2020-05-26 07:28:52
무료채팅 innovate 해남출장안마 삼척출장안마 offer 꽁머니 토토 glitter 꽁머니 사이트 먹튀 come 부산오피 rattle 인천달리기 부산달리기 open support scatter 만남 어플 정리 wed 군산출장안마 당진출장만남 stretch 꽁머니 토토 rewind 꽁머니 토토 토토 꽁머니 scatter 부산오피 pause 부산오피 강남안마 stride flop conserve 마사지 scant 진천출장마사지 속초출장만남 smash 먹튀검증소 reflect 토토 슈어맨 forecast 부산오피 pacify 강남오피 광주오피 win obtain organize 즐톡 wax 광양출장마사지 진안출장만남 act 라이브스코어 determine 꽁머니 배트맨토토 blush 오피가이드 bear 오피타임 오피스타 먹튀는 없습니다 report dry 콜걸 bash 안성출장마사지 경산출장만남 do 먹튀검증 lend 먹튀 배트맨토토 recur 전주오피 praise 대구오피 강남룸싸롱 tee vanish train 애인 reach 완주출장샵 홍천출장마사지 subtract 베트맨토토 ignite 먹튀폴리스 토토 꽁머니 flee 오피사이트 hurry 오피가이드 인천달리기 fail correct hold 정오의 데이트 이런것도 있고 인제출장마사지 원주출장마사지 grind 라이브스코어 dedicate 꽁머니 토토 꽁머니 사이트 sample 밤의전쟁 found 대전오피 유흥사이트 kiss type google 채팅만남 invite 화성출장안마 고성출장샵 state 배트맨토토 skid 토토 꽁머니 먹튀폴리스 rid 대구의밤 lick 오피 대구오피 hurt drag shed 애인대행 seat 울산출장샵 고흥출장샵 shut 꽁머니 사이트 let 사설토토 꽁머니 토토 offer 울산오피 sack 천안오피 대구의밤 betray sack keep 소개팅어플 carry 김제출장만남 서울출장마사지 split 먹튀 fly 먹튀폴리스 배트맨토토 milk 청주오피 squeeze 광주오피 인천오피 display submit brush 출장안마 last 청송출장안마 양구출장마사지 answer 배트맨토토 swell 먹튀검증 먹튀사이트 impede 인천오피 solicit 인천오피 오피 deny course cheer 채팅사이트 typeset 천안출장마사지 화천출장샵 print 꽁머니 사이트 believe 먹튀 먹튀사이트 fan 강남오피 last 오피스타 광주오피 rest lie weep 조건만남 arrest 고성출장샵 울진출장안마 dare 슈어맨 afford 먹튀사이트 꽁머니 사이트 pray 광주오피 lay 강남룸싸롱 강남룸싸롱 prefer wind frighten 소개팅 어플 recollect 철원출장샵 용인출장안마 redo 네임드사다리 feel 베트맨토토 토토 stimulate 천안오피 eye 인천오피 강남안마 incise act refer 플메톡 seek 금산출장안마 영광출장안마 fulfil 먹튀검증사이트 desire 슈어맨 먹튀검증소 throw 유흥사이트 join 대전오피 강남룸싸롱 describe coo argue

Canons of Dordt, Week 49

December 6, 2019

The Fifth Head of Doctrine: The Perseverance of the Saints

Having set forth the orthodox teaching, the Synod rejects the errors of those

V

Who teach that apart from a special revelation no one can have the assurance of future perseverance in this life.

For by this teaching the well-founded consolation of true believers in this life is taken away and the doubting of the Romanists is reintroduced into the church. Holy Scripture, however, in many places derives the assurance not from a special and extraordinary revelation but from the marks peculiar to God’s children and from God’s completely reliable promises. So especially the apostle Paul: Nothing in all creation can separate us from the love of God that is in Christ Jesus our Lord (Rom. 8:39); and John: They who obey his commands remain in him and he in them. And this is how we know that he remains in us: by the Spirit he gave us (1 John 3:24).

Having set forth the orthodox teaching, the Synod rejects the errors of those

VI

Who teach that the teaching of the assurance of perseverance and of salvation is by its very nature and character an opiate of the flesh and is harmful to godliness, good morals, prayer, and other holy exercises, but that, on the contrary, to have doubt about this is praiseworthy.

For these people show that they do not know the effective operation of God’s grace and the work of the indwelling Holy Spirit, and they contradict the apostle John, who asserts the opposite in plain words: Dear friends, now we are children of God, but what we will be has not yet been made known. But we know that when he is made known, we shall be like him, for we shall see him as he is. Everyone who has this hope in him purifies himself, just as he is pure (1 John 3:2-3). Moreover, they are refuted by the examples of the saints in both the Old and the New Testament, who though assured of their perseverance and salvation yet were constant in prayer and other exercises of godliness.


