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Romans 1 verse 1 again, and I
think there will be a statement there that you will perhaps recognize
as being distinctly Free Presbyterian. It is the little words separated
onto the gospel. Separated onto the gospel. and
I trust you have the handout sheet, plus, for those who may
never have had it before, the booklet Separated Unto the Gospel. This is a booklet that has been
developed and devised to just introduce people to the history,
the doctrine, the standards, and the purpose of our Free Presbyterian
Church. Now after all our messages on
this series on the Church, And having, I think, covered a whole
gamut of issues on the church's government, office bearers, standards
and membership, we come now to what is a most necessary subject,
our response to inter-church relations. In this present world
we're being bombarded, and literally bombarded, with invitations and
pressure of all kinds to get on board the ecumenical ship
and to be a part of this great drive for church unity which
covers the whole spectrum of Christianity. Now we need to
define at the outset tonight the difference between church
separation and isolation. There is a big difference and
I want to guard tonight that we are not, never were and I
trust never will be isolationists. The isolation would mean that we
as a Free Presbyterian Church consider that there is no other
church on earth where you can fellowship and serve the Lord. It would also mean that we could
never invite a Baptist preacher to come and stand in this pulpit
and deliver a sermon. It would mean that we couldn't
do as we have done to invite ministers of the Bible Presbyterian
Church, which is another denomination, to come and to minister in this
congregation. It would also mean that I and
other ministers of this church could not minister in any other
church whatsoever. That's what isolationism would
mean. Down through the years there
has been a healthy distinction between evangelical churches
and for centuries from the Reformation onward there have been various
stripes of church affiliation. You have the Lutheran, which
is distinctly German, of course, and then you have the Reformed,
which comes from Geneva and many other European countries. You
have Presbyterian, which is basically Scottish in its roots. You have
Anglican, which is mostly English, although, again, scattered around
the world. And then you have many Baptist
churches, independent and denomination. Now these were distinctions amongst
evangelicals. Some drew the line on their doctrine,
some were Arminian, others were Calvinistic, others were adult
Baptist only, others were sprinklers, some of course drew the line
on their traditions. Now traditions arise sometimes
out of very powerful personalities. Lutheranism for example and then
there were various revivals out of which because of great evangelists
movements and churches were born such as the work of John and
Charles Wesley gave birth to the Methodist denomination. In Wales, there were various
other revival preachers who gave rise to what is known the Welsh
Calvinistic Methodists. If ever there was an oxymoron,
that has to be it. How can you be Calvinistic and
Methodist? We wonder. But that's what they
called their church. They were reformed, but they
also believed in holiness and discipleship. And they emphasized
many things that later the Wesleys emphasized. George Whitfield
was another great evangelist, but he never gave birth to a
church or denomination. He was widely accepted in many
churches, although for a time in his own church, the Anglicans,
they locked him out and he had to preach in graveyards and fields
instead of going inside the church building itself. Now today, of
course, after all these years and centuries and generations,
many of these churches still survive in name, and if you go
to these different churches, you experience different types
of church service. For example, there's a vast difference
between going to an independent church than going along to a
mission church or a reformed church, or perhaps a Baptist
church of various stripes. And these are all distinctions
which have developed through the various histories of all
these churches. Now we do not call this wrong.
These are natural divisions due to their histories, due to their
emphasis on various aspects of Christian truth, and yet they
are all within the peel of orthodoxy and evangelicalism. and there can be some degree
of fellowship, there can be some degree of working together on
aspects of the gospel. That has been the practice of
most churches down through the generations. Yet, while we give
this liberty for such distinctions, each church should believe the
Bible from cover to cover. Each church should preach the
gospel from A to Z. They should not be watering down
the Word of God, nor changing the doctrines of truth. Otherwise,
we could not have them come and preach in our pulpit, and I don't
think they would want us to go and preach in their pulpit. Now, each one should be, as we
say here in Romans 1 verse 1, separated unto the gospel. And where there is a Bible-believing
church that is separated onto the gospel, we can have some
degree of fellowship. Like as in June, when Lord willing,
I'll be going to Singapore to preach for two weeks for the
Bible Presbyterian. I most likely could not join
that church. I could not agree to all their
minutiae of doctrine. However, there are Many believers
in that congregation, they're doing a good work for God. They
are separated onto the gospel. I also rejoiced in an invitation
to go and preach for the Filipino church in Richmond. I forget
what their name was, Something Baptist Church. It's an independent
fellowship. They don't believe in interference
from any outside body. They're totally independent.
