Well, good morning. Thank y'all for coming to this session. What's that? I can't, no? Yeah, okay, well. Thank you for coming. This is a passion of mine, as you've heard me talk about, just Martin Lloyd-Jones and looking at how God used this man. I'll begin with Hebrews chapter 13. Just a helpful reminder of why it's important to look at church history, and particularly leaders who've been especially used by God throughout the history of the church. The writer of Hebrews says in verse 7, Remember your leaders, those who spoke to you the word of God. Consider the outcome of their way of life and imitate their faith. So, men who were faithful, who stood the test of time, who preached the same message that we aspire to preach today, deserve to be remembered and honored in our memories." And then he says in the next verse, Jesus Christ is the same yesterday, today, and forever. So the same Holy Spirit that was at work 60, 70 years ago in raising up a leader like Martin Lloyd-Jones. It's the same Holy Spirit that is at work today. Christ is at work building this church. And it doesn't depend upon any one man. In fact, if Martin Lloyd-Jones were here, he'd probably be very interested that we're talking about a whole movement that we're looking at tracing to him. Because he would always say that men do not start movements. God starts movements. The Holy Spirit is who energizes a movement. The Holy Spirit is what brings about revival. Men do not aim to start something and set out to achieve it and accomplish it. It's more God The Holy Spirit honors the work of a man or individuals, fans that into flame, and begins a spiritual reformation and revival through those individuals. But a man never starts out and sets out and accomplishes these things. I think that's important to remember. If Lloyd-Jones were here, he would say it was the work of God. that God really did it all, and He was just a vessel who was available to be used by the Lord. When I talk about Reformed Christianity, that's probably helpful to define. What I'm talking about is just three broad beliefs. We can talk about the Reformed confessions and all those things, but one is a belief in the authority and the inerrancy of Scripture. That sola Scriptura, that Scripture alone is our authority, that it is inerrant to our understanding of salvation in the biblical gospel, the sola, sola fide, sola gratia, solus Christus, that salvation is in Christ alone by the basis of His atoning death and His righteousness. Those basic beliefs that came out of the Reformation that Luther and Zwingli and Calvin and others articulated. The gospel that we cherish, the Protestant understanding of the gospel. And then third, a belief in the sovereignty of God over all things. That God is sovereign, even over the things that people want to carve out space and say He's not sovereign over, like suffering and salvation. But no, God is sovereign over everything. And so really those are kind of the three mountain peaks of what we talk about when we refer to Reformed Theology. And as a movement, really Reformed Theology died when Spurgeon died. So you go back and look at the 19th century and you had Spurgeon is the most well-known, most influential reform leader of the 19th century. You have other individuals here in America. Who was the big person in America during that time, y'all remember, out of Chicago? Moody. Of course, Moody, love and appreciate Moody. Moody is not a reformed individual by any stretch of the imagination. Spurgeon, Y'all remember the downgrade controversy. Spurgeon was the figure in the Baptist Union. And then almost overnight, this just shows you how sweeping liberalism was in the 19th century. But almost overnight, the Baptist Union modernized. voted by a vote of 2,000 to 7 to accept a new doctrinal statement that minimized the doctrine of inerrancy. And Spurgeon was one of the seven who voted against it. And then Spurgeon wrote a series of articles in the Sword and the Trowel, and the Baptist Union decided to censure him. basically kick him out of the Baptist Union. In Spurgeon, famous quote, he said, in 50 years I will be vindicated. But basically this controversy killed him. He was kicked out of the Union. All this stuff happened in 1888, 1889, 1890. He dies 1892 at age 57. And at that point, you have modernism, liberalism taking hold, and a very kind of dumbed-down evangelicalism. The higher life theology really came into being during this point. The Keswick theology, the let go, let God, watchman knee, you know, those types of authors. But Reform Christianity as a movement essentially disappears with Charles Spurgeon. So he dies 1892. Martin Lloyd-Jones is born in Cardiff 1899, seven years later. He's born to Welsh parents. That is his fundamental identity is he's a