Good afternoon, everyone. I'm Ken Taylor. I'm the culture producer north of the British Library. Welcome to our first webinar for the Leeds Digital Festival, a rethink research illuminate history. We're really pleased to be part of the digital festival for the second year, and of course this time we are operating in a virtual environment. So we welcome people both in Leeds and further afield to this discussion. I'm going to go over to you shortly to Dr. Mia Ridge. Mia is our digital creator for Western Heritage, and she's also the co-investigator on Living with Machines, which is our joint venture project with the Alan Turing Institute and universities that's going to form the focus of what we talk about this afternoon. There'll be a particular segment of time for questions towards the end, but I will be in the background hopefully if you have any issues just pop a message in chat and I'll try and resolve them for you. Without further ado then, happy to hand over to Mia to start the more interesting part of our event. Mia, over to you. Thank you everyone for joining us today and I hope you're all well and happy. I'm going to talk for about 40 minutes and then hopefully there'll be lots of time for questions. I've tried to anticipate common questions as I go, but not being able to see the audience makes it slightly harder. So hopefully Ken can pick up questions and then anything that's not answered during my talk will pick up at the end. So as Ken said, I'm the digital curator for Western Heritage Collections. I'll talk more about what that means and a co-investigator for Living with Machines. A co-investigator is one of those pieces of academic language. In more purely tech talk it might be something like a responsible person or senior stakeholder. I'll be covering a lot of different topics across this talk but also providing a lot of links so that you can find out more outside of the talk. So I thought I would explain something about the British Library because not everyone is familiar with our work. Talk about how we're responding to changing research practices, particularly changes in the digital environment. Explore why we want to collaborate with academics and how it helps us understand the future of research and then go into more detail about a case study with Living with Machines thinking about how we're combining data science and historical research methods and then closing by talking about where you can find out more. So the British Library's mission is for research inspiration and enjoyment. We're the National Library of the UK. We are a copyright library which means we receive every publication produced in the UK and Ireland and have done for some centuries. Our collections predate the existence of the library. We are formed from a number of different institutions libraries including the British Museum's library. One of the main challenges that we face is the pure size of our collections. So we say we have up to 200 million collection items. There's a a gentle tussle between us and the Library of Congress about which is the biggest library in the world. We're definitely one of the two biggest libraries in the world. We have about 16 million books, lots of stamps, manuscript volumes which are handwritten or archival material. We have patent collections, maps, music scores. We're increasingly working on collecting sounds because sound recordings, the physical formats of deteriorating over time. We record television and radio news. We work on the UK web archive in collaboration with other legal deposit libraries. So we collect websites from the British internet websites. And we are also sent increasingly terabytes a day of ebooks and e-journals from publishers. So publishers no longer necessarily send physical copies. And I just wanted to note also that this photograph is from our Boston Spa site which some of you may know outside of Leeds or between Leeds and York. We add to our collections extensively every year. This means that discoverability across collections is a challenge because there are so many different kinds of items. They are all cataloged to a different extent using different formats. We work extensively with international communities on using cataloging standards. But the standards for cataloging television broadcasts are different than those cataloging 3,000-year-old Chinese Oracle bones. So it can be very difficult finding items across the collection. We are not a lending library so we can't lend you items outside of the library. We have reading rooms in London and also one reading room at Boston Spa. Not Boston Spa. About 4% of our collections are either digitized. So we image, photograph, scan or record sound, moving image from physical items or they're born digital. So that seems like ebooks, social media websites and sound collection, music collections as well. We work closely with publishers and with readers to ensure that we provide legal access and often this means that things are only available on site which is a challenge for a library with an international readership and serving a national read it as well. So for the last 10 years at least the library has been exploring how digital access can broaden the number of people who can use our collections, how and when they can use the collections. We can increase the convenience of using the collections but also responding to the fact that the way that researchers work is changing. So about 10 years ago the library's digital scholarship team was set up and our role is to make it easier to use digital collections for those mission-based purposes. So research, inspiration, creativity and enjoyment. There are several teams within the digital research digital scholarship team. I'll talk a little bit about the digital research team but I would also really encourage you to look at the work of BL Labs who do so much to enable and reward people using collections in interesting ways and also the endangered archives project which helps digitize at-risk collections around the world making our British Library collections truly, truly international. We generally work to sometimes as agents have changed. You can imagine that a library has a lot of different departments and levels of experience within it so we do a lot of work to invest in training for our staff and support scholarship. The digital research team specifically is a cross-disciplinary mix so some people train as librarians. I trained as a computer scientist but also as a historian and that kind of hybrid work that we all do means that we try and understand and support digital scholarship as best we can in the library. So we do a lot of training, we do a lot of collaborative projects with BL Labs, they do a lot of awards and events and competitions and we try and be as chatty as we can about what we're doing on our blog posts and on social media. We also, as you'll see with the English machines, publish our papers via the research repository of the British Library and where we can. We also share code as well as providing access to datasets, sets of digitized images and files. In many ways I describe my job as enabling the shift from reading pages to reading datasets. So the library is traditionally very comfortable with people coming into the reading rooms. They order the books up that they want, they might have a stack of three on their desk, they go through them. Increasingly they'll be reading physical books but also have other online reference sources next to them on a laptop. They might even be other books from the British Library's collections but it is a kind of process of reading through turning a page by page. So my job is to help the library think about what it means to read datasets, to turn collections into data and that's very much part of a wider international movement around thinking about how to make libraries more accessible, how to make dealing with the challenges of turning books, sets of images sounds into datasets that can be analyzed in different ways. One thing that we've found is that collaborative projects help the library move more quickly. Those of you who work in large organizations know that change is hard, it's slow. If you come out of this talk learning just one thing, it's that the library shown here in the St Pancras office was designed to look like a ship and of course ships are kind of notoriously slow to turn. So we find that collaborations are a little bit like tugboats that help that ship sort of nudge it along and in particular we find that working with academics means that we can understand their needs better. We learn more about our collections and that benefits all readers of the library. When I say readers of the library I really mean anyone who uses the collections. You don't have to be academic, you can be researching any topic you like. We run business support, we run lots of support for creative uses, artistic uses, teaching, learning, whatever. We try and bring techniques that we learn from academic collaborations and collaborations with others into our own practice so that we can then teach those methods across the library and support other researchers. And we also find that it's a great way of exploring new and emerging technologies at scale. So we can do small scale pilots with our collections. We do a lot of experimentation on things like methods for working with sounds, methods for working with maps, applying machine learning technologies to automatically caption images or understand the content of books but because of the size of the collections actually scaling up and applying those technologies at an operational level is immensely challenging because when you're talking about 16 million books it's a bit different than the kind of collection that other institutions work with. So living with machines really came out of that desire to respond to the growth that we were seeing of digital scholarship and data science methods. So we'd started teaching things like text and data mining, exploring different methods within that to understand how they might affect the library. And about the same time the Alan Shuring Institute which is the UK's National Institute for Data Science and Artificial Intelligence, we're moving into our St. Pankras building and it seemed like the best possible way to take advantage of their presence to perhaps complicate their ideas about what data science meant by asking them to look at material from the arts and humanities from the history of science as well as contemporary science across the whole multilingual international complexity of our collections in terms of the countries of origin, the languages, the concepts, as well as the different formats in our collection. We wanted to collaborate with subject and methodological experts and I think it's really important that in this project we are using really rigorous historical and data science methods and we can only do that by collaborating with others. But we also wanted to build on libraries expertise in research services and in public engagement. So we know a lot about how people use collections in the reading room through our work in digital research. We know a lot about how people use resources in teaching, how people from non-traditional non-computer science backgrounds might start to approach digital methods and the kinds of questions that data scientists or computer scientists or statisticians might have as they start to use our collections because there's a lot of contextual information that makes it easier. Looking at the machines is also a huge opportunity to understand the potential and challenges of AI and machine learning methods for cultural organizations and we are learning a lot about the kinds of scale that you get when you ask data scientists to work with really, really big data that might not have the same definition of big data that they're used to. It's often very messy, it's often incomplete, it changes a lot over time, it's very inconsistent and even working with things like cloud storage bills when you're working with petabytes of data when you unzip some of our digitized collections. And finally the project was also an opportunity to build on the digitization work that's happened across the library over the past decades and provide sort of worked examples that will help others think about how to apply these methods, not only in giant data science projects, but perhaps in smaller ways in their own research projects or in their teaching or their personal