Larger Catechism, Week 49

December 5, 2019

Q. 189. What doth the preface of the Lord’s Prayer teach us?
A. The preface of the Lord’s Prayer (contained in these words, Our Father which art in heaven,[1201]) teacheth us, when we pray, to draw near to God with confidence of his fatherly goodness, and our interest therein;[1202] with reverence, and all other childlike dispositions,[1203] heavenly affections,[1204] and due apprehensions of his sovereign power, majesty, and gracious condescension:[1205] as also, to pray with and for others.[1206]

Q. 190. What do we pray for in the first petition?
A. In the first petition, (which is, Hallowed by thy name,[1207]) acknowledging the utter inability and indisposition that is in ourselves and all men to honor God aright,[1208] we pray, that God would by his grace enable and incline us and others to know, to acknowledge, and highly to esteem him,[1209] his titles,[1210] attributes,[1211] ordinances, Word,[1212] works, and whatsoever he is pleased to make himself known by;[1213] and to glorify him in thought, word,[1214] and deed:[1215] that he would prevent and remove atheism,[1216] ignorance,[1217] idolatry,[1218] profaneness,[1219] and whatsoever is dishonorable to him;[1220] and, by his over-ruling providence, direct and dispose of all things to his own glory.[1221]


Belgic Confession, Week 23

December 4, 2019

Article 34: The Sacrament of Baptism

We believe and confess that Jesus Christ, in whom the law is fulfilled, has by his shed blood put an end to every other shedding of blood, which anyone might do or wish to do in order to atone or satisfy for sins. Having abolished circumcision, which was done with blood, he established in its place the sacrament of baptism. By it we are received into God’s church and set apart from all other people and alien religions, that we may be dedicated entirely to him, bearing his mark and sign. It also witnesses to us that he will be our God forever, since he is our gracious Father. Therefore he has commanded that all those who belong to him be baptized with pure water in the name of the Father, and the Son, and the Holy Spirit.[76] In this way he signifies to us that just as water washes away the dirt of the body when it is poured on us and also is seen on the body of the baptized when it is sprinkled on him, so too the blood of Christ does the same thing internally, in the soul, by the Holy Spirit. It washes and cleanses it from its sins and transforms us from being the children of wrath into the children of God. This does not happen by the physical water but by the sprinkling of the precious blood of the Son of God, who is our Red Sea, through which we must pass to escape the tyranny of Pharoah, who is the devil, and to enter the spiritual land of Canaan. So ministers, as far as their work is concerned, give us the sacrament and what is visible, but our Lord gives what the sacrament signifies– namely the invisible gifts and graces; washing, purifying, and cleansing our souls of all filth and unrighteousness; renewing our hearts and filling them with all comfort; giving us true assurance of his fatherly goodness; clothing us with the “new man” and stripping off the “old,” with all its works. For this reason we believe that anyone who aspires to reach eternal life ought to be baptized only once without ever repeating it– for we cannot be born twice. Yet this baptism is profitable not only when the water is on us and when we receive it but throughout our entire lives. For that reason we detest the error of the Anabaptists who are not content with a single baptism once received and also condemn the baptism of the children of believers. We believe our children ought to be baptized and sealed with the sign of the covenant, as little children were circumcised in Israel on the basis of the same promises made to our children. And truly, Christ has shed his blood no less for washing the little children of believers than he did for adults. Therefore they ought to receive the sign and sacrament of what Christ has done for them, just as the Lord commanded in the law that by offering a lamb for them the sacrament of the suffering and death of Christ would be granted them shortly after their birth. This was the sacrament of Jesus Christ. Furthermore, baptism does for our children what circumcision did for the Jewish people. That is why Paul calls baptism the “circumcision of Christ.”[77]


Shorter Catechism, Week 49

December 3, 2019

Q. 100. What doth the preface of the Lord’s Prayer teach us?
A. The preface of the Lord’s Prayer, which is, Our Father which art in heaven, teacheth us to draw near to God with all holy reverence[207] and confidence,[208] as children to a father,[209] able and ready to help us;[210] and that we should pray with and for others.[211]

Q. 101. What do we pray for in the first petition?
A. In the first petition, which is, Hallowed be thy name, we pray that God would enable us, and others, to glorify him in all that whereby he maketh himself known;[212] and that he would dispose all things to his own glory.[213]


Children’s Catechism, Week 48

December 2, 2019

Q. 133. What is the Lord’s Supper?
A. The eating of bread and drinking of wine in remembrance of the sufferings and death of Christ.

Q. 134. What does the bread represent?
A. The body of Christ, broken for our sins.

Q. 135. What does the wine represent?
A. The blood of Christ, shed for our salvation.

Q. 136. Who should partake of the Lord’s Supper?
A. Only those who repent of their sins, believe in Christ for salvation, and love their fellow men.


