through the wide gate. A mere profession. Perhaps going through some of the outward motions of Christianity. However, the love for holiness, a love for the truth, a love for God and a love for the brethren, according to the person who enters through the wide gate, is not necessary. Communion with the Lord Jesus Christ in worship, for the person who enters through the wide gate and is walking the broad way, is not required, that close communion. is not required. Matters like sanctifying the Lord's Day by refraining from worldly employments and worldly conversations and recreation, so as to devote the entire day to God's worship, secret worship, family worship, and corporate worship, will seem to the person who's walking the broad path to be merely being nitpicky to stress those points. or to be even legalistic. I think so often when one says that obedience to one of God's commandments is legalistic, what is really meant is, I don't want to do it because it will deprive me of my own pleasure in satisfying my own flesh, in doing what I want to do. In regard to the Sabbath and how we are to keep that particular commandment, Isaiah 58.13 and verse 14 may be used. Listen carefully to what the Lord says. If thou turn away thy foot from the Sabbath, from doing thy pleasure on my holy day, and call the Sabbath a delight, the holy of the Lord honourable and shall honour him, not doing thine own ways, nor finding thine own pleasure, nor speaking thine own words, Then shalt thou delight thyself in the Lord. You want to delight in the Lord? Honor His day. There is not a more significant way that you can delight in the Lord than delighting in His holy day, sanctifying that day to His glory. By nature, we are so quick to consider the path which we shall take by looking at the consequences of walking that path. In other words, we consider the end and what it's going to cost us, and if it costs us too much, we decide very often, well, I don't really want to walk that path because see what it's going to cost me down the road. Rather than taking the attitude that We must give up our own comfort. We must give up our own pleasure if we would be faithful to the Lord. You see, it is the one who is walking on the broad path that says, I'll take that path that keeps me the most comfortable, the most cozy, that will not rock the boat, that will not mess up the dreams that I have for my life, my plans, my pleasures, my work, my family, my friends. and all that is attractive and appealing to me. When I walk that path, that broad path, when you walk that broad path, dear ones, true, you can count on it, you'll meet very little resistance from family or from friends. You'll meet very little opposition when you're walking the broad path because you're not swimming against the current, you're going with the current. You're being swept along that way just like everyone else is. Those who walk this way may, like the Pharisees, believe they are indeed headed for life, but have been deceived many times and deluded by the sheer numbers of those who are all on the same path, which leads, again, if we stay on that path, if we continue in those broad ways, regardless of what our profession may be, it will lead us to destruction. by inspiration of the Holy Spirit, records in Exodus 23.2, thou shalt not follow a multitude to do evil, neither shalt thou speak in a cause to decline after many to wrest judgment. That is, thou shalt not speak in a cause so as to follow a multitude in perverting what is right and true. Don't be carried along the broad path with the current as it just pulls you along. The Lord warns us about this. Well, there's another truth which the Lord gives to us in the next verse, verse 14, wherein the Lord states this out of His Word, because straight is the gate, And narrow is the way which leadeth unto life, and few there be that find it." Few there be that find it. You see, dear ones, the Lord says the truth which leads to life is found in the straight, or the narrow gate, in the narrow way, and in the few people. This is the way which leads ultimately to eternal life in heaven. Hearing the Lord says, the few walk. Now, why is that the case? Why are there few who walk this way? Well, again, the few walk this way because it is indeed uncomfortable, because it is unpleasant to our own lusts and passions and desires of the flesh. It runs contrary to all of these things. It means we have to put to death so much in our life which would resist the will of God. It isn't easy being a Christian. There is nothing more difficult than being a Christian and walking in obedience to the will of God. And yet the Lord does tell us, in spite of how difficult it is, that His yoke is easy and His burden is light because He is at the other end of that yoke. He doesn't send us out by ourselves, He walks with us. He gives us the courage and the strength and the grace to persevere. And so this straight gate emphasizes again that