Welshman. He grew up speaking Welsh. He grew up in a town called Yongeitho. In English, it looks like two L's pronounced with a Y. Yongeitho. And the town where he grew up is where a famous Welsh preacher had established a church named Daniel Rowland. Daniel Rowland. And he was a towering, fiery preacher. in the Great Awakening in Wales, the Welsh Revival in the 1740s and the 1750s. And in fact, there was a statue of Daniel Rowland outside of that church. And every day on the way to school, Lloyd-Jones would walk under that statue. And as he was in school, he began to learn about these Calvinistic Methodists. And he was fascinated by them. and begin to study them and early on begin to develop Calvinistic Doctrine. His dad ran a store. The store burned down, and they were not able to salvage the business. It was one of those situations where their home was above the store. And so, as a teenager, the family moved to London, and his dad bought a milk delivery route. And he began delivering milk, and they joined a Calvinistic Methodist church in London. And so he's learning Calvinistic doctrine, but it was assumed that everybody in the church was already a believer. It was just assumed that everybody was a Christian. So Lloyd-Jones assumed that he was a believer. At age 16 he entered St. Bartholomew's Training Hospital. It's just called St. Bart's in London. prestigious hospital and advanced there in his medical studies. Lloyd-Jones was, his whole family, people were just brilliant. His brother became a solicitor, a lawyer, very successful. Just very, very smart person. And it didn't take long for him to gain the attention of really the chief clinical physician at the hospital, a gentleman by the name of Lord Sir Thomas Hoarder. He was knighted. He was the King's physician. He was incredibly influential. And Lloyd-Jones became his assistant because he noticed that Lloyd-Jones had this capacity to diagnose. He was like, you know those shows like House, where somebody has like this amazing ability to look at the symptoms and then make a diagnosis? That was Lloyd-Jones. At one point, a hoarder came in, and they said, what's the matter with this person? And Lloyd-Jones said, he has an enlarged spleen. He said, how do you know that? He's like, well, I looked at his symptoms and I went and felt it. He said, you felt his spleen? He said, yeah, sure enough, enlarged spleen. So he just had an incredible ability to look at symptoms, diagnose what the actual issue was. But one of the things that began to happen in the 1920s, he begins to spiritually search. for several reasons. One is he notices that the patients he's treating are wealthy, educated individuals, and yet they have the same issues that blue-collar, uneducated people have. And at the time, everybody said, the problem with man is that we're uneducated. The problem with man is wealth disparity. And he said, these people have the exact same issues that everybody else does. and were not happy, and he wasn't happy. And he began to attend Westminster Chapel, the church where he would end up pastoring in London, and there was a preacher there by the name of Hutton. And Hutton preached the necessity of regeneration, of the new birth, that you must be born again, that you must have this new life in Christ, that you're not born a Christian, that you actually have to become a Christian. And that message by Hutton, God used to lead Lloyd-Jones to Christ at the age of 25. At that point, he was already, listen to this, he was already the superintendent of the Calvinistic Methodist Chapel's Sunday school department. So he was unconverted in leading the Sunday school at the Calvinistic Methodist Chapel. He was engaged to another physician named Beth-Anne, who also attended, she was Welsh, also attended the Calvinistic Methodist chapel. And he's converted, age 25, and almost immediately begins to sense God's call to ministry, God's call to preach. And his fiance, Beth Ann, said, how do you know that God's calling you to preach? You've never preached before. And he said, well, I can preach to myself. And so I know what I want to preach, and I think that God has given me the capacity to preach it. And rather than desiring and aspiring to preach and distinguish London, he wanted to go back to his home country, to a far-begotten place, and minister to people that he felt truly needed the truth. And so he began to put out fillers and wells with the Calvinistic Methodist denomination. They asked him to go preach at this, really it was a mission hall in a place called Aberavon along the Welsh coast. And he went there and preached there. And the people were so impressed by this doctor. He didn't have a theological degree. All the theological schools at the time were liberal. So even if you