We Are Called to Love Our Enemies

CH Spurgeon wrote,

Earnest intercession will be sure to bring love with it.  I do not believe you can hate a man for whom you habitually pray.  If you dislike any brother Christian, pray for him doubly, not only for his sake, but for your own, that you may be cured of prejudice and saved from all unkind feeling.

Edward T. Welch said,

God may define some people as enemies, but He says that we are to treat them as friends.  Our duty is to consider how to serve them in such a way that they would be pointed to Jesus and repent from their sins… How can we even begin this impossible process?…  Do we realize that we were Christ’s enemies?  If we do, then we have no choice but to treat enemies the way God has treated us.  Our conscience would rebel if we felt smug in a self-righteous judgment of our enemies.  (Edward T. Welch, When People are Big and God is Small, P&R Publishing, 1997, p. 188. Used by Permission).

John Gerstner wrote,

As the Lord says, He makes the sun to shine and the rain to fall on the unjust and the wicked as well as on the godly.  And His followers are required to act accordingly.  Christ commands us to love our enemies, and uses as His model the fact that God from heaven showers His blessings on the wicked.  We see that God actually hates and is infinitely angry with persons upon whom He pours great blessings.  We are not allowed to hate persons, but are commanded to love them.  We cannot, of course, be pleased with persons who hate God and hate us, but we can behave lovingly toward them and pray for them.  In so doing, we follow the model of God.  (John Gerstner, The Problem of Pleasure, Soli Deo Gloria, 2002, p. 17).

John Piper wrote,

Can we pray for justice, and yet love our enemy at the same time?  The answer is yes…We will magnify the mercy of God by praying for our enemies to be saved and reconciled to God.  At the personal level we will be willing to suffer for their everlasting good, and we will give them food and drink.  We will put away malicious hatred and private vengeance.  But at the public level we will also magnify the justice of God by praying and working for justice to be done on earth, if necessary through wise and measured force from God-ordained authority.  (John Piper, World Magazine, September 22, 2001).

Statements of the Reformed Confessions on Pope Being Antichrist

The Westminster Confession of Faith says in Chapter XXV: Of the Church,

 VI. There is no other head of the Church but the Lord Jesus Christ.[13] 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 exalts himself, in the Church, against Christ and all that is called God.[14]

 The London Confession of Faith of 1689 says in Chapter 26: Of the Church,

 4._____ The Lord Jesus Christ is the Head of the church, in whom, by the appointment of the Father, all power for the calling, institution, order or government of the church, is invested in a supreme and sovereign manner; neither 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; whom the Lord shall destroy with the brightness of his coming. (Colossians 1:18; Matthew 28:18-20; Ephesians 4:11, 12; 2 Thessalonians 2:2-9)

The "Grace and Peace of the Gospel" in Romans

Romans 1:7 (NASB):  to all who are beloved of God in Rome, called as saints: Grace to you and peace from God our Father and the Lord Jesus Christ.

The apostle Paul sends his greetings to the saints in Rome.  The saints are true believers in Christ our Lord and Savior.  The “grace and peace” is the “grace and peace” of the Gospel.  There can never be grace and peace devoid of the Gospel. The Gospel is from God our Father and the Lord Jesus Christ.  It is the will of the Father to preach the Gospel.  The very heart of the Gospel is grace and peace.  The “grace and peace” of the Gospel is the imputed unified righteousness of Christ alone: His active and passive obedience. Jesus is our grace and peace.   Grace is His unified imputed merit and the consequences of it are divine peace.

The saints are the beloved of God and have His grace and peace.  There is no grace and peace apart from the Gospel.  The Gospel believers are the beloved of God in Rome.   At one time Rome had a true church, but now they do not have a true church.  They taught that Jesus was their sole mediator, but now they teach Mary is also their mediator (1 Timothy 2:5).  They taught that Jesus was our sole Advocate (1 John 2:1) with the Holy Ghost.  They taught that Jesus was the way, the truth and the life ((John 14:6).  They taught if someone prays in Jesus' name, they will glorify the Son (John 14:13).  They taught that we are forgiven through one sacrifice (Hebrews 10:12-14) and there was no other offering for sin (Hebrews 10:18).  Jesus asked if there was another way but it was the Father's will for Jesus to die on the Cross and He paid the debt in full (John 19:30).   In essence, the Romanists were the first schismatics not the Protestant Reformers.

Grace is the unmerited favor of God.  Peace is the peace that surpasses all understanding.  There is an experiential peace that is an experience in our minds.  There is a positional peace that we have through Jesus our Savior (Romans 5:1).

The Sinless Faithfulness of the Savior

Children of God... will you not bear witness, that, through all your trials and troubles, the faithfulness of your Savior's love has been the “very joy of your hearts?” You have had many crosses and losses – has He ever deserted you? You have been in severe afflictions, and have seen the flowers of many a “sweet hope” wither and decay – did your Friend desert you then? Others may have proved faithless – all other help may have failed you – friendship’s help, promised help, expected help – all, all may have been but as the foam upon the billow, as the footsteps in the sand – but, has Christ ever failed you? Could you, in the darkest and the saddest hour of your grief, say to Him? “Lord, You have promised what You did not perform.” Will you not bear witness concerning the past? – “Not one good thing has failed, of all that the Lord has promised – all has come to pass.”  (John MacDuff, The Throne of Grace, Alexander Strahan Publishers, 1865).

Christians are Called to be Sexually Pure

We ought to be obedient to God's moral law; however, our performance does not save us but the performance of Christ alone in His sinless life.  If we engage in sexual sin, we ought to immediately repent of it.  We should want to be pure.  Maybe there is something you struggle with.  Put it to death by the Spirit of Holiness and live free in Christ this day.

Richard D. Phillips and Sharon L. Phillips wrote,

A typical mistake made by Christian singles is to ask, “How far can we go?” The very question reveals a troubling attitude, and the one who asks it has already gone too far. But since it is the question that many really want to ask, this is an honest response to the Bible’s teaching: “Not very far at all.” Physical, sexual interaction between a man and a woman is reserved for marriage. Too many Christians believe that so long as full-blown sexual intercourse is resisted, other forms of sexual interaction are acceptable. But such an attitude is far out of line with the Bible.  (Holding Hands and Holding Hearts, P&R, 2006, p. 144. Used by Permission).
  
Far from inviting us to play around as much as possible and as close to the fire as we can without getting burned, [the Bible] makes it clear that a sincere Christian will cultivate the highest moral and sexual purity, as essential to his or her worship of God [1 Thes. 4:3-5; Eph. 5:3-5].  (p. 148).