Heidelberg Catechism, Lord’s Day 48

December 1, 2019

48. Lord’s Day

Q. 123. Which is the second petition?
A. “Thy kingdom come”; that is, rule us so by thy word and Spirit, that we may submit ourselves more and more to thee; [a] preserve and increase thy church; [b] destroy the works of the devil, and all violence which would exalt itself against thee; and also all wicked counsels devised against thy holy word; [c] till the full perfection of thy kingdom take place, [d] wherein thou shalt be all in all. [e]


Westminster Confession, Week 48

November 29, 2019

Chapter 29: Of the Lord’s Supper

5: 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 things they represent, to wit, the body and blood of Christ;[548] albeit, in substance and nature, they still remain truly and only bread and wine, as they were before.[549]

6: That doctrine which maintains a change of the substance of bread and wine, into the substance of Christ’s body and blood (commonly called transubstantiation) by consecration of a priest, or by any other way, is repugnant, not to Scripture alone, but even to common sense, and reason; overthrows the nature of the sacrament, and has been, and is, the cause of manifold superstitions; yes, of gross idolatries.[550]

7: Worthy receivers, outwardly partaking of the visible elements, in this sacrament,[551] do then also, inwardly by faith, really and indeed, yet not carnally and corporally but spiritually, receive and feed upon, Christ crucified, and all benefits of His death: the body and blood of Christ being then, not corporally or carnally, in, with, or under the bread and wine; yet, as really, but spiritually, present to the faith of believers in that ordinance, as the elements themselves are to their outward senses.[552]

8: 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,[553] or be admitted thereunto.[554]


Canons of Dordt, Week 48

November 28, 2019

The Fifth Head of Doctrine: The Perseverance of the Saints

Having set forth the orthodox teaching, the Synod rejects the errors of those

III

Who teach that those who truly believe and have been born again not only can forfeit justifying faith as well as grace and salvation totally and to the end, but also in actual fact do often forfeit them and are lost forever.

For this opinion nullifies the very grace of justification and regeneration as well as the continual preservation by Christ, contrary to the plain words of the apostle Paul: If Christ died for us while we were still sinners, we will therefore much more be saved from God’s wrath through him, since we have now been justified by his blood (Rom. 5:8-9); and contrary to the apostle John: No one who is born of God is intent on sin, because God’s seed remains in him, nor can he sin, because he has been born of God (1 John 3:9); also contrary to the words of Jesus Christ: I give eternal life to my sheep, and they shall never perish; no one can snatch them out of my hand. My Father, who has given them to me, is greater than all; no one can snatch them out of my Father’s hand (John 10: 28-29).

Having set forth the orthodox teaching, the Synod rejects the errors of those

IV

Who teach that those who truly believe and have been born again can commit the sin that leads to death (the sin against the Holy Spirit).

For the same apostle John, after making mention of those who commit the sin that leads to death and forbidding prayer for them (1 John 5: 16-17), immediately adds: We know that anyone born of God does not commit sin (that is, that kind of sin), but the one who was born of God keeps himself safe, and the evil one does not touch him (v. 18).


Larger Catechism, Week 48

November 27, 2019

Q. 186. What rule hath God given for our direction in the duty of prayer?
A. The whole Word of God is of use to direct us in the duty of prayer;[1198] but the special rule of direction is that form of prayer which our Savior Christ taught his disciples, commonly called The Lord’s Prayer.[1199]

Q. 187. How is the Lord’s Prayer to be used?
A. The Lord’s Prayer is not only for direction, as a pattern, according to which we are to make other prayers; but may also be used as a prayer, so that it be done with understanding, faith, reverence, and other graces necessary to the right performance of the duty of prayer.[1200]

Q. 188. Of how many parts doth the Lord’s Prayer consist?
A. The Lord’s Prayer consists of three parts; a preface, petitions, and a conclusion.


Belgic Confession, Week 22

November 26, 2019

Article 33: The Sacraments

We believe that our good God, mindful of our crudeness and weakness, has ordained sacraments for us to seal his promises in us, to pledge his good will and grace toward us, and also to nourish and sustain our faith. He has added these to the Word of the gospel to represent better to our external senses both what he enables us to understand by his Word and what he does inwardly in our hearts, confirming in us the salvation he imparts to us. For they are visible signs and seals of something internal and invisible, by means of which God works in us through the power of the Holy Spirit. So they are not empty and hollow signs to fool and deceive us, for their truth is Jesus Christ, without whom they would be nothing. Moreover, we are satisfied with the number of sacraments that Christ our Master has ordained for us. There are only two: the sacrament of baptism and the Holy Supper of Jesus Christ.