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+ | <fs 1.5em> Common Christian Confession of Faith - (2012) </fs> | ||
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+ | <fs 1.3em> Westminster Confession of Faith - (1646) </fs> | ||
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+ | 10 Chapter X Of Effectual Calling \\ | ||
+ | 11 Chapter XI Of Justification \\ | ||
+ | 12 Chapter XII Of Adoption \\ | ||
+ | 13 Chapter XIII Of Sanctification \\ | ||
+ | 14 Chapter XIV Of Saving Faith \\ | ||
+ | 15 Chapter XV Of Repentance Unto Life \\ | ||
+ | 16 Chapter XVI Of Good Works \\ | ||
+ | 17 Chapter XVII Of The Perseverance of the Saints \\ | ||
+ | 18 Chapter XVIII Of the Assurance of Grace and Salvation \\ | ||
+ | 19 Chapter XIX Of the Law of God \\ | ||
+ | 20 Chapter XX Of Christian Liberty, and Liberty of Conscience \\ | ||
+ | 21 Chapter XXI Of Religious Worship and the Sabbath-day \\ | ||
+ | 22 Chapter XXII Of Lawful Oaths and Vows \\ | ||
+ | 23 Chapter XXIII Of the Civil Magistrate \\ | ||
+ | 24 Chapter XXIV Of Marriage and Divorce \\ | ||
+ | 25 Chapter XXV Of the Church \\ | ||
+ | 26 Chapter XXVI Of the Communion of the Saints \\ | ||
+ | 27 Chapter XXVII Of the Sacraments \\ | ||
+ | 28 Chapter XXVIII Of Baptism \\ | ||
+ | 29 Chapter XXIX Of the Lord's Supper \\ | ||
+ | 30 Chapter XXX Of Church Censures \\ | ||
+ | 31 Chapter XXXI Of Synods and Councils \\ | ||
+ | 32 Chapter XXXII Of the State of Man After Death, \\ < | ||
+ | 33 Chapter XXXIII Of the Last Judgment \\ | ||
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+ | ===== CHAPTER I ===== | ||
+ | ==== Of the Holy Scripture ==== | ||
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+ | I. Although the light of nature, and the works of creation and providence, do so far manifest the goodness, wisdom, and power of God, as to leave men inexcusable; | ||
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+ | II. Under the name of Holy Scripture, or the Word of God written, are now contained all the Books of the Old and New Testament, which are these: | ||
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+ | === Of the Old Testament === | ||
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+ | === Of the New Testament === | ||
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+ | All which are given by inspiration of God, to be the rule of faith and life. | ||
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+ | III. The books commonly called Apocrypha, not being of divine inspiration, | ||
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+ | IV. The authority of the holy Scripture, for which it ought to be believed and obeyed, dependeth not upon the testimony of any man or Church, but wholly upon God (who is truth itself), the Author thereof; and therefore it is to be received, because it is the Word of God. | ||
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+ | V. We may be moved and induced by the testimony of the Church to an high and reverent esteem of the holy Scripture; and the heavenliness of the matter, the efficacy of the doctrine, the majesty of the style, the consent of all the parts, the scope of the whole (which is to give all glory to God), the full discovery it makes of the only way of man's salvation, the many other incomparable excellencies, | ||
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+ | VI. The whole counsel of God, concerning all things necessary for his own glory, man's salvation, faith, and life, is either expressly set down in Scripture, or by good and necessary consequence may be deduced from Scripture: unto which nothing at any time is to be added, whether by new revelations of the Spirit, or traditions of men. Nevertheless we acknowledge the inward illumination of the Spirit of God to be necessary for the saving understanding of such things as are revealed in the Word; and that there are some circumstances concerning the worship of God, and the government of the Church, common to human actions and societies, which are to be ordered by the light of nature and Christian prudence, according to the general rules of the Word, which are always to be observed. | ||
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+ | VII. All things in Scripture are not alike plain in themselves, nor alike clear unto all; yet those things which are necessary to be known, believed, and observed, for salvation, are so clearly propounded and opened in some place of Scripture or other, that not only the learned, but the unlearned, in a due use of the ordinary means, may attain unto a sufficient understanding of them. | ||
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+ | VIII. The Old Testament in Hebrew (which was the native language of the people of God of old), and the New Testament in Greek (which at the time of the writing of it was most generally known to the nations), being immediately inspired by God, and by his singular care and providence kept pure in all ages, are therefore authentic; so as in all controversies of religion the Church is finally to appeal unto them. But because these original tongues are not known to all the people of God who have right unto, and interest in, the Scriptures, and are commanded, in the fear of God, to read and search them, therefore they are to be translated into the language of every people unto which they come, that the Word of God dwelling plentifully in all, they may worship him in an acceptable manner, and, through patience and comfort of the Scriptures, may have hope. | ||
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+ | IX. The infallible rule of interpretation of Scripture, is the Scripture itself; and therefore, when there is a question about the true and full sense of any scripture (which is not manifold, but one), it may be searched and known by other places that speak more clearly. | ||
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+ | X. The Supreme Judge, by which all controversies of religion are to be determined, and all decrees of councils, opinions of ancient writers, doctrines of men, and private spirits, are to be examined, and in whose sentence we are to rest, can be no other but the Holy Spirit speaking in the Scripture. | ||
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+ | The 1611 KJV (AV) Bible version is the most trusted, accurate and reliable of all the modern bible translations. | ||
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+ | ===== CHAPTER II ===== | ||
+ | ==== Of God, and of the Holy Trinity ==== | ||
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+ | I. There is but one only living and true God, who is infinite in being and perfection, a most pure spirit, invisible, without body, parts, or passions, immutable, immense, eternal, incomprehensible, | ||
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+ | II. God hath all life, glory, goodness, blessedness, | ||
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+ | III. In the unity of the Godhead there be three Persons of one substance, power, and eternity: God the Father, God the Son, and God the Holy Ghost. The Father is of none, neither begotten nor proceeding; the Son is eternally begotten of the Father; the Holy Ghost eternally proceeding from the Father and the Son. | ||
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+ | ===== CHAPTER III ===== | ||
+ | ==== Of God's Eternal Decree ==== | ||
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+ | I. God from all eternity did by the most and holy counsel of his own will, freely and unchangeably ordain whatsoever comes to pass; yet so as thereby neither is God the author of sin; nor is violence offered to the will of the creatures, nor is the liberty or contingency of second causes taken away, but rather established. | ||
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+ | II. Although God knows whatsoever may or can come to pass, upon all supposed conditions; yet hath he not decreed anything because he foresaw it as future, as that which would come to pass, upon such conditions. | ||
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+ | III. By the decree of God, for the manifestation of his glory, some men and angels are predestinated unto everlasting life, and others foreordained to everlasting death. | ||
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+ | IV. These angels and men, thus predestinated and foreordained, | ||
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+ | V. Those of mankind that are predestinated unto life, God, before the foundation of the world was laid, according to his eternal and immutable purpose, and the secret counsel and good pleasure of his will, hath chosen in Christ, unto everlasting glory, out of his free grace and love alone, without any foresight of faith or good works, or perseverance in either of them, or any other thing in the creature, as conditions, or causes moving him thereunto; and all to the praise of his glorious grace. | ||
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+ | VI. As God hath appointed the elect unto glory, so hath he, by the eternal and most free purpose of his will, foreordained all the means thereunto. Wherefore they who are elected being fallen in Adam are redeemed by Christ, are effectually called unto faith in Christ by his Spirit working in due season; are justified, adopted, sanctified, and kept by his power through faith unto salvation. Neither are any other redeemed by Christ, effectually called, justified, adopted, sanctified, and saved, but the elect only. | ||
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+ | VII. The rest of mankind, God was pleased, according to the unsearchable counsel of his own will, whereby he extendeth or withholdeth mercy as he pleaseth, for the glory of his sovereign power over his creatures, to pass by, and to ordain them to dishonor and wrath for their sin, to the praise of his glorious justice. | ||
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+ | VIII. The doctrine of this high mystery of predestination is to be handled with special prudence and care, that men attending to the will of God revealed in his Word, and yielding obedience thereunto, may, from the certainty of their effectual vocation, be assured of their eternal election. So shall this doctrine afford matter of praise, reverence, and admiration of God; and of humility, diligence, and abundant consolation to all that sincerely obey the gospel. | ||
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+ | God's Eternal Decree of salvation to the individual is as His Decrees of common grace and common election to the individual in that individual salvation is dependent upon the individual believer' | ||
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+ | ===== CHAPTER IV ===== | ||
+ | ==== Of Creation ==== | ||
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+ | I. It pleased God the Father, Son, and Holy Ghost, for the manifestation of the glory of his eternal power, wisdom, and goodness, in the beginning, to create or make of nothing the world, and all things therein, whether visible or invisible, in the space of six days, and all very good. | ||
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+ | II. After God had made all other creatures, he created man, male and female, with reasonable and immortal souls, endued with knowledge, righteousness, | ||
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+ | <fs 1.3em>8 Spiritual Realms</ | ||
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+ | **The 8 dimensions and the original creation week (Genesis 1:1-2:4) and are categorized as follows:** | ||
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+ | Humans exist in and are limited to the first three physical dimensions (length, height, width) and also the fourth dimension (restriction) of time. | ||
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+ | The spiritual realm of demons, angels and in part the coming Antichrist exists in the less restricted 5th and 6th dimensions. In fact the coming Antichrist is going to bring down or " | ||
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+ | Note: So who is Melchizedek? | ||
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+ | <fs small> | ||
+ | Source: Basic Christian - blog History Study\\ | ||
+ | Source: Basic Christian - The Pierre Statement on Biblical Doctrines by confessing Christians</ | ||
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+ | ===== CHAPTER V ===== | ||
+ | ==== Of Providence ==== | ||
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+ | I. God, the great Creator of all things, doth uphold, direct dispose, and govern all creatures, actions, and things, from the greatest even to the least, by his most wise and holy providence, according to his infallible foreknowledge, | ||
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+ | II. Although in relation to the foreknowledge and decree of God, the first cause, all things come to pass immutably and infallibly, yet, by the same providence, he ordereth them to fall out according to the nature of second causes, either necessarily, | ||
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+ | III. God, in his ordinary providence, maketh use of means, yet is free to work without, above, and against them, at his pleasure. | ||
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+ | IV. The almighty power, unsearchable wisdom, and infinite goodness of God, so far manifest themselves in his providence, that it extendeth itself even to the first Fall, and all other sins of angels and men, and that not by a bare permission, but such as hath joined with it a most wise and powerful bounding, and otherwise ordering and governing of them, in a manifold dispensation, | ||
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+ | V. The most wise, righteous, and gracious God, doth oftentimes leave for a season his own children to manifold temptations and the corruption of their own hearts, to chastise them for their former sins, or to discover unto them the hidden strength of corruption and deceitfulness of their hearts, that they may be humbled; and to raise them to a more close and constant dependence for their support upon himself, and to make them more watchful against all future occasions of sin, and for sundry other just and holy ends. | ||
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+ | VI. As for those wicked and ungodly men whom God, as a righteous judge, for former sins, doth blind and harden; from them he not only withholdeth his grace, whereby they might have been enlightened in their understandings, | ||
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+ | VII. As the providence of God doth, in general, reach to all creatures, so, after a most special manner, it taketh care of his Church, and disposeth all things to the good thereof. | ||