went, you would not have been helped. That was the state of the church at this point. But they were so impressed, they asked him to be their pastor that day. So he preached in the morning, and they asked him to be the pastor that day. And so he and his fiancée, he agrees to do it. And he and his fiancée, Bethann, get on a train to go back to London. What they didn't know is that there was a person from the media there in Aberavon, a person who worked for the newspaper. And they telegrammed to London and said that Lloyd-Jones, was leaving his medical practice at Bart's to become a pastor of this church. They arrive in London at the train station, and they see the newspapers there to be delivered for the next day, and the headlines are, Bart's doctor leaving for Wells to ministry, and he gets into the hospital the next day, and he hasn't had a chance to even tell the authorities, the superintendent of the hospital. He hasn't had a chance to talk to Hoarder. He goes, and they said, immediately, you need to go talk to the superintendent. And, of course, they tried to dissuade him from doing this. They said, look, you're going to have so much of an impact. You're the leading, one of the leading doctors in England. You're going to have a tremendous impact on people's lives. Can't you just, you know, you're a member of this Calvinistic Welsh, can't you just preach on the side? And he believed that God's call in his life compelled him that he must go and do this and must enter this calling to preach. Lloyd-Jones would later, in reflection, say in terms of leaving the medical profession for ministry, I sacrificed nothing, but I gained everything in my pursuit of God's call upon my life. So he goes to Aberavon, and he ministers there for 13 years. There's about 100 people there, and the church grows to about 1,000. Somewhere along the line, G. Campbell Morgan, famous preacher, hears him preach. He wants Lloyd-Jones to come be his successor at Westminster Chapel in London, and so that's what ends up transpiring. Lloyd-Jones pastored Westminster Chapel for a solo pastor from 1943 to 1968. So for 25 years, he was the solo pastor of Westminster Chapel. And then he went home to glory in 1981. But the Lord used this Welshman in remarkable ways to bring about a reform movement that really swept across the English-speaking world in the 20th and 21st centuries. And I'm going to tell you how it happened. First, we need to look at Lloyd-Jones in terms of his theological development. Like I said, he was very much influenced by the Calvinistic Methodist. And those were really, he would describe, a constraining influence upon him. And there's two volumes on the Calvinistic Methodists that The Banner of Truth published. I recommend those volumes. They chronicle preachers like Hal Harris and William Williams, and Daniel Rowland, and George Whitfield's interaction with these individuals, and Wesley's interaction, and how God brought about a work of God throughout Wells, where the gospel swept across this section of the country, and thousands upon thousands upon thousands of people were saved and came to a knowledge of the truth, and how God raised up preachers Not just Bible teachers, but people who proclaim the truth with unction and fire. Do y'all know the difference between teaching and preaching? Preaching is where the message takes off, and there's vitality and life to the message. And that was there in the background of Wells. And those three things that I mentioned earlier, the inerrancy of Scripture, the right understanding of the gospel, that it's not earned, that it's by the righteousness of Christ and God's sovereignty over all things. Those were all there in the Calvinistic Methodist. So that was very formidable for Lloyd-Jones. He got married in 1926, January of 1926, and for his wedding gift, somebody gave him the works of John Owen. the works of John Owen as a wedding gift. So, you know, you can just imagine 26-year-old Lloyd-Jones on his honeymoon reading the works of John Owen. And so he starts as a pastor. I mean, he's just, he's really And this is encouraging, I think, that he's beginning his pastoring, and he's really building out his theology as he's pastoring and shepherding. So the works of John Owen were huge for him. Then in 1928, he's in London. He's visiting his mother, and he goes to a bookstore, and he's wanting to look at their theology books, and he's on the lower shelf in this bookstore. And he's rummaging through it, and he finds the two-volume work of Jonathan Edwards. You know what Banner now has reprinted? Those two volumes were put together in the 1830s, I think. He finds the two-volume work for Jonathan Edwards. And he would say throughout the whole course of his life, when people would ask him what to read, pastors