I was just their guest speaker. And I don't think I'm wanting
to sign up to join that particular church. Although again, many
good people doing a good work for God. Because they too are
separated unto the gospel. Now this is a positive statement
I want you to notice. Not separated from, it is separated
unto the gospel. And it is because of our love
for the truth and our love for the grace of God and the gospel
of our Lord Jesus that we give ourselves wholeheartedly to the
gospel. Therefore we do not partake or
participate in those ministries that are not likewise separated
onto the gospel. Many people look upon ecclesiastical
or church separation as all negative. They look, oh, they're narrow-minded.
They're just critics. No, it's because we love the
truth and we desire to stand for God and be given over to
the truths of the gospel that we take such a stand. Now I want
you to take these words of the Apostle Paul in Romans 1-1 right
out of the present day setting. And let's think of what Paul
was saying to the early Christians when he wrote this letter to
the Roman Christians in the city of Rome. This is an actual letter
to actual people in a Roman city in Rome, the head of the Roman
Empire. What was he meaning to these
people when he addressed them in this very fashion? And he
called himself a Paul, a servant of Jesus Christ, called to be
an apostle, separate onto the gospel. What was he separated
onto and from? Well, he was separated from the
pagan world. It's unthinkable that the early
church was not commanded to separate from all forms of paganism. Let's
face it, when Paul wrote this letter, there was no world council
of churches. There was no apostasy as we find ourselves facing today. But there was a great degree
of paganism, and Paul had led many of these people out of their
blind, dark, superstitious ways, their pagan practices of the
Roman-Greco world, and saw them profess faith in the Lord Jesus. And he is exhorting them, obviously,
to be like him, separated unto the gospel. Now what text do
we have in the New Testament to give this command, to separate
from paganism? Well, Ephesians 5, 8-11 certainly
would be a good starting point. Ephesians 5, 8-11, "...and have
no fellowship with the unfruitful works of darkness." Here is another
church epistle, by the way. It's a church letter addressed
to Christians in a church context, and they were not to have fellowship
with the unfruitful works of darkness, but rather reprove
them. And you'll notice if you go back
to verse 8, for ye were sometimes darkness, but now are ye the
light in the Lord. Walk as children of light, for
the fruit of the Spirit is in all goodness and righteousness
and truth. Proving, put on discernment, prove what is acceptable unto
the Lord. And when you make your decision,
that's good, that's wrong, have no fellowship. with the unfruitful
works of darkness, but rather reprove them. Another text I
would take you to is Thessalonians, 1 Thessalonians chapter 1 verse
9. For they themselves show of us
what manner of entering in we had unto you, and how ye turned
to God from idol to serve the living and true God here is a
separation onto the gospel here are a people who were idolaters
serving images man-made statues of God various gods and Paul
speaks of their testimony how ye turned to God from idols to
serve the living and true God another key passage is 2 Corinthians
6, 14 again has to deal with idolatry and all manner of paganism
that was true in the Greek world. 2 Corinthians 6 14 Be ye not
unequally yoked together with unbelievers? For what fellowship
hath righteousness with unrighteousness? And what communion hath light
with darkness? And what concord hath Christ
with Belial? Or what parteth he that believeth
with an infidel? And what agreement hath the temple
of God with idols? For ye are the temple of the
living God, as God hath said, I will dwell in them, and walk
in them, and I will be their God, and they shall be my people,
wherefore come out from among them. And so here we have the
command to separate from all forms of paganism, all forms
of superstition and spiritual darkness. Church of the Lord
Jesus is to come out, be separate, and serve the living God only
and so we can see that Paul writing to the Romans was certainly calling
them to this stand to be separate from paganism then I think we
can gather from the New Testament that they were to be separate
from false doctrine I'm not going to take time to go through all
the possible false doctrines and how they were exhorted to
preach sound doctrine to not give in to old wives' fables
and genealogies and doctrines of devils and so on. And I don't
think anyone here tonight would be for a moment suggesting that
the church of the Lord Jesus, whether it's the local church
or a denomination, should be compromising in agreeing with
false doctrine. Not at all. We are to be separated
unto the gospel. paganism, false doctrine, then
thirdly, from apostate churches. Apostate churches. Turn with
me to 1 Timothy 4 verse 1. 1 Timothy 4 and verse 1. Here now is church apostasy. The Spirit speaketh expressly
that in the latter times some shall depart from the faith. Apostasy means to depart from
the faith. Someone who had the faith and
left it. That's different from paganism.