Sam Storms wrote,

Most of us hear the word “will” and instinctively envision a celestial frown. The phrase “will of God” often conjures up the mental impression of an inflexible and colorless lawgiver whose sole concern is for his own reputation. But when I hear Paul speak of God’s “will” for human sexuality I think of his heart’s desire, his yearning, his fatherly passion for our maximum enjoyment of one of his most precious gifts. I hear God saying, “This is what I long for you to experience as a sexual being. I made you. I put those sexual impulses in your spirit and in your body. I created hormones. Trust me when I say that I know far better than you what will bring the greatest joy and optimum pleasure.” The point is simply that God’s “will” for you and me is always an expression of his love. So what exactly is it that God “wants” of us when it comes to our sexual behavior?  (Sexual Morality, November 6, 2006, www.enjoyinggodministries.com. Used by Permission).

J. Budziszewski wrote,

According to research, the more hours a man and woman spend alone together, even if they begin with a firm intention of chastity, the further they tend to go and the more likely they are to lose control completely. Hearing this, most Christian young people have the good sense to see that couples who really want to remain chaste need to limit their time alone. That’s realism. Unfortunately, the more time they’ve been spending alone, the less obvious such realism will be to them. The solution is that they need to set their limits firmly at the beginning of their relationship, while their heads are still clear and realism is easier to achieve.   (Copied from How to Stay Christian in College by J. Budziszewski copyright 2004, p.131. Used by permission of NavPress (Think Books) - www.navpress.com. All rights reserved).

Spurgeon on "Saving Faith"

If you have been truly born again you have a new and holy nature, and you are no longer moved towards sinful objects as you were before. The things that you once loved you now hate, and therefore you will not run after them. You can hardly understand it but so it is, that your thoughts and tastes are radically changed. You long for that very holiness which once it was irksome to hear of; and you loathe those vain pursuits which were once your delights. The man who puts his trust in the Lord sees the pleasures of sin in a new light.  For he sees the evil which follows them by noting the agonies which they brought upon our Lord when He bore our sins in His own body on the tree. Without faith a man says to himself, “This sin is a very pleasant thing, why should I not enjoy it? Surely I may eat this fruit, which looks so charming and is so much to be desired.” The flesh sees honey in the drink, but faith at once perceives that there is poison in the cup. Faith spies the snake in the grass and gives warning of it. Faith remembers death, judgment, the great reward, the just punishment and that dread word, eternity.

A Reformed Refutation of Purgatory

John MacArthur wrote,

Deny that we are justified by faith alone, and you must devise an explanation of how we can make the transition from our imperfect state in this life to the perfect state of heaven. Purgatory is where Roman Catholics believe most people go after death to be finally purged of their sins and gain whatever merit they may be lacking to enter heaven. Catholicism teaches that this will involve intense pain and suffering.  (What Will Heaven be Like taken from The Glory of Heaven by John MacArthur, copyright 1996, Crossway Books, a division of Good News Publishers, Wheaton Illinios,60187, www.crosswaybooks.org, p. 74).

Although Catholic doctrine denies that the imputed righteousness of Christ is sufficient to save sinners in this life, it does allow the imputation of righteousness from earthly sinners to those in purgatory. Candles are lit, prayers are prayed, and Masses are said for the dead. Supposedly the righteousness earned via the sacrament is imputed to the person in purgatory, and that shortens his or her stay there.  (What Will Heaven be Like taken from The Glory of Heaven by John MacArthur, copyright 1996, Crossway Books, a division of Good News Publishers, Wheaton Illinios,60187, www.crosswaybooks.org, p. 75).

For all believers, because we are fully justified, there can be no condemnation. No post-mortem suffering is necessary to atone for remaining in sin; all our sins are covered by the blood of Christ. No merit is lacking that must be made up (Isa. 61:10).  (What Will Heaven be Like taken from The Glory of Heaven by John MacArthur, copyright 1996, Crossway Books, a division of Good News Publishers, Wheaton Illinios,60187, www.crosswaybooks.org, p. 75).

If anyone were a candidate for purgatory, [the] thief [from Luke 23] would be. Moments before, he had taunted Christ along with the unrepentant thief (Mark 15:32). His repentance was a last-minute change – while he was literally in his death throes. Yet Jesus promised to see him that very day in paradise.  (What Will Heaven be Like taken from The Glory of Heaven by John MacArthur, copyright 1996, Crossway Books, a division of Good News Publishers, Wheaton Illinios,60187, www.crosswaybooks.org, p. 78).

Robert A. Peterson wrote,

The Reformers correctly viewed purgatory as an insult to Christ’s saving work. On the basis of Scripture they held that all believers “have been made holy through the sacrifice of the body of Jesus Christ once for all” (Heb. 10:10). It is by His suffering on the cross, not our suffering after death, that sins are purged: “Jesus also suffered…to make the people holy through His own blood” (Heb. 13:12). The Reformers also noted how Scripture does not allow for a “third place.” Jesus and His apostles consistently speak of only two destinies for humans: heaven and hell (Matt. 25:46; John 5:28-29; Rom. 2:6-10; Rev. 21:7-9; 22:14-15).  (Hell on Trial: The Case for Eternal Punishment, P&R Publishers, 1995, p.227. Used by permission).

Reformed Quotes On Consistent Repentance

Albert Martin wrote,

We must repent, and we must believe. Although it is necessary to discuss these as separate concepts, we must not think that repentance is ever divorced from faith or that faith is ever divorced from repentance. True faith is permeated with repentance, and true repentance is permeated with faith. They interpenetrate one another in such a way that, whenever there’s a true appropriation of the divine provision, you will find a believing penitent and a penitent believer.   (What is a Biblical Christian?  Used by Permission).

Louis Berkhoff wrote,

Moreover, true repentance never exists except in conjunction with faith, while on the other hand, wherever there is true faith, there is also real repentance. The two are but different aspects of the same turning-a turning away from sin in the direction of God.  The two cannot be separated; they are simply complementary parts of the same process. (Systematic Theology, by permission, Banner of Truth, Carlisle, PA. 1998, p. 487).

Mark Dever wrote,

And what is the prescribed response? Is it to walk down an aisle? Is it to fill out a card, or to lift up a hand? Is it to make an appointment with a preacher, or to decide to be baptized and join the church? While any of those things may be involved, none of them necessarily is. The response of the Good News – the message that Paul preached and other Christians preached throughout the New Testament – is to repent and believe. Once we’ve heard the truth about our own sin and God’s holiness, about His love in sending Christ, and about Christ’s death and resurrection for our justification, then, as instructed by the first words of Jesus recorded in Mark’s gospel, our response is to “Repent and believe the good news!” (1:15). (Nine Marks of a Healthy Church, Crossway, 2000, p. 77).