would ask him what to read, he would always point them to Jonathan Edwards. He would say, you know, if theologians are mountains, Calvin is like the the Matterheim, and Luther is like other mountains in the Himalayas, but Edwards is Everest. So Edwards in his mind, and Lloyd-Jones related to Edwards because Lloyd-Jones had been taught and trained in his medical work to think logically and deductively. And when he looked at Edwards and he read his treatise on original sin, and when he read the religious affections, he saw how doctrine could be fleshed out logically. And in his thinking, that really epitomized the Pauline method. You know, Peter is much more discursive. But Paul is more logical. That is the Pauling method. And Edwards, for him, embodied that. So Edwards was massively important. And, of course, the religious affections and Edwards' writing on revival helped him understand theologically what really had transpired during the awakening in the 1740s. And really, that experiential Christianity that is so important. that doctrine must ultimately lead to a knowledge of God, an intimate knowledge of God, that it can't just be theoretical. It can't just be abstract. This is my systematic theology. If it doesn't lead to a love for Christ and a love for God. I'm going to read you a quote in a minute. Lloyd-Jones would say, it's worthless to you. Even the demons have orthodoxy, but the doctrine has to ultimately lead to a feeling and a love for Christ. Then a third influence. He went to North America. He was a marvelous preacher, and invitations began to come for him to preach all over the world. And he came to North America, and he traveled up to Toronto and was speaking at a seminary there, and took time, over two weeks, to just go and study in the seminary's library. And in the seminary's library, he found the works of B.B. Warfield. Y'all know the works of B.B. Warfield? You can go find them. They've been republished. It's like 10 or 11 volumes. Sadly, Warfield never wrote a systematic theology. He wrote a lot of reviews, lots of articles, and they're there in those 11 volumes. And he literally just read those 11 volumes cover to cover. Just read them. That experience was tremendously helpful because it gave him theological categories. You know, it would be kind of like us reading now a modern systematic theology and being able to see theological categories in which to put things in. And it was that experience of studying Warfield that led him to begin doing biblical exposition. Up to that point, he preached like Spurgeon did. You know, Spurgeon would pick a text, and this is what was speaking to him at the moment, and Spurgeon would just expound that text in a remarkable way. And that's what Lloyd-Jones would do up until, I guess this would have been 1930 or so, when he comes across Warfield. And in reading Warfield, he realized the necessity to bring out an argument of a book and lay out the theological categories that are there. later on at Westminster Chapel, every Friday night he would do a doctrinal study. He did a whole series. You can buy it. It's called Great Biblical Doctrines. Big, big book. That's basically a systematic theology, but those are literally the lectures that he did. on Friday night, and then his Roman study was also what he did on Friday night. And that all came out of the influence of Warfield upon him, and just fleshing out the truth, fleshing out the doctrine. But here's the thing. That theology was present nowhere in England at the time. that Reformed experiential Calvinism, it did not exist. It simply wasn't there. And so as he's reading these works of Edwards and then Warfield and Owen, it's in a vacuum. It really is. So that's how he's developed, but how does God use that then to begin a movement? Well, the next point on your sheet, it really began with a new type of evangelism, which was an old type of evangelism. It was a throwback. He went back to the first Great Awakening. Everybody else was using an evangelism method and message from the second Great Awakening. The second Great Awakening was really pioneered by Charles Grandison Finney. And it was the idea that people can be manipulated, that people can be coerced into making a decision, and the whole idea of the anxious bench. And you come forward, and I'm going to expound upon people to make a decision for Christ. And then their life will be changed. And the gospel began to become very man-centered, man-focused. And Lloyd-Jones took a step back and he said, there's several problems. One is the message. The message of evangelism has to start with the reality of the holiness of God. The righteousness of God. That's Romans. The righteousness of God. The holiness of God. And the fundamental message of the gospel is not how