projects. So living with machines is approximately a five-year project. We are using it really as a case study because the long 19th century which is really a historian's way of saying a time before and after the end of the 19th century because these movements are never exact. If you think of the long 19th century as being the first industrial revolution people were dealing with masses of change. Technology was changing ordinary lives. There were new methods of receiving information, new methods of transport, new kinds of work. It changed how time operated, it changed where people lived. And we thought it was a very resonant theme at a time when new technologies like AI, robotics, whatever are changing the way that people are working now and how we're thinking about technology now. So this 19th century case study was particularly sort of fit in the sweet spot of the kinds of questions that we wanted to explore and in particular also the explosion of documents from the 19th century. So the Victorian era was roughly coincided with the rise in new statistical methods, a flourishing of newspaper publishing, a flourishing of other sources of printing and they're also sort of quite well collected. So there's a lot of material to work with which of course brings its own challenges. So our aims are broadly to generate new historical perspectives. So there's a lot of work being done on the history of the 19th century. But we wanted to see how we could nuance this or make it richer by using methods at scale by perhaps going beyond the kinds of work that historians and others have been able to do looking at page by page and how can we change their understanding by finding patterns that might be only evident when you can look at data sets rather than individual records. One of our main goals is to develop new computational techniques for working with historical research questions and one of the main challenges is turning those techniques into something that people without necessarily a full data science background can access. So making these methods more accessible to the everyday historian whether that's an academic historian or a historian working in the community as a hobby. We want tools and code that other people can reuse. We also wanted to help support the wider cultural heritage sector in using digital methods. There's a lot of work happening in this at the moment. Some of you might have heard of the Towards a National Collection series of projects. So it's a particularly ripe moment to be doing this kind of work. We always want to increase the usage of our collections and this seems like a really good way to do that. And finally we wanted to be part of the public conversation about data science, about AI and how the humanities and arts can have a role in those conversations. It's not just about maths and science and STEM. These quotes kind of express the complexity of the different ways that stakeholders see the project but I wanted to highlight Ruth's statement, she's our principal investigator, about creating both a data driven approach to our cultural past and a human focused approach to data science. And I think both of those are really fruitful and that intersection of creating ways for people to understand each other's disciplines, each other's ways of looking at the world, each other's ways of understanding valid research questions, how results are presented. That's one of the main challenges that we're taking on in this project. So really quickly some of the benefits for the cultural heritage sector, providing models for really large-scale research collaboration and partnership. I've spent years working in the cultural sector and have worked extensively with teams within organizations on exhibitions and digital projects but this is a huge project for us and there's been a lot of learning in terms of how you manage that. We think it's really important that people don't think of libraries as places where ideas go to die. We are leading digital innovation in some ways. There's a large piece of work around improving workflows, data processing, working with different forms of metadata. So kind of internal processes but really the behind the scenes stuff that makes the library work. We also wanted to deal with issues around copyrights and mixed rights access where some items are still copyright and others are in the public domain. How do we work with expectations about open data when it's not possible for us to grant access to all forms of data? And then finally we wanted to challenge the library slightly to think about how to incorporate digital content and data in the exhibition program and hopefully we'll be seeing more of that up in leads at some point. The team is huge. We have a large number of co-investigators so kind of project management board members and people hired to work on the project so a lot of postdocs or research associates, staff at the British Library and staff at the Turing and people seconded from different academic institutions. And this has only been possible with the support of our funders so the UK, UKRI and the Arts and Humanities Research Council. And it has been an amazing opportunity particularly for the library but I think also I hope for the rest of the team to learn together from each other about these different methods. So one of the first challenges we faced is how do you start a 20-something person five-year project? We began with some major research themes and sort of focuses of work. So looking at things like biases in sources, not only the sources that we wanted to collect but understanding how our source selection process and the sources available to us would shape the questions that we could ask. Thinking about how language is used in these sources so we're working a lot with computational linguistic methods. Looking at change over space and time which is a really important sort of historical approach. Looking at communities not only in terms of how the industrial revolution or mechanization affected communities however you define them in the UK but also how we could engage different communities in our work so things like crowdsourcing, public participation and how we could engage academic and other research communities in our work too and how we functioned as a series of communities within the project. There is a massive piece of work to integrate manage the infrastructure think about interfaces to these datasets. We're using a lot of cloud-based services but also things like Jupiter notebooks to provide relatively lightweight entry points into some of our data processes and the sheer process of acquiring data and wrangling it so managing the legal rights, managing credits, unzipping files that can take weeks to transfer between networks. There's some really sort of back-end questions that are really important in our work. Some of the sources that we are looking at include the full text of newspapers, trade and postal directories so these were sort of like the earlier versions of yell.com where if you wanted to look up the business you'd look and kind of it would be an index or a printed listing of what businesses were wearing perhaps street by street what businesses were on each street. We want to look at working class autobiographies as a way of accessing a voice that isn't represented in newspapers. We are looking at journals and diaries novels parliamentary papers because some of the legislation gives us a sense of where different areas were being focused on. A lot of the data that we want to use is tabular and that has its own challenges. Looking at birth death and marriage records they're highly structured if someone has already done the work of tidying them up for you similarly with census records they provide a lot of access to understanding the life courses of people affected by the industrial revolution. We're doing a lot of work with computer vision on things like ordnance survey maps, the fire insurance maps which give us a lot of detail about the composition of buildings and streets and we're also looking at using images in publications in different ways. These are mostly collections from the British Library but we're also negotiating access to other collections and we're very grateful to the National Library of Scotland for providing us with their digitized ordnance survey maps because that's made life a lot easier and hopefully they're learning from our project as well. And we're also grateful to find my past for access to newspapers digitized in the British Newspaper Archive. So I want to just spend some time thinking about how we are applying different methods to answer some of these sort of questions and as I said there'll be a lot of terms that might go by quite quickly but hopefully also some links that you can find out more. So one of the questions that we wanted to understand is there are a lot of newspapers published, a lot of them were collected, a percentage of them have been digitized. It's certainly nothing like the not even 20 percent of the collection and the selection process has been led by family historians so the newspapers are selected to give a sort of geographical sample rather than necessarily being focused on the number of newspapers produced in a different region just try and get one from each region. But there were at the time these newspaper press directories published that were sort of like media buying guides so if you wanted to know where you should advertise to reach farmers or big land landholders or the radicals you can look in these newspaper press directories and see for any given newspaper the kind of audience that they aim for, the tone that they had. Sometimes they'd give a sample of the kinds of topics that they'd cover so one of our researchers, Katherine Baylin, is using this method to he's comparing the printed directories with the newspapers digitized to understand the difference between what was available at the time and what's available digitally now and he's been applying various methods to do this work in collaboration with others and this will really help us understand how much validity we can give to different findings so if we say Leeds was leading in this is it only because we haven't understood that newspapers from Manchester were selected differently and focused on different aspects of subjects that society might be interested in. So this is really exciting work and hopefully we'll have a lot of use outside of the project. One of the main things that we've done that we didn't plan at the start is create visualizations with research software engineer Olivia Vane to understand what's in our collections, what's being digitized so that we can select certain newspapers for digitization to fill some of the gaps that we think might be there in the collection. So this visualization shows it's interactive as a video online what we have in the collections, what's being digitized it gives you a sense of the complexity of newspaper collections because they would change their titles some of them really often sometimes the same title would be reused with different publications over time so this is a way of navigating through a really really giant collection of newspaper titles to get a representative sense of what was being published at different times and how we can build a data set to be as representative as possible or to respond most closely to the kinds of research questions that we have. I mentioned extensive use of computational linguistic methods so they're looking at questions like how did people talk about machines and what was happening when they did talk about machines so looking at the source text to understand the social and cultural impact of mechanization they're dealing with issues like optical character recognition errors the process of automatically transcribing text with computers is not very accurate for earlier newspapers necessarily so you'll often get kind of misspelled words that can make life difficult they've been exploring methods like manual annotation to mark up the semantic structure of sentences under to understand where machines would give an agency and the easiest way to think about that is the stereotypical computer says no line from little britain where it's the whole point is that it's not really the computer it's a system set up and enabled by the computer that's saying no to people so they're doing really exciting work looking at geolocating mentions of places in texts so that if we can understand