CH Spurgeon wrote,

Repentance is the inseparable companion of faith. All the while that we walk by faith and not by sight, the fear of repentance glitters in the eye of faith. That is not true repentance which does not come of faith in Jesus; and that is not true faith in Jesus which is not tinctured with repentance. Faith and repentance, like the Siamese twins, are vitally joined together. Faith and repentance are but two spokes in the same wheel, two handles of the same plow. Repentance has been well described as a heart broken for sin and from sin, and it may equally well be spoken of as turning and returning. It is a change of mind of the most thorough and radical sort, and it is attended with sorrow for the past and a resolve of amendment in the future. Repentance of sin and faith in divine pardon are the ways and woof of the fabric of real conversion.

AW Pink wrote,

Repentance is the hand releasing those filthy objects it had previously clung to so tenaciously.  Faith is extending an empty hand to God to receive His gift of grace.  Repentance is a godly sorrow for sin.  Faith is receiving a sinner's Saviour.  Repentance is revulsion of the filth and pollution of sin.  Faith is a seeking of cleansing therefrom.  Repentance is the sinner covering his mouth and crying, “Unclean, unclean!”  Faith is the leper coming to Christ and saying, “Lord, if You will, You can make me clean.”  (Salvation From the Penalty of Sin).

A Apologetical and Reformed Response to Mr. Scott Windsor

He states,  

Mr. Petillo, in another article posted Thursday, October 11, 2012, goes on about the cleansing from sin and, though he does not mention the name, "Purgatory" as well.  Whereas his article is relatively short and a comment response on his blog would have been sufficient - he does not allow for comments on his blog.  I'll discuss that in another posting myself.

The Bible does not teach purgatory.  There is no mention of it in the Old and New Testaments.  I do not allow comments because I would rather just post my material. 

Yes, and it is Jesus who cleanses us through the "fires of Purgatory" too.  It is still Jesus who presents us to the Father, now "free of reproach and blame."

That's your personal insight but it is not the position of the Bible.  You can lose the state of grace by one mortal sin, but in the Reformed faith justification can never be lost.  It is a better deal altogether.  Your church invites this doctrine of "purgatory" because she refuses to live up to the holy godliness of the Bible.  You can't say whether your are saved or have assurance of salvation,

These things I have written to you who believe in the name of the Son of God, so that you may know that you have eternal life. (1 John 5:13 NASB).

He states,

Yes, and we know that nothing unclean can enter heaven - so when we have sins which we have not confessed - these must be cleansed before we are allowed "in."

That's is the hypocrisy I am talking about.  Thomas Watson on Roman Catholicism wrote,

9. The ninth popish error, is their purgatory fire. There is, said Bellarmine, an infernal place in the earth called purgatory in which the souls which were not fully cleansed in this life, are purged there by fire, before they can be received into heaven. Purgatory fire the papists make satisfactory for sin; which much derogates from the virtue and benefit of Christ's sufferings, "who Himself has purged our sins," Hebrews 1:3.

The Scripture nowhere asserts this doctrine of purgatory. It mentions no middle place. The wicked, at death, go immediately to hell. Luke 16:23, "The rich man was buried—and in hell he lift up his eyes in torment." Believers, at death, go immediately to heaven. Luke 23:43, "This day you shall be with Me in paradise." Christ was to be instantly in heaven, and the penitent thief was to be with Christ that very day. So that he was in no such place as purgatory—but went immediately from the cross to paradise. Christ's blood is purgatory in this life, 1 John 1:7. If men are not purged by Christ's blood, there is no purging by fire. Not only the Scripture but the Fathers were against purgatory. We do not read of two fires, said Augustine, only of hell-fire, not purgatory-fire. But this imaginary fire of purgatory, makes for something to sell in the pope's kitchen. For when men are about to make their will, if they leave good sums of money to the pope and his priests—they tell them that they will pray for them that they may be speedily released out of the pains of purgatory!

 He states,

If we are walking with the Church He founded and seeking forgiveness from the successors of the men whom He empowered to forgive or retain sins - then yes.  John 20:23 - "If you forgive anyone’s sins, their sins are forgiven; if you do not forgive them, they are not forgiven.” (NIV)

Peter is not the rock and the Roman Church is not founded by Jesus Christ.  No can forgive sins except God alone and the Jews knew this in ancient Israel.  1 John 1:9 speaks of forgiveness by God through His Son by His Spirit but devoid of the Roman church,

If we confess our sins, He is faithful and righteous to forgive us our sins and to cleanse us from all unrighteousness (1 John 1:9 NASB).

He states,

When we first commit them?  While I think that is possible, I would say it is not typical.  Repentance tends to come after reflection - though I could see it happening as the sin is committed.  Repentance is one thing, forgiveness is another.  God provided us with the means of getting our sins forgiven through men whom He empowered to do so.

I think once someone repents of their sins to God they are forgiven.  CH Spurgeon wrote,

Repentance is the inseparable companion of faith. All the while that we walk by faith and not by sight, the fear of repentance glitters in the eye of faith. That is not true repentance which does not come of faith in Jesus; and that is not true faith in Jesus which is not tinctured with repentance. Faith and repentance, like the Siamese twins, are vitally joined together. Faith and repentance are but two spokes in the same wheel, two handles of the same plow. Repentance has been well described as a heart broken for sin and from sin, and it may equally well be spoken of as turning and returning. It is a change of mind of the most thorough and radical sort, and it is attended with sorrow for the past and a resolve of amendment in the future. Repentance of sin and faith in divine pardon are the ways and woof of the fabric of real conversion.

D.M. Lloyd Jones wrote,

So the Cross does not merely tell us that God forgives, it tells us that that is God’s way of making forgiveness possible. It is the way in which we understand how God forgives. I will go further: How can God forgive and still remain God? – That is the question. The Cross is the vindication of God. The Cross is the vindication of the character of God. The Cross not only shows the love of God more gloriously than anything else, it shows His righteousness, His justice, His holiness, and all the glory of His eternal attributes. They are all to be seen shining together there. If you do not see them all you have not seen the Cross.

 He writes,

We strive to live holy lives because we wish to please our Lord, our Savior and God.  If it is judged that we must be further purified before entering Heaven, then sobeit - God is sovereign.

Spurgeon wrote,

How these verses shut the gates of purgatory!  It is held that there are some who die who are believers, but who are not quite purified from sin, and in an after state they must undergo a purgatorial quarantine to be purged by fire, so that they may become quite complete.  Beloved, when the thief died on the cross he had but just believed, and had never done a single good work, but where did he go to? Well, he ought to have gone to purgatory by rights, if ever anybody did, but instead of that the Savior said to him, "Today you shall be with me in Paradise." Why? Because the ground of the man's admission into Paradise was perfect. The grounds of his admission there was Christ's work, and that is how you and I will get into heaven, because Christ's work is finished. The thief did not go down to purgatory, nor, blessed be his name, neither shall you nor I if we trust in the finished work of the Lord Jesus.