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+ | <fs 1.3em> | ||
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+ | === The four Church Dispensations encompassing the time of the 1st and 2nd Comings of Jesus Christ === | ||
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+ | The Four Dispensations of the times since the 1st Coming of Jesus Christ and up until His 2nd Coming seem to have been mapped out and enacted throughout the Apostle Paul's journey to Rome (Acts chapters 27 and 28). | ||
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+ | **Summary: | ||
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+ | **1. The Apostles Era Dispensation** | ||
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+ | The Apostles Dispensation (Acts 27:1-5): Paul and the other Apostles [eyewitnesses] of Jesus Christ go into the world preaching the Gospel of the Kingdom of God in Jesus Christ. "Acts 27:3-5 And [representing the Apostolic Missionary Journey Age] the next day we touched at Sidon. And Julius courteously entreated Paul, and gave *him liberty to go unto his friends to refresh himself. And when we had launched from thence, we sailed under Cyprus, because the *winds were contrary. And when we had sailed over the sea of Cilicia and Pamphylia, we came to Myra, a city of Lycia." | ||
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+ | **2. The Common Christian Church Age** | ||
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+ | The Common Christian Church Age (Acts 27:6-44): "Acts 27:6 And there the centurion found a ship of Alexandria sailing into Italy; and he put us therein." | ||
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+ | **3. The Martyred Saints of Revelation and Tribulation** | ||
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+ | The Martyred Saints of Revelation and Tribulation (Acts 28:1-15): After the Christian Church Age has come to an end the Revelation Tribulation Age begins. {Note: The Saints of Revelation are washed ashore into a strange society and economy where they are refuges; destitute and in peril. Though working hard and trying to get along they are Bitten by the Beast and transported to fellowship with their fellow Martyrs. | ||
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+ | **4. The 1,000 year Millennial Kingdom Reign of Jesus Christ on earth** | ||
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+ | The 1,000 year Millennial Kingdom Reign of Jesus Christ on earth (Acts 27:16-31): Having finally arrived in Rome the Throne of the King the Millennial Rein of Jesus Christ is now being depicted. {Note: As a type of a citizen of the Millennial Reign of Jesus Christ, Paul is sent not to jail but to his own house to live [for two years]. Once in his Millennial House the Apostle Paul immediately begins to fellowship with the Jews of the Millennial Age.} -- Paul's Journey to Rome and the book of Acts concludes "Acts 28:30-31 And Paul dwelt two whole years in his own hired house, and received all that came in unto him, *Preaching the Kingdom of God, and teaching those things which concern the Lord Jesus Christ, with all confidence, no man forbidding him." | ||
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+ | ===== CHAPTER VI ===== | ||
+ | ==== Of the Fall of Man, of Sin, and of the Punishment thereof ==== | ||
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+ | I. Our first parents, begin seduced by the subtlety and temptations of Satan, sinned in eating the forbidden fruit. This their sin God was pleased, according to his wise and holy counsel, to permit, having purposed to order it to his own glory. | ||
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+ | II. By this sin they fell from their original righteousness and communion with God, and so became dead in sin, and wholly defiled in all the faculties and parts of soul and body. | ||
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+ | III. They being the root of mankind, the guilt of this sin was imputed, and the same death in sin and corrupted nature conveyed to all their posterity, descending from them by original generation. | ||
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+ | IV. From this original corruption, whereby we are utterly indisposed, disabled, and made opposite to all good, and wholly inclined to all evil, do proceed all actual transgressions. | ||
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+ | V. This corruption of nature, during this life, doth remain in those that are regenerated; | ||
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+ | VI. Every sin, both original and actual, being a transgression of the righteous law of God, and contrary thereunto, doth, in its own nature, bring guilt upon the sinner, whereby he is bound over to the wrath of God, and curse of the law, and so made subject to death, with all miseries spiritual, temporal, and eternal. | ||
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+ | The goodness of God's original creation in some form and to some extent has remained on earth and in all humanity [though not God's internal 'born again' Holy Spirit among people] both during and after the original Fall of Mankind. Since the Fall of Mankind evil has been added to the already existing earthly good of God's original creation establishing our duel system of both good and evil in coexistence. The same concept of one substance or essence remaining and a second being added to the human realm is expressed in the Athanasian Creed in that Jesus retained fully His Divinity while it was His humanity that was added to His already existing Divinity, of course neither substance is being presented as evil in Jesus Christ. | ||
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+ | The Athanasian Creed "... Although He is God and human, yet Christ is not two, but one. He is one, however, **not by his divinity being turned into flesh [i.e. the possibility of good being turned into evil], but by God's taking humanity to Himself**. He is one, certainly not by the blending of His essence, but by the unity of His person. For just as one human is both rational soul and flesh, so too the one Christ [Jesus Christ] is both God and human. ..." | ||
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+ | In the original earthly creation work of God, goodness permeated His original creation work while evil was absent from mankind though present in the fallen Satan. But with the deception of Satan and the Fall of Mankind came the eating of the Forbidden Tree, the tree of knowledge of [both] **good and evil**. Goodness [in some form] remained with mankind since the creation while evil was added and is now also present and is experienced by all mankind. Evil resulting in the original immediate Spiritual death [Adam and Eve] separation from God and also eventually in our own physical death and separation from one another. | ||
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+ | The original seven days of creation from God, the six days of creation work and the seventh day of creation rest were all declared " | ||
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+ | ===== CHAPTER VII ===== | ||
+ | ==== Of God's Covenant with Man ==== | ||
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+ | I. The distance between God and the creature is so great, that although reasonable creatures do owe obedience unto him as their Creator, yet they could never have any fruition of him, as their blessedness and reward, but by some voluntary condescension on God's part, which he hath been pleased to express by way of covenant. | ||
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+ | II. The first covenant made with man was a covenant of works, wherein life was promised to Adam, and in him to his posterity, upon condition of perfect and personal obedience. | ||
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+ | III. Man by his fall having made himself incapable of life by that covenant, the Lord was pleased to make a second, commonly called the covenant of grace: wherein he freely offered unto sinners life and salvation by Jesus Christ, requiring of them faith in him, that they may be saved, and promising to give unto all those that are ordained unto life, his Holy Spirit, to make them willing and able to believe. | ||
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+ | IV. This covenant of grace is frequently set forth in the Scripture by the name of a testament, in reference to the death of Jesus Christ, the testator, and to the everlasting inheritance, | ||
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+ | V. This covenant was differently administered in the time of the law, and in the time of the gospel: under the law it was administered by promises, prophecies, sacrifices, circumcision, | ||
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+ | VI. Under the gospel, when Christ the substance was exhibited, the ordinances in which this covenant is dispensed, are the preaching of the Word, and the administration of the sacraments of Baptism and the Lord's Supper; which, though fewer in number, and administered with more simplicity and less outward glory, yet in them it is held forth in more fullness, evidence, and spiritual efficacy, to all nations, both Jews and Gentiles; and is called the New Testament. There are not, therefore, two covenants of grace differing in substance, but one and the same under various dispensations. | ||
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+ | <fs 1.3em> | ||
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+ | === Theological Issues of the Reformation === | ||
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+ | The theology of the Reformers departed from the Roman Catholic Church primarily on the basis of three great principles: | ||
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+ | **by Scripture alone (Sola Scriptura)** | ||
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+ | Sola Scriptura (by Scripture alone) was one of the watchwords of the Reformation. This doctrine maintains that Scripture, as contained in the Bible, is the only authority for the Christian in matters of faith, life and conduct. The teachings and traditions of the church are to be completely subordinate to the Scriptures. Roman Catholicism, | ||
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+ | **by faith alone (Sola Fide)** | ||
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+ | Sola Fide (by faith alone) was the other watchword of the Reformation. This doctrine maintains that we are justified before God (and thus saved) by faith alone, not by anything we do, not by anything the church does for us, and not by faith plus anything else. It was also recognized by the early Reformers that Sola Fide is not rightly understood until it is seen as anchored in the broader principle of Sola Gratia, by grace alone. Hence the Reformers were calling the church back to the basic teaching of Scripture where the apostle Paul states that we are "saved by grace through faith and that not of ourselves, it is the gift of God," Eph. 2:8. | ||
+ | |||
+ | |||
+ | |||
+ | |||
+ | **Priesthood of all believers - 'one priesthood of believers' | ||
+ | |||
+ | |||
+ | |||
+ | The third great principle of the Reformation was the priesthood of all believers. The Scriptures teach that believers are a "holy priesthood," | ||
+ | |||
+ | |||
+ | === The Believer' | ||
+ | |||
+ | |||
+ | |||
+ | |||
+ | < | ||
+ | |||
+ | The main difference between the Levitical Priesthood of the Old Testament and the Royal Priesthood of the New Testament is that the Levitical Priesthood is physical in nature while the Royal Priesthood is Spiritual in nature otherwise the two priesthoods are nearly identical in that the physical sacrifices the Levitical Priests offered up to God are actually models and types of the Spiritual sacrifices that we now offer up to God. | ||
+ | |||
+ | < | ||
+ | |||
+ | Jesus instructed that the entire teaching of the Old Testament Law and of the Prophets is not physical but is Spiritual to direct mankind into a relationship of loving God and of loving our fellow neighbor. | ||
+ | |||
+ | < | ||
+ | |||
+ | |||
+ | This is now fulfilled in the Royal Law of the New Testament' | ||
+ | |||
+ | < | ||
+ | |||
+ | < | ||
+ | |||
+ | |||
+ | Both Priesthoods require a High Priest and for the Royal Priesthood it is Jesus that is the High Priest as Jesus occupies All three offices of King, Priest and Prophet and therefore His Priesthood derives the name of " | ||
+ | |||
+ | < | ||
+ | |||
+ | |||
+ | < | ||
+ | |||
+ | |||
+ | |||
+ | |||
+ | ===== CHAPTER VIII ===== | ||
+ | ==== Of Christ the Mediator ==== | ||
+ | |||
+ | I. It pleased God, in his eternal purpose, to choose and ordain the Lord Jesus, his only-begotten Son, to be the Mediator between God and men, the prophet, priest, and king; the head and Savior of the Church, the heir or all things, and judge of the world; unto whom he did, from all eternity, give a people to be his seed, and to be by him in time redeemed, called, justified, sanctified, and glorified. | ||
+ | |||
+ | |||
+ | II. The Son of God, the second Person in the Trinity, being very and eternal God, of one substance, and equal with the Father, did, when the fullness of time was come, take upon him man's nature, with all the essential properties and common infirmities thereof; yet without sin: being conceived by he power of the Holy Ghost, in the womb of the Virgin Mary, of her substance. So that two whole, perfect, and distinct natures, the Godhead and the manhood, were inseparably joined together in one person, without conversion, composition, | ||
+ | |||
+ | |||
+ | III. The Lord Jesus in his human nature thus united to the divine, was sanctified and anointed with the Holy Spirit above measure; having in him all the treasures of wisdom and knowledge, in whom it pleased the Father that all fullness should dwell: to the end that being holy, harmless, undefiled, and full of grace and truth, he might be thoroughly furnished to execute the office of a Mediator and Surety. Which office he took not unto himself, but was thereunto called by his Father; who put all power and judgment into his hand, and gave him commandment to execute the same. | ||
+ | |||
+ | |||
+ | IV. This office the Lord Jesus did most willingly undertake, which, that he might discharge, he was made under the law, and did perfectly fulfill it; endured most grievous torments immediately in his soul, and most painful sufferings in his body; was crucified and died; was buried, and remained under the power of death, yet saw no corruption. On the third day he arose from the dead, with the same body in which he suffered; with which also he ascended into heaven, and there sitteth at the right hand of his Father, making intercession; | ||