if we can differentiate between different places that place names that were reused we can get a stronger sense of how different areas were changing through mechanization the idea of lexicon expansion is that we might have a term like term like machinery or machines it will have some metaphorical uses so the machinery of parliament the machinery of god but also very literal uses in factories and other industrial settings so how can we find terms that people at the time use to terms like machinery to run the most accurate queries and find articles about machinery and then looking through all these methods at how did how were machines given agency by writers over time and place so how did that change and when this is just an example of looking for place names in text so new town i think there are 14 new towns in the uk so here we're looking for which new town is which based on the context of the text around the the use of the place name but also the publication i mentioned the large amount of infrastructure work that's going on they've had to do a lot of work to establish a secure environment to setting up our compute systems they have documented and developed data models and looked at the best practice in reproducible data-driven humanities research and spent a lot of time supporting that i mentioned i think that we're using Jupiter notebooks we find that because they let you document and comment on code and the code is also executable so it helps people run start to access code without having to have a whole kind of setup and computing environment and they've done the initial analysis looking at when we have newspapers from how many words tended to be in an issue so that we can understand the composition of the data sets and the weighting of different findings that we might have across the project i mentioned that we're looking to understand change over space and time we are using maps as a way of understanding change in the industrial landscape so we've done some work looking at automatically transcribing text from these maps we have a blog post that talks about some of the results of this so we're trying to locate places but also understand how land use changed across time and trying to sort of pull out signals from these data sets and it's quite new work i think to use maps as data sets in this way and we are applying methods that were developed for contemporary systems to work with historical collections and thinking about how we can integrate annotation processes into something like human computation systems that improve the data analysis methods while you're working and we're hoping that we can start to link these records to census records so we can understand how different industries were where they were focused, where workers lived in relation to their workplaces and how that changed over time we are working with the public in lots of ways increasingly this is a crowdsourcing task set up on a platform called Zooniverse where we have been asking people to classify accidents and then annotate them to help build data sets for analysis so on the right hand side it's a column of text from a newspaper i think it might be the Hayward Advertiser where one of the paragraphs is about an accident so we did a kind of keyword search in our data set of articles to find things that might be about accidents but then we needed to improve the accuracy of the data set so having people classify these accidents as either being about an industrial or a workplace accident a transport accident or some other kind of accident or perhaps the text might be unreadable in some way and this has given us a data set that we can then use to build further tasks the reason that we focused on accidents is because it's an obvious impact of mechanization so people who weren't used to working with machinery where it's sort of hard for us to think about it now but if you're used to animal driven machinery like carts and horses or manually powered machinery the fact that a machine can't see that perhaps someone's hair or clothing is caught up in a machinery trains run on tracks and take time to stop and can't swerve there's a lot of the kinds of things that we don't have to worry that we've learned to negotiate around that people were still learning at the time so there were lots of different kinds of accidents as well as accidents that were perhaps caused by not understanding the benefits of health and safety or not valuing the workforce perhaps as much as people value productivity and keeping the machines running so we thought talking about accidents has a direct resonance for our research questions but also it's a nice way into the project on a technical level we're thinking about how we can integrate the results of machine learning into crowd sourcing so we're not asking people to do more tasks than they need to but we're improving the data set all the time behind the back end and hopefully also finding ways to create more interesting tasks and improve that kind of process and we found that this has been quite successful so people are engaging with our research so it's been such an open question that people will post and say there was a fire mentioned does that count as an industrial accident and it's difficult because in some ways it does if a machine shaft sparked an accident a spark to fire that definitely does and you can also find places when fires in workplaces because all the machinery was centralized and work wasn't happening in individual cottages or homes meant that a whole community could be out of work but it's very much been a gray area and it's actually been really interesting to discuss that with participants and learn from their perspectives as well and I just have to include these comments because there is something amazing about the goriness of the process certainly makes you appreciate the fact that office work might feel a bit boring at times but it's certainly a lot safer than working with early industrial machinery so as an example of how we want to use these methods to work across the project with all these different strands of integrating the work of these different strands we think the classified articles could be used as the basis of machine learning and those lexicon expansion methods to find more relevant articles we also want to test whether we've got a list of names of people involved in accidents with any place names organization names and details of fair like it sometimes mentions their age or their address to see whether we can work with the public particularly family and community historians who are very expert in finding people in data sets to understand the longer term of these accidents on individuals their families and communities so questions like does the person's family move not long after an accident are they still economically active are they in the poor house trying to understand how though these changes in mechanization actually did literally affect individual lives but then also more broadly opening out again to look at how language around accidents changed over time so I've discovered that boiler explosions were immensely powerful and could injure people working in a field across from the factory could injure people passing by in the street outside so what was it like to be drip fed this language about how dangerous some of this machinery could be as well as language about how exciting machinery could be how it would make Britain more competitive with France and textile industries for example so we want to look at those kinds of questions as well and broadly want to organize talks and editathons for the moment mostly online but we hope also in local libraries working with the living knowledge network which is the British library working with local authority libraries around the country and that's a really exciting opportunity for us and we want to get out there and bring data science into tiny branch libraries so coming to the end I just wanted to share these are some sample recent blog posts to give you a sense of how varied the subjects that we're talking about are whether your interest is in the history or in the code or in the library processes we hope that there'd be something for everyone in this and we'd really really appreciate questions because particularly not being able to run public events it's difficult to know what people are interested in and how we can best help them understand the potential of this project for their own work as well so we have research papers and datasets available on the British library's research repository if you search for living with machines or the name of an individual researcher you'll find some results there we are increasingly making code publicly available on github and trying to do that in at the same time as making data sets available to work with so you can combine the two we have a mailing list which is very low traffic and just kind of points to the latest news our website is where our blog is if you have any questions please contact us at digitalresearch at bl.uk and we're on twitter as well and this week we'll be taking part in the day of DH which is day of digital humanities where we talk about the kinds of work that we do because our work is very much at the intersection of data science history and digital humanities so we're trying to reach all those communities so at that point I will stop and see what questions we might have coming in from Ken thank you all for listening


Testing testing one two three. Okay. This is gonna be a one-take Wednesday for you today I don't have much to say other than this. I feel FOMO recently like a lot of FOMO I don't know how it happened. I was very content just doing what I normally do But I don't know if you know but I live in Winnipeg and in Winnipeg, Manitoba, Canada There's been a lockdown like we're in Code Red right now.  Don't do don't do you don't go out anywhere That's how kind of how bad it is or how bad they say it is all that So basically my life is like Really one component right now. It's like work. I'm like working on stuff doing daily disciple stuff for shooting editing Creating reading all that stuff working on some like strategy and other life stuff and then other than that it's like okay hanging out with my family and That's pretty much it watching TV. It's not a good life balance at this point And I feel like I'm watching like just an example here. I gave I was like, hey, what are you on Instagram? I was like, hey, what are you excited about coming up in the future? And there are tons of people like you guys just went all out and you're sharing it Oh, man I got this coming up and this coming up and you know going out With my friends this place in this place in this place or whatever We're doing this with my family or friends and it just got me feeling left out of me feeling like I was like I'm missing out on all this stuff and this is not new for me Honestly, like the lockdown kind of amplified it But I've always felt that way like when I was in university I felt like I was missing out on what was outside of university and when I was outside of university Like now I'm like, oh man like that seems like I'm missing out on that So it's like you never get to a place where where you're like content really Or at least I haven't right, but it's like what does that say about me? What does that say about my heart position before God? I think it says that I'm I'm looking for something apart from God to satisfy me to bring me joy to bring me Purpose and and and and all that stuff. I'm looking for For exterior things to bring that to me because look Like I think it's a good desire to want to be with friends or to have cool experiences or to go cool places Like that's awesome, right? But God has called you to what? Like what you're doing now like what you're doing now is your mission like that is what your what your objective is right and and when we're constantly um Preoccupied with what we're not doing with where we're not going with what we're not saying or what we're not creating About oh what we're not accomplishing like when we're constantly consumed with with what whatever else is going on out there Then we never truly dedicate the time and the energy and the effort necessary to fulfill what God has called us to hear And so that's what i'm that's what i'm thinking about because i'm thinking okay Even in conversations with people recently was so weird Even in conversations with people I find myself getting