Pagans never had the faith. They never had the light. They
never knew the truth. But these people that Paul is
speaking of here now in this chapter are a people who have
had the light. They have known the truth, but
they depart from the faith. giving heed to seducing spirits
and doctrines of devils, speaking lies and hypocrisy, having their
conscience seared with a hot iron, forbidding to marry and
commanding to abstain from meat which God hath created to be
received with thanksgiving of them which believe and know the
truth. And if you ever wonder why the doctrine of celibacy
is such an evil thing, here it is. And those religions and monastic
orders that follow celibacy and fall into the awful quagmire
of debauchery, here it is right in God's Word. People that call
themselves religious and even Christian, and yet they depart
from the truth and fall into the very cesspool of sin. Forbidding
to marry and commanding to abstain from meat, which God hath created
to be received with thanksgiving. And then, verse 4, for every
creature of God is good and nothing to be refused if it be received
with thanksgiving, for it is sanctified by the word of God
and prayer. Now, Paul says to Timothy, if
thou put the brethren in remembrance of these things, thou shalt be
a good minister of Jesus Christ. Now, a few weeks ago we took
up that theme, how we might be good ministers of Jesus Christ.
And being a good minister of Jesus Christ involves separation
from apostasy. To be the true church of the
Lord Jesus on earth and to be a bright light for the Lord,
it means that we will put the brethren in remembrance of these
things, nourished up in the words of faith and of good doctrine,
whereunto thou hast attained. Now these are ungodly leaders,
these apostates that are spoken of here. They have no discipline
of Christ in their lives and their churches are seedbeds of
iniquity. If we're to purge out the leaven
in our own church, we learned that last week, that we must
have discipline in the church. We need to have some form of
getting the Jezebels out of the church. getting the Balaams out
of the church. And if we are held accountable
by God to have sound practice, sound doctrine, sound worship
in our church, are we therefore free to join in the unsound doctrine
and practice of other churches? When the church goes apostate,
that means it departs from the faith. What are godly Bible believers
to do? I think we need to take a cue
from the Protestant Reformation. The history of Protestantism
cannot be preached and defended without our benchmark of the
Protestant Reformation. When the Church of Rome declared
its total apostasy, men like Luther, Calvin, Zwingli and others
knew that there was one thing to do. separate, get out from
a system that was not only a little bit wrong or a little impure,
but a system which had now set itself in opposition to the gospel. And let's think that through
the medieval years, the dark ages we call them, there was
the Roman Church. It was a state-controlled, Rome-controlled
church. Corruption came in. There were
elements of the gospel maintained, elements that were so corrupt
that the gospel was hardly discernible. But the point at which the Roman
Catholic Church declared itself totally apostate was at the Council
of Trent in 1545. when it declared that the doctrine
of justification by faith alone was erroneous and any adhered
to it were heretics and they were to be put to death which
was followed up by the Inquisition so we can certainly say that
on paper the Roman Catholic Church became totally apostate at the
Council of Trent 1545 If you don't want to accept that
it was totally corrupt before that, and as I say, I agree,
there were elements of the truth here and there to be found in
that massive bureaucratic system. With all its corruption, there
were within it those who still knew something of the truth.
