In week 22 now, we're not going to finish this chapter today, so next week we'll conclude this chapter and go into the communion of the saints. And then, so not counting tonight, four weeks we should finish the confession. And we'll decide where we're going from there, what kind of study after that. Hey, you didn't see my original intention that I gave him. And he's like, are you sure? I'm like, that's what I'm putting down right now. We'll see how it goes. If I had three hours per class, we could have followed by that outline, but that's. Okay, so I was going to include some catechism questions for this, but since we're going to finish the chapter and go into the communion of the saints, I'll put the catechism questions in at that time. We'll be taking from the orthodox Hercules Collins revision of the Heidelberg and the Westminster. Just a quick recap on last week, and I feel bad. I know I put a lot of time into recapping just because I like to make sure we're up. But since the videos are uploaded, I am, I can say right now at this time, we are current with all the uploads being done. So, minus what's being recorded right now, all of the classes are uploaded on the YouTube channel. So if you do need to go back, or if you need the handout, hit me up and I'll print them out. I'm still trying to figure out a way to incorporate them on the videos so you can download them. But I do have them, and like I said, the videos are up. So just going to briefly go over, we went over three chapters last week. We went over of lawful oaths and vows. A big thing out of that was the difference between an oath and a vow, and how an oath is an element of religious worship. So that was, I'm going to grab this real quick during the recap. Thank you, kind sir. Sorry, somebody still works tonight, so I need to caffeinate. So yes, an oath is made between persons, but made before the Lord, and a vow is made to the Lord. I was looking at some different aspects of that and how the Baptists softened the stance from the previous confessions in the Westminster, what changed from that. Then we looked at civil government, or if you're looking at the 17th century title, it's of the civil magistrate. There is some language that I like better in the original, but the modern English, like I say, it is enough for us to study and the scripture references are there for us to look at and draw our conclusions to see if what their doctrine beliefs are correct. So when it was civil government, we could have went over a lot more. There was some questions on, you know, when is it your duty as a Christian to civil disobedience. And again, we're just gonna look at what scripture says and your own liberty, your own prayer, prayerful consideration in those different instances is what that is going to amount to. And then we finished with of marriage. And again, I don't know why, but there were some paragraphs in the Westminster that were not included in the Savoy. They did not, during their revisions, get transferred over, dealing with adultery, desertion, and divorce. Again, I don't know why, what was going on. I wasn't at the assembly where they discussed this, what the Congregationalists or the Baptists, but I know that they're not included, and I think that, especially in the climate today, are needed topics to what does the Bible say about these things. I did like this Martin Luther quote, though one learns more of Christ in being married and rearing children than in several lifetimes spent in study in a monastery. And again, just to reiterate, I put these theologians up there to introduce us. It does not mean I agree with everything or condone everything that they have stood for, said, or even some of their beliefs. But as we look at the Reformation, we do credit a lot to Martin Luther in the way of the Reformation, of things changing. So this week and next week, we're going to be going over chapter 26 of the church. And as you see, again, the way the confession is set up, it's a system of theology. It's broken down. You get the first principles of God, of the Holy Scripture, of creation, God's decree, divine providence. And then we get into His covenant and how that looks. what that looks like, his grace, his blessings, the benefits of us. And then we went into the way it's broken down. I like Renahan and Waldron both have it done like that. Then the third part is Christian liberty, which is where we're at now. So we start with the Christian liberty and liberty of conscience and all these things, religious worship, all these other things where there is disagreement. But we are at liberty to, because of our being liberated from sin, we have this liberty to live these things. And now we're looking at the church. And again, this is going to follow the Congregationalists. The type of government, the church government, the Congregationalists, John Owen and others had, was where the Baptists agreed with. They were the Separatists. I don't want to get into a big history lesson coming out of that, but it's different than a state government or national government like the Presbyterians were trying to model there. And again, this is, I get to actually show a Baptist theologian here to, it's a little bit longer quote, but to Benjamin Keech and his, I just put this short title, he's got a, it's a 10 sentence title, as for some reason all the theologians have in their book titles, but this was a short confession. He writes, a Christian should not simply attend a church, a Christian should attend his or her church, not to take leave to hear where they please in other places when the church is assembled, but to worship God and feed in that pasture or with that church with whom they have covenanted and given up themselves as particular members thereof. This is just their understanding of the church is important, and I believe it is too, and if you are a redeemed, born again, child of God, you want to be with your family. So this is an excellent quote. Again, this whole book, this is one of, I think it's Article 22, and his confession, his short confession. Yeah, the title's longer than some of the articles, but again, it's fascinating. We're going to look at some things here. I'm going to start with section one and we've got some discussion. Some of these are going to just build on each other. There are going to be some paragraphs where we're going to have a lot more discussion. It is important to see why the Baptists formulated certain things here. And I'm going to get into a particular topic on, since we've been using Westminster and Savoy, I want to give you a little bit more background on the Savoy and where they stop, their confession stops, and they have an addendum. But the Baptists are going to include that addendum into the Baptist Confession, saying that it is all to be confessed by the local bodies there. So Section 1, Paragraph 