spaced out thinking like oh, you know, I got to be Accomplishing this thing or I got to be doing this thing or I had this idea Let me flesh that out and I think it's just this overall posture like I got to Make it accomplish something make something of myself And and and so it's just kind of all this focused energy to finding out what that thing is that's going to bring me to that point of satisfaction and fulfillment But in turn what i'm actually doing is is Is looking over and and for forgetting about the things that are actually important like those relationships like those You know whatever those zoom calls with people like those Interactions like whatever God has called me to now like focusing in on that thing and being thankful that i'm able to do that and not being so anxious or Or have so much tension about what i'm not doing or fear of what i'm not doing or what i'm missing out on Because if we truly believe that God is sovereign over our sick or circumstance if we truly believe that God is with us Even in the mundane stuff of life Then we have to believe that that he That that's what he wants us in like he's in that right God is in those those things that may seem insignificant to us or may not seem like the the thing that we want to be doing Most right now like I just had this thought like I want to change the world like honestly I want to change the world and that may that might sound naive to you And you're like oh this idiotic or or he's such a kid or whatever but to me Like that's that when I think deep Within my soul. I'm like that's what I want to do but I just got to find out how to do it I just got to be able to impact enough people to make something happen to make something of myself But but that's all coming from me. That's not coming from like Like all that all that whatever um That's me trying to do it on my own is what I'm trying to say That's me trying to accomplish or figure out life or or help the world on my own In those moments. I'm not looking to God in what in his strength And so that's that's where the shift is happening when I get so preoccupied or fear of missing out or all that It's all Because I'm thinking about my own strength. I'm thinking about my own intellect I'm thinking about my own ability to to do something in this world or to accomplish something or to make something of my life But when I can look to christ and see he is sovereign over my circumstances He cares for me. He loves me. He is guiding me Then I can be Then I can establish some sense of rest Because I don't need to be constantly preoccupied with how to make that next step or how to you know You know do that next project or whatever that next thing is is that that I feel like is gonna Gonna get me somewhere No, I I can take that that conversation and pour all my focus and effort and and And heart into that conversation. That's meaningful And I can focus on what I'm doing right now on making this video and that's meaningful and Because God's in that Because that's what he's called me to right now And I don't need to be so stressed or anxious or fearful that there's something else out there that I should be doing right now because obviously God's led me to the point where this is what I'm doing so I'm gonna be content that I have this ability to do this I'm also gonna be excited and just Anticipatory if that's the right word of what God will lead me to In a couple minutes from now And um, and I don't need to be fearful. I don't need to let social media or I don't need to let You know, whatever else is going on the world whether it's you know more opened up and people are able to do fun things that I'd like to do Like that's okay because God's in control And and I want to trust him. I want to believe him in that Um, I think that's all I have to say. I think that's I just I wasn't sure if I was gonna put out a video today I just decided let's let's talk and I just want to let you guys know Thank you so much Honestly for joining patreon. There's 25 patrons right now. That means we're halfway to the goal of 50 patrons The goal is to get there by the end of the year. So that means we need 25 more patrons it's five bucks a month and uh, man it like honestly I can't explain to you how exciting it's been to see those of you who have already joined joined Because that just motivates me more to step into God's calling for my life It's kind of like answered prayers basically that i'm praying to God like Please God like provide for me in this way and God is faithful to rise up people that that are supporting So thank you for that. It is just confirmation That that i'm going to continue on this path and i'm going to keep cranking out content preaching the gospel Sharing the love of christ with people and pointing them to the everlasting Hope in jesus. So thank you so much head on over to patreon.com slash daily underscore disciple to join And uh, that would mean so much. Thank you so much guys. I hope you have a great day and I will see you later. God bless


This is TFNN, the Tiger Financial News Network. TFNN, headline news update. It's 2 p.m. I'm Steve Rhodes, filling in for Tom O'Brien, giving you the 2 p.m. update. Right now we've got the Dow. Basically, flat, it's off seven points, no big deal, the S&P down two points. We'll call that flat as well. NDX off 24 points. That is the, I take it back. The transports are the big loser, so to speak, to the downside. They're off 71 points, but they've staged one heck of a rally since earlier this morning out here. And you've got the New York Stock Exchange up six points. Gold's up $2, silver is flat. It's up one penny out there. So let's go take a look at these markets, see what they're doing. If we take a look at the Dow, begin by taking a look at the Dow out here. What you should notice in the pattern that's most important to pay attention to is the pattern that completed yesterday. The pattern that completed yesterday was a Gertley buy pattern. Now, I've just punched in here the A to B equals CD to the downside. What you will see here is a one to two A to B equals CD. Now what that means is the A to B point, which was just a two day move. That was the high from May 1st and the low of May 2nd. And then the rally was just a one day move before price continued to move lower. That was the high from May 3rd. So the high from May 1st to May 2nd, that's your A to B. We just add that A to B to our level of C, but we also go ahead and make expansions of that because only 60% of the time on A to B equals CD complete at the one to one level. And how do we know when it's completed? Well, the one way you know that it's completed is the bulls will show up. You will see some type of bulls reversal candle. It's exactly what you saw yesterday when you got the hammer candle. Now, hammer candles are best to be bought, especially one like yesterday's, where you have just simply a small body, but a huge lower shadow or wick, whichever the two you prefer to call it. The best buys are at the center or the bottom. But this day chair, the lowest tested, it has held. It doesn't matter whether today's candle is a bullish reversal signal or not, whether it is a hammer or not, just be paying attention. This is telling you the market is doing everything it can to form a bottom. And if we take a look at the S&P 500 folks, what you're gonna see, it's doing the exact same thing. But it needs a bullish reversal signal today. It didn't generate a hammer candle, but today's looks mighty hammerish out there. And thanks for being here, stay tuned. David White is up with the next show, your favorite polar bear, the entire world's favorite polar bear. Tom O'Brien after that, tune in to me next Monday at one o'clock. Have a great weekend folks.


So we are, you're having another essentials class today. We've been in the lesson on salvation and we're gonna continue in that and in particular effectual calling, looking at chapter 10 of the 1689, which I trust you all have handy for Sunday school at Cornerstone. The focus is Romans 830. And those whom he predestined, he also called and those whom he called, he also justified and those whom he justified, he also glorified. So effectual calling, that's our focus. And part of it is, the reason to return to it is we sort of raised some questions last week and as I thought about those and just thought about the reality of this calling is this regeneration that the Christian experiences is no less momentous than your physical birth. The fact that you were created for this life and then recreated as it were to a spiritual life talked a little bit about that whether this is a conscious experience, this effectual calling. And we're gonna get into that, the work off in particular draws a distinction between regeneration as a secret act of God that happens in your subconscious as opposed to effectual calling which you experience consciously. Gonna consider whether that's a right way to look at it but in this effectual calling, just to give a quick review last week we dealt with some questions surrounding the effectual call. We considered, for example, God the Father's role in effectual calling. You think about some of the verses that speak to God the Father's function here in Romans 8.29 for whom he foreknew he also predestined to be conformed to the image of his son. So who's doing the predestining there or predestinating as some say, God the Father predestined to be conformed to the image of his son. First Corinthians 1.9, God is faithful by whom you were called into the fellowship of his son. So again, it's in that God the Father is calling. Ephesians 1, 17 and 18, that the God of our Lord Jesus Christ, the Father of glory may give you the spirit of wisdom and revelation and the knowledge of him. The eyes of your understanding being enlightened that you may know what is the hope of his calling, what are the riches of the glory of his inheritance in the same. And then 2 Timothy 1.9, who has saved us and called us with a holy calling, not according to our works, but according to his own purpose and grace, which was given to us in Christ Jesus before time began. And so I made the point last week at least in my life as a Christian, I focused more on God the Son than on God the Father. It's just part of the way I think and function as a Christian. But these are helpful reminders to think about our intimate relationship with God the Father. We considered last week also God's sovereignty and salvation and how it's not a result of anything in men. And that was primarily from section two of chapter 10. So if you've got your 1689 chapter 10, section two, this effectual call is of God's free and special grace alone, not on account of anything at all foreseen in man is not made because of any power or agency in the creature who is holy passive in the matter. Man is dead and sins and trespasses until quickened and renewed by the Holy Spirit. By this he is enabled to answer the call and to embrace the grace offered and conveyed by it. This enabling power is no less power than that which raised up Christ from the dead. You look at the verses that are referenced in that section, 2 Timothy 1 9, who has saved us and called us with a holy calling, not according to our works, but according to his own purpose. And Ephesians 2 8, for by grace you have been saved through faith and not that of yourselves, it is the gift of God. Man is holy passive in the matter. And 1 Corinthians 2 14, but the natural man does not receive the things of the spirit of God, for they are foolishness to him, nor can he know them because they are spiritually discerned. Man is dead and sins and trespasses comes straight from Ephesians 2 5. Even when we were dead and trespasses made alive together with Christ, by grace you have been saved than the working of his power, Ephesians 1 19 and 20. And what is the exceeding greatness of his power toward us who believe according to the working of his mighty power which he worked in Christ when he raised him from the dead and seated him at his right hand in the heavenly places. So part of this whole discussion of the order of salvation and effectual calling in particular is to emphasize the sovereignty of God and salvation. This is not, this is not God responding to our repentance and faith by saving you. There are verses that kind of read that way though. I was reading one of the comment, an Armenian commentary by Erickson. And it's just kind of, you know, we're such a part of the reformed culture. That to see someone put it in writing and say, you know, you're regenerated by God after you repent and believe, it's just kind of stunning.  