it is only through Christ, His righteousness that is a work of His grace that we enter into the fold. Sacrifices in every area of life abound when we walk through the straight gate and the narrow way to such a degree that even family and friends may laugh, may ridicule, may oppose and even want nothing to do with such a fanatic. Although such a one does not delight in opposition, that is, the one who walks the narrow way, he doesn't delight, he doesn't take pleasure in opposition for opposition's sake. He doesn't delight in the suffering that he receives for the sake of simply the suffering as an end in itself. He, however, realizes that if being opposed or suffering for the cause of Christ comes his way, he gladly takes up the cross of Christ and follows Him. Those who are, dear ones, on the narrow way are those who, as the faithful and noble martyr James Rennick say, we will be lions in the Lord's cause, but we will be lambs in our own cause. Those who walk the narrow way are those who buy the truth at all costs. and sell it not at any price. Those who love the truth so much that they are willing to lay down their lives for every revealed truth by God that's found in His Word, they love holiness. They love purity of doctrine, purity of worship, purity in the administration of the Lord's discipline amongst his people, and they love a faithful church government. They're not content, dear ones. Those who walk the narrow path are not content with an indifferent or estranged relationship with Jesus Christ, but from their heart they yearn to be near the Lord and to commune with him. The words of the learned and godly Mr. Calvin are to the point as to why so few walk in the narrow way. When he says from his commentary on this passage, for whence does it arise that each of them knowingly and willfully rushes headlong, but because while they are ruined in the midst of a vast crowd, they do not believe that they are ruined. A small number of believers, on the other hand, render many persons careless. It is with difficulty that we are brought to renounce the world and to regulate ourselves and our life by the manners of a few. We think it strange that we should be forcibly separated from the vast majority, as if we were not a part of the human race. But though the doctrine of Christ confines and hems us in, reduces our life to a narrow road, separates us from the crowd, and unites us to a few companions, yet this harshness ought not to prevent us from striving to obtain life. Beloved, does not the Lord himself in this passage, in Matthew 7, verses 13 and 14, warn us that we should ever be careful that we not be misled by a vast multitude to walk contrary to the narrow path of Christ? Because it is again our natural inclination to fit in with those around us. It is indeed our natural inclination to be carried along by the popular sentiment of the majority. We are cautioned here by the Lord Himself not to give in to such a snare set by the enemy of our soul. Therefore, as those who walk on the narrow path which leads to life, Let us always carefully test by the infallible standard of God's Word what is being taught by the majority and what is being taught by the minority as well. Let us not be gullible. Let us be sure and certain of what we believe. And once we are assured and we have confidence that we stand upon the truth of God's Word, let us never shy away. from defending and testifying to that truth. Let us not give an inch once we are assured that God has declared his will in that matter. For to follow the crowd is simply an implicit faith. To follow the crowd is simply to have a faith that is based on the authority of man rather than a faith that is based upon the authority of God, who has revealed himself in his word. Thus the Lord clearly demonstrates from this passage the foolishness and delusion of the one who argues that a doctrine of practice and worship cannot be true because the majority do not hold to it. My second main point, that is the narrowness of truth demonstrated from historical examples. First of all, we're going to consider biblical examples wherein God gives to the few the truth, but withholds it from the majority. Certainly this is simply illustrative, It's not intended to be exhaustive. You could probably find many other examples in which this is the case in the biblical record. But note the many examples that are cited for you today. First of all, Noah. 1 Peter 3.20 says this concerning Noah. which sometime were disobedient, speaking of those who heard the preaching of Noah and did not obey, did not believe what he was preaching, which sometime were disobedient when once the longsuffering of God waited in the days of Noah, while the ark was a preparing wherein few, notice, wherein few, that is, eight souls were saved by water. Eight souls out of all the world were saved in this particular deluge and flood. Hebrews 11.7 notes this, By faith Noah, being warned of God of