"The death he died, he died to sin once for all..."
Romans 6:10
"He sacrificed for their sins once for all when
he offered himself." Hebrews 7:27
"He entered the Most Holy Place once for all by his
own blood, having obtained eternal redemption."
Hebrews 9:12
"But now he has appeared once for all at the end
of the ages to do away with sin by the sacrifice
of himself." Hebrews 9:26
"so Christ was sacrificed once to take away the
sins of many people...." Hebrews 9:28
"we have been made holy through the sacrifice of the
body of Jesus Christ once for all." Hebrews 10:10

He states,

If there were no such thing as purification after death, or sins being forgiven in the next life, then why does Scripture make mention of such things?

Yes!  May we?  I hope we do and I hope we objectively look at what has been said and consider the following too...

It does not.  It is simply your tradition being placed upon the text of Scripture.   May I say that the Lord does not like "Catholic theologians" to write about His Word.  It is safe to say that the Lord is angry with you by what you teach, but I call you to repentance.  He states, 

Matt. 5:26,18:34; Luke 12:58-59 – Jesus teaches us, “Come to terms with your opponent or you will be handed over to the judge and thrown into prison. You will not get out until you have paid the last penny.” The word “opponent” (antidiko) is likely a reference to the devil (see the same word for devil in 1 Pet. 5:8) who is an accuser against man (c.f. Job 1.6-12; Zech. 3.1; Rev. 12.10), and God is the judge. If we have not adequately dealt with satan and sin in this life, we will be held in a temporary state called a prison, and we won’t get out until we have satisfied our entire debt to God. This “prison” is purgatory where we will not get out until the last penny is paid.

Jerome and Augustine commented on these verses and never mentioned purgatory (Ancient Christian Commentary On Scripture, New Testament Ia, Matthew 1-13, pg. 106-107).

Matt. 5:48 - Jesus says, "be perfect, even as your heavenly Father is perfect." We are only made perfect through purification, and in Catholic teaching, this purification, if not completed on earth, is continued in a transitional state we call purgatory.

This verse has no reference to purgatory.  It refers to sanctification but later Christians are glorified.  

Matt. 12:32 – Jesus says, “And anyone who says a word against the Son of man will be forgiven; but no one who speaks against the Holy Spirit will be forgiven either in this world or in the next.” Jesus thus clearly provides that there is forgiveness after death. The phrase “in the next” (from the Greek “en to mellonti”) generally refers to the afterlife (see, for example, Mark 10.30; Luke 18.30; 20.34-35; Eph. 1.21 for similar language). Forgiveness is not necessary in heaven, and there is no forgiveness in hell. This proves that there is another state after death, and the Church for 2,000 years has called this state purgatory. Luke 12:47-48 - when the Master comes (at the end of time), some will receive light or heavy beatings but will live. This state is not heaven or hell, because in heaven there are no beatings, and in hell we will no longer live with the Master.
Luke 16:19-31 - in this story, we see that the dead rich man is suffering but still feels compassion for his brothers and wants to warn them of his place of suffering. But there is no suffering in heaven or compassion in hell because compassion is a grace from God and those in hell are deprived from God's graces for all eternity. So where is the rich man? He is in purgatory.
1 Cor. 15:29-30 - Paul mentions people being baptized on behalf of the dead, in the context of atoning for their sins (people are baptized on the dead’s behalf so the dead can be raised). These people cannot be in heaven because they are still with sin, but they also cannot be in hell because their sins can no longer be atoned for. They are in purgatory. These verses directly correspond to 2 Macc. 12:44-45 which also shows specific prayers for the dead, so that they may be forgiven of their sin.
Phil. 2:10 - every knee bends to Jesus, in heaven, on earth, and "under the earth" which is the realm of the righteous dead, or purgatory.
2 Tim. 1:16-18 - Onesiphorus is dead but Paul asks for mercy on him “on that day.” Paul’s use of “that day” demonstrates its eschatological usage (see, for example, Rom. 2.5,16; 1 Cor. 1.8; 3.13; 5.5; 2 Cor. 1.14; Phil. 1.6,10; 2.16; 1 Thess. 5.2,4,5,8; 2 Thess. 2.2,3; 2 Tim. 4.8). Of course, there is no need for mercy in heaven, and there is no mercy given in hell. Where is Onesiphorus? He is in purgatory.
Heb. 12:14 - without holiness no one will see the Lord. We need final sanctification to attain true holiness before God, and this process occurs during our lives and, if not completed during our lives, in the transitional state of purgatory.
Heb. 12:23 - the spirits of just men who died in godliness are "made" perfect. They do not necessarily arrive perfect. They are made perfect after their death. But those in heaven are already perfect, and those in hell can no longer be made perfect. These spirits are in purgatory.
1 Peter 3:19; 4:6 - Jesus preached to the spirits in the "prison." These are the righteous souls being purified for the beatific vision.
Rev. 21:4 - God shall wipe away their tears, and there will be no mourning or pain, but only after the coming of the new heaven and the passing away of the current heaven and earth. Note the elimination of tears and pain only occurs at the end of time. But there is no morning or pain in heaven, and God will not wipe away their tears in hell. These are the souls experiencing purgatory.
Rev. 21:27 - nothing unclean shall enter heaven. The word “unclean” comes from the Greek word “koinon” which refers to a spiritual corruption. Even the propensity to sin is spiritually corrupt, or considered unclean, and must be purified before entering heaven. It is amazing how many Protestants do not want to believe in purgatory. Purgatory exists because of the mercy of God. If there were no purgatory, this would also likely mean no salvation for most people. God is merciful indeed.
Luke 23:43 – many Protestants argue that, because Jesus sent the good thief right to heaven, there can be no purgatory. There are several rebuttals. First, when Jesus uses the word "paradise,” He did not mean heaven. Paradise, from the Hebrew "sheol," meant the realm of the righteous dead. This was the place of the dead who were destined for heaven, but who were captive until the Lord's resurrection. Second, since there was no punctuation in the original manuscript, Jesus’ statement “I say to you today you will be with me in paradise” does not mean there was a comma after the first word “you.” This means Jesus could have said, “I say to you today, you will be with me in paradise” (meaning, Jesus could have emphasized with exclamation his statement was “today” or “now,” and that some time in the future the good thief would go to heaven). Third, even if the thief went straight to heaven, this does not prove there is no purgatory (those who are fully sanctified in this life – perhaps by a bloody and repentant death – could be ready for admission in to heaven).
Gen. 50:10; Num. 20:29; Deut. 34:8 - here are some examples of ritual prayer and penitent mourning for the dead for specific periods of time. The Jewish understanding of these practices was that the prayers freed the souls from their painful state of purification, and expedited their journey to God.