So that when you decide to repent and believe, he will respond. But take some verses taken, you know, on their own, apart from all of the rest of scripture, make it almost sound that way. Acts 1635, they said, believe on the Lord Jesus and you will be saved. So it makes it sound like, you know, you believe and God saves you.  There is a sense in which we have been saved, are being saved and will be saved. But you can't take these verses alone and have a proper understanding of how God works in salvation. So last week, we also talked about, you know, if you believe that you can simply call on God at any point and that he will respond by saving you, can you actually be saved? And I know it's when I first began to understand the history and to reform theology and the sovereignty of God and salvation, I looked at this and I thought, well, how can anybody even be saved if they think that way? Of course, I had thought that way myself up until that point and so I too quickly forgot. But the reality is that they can arrive at the same place which is to trust in Christ alone for their salvation. So as Brian put it last week, you don't have to be a Calvinist saved. But another large category of the discussion last week was just how does this effectual call work? That's what I really wanna return to today. Now, how our understanding of this doctrine is developed over time and how it informs our evangelism and even our assurance. Some of the issues we raised last week, does regeneration occur before or after the effectual call or simultaneously? Does it occur apart from the preaching of the word? Does the preaching of the word itself affect regeneration? Does the spirit regenerate someone independent from the word of God? Our confession, if you look at this, even just the table of contents starting in chapter eight, it's, well, 10, effectual calling, justification, adoption, sanctification, saving faith, repentance and salvation, good works, perseverance, assurance. There is not a section titled Regeneration. And so if you look at the way that in chapter 10, the first section, it says those whom God has predestined to life, he has pleased and has appointed and accepted time to effectually call by his word and spirit. So those are together, his word and spirit. What we're gonna look at today is that in the development of the order of salvation and the history of the way this has been dealt with by theologians, they began to separate these things. They began to separate the working of the spirit from the word. And I think in the end what we should come to is a conclusion that those things should not be separated and that the way that our confession characterizes them is right. But let's look, so let's look at some of the verses that are cited in this first part of chapter 10. What is the basis for what we're, and some of these we've already talked about, so that section begins to those whom God has predestined to life, he has pleased and has appointed and accepted time to effectually call. Well, that gets back to Romans 830 itself. Those whom he predestined, he also called. But there were other verses that, well, and just that speak to this call itself. Second Peter 1-10, therefore, brothers, be all the more diligent to confirm your calling and election, or if you practice these qualities, you will never fall. First Corinthians 1-9, God is faithful by whom you were called into the fellowship of his son, Jesus Christ our Lord. Romans 1-6, including you who are called to belong to Jesus Christ. And 2 Timothy 1-8 and 9, therefore do not be ashamed of the testimony about our Lord, nor of me, his prisoner, but share in suffering for the gospel by the power of God who saved us and called us to a holy calling, not because of our works, but because of his own purpose and grace which he gave us in Christ Jesus before the ages began. So he is pleased and has appointed an accepted time to effectually call Ephesians 1-10 and 11 is one of the verses cited in this section. It says that in the dispensation of the fullness of the times he might gather together in one all things in Christ, both which are in heaven and which are on earth in him. In him also we have obtained an inheritance being predestined according to the purpose of him who works all things according to the counsel of his will. Those whom God has predestinated to life, he is pleased and has appointed an accepted time to effectually call and then by his word and spirit is the second phrase in this section. By his word and spirit out of that state of sin and death which they are in by nature to grace and salvation by Jesus Christ. And the verses cited our Ephesians 2, 1-6. You he made alive who were dead in trespasses and sins in which you once walked according to the course of this world, according to the prince of the power of the air, the spirit who now works in the sons of disobedience, among whom also we all once conducted ourselves in the lusts of our flesh, fulfilling the desires of the flesh and of the mind and were by nature children of wrath just as the others. But God who is rich in mercy because of his great love with which he loved us, even when we were dead in trespasses made us alive together with Christ by grace you have been saved and raised us up together and made us sit together in the heavenly places in Christ Jesus. Then the rest of that section he enlightens their minds spiritually and savingly to understand the things of God. He takes away their heart of stone and gives them a heart of flesh. He renews their wills by his almighty power, causes them to desire and pursue that which is good if actually draws them to Jesus Christ yet in such a way that they come absolutely freely being made ruling by his grace. So the spirit and the word are together here but they began to be sort of pulled apart. We're gonna look at how that happened. There are a couple of books that give us a lot of the history of this development of the order of salvation. One is Sinclair Ferguson's The Holy Spirit. Another one that I don't have with me is Calvin and the Reform tradition. There's one that I have a Kindle book that I bought Michael Horton's Covenant in Salvation Union with Christ. And then there are a couple of essays written by Derek Brown that tied some of this history together so we're using material from those as well as referencing the systematic theologies of Birkhoff, Raymond, Robert Raymond and Grudem. So Ferguson gives us a little bit of the history of the thinking about how the doctrine of justification was a focus of the reformers. And it was that way because they were responding to what had been developed by Catholic by the Catholic church. And Ferguson describes the Catholic understanding of justification that had developed in the dark ages, I guess you would say, was that your justification was based on actually becoming righteous. You had to become, it wasn't that you were, as we understand it, accounted righteous, but that you had to work to become righteous. And that process was facilitated in some ways by participating in the sacraments. And so assurance was nearly, or it wasn't possible. You were a heretic if you believed that you could be assured of your salvation. But so Ferguson describes it this way. Medieval theology was largely committed to a process of justification and therefore placed great weight on the mode of preparation for grace. The process of prevenient grace moving the will to hate sin and desire justice or justification, the individual was disposed to receive habitual grace. Imperfect sorrow for sin, which lacked the qualities of perfected grief was compensated for by means of the sacrament of penance. And penance thus became a regular feature in the ongoing process toward justification. At the root of this lay the Augustinian notion that justification meant to be made righteous, not to be declared or counted or constituted righteous in God's sight. So this was where Luther's great, insight comes from Romans where he understands that this is not an actual righteousness, but an imputed righteousness, a righteousness that comes through faith. And so at the beginning of early in the reformation process, the issue principally is justification. How are we justified? And Ferguson's history includes as thus much of the reformation would lay special emphasis on the reversal of the medieval Orto Salutus, arguing that justification must be logically prior to sanctification and not confused with it. Speaking of Martin Luther, Ferguson said, he now saw that Paul spoke not about his working for the attainment of righteousness, but about God's provision of it in the gospel. A powerful rethinking took place in his understanding of the Orto Salutus, the Order of Salvation and the text that he had misinterpreted by means of his Roman Orto Salutus now instead became the open gate to paradise. That begins. So in response to this Roman Catholic, you've got to become righteous and hopefully maybe by the time you die, you'll be sanctified enough to enter into heaven, but you can never be sure of it. So Luther changes that whole thing and then Calvin builds on that. Calvin, in this history we're told, sought to frame the biblical doctrines of salvation in a way that highlighted the necessity of the joint work of the word and the spirit in applying the blessings of Christ's work to the individual instead of attributing those blessings to the sacraments of the church. So I'm sorry, I'm reading a good bit here, but stick with me. Ferguson continues, in the medieval church, the sacraments acted as milestones on the road to justification. Wherever Catholicism held its way, all the blessings of union with Christ were attributed to and mediated through instrumental causation of the sacramental system and especially the math and Eucharist. By contrast in the Reformation teaching, it was emphasized that the Holy Spirit brought the individual directly into fellowship with Christ, of which fellowship and sacraments were seen and sacraments were seen as signs and seals. So that's where this beginning of dealing with the order of salvation begins. And then over time becomes the sort of accepted order becomes effectual calling, then regeneration which gives rise to faith leading to justification and sanctification and finally glorification. And as I said last time, it's important not to think of these things as sequential in time but as logical progressions. And in fact, one of the dangers that Ferguson points to in his book is that you get so wrapped up in the order that you forget the point. And the point is union with Christ. But it's important to know that your justification doesn't result from your regeneration as opposed to regeneration coming in the process of justification. So there's a period of time where this is just sort of blurred, the relationship between effectual calling and regeneration and how these things happen and what order they happen in isn't really addressed very carefully. But it starts out, in part, the problem is definition of terms. So some theologians will speak about regeneration and they'll mean something completely different than another one. Calvin uses the term regeneration differently from the way that we understand it today. And Ferguson explains that. He says, particularly in the teaching of Calvin, the term regeneration was used to denote the renewal which the spirit affects throughout the whole course of the Christian life. For him, it describes the same reality denoted by conversion and repentance but viewed from a different perspective. So I'm not saying that Calvin's theology was wrong, but his use of the word regeneration was different than what we have today. And if you look, there's another book that Pastor Rick gave me that is too academic for me. Frankly, it's the Calvin and the reform tradition. But he goes into much more detail in the early formulations of the order of salvation and Pastor Rick was explaining to me that you can see other theologians who use this term to mean different things, regeneration. But then we get to the 1800s and you've got Charles Finney, among others, wandering with doing his tent revivals. And he's really, he's like anti-Calvinist, really. That he hates Calvinism. And I was reading some of what he wrote about Calvinism and it was just really bothered by the idea that anyone