1 of Chapter 26 reads, the Catholic, that is universal, church may be called invisible with respect to the internal work of the Spirit and truth of grace. It consists of the full number of the elect who have been, are, or will be gathered into one under Christ, her head. The church is the spouse, the body, the fullness of him who fills all in all. Alright, so again this idea, it's invisible. We went over with the covenant, but again, I'm just trying to compare the Presbyterian model, how they basically flattened the Testament. So the invisible church and the visible church, and they're looking at Israel and true Israel, that there were those that were visibly God's people and those that were invisibly redeemed. So that's not the concept or the covenant that I agree with, but it is a type to antitype. And this idea, though, that There's an invisible number. Again, what that means, and they spell it out right there, it's the internal work of the spirit. So we don't know another person's heart. We all in here are claiming that we are part of the church. That's between you and God. I can only go by your profession and what I observe from your testimony, your actions, but God knows. And so, as I say, everybody who professes the name of Christ, we even see in scripture, get away from me, I never knew you. So there is this idea of there are, people who are gods, and we can't see that. So that's where they come up with invisible. It's not that it's a mystery. God knows whose people are, and they highlight here, too, that that's the full number of the elect who were, are, or will be. So it's the entirety of God's people. That's why we say the universal church too. I like how they got that. Catholic has a bad taste in our mouth because of the Roman Catholic Church. But when you see that in these writings, especially in the early writings, the confessions, the Puritans, when they say Catholic, they're talking about the collective church, all of God's people, the entirety of God's people. And they're called such with respect to the internal work of the spirit. Some scriptures here supporting that, Hebrews 12, 23. And Colossians 1, 18. And he who is the head of the body, the church, is being firstborn from the dead, that everything he might be, And I like that word preeminent. That's a lot of problems we have, too. I like to claim the identity of being in Christ, but does he have preeminence in our lives? Anyways, I don't want to segue into a side topic, but this is important. Again, I'm passionate about worship, but I'm also passionate about the fellowship of believers and what that looks like in a local assembly. Here's some other scriptures supporting paragraph one. As we're going through, you're going to notice, I did skip it in the outline there because I wanted to give a little bit more combined conversation at the end of it, but the first four paragraphs here are the end of the Savoy Declaration, their confession, the first four verses, and that's speaking of the universal church, so what we see in scripture as, here is all the people of God, here's the scripture for that. Then they have the Savoy, the Congregationalists, their addendum on local church institution, what they call it there, the institution of churches and the order appointed in them by Jesus Christ. The Baptists went a step further, though, and said, we're going to take what we agree with in your congregational local body, but that is going to be included as part of our confession. That this is not a distinction, separate addendum to this confession. This is part of our confession. We believe in this local assembly, and we'll get into those in the following paragraphs after four. And the Westminster has six paragraphs in this. I didn't put the tablature comparison because it went to 10 pages. There's a lot because of the Savoy Declaration especially goes into 20. The Baptists have 15 in this one, but the Westminster has six because then they have a a chapter later on that's not in the other confessions about their censures and synods and their type of government. So there is a lot of difference in this and I again just want to focus on that all three of them are very different in this aspect. Whereas the Baptists definitely relied on the congregationalists, all from the separatist movement. They liked their local body, but they also had their distinctions as well, which we're going to see. Section two reads, all people throughout the world who profess the faith of the gospel and obedience to God through Christ in keeping with the gospel are and may be called visible saints as long as they do not destroy their own profession by any foundational errors or unholy living. All local congregations ought to be made up of these. So this is going to what I was saying that we don't know who makes up the invisible church. We don't know every believer, whoever was, is, or will be, even those around us. We don't know. We're going by the profession, and as long as they're not destroying their own profession by foundational errors, which we would call heresies, or unholy living. You're flat out sinning from sunup to sundown. You're calling yourself a Christian. No, we're not going to identify you as a saint. You're in much error or reprobate or even apostate. We don't know what that is in their lives, but there should be evidence. And again, going to all local congregations ought to be made up of these. So as they believe a local body was made up of those who profess and as such are able to be called visible saints. There's some scripture supporting that paragraph. First Corinthians one, two. So this kind of encompasses all of that there. First of all, there's this church in Corinth. So there's this local, this location, this local body. But then that they are united with saints in every place. So that is where our unity. Yes, we all make up the Bride of Christ. And this is why they're at times our fellowships, but other times we disassociate with certain brethren because of their errors. And hopefully it's not unholy living. It could just be, you know, some, some simple ideas that we disagree with so we can still fellowship. But there are others you start questioning, you know, are they a true church? And we're going to some examples later. I don't want to jump ahead. But those churches that are no longer churches we see in scripture. Um, I hope it's not gonna mess up on me again. Here's some scriptures to support that. Additional scriptures. In section three, the purest churches under heaven are subject to mixture and error. Some have degenerated so much that they have ceased to be churches of Christ and have become synagogues of Satan. Nevertheless, Christ always has had and will have in this world to the very end a kingdom of those who believe in him and profess his name. And this goes, I know that Thomas has brought this up several times, that scripture there with nothing will prevail against the church of Christ. Yes, you're going to have those churches that when we do see that in Revelation and other scriptures, there are these churches that are not acting as if they are of Christ. And some have gone so far that says that they're not even churches of Christ anymore, they're synagogues of Satan. But regardless, Christ will always have his people. So this is speaking on the perpetuity, the perpetual existence of Christ's church. And I put there, always has, does, and will exist. Nothing can destroy His church. And though some visible churches fall away from being His true church, there will always be people called His true church. 