+ | |||
+ | |||
+ | V. The Lord Jesus, by his perfect obedience and sacrifice of himself, which he through the eternal Spirit once offered up unto God, hath fully satisfied the justice of his Father; and purchased not only reconciliation, | ||
+ | |||
+ | |||
+ | VI. Although the work of redemption was not actually wrought by Christ till after his incarnation, | ||
+ | |||
+ | |||
+ | VII. Christ, in the work of mediation, acts according to both natures; by each nature doing that which is proper to itself; yet by reason of the unity of the person, that which is proper to one nature is sometimes, in Scripture, attributed to the person denominated by the other nature. | ||
+ | |||
+ | |||
+ | VIII. To all those for whom Christ hath purchased redemption, he doth certainly and effectually apply and communicate the same; making intercession for them, and revealing unto them, in and by the Word, the mysteries of salvation; effectually persuading them by his Spirit to believe and obey; and governing their hearts by his Word and Spirit; overcoming all their enemies by his almighty power and wisdom, in such manner and ways as are most consonant to his wonderful and unsearchable dispensation. | ||
+ | |||
+ | |||
+ | |||
+ | |||
+ | |||
+ | |||
+ | |||
+ | < | ||
+ | |||
+ | |||
+ | |||
+ | |||
+ | < | ||
+ | |||
+ | A mediator is the contact between two parties that are not in direct communications with each other. It is absolutely necessary that the mediator have access to both parties otherwise the mediator is ineffective and cannot mediate. The mediator is far more than a messenger (Angel). Where a messenger (Angel) would simply deliver the message, the mediator is a counselor, a voice of reason. The mediator has a grasp of the situation and of the grievances the mediator has the vision to overcome the difficulty and the mediator has a desire to end the dispute and unite the two parties. | ||
+ | |||
+ | |||
+ | < | ||
+ | |||
+ | Jesus is the mediator between God and man. Because Jesus is God and Jesus has come as a man Jesus is able to effectively mediate between the two parties. Jesus is performing the most difficult mediation. The relationship between man and God is so broken that many people refuse to even acknowledge the existence of God. Jesus has accomplished much of His mediation through the written Holy Bible, revealing who God is to mankind. At the cross Jesus, God in man, mediated peace to mankind. Jesus continues to mediate to a disobedient mankind. God the Holy Spirit also facilitates Jesus in order to bring mankind into a relationship with God. | ||
+ | |||
+ | |||
+ | < | ||
+ | |||
+ | |||
+ | |||
+ | ===== CHAPTER IX ===== | ||
+ | ==== Of Free Will ==== | ||
+ | |||
+ | I. God hath endued the will of man with that natural liberty, that is neither forced, nor by any absolute necessity of nature determined to good or evil. | ||
+ | |||
+ | |||
+ | II. Man, in his state of innocence, had freedom and power to will and to do that which is good and well-pleasing to God; but yet mutably, so that he might fall from it. | ||
+ | |||
+ | |||
+ | III. Man, by his fall into a state of sin, hath wholly lost all ability of will to any spiritual good accompanying salvation; so as a natural man, being altogether averse from that good, and dead in sin, is not able, by his own strength, to convert himself, or to prepare himself thereunto. | ||
+ | |||
+ | |||
+ | IV. When God converts a sinner and translates him into the state of grace, he frees him from his natural bondage under sin, and, by his grace alone, enables him freely to will and to do that which is spiritually good; yet so as that, by reason of his remaining corruption, he doth not perfectly, nor only, will that which is good, but doth also will that which is evil. | ||
+ | |||
+ | |||
+ | V. The will of man is made perfectly and immutable free to good alone, in the state of glory only. | ||
+ | |||
+ | |||
+ | < | ||
+ | |||
+ | |||
+ | ===== CHAPTER X ===== | ||
+ | ==== Of Effectual Calling ==== | ||
+ | |||
+ | I. All those whom God hath predestinated unto life, and those only, he is pleased, in his appointed and accepted time, effectually to call, by his Word and Spirit, out of that state of sin and death in which they are by nature, to grace and salvation by Jesus Christ: enlightening their minds, spiritually and savingly, to understand the things of God, taking away their heart of stone, and giving unto them an heart of flesh; renewing their wills, and by his almighty power determining them to that which is good; and effectually drawing them to Jesus Christ; yet so as they come most freely, being made willing by his grace. | ||
+ | |||
+ | |||
+ | II. This effectual call is of God's free and special grace alone, not from anything at all foreseen in man, who is altogether passive therein, until, being quickened and renewed by the Holy Spirit, he is thereby enabled to answer this call, and to embrace the grace offered and conveyed in it. | ||
+ | |||
+ | |||
+ | III. Elect infants, dying in infance, are regenerated and saved by Christ through the Spirit, who worketh when, and where, and how he pleaseth. So also are all other elect persons who are incapable of being outwardly called by the ministry of the Word. | ||
+ | |||
+ | |||
+ | IV. Others, not elected, although they may be called by the ministry of the Word, and may have some common operations of the Spirit, yet they never truly come to Christ, and therefore cannot be saved: much less can men, not professing the Christian religion, be saved in any other way whatsoever, be they never so diligent to frame their lives according to the light of nature, and the law of that religion they do profess; and to assert and maintain that they may is without warrant of the Word of God. | ||
+ | |||
+ | |||
+ | |||
+ | |||
+ | |||
+ | |||
+ | |||
+ | < | ||
+ | |||
+ | |||
+ | |||
+ | The Biblical concept of our Adoption to God [a result of the calling and election from God] is that a child [an already born again person] after death and separation from our physical body of sin and death is then judged (Romans 14:10, 2 Corinthians 5:10) in Heaven [the adoption process is always a legal proceeding, in this case the court is in Heaven - compared to the 'born again' process where a person on earth becomes a 'Child of God' through a personal receiving of the Holy Spirit of God, a Spiritual rebirth from God] and then the legal adoption in Heaven from 'Child of God' to 'Son of God' as a Son and being a Son of God we then receive our eternal inheritance from God the Father in Heaven. | ||
+ | |||
+ | |||
+ | The Calling and Election process of God for our Salvation and eventual Sonship to God is a singular process. It is into the one and only Covenant Relationship with God through the singular Judeo-Christian Covenant of God that Salvation for mankind is offered and made available for our eternal life. | ||
+ | |||
+ | < | ||
+ | |||
+ | |||
+ | Abraham was a father of many Nations however Isaac was his only son, his only child to be adopted by Abraham and his only child to receive the inheritance (Romans 9:7) of the promises [of the Redeemer for man's Salvation by God], consisting of Covenants and also comprising land in the Promise Land given by God to Abraham. Isaac would later adopt his child Jacob and give Jacob the inheritance over Jacob' | ||
+ | |||
+ | |||
+ | Ephraim and Manasseh are grandchildren of Jacob but because of their adoption [as sons] by Jacob [Genesis 48:5-6] (Jacob told Joseph that he would adopt his first two children but if Joseph had any more children Jacob would not adopt them.) The two grandchildren of Jacob [Ephraim and Manasseh] would not only get a same sized portion of the Promise Land as their uncles but they become equal and receive equal promises that their Uncles the children [sons] of Jacob received. | ||
+ | |||
+ | |||
+ | Part of the adoption and inheritance process on earth and later in Heaven is then to receive glorification, | ||
+ | |||
+ | |||
+ | The Calling, Election and Adoption of Abraham by God was singular and Abraham passed along his Adoption and Inheritance singularly to his Only Son [only adopted son] Isaac, while Isaac then passed along his one inheritance from Abraham to his only adopted son Jacob. Jacob then passed along his one inheritance [the promises and covenants of God] to his children the entire Nation of Israel. Jesus Christ being both God and of the Nation of Israel as a descendant of Abraham, Isaac and Jacob He is able to fulfill and pass along the Covenants and promises originally given to Abraham. | ||
+ | |||
+ | |||
+ | There is only one inheritor of the promises that Abraham received from God and it was Isaac (Genesis 17:19), meaning that there is only one inheritance and therefore only one Abrahamic Religion [covenant] and it is the Covenant of the Judeo-Christian [New Testament] Covenant. | ||
+ | |||
+ | |||
+ | Islam though consisting of many physical descendants of Abraham through his child Ishmael, it did not receive the adoption or any of the promises that were given exclusively to Isaac and therefore Islam is not an Abrahamic Religion nor is it a Covenant Religion with God. In the exact same way Mormonism is not even close to a valid Abrahamic Religion and is certainly not a valid Covenant [Salvation] Religion of God. Both Islam and Mormonism and all the cultish religions of the world are inadequate for Eternal Salvation not having any of the Promises, Covenants or Inheritances of God. The only Eternal Salvation for mankind is in the one Judeo-Christian Abrahamic [New Testament] Covenant of God fulfilled and liberally distributed to mankind by the risen Lord and Savior Jesus Christ. | ||
+ | |||
+ | |||
+ | |||
+ | < | ||
+ | |||
+ | |||
+ | |||
+ | ===== CHAPTER XI ===== | ||
+ | ==== Of Justification ==== | ||
+ | |||
+ | I. Those whom God effectually calleth, he also freely justifieth: not by infusing righteousness into them, but by pardoning their sins, and by accounting and accepting their persons as righteous; not for anything wrought in them, or done by them, but for Christ' | ||
+ | |||
+ | |||
+ | II. Faith, thus receiving and resting on Christ and his righteousness, | ||
+ | |||
+ | |||
+ | III. Christ, by his obedience and death, did fully discharge the debt of all those that are thus justified, and did make a proper, real, and full satisfaction o his Father' | ||
+ | |||
+ | |||
+ | IV. God did, from all eternity, decree to justify the elect; and Christ did, in the fullness of time, die for their sins and rise again for their justification; | ||
+ | |||
+ | |||
+ | V. God doth continue to forgive the sins of those that are justified; and although they can never fall from the state of justification, | ||
+ | |||
+ | |||
+ | VI. The justification of believers under the Old Testament was, in all these respect, one and the same with the justification of believers under the New Testament. | ||
+ | |||
+ | |||
+ | |||
+ | |||
+ | |||
+ | |||
+ | |||
+ | |||
+ | < | ||
+ | |||
+ | |||
+ | |||
+ | Justification is our imputed righteousness that we have received as a free gift from the effectual Righteousness of Jesus Christ. It is an important and substantial part of the process of our Salvation. | ||
+ | |||
+ | < | ||
+ | |||
+ | Note: The Apostle Paul in quoting the Old Testament Scriptures [Psalm 51:4] in this way is personalizing it for the New Testament Christians particularly the Gentiles [Romans, Greeks] and revealing that the Old Testament is relevant to each individual and that it is personal for each New Testament Christian. | ||
+ | |||
+ | < | ||
+ | |||
+ | Justification (what God has done for us on our behalf) and Sanctification (what we do with God as a part of our salvation growth process) are complimentary works in our ultimate Salvation and neither can be separated from the actual Salvation process as both Justification and Sanctification are a part of the Redemptive and Salvation process. | ||
+ | |||
+ | < | ||
+ | |||
+ | |||
+ | |||
+ | |||
+ | < | ||
+ | |||
+ | |||
+ | |||
+ | |||
+ | ===== CHAPTER XII ===== | ||
+ | ==== Of Adoption ==== | ||
+ | |||
+ | All those that are justified, God vouchsafeth [gives or grants to each], in and for his only Son Jesus Christ, to make partakers of the grace of adoption: by which they are taken into the number, and enjoy the liberties and privileges of the children of God; have his name put upon them; receive the Spirit of adoption; have access to the throne of grace with boldness; are enabled to cry, Abba, Father; are pitied, protected, provided for, and chastened by his as by a father; yet never cast off, but sealed to the day of redemption, and inherit the promises, as heirs of everlasting salvation. | ||
+ | |||
+ | |||
+ | |||
+ | |||
+ | |||
+ | < | ||
+ | |||
+ | |||
+ | |||
+ | Once we are a "born again" Christian a Child of God we are then predestined (appointed outcome) to the adoption. Our actual adoption takes place later, after we physically die and our spirit and soul have separated our physical body and enter into the visible presence of God in Heaven. We are there judged (Hebrews 9:27) as Children of God and then after the judgment receive the adoption as Sons and Daughters of God and being Sons and Daughters of God we then receive an inheritance in Heaven at the visible presence of God. | ||
+ | < | ||
+ | |||
+ | < | ||
+ | |||
+ | |||
+ | |||
+ | < | ||
+ | |||
+ | |||
+ | ===== CHAPTER XIII ===== | ||
+ | ==== Of Sanctification ==== | ||
+ | |||
+ | I. They who are effectually called and regenerated, | ||
+ | |||
+ | |||
+ | II. This sanctification is throughout in the whole man, yet imperfect in this life: there abideth still some remnants of corruption in every part, whence ariseth a continual and irreconcilable war, the flesh lusting against the Spirit, and the Spirit against the flesh. | ||
+ | |||
+ | |||
+ | III. In which war, although the remaining corruption for a time may much prevail, yet, through the continual supply of strength from the sanctifying Spirit of Christ, the regenerate part doth overcome: and so the saints grow in grace, perfecting holiness in the fear of God. | ||
+ | |||
+ | |||
+ | |||
+ | |||
+ | |||
+ | |||
+ | < | ||
+ | |||
+ | |||
+ | |||
+ | <fs 1.3em> | ||
+ | |||
+ | |||
+ | |||
+ | With Pentecost and the global outpouring of the Holy Spirit upon all mankind [since the blood, cross and death of Jesus - the blood of Jesus has cleansed (sanctified - set apart) the entire world (Acts 10:15)] - the world [system] is now clean - however [unclean from within] and unsaved mankind is working overtime to corrupt what Jesus has already cleansed from upon (and within for the believing Christians). | ||
+ | |||