would need to sit around and wait until they were regenerated in order to repent and believe the gospel, which is not exactly how we understand salvation as Calvinists, but because of his sort of hatred, I guess you would say, for the doctrine, he preaches something completely different. He preaches that if you will repent and believe, then you will be regenerated. And so it is in the face of that growing, you know, doctrine, the popularity of that doctrine, you know, even today in this country is widespread and I'm sure it's fair to say there are more Armenians than Calvinists in this country. But in response to that, some of the theologians in the 1800s start writing and getting deeper into just how does regeneration work? When does it happen? And in an effort to emphasize the sovereignty of God and salvation, they begin to talk about what is referred to as an inner principle. And so there's one guy named Charles Hodge and this is how he starts describing regeneration. He says, this regeneration is physical rather than moral in nature, which simply meant that it was not something that was offered or presented to the will and understanding, but an effectual operation upon both upon both the will and the understanding that immediately imparted a new disposition or habitus. The point was to say that in regeneration, the spirit actually changes one's disposition so that the preaching of the gospel will be received rather than resisted. And so he begins to talk about this principle that the spirit of God implants in a person so that when they hear the gospel, they will respond. And that's really the beginning of the separation that even is evident in Birkhoff's systematic theology, Robert Raymond's systematic theology, and it's not quite as clear, but even it seems to be that way in Grutum's systematic theology where regeneration really happens before the effectual call. It's this principle that's implanted. And now they're still all trying to underscore the sovereignty of God and salvation, but Derek Brown in his essay about this issue and speaking of Hodge, he says, Hodge in his attempt to combat the idea that God grants regeneration upon one's acceptance of the gospel argues for the spirit's activity to occur apart from any mediation by the truth of the gospel. Thus, Hodge maintained that regeneration occurred subconsciously. Regeneration subjectively considered, and as he's quoting Hodge, or viewed as an effect or change wrought in the soul is not an act. It is not a new purpose created by God or formed by the sinner under his influence nor is it any conscious exercise of any kind. It is something which lies lower than consciousness. And in the end, what he's done is he's divorced regeneration from the word. Spirit is working independently and apart from the preaching of the word to cause someone to be able to respond to the word. And so, Brown continues, he says, Hodge's noble desire to preserve the doctrine of God's sovereignty and salvation may have unwittingly divorced the word and spirit in the application of the benefits of Christ's work to the believer. And he goes on to argue that this has born unwelcome and pastorally unhelpful fruit. So I'm gonna skip ahead a little bit. In the end, the division of these things could have the effect of causing the person who's considering whether they're regenerate, whether they're saved, to not look to Christ, but to look at whether this principle has been implanted in them. So maybe we'll return to that getting a couple of puzzled looks. So Hodge begins this thing. He separates regeneration from the effectual call and then Birkoff picks up the same idea. And so in Birkoff, Birkoff says that regeneration consists in the implanting of the principle of the new spiritual life in man and a radical change of the governing disposition of the soul, which under the influence of the Holy Spirit gives birth to a life that moves in a Godward direction. So this implanting of the principle of the new spiritual man, this regeneration is not necessarily connected to preaching the gospel with Birkoff or with Raymond. Raymond, so Birkoff's writing in the early 1900s, Raymond's writing in I think the 70s, Grudem is more recent. So Birkoff introduces this idea of the creative word. This is not the preached word. This is how Brown describes it. He says, Birkoff argues that regeneration falls prior to and should be considered distinct from the effectual call in the Ordo Salutis. According to Birkoff, the application of salvation comes to an individual first through the external call of the gospel, then by a creative word, not the word preached in the external call of the gospel, God generates new life, changing the interdisciplinary position of the soul, illuminating the mind, rousing feelings, renewing the will. This is regeneration and strictest sense. So the external call. So that's not necessarily the Birkoff distinguishes between external and effectual and the effectual call comes as an internal call through the external call. The point of Birkoff is that there's this separate creative word that works apart from the preaching of the gospel, which is not helpful. And in Brown's essay, he goes on to show how this idea is picked up by other theologians after Birkoff. So it goes hodge to Birkoff, to Raymond and to others. Birkoff desires to, he doesn't say that the preaching of the gospel is completely disconnected, but he calls it just instrumental. So in response to that line of thinking, Michael Horton has more recently written a book in which he proposes that this separation is wrong, that they should be, regeneration is a real thing. He's not saying that it doesn't happen, but that it is within and part of the effectual call, that these things are really synonymous. And that I believe is really the understanding that our confession represents. And my outline here, I've got too many notes. So Michael Horton argues, positing a distinction between regeneration and effectual calling also fixed a gap between the word of God and the spirit of God in the application of salvation to the individual. Although theologians like Birkoff wanted to retain the notion of God's powerful speaking in the work of regeneration, the creative word spoken by God and regeneration was not the word of the gospel, but a secret word spoken to the individual below the level of consciousness, enabling him to respond to the effectual call. Thus, although the spirit's work and regeneration was not strictly divorced from God's speaking activity, it appears that this speaking activity at the point of regeneration is not related to the external word of the gospel. And then what you have is the spirit is found working apart from the revealed word of the gospel. And I didn't read all of what B.B. Warfield said about this, but apparently he disagreed with this separation because he says the spirit's work and regeneration ends up being mediated by nothing. So Horton's argument is that we should understand the word's role in regeneration as providing not only the content of the gospel, but also the production of the desired effect of this content, namely the creation of new life which turns the individual to embrace the gospel. And if you look at James 1.18, let's start in 16. Do not be deceived, my beloved brothers. Every good gift and every perfect gift is from above, coming down from the father of lights with whom there is no variation or shadow due to change. Of his own will, he brought us forth by the word of truth that we should be a kind of first fruits of his creatures. Brought us forth by the word of truth. Look at 1 Peter 1.23. Since you have been born again, not of perishable seed, but of imperishable through the living and abiding word of God. I went back after reading Jared Brown's essay and the things in Ferguson's book and some of those, and I looked again at Burkhoff's arguments. And he addresses these two verses and argues that neither one proved conclusively that the word mediates regeneration. And he's got this, I think, sort of convoluted argument that these refer to actual birth, not regeneration. By arguing this way, Burkhoff is able to maintain the distinction between the spirit and planting a new principle and the word bringing about regeneration in a broader sense. The idea that 1 Peter 1.23 refers to the new birth here is favored by the fact that the readers are represented as having been born again out of a seed that was evidently already implanted in the soul. It is not necessary to identify the seed with the word. Well, of course it is. It is necessary to identify the seed with the word. And that is Derek Brown's point and Michael Horton's point. And so in the end, what we have is that God brings new life into existence not apart from His word, but by His word. And that this is, what is the sort of the fallout that we have from separating those things? But one is that forget, you get all wrapped up in these details and forget that the bigger picture is really union with Christ. But furthermore, maintaining this distinction between regeneration and effectual calling actually undermines a Christ-centered approach to the Ordo Salutis and in turn, weakens our doctrine of assurance and opens the door to other unhealthy tendencies in the Christian life. Instead of being encouraged to turn outward to the content of the effectual call, the incarnate word, in order to find assurance, individuals are summoned to seek the enabling power of a new inward principle in order to find assurance or even the warrant to believe the gospel. Although this may not have been the explicit teaching of reformed theologians who articulated a distinction between effectual calling and regeneration, it does seem like an inevitable implication. And Spurgeon addressed this issue, seems to have covered all the bases. He deals with it in a somewhat indirect way. Spurgeon encountered the problem of troubled sinners complaining about the warrant to believe in the gospel stating that unless they were sure of God's work in their life, they did not have the right to believe on Christ. And Ian Murray explains that a work of God in the heart is necessary in order that a sinner comes to faith, Spurgeon never doubted. On the contrary, he preached it clearly, but it is not with that work that the sinner is to be concerned. His attention is to be fixed on the warrant, on Christ. God has much to do in us, but requires nothing of us before we come to Christ. The way to faith and the warrant of faith are not the same things. Sinners says Owen are not directed first to secure their souls that they are born again and then afterwards to believe, but they are first to believe that the remission of sin has been tendered to them in the blood of Christ, nor is it the duty of men to question whether they have faith or not, but actually to believe and faith in its operations will evidence itself. So do you see then how this separation of these things, an idea that the spirit can somehow work apart from the word, shifts the focus, and ultimately affects assurance. It also, I think, informs the way that we evangelize. The gospel is the power of God's salvation. And it is a mystery. But we preach the gospel and we trust that the spirit of God is going to use that in those whom he wills. And we don't look to any other sort of secret working or the spirit working completely independently from the preaching of the gospel. We preach the gospel and it's the power of God's salvation. And he will effectually call some through it and regenerate them. So you may think, what in the world is Gardner off on this thing? When we go through this lesson in the essentials class, I mean, we go through effectual call in about five minutes. It's just sort of stated as fact. But it's worthy of much more careful thought and consideration and meditation. I've just really been struck in thinking about this, about just the enormity of the reality that God the Father, God the Son, God the Spirit, now focused this work in me and in you. And it's just an amazing thing to think about that we were predestined and called, justified, being sanctified, will be glorified through no merit of our own. Let's pray. Father in heaven, thank you for these glorious truths and just the marvel of your work. And us, we are just sinners and we bring nothing to you except our praise and thanksgiving for we hope that as we think about these things, we will love you and glorify you all the more. In Jesus' name, amen.