2 Thessalonians 2, 11 to 12. God sends them in strong delusion so that they may believe what is false in order that all may be condemned who did not believe the truth that has pleasure in unrighteousness. Matthew 16, 18. And I tell you, you are Peter and on this rock I will build my house. So this is that scripture that Thomas liked. And again, he's bringing up scriptures, or anybody is, we're seeing this circular understanding of the doctrines that these Baptists had. So they're constantly reaffirming something that they said before, or building on something that was said prior. And these scriptures, again, they're using scripture to support scripture, to support other scripture, where they're coming up with these ideas. And here's Revelation 12, 17. Then the dragon became furious with the woman, and went off to make war on the rest of her offspring. and on those who keep the commandments of God and hold to the testimony of Jesus. And he stood on the same. So we've been here and I did enjoy doing a study on this too, but there are still those that are going to be God's people, right? Even in persecution, even when all those others are falling away, that God still has his people. We've learned that before over and over and you see the remnant of God. There's always going to be a people. God has redeemed his people and he's always going to have a people for himself. Here's some other scriptures supporting that. And so there's a lot more. Again, I don't mind reading all the scriptures, but I do want to get into some topics, especially the next paragraph coming up before we actually get into more of the local body institution. But here's some more scriptures supporting the previous paragraph. And could you please keep your fly back there, please? It's coming up here, and it was all over the microphone last time. I'm recording. I'm like, what is that sound? I forgot about the fly, and I hear bzzz, bzzz. I'm like checking my speakers and stuff, and then I remember, yep, missed the fly. All right, section four. The Lord Jesus Christ is the head of the church. By the Father's appointment, all authority is conferred on him in a supreme and sovereign manner to call, institute, order, and govern the church. The Pope of Roman Catholicism cannot in any sense be head of the church. Rather, he is the Antichrist, the man of lawlessness and the son of destruction who exalts himself in the church against Christ and all that is called God. The Lord will destroy him with the brightness of his coming. Go back to the first part of this before we go to some scriptures. OK? I 100% agree with the first part of this paragraph there. There's only one head, who is Christ Jesus, the head of the church. He alone has authority, is appointed by the Father. I also agree, though, that the Pope of Roman Catholicism cannot in any sense be the head of the church. I agree with those statements. The Westminster, when the Americans revised it, took out this next part here. The Baptists still have it in, and again there are some other Baptist elders that are talking about at some point, maybe in the next decade or two, we will see a revision of the 1689 where they change some of this stuff. That this, calling the Pope the Antichrist, again you have to understand the historical context. Was he an Antichrist? He was an Antichrist. There are many Antichrists. He was very anti-Christian. At the time, and I even hear, especially if you have some very dispensational minded friends, every president they didn't vote for is the Antichrist. Every new, Bill Gates is the Antichrist. We have so many, this is the Antichrist. But at their time, the things that were being done, and persecution, and even how it was bleeding over into the Church of England, to them this was the lawlessness, the man of destruction. Okay. Will the final Antichrist be a Pope? Possibly. I can't look into the future. I don't have that prophetic ability. But I disagree with their statement here. And again, there are godly men who still think that this is what it was talking about. Or they go even back further to some of the emperors and such. But I think that this would be better just to not be in there. This first part is golden enough here. Talking about Christ as the head of the Church. All right, and anything that stands against him is an antichrist, not necessarily the antichrist. So again, this is a paragraph where a revision would probably be beneficial to the confession. The Americanized version of the Westminster struck this part out. So it is not in their modern Westminster confession. They went ahead and took this part out. I think that's just hard for us to get together unless it's over a potluck to come up with any general discussions anymore. I wanted to bring that up. Here are some scriptures. Colossians 1.18. Again, just pointing to Christ as the head of the church. Matthew 28.18-20. And Ephesians 4, 11 to 12. the hospitals and properties, the evangelists, the shepherds, and teachers to equip the son's school or open their street for good. He's talking about how the father has given the son the authority and the power to govern, to institute, to command his churches. So these verses are supporting that. Here's some other ones. I bolded the second Thessalonians just to show you that second part of the paragraph, the one that I think needs to be revised, this is their proof text for that, their supporting text. You can look it up. No, I didn't put it in your handout, so never mind. If you need it, I'll give it to you. But the 2 Thessalonians 2, 2 to 9, is where they come up with this, the man of lawlessness, the Antichrist. And they pointed that to the Pope. Again, that can be applied to so many men that were not the Antichrist. So I'm not going to choose a date when Christ is returning. I'm not going to choose the man of perdition, man of lawlessness. I'm just going to trust in God's sovereignty. Now, section 5 to the end, and we're not going to get through it all, as I said. But these are now still copied from the Congregationalists, but it's not from the Savoy Declaration. It's now from their institution of the church, their addendum