But at 1545, there was no holding with that system. And they denounced
the gospel, denied the gospel, and made themselves enemies of
the gospel. For 350 years thereafter, Rome
tried to dominate over Protestantism by the threat of death. Its inquisitions,
its evangelism by subjugating people to one religion, the history
of South America and Mexico, the Aztec people and many other
peoples of the world were brought into the Roman system not by
evangelism, but by military force. They were given no option, be
Catholic or die. And the history books, the encyclopedias
will tell you all about the evil work of Rome and its Jesuitry
and so on. For 350 years Rome sought to
dominate by threat of death. But at the beginning of the 1900s
Rome changed its tactics and it began to be the dominant religion
by not the threat of death but by the theater of dialogue. And you have tonight a summary
of the history of the World Council of Churches and the ecumenical
movement. You'll find that it had its really the first ever
meeting in seed form in Edinburgh 1910. when this dream of a united world
religion under the head of Christianity was brought together under missionary
society then again they met in Jerusalem in 1928 and it was
not until 1948 after the Second World War in Amsterdam that the
World Council of Churches was properly formed and it was there
that this work of gathering in churches into a united one system,
one world Christianity. Then as you see there were various
meetings right down through the years 1967 was a very big time
that was just after Vatican II when the Church of Rome sort
of put on a dress shop window dressing front to say it was
changing. And then in 1983, at the bottom
of that first page, you'll notice that really what was a turning
of the corner in interfaith ecumenical dialogue here in Vancouver, 1983,
the number of guests of other faiths rose to 15. And it was truly an interfaith
dialogue. Now, these are all facts that
you can find on the website. I didn't type up any more than
the last little comment at the bottom here. All of this is their
own information. All the churches that are involved
in the World Council of Churches, except there's a little bit of
a sidestep of the truth here. To become a member of the World
Council of Churches, you have to be a member of the National
Council of Churches. So if we wanted as a Free Presbyterian
Church to become a part of the World Council of Churches, we
would first of all have to join the Canadian Council of Churches.
Now the World Council of Churches says that the Roman Catholic
Church is not a full member. They only send delegates. But, in every nation, the Roman
Catholic Church is a full member. And they have their Canadian
Council or Conference of Catholic Bishops. Also on that list, not
named on this one, purely Canadian, is the Baptist Convention of
Ontario and Quebec, the Salvation Army, the Reformed Church in
Canada, the CRC of North America, and the British Methodist Episcopal
Church. I found those on the list they
gave for the Canadian Council of Churches. Now when you get
down to the purposes and functions of the WCC, you begin to realize
what they're aiming for, what this is all about. And I'll read
the second paragraph under point three, purposes and functions
of the WCC. The primary purpose of the fellowship
of churches in the WCC is to call one another to visible unity
in one faith, and in one Eucharistic fellowship. Now there is the
operative term. One visible faith. One Eucharistic fellowship. Now
what is the Eucharist? The Eucharist to us would be
the communion. But to the Roman Catholic Church, of course, it's
the Mass. And people say, well this is just a fellowship of
churches. No, it's not. It is to be a church
of visible unity one faith and one Eucharist or sacrament and
I assure you that the Roman Catholic system is not going to give up
the man. They have insisted on it consistently
down through the years and as progress is made in unity Protestant
churches like Anglican and Lutherans that have entered into dialogue
for unity, they have put out statements that they will accept
not only the Pope as the head of the One World Church, but
they will accept this One Eucharist or the Mass. Now, without breaking
through all the evils of the World Council of Churches, I
think you will agree that it's premised on the wrong idea. totally
premised on the wrong idea. What are we going to do? We have
three responses to this. Do we join them? Do we silently
tolerate them? Or do we expose them and do all
we can to make people aware of the evil and their dark reversal
of the Reformation? That's really what the World
Council of Churches is. It's a reversal of the Protestant
Reformation. Well, as we say in the final
statement on that page 2, that the Free Presbyterian Church,
since its inception in 1951, which was just three years after
the World Council of Churches was formed in Amsterdam in 1948,
this denomination has been militantly against and opposed to the World
Council of Churches. It's not that we just observe
and say, well, it's not a good idea. It is that we sense that
it is our call from God to be faithful to His Word, to be separated
unto the Gospel, to guard the Gospel, and to warn people that
if you follow the ecumenical way, if you join that unity of
a one world faith, it will cost you the Gospel. And we need to
herald the warning nook against those that are falling into that
evil way. Let me give you just a little
insight to what this World Council of Churches is presently doing.