+ | With the Holy Spirit upon all mankind and the Witness of Christianity through the resurrection life of Jesus Christ what true Christianity represents is not just a philosophy nor just an idea of a select few but in actuality Christianity is the living Spirit, Blood and Word - Testimony of God. Therefore because Christianity is an actual living Holy Spirit the unsaved of mankind then in reacting to the Holy Spirit of God sometimes even physically act out against God and against Christians but often the reactions of the non-believer against God are in the proportion [sometimes in strong denial, rejection, even dangerously, | ||
+ | |||
+ | < | ||
+ | |||
+ | |||
+ | < | ||
+ | |||
+ | **The sending of the Holy Spirit foretold** | ||
+ | |||
+ | < | ||
+ | |||
+ | |||
+ | < | ||
+ | |||
+ | |||
+ | |||
+ | ===== CHAPTER XIV ===== | ||
+ | ==== Of Saving Faith ==== | ||
+ | |||
+ | I. The grace of faith, whereby the elect are enabled to believe to the saving of their souls, is the work of the Spirit of Christ in their hearts; and is ordinarily wrought by the ministry of the Word: by which also, and by the administration of the sacraments, and prayer, it is increased and strengthened. | ||
+ | |||
+ | |||
+ | II. By this faith, a Christian believeth to be true whatesoever is revealed in the Word, for the authority of God himself speaking therein; and acteth differently, | ||
+ | |||
+ | |||
+ | III. This faith is different in degrees, weak or strong; may be often and many ways assailed and weakened, but gets the victory; growing up in many to the attainment of a full assurance through Christ, who is both the author and finisher of our faith. | ||
+ | |||
+ | |||
+ | |||
+ | |||
+ | |||
+ | < | ||
+ | |||
+ | |||
+ | |||
+ | < | ||
+ | |||
+ | <fs 1.3em> | ||
+ | |||
+ | < | ||
+ | < | ||
+ | |||
+ | < | ||
+ | |||
+ | **The Atonement of Jesus Christ** | ||
+ | < | ||
+ | |||
+ | < | ||
+ | |||
+ | When the broken relationship is identified as broken, it is then possible to determine a remedy (Atonement). It is up to the offended party to declare what is suitable to repair the relationship and it is up to the offending party to desire to remedy the relationship otherwise the relationship will remain broken. | ||
+ | |||
+ | God being the offended one has declared that a relationship in the current sinful physical state of man is not acceptable. God has determined that to repair the relationship it will be necessary to have a new birth, a new Spiritual Born Again birth. Now it would normally be up to the offending party to meet the needs of the offended one therefore restoring the relationship. In this case, man is not able to repair the breach, the brokenness is too broken for us to repair. In this case God, has sent Himself to repair (atone) the separation on man's behalf. | ||
+ | |||
+ | The atonement is what the offending party is offering to the offended party. God has a special category of people that make offerings to Him. This group of people is called priests. A priest offers to God on behalf of man, where a prophet receives from God and offers it to man. Because God is not upset with Himself and God is not in a broken relationship with Himself, God has no need to make atonement with Himself. For this reason God had to become a man. God had to become a man and serve as a priest to offer atonement (repair) for the broken relationship between man and God. | ||
+ | |||
+ | After the offending party offers the repair (atonement) it is up to the offended party to determine if the offering is acceptable and if acceptable, therefore repairing and restoring the relationship. We know beyond any doubt that Jesus and what Jesus did as a Priest in offering atonement to God is acceptable to God and has repaired the relationship between man and God. The reason that we know this is that God resurrected Jesus from death in an eternal Spiritual body. | ||
+ | |||
+ | < | ||
+ | |||
+ | |||
+ | === The atonement sacrifice offering between man [Jesus the High Priest] and God is completed === | ||
+ | |||
+ | The atonement between man and God is complete and completed; there is no current or future work of atonement. **We have received the work that Jesus as our High Priest did for us on the cross. The relationship between man and God is now open and available. The atonement is a sacrifice that is offered from a priest to God.** We do not receive atonement [directly] from God. God is not offering atonement directly to us because He has not offended us. Now that the relationship between God and man has been atoned (repaired) by the cross of Jesus Christ it is now the responsibility of each individual person to take advantage of the repaired relationship and enter into the atonement of Jesus Christ and have a relationship with God. | ||
+ | |||
+ | Note: Regarding the incorrect doctrine of ' | ||
+ | |||
+ | < | ||
+ | |||
+ | |||
+ | |||
+ | < | ||
+ | |||
+ | |||
+ | |||
+ | ===== CHAPTER XV ===== | ||
+ | ==== Of Repentance Unto Life ==== | ||
+ | |||
+ | I. Repentance unto life is an evangelical grace, the doctrine whereof is to be preached by every minister of the gospel, as well as that of faith in Christ. | ||
+ | |||
+ | |||
+ | II. By it a sinner, out of the sight and sense, not only of the danger, but also of the filthiness and odiousness of his sins, as contrary to the holy nature and righteous law of God, and upon the apprehension of his mercy in Christ to such as are penitent, so grieves for, and hates his sins, as to turn from them all unto God, purposing and endeavoring to walk with him in all the ways of his commandments. | ||
+ | |||
+ | |||
+ | III. Although repentance be not to be rested in as any satisfaction for sin, or any cause of the pardon thereof, which is the act of God's free grace in Christ; yet is it of such necessity to all sinners, that none may expect pardon without it. | ||
+ | |||
+ | |||
+ | IV. As there is no sin so small but it deserves damnation; so there is no sin so great that it can bring damnation upon those who truly repent. | ||
+ | |||
+ | |||
+ | V. Men ought not to content themselves with a general repentance, but it is every man's duty to endeavor to repent of his particular sins, particularly. | ||
+ | |||
+ | |||
+ | VI. As every man is bound to make private confession of his sins to God, praying for the pardon thereof, upon which, and the forsaking of them, he shall find mercy: so he that scandalizes his brother, or the Church of Christ, ought to be willing, by a private or public confession and sorrow for his sin, to declare his repentance to those that are offended; who are thereupon to be reconciled to him, and in love to receive him. | ||
+ | |||
+ | |||
+ | < | ||
+ | |||
+ | |||
+ | ===== CHAPTER XVI ===== | ||
+ | ==== Of Good Works ==== | ||
+ | |||
+ | I. Good works are only such as God hath commanded in his holy Word, and not such as, without the warrant thereof, are devised by men out of blind zeal, or upon any pretense of good intention. | ||
+ | |||
+ | |||
+ | II. These good works, done in obedience to God's commandments, | ||
+ | |||
+ | |||
+ | III. Their ability to do good works is not at all of themselves, but wholly from the Spirit of Christ. And that they may be enabled thereunto, besides the graces they have already received, there is required an actual influence of the same Holy Spirit to work in them to will and to do of his good pleasure; yet are they not hereupon to grow negligent, as if they were not bound to perform any duty unless upon a special motion of the Spirit; but they ought to be diligent in stirring up the grace of God that is in them. | ||
+ | |||
+ | |||
+ | IV. They, who in their obedience, attain to the greatest height which is possible in this life, are so far from being able to supererogate [do more than is expected] and to do more than God requires, that they fall short of much which in duty they are bound to do. | ||
+ | |||
+ | |||
+ | V. We cannot, by our best works, merit pardon of sin, or eternal life, at the hand of God, because of the great disproportion that is between them and the glory to come, and the infinite distance that is between us and God, whom by them we can neither profit, nor satisfy for the debt of our former sins; but when we have done all we can, we have done but our duty, and are unprofitable servants: and because, as they are good, they proceed from his Spirit; and as they are wrought by us, they are defiled and mixed with so much weakness and imperfection that they cannot endure the severity of God's judgment. | ||
+ | |||
+ | |||
+ | VI. Yet notwithstanding, | ||
+ | |||
+ | |||
+ | VII. Works done by unregenerate men, although for the matter of them they may be things which God commands, and of good use both to themselves and others; yet, because they proceed not from a heart purified by faith; nor are done in a right manner, according to the Word; nor to a right end, the glory of God; they are therefore sinful and cannot please God, or make a man meet to receive grace from God. And yet their neglect of them is more sinful, and displeasing unto God. | ||
+ | |||
+ | |||
+ | |||
+ | |||
+ | |||
+ | |||
+ | < | ||
+ | |||
+ | |||
+ | |||
+ | **Good Works are a natural byproduct of our existing relationship with God in the Sanctification process** | ||
+ | |||
+ | < | ||
+ | |||
+ | |||
+ | **Our justification is our faith in the completed works of Jesus Christ**\\ | ||
+ | Our Salvation process involves Justification [a onetime singular event]. (i.e. Romans 8:33, 1 Corinthians 4:4, 1 Corinthians 6:11) | ||
+ | |||
+ | < | ||
+ | sanctified [set apart to fellowship with God], but **ye are justified** [declared innocent before God] **in the Name of the Lord Jesus, and by the [Holy] Spirit** of our God.</ | ||
+ | |||
+ | **Where our Justification is more of a onetime event in our faith [singular Justification] in God our Sanctification [progressive Sanctification] is more of an ongoing process with our relationship in God** | ||
+ | |||
+ | < | ||
+ | |||
+ | |||
+ | |||
+ | < | ||
+ | |||
+ | |||
+ | ===== CHAPTER XVII ===== | ||
+ | ==== Of The Perseverance of the Saints ==== | ||
+ | |||
+ | I. They whom God hath accepted in his Beloved, effectually called and sanctified by his Spirit, can neither totally nor finally fall away from the state of grace; but shall certainly persevere therein to the end, and be eternally saved. | ||
+ | |||
+ | |||
+ | II. This perseverance of the saints depends, not upon their own free-will, but upon the immutability of the decree of election, flowing from the free and unchangeable love of God the Father; upon the efficacy of the merit and intercession of Jesus Christ; the abiding of the Spirit and of the seed of God within them; and the nature of the covenant of grace; from all which ariseth also the certainty and infallibility thereof. | ||
+ | |||
+ | |||
+ | III. Nevertheless they may, through the temptations of Satan and of the world, the prevalence of corruption remaining in them, and the neglect of the means of their perseverance, | ||
+ | |||
+ | |||
+ | < | ||
+ | |||
+ | |||
+ | ===== CHAPTER XVIII ===== | ||
+ | ==== Of the Assurance of Grace and Salvation ==== | ||
+ | |||
+ | I. Although hypocrites, and other unregenerate men, may vainly deceive themselves with false hopes and carnal presumptions: | ||
+ | |||
+ | |||
+ | II. This certainty is not a bare conjectural and probably persuasion, grounded upon a fallible hope; but an infallible assurance of faith, founded upon the divine truth of the promises of salvation, the inward evidence of those graces unto which these promises are made, the testimony of the Spirit of adoption witnessing with our spirits that we are the children of God; which Spirit is the earnest of our inheritance, | ||
+ | |||
+ | |||
+ | III. This infallible assurance doth not so belong to the essence of faith but that a true believer may wait long and conflict with many difficulties before he be partaker of it: yet, being enabled by the Spirit to know the things which are freely given him of God, he may, without extraordinary revelation, in the right use of ordinary means, attain thereunto. And therefore it is the duty of everyone to give all diligence to make his calling and election sure; that thereby his heart may be enlarged in peace and joy in the Holy Ghost, in love and thankfulness to God, and in strength and cheerfulness in the duties of obedience, the proper fruits of this assurance: so far is it from inclining men to looseness. | ||
+ | |||
+ | |||
+ | IV. True believers may have the assurance of their salvation divers ways shaken, diminished, and intermitted; | ||
+ | |||
+ | |||
+ | < | ||
+ | |||
+ | |||
+ | ===== CHAPTER XIX ===== | ||
+ | ==== Of the Law of God ==== | ||
+ | |||
+ | I. God gave to Adam a law, as a covenant of works, by which he bound him and all his posterity to personal, entire, exact, and perpetual obedience; promised life upon the fulfilling, and threatened death upon the breach of it; and endued him with power and ability to keep it. | ||
+ | |||
+ | |||
+ | II. This law, after his Fall, continued to be a perfect rule of righteousness; | ||
+ | |||
+ | |||
+ | III. Besides this law, commonly called moral, God was pleased to give to the people of Israel, as a Church under age, ceremonial laws, containing several typical ordinances, partly of worship, prefiguring Christ, his graces, actions, sufferings, and benefits; and partly holding forth divers instructions of moral duties. All which ceremonial laws are now abrogated under the New Testament. | ||
+ | |||
+ | |||
+ | IV. To them also, as a body politic, he gave sundry judicial laws, which expired together with the state of that people, not obliging any other, now, further than the general equity thereof may require. | ||
+ | |||
+ | |||
+ | V. The moral law doth forever bind all, as well justified persons as others, to the obedience thereof; and that not only in regard of the matter contained in it, but also in respect of the authority of God the Creator who gave it. Neither doth Christ in the gospel any way dissolve, but much strengthen, this obligation. | ||
+ | |||
+ | |||
+ | VI. Although true believers be not under the law as a covenant of works, to be thereby justified or condemned; yet is it of great use to them, as well as to others; in that, as a rule of life, informing them of the will of God and their duty, it directs and binds them to walk accordingly; | ||
+ | |||
+ | |||
+ | VII. Neither are the fore mentioned uses of the law contrary to the grace of the gospel, but do sweetly comply with it: the Spirit of Christ subduing and enabling the will of man to do that freely and cheerfully, which the will of God, revealed in the law, requireth to be done. | ||
+ | |||
+ | |||
+ | |||
+ | |||
+ | |||
+ | |||
+ | < | ||
+ | |||
+ | |||
+ | < | ||
+ | |||
+ | < | ||
+ | |||
+ | |||
+ | |||
+ | < | ||
+ | |||
+ | |||
+ | |||