to their confession. The Baptists are just including it in their confession, showing that they felt that this had a higher necessity. to be put into a confession just as an addendum. I'm not saying that the congregationalists didn't think it was important, but the baptists joined. They thought it was even more important, so they include this into their confession. Otherwise, it's taking some ideas from the Saboy, and they, of course, added in their understanding to modify it even more. But section five reads, in exercising the authority entrusted to him, the Lord Jesus, through the ministry of his word by his spirit, calls to himself out of the world those who are given to him by his father. They are called so that they will live before him in all the ways of obedience that he prescribes for them in his word. Those who are called, he commands to live together in local societies or churches for their mutual edification and the fitting conduct of public worship that he requires of them while they are in the world. So to the Baptist, to the 17th century particular Baptist, joining a church was a command that you're redeemed. You have now been liberated from your sin. You are now going to join this family. You are part of God's family. You've been adopted into the family of God. You're going to meet with your family now. It says that through the ministry of his words. Back to where we were looking at effectual calling, justification, adoption, sanctification. You're still seeing, "...and the exercising authority entrusted to Him, Christ, through the ministry of His Word, by His Spirit, calls to Himself out of the Word those who are given to Him by His Father." So they're still building on these other doctrines that they've already shown in their confession, shown with the scriptural proofs, what they understand to be. Is he bothering you now? I meant for him to keep it back there, but... and that they are called so that they will live before Him in all the ways of obedience He prescribes. And again, I believe that joining a local body, and we'll get into some more reasons in the following paragraphs, but I think it is important. And we've looked at that before, these means that keep you being sanctified to grow, these means of grace, one of them is the fellowship of believers, this communion of saints. And if you miss out on that, you are missing out on one of the greatest ways that you can have your faith increased and be sanctified. Again, as we talked about, whether that's smooth polishing or sandpaper to polish, your brothers and sisters is going to be a great benefit. Here's John 10 16. I have other sheep that are not of this fold. I must bring them also, and they will listen to my voice, so there will be one flock, one shepherd. John 12 32. And I, when I am lifted up from the earth, will draw all people to myself. You see the very big emphasis, though, on Christ as the head of the church, and they're going to continue to put that through their scriptures here. Even when we start getting into the offices in a little bit, Christ is the head of the church. All right, there is no delegating his authority, his sovereign authority. We're going to see how that plays out, though, but he is the head of the church. There's some other scriptures, a couple others. So they're called to live with form and obedience, called to live together, and called churches for mutual edification and for fitting conduct of public worship. And again, we saw in the religious worship, yes, your private worship, your individual worship, your family worship, and there is a public worship where you're gonna probably join with other believers, other saints to worship your God together. Section six. The members of these churches are saints by calling. I figure John's gonna like this part here. Our saints by calling, visibly displaying and demonstrating in and by their profession and life, their obedience to the call of Christ. They willingly agree to live together according to Christ's instructions, giving themselves to the Lord and to one another by the will of God with the stated purpose of following the ordinances of the gospel. And I think this is just another inclusion where I come up with that willingness. But they're displaying, visibly displaying and demonstrating through their profession, and by their actions, the obedience to Christ. So these are identifying markers. Somebody that professes to be a Christian who is not living that way, no, it's not a one or the other. It has to be both of them. And somebody who is obeying Christ but not professing to be a Christian is definitely not a Christian. They're just doing good works out of their flesh. So it's their profession and then their obedience. But it goes on to willingly agree to live together. And I love this living together because, again, we think of church, we don't live together. In our heads, we don't live together. We come and join once, twice a week. No, we're living in community. This is what it's supposed to be. Hey, how'd you do on that? Okay, good. We're talking. How are you guys doing? I hear you got the sniffles. We're living together is what that's supposed to look like. And I know it's harder and harder as we let things get in our way and as society is just coming out with technology and all kinds of things to keep us from that. But we're living together. All right. And I said, I've been really convicted about that when Kyle starts talking about this, you know, living together and being each other's lives. That is something. And if I say that I value the local church, I should want to be living in your lives and have you living in my life. And sometimes, as people that do know me, sometimes I play things close to my chest. But I'm more and more open now than I ever was. And we are living together. And there is a purpose for this. It's to God's glory, but it's for our mutual edification. And the various things that happen to us are for our own good, for those who are his. And I like that, though, that we're to follow the ordinances of the gospel, which we'll be getting into in a couple other chapters of the sacraments, the ordinances. But here's Acts 2, 41 to 42. So those who received his word were baptized. And there were added that day about 3,000 soldiers. And they devoted themselves to the apostles' teaching and the fellowship, to the breaking of bread and of the prayers. Second Corinthians 9.13. Yep, so we see this. Members of these churches are called saints. All right, this is the visible church we're talking about now. Again, the invisible, visible. I hope that distinction was made clear and it's not confusing. Again, I don't agree with it the same way that the Presbyterians do, so they can model the continuity from how Israel was to include signs and everything to now. But it does make sense that there is, just because you're