Welcome to Toffee TV's, the news daily. Form an idea to you start, J.J. Acotia has praised nephew Alex O'Wobee's Everton form at the moment. Acotia was at Gooderson Park on Sunday to see O'Wobee's go tremendous strike. Everton's 1500th Premier League goal, but unfortunately the Blues then give away two super goals and ended up losing the game. O'Wobee's fourth goal involvement of the season at Premier League, in the Premier League's also got one in the Carabao Cup as well, but it was his first goal of the season, it was a tremendous goal. But Acotia said how he always knew O'Wobee had the talent, said we know Alex has had something special, it's taken him a bit of time to settle, but now he's playing under the great manager and playing in his correct position. All you can do is ask for a player to give us all and Alex gives 100% every time. We love him playing for the Super Eagles and we have to thank Everton for developing him and for the form he is in at the moment and getting, we are getting the benefits of it for Nigeria. It's interesting that when he said playing in his correct position because obviously O'Wobee broke through as a wide player at Arsenal. Obviously I don't know exactly how many times when he played him as a number eight, but it wasn't a lot judging by what O'Wobee said and when we got him we all thought he was going to play wide off maybe off the left and coming inside. So it took a while for him to get a goers through the middle, you know Marco Silva played him at number 10 on a couple of occasions and never really stuck with it. And then under other managers he's kind of been moved here and there in every way. He's always done or always had a go, some positions he's been better in than others, but certainly since he's been playing under Frank Llandfad and playing through the middle in that number eight position he's been brilliant and he was again. I think he's created 18 chances this season which is more than any other Everton player and he's had 388 passes which is more than any other Everton player. So it's him, you know, obvious to see that he's key in what we're trying to do, but he is in tremendous form and, you know, obviously yesterday there was talks of Everton now beginning preliminary contract extension negotiations with him.  So long may is excellent form continue. We could do with another couple of goal contributions on Saturday night. That's for sure and what is a very tough game against Spares coming up. According to reports Everton are looking to move Solomon Ronddon on in the January transfer window. A couple of those reports they sell them. We'll see, we'll see whether that happens. There was some clubs circling around them towards the end of the summer transfer window, but obviously Everton, with Dominic Calvert-Llwm, with the injuries he had, Everton were never really going to let Ronddon go up the door before them, but it is thought that Frank Llandfad wants to bring in a winger and a striker in the January transfer window. And if that would be the case, certainly another striker, a winger may not really affect Ronddon, but another forward, another centre forward, you would expect Ronddon to be then moved on through here to pass his new Everton. Looking for probably a more mobile striker maybe than him. He's obviously came in under Rafa Benitez. He's not had a great time of it, Everton. And, you know, he I'm sure would like to move on and get some, a bit more action than what he's actually getting for the Blues at the moment. Mason Holgate has praised Conor Cody and James Tarkovsky for their form, which has kept, you know, ensured that Everton have got the, I think it's the second best record in the Premier League now. Holgate himself has played alongside them before getting into the Brentford and acknowledged how good players they were and also said it's going to be very, very tough to get back in. Holgate is training again with the first team. It remains to be seen whether or not it'll be fit enough to be in the squad for the weekend game at Spares, but it's good that that we're getting the players back. We need as many fit as possible. I've said this many times. You want that bench to be as strong as possible. Obviously Holgate can do a couple of positions, so it gives you that extra little bit of experience and versatility as well. And he, like I said, he played a few games and I thought he'd done quite well up until his injury. Now he's got to pick that form right back up and try to force his way back in to the manager's plans. Paolo Fonseche, the leal manager, has defended on loan, evidently, in the field of Andre Gomez's performances. Gomez has been criticised a little bit by some of the media around Leal, but Paolo Fonseche has said that Andre is a player with great technical qualities. He's a very good pass at the ball and makes really good decisions. And he doesn't have any problem with him. And that's all that matters really, whether you get in that's coming out being thinking Gomez is one thing and maybe something different. And that's where the criticism comes. If the player is doing what the manager asks him to do and the manager's happy with him, then ultimately that's all that matters. Gomez played 74 minutes on Sunday for Leal. So it's only really matters whether the manager is interested and is happy with you, isn't it? Former Everton player Shanae Tarasai has been forced to hang up his boots at the age of 27. He cost Everton £3 million when Roberto Martinez signed him back in 2016. I think it was Martinez wax lyrical about how Tarasai was going to have a big future in football, how he was a wonder kid, swish wonder kid and Everton were delighted to win the race together and all of that. Tarasai had never played a single 13 game for Everton other than a couple of friendlies. But unfortunately he's had to retire. He's a bit simply saying that his body is no longer cooperating with him where professional football is. So that is him done. So a bit sad, so young to have to give the game up. There you go, Shania's had to retire. That is it for the news daily. Check out the 1878 FM podcast that'll be out now. Make sure you go and check that one out. Give the video a thumbs up, subscribe. If you haven't and if you want to become a Toffy TV premium member, the link is in the description and the QR code is on the screen now. See you later.


Boruto, as y'all can see, just gone to the airport. Get ready to go to this joint practice with Miami from the fly, y'all. They're in the life of a falcon. Some slight, some slight. Pretty windy out here, you know what I'm saying? Pretty cold. We're about to get in that heat, you know what I'm saying? Got my bags packed up and all that. Got hydration and all that, you know what I'm saying? We're trying to make sure we good and straight. We been aboard the plane though. You can see it, you can see it. They're in the life of a falcon, right here, you know what I'm saying?  He's my boy, that's right, my boy, that's the act of sex. Look at the fade ball, it's ripped up. He's acting up, oh my gosh. I gotta get heat hurts on the vlog. He fitted to it, you know what I'm saying? We see it. What up, y'all? Some slight, y'all man, you know what I'm saying? The homies in my life. The one and only, the one and only. Slammiest. You know what I'm saying? Oh, him too though, you already know it. He coming with that drip. Correct, correct. We just heard some of it. If everybody get on board, like to take off, pull up flight, hour 30, hour 45, not bad. Felipe! Felipe's on the phone. What's good? Any shout outs? What do you wanna give out? You're all my Falcon friends. Okay, shout out to the Falcon friends. What was that we about to take off? See you on Miami, though. Yo, we just landed. Out here it's about five o'clock in Miami.  Off to the hotel. Nice, nice, nice room, nice room. Let's get too bad, let's get too bad. Let's check the view though, let's see the view. Right. Work up in the morning and look at the water. Ooh, that's beautiful. Man, this is priceless, thank you, God. So go to dinner right now, about to get some good eats. Got settled in and everything. You know, everything's settled. Nice, nice ocean view, man. It's gonna get eats for the dinner, it's gonna get eats for the dinner, it's gonna eat. Good eats, good eats. Pusted in the room, finna wrap my day up, man. Just got to eat at dinner, chilling a little bit. Enjoy my little downtime. Now I'm about to go ahead and catch some z's, go to sleep, wake up in the morning, and let's get up there. Good morning. Just woke up this morning, getting that wash on my face. About to brush my teeth, you know what I'm saying? Still lucky waking up, but it's time to get it, man. It's time to get it that one. You know, the joint practices, man.  Good breakfast, though, you know what I'm saying? Little shake, french toast. I don't like eating too, too much before practice, but something slight. The fresh side of meetings, on the way to this bus, about to go to practice. The homies with me, you see them? The coach with me, you see them? Yo, about to go get it in. Let's get it, let's get it. Out here, just start off the bus with it. Into the locker room, the stadium. It's beautiful, man, it's a blessing. We outside, we outside, we outside. We can make Mike on the vlog. Do you know it? How we do it, man? How we do it, man? First joint practice. And then out of Miami. What time is this, man? Time to lock in. I remember when it get started. Time to lock in, man. It's been real, day in the life. You see it? It's time to get active.  Wrapping up day one, just getting done. The work out there. Defense did their dirt, offense did their dirt. Good day. Walking off the bus, wrapping up the day. Good team work day, everybody worked hard. Everybody did their thing. I'll say we won today. You know what I'm saying? It's time to wrap things up. Rest a little bit, then get to meetings. Come back, best freshly made, man. Got the Bible right there, man. Time to relax, go for some film. Chill. Had a long little day, good practice, man. Just time for us to kick back for a little bit of meetings at 3.30, learn, get better, grow. Go out there tomorrow. Do it again. Oh yeah, today was solid, though. Today was solid, y'all. Today was solid. Y'all just woke up from the night, as you can see, I'm low-key refreshed. About to go to the meetings right now. Man, thought a long day of practice. I took over these corrections, getting better. You know how I go. At dinner now, I just got done with meetings. About to eat, get my grub on, refuel. Solid, safe name, potato. Trying to eat healthy, you know what I'm saying? It's good for you. The coconut oil. Back in the room after a long little day of meetings, just wrapped that up. Now I'm about to watch some film, do a little more study and brush up on things. Man, get ready for tomorrow's action map. It's day two, love it.