things not seen as yet, moved with fear, prepared an ark to the saving of his house, by the which he condemned the world. and became heir of the righteousness, which is by faith. One man stood against the whole world, and yet he was right. Let no one ever say that the minority must give way to the majority, when one soul standing for the truth can have it right, and the rest of mankind can be deluded and deceived. Second example, Israel. Notice in Deuteronomy 7.7 what the Lord says concerning Israel. Moses says, The Lord did not set his love upon you, nor choose you, because ye were more in number than any people, for ye were the fewest of all people. I want you to see how God delights in revealing His truth so often throughout the Scripture to the few rather than to the majority. And how very often it is the few and even the one who may have the truth and stand faithfully for God in times of apostasy. Well, should Israel Follow the nations because they are the fewest, and all the nations are the greatest in number? Should they give away the truth that has been revealed to them by God? Absolutely not. They are to cling to the truth, though they are the fewest. Thirdly, Joshua and Caleb. In Numbers 13 you find the report of the twelve spies that were sent out, and as they returned back to report to Moses what they have found in the promised land. There are ten spies who bring back an evil report, who are not trusting in the promises of God that God will give them the land as He has promised, but rather stir up within the people a fear that they can't take the land. Look at the size of the people. They're giants. They're like little grasshoppers in their sight. And yet there are two, the minority. There are two, Joshua and Caleb, who stand faithful to the promises of God and say, let's go in. They're bread to us. We will eat them up alive because God stands for us. The few were the faithful ones. Fourthly, Moses and Aaron. In number 16 we find Korah, Dathan, Abiram, and 250 princes of the congregation of Israel who stand against Moses and Aaron, declaring that Moses and Aaron had in fact usurped God's authority to lead the people, that that authority should rest upon all of the people, not simply upon Moses and Aaron as his spokesmen. And God tells them, take censers and give to the 250, each one a censer, give to Moses and Aaron a censer, and I will reveal to thee my chosen ones. And God reveals that it is Moses and Aaron, in fact, who are his chosen ones, who represent the truth, who are faithful to the truth, and they are only two against the 250 plus. And God demonstrates even his anger against the majority by opening the earth and swallowing up the leaders of the majority. Fifthly, we have the example of Gideon with his faithful little army of 300, who are given the truth that this land belongs to the Lord. And though Gideon be the least in his family, God raises him up and he whittles down the size of the army until he finally gets to a number whereby it is very apparent that man cannot take any credit for the victory that's won. 300 against 135,000 of the enemy troops. The majority are destroyed. The minority are given victory because they stand for the truth. We have the example, sixthly, of Elijah, who stands all by himself on Mount Carmel against all of the false prophets and prophetesses of Baal, who calls down by God's power a fire which consumes the sacrifice. God hears the faithful prayer of Elijah, who stands for the truth. who testifies against the sins of the day, against the errors of the day. And though he is all by himself, God hears and answers and demonstrates his approval of Elijah. The majority who withstood Elijah are destroyed. The majority are wrong, while Elijah is faithful. Seventh, the example of Micaiah. Micaiah was a prophet that was called in by King Ahab and King Jeroboam when the two would form an alliance to fight the Syrians. Micaiah comes in after already 400 prophets had been called in to give their word and their approval. of proceeding in battle. One man stands against the rest of them. One man says, if you go forth, Ahab, you won't return. One man says this is not the will of God that a righteous king like Jehoshaphat and a wicked king like Ahab should form an alliance together to do battle. against the Syrians. One man stood faithful against 400, and yet God approves of the one. I know I'm giving you a lot of examples here, but I don't want you to miss the point. So likewise, we can see in all of the testimony of the prophets of the Old Testament, who prophesied in times of apostasy, they were always, if you consider, they were always in the minority. They were never in the majority in times of apostasy and backsliding. And that, as you look throughout biblical history, was a majority of the time. The number of years that there was reformation, the number of years that Israel was living in faithfulness to the Lord their God, is comparatively small