you can have a wonderful life. The fundamental message of the gospel is that Christ saves you from the judgment that is to come. I'm going to give you a direct quote. Let me see. No, I'm not. I had it on my phone, but I left my phone in the other room. But Lloyd-Jones would say over and over again, that is the key critical issue in why the gospel is good news. is that Christ saves us from the wrath of Almighty God. And therefore, the gospel must begin with God, who God is, that God is holy, that there is a coming judgment, and that man is fallen, that man is ungodly, and that man is in need of salvation. One time, Lloyd-Jones went and shared the gospel to a group of Oxford students. And afterwards, some probably smart aleck student took him aside and he said, you know, your message was very simple. And I just, in hearing it, I didn't think it was the level of sophistication that would be needed for people of such high IQ and such high academic success, you could have delivered the same message to a group of Oxfordshire farmers. And Lloyd-Jones said, you know what, you're absolutely right. Because the fundamental problem with man is the same. and you are just in need of salvation as the farmer. Man is the same. Man does not change. Cultures change. Nations come and go. But man, this side of Adam, does not fundamentally change. Man is fallen. Man's created in the image of God. But man is in need of redemption. And that brings in this need and hope for the gospel message to come in. Let me give you a quote. This is from his first sermon. This is from his first sermon. I read this. I just, I'm stunned. This is his first sermon. Most people's first sermons are just a walking disaster. Listen to this. This is February 6, 1927. He said, young men and women, my one great attempt here at Aberavon, as long as God gives me the strength to do so, will be to try to prove to you not merely that Christianity is reasonable, but that ultimately, faced as we all are at some time or other, with the stupendous fact of life and death, nothing else is reasonable. That is, as I see it, the challenge of the gospel of Christ to the modern world. My thesis will ever be that face to face with the deeper questions of life and death, all our knowledge and our culture will fail us, and that our only hope of peace is to be found in the crucified Christ." That's his first sermon. It was a new message, a message that centered on the character of God and the true meaning of the gospel. And then he shifted the methodology, and he said that for the gospel to be truly successful, because he's a Calvinist, He understands, biblically speaking, that it has to be a work of regeneration in the heart. That it can't be coerced. That it can't be attractional. It can't be celebrity. And so, as he went to preach in view of a call at Aberavon, The guy who was the superintendent of the church there, a guy named Reese, in order to get people to hear him, they'd put up a poster. It said, come here, Martin Lloyd-Jones, famous Harley Street doctor. And Lloyd-Jones said to him, he said, I don't like that. Take it down. Don't do that again. He refused to use any sort of attractionalism. The church had a drama society. First month he's there, he disbands the drama society. They said, well what do you want us to do with the little stage that's over in the corner? He said, cut it up, we can heat the church with it. So any sort of attractional method to bring people in, he said, get rid of it because it only produces false results. What we need is the power of the message to transform people. And that's what he said. This is what he said is where the power came from. Two things. It was the power of the Holy Spirit in the message in converting sinners. And then secondly, and I don't hear anybody emphasize this, the changed lives of the people who have been saved. The changed lives of the people who have been saved. He said those two things are the biblical kind of savory aroma to the lost world. And at Aberavon, it was fascinating. So many drunk people got saved that when they would become Christians, they would bring their whiskey and their alcohol to Lloyd-Jones and say, I'm giving it up. And when he finally moved and they went and looked at his basement, it was just hundreds of bottles of alcohol that people had brought to him. because they'd been transformed. There was a witch that lived there in Aberavon, and she saw the people going to the church. She said, man, this is interesting. Something's going on here. She goes to the church, and she said, for the first time, I felt a clean power. And she was converted and saved. And it's these transformation of people's lives. Real transformation. that happens and then family members and friends start asking, what has happened to