 I do not see how any of these support purgatory.  John Napier wrote,

The god of Roman Catholic doctrine is not the God of the Bible; therefore, that leaves only one alternative, the “god of this age” (2 Cor. 4:4).  Thus, the vast majority of those in the Roman Catholic Church are lost.  However, those in Roman Catholic churches who have trusted in the Lord Jesus Christ alone and do not embrace the teachings of the Roman Catholic Church in their heart may be saved.  (Charismatic Challenge by John Napier, Providence House Publishers, 2003, p. 177. Used by permission. All rights reserved).

 RC Sproul says,

At the moment the Roman Catholic Church condemned the biblical doctrine of justification by faith alone, she denied the gospel and ceased to be a legitimate church, regardless of all the rest of her affirmations of Christian orthodoxy. To embrace her as an authentic church while she continues to repudiate the biblical doctrine of salvation is a fatal attribution.  (Is the Reformation Over? September 2009, Tabletalk, p. 7. Used by Permission).

He states the non-canonical books of the Bible,

The Jews receive the Old Testament in 22 books, according to the number of their letters, dividing them into three sections: Law, Prophets, and Hagiographa...There is a fourth section of the Old Testament among us, whose books are not in the Jewish canon. First of these is the book of Wisdom; second Ecclesiasticus; third Tobit; fourth Judith; fifth and sixth the books of Maccabees; which although the Jews separate among the Apocrypha, the Church of Christ honors and preaches among the divine books. (http://christiantruth.com/articles/Apocrypha3.html).

I do not change the subject and I do not have a weak apologetic.  I can talk about that you mix the two natures of Christ in the Eucharist because you lack the Spirit of God to teach you about your total inability and total depravity (without making it a personal attack).  I suggest to you that Satan can easily deal with you, because you lack biblical divine truth. 

By the way, you call me "Mr. Petillo" when I have an earned doctorate of theology.  I earned it at the age of 24 in 2004: it was a 531-page dissertation on the Reformed doctrines of the Bible.  But I pray for you (I really do) that you would embrace the doctrines of the Bible before it is too late.  I stood before Jesus (going to Mass everyday) and He said it did not matter. 

He must stand in Him in His unified IMPUTED righteousness through a forensic declaration.  I said that Mary did not suffer redemptively and Jesus does not accept her in that way because He is the only One the Father said He was well-pleased with. Go to Jesus alone!  I call you to repentance.

Luke 11:26-28 KJV 
²⁶ Then goeth he, and taketh to him seven other spirits more wicked than himself; and they enter in, and dwell there: and the last state of that man is worse than the first.

²⁷ And it came to pass, as he spake these things, a certain woman of the company lifted up her voice, and said unto him, Blessed is the womb that bare thee, and the paps which thou hast sucked.
²⁸ But he said, Yea rather, blessed are they that hear the word of God, and keep it.

The Reformed Sacrament of the Lord's Supper

How do we understand the sacraments?  Let's look at the Puritan Catechism by CH Spurgeon,

Q. What is the Lord's Supper? A. The Lord's Supper is an ordinance of the New Testament, instituted by Jesus Christ; wherein, by giving and receiving bread and wine, according to his appointment, his death is shown forth (1 Cor. 11:23-26), and the worthy receivers are, not after a corporeal and carnal manner, but by faith, made partakers of his body and blood, with all his benefits, to their spiritual nourishment, and growth in grace (1 Cor. 10:16).

---

Q. What is required to the worthy receiving of the Lord's Supper? A. It is required of them who would worthily partake of the Lord's Supper, that they examine themselves of their knowledge to discern the Lord's body (1 Cor. 11:28-29), of their faith to feed upon him (2 Cor. 13:5), of their repentance (1 Cor. 11:31), love (1 Cor. 11:18-20), and new obedience, (1 Cor. 5:8) lest coming unworthily, they eat and drink judgment to themselves (1 Cor. 11:27-29).

---

Q. What is meant by the words, "until he come," which are used by the apostle Paul in reference to the Lord's Supper? A. They plainly teach us that our Lord Jesus Christ will come a second time; which is the joy and hope of all believers (Acts 1:11 1 Thess. 4:16).