+ | < | ||
+ | |||
+ | |||
+ | |||
+ | < | ||
+ | |||
+ | |||
+ | |||
+ | < | ||
+ | |||
+ | |||
+ | |||
+ | |||
+ | < | ||
+ | |||
+ | |||
+ | |||
+ | ===== CHAPTER XX ===== | ||
+ | ==== Of Christian Liberty, and Liberty of Conscience ==== | ||
+ | |||
+ | I. The liberty which Christ hath purchased for believers under the gospel consists in their freedom from the guilt of sin, the condemning wrath of God, the curse of the moral law; and in their being delivered from this present evil world, bondage to Satan, and dominion of sin, from the evil of afflictions, | ||
+ | |||
+ | |||
+ | II. God alone is Lord of the conscience, and hath left it free from the doctrines and commandments of men which are in anything contrary to his Word, or beside it in matters of faith on worship. So that to believe such doctrines, or to obey such commandments out of conscience, is ts betray true liberty of conscience; and the requiring an implicit faith, and an absolute and blind obedience, is to destroy liberty of conscience, and reason also. | ||
+ | |||
+ | |||
+ | III. They who, upon pretense of Christian liberty, do practice any sin, or cherish any lust, do thereby destroy the end of Christian liberty; which is, that, being delivered out of the hands of our enemies, we might serve the Lord without fear, in holiness and righteousness before him, all the days of our life. | ||
+ | |||
+ | |||
+ | IV. And because the powers which God hath ordained, and the liberty which Christ hath purchased, are not intended by God to destroy, but mutually to uphold and preserve one another; they who, upon pretense of Christian liberty, shall oppose any lawful power, or the lawful exercise of it, whether it be civil or ecclesiastical, | ||
+ | |||
+ | |||
+ | |||
+ | |||
+ | |||
+ | |||
+ | < | ||
+ | |||
+ | |||
+ | <fs 1.2em> | ||
+ | |||
+ | |||
+ | **The Old Testament Law never brought anyone into Heaven including Moses** | ||
+ | |||
+ | |||
+ | < | ||
+ | |||
+ | |||
+ | The same events of the Old Testament Saints unable to go to Heaven [because of the law and the separation between God and man that the law demanded] but instead were gathered in Paradise in a part of hell requiring Jesus to ' | ||
+ | |||
+ | |||
+ | |||
+ | |||
+ | < | ||
+ | |||
+ | |||
+ | **The Biblical Mt. Sinai is located in Saudi Arabia and the traditional Mt. Sinai is located in Egypt** | ||
+ | |||
+ | |||
+ | This analogy of two Mountains [Sinai the Law and Zion a relationship] or two locations Mt. Sinai [the Law] and Mt. Zion, Jerusalem [the cross and the resurrection] is one of the most important Biblical concepts because it goes straight to how and where we are to approach God. God was on Mt. Sinai when Moses met God in the burning bush and then as a sign God brought the Children of God out of Egypt and to Mt. Sinai to worship Him there. But they could only worship from a distance as they could not approach Mt. Sinai ' | ||
+ | |||
+ | |||
+ | |||
+ | |||
+ | |||
+ | **Tithing or following any of The Old Testament laws for the sake of following the law does not buy or bring our righteousness and in fact the Tithers of the Old Testament all descended into hell as their tithe and obedience to the O.T. Laws was unable to gain them entrance into Heaven. Only their direct relationship with Jesus was able to bring them into Heaven.** | ||
+ | |||
+ | |||
+ | Note: The Holy of Holies was a place for God to dwell and man did not have access into the direct, perceivable presence of God. On one day a year "day of atonement" | ||
+ | |||
+ | |||
+ | |||
+ | |||
+ | |||
+ | |||
+ | < | ||
+ | |||
+ | |||
+ | |||
+ | |||
+ | ===== CHAPTER XXI ===== | ||
+ | ==== Of Religious Worship and the Sabbath-day ==== | ||
+ | |||
+ | I. The light of nature showeth that there is a God, who hath lordship and sovereignty over all; is good, and doeth good unto all; and is therefore to be feared, loved, praised, called upon, trusted in, and served with all the hearth, and with all the soul, and with all the might. But the acceptable way of worshipping the true God is instituted by Himself, and so limited by his own revealed will, that he may not be worshipped according to the imaginations and devices of men, or the suggestions of Satan, under any visible representation or any other way not prescribed in the holy Scripture. | ||
+ | |||
+ | |||
+ | II. Religious worship is to be given to God, the Father, Son, and Holy Ghost; and to him alone: not to angels, saints, or any other creature: and since the Fall, not without a Mediator; nor in the mediation of any other but of Christ alone. | ||
+ | |||
+ | |||
+ | III. Prayer with thanksgiving, | ||
+ | |||
+ | |||
+ | IV. Prayer is to be made for things lawful, and for all sorts of men living, or that shall live hereafter; but not for the dead, nor for those of whom it may be known that they have sinned the sin unto death. | ||
+ | |||
+ | |||
+ | V. The reading of the Scriptures with godly fear; the sound preaching, and conscionable hearing of the Word, in obedience unto God with understanding, | ||
+ | |||
+ | |||
+ | VI. Neither prayer, nor any other part of religious worship, is now, under the gospel, either tied unto, or made more acceptable to, any place in which it is performed, or towards which it is directed: but God is to be worshipped everywhere in spirit and in truth; as in private families daily, and in secret each one by himself, so more solemnly in the public assemblies, which are not carelessly or willfully to be neglected or forsaken, when God, by his Word or providence, calleth thereunto. | ||
+ | |||
+ | |||
+ | VII. As it is of the law of nature, that, in general, a due proportion of time be set apart for the worship of God; so, in his Word, by a positive, moral, and perpetual commandment, | ||
+ | |||
+ | |||
+ | VIII. This Sabbath is to be kept holy unto the Lord when men, after a due preparing of their hearts, and ordering of their common affairs beforehand, do not only observe an holy rest all the day from their own works, words, and thoughts about their worldly employments and recreations; | ||
+ | |||
+ | |||
+ | |||
+ | |||
+ | |||
+ | |||
+ | < | ||
+ | |||
+ | |||
+ | <fs 1.3em> | ||
+ | |||
+ | <fs 1.2em> | ||
+ | |||
+ | **These are questions often asked and very easy to answer** | ||
+ | It is Jesus that started Sunday Worship as that is the Day that He Rose from the Dead and it is the "same day" that He began His Church. | ||
+ | |||
+ | |||
+ | |||
+ | It is the Glorious life giving Resurrection of Jesus and the birth of His Church that the Church gathers to commemorate every Sunday as it gathers and worships Jesus. | ||
+ | |||
+ | |||
+ | |||
+ | |||
+ | < | ||
+ | |||
+ | < | ||
+ | **What is Worship? ** | ||
+ | < | ||
+ | The word worship literally means to acknowledge the source and sustaining of our life, the Christian acknowledges that life comes from God as God is the creator and sustainer of all life. The embodiment of life is the Resurrection of Jesus, as it is now the Resurrection Life of Jesus that we the Christian live in and take part in having been rescued by Jesus from our own certain death through sin. Therefore it has been since the first Sunday and continues until this day that the Church gathers to Worship God on Sunday by acknowledging His Life giving Resurrection Life. | ||
+ | |||
+ | |||
+ | |||
+ | **What is the Church? ** | ||
+ | The Christian Church is a unique gathering of people whose sins have been paid for in full by Jesus on the cross. The word Church means **"out - gathering" | ||
+ | |||
+ | |||
+ | |||
+ | **Why hasn't the Church always existed? ** | ||
+ | True Christianity is an intimate Spiritual Personal Relationship with God and a Relationship with God is as old as Creation so it is accurate to say that Adam and Eve are the first Christians but then Sin separated mankind from an intimate Spiritual relationship with God and therefore postponed Christianity until after the Redemption of mankind via the Cross and the Resurrection of Jesus providing for us a renewed intimate Spiritual Relationship. | ||
+ | |||
+ | |||
+ | |||
+ | The Church did not exist during the Old Testament times. In other words, Noah, Abraham, King David, Solomon, and even John the Baptist, although each was in a relationship with God, they were not Christians and therefore not in the intimate Spiritual relationship that the Church enjoys, and for a very good reason, each of these people lived and died prior to the Cross of Jesus. Before the Cross of Jesus the remedy for Sin had not yet occurred and with sin a " | ||
+ | |||
+ | |||
+ | |||
+ | Once Jesus came into humanity in the Virgin Birth and then died on the cross as full payment for all of the sins of the world then on His " | ||
+ | |||
+ | |||
+ | |||
+ | The Church/ | ||
+ | |||
+ | |||
+ | |||
+ | < | ||
+ | Note: The verses and Biblical content of John 20:19-23 are dealing with a person becoming a Christian, with Salvation and with Regeneration via the Holy Spirit. Forgiveness of sins (via the cross of Jesus) and the imparting Baptism of Jesus (via His Resurrection) and the indwelling of the Holy Spirit into a person are direct functions of the cross and the resurrection of Jesus Christ. The knowledge of the removal of sin in the life of an individual person is referenced here in the Bible on the day of the resurrection of Jesus not on the day of Pentecost. Pentecost is referenced in the Bible in context with empowerment and of a person being a witness of Jesus but not in context of salvation as the Resurrection Day is associated with salvation. | ||
+ | |||
+ | |||
+ | |||
+ | Regarding the phrase "Whose soever sins ye remit, they are remitted unto them; and whose soever sins ye retain, they are retained" | ||
+ | |||
+ | |||
+ | |||
+ | There are several examples in the Bible of people discerning the presence or removal of sin from the lives of individuals. All Christians even today can at times discern the spiritual state of another individual, how often has someone said that they are a Christian then deny Jesus and every tenant of Christianity and live a life completely opposed to the Biblical Christian precepts, we can often discern that the person though outwardly professing Christianity their sins remain. On occasion some people are in deep despair fearing that they can no longer be reconciled to God because they have offended God too much or have blasphemed the Holy Spirit and now conclude that they are eternally damned yet a Christian can often discern that God has not given up on them and that actually their sins are remitted and that they should seek after God because they will find God. | ||
+ | |||
+ | |||
+ | |||
+ | < | ||
+ | < | ||
+ | < | ||
+ | The Biblical reference also demonstrates that Christian Salvation the forgiveness of sins and entering into a relationship with the Holy God by becoming a child of God through receiving His Spirit indwelling in us is an actual event and it is an event predicated on an individual' | ||
+ | |||
+ | |||
+ | |||
+ | **Did the Church actually start at Pentecost? ** | ||
+ | Sometimes people think that the Church did not start until fifty days after the Resurrection of Jesus during a Feast called " | ||
+ | |||
+ | |||
+ | |||
+ | < | ||
+ | **Is Sunday now also the Sabbath day of the Church? ** | ||
+ | It is also important to note that Sunday is not a Sabbath Day and therefore the Church is not resting on Sunday when it gathers to Worship God but is Rejoicing in the Living, Loving, Jesus. | ||
+ | |||
+ | |||
+ | |||
+ | Saturday is still the Sabbath day proscribed by God for the Jewish people to physically follow by physically resting but for the Church our rest is Spiritual we rest in complete faith of the accomplished, | ||
+ | |||
+ | |||
+ | |||
+ | < | ||
+ | < | ||
+ | In establishing a time for the Resurrection - the disciples arrive at the tomb at about Sunrise, just prior, so we know that Jesus did not Resurrect later than sunrise and some might wonder if He rose earlier than Sunrise but the Biblical answer is no as it is exactly at sunrise that Jesus is revealing Himself to be Alive. | ||
+ | |||
+ | |||
+ | |||
+ | Also many of the Bible' | ||
+ | |||
+ | |||
+ | |||
+ | Continuing, Jesus (the Light of the world) Resurrected at Sunrise as His Resurrection is the new Dawn of Everlasting Life. | ||
+ | |||
+ | |||
+ | |||
+ | < | ||
+ | |||
+ | < | ||
+ | < | ||
+ | < | ||
+ | < | ||
+ | **Could the Church have stopped for a while and then restarted? ** | ||
+ | Since it is the Cross and Resurrection of Jesus and Only the Cross and Resurrection of Jesus that paved the way for the Christian Church the Christian Church has continued and will continue until Jesus receives His Christian Church unto Himself in Heaven where He is. In order for the Church to have started and stopped and started again it would Require that the Holy Spirit would no longer be available to mankind and then Jesus would have to be re-Crucified and the Holy Spirit re-given, events that could never happen again and would never happen again as the one Crucifixion of Jesus is sufficient for ALL Sins for ALL Time and the one Resurrection of Jesus is sufficient for all Life for ALL Time. | ||
+ | |||
+ | |||
+ | |||
+ | < | ||
+ | < | ||
+ | It really is a common Christian tenant that the Christian Church began with Jesus, the Eternal, Leader and Founder, giving His Spirit to His followers on the day of His Resurrection Sunday and that the Church has continued and will continue until Jesus Himself receives His Christian Church up into Heaven where He is currently at and we will forever be with Him in His Glorious Fellowship. | ||
+ | |||
+ | |||
+ | |||
+ | |||
+ | |||
+ | <fs 1.3em> | ||
+ | |||
+ | < | ||
+ | |||
+ | < | ||
+ | |||
+ | |||
+ | **Church Fathers and the Millennial Sabbath** | ||
+ | |||
+ | The Church Fathers who expected Christ to Return and inaugurate the Millennium of a literal 1000 years included: Justyn Martyr (100-165 AD), Theophilus of Antioch (115-181 AD), Irenaeus (120-202 AD), Hippolytus (c. 236 AD), Tertullian (150-225 AD), Cyprian (200-258 AD), Commodian (200-275 AD), Lactantius (240-320 AD), Methodius (d. 311 AD). They all affirmed their Millenarian views with comments like those of Victorinus of Petau, who died around 304 AD, and wrote: "The true sabbath will be in the seventh millennium of years, when Christ with His elect shall reign." | ||
+ | |||
+ | |||
+ | Please bear with me for the story continues. These early Church Fathers, generally believed in a literal Millennium of 1000 years in which Christ will reign over the whole earth. Some called this the Millennial Sabbath. From this Biblical concept there developed the idea of what might be called the " | ||
+ | |||
+ | |||