to the times of backsliding and apostasy. And God raised up prophets who stood against the majority. Next we come to the New Testament. We see the example of the Lord Jesus Christ himself. He even was amongst the minority, not amongst the majority. In John chapter 6, verses 66 and 67, we find these words, from that time many of his disciples, notice, many of his disciples went back and walked no more with him. Then said Jesus unto the twelve, will ye also go away? Many of those who claimed to be followers of Christ could not tolerate the strictness, the narrowness of the path, and the way which the Lord proclaimed. And they said, we can't walk this way anymore. They turned away. But the Lord turned to the few, the twelve, and said, will ye go away also? And Peter said, where shall we go? Where shall we go? Thou hast the words of eternal life. We see next the apostles and the disciples of Jesus Christ. We see that they were not in the majority. Jesus said to them in Luke 12.32, Fear not vast flock. He didn't say, Fear not vast flock. He didn't say, Fear not great flock. He said, Fear not little flock, for it is your father's good pleasure to give you the kingdom. There was a time of apostasy going on at that particular time. The Lord says, his faithful followers were a little flock. And you remember in Matthew 24 that the Lord prophesied concerning the future time that there would be many whose love would grow cold. Many would be deceived and misled by false teachers and false prophets. Many. so that it would leave a few who were faithful to the Lord and to the truth. Just a couple more biblical examples, and then I want to consider some extra-biblical examples. We consider Paul. Paul himself was in the minority in Antioch. In Galatians chapter 2, you'll remember that certain ones came up from Jerusalem And we're teaching that one must be circumcised in order to be saved. One must fulfill all the dietary laws. And Peter, in order to have fellowship with these Jews, Jewish believers, professing Jewish Christians who came up, he separated himself from fellowship with the Gentiles and would no longer eat. with the Gentiles, their food. Paul withstood Peter to the face, but note in Galatians chapter 2 that it was not only Peter who practiced that kind of hypocrisy, but it was Barnabas as well, and all the Jews in the church followed Peter. And yet Paul, in a minority, stood and said, In effect, you hypocrite. You teach that salvation is by grace alone, and yet here you expect those who are Gentiles to live according to the Old Testament ceremonial law. You hypocrites. Here is one upon whom the approval of God rested, even disputing with another apostle Peter and other believers within the Church. And finally, in the book of Revelation, we find the few on the narrow path while the many are on the broad path. Consider Revelation 3.4, where Jesus says to the Church of Sardis, Thou hast a few names, even in Sardis, which have not defiled their garments. and they shall walk with me in white, for they are worthy. Or consider what is said concerning the two witnesses in Revelation 11.3. I will give my power unto my two witnesses, and they shall live a thousand, two hundred, and threescore days clothed in sackcloth. These two witnesses represent the faithful remnant of the church who stand courageously and boldly against all encroachments of the civil government into the church of Jesus Christ and who withstand all of the false teaching, all of the corrupt worship, all of the lax discipline, all of the improper and unfaithful church government. They withstand all of these things and faithfully declare the truth during this period, 1260 days, or each day representing a year, 1260 years, in which period we now live. But why two witnesses? First of all, because two or three witnesses is what the law speaks of in bringing a testimony or bearing witness against those who have sinned or erred. Two witnesses. But also to illustrate the fewness Two faithful witnesses, as it were, who stand against the entire world. How few they are, and yet they're faithful to the Lord. And then consider Revelation 20, verses 7-9. At the end of the millennium, after the end of the thousand years, Satan is released so that he goes out to deceive the nations, and the nations come upon the church. And they are numbered as the sands of the earth, and they, as it were, encompass the church like a besieged city. So many, and the church seems so small, and the Lord intervenes and destroys the wicked. But again, the illustration of the few that are faithful and the many that are unfaithful. What about extra-biblical examples, moving from the Scripture now, What about extra-biblical examples which teach the same truth, that God does give his truth, particularly in times of apostasy to the few rather than to the many? First, Athanasius. Athanasius courageously, in the fourth century, contended for the truth concerning the divine and