Outwardly looking like this doesn't mean that you are one of God's so I understand that But just highlighting there, and I got notes, visibly displaying and demonstrating in and by their profession and obedience the call of Christ. Because this is one thing that the Congregationalists were not consistent in their church membership. They believed slightly in the babies of believers being part of this covenant, but they're not allowed to be church members until they make a profession of faith. So you see the kind of discontinuity there. Presbyterians, at least, said they don't have to make a profession. They're children of believers. They're in this covenant. They are now part of the visible church. Congregationalists, again, that's why I don't understand, even looking at a lot of their covenant theology, why they still went that route with infant baptism. Because their church polity, their covenant theology did not reflect the same thing that the Presbyterians did. I can't ask them, so I don't know, but I can just look at the writings. And like I say, when Baptists are using John Owen's writings to confirm their covenant theology, I'm like, he must not have believed the same thing the Presbyterians did then, because they use his writings, and Hebrews especially, for a lot of their doctrines. Sorry, I saw some lights out there. But then you notice, though, that they willingly agreed to live together, giving themselves to the Lord and each other for the stated purposes of final ordinances of the gospel. Here's some other scriptures supporting paragraph 6. Sorry, the coffee's good, but then I have to go to the water. All right, section seven. Paragraph 7. To every church gathered in this way, conforming to Christ's mind as declared in His Word, He has given all power and authority that is in any way necessary to conduct the form of worship and discipline that He has instituted for them to observe. He has also given them commands and rules to use and carry out that power rightly and properly. So this is just talking about the power of Christ. So again, we're a nation. of priest. Okay, so this idea there that we do have this authority, this power and authority. Christ is our head though, but talking about again these local congregations, especially where they're looking at here, they have this power and authority in any way necessary to conduct the form of worship. So again, you see them separating, this language is separating from that of the Roman Catholics. The church is now giving you the power to tell you what's necessary to worship God, to live out This is saying, no, Christ has given you that. So as a priesthood of believers, as an indwelled by the Holy Spirit, born again saint, you have this power and he's giving us commands on how we are to worship. He's giving us commands and rules to use and carry out that power rightly and properly. You don't have to be told from the church what is right and wrong, that you have that ability. So again, see those churches conforming to Christ. He's given them power and authority to conduct worship and discipline. He's also given commands as to how these things are to be carried out. So again, this is that idea of if you don't believe in belonging to a church, how are you going to be held accountable? So there's lots of ideas that come into this. When people ask, why do I need to be a member of a church? There are many, many, many scriptural, biblical reasons for it. I just like the way that the confession tries to put those together so that as we see it building on it, this is why. You've been redeemed. You're going to be, for the mutual edification, built up together as this body. We are all the bride. So why not? Matthew 18, 17, 18. If he refuses to listen to them, tell it to the church. And if he refuses to listen even to the church, let him be to you as a Gentile and a tax collector. Truly I say to you, whatever you bind on earth shall be bound in heaven, and whatever you loose on earth shall be loosed in heaven. Well, that last part can be talked about. I believe it's forbidden and allowed, but there's other ideas on it. But again, this idea of this discipline, what the example looks like, that you talk to somebody who refuses to listen to you, you take it to the church, and they still refuse. And then we see even in Paul's letters more examples of this, what you do now, the next step, what this discipline looks like. But you're given that power as a local body. 1 Corinthians 5, 4 and 5. When you are assembled in the name of the Lord Jesus, and my spirit is present with the power of my Lord Jesus, you are to deliver this man to Satan for the destruction of the flesh, so that his spirit may be saved and redeemed. Here's one of those examples. And it's not for pettiness. You see that, so that his soul may be saved in the day of the Lord. There's still a reconciliation that's desired for even the discipline. But the local church, and again, we know that the excommunication, if you're reading the history of the church, excommunicating kings, so the king joins another religion and battles them. And I love the history because they really did cover under the umbrella of religion for their actions. But here's an example, Paul writing to the church in Corinth about the church discipline idea. And again, 2 Corinthians 2, 6 and 8. For such a woman, this punishment by a majority is enough. So you should rather turn to forgive and comfort him, or he may be overwhelmed by excessive sorrow. So I thank you to reaffirm your love for him. This is a more beautiful picture of that idea, though. This is where we can see that reconciliation, that turning again. And this is, again, sometimes sanctification looks rougher on others than it should be, but this is just the lives that we live. Some other scriptures supporting this. All right, the next three chapters, next three paragraphs, I'm sorry, next three sections, and we're gonna finish for tonight, are going to be discussing the offices of the church. I like it because the Baptists are putting what they believe scripture says, but it's also a great teaching element for just everybody. Section eight reads, and you'll see that I have italicized and bolded some phrases, and I'll get to that when we're done with all of the paragraphs we're reading. A local church, gathered and fully organized according to the mind of Christ, consists of officers and members. The officers appointed by Christ are overseers, or elders, and deacons. That's the two offices. They are to be chosen and set apart by the church, called and gathered in this way for the distinct purpose of administering ordinances and for carrying out any other power or duty Christ entrusts them with or calls them to. This pattern is to be continued to the end of the age. So we see that there's government of the local church. And they talk about these