you? And it's from the transforming power of the gospel. So Lloyd-Jones did not believe in an invitation system. He did not believe in coercing results. He thought that was detrimental to true conversion and people walking in aisle and believing that they are converted when in fact they're not. So Lloyd-Jones really bucked the trend and brought in a new type of evangelism. And that was really the start of this reformed movement. People don't realize that, but it began with this new measures of evangelism. And then, secondly, a recovery of expository preaching, a recovery of expository preaching, sequential expository preaching. Lloyd-Jones would emphasize that expository preaching is not simply just telling people what the text says. but applying the text to the hearers, applying the doctrine to the hearers. Lloyd-Jones said, preaching is logic on fire. Preaching is theology coming through a man who is on fire. So, it is taking the text, And he logically would, and this is, there's three things that I think made Lloyd-Jones such an effective preacher. And I think we would do well to pay attention to these. I try to pay attention to these. But one, as a physician, he was very concerned with the plight of man, the spiritual needs of men. And when he would look at a text, he would ask the question, what spiritual need does this text apply to? What symptoms of evil and sin and fallenness does this text apply to? And so as his hearers begin to listen, they're already drawn in because this is my problem. This is my need. So they're leaning in. And then Hortor had trained him to think logically. Deduction. So he would draw out the message, what the text was saying in a logical way, in a way that people could understand, in a way that made people think. And then third and finally, what he said is the most important element of preaching is the unction of the Holy Spirit. If you read Preaching and Preachers in the very last chapter, he says, I have saved for last what I consider the most important element of preaching, and that is the unction of the Holy Spirit. Where the Holy Spirit anoints the preacher, anoints the hearers, and the message becomes not just a dead message on a page, but a living message. And Lloyd-Jones would say, he said to the guys at Westminster Seminary in 1969, he said, you've got to plead for this. You've got to get on your knees and beg God for the unction and the power of the Holy Spirit, because otherwise your message will fall short. You aren't good enough or smart enough to pull this off. You need God's power in order to impact people's lives. God the Holy Spirit must take your text and open up the heart of your hearers. And so, all the glory is to Him. In this regard, We have to be humble, he would say. We must seek the Lord. We must use Scripture because Scripture is authored by the Holy Spirit. The Holy Spirit only uses Scripture. And we must endeavor to live holy lives because the Holy Spirit will not use an unsanctified vessel. But that facet of the unction of the Holy Spirit is the difference between true preaching in all the pretenders. And so, in this man, God used him to bring about this recovery of expository preaching. Hughes Oliphant Old, who wrote the volume on preaching, said Lloyd-Jones was responsible for bringing back, bringing back expository preaching where people really begin to study the Bible once again. I want to give you an anecdote of a hearer of Lloyd-Jones, actually several, G.I. Packer, let me give you one from him. G.I. Packer said, I'm going to paraphrase this, almost everything I learned about preaching I learned from listening to Martin Lloyd-Jones in 1948. Going to the chapel and listening to Martin Lloyd-Jones. During the war, there were all sorts of, you know, during World War II, London was evacuated. And so bombs were going off, members of his congregation were killed from the blitz, and all sorts of service members who were stationed in London, Americans who were over in England for the war effort would go to the chapel. It was all sorts of different young people and people that were serving in terms of the war effort. describe to you or give you what Tom Allen, Tom Allen was stationed with the RAF, the Royal Air Force, in London in 1944. This is what he said. He wrote this in a newspaper years later in Glasgow, Scotland, but he said, My religion, insofar as it had ever been a personal thing, had long since gone by the board. I needed help and I needed it badly. I remember going one Sunday morning to the Caxton Hall in Westminster in 1944, where Martin Lloyd-Jones' congregation was worshipping. They had been bombed out of their own church a few weeks before. I wanted to hear Lloyd-Jones, for in my pursuit of some kind of peace in the midst of breakdown, I had