Let's look at the Westminister Catechism on the Lord's Supper,

Question 168: What is the Lord's Supper?
Answer: The Lord's Supper is a sacrament of the New Testament, wherein, by giving and receiving bread and wine according to the appointment of Jesus Christ, his death is showed forth; and they that worthily communicate feed upon his body and blood, to their spiritual nourishment and growth in grace; have their union and communion with him confirmed; testify and renew their thankfulness, and engagement to God, and their mutual love and fellowship each with other, as members of the same mystical body.
Question 169: How has Christ appointed bread and wine to be given and received in the sacrament of the Lord's Supper?
Answer: Christ has appointed the ministers of his Word, in the administration of this sacrament of the Lord's Supper, to set apart the bread and wine from common use, by the word of institution, thanksgiving, and prayer; to take and break the bread, and to give both the bread and the wine to the communicants: who are, by the same appointment, to take and eat the bread, and to drink the wine, in thankful remembrance that the body of Christ was broken and given, and his blood shed, for them.
Question 170: How do they that worthily communicate in the Lord's Supper feed upon the body and blood of Christ therein?
Answer: As the body and blood of Christ are not corporally or carnally present in, with, or under the bread and wine in the Lord's Supper, and yet are spiritually present to the faith of the receiver, no less truly and really than the elements themselves are to their outward senses; so they that worthily communicate in the sacrament of the Lord's Supper, do therein feed upon the body and blood of Christ, not after a corporal and carnal, but in a spiritual manner; yet truly and really, while by faith they receive and apply unto themselves Christ crucified, and all the benefits of his death.
Question 171: How are they that receive the sacrament of the Lord's Supper to prepare themselves before they come unto it?
Answer: They that receive the sacrament of the Lord's Supper are, before they come, to prepare themselves thereunto, by examining themselves of their being in Christ, of their sins and wants; of the truth and measure of their knowledge, faith, repentance; love to God and the brethren, charity to all men, forgiving those that have done them wrong; of their desires after Christ, and of their new obedience; and by renewing the exercise of these graces, by serious meditation, and fervent prayer.
Question 172: May one who doubts of his being in Christ, or of his due preparation, come to the Lord's Supper?
Answer: One who doubts of his being in Christ, or of his due preparation to the sacrament of the Lord's Supper, may have true interest in Christ, though he be not yet assured thereof; and in God's account has it, if he be duly affected with the apprehension of the want of it, and unfeignedly desires to be found in Christ, and to depart from iniquity: in which case (because promises are made, and this sacrament is appointed, for the relief even of weak and doubting Christians) he is to bewail his unbelief, and labor to have his doubts resolved; and, so doing, he may and ought to come to the Lord's Supper, that he may be further strengthened.
Question 173: May any who profess the faith, and desire to come to the Lord's Supper, be kept from it?
Answer: Such as are found to be ignorant or scandalous, notwithstanding their profession of the faith, and desire to come to the Lord's Supper, may and ought to be kept from that sacrament, by the power which Christ has left in his church, until they receive instruction, and manifest their reformation.
Question 174: What is required of them that receive the sacrament of the Lord's Supper in the time of the administration of it?
Answer: It is required of them that receive the sacrament of the Lord's Supper, that, during the time of the administration of it, with all holy reverence and attention they wait upon God in that ordinance, diligently observe the sacramental elements and actions, heedfully discern the Lord's body, and affectionately meditate on his death and sufferings, and thereby stir up themselves to a vigorous exercise of their graces; in judging themselves, and sorrowing for sin; in earnest hungering and thirsting after Christ, feeding on him by faith, receiving of his fulness, trusting in his merits, rejoicing in his love, giving thanks for his grace; in renewing of their covenant with God, and love to all the saints.
Question 175: What is the duty of Christians, after they have received the sacrament of the Lord's Supper?
Answer: The duty of Christians, after they have received the sacrament of the Lord's Supper, is seriously to consider: How they have behaved themselves therein, and with: What success; if they find quickening and comfort, to bless God for it, beg the continuance of it, watch against relapses, fulfil their vows, and encourage themselves to a frequent attendance on that ordinance: but if they find no present benefit, more exactly to review their preparation to, and carriage at, the sacrament; in both which, if they can approve themselves to God and their own consciences, they are to wait for the fruit of it in due time: but, if they see they have failed in either, they are to be humbled, and to attend upon it afterwards with more care and diligence.
Question 176: Wherein do the sacraments of Baptism and the Lord's Supper agree?
Answer: The sacraments of Baptism and the Lord's Supper agree, in that the author of both is God; the spiritual part of both is Christ and his benefits; both are seals of the same covenant, are to be dispensed by ministers of the gospel, and by none other; and to be continued in the church of Christ until his second coming.
Question 177: Wherein do the sacraments of Baptism and the Lord's Supper differ?
Answer: The sacraments of Baptism and the Lord's Supper differ, in that Baptism is to be administered but once, with water, to be a sign and seal of our regeneration and ingrafting into Christ, and that even to infants; whereas the Lord's Supper is to be administered often, in the elements of bread and wine, to represent and exhibit Christ as spiritual nourishment to the soul, and to confirm our continuance and growth in him, and that only to such as are of years and ability to examine themselves.

We ought to understand that it is the Father's will for us to partake of the Eucharist through the divine and holy remembrance of His only-beloved Son by the guidance of the Holy Spirit.  The Eucharist is different then other meals of a Christian because it is set apart; that is, it is essentially holy.   We agree with St. Augustine that the Son is localized at the right hand of the Father; that is, He is at the right hand of Power.  We ought to understand that the Eucharist is celebrated with unleavened bread to show forth the purity of the sacrament. We ought to understand that Jesus said "This is my body."  Some do not understand the plain context of the verse, but they take an over literal meaning of the verse.  I would suggest to you that the "is" means a representation of the body of Christ.  It depends on how one understands the "is."  I suggest to you that the human nature of Christ cannot be everywhere like the divine nature.  Once one says that the human nature is taken everywhere it becomes the divine nature.  Its in violatiion of the Definition Chalechon.  We cannot mix the natures of Christ but we ought to make a distinction.  I would say that the Roman Eucharist is a Monophysite Jesus; that is, they mix the natures of Christ to make it merely a divine nature.  We say that the divine nature is everywhere but the human nature is at the right hand of the Father.  We believe this a consistent and logical understanding of the Eucharist.

Therefore, following the holy fathers, we all with one accord teach men to acknowledge one and the same Son, our Lord Jesus Christ, at once complete in Godhead and complete in manhood, truly God and truly man, consisting also of a reasonable soul and body; of one substance with the Father as regards his Godhead, and at the same time of one substance with us as regards his manhood; like us in all respects, apart from sin; as regards his Godhead, begotten of the Father before the ages, but yet as regards his manhood begotten, for us men and for our salvation, of Mary the Virgin, the God-bearer; one and the same Christ, Son, Lord, Only-begotten, recognized in two natures, without confusion, without change, without division, without separation; the distinction of natures being in no way annulled by the union, but rather the characteristics of each nature being preserved and coming together to form one person and subsistence, not as parted or separated into two persons, but one and the same Son and Only-begotten God the Word, Lord Jesus Christ; even as the prophets from earliest times spoke of him, and our Lord Jesus Christ himself taught us, and the creed of the fathers has handed down to us.

Let's look at the London Confession of Faith,

Chapter 30: Of the Lord's Supper

1._____ The supper of the Lord Jesus was instituted by him the same night wherein he was betrayed, to be observed in his churches, unto the end of the world, for the perpetual remembrance, and shewing forth the sacrifice of himself in his death, confirmation of the faith of believers in all the benefits thereof, their spiritual nourishment, and growth in him, their further engagement in, and to all duties which they owe to him; and to be a bond and pledge of their communion with him, and with each other.
( 1 Corinthians 11:23-26; 1 Corinthians 10:16, 17,21 ) 2._____ In this ordinance Christ is not offered up to his Father, nor any real sacrifice made at all for remission of sin of the quick or dead, but only a memorial 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 abominable, injurious to Christ's own sacrifice the alone propitiation for all the sins of the elect.
( Hebrews 9:25, 26, 28; 1 Corinthians 11:24; Matthew 26:26, 27 )
3._____ The Lord Jesus hath, in this ordinance, appointed his ministers to pray, and bless the elements of bread and wine, and thereby to set them apart from a common to a holy use, and to take and break the bread; to take the cup, and, they communicating also themselves, to give both to the communicants.
( 1 Corinthians 11:23-26, etc. )
4._____ The denial of the cup to the people, worshipping the elements, the lifting them up, or carrying them about for adoration, and reserving them for any pretended religious use, are all contrary to the nature of this ordinance, and to the institution of Christ.
( Matthew 26:26-28; Matthew 15:9; Exodus 20:4, 5 )
5._____ The outward elements in this ordinance, duly set apart to the use ordained by Christ, have such relation to him crucified, as that truly, although in terms used figuratively, they are sometimes called by the names of the things 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.
( 1 Corinthians 11:27; 1 Corinthians 11:26-28 )
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, overthroweth the nature of the ordinance, and hath been, and is, the cause of manifold superstitions, yea, of gross idolatries.
( Acts 3:21; Luke 14:6, 39; 1 Corinthians 11:24, 25 )
7._____ Worthy receivers, outwardly partaking of the visible elements in this ordinance, do then also inwardly by faith, really and indeed, yet not carnally and corporally, but spiritually receive, and feed upon Christ crucified, and all the benefits of his death; the body and blood of Christ being then not corporally or carnally, but spiritually present to the faith of believers in that ordinance, as the elements themselves are to their outward senses.
( 1 Corinthians 10:16; 1 Corinthians 11:23-26 )

Who cleanses us from sin?