I said earlier, without getting any further, this is one point
I want to make, to make it relevant, to make it up to date. Just this
month, February 20th, the World Council of Churches, an international
committee, put out a statement that they were going to pursue
the World Council of Churches, the
International Monetary Fund and the World Bank have agreed to
continue the process to dialogue which was started in Geneva on
the 13th and 14th of February. They also identified four areas
of concern that will be addressed in a series of encounters, the
first of which will take place in Washington, D.C. next October. The agreed themes are the challenges
of globalization, participation of the people in development,
such as in poverty reduction programs, and in debt resolution. the respective roles of the state
and public and private sectors in development and poverty reduction
efforts and institutional governance and accountability with regard
to equity, justice and the distribution of wealth. So here is a church
body made up of 320 churches from around the world seeking
to throw their weight now against the International Monetary Fund
and the World Bank pleading for justice. What does that mean? That unless countries toe the
line, they'll be under pressure from the IMF. They must conform
to the social justice of the World Council of Churches or
they'll be under pressure to be ruled out in this world banking
system. And I think we're getting dangerously
close. I'm no prophet and I'm not making
any predictions here tonight, but I read the warning of the
Bible that the mark of the beast will be that no man will be able
to either buy nor sell unless he receives the mark of the beast. Revelation 13, 7. And here is
a one world church system, interfaith dialogue, They're not just sticking
to church unity. They've got their finger in the
pie in Washington, in the World Bank, in the international monetary
system, seeking to apply their interpretation of justice upon
the world political scene. I think that is most significant
and I think that you can only agree that such an organization
has overstepped its mandate and has no place in a world that
needs the gospel and not just some form of social justice.
So these three points come our way tonight. Do we join them? Do we just quietly accommodate
and tolerate? Or do we oppose them? I think
every church follows the word of God, seeks to be a biblical,
gospel preaching, Christ honouring church. must oppose the world
consulature, must oppose the ecumenical pressures. We must be apart from this bombardment
of get on the unity movement. We need to remain separate unto
the gospel. How can we do that? I have four
Short statements. Number one, we're to keep them
out. We will not enter into dialogue
with the ecumenists on any level. Under pressure it's somewhat
easy for some churches to get into the position where they
feel they must dialogue. That was the escape of evangelicals
and Catholics together when men like, I better not mention names
without being sure, got together and discussed on a very high
level how they may produce a doctrinal statement that would bring agreement
between Romanism and Protestant. We will not dialogue, we will
pray against this evil work of a one world church that's not
only between Protestant and Catholic, but is to try and envelop even
the pagan religions of this world and to incorporate them into
some kind of a one umbrella. In Revelation 18.4 we are commanded
to come out from among them and be ye separate. And in command
to the scripture and to the word of God in light of end time prophecy
we take our stand here. We can do no other. The Free
Presbyterian Church is a separated church. We have no interest in
unity with Rome, no interest in ecumenical dialogue, no interest
in pursuing relationships with those that are denying the Gospel,
pagan by name or Christian by name. If they are not separated
unto the Gospel, we will come out and be separate. We're also
to be separate in our evangelism. You'll notice, and I'll allow
you some time to read through this handout you have tonight,
that this whole unity idea got off the ground on the premise
of evangelism. This is the way to win the world.
This is the way to reach more nations, more peoples. Why be
divided? Why work against each other?
Let's work in unison and witness and evangelize the world. 1910
in Edinburgh began as a missionary conference which led eventually
to the World Council of Churches. What they call evangelism of
course is just get them under the umbrella of a one world religion. True evangelism leads people
to faith in Christ. The Evangelicals and Catholics
Together document was to work on an agreement where there would
be no proselytising between Protestants and Catholics. That means when
I go around Cloverdale and I meet a Roman Catholic, I'll not be
telling him, come and hear the gospel in our church. I'll be
encouraging him to stay on hearing the message in his own church.
That's what Evangelicals and Catholics was aiming at. and
it's false, and it will rob the Christian church of true vengeance. Thirdly, we are to be faithful
in exposing the sins of ecumenism and all leaders who will compromise
with them. We don't do that, we're not separative.
Those who, many big names with big influence, whether you call
it innocence, pretense, naivety, or deception, wherever you place
that, and I'll allow you to form your own opinion. Any leading
ministry today, of any skill, that does not expose the one
world religion issues, and does not seek to expose the errors
of dialogue with Rome, becomes an enemy of the gospel, doing
more harm than good. I don't say these men are not
saved. I don't say these men don't have the Bible. I don't
say that they don't have any ministry. Tragedy is that they
give the perception unity with Rome is good. Relations with
Rome under the umbrella of evangelism is right. and they encourage
people to get on board the Ecumenical Movement. The good they preach
is undone by their failure to expose the errors of the World
Council of Churches and Ecumenical Movement. And when they bring
onto their platform Ecumenists, Liberals, Modernists, Romanists,
Jews, and call them all brethren. They promote, they not only quietly,
silently, innocently tolerate, they promote the ecumenical direction
and they lead this nation and many Christians into great confusion. And I want to serve notice tonight
Last week I talked about membership and I trust there will be people
who will join this church as a result of the exhortations
of last week. I want you to serve notice tonight
that if Billy Graham was to come to Cloverdale to set up a tent
or to take the rodeo grounds for a campaign, this church will
not support it. This church will not pray for
it. This church will not encourage people to go to it. In fact,
don't be surprised if we lead a protest against it. Because
this is a separatist church. Not just in theory, but in practice. Because it is our biblical duty
to expose the religious confusion of this day. And if we're not
willing to do that, you might say, oh, I'm against ecumenism.