offices here. So on your handout there, I put a whole bunch of words, though, because we're going to see the Baptists are going to interchange a couple different things. But they're going to use, in the original, they have bishops instead of overseers. But it's the same thing. These words are interchangeable. You'll see that. The Congregationalists use pastor, elder, teacher. Everywhere they're talking about this office of overseer, they call it pastor, elder, teacher. All right, every time they use that, that's what they call it, this one office. The Baptists are going to call it Overseer Elders here, and then Deacons be in that second office. All right, it talks about how they're chosen and set apart for administering the ordinances and other duties appointed by Christ. Again, keeping in mind that this was where they were coming out of from the sacraments and such, they're trying to table and make sure that people are being diligent. So even when we're celebrating the Lord's Supper here, we do have, we're not what they call fencing the table, that if you can make this profession, if you can affirm the apostles' creed, and you're not under church discipline, all right, we let you, I hate saying let you because that even sounds wrong, but you're, invited to partake. There are others that if you're not a member here, so we can't give an account for you, we're not going to let you. And again, I don't agree with that, but I appreciate that they're trying to stand firm on we want to make sure that we can give an account for everybody who is partaking here. So I also appreciate that. What I don't agree with in this instance, and we'll get into whether they meant it this way or not when we get into the teaching aspect, is there are other men who, if they are godly men, they are qualified. They don't have to be in one of these offices to administer these sacraments. these ordinances, all right? So yes, I'm not just going to see anybody going, yeah, we don't come to church, so I'm just going to open up the grape juice and the bread here and break, and we're doing our own thing. That's not the way it was meant to be, all right? But there are exceptions to, OK, like people say, well, it only can be done by a pastor. Well, what about this church that's just starting? They don't have somebody who's appointed as pastor. No, this is a godly man who doesn't have anything that disqualifies him. It's okay. But in their understanding here, this is what they're trying to protect, though, is this reverence of God. These ordinances are given to us by Christ. We want to make sure that we're partaking of them worthily. So that looks different in many different churches. All right, so you see that open communion, closed communion. And again, just by way of differentiating the different Presbyterians, there are children in the covenant, but they're not allowed to take communion until a certain age or profession. And others do have paedo-communion even, so there's differences in that understanding. But, talking about these offices though, and anything else, other duties Christ entrusts them with or calls them to. We can discuss what that looks like, obviously for different things, and we will get into that when we get into some of the teaching aspects here. But Philippians 1.1. So he's addressing all the saints, of which, let's not miss this though, The church, that's why we already looked over the previous paragraphs, the church is made up of saints. All the members are saints. From within that congregation is now what we're seeing these offices being distinguished. All right? So an elder, a deacon, is still a member of that congregation. They are not a separate entity now. It's just a different function at times. And so we just see that addressed to all the saints. with the overseers and deacons. So we see this naming these different offices is why they're showing this text in here. And here are a couple other texts. And so before we go on, like I said, I just want to hit that up again though. You'll see that Bishop, Overseer is generally used. And different translations of the Bible, you're going to see different words used. Bishop, Overseer, Presbyter, Elder, Pastor, Shepherd. And I put Teacher on here because the Congregationalists use Teacher. And I think it's in Ephesians where they say, you know, Pastor is Teacher. So just showing that these are all That's this office. The office of overseer is populated by elders, pastors, whatever word you want to use there. Presbyters is where our Presbyterian brothers get their name from. But the office of overseer or shepherds is made up of elders. And then I've just got some breakdown here because we're still learning and discussing different ideas. I'm reading some great books that are helping me with a better understanding. But there's this elder ruled idea which Presbyterians have. And then elder-led, congregational. So we won't get into too much of those distinctions, but just, again, by way of educating you. And then we're gonna see, when we get to 10, though, compensated according to ability. So just some things here, that teacher idea, compensated according to ability, and that's the chapter, or the paragraph we're gonna end on. But these are just some words there, so when you see that, and I don't have deacon on here, because deacon, we'll see that it's a little bit more clear what that function is, and they use one word for deacon. Whereas elder, overseer, bishop, presbyter has a lot more words and it gets confusing at times. People are thinking they're different. Instead of a different title for an office, it's different offices. Anyways, any questions on that or conversation? We want to wait until we get to the rest of these here. All right, section nine. Christ has appointed the way to call someone prepared and gifted by the Holy Spirit to the office of overseer or elder in a church. He must be chosen by the collective vote of the church itself. He must then be solemnly set apart by fasting and prayer. The body of elders of the church must lay hands on him if there are any already in place. A deacon must be chosen by the same kind of vote and set apart by prayer and laying on of hands as well. So we're going to break this down a little bit here, too, because there are some words, some language that I don't think they mean what we think they mean. And even if you look in the 17th century language, it doesn't say collect the vote. It says common suffrage. And again, just that joke of the guys that went out trying to get signatures. You want to end women's suffrage? Yeah, I want to sign this petition to end women's suffrage. Women's suffrage was giving women the right to vote, so it was just a little prank they were playing. But anyway, suffrage, this collectiveness is voting. It's not so much a vote. All right, but we do see that Christ appoints the