+ | In other words, it was generally agreed that the Millennial reign of Christ was a period of a literal 1000 years. In my study of Scripture, I have found in a number of instances that prophetic scriptures were fulfilled to the very day. This is also the approach that the early Fathers took. The problem that arose was the additional idea from Barnabas which suggested an approximate time when this Return would occur. We know that Christ did not return about 300 to 500 AD. But by 395 to 430 we have the time of Augustine. The Church leaders during this period had noted that Christ had not returned and offered an alternative interpretation of the Millennium as a result. The one important event that had occurred around the expected time was the acceptance of Christianity as the state religion of the Roman Empire. As a consequence, | ||
+ | <fs small> | ||
+ | |||
+ | **The Second Coming of Jesus** | ||
+ | |||
+ | < | ||
+ | |||
+ | < | ||
+ | |||
+ | Note: The Second Coming of Jesus Christ is the return of Jesus to Jerusalem and to the Jews and not to the Christian Church as the Church in its entirety at that moment is in Heaven and is unable to meet Jesus on the earth during His initial 2nd Coming - Jesus doesn' | ||
+ | |||
+ | |||
+ | |||
+ | |||
+ | < | ||
+ | |||
+ | |||
+ | |||
+ | |||
+ | < | ||
+ | |||
+ | |||
+ | ===== CHAPTER XXII ===== | ||
+ | ==== Of Lawful Oaths and Vows ==== | ||
+ | |||
+ | I. A lawful oath is a part of religious worship, wherein upon just occasion, the person swearing solemnly calleth God to witness what he asserteth or promiseth; and to judge him according to the truth or falsehood of what he sweareth. | ||
+ | |||
+ | |||
+ | II. The name of God only is that by which men ought to swear, and therein it is to be used with all holy fear and reverence; therefore to swear vainly or rashly by that glorious and dreadful name, or to swear at all by any other thing, is sinful, and to be abhorred. Yet, as, in matters of weight and moment, an oath is warranted by the Word of God, under the New Testament, as well as under the Old, so a lawful oath, being imposed by lawful authority, in such matters ought to be taken. | ||
+ | |||
+ | |||
+ | III. Whosoever taketh an oath ought duly to consider the weightiness of so solemn an act, and therein to avouch nothing but what he is fully persuaded is the truth. Neither may any man bind himself by oath to anything but what is good and just, and what he believeth so to be, and what he is able and resolved to perform. Yet it is a sin to refuse an oath touching anything that is good and just, being imposed by lawful authority. | ||
+ | |||
+ | |||
+ | IV. An oath is to be taken in the plain and common sense of the words, without equivocation or mental reservation. It cannot oblige to sin; but in anything not sinful, being taken, it binds to performance, | ||
+ | |||
+ | |||
+ | V. A vow is of the like nature with a promissory oath, and ought to be made with the like religious care, and to be performed with the like faithfulness. | ||
+ | |||
+ | |||
+ | VI. It is not to be made to any creature, but to God alone: and that it may be accepted, it is to be made voluntarily, | ||
+ | |||
+ | |||
+ | VII. No man may vow to do anything forbidden in the Word of God, or what would hinder any duty therein commanded, or which is not in his own power, and for the performance of which he hath no promise or ability from God. In which respects, monastical vows of perpetual single life, professed poverty, and regular obedience, are so far from being degrees of higher perfection, that they are superstitious and sinful snares, in which no Christian may entangle himself. | ||
+ | |||
+ | |||
+ | < | ||
+ | |||
+ | |||
+ | ===== CHAPTER XXIII ===== | ||
+ | ==== Of the Civil Magistrate ==== | ||
+ | |||
+ | I. God, the Supreme Lord and King of all the world, hath ordained civil magistrates to be under him over the people, for his own glory and the public good; and to this end, hath armed them with the power of the sword, for the defense and encouragement of them that are good, and for the punishment of evil-doers. | ||
+ | |||
+ | |||
+ | II. It is lawful for Christians to accept and execute the office of a magistrate when called thereunto; in the managing whereof, as they ought especially to maintain piety, justice, and peace, according to the wholesome laws of each commonwealth, | ||
+ | |||
+ | |||
+ | III. Civil magistrates may not assume to themselves the administration of the Word and Sacraments; or the power of the keys of the kingdom of heaven; or, in the least, interfere in matters of faith. Yet, as nursing fathers, it is the duty of civil magistrates to protect the Church of our common Lord, without giving the preference to any denomination of Christians above the rest, in such a manner that all ecclesiastical persons whatever shall enjoy the full, free, and unquestioned liberty of discharging every part of their sacred functions, without violence or danger. And, as Jesus Christ hath appointed a regular government and discipline in his Church, no law of any commonwealth should interfere with, let, or hinder, the due exercise thereof, among the voluntary members of any denomination of Christians, according to their own profession of belief. It is the duty of civil magistrates to protect the person and good name of all their people, in such an effectual manner as that no person be suffered, either upon pretense of religion or infidelity, to offer any indignity, violence, abuse, or injury to any other person whatsoever: and to take order, that all religious and ecclesiastical assemblies be held without molestation or disturbance. | ||
+ | |||
+ | |||
+ | IV. It is the duty of the people to pray for magistrates, | ||
+ | |||
+ | |||
+ | |||
+ | |||
+ | |||
+ | < | ||
+ | |||
+ | |||
+ | |||
+ | |||
+ | < | ||
+ | |||
+ | |||
+ | <fs 1.3em> | ||
+ | |||
+ | |||
+ | |||
+ | **The 3 Thrones of Jesus Christ** | ||
+ | |||
+ | **Current Throne in Heaven** - Alongside the Father' | ||
+ | (Romans 8:34; Ephesians 1:20; Colossians 3:1; Hebrews 1:3, 12:2; 1 Peter 3:22) | ||
+ | |||
+ | Eligibility: | ||
+ | Currently Jesus Christ is seated on His own Throne (co-reigning - interceding) at the right hand of His Father' | ||
+ | |||
+ | |||
+ | < | ||
+ | |||
+ | <fs 1.3em> | ||
+ | |||
+ | **Future Millennial Kingdom Throne in Jerusalem** | ||
+ | Restoring the Throne of King David (Acts 15:16; Revelation 22:16) \\ | ||
+ | Eligibility: | ||
+ | |||
+ | At a future date for the 1,000 year reign of Jesus Christ on earth Jesus will be seated upon the Throne of King David (Acts 2:29-33). | ||
+ | |||
+ | |||
+ | < | ||
+ | |||
+ | <fs 1.3em> | ||
+ | |||
+ | **Eternal Throne** [the Throne of the Father, Jesus Christ and the Holy Spirit] (Revelation 20:4; Revelation 22:3) the Eternal Throne of the New Heaven (sky) and the New Earth. | ||
+ | Eligibility: | ||
+ | Then with the New Heaven (sky) and the New Earth, Jesus as the conqueror of this earth [realm] will sit eternally [continuing to co-reign with the Father and the Holy Spirit on His own Throne upon the New Eternal Earth (Revelation 21:3). | ||
+ | |||
+ | |||
+ | < | ||
+ | |||
+ | |||
+ | |||
+ | < | ||
+ | |||
+ | |||
+ | |||
+ | ===== CHAPTER XXIV ===== | ||
+ | ==== Of Marriage and Divorce ==== | ||
+ | |||
+ | I. Marriage is to be between one man and one woman: neither is it lawful for any man to have more than one wife, nor for any woman to have more than one husband at the same time. | ||
+ | |||
+ | |||
+ | II. Marriage was ordained for the mutual help of husband and wife; for the increase of mankind with a legitimate issue, and of the Church with an holy seed; and for preventing of uncleanness. | ||
+ | |||
+ | |||
+ | III. It is lawful for all sorts of people to marry who are able with judgment to give their consent. Yet it is the duty of Christians to marry only in the Lord. And, therefore, such as profess the true reformed religion should not marry with infidels, Papists, or other idolaters: neither should such as are godly be unequally yoked, by marrying with such as are notoriously wicked in their life, or maintain damnable heresies. | ||
+ | |||
+ | |||
+ | IV. Marriage ought not to be within the degrees of consanguinity or affinity forbidden in the Word; nor can such incestuous marriages ever be made lawful by any law of man, or consent of parties, so as those persons may live together, as man and wife. The man may not marry any of his wife's kindred nearer in blood than he may of his own, nor the woman of her husband' | ||
+ | |||
+ | |||
+ | V. Adultery or fornication, | ||
+ | |||
+ | |||
+ | VI. Although the corruption of man be such as is apt to study arguments, unduly to put asunder those whom God hath joined together in marriage; yet nothing but adultery, or such willful desertion as can no way be remedied by the Church or civil magistrate, is cause sufficient of dissolving the bond of marriage; wherein a public and orderly course of proceeding is to be observed; and the persons concerned in it, not left to their own wills and discretion in their own case. | ||
+ | |||
+ | |||
+ | |||
+ | |||
+ | |||
+ | |||
+ | |||
+ | |||
+ | < | ||
+ | |||
+ | |||
+ | |||
+ | |||
+ | The faithful marriage union between one man and one woman is a representation of the ultimate intimate Spiritual union relationship between God and His people. | ||
+ | |||
+ | < | ||
+ | |||
+ | |||
+ | Some false teachers have tried to negate the special relationship that Jesus has with His Church/ | ||
+ | |||
+ | |||
+ | Any marriage prior to the Cross would mean that Jesus was marring a sinner and really teachings of an earthly marriage of Jesus are yet another false set of teachings that are attempting to do away with the need of mankind for the sacrifice of Jesus on the Cross and of His Glorious Resurrection and it is an attempt to deny the special relationship that Jesus has with His Bride "The Church" | ||
+ | |||
+ | |||
+ | **Church Leadership: | ||
+ | |||
+ | < | ||
+ | |||
+ | < | ||
+ | |||
+ | Marriage out of love and good intentions is not unlawful including a later marriage from divorce and remarriage. In a Church leadership perspective it is often the servants who have been broken [i.e. King David] by life's circumstances that are the more affective godly leaders among the congregation. Seemingly those pastors, teachers and leaders [i.e. King Saul] who present themselves as having nothing to repent over are possibly the worst of god's servants. God is the God of 2nd chances and to deny this about God or to limit God's abundant mercy in the lives of others is possibly to fall into a ploy of the Devil and it is certainly a mistake to make in Christian fellowship and in Church leadership. | ||
+ | |||
+ | |||
+ | **The Church-Bride of Jesus was foretold in Adam and Eve** | ||
+ | |||
+ | < | ||
+ | |||
+ | < | ||
+ | |||
+ | |||
+ | Note: The Old Testament prophecies leave no room for any marriage of Jesus prior to His Cross and His Resurrection but do portray the Glorious Wedding union to the Church yet to come. Jesus could not marry the Church or any individual prior to the Cross as the remedy for sin did not yet exist. | ||
+ | |||
+ | |||
+ | |||
+ | |||
+ | |||
+ | < | ||
+ | |||
+ | |||
+ | |||
+ | ===== CHAPTER XXV ===== | ||
+ | ==== Of the Church ==== | ||
+ | |||
+ | I. The catholic or universal Church, which is invisible, consists of the whole number of the elect, that have been, are, or shall be gathered into one, under Christ the head thereof; and is the spouse, the body, the fullness of Him that filleth all in all. | ||
+ | |||
+ | |||
+ | II. The visible Church, which is also catholic or universal under the gospel (not confined to one nation as before under the law), consists of all those throughout the world that profess the true religion, together with their children; and is the Kingdom of the Lord Jesus Christ; the house and family of God, through which men are ordinarily saved and union with which is essential to their best growth and service. | ||
+ | |||
+ | |||
+ | III. Unto this catholic and visible Church, Christ hath given the ministry, oracles, and ordinances of God, for the gathering and perfecting of the saints, in this life, to the end of the world; and doth by his own presence and Spirit, according to his promise, make them effectual thereunto. | ||
+ | |||
+ | |||
+ | IV. This catholic Church hath been sometimes more, sometimes less, visible. And particular Churches, which are members thereof, are more or less pure, according as the doctrine of the gospel is taught and embraced, ordinances administered, | ||
+ | |||
+ | |||
+ | V. The purest Churches under heaven are subject both to mixture and error: and some have so degenerated as to become apparently no Churches of Christ. Nevertheless, | ||
+ | |||
+ | |||
+ | VI. There is no other head of the Church but the Lord Jesus Christ: nor can the Pope of Rome in any sense be head thereof; but is that Antichrist, that man of sin and son of perdition, that exalteth himself in the Church against Christ, and all that is called God. | ||
+ | |||
+ | |||
+ | |||
+ | |||
+ | |||
+ | < | ||
+ | |||
+ | <fs 1.3em> | ||
+ | |||
+ | |||
+ | The Christian Church as a Congregation [of sinless in the image of Jesus] did not exist during the Old Testament Times but did began on Sunday the (Easter) Day Resurrection of Jesus, by Jesus breathing, | ||
+ | giving Life - His Spirit into each individual disciple who follows Him. | ||
+ | |||
+ | |||
+ | |||
+ | |||
+ | |||
+ | < | ||
+ | |||
+ | < | ||
+ | Church partakes in the fruit of Heaven), and He lifted up His hands, and blessed them. And it came to pass, while He blessed them, He was parted from them, and carried up into heaven. And they worshipped Him, and returned to Jerusalem with great joy: And were continually in the temple, praising and blessing God. Amen.</ | ||
+ | |||
+ | |||
+ | **The Church Beginning and Ending** | ||
+ | |||
+ | |||
+ | The Church began with the cross and Resurrection of Jesus and is continuing on right now and will end at the rapture when Jesus meets us, the Church, in the air and He takes us to heaven to be withHim therefore saving us from the terrible time of the tribulation to come. | ||
+ | |||
+ | |||
+ | |||
+ | |||
+ | < | ||
+ | |||
+ | |||
+ | Note: the Church is a short defined period of time encompassing a distinct group of people. The Church began on Sunday the Resurrection day (Easter) when Jesus began to breath His Spirit life into each of His disciples resulting in the " | ||
+ | |||
+ | |||
+ | |||
+ | |||
+ | **After the Church Ending - The Two Gorups of Martyred Saints** | ||
+ | |||