I'm against Rome. I'm against all this. But then
you have these religious leaders who are at the forefront of promoting
Rome and they will have campaigns, priests will be there as counsellors,
the converts will be sent back to their parishes and mass houses
to be shepherded by Roman Catholic priests. We cannot support that. This church cannot support that.
We have to be separate. To be faithful, we must expose. That's what a separatist is.
That's what Paul did. He named false men. He named
those who were leading people astray. And that becomes the
duty of the Christian church in this century as well. Then
number four. To be separated unto the gospel,
we need a faithful ministry that expounds the gospel. And you'll
notice in Romans 1 how Paul goes on in those opening verses to
expound the gospel. Romans 1, separated unto the
gospel which he had promised afore by his prophets and the
holy scriptures, so it's a biblical gospel. Verse 3, concerning his
son Jesus Christ our Lord, which was made of the seed of David
according to the flesh, declared to be the Son of God. He's a
divine person. And then he was raised from the
dead in the resurrection. You know, the ecumenists and
apostates, they don't believe in the resurrection of Christ.
Many of them don't believe that He's the Son of God. Many of
them don't believe that this Bible is the Word of God from
cover to cover. And if we are to enter into fellowship
and to join hands in hand with their ministry, how can we have
a faithful ministry? Our task is to preach these great
truths. the deity of the Lord Jesus,
to preach the blood, to preach the way of salvation by faith
alone. And by God's grace, as we seek
to do this, we will be separated unto the Gospel. We'll be so
busy, so consumed with our energy and our resources to preach the
Gospel that we won't even have a minute to look over our shoulder,
to get united in some other social justice cause. I don't want to
be going having meetings with the IMF and the World Bank. I've trouble enough getting to
my own bank never getting to the World Bank. I'm too busy
preaching the gospel to get involved in social issue. No doubt if
there are those needs we want to encourage them. But we're
not going to be spending gospel dollars in doing it. And so We
need to obey Romans 1. And as a church, with Christ
as our head, He is the head of the church, we must remain pure
in doctrine, pure in practice, and pure in our association. And as I started out tonight,
I want to emphasize again in closing, we are separatists,
but not isolation. There are men in this city I
can call my brother. I can pray for them. I could preach for them but they
never ask me. Some of them. We could have them in this pulpit
from time to time and we do. We believe that there are gospel
preaching churches around. And they're faithful. They believe
the book. For some reason or other they
don't believe everything that free Presbyterians believe. They
don't exactly see every issue the same way, but we can call
them faithful servants of the Lord Jesus. There is room for
fellowship and encouragement one with another. We're not out
to make enemies of good, faithful men and women, but we are out
to be separated unto the lost and to contend earnestly for
the faith once delivered to the saints. And so if you contemplate
joining this church, you are joining a church that is separate. And as I say, if Billy Graham
comes to town and I preach against it, I don't want you saying I
didn't think you'd do a thing like that. I'm telling you now,
you're forewarned. This church is, to the death,
opposed to ecumenism, World Council of Churches unity in every shape
and form. And no matter who it is, Should
it be my own brother in the flesh that should rise up as an ecumenist,
I will expose him. By God's grace, we need to be
faithful unto the end. Come out from among them. We
have no fellowship with the unfruitful works of darkness. What communion
has darkness with light or Christ with Belial? None at all. and we believe as we come out
and be separate unto the gospel the Lord will be as he promises
a father unto you and I will bless you. These are the promises
we can stand upon tonight.
Should The Bible Church Be In The World Council Of Churches?
The World Council of Churches took form in 1948. since then it has lured many churches under its evil umbrella. What is it up to and what would happen if we join them? This sermon answers these critical questions.
| Sermon ID | 22803234013 |
| Duration | 44:54 |
| Date | |
| Category | Sunday - PM |
| Bible Text | Romans 1:1 |
| Language | English |
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