way of calling to these offices. All right, one, and we can get into that internal and external call that we see, but men who are prepared and gifted by the Holy Spirit. All right, so this is, again, we see these admonitions in Timothy, you know, a young believer, you know, a new believer, not a young believer, a new believer. Okay, probably warning against that for reasons they're not prepared, and then we've got to test these gifts of the Holy Spirit. But then it says these men are chosen. I've got on here affirmed. I prefer the term affirmed by the collective of the church. And again, that's not, because even Sam Walter in his book, and I wish I had put that quote on here, but vote makes it sound like it's now Brian against Bob, so we're voting for one of those two. Alright, when we think of vote, that's what we're thinking of. Alright, or you get this majority and stuff, and then it starts getting into personalities. What they're saying is Christ has appointed the way to call someone. They're prepared and gifted, and then collectively, the church is affirming. Okay. This is what we're trying to look at here. The church is affirming now. I have something against this guy because of this sin is different than I don't like the way he preaches. All right. So you see that this is more of a modern thing, but in the confession here, there's some, this man is prepared and gifted. All right. But then the church sets them apart by fasting and prayer. So there is this examining. And again, thinking about this through coming out of a persecution, the separatist, the Puritans persecution, the Baptist continued persecution. So they're trying to establish their churches. So these are not men who went to these seminaries to be educated. In fact, you see some of the writings there with the Presbyterians and others. These men are uneducated. These Baptists are uneducated. They're so uneducated they're having to work other jobs instead of just being a shepherd here, which we'll get into in a couple of the paragraphs. But no, it's They're just starting up. This is what they believe. This is different than being appointed by the presbyter or the synod. So they're trying to put what's best here. So this collective body, we all got together. We are the church here at Trinity. We need to have shepherds. We need to have those who are serving. That's, I think, where this comes into it historically. All right, so it wasn't they sent out this search committee to find somebody to come and be their pastor. All right, this is how it's set up here. And of course, I am, Jim is always going to read into this what my bias is, but just looking clearly at this. Christ has pointed the way to call someone. So who is calling and appointing? Christ. The church is validating or affirming. I don't like the phrase vote. I like common suffrage, but it still means vote. But it still sounds a little bit more like it's this community. We're agreeing that, yes, not a vote. But again, like I say, is there a reason that he's not qualified? Well, yeah, he doesn't meet this qualification right here. Or he's living in this sin. OK, then that's something that needs to be dealt with. And then it's also the deacon must be chosen by the same kind. And if you go to the pastoral epistles, you'll see that the qualifications are pretty much the same for these offices. It's not because they're a more spiritual person. It's just that this is the way that Christ is appointing these men for these offices. And the laying on of hands is, did you see that example? We're going to see some scripture here. The laying on of hands is just their scriptural understanding for how these men are set apart publicly. Acts 14, 23. And when they had appointed elders for them in every church, with prayer and fasting they committed it to the Lord whom they had believed. And Acts 6, 3. Therefore, rose, pick out from among you seven men of good repute, This passage in Acts, in fact, Here's some more, Acts 6, 3, 6, 5, 6, 6 is identifying the deacons. And we're going to look at the teaching aspect of teachers in a second. But they were doing everything. So if you're not familiar with it, I definitely suggest you look at the scripture text, read Acts 6. And then, of course, one of these is about the laying on of hands, when they were identified. Common group, yes, we identify, we agree these men are qualified to carry this out. And in the laying on of hands to commission them as it were. And yeah, we're going to finish on ten here. Section 10, the work of pastors, now you notice they've been talking elders, overseers, so now this particular paragraph says pastors, and next week I'm hoping to tie it all together that they're not showing a distinction, a separate distinction, but this is a specific topic, and the Congregationalists again use the same three words in all of their paragraphs, but the Baptists use Overseer, Elder, Overseer, Elder, Overseer, Elder, now they go to Pastor, and then next week we'll see then it goes Overseer, Pastor, and then back to Overseer, Elder. So they're not different offices, it's different titles. But this specifically because pastoring, shepherding, teaching, we're going to see in this aspect of the compensation, which is why I had it highlighted earlier. But paragraph 10 reads, the work of pastors is to give constant attention to the service of Christ and his churches in the ministry of the word and prayer. They are to watch over the souls of church members as those who must give an account to Christ. The churches to whom they minister must not only give them all due respect, but also must share with them from all their good things according to their ability. They must do this so their pastors may have a comfortable living without having to be entangled in secular matters and so they can show hospitality to others. This is required by the law of nature and by the explicit command of our Lord Jesus who has ordained that those who preach the gospel should earn their living by the gospel. that sounds like a lot as well. But I promise you it is really simple in scripture. I say it's really simple and people still argue it. So, you know, just because Jim thinks he has it doesn't mean that it is really simple. But act 64. But we will devote God to pray and to the ministry of the This is going to tie into that reason that deacons were selected in the previous paragraph in Acts chapter 6. But we will devote ourselves to prayer and to the ministry of the word. So these overseers were going to devote themselves to prayer and to the ministry of the word. But now they were being called to these other tasks. So they're like choose from among you these other men who can take care of that so we can dedicate to devote to this time here. Hebrews 13 17. So obey your leaders and submit to them, for they are keeping watch over your souls, as those