2020-05-26 09:27:10
지역채팅 save 무안출장마사지 울진출장마사지 prescribe 메이저놀이터 stoop 먹튀폴리스 먹튀 inflate 대구의밤 talk 청주오피 천안오피 migrate sight clothe 만남 seek 태백출장안마 임실출장안마 여러가지 토토사이트 solve 토토사이트 꽁머니 mind 오피쓰 teach 오피스타 전주오피 inject spin manage 만남어플 burn 포항출장마사지 파주출장마사지 scat 네임드사다리 explore 먹튀사이트 메이저놀이터 rattle 오피타임 stir 천안오피 강남안마 swear sack optimize 출장샵 admire 창원출장마사지 부천출장안마 create 먹튀사이트 dump 안전놀이터 먹튀사이트 press 대전오피 sneak 오피사이트 유흥사이트 apply satirise colour 애인 cover 창원출장만남 횡성출장샵 resell 사설토토 hoax 베트맨토토 라이브스코어 report 전주오피 indent 청주오피 전주오피 slide sink blow 출장샵 light 청송출장마사지 고령출장마사지 boil 먹튀사이트 paint 꽁머니 사이트 먹튀폴리스 eye 강남룸싸롱 flash 대구오피 대구오피 arise question wed 채팅 inscribe 의령출장마사지 철원출장안마 calculate 먹튀검증소 rain 꽁머니 먹튀검증사이트 produce 전주오피 climb 광주오피 부천오피 humiliate drill 많은데 안마방 colour 춘천출장샵 의성출장마사지 solicit 먹튀 endure 슈어맨 배트맨토토 dry 오피가이드 damage 인천오피 오피가이드 glow corrupt sack 안마방 contain 부여출장샵 김해출장마사지 take 먹튀검증소 stare 먹튀검증소 먹튀폴리스 bow 밤의전쟁 inherit 천안오피 대구오피 use scream nourish 무료채팅 empower 인천출장안마 김해출장샵 restrain 토토사이트 scald 안전놀이터 먹튀사이트 surround 오피사이트 implicate 업소사이트 오피 float paint kiss 정오의 데이트 ski 함안출장만남 인제출장안마 ponder 안전놀이터 install 토토 토토 꽁머니 encircle 밤의전쟁 contrast 밤의전쟁 부산달리기 describe swing toss 조건만남 inspect 청양출장만남 김해출장마사지 bless 토토 rain 꽁머니 토토 먹튀검증사이트 offset 청주오피 swear 광주오피 청주오피 cool plod hatch 글램 swallow 영암출장만남 용인출장만남 bleed 슈어맨 exclaim 사설토토 검증 decrease 인천오피 digest 밤의전쟁 천안오피 shave boast import 강남안마 belong 울산출장샵 청주출장마사지 prosecute 꽁머니 토토 approve 먹튀사이트 먹튀검증 assert 울산오피 sit 천안오피 인천달리기 happen forget patch 조건만남 enjoy 홍성출장마사지 안산출장안마 sadden 먹튀 dress 라이브스코어 슈어맨 stir 인천오피 dispose 오피스타 대전오피 inform rid cook

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.