human nature of Jesus Christ against the Arians, who said that Jesus Christ was simply a created being, but not God in any sense, not the uncreated God. He had a type of divinity, Arius said, because he was the first creation of God, because God bestowed upon him glories and blessings and might and power, but he was not the eternal God, Arius said. This particular heresy spread so far and wide throughout the world at that time that the professing Christian world was nearly engulfed in Arianism at that point in time, to such an extent that it was said to Arius, Don't you know the whole world is against you? To which he replied, Then Athanasius is against the whole world. If the whole world is against Athanasius for believing the truth, then Athanasius is against the whole world. He was one who was willing to stand against the whole world because he knew he stood upon the truth. Calvin is noted here as well as indicating that truth is not always defended and upheld by the majority, especially in times of apostasy when he wrote, in his book entitled Concerning Scandals, the following. It is an offense to a great many people that they see almost the whole world opposed to us. And indeed, the patrons of a bad cause do not neglect their own advantage, using a stratagem like this so as not to upset the ignorant and weak. that it is extremely absurd that almost the whole Christian world is disregarded so that the faith is to be possessed by a few men. We look at the Second Reformation and we see how at the time of the Covenant of Reformation in Scotland, those who were faithful to their covenant obligations were called the Protestors. Those who were willing to compromise in the solemn legion covenant and to put into power those who had not sworn the covenant, to put in places of trust and power those who were unfaithful to the covenant, these were called Resolutioners. But we see again that the protesters who stood faithfully for their covenanted obligations, faithful to all that they had promised God, were the minority, were the few. They stood faithful against the many. They were maligned. They were persecuted. And eventually they were driven from their pulpits. They were chased like wild animals. They were hunted. They were persecuted. But the few who stood faithful inherited the reward of eternal life. And there were faithful covenanters who were few, like Rutherford, Brown and Fonfray, McWard and Guthrie, Wellwood, Cargill, Cameron, Rennick, McMillan and Steele, who have always been in the minority and yet have stood courageously for the truth. My last point is simply some application. First, as we survey both biblical and extra-biblical history, dear ones, we have noted how often who have faithfully contended for the whole counsel of God have been in the minority in times of apostasy and in times of decline." Are we in such a time today? Are we in a time of decline, of backsliding? Are we living in a time of apostasy from the truth? I believe we certainly are. According to John's revelation, we are living in times of apostasy, for we are living in the period in which the faithful church is represented by two or three witnesses. In this case, two witnesses who diligently testify against the corruption in the unfaithful church of the harlot and her daughter churches. and against the tyranny in an antichrist state. Those who stand faithful to these truths and who testify against the sins, the corruptions, the errors of this time are represented by these two faithful witnesses. This is the period of this 1260 years we are living in that period right now. It is a time of great apostasy. As Jesus said, many would fall away from the faith. Many whose love would grow cold and many would be deceived and deluded by lying signs and wonders which the enemy would send and through false teachers. We are living in that time of great apostasy right now. So that to stand for the faithful truths which are revealed in scripture and have been declared by our faithful reformers in the first and second reformation are no more recognized today than they were by the Catholic Church at that time. It's a sad time in which we live, but such is the truth, such is the case. And dear ones, it is now, I propose, I submit to you, it is now the minority, because we do live in times of great apostasy, it is the minority, not the majority. Don't look to the majority, look to the minority. We're not living in days of great reformation, we're living in days of great apostasy. Look to the minority, therefore. to hold the truth, but test every word, even that the minority has against the word of God, to see that it is faithful. Second application, dear ones, is that it is obvious It should be at least to us that God has graciously opened our own understanding to these biblical truths concerning a covenanted reformation wherein each nation is obligated to establish under the rule of a godly Christian magistrate the one Christian