The Bible teaches that our Lord and Savior Jesus Christ cleanses us from all defilement, sin, iniquity and transgression. (Hebrews 1:3 and Colossians 1:22).  Jesus has cleansed us from our sins and sat down at the right hand of God the Father.  Jesus presents us holy, free of reproach and blame. 

However, Rome teaches that if we die in the state of grace and friendship we will undergo purification to achieve holiness and enter the joy of heaven (CCC 1030). 

Are we walking in line with Jesus?  Do we repent of all our sins when we first commit them?  Do we live holy lives so we will not have to make the excuse of a purification after we die?  Do we know that Jesus cleansed us from all of sin now and how we can live triumphantly and not some purification after we die?  May we contemplate what is being said.  Amen.

Imputation and Jesus

Lets look at some verses on the word "imputation."  The Bible teaches that man is justified by Christ alone.  It is His imputed unified righteousness.  This is how we are right with God.

Psalm 32:2 KJV
Blessed is the man unto whom the LORD imputeth not iniquity, and in whose spirit there is no guile.
Romans 4:6 KJV
Even as David also describeth the blessedness of the man, unto whom God imputeth righteousness without works,
Romans 4:8 KJV
Blessed is the man to whom the Lord will not impute sin.
Romans 4:11 KJV
And he received the sign of circumcision, a seal of the righteousness of the faith which he had yet being uncircumcised: that he might be the father of all them that believe, though they be not circumcised; that righteousness might be imputed unto them also:
Romans 4:22 KJV
And therefore it was imputed to him for righteousness.
Romans 4:23 KJV
Now it was not written for his sake alone, that it was imputed to him; 
Romans 4:24 KJV
But for us also, to whom it shall be imputed, if we believe on him that raised up Jesus our Lord from the dead; 
Romans 5:13 KJV 
(For until the law sin was in the world: but sin is not imputed when there is no law. 
James 2:23 KJV
And the scripture was fulfilled which saith, Abraham believed God, and it was imputed unto him for righteousness: and he was called the Friend of God.

Who is the Father well-pleased with?  Is it Mary and the saints?  No, it is the Father's Son alone.  Lets look at some verses:


Matthew 3:17 KJV
And lo a voice from heaven, saying, This is my beloved Son, in whom I am well pleased. 
Matthew 12:18 KJV
Behold my servant, whom I have chosen; my beloved, in whom my soul is well pleased: I will put my spirit upon him, and he shall shew judgment to the Gentiles. 
Matthew 17:5 KJV
While he yet spake, behold, a bright cloud overshadowed them: and behold a voice out of the cloud, which said, This is my beloved Son, in whom I am well pleased; hear ye him. 
Mark 1:11 KJV
And there came a voice from heaven, saying, Thou art my beloved Son, in whom I am well pleased. 
Luke 3:22 KJV
And the Holy Ghost descended in a bodily shape like a dove upon him, and a voice came from heaven, which said, Thou art my beloved Son; in thee I am well pleased.

Is Modalism True? A Brief Study of the Godhead

We ought to become familiar with the various teachings against the Blessed and Holy Trinity; that is, Oneness Pentecostals teach that there are three manifestations to the Godhead.  Here is a direct statement from TD Jakes' web site,

"There is one God, Creator of all things, infinitely perfect, and eternally existing in three manifestations: Father, Son and Holy Spirit."  (http://www.thepottershouse.org/Local/About-Us/Belief-Statement.aspx).

This unbiblical, unsound and contrary to teaching conflicts with the biblical doctrine of the Trinity; that is, it denies the distinctions within the Triune Godhead.  The Bible teaches,

Matthew 28 KJV
¹⁹ Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost:
²⁰ Teaching them to observe all things whatsoever I have commanded you: and, lo, I am with you always, even unto the end of the world. Amen.
2 Corinthians 13:14 KJV
The grace of the Lord Jesus Christ, and the love of God, and the communion of the Holy Ghost, be with you all. Amen.

Jesus did not pray to Himself or the Spirit but to the Father in John 17,

John 17 KJV

17 These words spake Jesus, and lifted up his eyes to heaven, and said, Father, the hour is come; glorify thy Son, that thy Son also may glorify thee:

² As thou hast given him power over all flesh, that he should give eternal life to as many as thou hast given him.
³ And this is life eternal, that they might know thee the only true God, and Jesus Christ, whom thou hast sent.
⁴ I have glorified thee on the earth: I have finished the work which thou gavest me to do.
⁵ And now, O Father, glorify thou me with thine own self with the glory which I had with thee before the world was.
⁶ I have manifested thy name unto the men which thou gavest me out of the world: thine they were, and thou gavest them me; and they have kept thy word.
⁷ Now they have known that all things whatsoever thou hast given me are of thee.
⁸ For I have given unto them the words which thou gavest me; and they have received them, and have known surely that I came out from thee, and they have believed that thou didst send me.
⁹ I pray for them: I pray not for the world, but for them which thou hast given me; for they are thine.
¹⁰ And all mine are thine, and thine are mine; and I am glorified in them.
¹¹ And now I am no more in the world, but these are in the world, and I come to thee. Holy Father, keep through thine own name those whom thou hast given me, that they may be one, as we are.
¹² While I was with them in the world, I kept them in thy name: those that thou gavest me I have kept, and none of them is lost, but the son of perdition; that the scripture might be fulfilled.
¹³ And now come I to thee; and these things I speak in the world, that they might have my joy fulfilled in themselves.
¹⁴ I have given them thy word; and the world hath hated them, because they are not of the world, even as I am not of the world.
¹⁵ I pray not that thou shouldest take them out of the world, but that thou shouldest keep them from the evil.
¹⁶ They are not of the world, even as I am not of the world.
¹⁷ Sanctify them through thy truth: thy word is truth.
¹⁸ As thou hast sent me into the world, even so have I also sent them into the world.
¹⁹ And for their sakes I sanctify myself, that they also might be sanctified through the truth.
²⁰ Neither pray I for these alone, but for them also which shall believe on me through their word;
²¹ That they all may be one; as thou, Father, art in me, and I in thee, that they also may be one in us: that the world may believe that thou hast sent me.
²² And the glory which thou gavest me I have given them; that they may be one, even as we are one:
²³ I in them, and thou in me, that they may be made perfect in one; and that the world may know that thou hast sent me, and hast loved them, as thou hast loved me.
²⁴ Father, I will that they also, whom thou hast given me, be with me where I am; that they may behold my glory, which thou hast given me: for thou lovedst me before the foundation of the world.
²⁵ O righteous Father, the world hath not known thee: but I have known thee, and these have known that thou hast sent me.
²⁶ And I have declared unto them thy name, and will declare it: that the love wherewith thou hast loved me may be in them, and I in them.