+ | The Church did not always exist. The Church did not exist during the Old Testament times and the Church will not exist on earth after the rapture. The Church began on the day of the resurrection of Jesus when Jesus baptized the disciples with His Spirit (breath) in the upper room. The Church will no longer be on earth but many people on earth will still be redeemed and will still have a relationship with God. This group of post Church redeemed people will be the Martyred Saints. The Martyred Saints are divided into two groups; the First group is killed [Revelation 6:9-11] because they believe the word of God (Bible) and they have the testimony that Jesus is alive, that He has resurrected from death. | ||
+ | |||
+ | |||
+ | |||
+ | |||
+ | < | ||
+ | |||
+ | |||
+ | Later the second group of Martyred Saints are killed [Revelation 13:15] for the same reasons as the First group and also for wisely not accepting the Mark of the Beast given by the Antichrist and his followers. | ||
+ | |||
+ | |||
+ | |||
+ | |||
+ | < | ||
+ | |||
+ | |||
+ | Together these two large groups of martyred (killed) people comprise the Martyred Saints of Revelation. | ||
+ | |||
+ | |||
+ | |||
+ | < | ||
+ | |||
+ | |||
+ | |||
+ | ===== CHAPTER XXVI ===== | ||
+ | ==== Of the Communion of the Saints ==== | ||
+ | |||
+ | I. All saints that are united to Jesus Christ their head, by his Spirit and by faith, have fellowship with him in his graces, sufferings, death, resurrection, | ||
+ | |||
+ | |||
+ | II. Saints by profession, are bound to maintain an holy fellowship and communion in the worship of God, and in performing such other spiritual services as tend to their mutual edification; | ||
+ | |||
+ | |||
+ | III. This communion which the saints have with Christ, doth not make them in any wise partakers of the substance of the Godhead, or to be equal with Christ in any respect: either of which to affirm, is impious and blasphemous. Nor doth their communion one with another as saints, take away or infringe the title or property which each man hath in his goods and possessions. | ||
+ | |||
+ | |||
+ | < | ||
+ | |||
+ | |||
+ | ===== CHAPTER XXVII ===== | ||
+ | ==== Of the Sacraments ==== | ||
+ | |||
+ | I. Sacraments are holy signs and seals of the covenant of grace, immediately instituted by God, to represent Christ and his benefits, and to confirm our interest in him: as also to put a visible difference between those that belong unto the Church, and the rest of the world; and solemnly to engage them to the service of God in Christ, according to his Word. | ||
+ | |||
+ | |||
+ | II. There is in every sacrament a spiritual relation, or sacramental union, between the sign and the thing signified; whence it comes to pass that the names and effects of the one are attributed to the other. | ||
+ | |||
+ | |||
+ | III. The grace which is exhibited in or by the sacraments, rightly used, is not conferred by any power in them; neither doth the efficacy of a sacrament depend upon the piety or intention of him that doth administer it, but upon the work of the Spirit, and the word of institution, | ||
+ | |||
+ | |||
+ | IV. There be only two sacraments ordained by Christ our Lord in the gospels, that is to say, Baptism and the Supper of the Lord: neither or which may be dispensed by any but a minister of the Word, lawfully ordained. | ||
+ | |||
+ | |||
+ | V. The sacraments of the Old Testament, in regard of the spiritual things thereby signified and exhibited, were, for substance, the same with those of the New. | ||
+ | |||
+ | |||
+ | |||
+ | |||
+ | |||
+ | |||
+ | |||
+ | |||
+ | < | ||
+ | |||
+ | |||
+ | |||
+ | <fs 1.3em> | ||
+ | |||
+ | |||
+ | |||
+ | |||
+ | **1. Confession of Faith** | ||
+ | |||
+ | |||
+ | |||
+ | |||
+ | < | ||
+ | |||
+ | Romans 10:9-11 That if thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God hath raised Him from the dead, thou shalt be saved. For with the heart man believeth unto righteousness; | ||
+ | believeth on Him (Jesus Christ) shall not be ashamed.</ | ||
+ | |||
+ | |||
+ | |||
+ | **God the Father:** | ||
+ | |||
+ | < | ||
+ | |||
+ | |||
+ | </ | ||
+ | |||
+ | |||
+ | **2. Baptism - Spirit, water, fire** | ||
+ | |||
+ | |||
+ | |||
+ | |||
+ | |||
+ | |||
+ | < | ||
+ | |||
+ | |||
+ | |||
+ | **God the Son - Jesus Christ:** | ||
+ | |||
+ | |||
+ | |||
+ | < | ||
+ | |||
+ | |||
+ | |||
+ | |||
+ | **3. Communion** | ||
+ | |||
+ | |||
+ | |||
+ | |||
+ | < | ||
+ | |||
+ | |||
+ | **God the Holy Ghost:** | ||
+ | |||
+ | |||
+ | |||
+ | < | ||
+ | |||
+ | |||
+ | </ | ||
+ | |||
+ | Note: To participate in any one of the 3 Sacraments is to participate in all of them. An individual confession of faith that Jesus Christ is the Savior, the Son of God is the same profession as Baptism and Communion. | ||
+ | |||
+ | |||
+ | < | ||
+ | 1 Peter 3:21-22 The like figure whereunto even baptism doth also now save us **not [the water and] the putting away of the filth of the flesh**, __but the answer of a good conscience toward God, by the resurrection of Jesus Christ__: Who is gone into heaven, and is on the right hand of God; angels and authorities and powers being made subject unto Him.</ | ||
+ | |||
+ | |||
+ | |||
+ | |||
+ | |||
+ | |||
+ | < | ||
+ | |||
+ | |||
+ | |||
+ | </ | ||
+ | |||
+ | |||
+ | |||
+ | |||
+ | |||
+ | < | ||
+ | |||
+ | |||
+ | |||
+ | ===== CHAPTER XXVIII ===== | ||
+ | ==== Of Baptism ==== | ||
+ | |||
+ | I. Baptism is a sacrament of the New Testament, ordained by Jesus Christ, not only for the solemn admission of the party baptized into the visible Church, but also to be unto him a sign and seal of the covenant of grace, or his in-grafting into Christ, of regeneration, | ||
+ | |||
+ | |||
+ | II. The outward element to be used in the sacrament is water, wherewith the party is to be baptized in the name of the Father, and of the Son, and of the Holy Ghost, by a minister of the gospel, lawfully called thereunto. | ||
+ | |||
+ | |||
+ | III. Dipping of the person into the water is not necessary; but baptism is rightly administered by pouring or sprinkling water upon the person. | ||
+ | |||
+ | |||
+ | IV. Not only those that do actually profess faith in and obedience unto Christ, but also the infants of one or both believing parents are to be baptized. | ||
+ | |||
+ | |||
+ | V. Although it be a great sin to contemn or neglect this ordinance, yet grace and salvation are not so inseparably annexed unto it as that no person can be regenerated or saved without it, or that all that are baptized are undoubtedly regenerated. | ||
+ | |||
+ | |||
+ | VI. The efficacy of baptism is not tied to that moment of time wherein it is administered; | ||
+ | |||
+ | |||
+ | VII. The sacrament of Baptism is but once to be administered to any person. | ||
+ | |||
+ | |||
+ | |||
+ | |||
+ | |||
+ | |||
+ | < | ||
+ | |||
+ | |||
+ | |||
+ | |||
+ | <fs 1.3em> | ||
+ | |||
+ | |||
+ | |||
+ | |||
+ | |||
+ | Baptism by water does not take away our sins it is only the blood of Jesus that removes our sins. Our Baptism in water represents our faith in the blood-death and resurrection life of Jesus the Messiah-Christ. Baptism represents that we are dead with Jesus (immersed in water) and buried to this world and then (reemerged) resurrected with Jesus and alive in heaven. | ||
+ | |||
+ | |||
+ | The baptism by water is usually a onetime occurrence but many Christians partake in more than one water baptism in their life. Christians visiting Israel will often get water baptized in the Jordan river and Christians who have grown significantly in their Christian walk can also build on their previous water baptism and be baptized in water continuing their one water baptism. | ||
+ | |||
+ | |||
+ | Baptism, being immersed in or wet with water, is a commandment given directly from God to be observed and obeyed by all of the followers of Jesus Christ. | ||
+ | |||
+ | < | ||
+ | |||
+ | < | ||
+ | |||
+ | < | ||
+ | |||
+ | |||
+ | Water Baptism is an act of obedience towards God it is a public declaration of one's Christian faith declaring openly to both the human physical realm and also to the Angelic spiritual realm that a person is now a child of God. Baptism is like communion in that it is also an act of participation in the Kingdom of God. Notably water Baptism does not save a person from their sin as only a belief in Jesus Christ particularly that His blood that He shed on the cross covers our sins and that His resurrection declares us to be righteous proving our sins are forgiven. Water Baptism is an act of obedience committed by an already believing, Spirit filled, submitted, child of God, disciple of Jesus Christ in obedience to Jesus Christ. | ||
+ | |||
+ | < | ||
+ | |||
+ | < | ||
+ | |||
+ | < | ||
+ | |||
+ | |||
+ | |||
+ | When Jesus was Baptized it wasn't to take away sins, Jesus didn't have any it was to reveal Jesus as the Messiah and was for Jesus to set an example for us to follow as an opportunity for His followers to be baptized like Jesus was and in fact to enter into His one baptism. | ||
+ | |||
+ | < | ||
+ | |||
+ | < | ||
+ | |||
+ | |||
+ | |||
+ | |||
+ | |||
+ | |||
+ | |||
+ | |||
+ | |||
+ | **Criteria for Christian Baptism** | ||
+ | |||
+ | |||
+ | |||
+ | |||
+ | 1. The person being baptized confesses a personal individual faith in Jesus Christ [the Apostles' | ||
+ | |||
+ | |||
+ | 2. The person administering the baptism is to baptize in the Name of God the Father, the Son Jesus and the Holy Spirit [not in the name of any individual, group or denomination] i.e. (Matthew 28:18-20) "I baptize you in the Name of God the Father, the beloved Son Jesus Christ and the Holy Spirit." | ||
+ | |||
+ | |||
+ | 3. The water baptism event [submerging into water] signifies our (dying) death and burial to this world (sin and death) while then [emerging from the water] signifies our own personal resurrection with eternal life in Jesus Christ entering into a new life in the eternal Kingdom of God. | ||
+ | |||
+ | |||
+ | Note: The water baptism [and accompanying confession of faith] is the Biblical public confession of faith for each individual Christian and is not to be confused with an alter call that although being a public stand it is not in its entirety the Biblical confession of faith. | ||
+ | |||
+ | |||
+ | |||
+ | |||
+ | |||
+ | |||
+ | < | ||
+ | |||
+ | < | ||
+ | |||
+ | < | ||
+ | |||
+ | |||
+ | |||
+ | |||
+ | < | ||
+ | |||
+ | |||
+ | |||
+ | ===== CHAPTER XXIX ===== | ||
+ | ==== Of the Lord's Supper ==== | ||
+ | |||
+ | I. Our Lord Jesus, in the night wherein he was betrayed, instituted the sacrament of his body and blood, called the Lord's Supper, to be observed in his Church unto the end of the world; for the perpetual remembrance of the sacrifice of himself in his death, the sealing all benefits thereof unto true believers, their spiritual nourishment and growth in him, their further engagement in and to all duties which they owe unto him; and to be a bond and pledge of their communion with him, and with each other, as members of his mystical body. | ||
+ | |||
+ | |||
+ | II. In this sacrament Christ is not offered up to his Father, nor any real sacrifice made at all for remission of sins of the quick or dead, but a commemoration of that one offering up of himself, by himself, upon the cross, once for all, and a spiritual oblation of all possible praise unto God for the same; so that the Popish sacrifice of the mass, as they call it, is most abominably injurious to Christ' | ||
+ | |||
+ | |||
+ | III. The Lord Jesus hath, in this ordinance, appointed his ministers to declare his word of institution to the people, to pray, and bless the elements of bread and wine, and thereby to set them apart from a common to an holy use; and to take and break the bread, to take the cup, and (they communicating also themselves) to give both to the communicants; | ||
+ | |||
+ | |||
+ | IV. Private masses, or receiving this sacrament by a priest, or any other, alone; as likewise the denial of the cup to the people; worshipping the elements, the lifting them up, or carrying them about for adoration, and the reserving them for any pretended religious use, are all contrary to the nature of this sacrament, and to the institution of Christ. | ||
+ | |||
+ | |||
+ | V. The outward elements in this sacrament, duly set apart to the uses ordained by Christ, have such relation to him crucified, as that truly, yet sacramentally only, they are sometimes called by the name of the thigns they represent, to wit, the body and blood of Christ; albeit, in substance and nature, they still remain truly, and only, bread and wine, as they were before. | ||
+ | |||
+ | |||
+ | VI. That doctrine which maintains a change of the substance of bread and wine, into the substance of Christ' | ||
+ | |||
+ | |||
+ | VII. Worthy receivers, outwardly partaking of the visible elements in this sacrament, do then also inwardly by faith, really and indeed, yet not carnally and corporally, but spiritually, | ||
+ | |||
+ | |||
+ | VIII. Although ignorant and wicked men receive the outward elements in this sacrament, yet they receive not the thing signified thereby; but by their unworthy coming thereunto are guilty of the body and blood of the Lord, to their own damnation. Wherefore all ignorant and ungodly persons, as they are unfit to enjoy communion with him, so are they unworthy of the Lord's table, and cannot, without great sin against Christ, while they remain such, partake of these holy mysteries, or be admitted thereunto. | ||
+ | |||
+ | |||
+ | |||
+ | |||
+ | |||
+ | |||
+ | |||
+ | |||
+ | < | ||
+ | |||
+ | |||
+ | |||
+ | |||
+ | <fs 1.3em> | ||
+ | |||
+ | |||
+ | |||
+ | |||
+ | |||
+ | |||
+ | **The Christian, Bread and Wine (Grape) Communion** | ||
+ | |||
+ | Communion is to be open, available and accessible to everyone who wants to partake in communion between themselves and God. | ||
+ | |||
+ | Communion is a time to participate in the cross (broken bread) and resurrection (new life wine) of Jesus and in participating it is a time for reflection and self-examination. We are to reflect on the past in " | ||
+ | |||
+ | < | ||
+ | |||
+ | Communion is a time and an opportunity for each person to participate in the Kingdom of God and to examine themselves. Communion is not the opportunity for one person to examine the worthiness of another person for all are fallen and all fail before the true glory of God. | ||
+ | |||
+ | < | ||
+ | |||
+ | < | ||
+ | |||
+ | |||
+ | |||
+ | |||
+ | |||
+ | <fs 1.3em> | ||
+ | |||
+ | |||
+ | |||
+ | |||
+ | |||
+ | |||
+ | |||
+ | While Jesus gave Himself on the cross as our sacrifice about the very moment that Jesus said "it is finished" | ||
+ | |||
+ | < | ||
+ | |||
+ | < | ||
+ | |||
+ | < | ||
+ | |||
+ | |||
+ | |||
+ | |||
+ | |||
+ | |||
+ | <fs 1.3em> | ||
+ | |||
+ | |||
+ | |||
+ | |||
+ | |||
+ | < | ||
+ | |||
+ | < | ||
+ | |||
+ | < | ||
+ | |||
+ | |||
+ | |||
+ | |||
+ | <fs 1.3em> | ||
+ | |||
+ | |||
+ | |||
+ | |||
+ | |||