and reformed religion and to declare that one Christian and Reformed religion by doctrine, one doctrine, one worship, one discipline and one government. And for that one religion to be bound together by a solemn league and covenant. This has been done already. We are already bound, dear ones, we do not need to bind ourselves, we are bound already by the faithful covenant of our forefathers who lived before us. It is our obligation to walk in that faithfulness, to own it, to live according to it in as much as it is agreeable to the word of God. And so, this being the case, dear ones, We can expect there to be opposition because we say we cannot recognize and own a civil magistrate or a civil government that is not established upon the firm and godly and righteous foundation of God's word, because God has given us light and understanding in this nation. We have the revelation of God, but we're not living according to it. We are living contrary to it. And because we take a stand and say, we can't own, we cannot give our allegiance to such a government, we will be opposed. And we can count on the majority opposing such a doctrine. Or because we oppose corruption in doctrine, corruption in worship, in discipline, in government, We can expect to be opposed by the majority, even the majority of those who profess to be Christians, yea, even the majority of those who profess to be Reformed. Because we believe and teach according to the scripture and according to our Reformed confession, that there is one day that God is set aside to be observed, that being the Sabbath. that we cannot establish our own holy days. That is up to God to establish. Therefore, we cannot acknowledge man-made established holy days like Christmas or Easter. We celebrate Christ's advent every Lord's Day. We celebrate Christ's resurrection every Lord's Day. That is the divine appointed time to do so. There is nothing in the word of God that ever declares that we have the authority as men to establish our own holy days. And because we call people to own and acknowledge the solemn legion covenant, we will be opposed by the majority. And because of this, dear ones, knowing that we face opposition, knowing that we will be accused of being arrogant, that we will be accused of being proud for holding that this is the truth when the majority don't believe that it's the truth, let us be circumspect. Let us be cautious that we give those who oppose the truth no reason to attack the truth because of our own lies, because of our own inconsistencies. Let us live humbly before the Lord. Let us strive to be merciful to our brethren, to love the Lord our God with all our heart, soul, mind and strength. We are weak, we are frail, but God grant us the grace when we fall to be humble and to repent of our sin, to avail ourselves of the mercy of the Lord Jesus Christ, so that we do not bring unwarranted attacks against the cause of Jesus Christ. And finally, dear ones, Just as God has delighted to reveal his glory and power in using the weakness of man. Think of all the times that God, throughout scripture, uses the weakness of man to show forth his power and his strength and his glory. Moses said he was not eloquent in speech. He was slow of speech. And yet God chose him. He said, I'll fill your mouth. I'll use you in spite of your weakness." Think of Gideon. When the Lord appeared to him, Gideon wasn't jumping up and down at the opportunity to lead Israel against the Midianites. He was hiding and threshing his wheat in a very secret place from the enemy. In fact, he said about himself, why would you call me? I'm the least of my family, Lord. Yet God said, you're the one I've chosen, because when I choose the least and the weakest, it shows forth the power and the glory of God. Or think of David, who was the youngest in his family, who was a simple one, one young man who went out to meet a mighty giant, but nobody else would. Here God took a humble, weak young man who was powerful in faith to stand for God and use that weakness to his glory. Or Paul, in 2 Corinthians 12, verse 9, who in spite of crying out to God three times to deliver him from the thorn in the flesh, God says, My grace is sufficient for thee, For my strength is made perfect in your weakness." And that's why, again, the Lord says that he's chosen ministers who are simply clay vessels, earthen vessels, clay pots, weak, to proclaim the gospel of Jesus Christ. Why? So that man cannot receive glory. So that man cannot boast. so that all glory must go to the Lord. When God converts a sinner because the minister knows it is not in him to convert anyone, it is not because of his persuasive speech. No man can persuade and argue another man into the kingdom of Christ. It is the sovereign work of God who takes his word and creates a new man within him. And when a minister is used to promote the kingdom of Christ, When he is in his right and sane mind, he realizes that all glory belongs to the Lord. And so I submit to you, dear ones, the Lord likewise delights to reveal his glory and power in giving to a small, weak, frail remnant in times of apostasy the truth. to live for and the truth to die for. God delights to give to a faithful few his truth, to stand against the majority, so that he receives the glory and the praise for causing the small who are persecuted, who suffer for the name of Christ, that he receives all the glory. 