The Performance of Jesus Alone Saves Us

What saves us?  Is it the performance of Jesus that saves us?  Or, is it our performance that saves us?  We ought not to trust our performance but the sinless life of Jesus Christ.  In His sinless life, is the depth of peace and grace that can never be taken away from us.  We would do well to trust His sinless life.  Lets read the Confession on the merits of Jesus alone,

1._____ 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's sake alone; not by imputing faith itself, the act of believing, or any other evangelical obedience to them, as their righteousness; but by imputing Christ's active obedience unto the whole law, and passive obedience in his death for their whole and sole righteousness by faith, which faith they have not of themselves; it is the gift of God.

Here is what the Bible says,

Romans 3:24 KJV 
²⁴ Being justified freely by his grace through the redemption that is in Christ Jesus:
 Romans 8:30 KJV 
³⁰ Moreover whom he did predestinate, them he also called: and whom he called, them he also justified: and whom he justified, them he also glorified.
 Romans 4:5-8 KJV 
⁵ But to him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness.

⁶ Even as David also describeth the blessedness of the man, unto whom God imputeth righteousness without works,
⁷ Saying, Blessed are they whose iniquities are forgiven, and whose sins are covered.
⁸ Blessed is the man to whom the Lord will not impute sin.
Ephesians 1:7 KJV
⁷ In whom we have redemption through his blood, the forgiveness of sins, according to the riches of his grace;
1 Corinthians 1:30 KJV  
³⁰ But of him are ye in Christ Jesus, who of God is made unto us wisdom, and righteousness, and sanctification, and redemption:
1 Corinthians 1:31 KJV 
³¹ That, according as it is written, He that glorieth, let him glory in the Lord.
 Romans 5:17-19 KJV 
¹⁷ For if by one man's offence death reigned by one; much more they which receive abundance of grace and of the gift of righteousness shall reign in life by one, Jesus Christ.)

¹⁸ Therefore as by the offence of one judgment came upon all men to condemnation; even so by the righteousness of one the free gift came upon all men unto justification of life.
¹⁹ For as by one man's disobedience many were made sinners, so by the obedience of one shall many be made righteous.
Philippians 3:8 KJV 
⁸ Yea doubtless, and I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord: for whom I have suffered the loss of all things, and do count them but dung, that I may win Christ,
Philippians 3:9 KJV 
⁹ And be found in him, not having mine own righteousness, which is of the law, but that which is through the faith of Christ, the righteousness which is of God by faith:
Ephesians 2:8-10 KJV 
⁸ For by grace are ye saved through faith; and that not of yourselves: it is the gift of God:

⁹ Not of works, lest any man should boast.
¹⁰ For we are his workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them.
John 1:12 KJV 
¹² But as many as received him, to them gave he power to become the sons of God, even to them that believe on his name:
Romans 5:17 KJV 
¹⁷ For if by one man's offence death reigned by one; much more they which receive abundance of grace and of the gift of righteousness shall reign in life by one, Jesus Christ.)

Let Us Trust Jesus Christ for Spiritual Salvation

May all of us human beings trust Jesus as our Lord and Savior.  Help us Lord God to trust Thee.  Help me to trust in Thee Lord Jesus Christ.  All of us human beings have fallen into the evil of sin.  Help us to love Thee more and praise Thee more.  Here are some verses on this subject of trusting and praising God,

 

Isaiah 26:4 KJV

⁴ Trust ye in the Lord for ever: for in the Lord Jehovah is everlasting strength:
Psalm 28:7 KJV
The LORD is my strength and my shield; my heart trusted in him, and I am helped: therefore my heart greatly rejoiceth; and with my song will I praise him. 
Psalm 40:3 KJV
And he hath put a new song in my mouth, even praise unto our God: many shall see it, and fear, and shall trust in the LORD.
Proverbs 3:5-6 KJV
Trust in the LORD with all thine heart; and lean not unto thine own understanding. In all thy ways acknowledge him, and he shall direct thy paths. 
2 Samuel 22:3 KJV
The God of my rock; in him will I trust: he is my shield, and the horn of my salvation, my high tower, and my refuge, my saviour; thou savest me from violence.
2 Samuel 22:31 KJV
As for God, his way is perfect; the word of the LORD is tried: he is a buckler to all them that trust in him.
2 Samuel 22:31 KJV
As for God, his way is perfect; the word of the LORD is tried: he is a buckler to all them that trust in him.
Jeremiah 17:7 KJV
Blessed is the man that trusteth in the LORD, and whose hope the LORD is.
Philippians 1:11 KJV
Being filled with the fruits of righteousness, which are by Jesus Christ, unto the glory and praise of God. 
Philippians 4:8 KJV
Finally, brethren, whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report; if there be any virtue, and if there be any praise, think on these things. 
Hebrews 2:12 KJV
Saying, I will declare thy name unto my brethren, in the midst of the church will I sing praise unto thee.
Hebrews 13:15 KJV

By him therefore let us offer the sacrifice of praise to God continually, that is, the fruit of our lips giving thanks to his name. 

1 Peter 1:7 KJV

That the trial of your faith, being much more precious than of gold that perisheth, though it be tried with fire, might be found unto praise and honour and glory at the appearing of Jesus Christ: 

1 Peter 2:9 KJV

But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should shew forth the praises of him who hath called you out of darkness into his marvellous light; 

1 Peter 2:14 KJV

Or unto governors, as unto them that are sent by him for the punishment of evildoers, and for the praise of them that do well. 

1 Peter 4:11 KJV

If any man speak, let him speak as the oracles of God; if any man minister, let him do it as of the ability which God giveth: that God in all things may be glorified through Jesus Christ, to whom be praise and dominion for ever and ever. Amen. 

Revelation 19:5 KJV

And a voice came out of the throne, saying, Praise our God, all ye his servants, and ye that fear him, both small and great.