Where have all the good men gone? I hear this all the time. I've saw articles about it. It's all over TV. It's a common saying amongst women, Western women today. And a lot of women, you know, just about almost all the females that I know and acquaintances that I've had, one thing I've heard them say at some point is I can't find a good man. There's no more good men. Where have they gone? You know, what happened to them? Men are pigs. They're dogs. They cheat. You know, you can't trust them. Very, very common. Well, I just want to try to get y'all to see this from a different angle here. And maybe, you know, it'll wake some of y'all ladies up out there.   You don't want nothing to do with men anymore. I just want you to think about this. If other women were not so willing to open their legs to a stranger, or if other women were not of course, I'm just gonna say it, this kind of stuff wouldn't happen that much. It's just women today are not ladylike whatsoever. Women today will meet a man and sleep with him the same day she met him. Women today want to be like men. They want to meet someone, impress them, sleep with them, and not experience any kind of consequences for it. And they still want to be looked at as a strong woman afterwards, which they won't.   And that's just my opinion. None of y'all are going to be able to change my mind on that. Women today, like I said, they're not ladylike. They walk around. They want to dress skimpy. They want to put on enough makeup to where they start looking like a transsexual.  They, uh, they getting surgery, they getting their lips blown up. They getting their, uh, their butts done, their breasts done. Nothing's real anymore.  Women are in competition with each other. So it's not just, you know, they're not just getting like that to impress males. It's also to compete with other women so they could look better than them other women. Women are just extremely insecure and broken today. So instead of running around blaming men, you know, men are only going along with what women have allowed. So let's go back like 50 years. Let's go back to your grandparents and your great-grandparents. Everybody think about your great-grandparents. Do you think, um, and I'm generalizing here, typically they were married when they had children. And I want you to think about this. Do you think that when your great-grandmother met your great-grand father the first day she met him, she slept with him? Probably not. Back then, women were ladylike. They wore dresses. They covered their bodies. They had a man court them. You know, then they, if they were going to be with that man, they typically wanted to be married to that man before they had their children or whatnot. Or if they had a child with that man, they got married afterwards. And women from those times, like your great-grandmother, probably only have slept with one or two partners in their whole life. I know female acquaintances, my age, that have slept with 60, 70, 80 men, five men a year since the age of 16, 15. You know, that adds up, believe it or not. And they don't see nothing wrong with that. And I know women, acquaintances right now that are in relationships with a man, and they will go out and hang out with ex-boyfriends that they slept with and will tell their boyfriend they've never slept with that man before. Oh, he's just a friend. I've never slept with him. You know, and I've seen this happen so much. You know, like I'm going to be honest with you. And you know, I've been married for 10 years. I don't hang out with ex-boyfriends. I just don't do that. Why? It just could open up the door to something happening or I just don't do that. I don't, I don't do that. I really don't hang out with males. I don't have male friends. I just, I just draw the line on that. It's because I'm a married woman and it just invites too many issues. And I don't know why women continue to do that, but they'll get in a relationship with a man they want to go hang out with ex-boyfriends and they want to tell their new man, oh, he's just a friend. I've never slept with him. He was just, you know, it was just puppy love. We never actually had sex, but they did. You know, I have a female acquaintance right now that actually hangs out with several of her ex-boyfriends that she was sexually active with. And her new boyfriend has no idea that she had sex with these guys. He actually believes that she didn't. You know, it's just, there's too many women that are deceitful today. They lie. They deceitful. They whores. They want sexual attention and they're insecure. And it's just, men would not be able to cheat and run off with another woman or sleep with another woman they just met if women would not allow it. Okay.  So if you were in a relationship with a man and he meets a woman somewhere and they start flirting and she invites him to have sex and he does, if she wouldn't have, you know, agree to it, it wouldn't have happened. Okay. And I know there's going to be some women that say, Oh my God, I can't believe you could blame this all on women. Well, I am because to me naturally in nature, I'm just being honest here. I think men can have more partners. You know, when you think of like the lion pride or you think of, you know, other mammals, the male's job is just to impregnate the females.   But the thing is women, I look at women like they're supposed to be more ladylike. It's, you know, that's, that's our nature. We're supposed to be more ladylike. We're not supposed to meet a man and go open up all age right away.  You know, I'm not saying I think highly of a man that just sleeps around just all the time and with random, you know, women and don't know who he's sleeping with and this and that. Like I wish women would go back to being like they were when my grandmother was younger, you know, my great grandmother in those times, women were less likely to be the way they are today. The numbers were very, very low.  But today it's like it's rare to find a woman that's not like that. Okay. And that's really sad to me. Women, ladies, if you, if you respect yourself and you respect your body and you stop opening your legs to a man you just met, I know you want to impress him. I know you want him to like you, but the thing is he's not. He's just going to, it's just going to be for that moment. He's going to get off. The next day he's going to come and he's going to forget all about you until he gets horny again. You know, you're not going to ever be anything more than that to him if you choose to lay down with him right away. And that's just the way it is. He's not going to respect you. He's not going to look at you as wife material. You're just going to be slut material. Okay. He's not going to look at you as somebody he could lean on and trust. I wouldn't want to trust a woman that the minute I met her, she was trying to open her legs to me. You know, if I was a man, I might take it, but I ain't going to want to marry her. It's just that's just being honest. That's just being real. And I know so many women that I have a lot of experience with this. I have a lot of female friends from the past, acquaintances that are in relationships right now with a man with children and put on this facade that they're good women. They're perfect. They, they're, you know, good to their man.  And that's just being honest. I've seen this before. These feminists are really brainwashing women into thinking that they can sleep around and, you know, hook up one night stands and still feel good about themselves. And that is just not true ladies. You're not going to feel good about yourself when you're sleeping around. You're going to feel like a dirty, used up washcloth.


Starting again with the image of the sun and interacting with the atmosphere and the earth. The atmosphere is a cover, it's a transparent cover relative to some wavelengths. And we'd like to use that as our quick diagram in case study. So we've got the sun that is emitting shortwave light. It is transparent in the shortwave, for the large part. That sunlight ultimately interacts with the earth's surface where it is absorbed. A portion of it is absorbed, and a portion of that light is reflected, and that reflected light ultimately is going to leave the atmosphere. What we find out is that that amount of light that's leaving the atmosphere, whether it's reflected off of the ground, or let's say, for example, it's sunlight that is being reflected off of clouds, we're still assessing that these total are going to be on the order of 70 to 75% of light. And that would be evaluated with a row of 0.7. We'd have, from the balance, because the earth is opaque, we'd have an alpha value of 0.3, so alpha of 0.3 for the surface of the earth. And that would make the transparency approximately 1 for the earth's atmosphere. Now that's part of the balance, and that's all the shortwave, right? But the earth itself, in this case study, again, has a given temperature, the temperature of the sun, and the temperature of the earth, and the temperature of the atmosphere are all going to come to play into this. Shortwave is coming from the source of the sun, because the sun's surface temperature is that 5,777 degrees Kelvin, or approximated as such, and the earth is going to be emitting long wave light. The atmosphere is going to be emitting long wave light, only the atmosphere will emit is actually two surfaces, a top surface and effectively a bottom surface, and will be emitting up and down long wave radiation. However, the earth itself, let's grab this guy and simplify it again, the earth itself is going to be emitting this long wave light, and a large part of that long wave light is going to be absorbed by the atmosphere. Some of that light, however, emitted by the earth, is going to make its way through the atmosphere, and it's going to have a very low transparency, I will say approximately 0.1, but some of that makes its way out, and it makes its way out through what we call the sky window, or the atmospheric window, and that sky window is occurring in a specific band, this is a selective surface of its own, where from 8 to 13 micrometers, we have a gap, a leaky window, where long wave radiation can escape, so if I were to grab this image that we've been looking at before, you're going to see a range, and we're going to kind of dial into where is that sky window happening. So somewhere right in here is a range that's lining up over in this area, and that range, if we look closely, is going to be down here, and carry that down, that's going to be at about 10, 9, 8 nanometers, and the next one is going to be right here, alright, let's grab that guy, and he is going to be at about, that's about 20, so half of that's 15, and approximately, right there is about 13 or 14 micrometers. So again, from 8 to 13 micrometers, we have in this range, right here, and here is our window where we're getting a percentage, actually it looks like a higher percentage, 15 to 30 percent of light transmitted through the Earth's atmosphere. On this side over here, we see that whole spectrum, that is the solar spectrum from the Sun, and it's in the small percentage in the UV, a bigger percentage in the visible band, and a very large percentage of light that's coming through the atmosphere that is in the infrared band. But ultimately, it all cuts off at about 1, 2, 3,000 nanometers, and actually if we were to look closely, the atmosphere actually cuts off to about 25. Now, the other thing that we can look at in this diagram is what are the sources of the walls of this atmosphere? If I draw that arrow down, I see that one of the absorbing gases is carbon dioxide, and on the other side of this, the main absorbing gas is going to be water vapor, water vapor and oxygen. So essentially I have water vapor on this side, I have CO2 on this side that are limiting the leakiness of the atmosphere to lose energy, to leak energy into the interspace, and that's actually the valve mechanism that we tie into the greenhouse effect.  Okay, that's the end of our case study. Let's move on to the next.