1 Corinthians chapter 1, we find these words But God hath chosen the foolish things of the world to confound the wise, and God hath chosen the weak things of the world to confound the things which are mighty, and base things of the world, and things which are despised hath God chosen, yea, and things which are not to bring to naught the things that are. Why? That no flesh should glory in his presence. And so I exhort you, I encourage you, dear ones, rejoice, little flock. Though you be small, rejoice, for our confidence in promoting and publishing the cause of Christ's covenanted reformation depends not upon our numbers, depends not upon our abilities, depends not upon our resources, but upon the power and the grace of God who delights to use the few to bring the truth to the many. Please stand with me in prayer. O Lord, our God, we are greatly humbled in thy presence. when we consider how few, how weak, how insufficient we are in ourselves, for our sufficiency is in the Lord Jesus Christ alone. And we do look to him to bring victory, to bring about a third reformation, to destroy the kingdom of Antichrist, to call the Jews unto himself, and to bring in the fullness of the Gentiles. We do look to our Savior alone to accomplish these great things. And Father, we counted the most glorious privilege that could be afforded us, that Thou would deem us to be Thy servants, that Thou would use us in any way to promote that reformation, to bring the gospel of salvation to those who do not know thee and to bring the covenanted truths of the reformation to those who know thee but yet are ignorant of these things. O Lord our God, we pray that thou would help us as thy people not to walk the broad path, the broad way. Let us not live an inconsistent life wherein we are always looking for that which is most comfortable, that which is the easiest way, that path of least resistance, but help us, O God, to be faithful to the truth, though we be few, to swim against the current, though we be few, to stand for the truth. For, Father, we know that as we do so, Our reward is great in heaven. We ask, Lord, that Thou would encourage the hearts of Thy people to stay, lift us up to do battle with the enemy, taking in our hands the sword of the Spirit, which is the word of God, and taking upon ourselves the whole armor of God. For we ask these things in the name of Christ. Amen. This Reformation audio track is a production of Stillwater's Revival Books. You are welcome to make copies and give them to those in need. SWRB makes thousands of classic Reformation resources available, free and for sale, in audio, video, and printed formats. It is likely that the sermon or book that you just listened to is also available on cassette or video, or as a printed book or booklet. Our many free resources, as well as our complete mail-order catalog, Thank you. by phone at 780-450-3730 by fax at 780-468-1096 or by mail at 4710-37A Edmonton Alberta, abbreviated capital A, capital B, Canada, T6L3T5. You may also request a free printed catalog. And remember that John Kelvin, in defending the Reformation's regulative principle of worship, or what is sometimes called the scriptural law of worship, commenting on the words of God, which I commanded them not, neither came into my heart. From his commentary on Jeremiah 731, writes, God here cuts off from men every occasion for making evasions, since He condemns by this one phrase, I have not commanded them, whatever the Jews devised. There is then no other argument needed to condemn superstitions than that they are not commanded by God. For when men allow themselves to worship God according to their own fancies, and attend not to His commands, they pervert true religion. And if this principle was adopted by the papists, all those fictitious modes of worship in which they absurdly exercise themselves would fall to the ground. It is indeed a horrible thing for the Papists to seek to discharge their duties towards God by performing their own superstitions. There is an immense number of them, as it is well known, and as it manifestly appears. Were they to admit this principle, that we cannot rightly worship God except by obeying His word, they would be delivered from their deep abyss of error. The Prophet's words, then, are very important, when he says that God had commanded no such thing, and that it never came to his mind, as though he had said that men assume too much wisdom when they devise what he never required, nay, what he never knew.