listened to so many other voices. There was a thin congregation. A small man in a collar and tie walked up almost apologetically to the platform and called the people to worship. I remember thinking that Lloyd-Jones must be ill and that his place was being taken by one of his office bearers. This illusion was not dispelled during the first part of the service, though I was impressed by the quiet reverence of the man's prayers in his reading of the Bible. Ultimately, he announced his text and began his sermon in the same quiet voice. Then, a curious thing happened. For the next 40 minutes, I became completely unconscious of everything except the word that this man was speaking. Not his words mark you, but something behind them and in them and through them. I didn't realize it then, but I had been in the presence of the mystery of preaching when a man is lost in the message he proclaims. The essence of Lloyd-Jones' message to our time is vivid and unmistakable. The only hope for man in this world or in the world to come is to abandon his illusions and come as a helpless child of God. So, this preaching changed Christians' lives, changed J.I. Packer's life, changed so many other people's lives. And it made people think, and it made people go back to the Bible. And it inspired preachers across the world to begin using an expository method of preaching. So, his work as an evangelist, then his work in recovering, expository preaching, and then third, God used him to begin institutions and conferences, and he wrote books, and these took his message beyond Westminster Chapel. His daughter went to Oxford and knew J. I. Packer from Oxford. And after Packer graduated in 1950, J. I. Packer came to him and he said, would you help me start a conference on the Puritans? So in 1950, J.I. Packer and Martin Lloyd-Jones started what was called the Puritan Conference, where they went back and said, we're going to study the doctrine and the theology of the Puritans. Guess how many people attended the first Puritan Conference? It was held in December of 1950. It was about 40 people. That's us right here. This is like the first Puritan Conference. And it didn't really grow all that much at first. First few years, you know, it might be a hundred people, 110, 120. But God used that Puritan conference to reawaken an interest in the Puritans and reform theology. So, if you want to see Lloyd-Jones' talks from the Puritan Conference, there's a book, simply, Martin Lloyd-Jones, The Puritans. You can go get that book, and those are his messages from the Puritan Conference. And then J.I. Packer's lectures are in his book, Quests for Godliness. You can go read Packer's lectures on that. Do you have a question? So Lloyd-Jones, you know, began this and at the Puritan conference they would read papers you know, or give lectures like we're doing right now on church history and systematic theology coming out of the Puritans. And I do think that that really began that desire in the reform world to bring pastors together, to bring thinkers together, and study doctrine together. And what Lloyd-Jones would do is after the papers would be read—and it didn't matter. Lloyd-Jones would always do this. is he would stand up and hold a discussion on the paper, even if he didn't deliver the lecture. And he often knew just as much, if not more, than the guy who had given the lecture. But Lloyd-Jones would hold discussion. People would be there with their coffee, and he would be talking about the doctrine that had been just talked about in that specific lecture and the person and what they could learn from that person's example. So that was the Puritan Conference. And then Lloyd-Jones also started really a fellowship for pastors called the Westminster Fellowship. pastors. It began with pastors in London, but then it expanded to pastors all over the UK. And once a month there at Westminster Chapel, at each meeting they would throw out a theological problem or question or practical ministry question, and Lloyd-Jones would lead a discussion Socratic method, where he's calling on people, what do you think about this? What do you think about this? And then at the end, Lloyd-Jones would distill what everybody had said and really gave coherence and clarity to what had been talked about. Lloyd-Jones also helped start the Banner of Truth Trust. So the Banner of Truth Trust. Everybody should know about the Banner of Truth. Everybody should have books from the Banner of Truth. If you don't, you have a serious hole in your library. But Lloyd-Jones started the Banner of Truth Trust to help modern people like us to go back and begin reading the Puritans again, to go back and read Edwards again, to go back and recover this reformed Christianity. That was Lloyd-Jones. So this whole world of