+ | Communion is a reenactment of Jesus' cross (His broken body, bread) and resurrection (His new resurrection life, cup of wine). Communion is an act of obedience towards God and it is also an opportunity to participate in a new life with God and a way to appropriate the new Kingdom of God into our lives. | ||
+ | |||
+ | |||
+ | |||
+ | |||
+ | |||
+ | <fs 1.3em> | ||
+ | |||
+ | |||
+ | |||
+ | < | ||
+ | |||
+ | The blood of Jesus is physical and it is also Spiritual His blood has both Spiritual and physical implications therefore the message of the Bible is both Spiritual and physical. | ||
+ | |||
+ | < | ||
+ | |||
+ | < | ||
+ | |||
+ | < | ||
+ | |||
+ | < | ||
+ | |||
+ | < | ||
+ | |||
+ | < | ||
+ | |||
+ | |||
+ | John the Baptist twice in two days proclaimed Jesus to be the Holy blood Sacrifice (Lamb) of God and Jesus did not challenge or even alter in any way the statement of the Prophet John the Baptist. | ||
+ | |||
+ | < | ||
+ | |||
+ | < | ||
+ | |||
+ | < | ||
+ | |||
+ | < | ||
+ | |||
+ | < | ||
+ | |||
+ | |||
+ | Revelation, reveals the living resurrected Jesus Christ in Heaven and the resurrected Jesus in the final verses of the entire Bible puts His seal of approval on the entire Bible. | ||
+ | |||
+ | < | ||
+ | |||
+ | |||
+ | |||
+ | |||
+ | |||
+ | <fs 1.3em> | ||
+ | |||
+ | |||
+ | |||
+ | |||
+ | The Communion and the Communion elements the unleavened broken bread and the wine mixed with water represent the Promises of God to complete and finalize the Redemption (bread) and the Salvation (wine) process. | ||
+ | |||
+ | < | ||
+ | |||
+ | < | ||
+ | |||
+ | < | ||
+ | |||
+ | |||
+ | Just like in the days of Abraham when the Promises of God came first before the actual shedding of the blood covenant with Abraham the Christian Communion bread and Cup are tokens and symbols coming first representing the Promises of God and then later enacted on the cross and with the resurrection. Abraham was given the promises of God to be blessed, to multiply, to possess the land and to have Jesus the Redeemer come through his lineage all while Abraham was yet uncircumcised then later at 99 years of age Abraham was circumcised shedding his own blood in confirming the covenant promises previously given to him by God. | ||
+ | |||
+ | < | ||
+ | |||
+ | < | ||
+ | |||
+ | < | ||
+ | |||
+ | < | ||
+ | |||
+ | |||
+ | |||
+ | |||
+ | |||
+ | **Criteria for Christian Communion** | ||
+ | |||
+ | |||
+ | |||
+ | |||
+ | First the ' | ||
+ | |||
+ | |||
+ | Second the ' | ||
+ | #Reading a Bible verse or passage provides the 3rd element of Communion the element of the Word of God being the Spirit of God. | ||
+ | |||
+ | |||
+ | |||
+ | |||
+ | |||
+ | Note: When the Communion bread is lifted up blessed, exalted and broken it represents the physical body of Jesus Christ on the cross then when the bread is eaten (consumed, eternalized) it represents the Spiritual [resurrection] body of Jesus Christ. Likewise when the Communion blood is mingled [grape, water] it represents the physical blood and water of Jesus Christ that was shed on the cross [after His death - by the spear wound (John 19:34-35)] for the remission of our sins and then when the blood is drink (consumed, eternalized) it represents the resurrection eternal life Spiritual blood of Jesus Christ. Both [the one body] the physical (earthly) body of Jesus Christ and His eternal Spiritual Resurrection [bodily resurrection] of Jesus Christ [along with our new eternal spiritual body in Jesus Christ] are represented in the one Communion of bread and wine (grape). | ||
+ | |||
+ | |||
+ | < | ||
+ | |||
+ | < | ||
+ | |||
+ | |||
+ | Note: The Communion represents and is a part of the Levitical Feats of "The Lord's Passover" | ||
+ | |||
+ | < | ||
+ | |||
+ | |||
+ | Christian Communion - The New Testament - The body [both the physical and the resurrection body of Jesus] and the blood [both the physical blood and the resurrection - eternal life, spiritual blood] of Jesus Christ. | ||
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+ | < | ||
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+ | Note: The ' | ||
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+ | Also Note: Jesus being without sin in His body (Matthew 17:2), bodily resurrected in His same body. We having sin our own physical body we vacate our physical body and it returns to dust [Genesis 3:19] then we each receive a new spiritual body - not a new physical body [not a reincarnation of a physical body] but a new eternal spiritual body for the purposes of our [continuing] eternal spiritual life. | ||
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+ | ===== CHAPTER XXX ===== | ||
+ | ==== Of Church Censures ==== | ||
+ | |||
+ | I. The Lord Jesus, as king and head of his Church, hath therein appointed a government in the hand of Church officers, distinct from the civil magistrate. | ||
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+ | II. To these officers the keys of the Kingdom of Heaven are committed, by virtue whereof they have power respectively to retain and remit sins, to shut that kingdom against the impenitent, both by the word and censures; and to open it unto penitent sinners, by the ministry of the gospel, and by absolution from censures, as occasion shall require. | ||
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+ | III. Church censures are necessary for the reclaiming and gaining of offending brethren; for deterring of others from like offenses; for purging out of that leaven which might infect the whole lump; for vindicating the honor of Christ, and the holy profession of the gospel; and for preventing the wrath of God, which might justly fall upon the Church, if they should suffer his covenant, and the seals thereof, to be profaned by notorious and obstinate offenders. | ||
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+ | IV. For the better attaining of these ends, the officers of the Church are to proceed by admonition, suspension from the sacrament of the Lord's Supper for a season, and by excommunication from the Church, according to the nature of the crime, and demerit of the person. | ||
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+ | < | ||
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+ | |||
+ | ===== CHAPTER XXXI ===== | ||
+ | ==== Of Synods and Councils ==== | ||
+ | |||
+ | I. For the better government and further edification of the Church, there ought to be such assemblies as are commonly called synods or councils. | ||
+ | II. As magistrates may lawfully call a synod of ministers and other fit persons to consult and advise with about matters of religion; so, if magistrates be open enemies of the Church, the ministers of Christ, of themselves, by virtue of their office, or they, with other fit persons, upon delegation from their churches, may meet together in such assemblies. | ||
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+ | III. It belongeth to synods and councils, ministerially, | ||
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+ | < | ||
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+ | |||
+ | ===== CHAPTER XXXII ===== | ||
+ | ==== Of the State of Man After Death, and of the Resurrection of the Dead ==== | ||
+ | |||
+ | I. The bodies of men, after death, return to dust, and see corruption; but their souls (which neither die nor sleep), having an immortal subsistence, | ||
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+ | |||
+ | II. At the last day, such as are found alive shall not die, but be changed: and all the dead shall be raised up with the self-same bodies, and none other, although with different qualities, which shall be united again to their souls forever. | ||
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+ | |||
+ | III. The bodies of the unjust shall, by the power of Christ, be raised to dishonor; the bodies of the just, by his Spirit, unto honor, and be made conformable to his own glorious body. | ||
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+ | < | ||
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+ | |||
+ | <fs 1.3em> | ||
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+ | < | ||
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+ | < | ||
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+ | |||
+ | The Apostle Paul was briefly in Heaven and possibly having doubts about his own ministry (Galatians 2:2) and his own standing with God in grace [apart from the laws of Moses] the Apostle Paul appears to have witnessed in Heaven a Bema Seat Judgment take place. "2 Corinthians 12:4 How that he [Apostle Paul] was caught up into paradise [Heaven, Throne of God], *and heard unspeakable [Bema Seat Judgment] words, which it is *not *lawful [illegal] for a man to utter [repeat]." | ||
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+ | < | ||
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+ | < | ||
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+ | |||
+ | ===== CHAPTER XXXIII ===== | ||
+ | ==== Of the Last Judgment ==== | ||
+ | |||
+ | I. God hath appointed a day, wherein he will judge the world in righteousness by Jesus Christ, to whom all power and judgment is given of the Father. In which day, not only the apostate angels shall be judged; but likewise all persons, that have lived upon earth, shall appear before the tribunal of Christ, to give an account of their thoughts, words, and deeds; and to receive according to what they have done in the body, whether good or evil. | ||
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+ | |||
+ | II. The end of God's appointing this day, is for the manifestation of the glory of his mercy in the eternal salvation of the elect; and of his justice in the damnation of the reprobate, who are wicked and disobedient. For then shall the righteous go into everlasting life, and receive that fullness of joy and refreshing which shall come from the presence of the Lord: but the wicked, who know not God, and obey not the gospel of Jesus Christ, shall be cast into eternal torments, and punished with everlasting destruction from the presence of the Lord, and from the glory of his power. | ||
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+ | |||
+ | III. As Christ would have us to be certainly persuaded that there shall be a day of judgment, both to deter all men from sin, and for the greater consolation of the godly in their adversity: so will he have that day unknown to men, that they may shake off all carnal security, and be always watchful, because they know not at what hour the Lord will come; and may be ever prepared to say, Come, Lord Jesus, come quickly. Amen. | ||
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+ | < | ||
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+ | <fs 1.3em> | ||
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+ | **The 4 Earths** | ||
+ | Earth 1.0 Adam and Eve (creation earth)\\ | ||
+ | Earth 2.0 The present earth (since the flood of Noah) \\ | ||
+ | Earth 3.0 The coming Millennial Reign (at the 2nd Coming return of Jesus Christ) \\ | ||
+ | Earth 4.0 The New Heavens (sky) and New Earth (unjudged) - The Eternal State | ||
+ | |||
+ | **The 3 Global Judgments** | ||
+ | Judgment 1.0 **water:** flood of Noah\\ | ||
+ | Judgment 2.0 **blood:** moon, stars, earthquakes] \\ | ||
+ | Judgment 3.0 **spirit:** earth and sky dissolved with fire (2 Peter 3:12-14)] \\ | ||
+ | Judgment 4.0 **no judgment:** eternal earth/state no judgment (Revelation 21:1-4) | ||
+ | |||
+ | |||
+ | === Water: Original creation earth 1.0 and Judgment 1.0 === | ||
+ | **Creation 1.0** | ||
+ | < | ||
+ | < | ||
+ | < | ||
+ | **Judgment 1.0** | ||
+ | < | ||
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+ | **Earth 2.0 Creation** | ||
+ | |||
+ | |||
+ | === Blood: Creation of Resurrection (out of the water of Noah's flood) creating earth 2.0 === | ||
+ | < | ||
+ | **Judgments of earth 2.0** | ||
+ | < | ||
+ | < | ||
+ | |||
+ | |||
+ | === Spirit: Creation of Millennial Reign (restored - modified, shaken) earth 3.0 === | ||
+ | < | ||
+ | |||
+ | **Millennial Reign earth 3.0** | ||
+ | < | ||
+ | < | ||
+ | < | ||
+ | < | ||
+ | |||
+ | | ||
+ | <fs 1.3em> | ||
+ | |||
+ | === The two generations of advanced judgment accountability === | ||
+ | |||
+ | The 1st generation the people of the generation of the 1st coming of Jesus [with the Nation of Israel, the Laws of Moses (O.T.) and the Jerusalem Temple all in operation as a witness]. | ||
+ | < | ||
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+ | The 2nd generation the people of the generation of the 2nd coming of Jesus [with the re-established Nation of Israel, the first coming of Jesus (N.T.) and the future Jerusalem Temple all as a witness]. | ||
+ | < | ||
+ | |||
+ | |||
+ | === Testimony, Salvation and Judgment of the cross of Jesus Christ === | ||
+ | The Biblical triune (3 in 1) nature *testimony (physical life), *salvation (Spiritual life - eternal life) and *judgment of the cross of Jesus Christ | ||
+ | 1st Judgment at physical death (1 Corinthians 4:4-5, 2 Corinthians 5:10)\\ | ||
+ | 2nd Judgment and eternal death, 1 Corinthians 5:13, Revelation 2:11, Revelation 20:6,14 Revelation 21:8 | ||
+ | |||
+ | The **water, blood** and **Spirit** (also represented in breath, wind, fire) that are each freely offered and given from God to all of mankind globally as a life giving (sustaining) witness and also as a witness of sin (and eventually as a judgment against sin), and importantly as a testimony of the once physical presence of Jesus Christ on earth (John 19:30, John 19:34-35) and of His eternal remedy for our own individual eternal Salvation. | ||
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+ | < | ||
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+ | < | ||
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+ | < | ||
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+ | < | ||
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+ | <fs small> | ||
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+ | < | ||
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+ | <fs 1.2em> | ||
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+ | < | ||
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+ | |||
+ | <fs 1.2em> Westminster Confession of Faith - (1646) </fs> | ||
+ | |||
+ | Charles Herle, Prolocuter. | ||
+ | |||
+ | Cornelius Burges, Assessor. | ||
+ | |||
+ | Herbert Palmer, Assessor. | ||
+ | |||
+ | Henry Robroughe, Scriba. | ||
+ | |||
+ | Adoniram Byfield, Scriba. | ||
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+ | |||
+ | Source: www.creeds.net/ | ||
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+ | < | ||
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+ | Source: www.CommonChristianFaith.com | ||
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+ | Source: www.BasicChristian.org | ||
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+ | |||
+ | --- // |