who have to give an account. Let them do this with joy and not with groaning, for that would be of no advantage to you. 1 Timothy 5, 17 to 18. I don't know if you remember a couple weeks back that we were talking about the ceremonial law and how if it still has an application, it's still good. This is one of those instances, if you don't remember that, the muscling the ox, part of the ceremonial and judicial laws. But Paul's using it here to show a tie-in for the ministry and the wages. But the elders who rule well be considered worthy of double honor, especially those who labor in preaching and teaching. So you see that, the preaching, teaching, elders, overseeing. You see this idea here, what the office is responsible for, even that previous one. Obey your leaders and submit to them for they are keeping watch over your souls. It's not saying that everyone who walks around with that title or occupies that office is being godly, and we see that with men who fall. We are fallen men and women, but we're in a fallen, corrupt state, so there is no perfection right now. But obeying your leaders and submitting to them for they're keeping watch over your souls as ones who are going to give an account. And this is talking about those who rule well, double honor, especially those who teach and preach. Galatians 6, 6 and 7. Again, this is Paul going to continue on with that idea. And here's some other scripture supporting that. I underline and bolded the 1st Corinthians, because Paul's going to go into a bigger understanding of that in this idea of compensation. And again, if you go back and look at the Confession, though, that they must do this so that their pastors may have a comfortable living without having to be entangled in the secular matters and so they can show hospitality to others. Alright, so this is one thing. Those who work understand a schedule and then if you're married, which we talked about why Paul is saying if you can not get married it's easier for you because marriage is hard. Well, it's just these other obligations and your ministry is not going to be able to be fully devoted to the Lord. If you have secular vocation, I know you don't like secular, it's all Christian, but understanding that you have another job that's not in the ministry, that's going to take away from that. You're not going to be able to devote to this. And I like this part there, so they can't even show hospitality to others. I would love to do so much more. But especially, I'm on night shift right now, so it's even difficult trying to get a regular schedule of things going on. How can you function and do things if you're entangled in this other area? So that's what they're talking about here. And I also bring this up because James Renahan did a fantastic book that I'm reading right now on the particular Baptist. That's where I got the idea that the majority of the church, there was only one church, in fact, that had more male members than female members in the particular Baptist or in the the latter part of the 17th century. But even their pastors, their elders, were working other jobs. And that's where their brothers in the other denominations were saying, well, that's because they're not qualified. That's why they're having to work here. Well, no. One, you're just starting up churches. And two, this is an idea that here's what we're supposed to do. Here's our confession now. Here's how we're trying to teach it. That's not always going to look the same in every place. We had some good friends that went up to plant a church in Massachusetts. He was having to teach somewhere else, work another job because trying to start this church in this urban area specifically, it was difficult. But the idea here is so they can devote themselves to the ministry of the word and prayer. And as you're able to, you give. And that's what talks about the good things, giving, you share your good things. But I also want to highlight here this according to their ability. Most people think ability means skill. Okay, yes, ability does mean skill, but ability is also able. Do you have the ability to do this? Are you able to do this? Sometimes that is time. So those who have the skill, and I did put that here, those who have the skill, the gifting, the ability, but also able to dedicate and invest the time, that's not the same for everybody. We have this discussion. We've had this discussion. I've had this discussion even eight, nine years ago. It looks different for different people. Some have to continue working while they're in this ministry just because the church cannot support them financially. But as you're able to, you see the opening up of these opportunities and then they can devote to this ministry. If they're properly obeying scripture, now they're devoting to the ministry of the word and prayer. So ability is gifting and ability is being able to invest that time. That's why I like that they put in here, able to show hospitality to others. All right, say, get off work, you're going home, you're caring for your family, where are you going to find this time to be hospitable to others? It's not a lack of desire, it's a lack of ability, not a gifting, just being able to. So I like the way they word this very well. I do wish that they wouldn't have changed up the terminology for the office there, but I think they did it because of that shepherding, just showing a distinction in this particular paragraph, not distinction of the people. But in highlighting this reason for it, as an overseer, overseeing, you're responsible for the souls. But as a teacher in this overseer, that job, not a different position, but in that ability, you're not able to dedicate and devote your time properly. And again, these are the other scriptures of support. I took it off that too quick. So any questions or comments on this? Next week we're going to start with paragraph 11, which continues on with the teaching. It's going to go back to, like I say, just talk about pastors being able to teach and preach. The next paragraph is going to start out there with the elders and overseers, or overseers and pastors are not the only ones who are able to teach the Word of God. So we're getting to that idea of it too, showing that there is not this, it's not a you're elevated and more holy because you occupy one of these offices. And we'll see that that's not how the Baptists believed. But definitely getting into some good stuff here with how they believed the church functioned. And we can even get into the idea here that we're going to see that it's plural this plurality idea that they had. And we even see that with the two main authors of the Confession, Cox and Collins, were co-pastors of the same church. So we still see this idea, this plurality, which has been lost, especially in America, the past hundred years or so. But any questions, comments?