reformed literature It didn't exist. It wasn't there. Lloyd-Jones did start a library in London called the Evangelical Library where they went and found all these books from the 1800s and 1700s and 1600s and they compiled them in this library and people could go and look and study this literature at the library, but it wasn't accessible in terms of you being able to buy it. But all these sets of Swinnick and Owen and Goodwin and Watson, it just wasn't there. You couldn't get it. So Lloyd-Jones was incredibly helpful in putting together the banner of truth. Ian Murray was Lloyd-Jones' assistant at Westminster Chapel. Ian Murray became interested in church history because Lloyd-Jones came to him and he said, you know what? I want you to start giving lectures on church history on Wednesday night at the church. And he said, well, I don't know anything about church history. He said, well, congratulations. You're about to begin. And that's how Ian Murray became interested in church history. And Ian Murray, of course, helped to advance the cause of the Banner of Truth. But all that Reformed literature goes back to Martin Lloyd-Jones. So between the Westminster Fellowship, the Puritan Conference, and the literature, God used that to export that reformed experiential Christianity all over the English-speaking world and influenced leaders, many leaders. Even John Stott, you know, there was a fallout I talked about yesterday. between, just theologically between Stott and Lloyd-Jones. And at one point somebody had left Westminster Chapel and gone over to Langham Place where Stott pastored. And they said to Stott, yeah, I left Westminster Chapel. I'm no longer a disciple of Martin Lloyd-Jones. And Stott said, you aren't? I am. I'm a disciple of Martin Lloyd-Jones. So that's how massively influential Martin Lloyd-Jones is and was. So in terms of his influences, in terms of his influences, in England, you had people like Eric Alexander, Alistair Begg, Stott, just mentioned him. Dick Lucas. These are Anglicans, these are... These are separatists. Jeff Thomas, if y'all have ever heard him preach, he was a Lloyd-Jones disciple, wonderful preacher. Go listen to Jeff Thomas. He came and spoke at the Puritan conference that they did out at Grace Community Church maybe three years ago. Go watch Jeff Thomas on YouTube. He's a disciple of Lloyd-Jones. Sinclair Ferguson. Lloyd-Jones invested in Sinclair Ferguson, would call him and encourage him and write him. Sinclair Ferguson attributes so much of his theology and so much of his thinking to Martin Lloyd-Jones. John MacArthur. I was just out speaking at the Master's University. And I confirm this with the MacArthur's, but just that influence of Lloyd-Jones upon his life. Let me give you a quote here. This is from MacArthur. He said, when I think about who my ministry model has always been, it's been the Apostle Paul. He just fills my mind because of everything he's written, and I've studied it all through the years. But the guy who sort of fleshed out ministry in preaching, uncompromising preaching and courageous preaching for me was Lloyd-Jones. His theology was right. It was biblical. He had a passion for the Word of God. He was sacrificial, and there was a humility about him. There was a kind of demeanor that he got lost in the truth that he was proclaiming. Others that he influenced include R.C. Sproul, Tim Keller, I mean the list just goes on and on and on and on. John Piper, John Piper has that book on the Swans, the Swans series where he goes through the different biographical sketches. He has a whole chapter, a whole sketch on Lloyd-Jones in that book. So, Lloyd-Jones, just massively influential, and so many of the influencers that have been used by God to influence so many people. Why did Lloyd-Jones impact so many people the way he did? A guy named Robert Horn, said this, he influenced his generation of evangelicals because he had a mind that was unafraid. He knew that a biblical mind could face all the facts on every subject From brainwashing through biblical criticism to evolution, the doctor always wanted to make people think. This was one of his major roles within evangelicalism. He was not first concerned to make Christians do something. He knew that it is much easier to produce activity of the body than of the mind. He wanted people to think biblically for themselves. knowing that they would then act not out of emotion or coercion, but conviction. The mind came first for him as the only proper route to the heart and the will. He made people think, and he established a Reformed mind. And so, he influenced who people became, not just what people did. And that's why I think he influenced so many in how God used him to bring about the Reformed resurgence in modern evangelicalism.