God is our surety

God is our surety.

Jeffrey, Jeffrey! Suan Yew, Suan Yew, Prabu, Prabu! Clement Chew, Dennis Kwok, Joshua Yong...

You have the responsibility to reconcile with your brothers in Christ, this is sure. This is 100% sure.

YOU HAVE GONE TOO FAR AND TOO DEEP INTO THE PAGES OF THE SACRED TEXTS UNTIL YOU FORGOT YOURSELF, YOU FORGOT YOU HAVE TO GO BACK TO YOUR BROTHERS IN CHRIST. YOU FORGOT WHO IS LIVING WITH YOU, THEY ARE YOUR BROTHERS AND SISTERS, YOU ARE CALLED TO BE WITNESSES FOR BROTHERLY LOVE, RECONCILE WITH THEM.

OBEDIENCE IS BETTER THAN ALL YOUR OFFERING

STAND FIRM, AND GO, JEFFREY, JEFFREY, GO, BEFRIEND AND RECONCILE WITH THOSE BPCs WHO HAVE DIFFERENT VIEW WITH YOU.

You are like a striker in a soccer team, if you do not score a goal, you fail to be a striker, no matter how good your talent or skill, you fail the whole team, to win the game.

I BEG JEFFREY KHOO, SUAN YEW, AND PRABUDAS KOSHY IN FEBC TO STOP WRITING, PREACHING IN BASHING OTHER BPC, I BEG YOU TO STOP WRITING ARTICLES IN YOUR COLLEGE PUBLICATION OF FEBC, BURNING BUSH, ATTACKING OTHER BPC, OR NEW SYNOD OF BPCIS! PLEASE DO NOT PROVOKE YOUNG SERVANTS OF GOD TO FOLLOW YOUR WAYWARD WAY.

I BEG ALL OF YOU AGAIN AND AGAIN UNTIL TODAY, TO STOP ATTACKING OTHER DENOMINATIONS WHO ARE PREACHING CHRIST, WHO ARE FAITHFUL TO THE LORD, EVEN THOUGH THEY ARE READING NIV OR ESV, YOU ARE TO BE HUMBLE TOGETHER SHARING THE GOSPEL WITH THEM. THE LORD IS COMING SOON.

I BEG YOU, AS A BROTHER IN CHRIST, BEGGING YOU TO STOP ATTACKING OTHER BPC WHO DO NOT AGREE WITH YOU.

I BEG YOU TO BE HUMBLE, TO GO BACK TO THE BEGINNING, TO LOVE GOD WITH ALL YOUR HEART. PLEASE STOP DAMAGING THE UNITY IN BPC.

MOURNING YOUR SIN AND CONTINUE TO TEACH THE WHOLE COUNSEL OF GOD WITH HUMBLENESS.

MAY THE PEACE OF CHRIST BE WITH US.

I REMIND YOU, YOUR CALLING IS TO TEACH THE WORD OF GOD FAITHFULLY, AND DO NOT QUARREL WITH WORDS. BE A GOOD SHEPHERD, TAKING CARE OF THE FLOCKS GIVEN TO YOU.

DO NOT BECOME A STUMBLING BLOCK TO THOSE WHO ARE SEEKING GOD IN THE LAST DAYS.

I SAW MANY FUNDAMENTALISTS AND THEIR DOWNFALL. MANY FELL BECAUSE OF THEIR PRIDE, I HOPE ALL BPC UNDER THE EARTH, WILL REPENT, AND RETURN TO THE GREAT SHEPHERD, OUR LORD JESUS CHRIST. MAY GOD HAVE MERCY ONTO US.

MAY THE HOLY SPIRIT CONTINUE TO SPEAK TO ALL OF US.

Unity and Maturity in the Body of Christ

 As a prisoner for the Lord, then, I urge you to live a life worthy of the calling you have received. 2 Be completely humble and gentle; be patient, bearing with one another in love. 3 Make every effort to keep the unity of the Spirit through the bond of peace. 4 There is one body and one Spirit, just as you were called to one hope when you were called; 5 one Lord, one faith, one baptism; 6 one God and Father of all, who is over all and through all and in all.

Ephesians 4:1-6

Submit Yourselves to God

 What causes fights and quarrels among you? Don’t they come from your desires that battle within you? 2 You desire but do not have, so you kill. You covet but you cannot get what you want, so you quarrel and fight. You do not have because you do not ask God. 3 When you ask, you do not receive, because you ask with wrong motives, that you may spend what you get on your pleasures.

4 You adulterous people, don’t you know that friendship with the world means enmity against God? Therefore, anyone who chooses to be a friend of the world becomes an enemy of God. 5 Or do you think Scripture says without reason that he jealously longs for the spirit he has caused to dwell in us? 6 But he gives us more grace. That is why Scripture says:

“God opposes the proud
    but shows favor to the humble.”

7 Submit yourselves, then, to God. Resist the devil, and he will flee from you. 8 Come near to God and he will come near to you. Wash your hands, you sinners, and purify your hearts, you double-minded. 9 Grieve, mourn and wail. Change your laughter to mourning and your joy to gloom. 10 Humble yourselves before the Lord, and he will lift you up.

11 Brothers and sisters, do not slander one another. Anyone who speaks against a brother or sister or judges them speaks against the law and judges it. When you judge the law, you are not keeping it, but sitting in judgment on it. 12 There is only one Lawgiver and Judge, the one who is able to save and destroy. But you—who are you to judge your neighbor?

Boasting About Tomorrow

13 Now listen, you who say, “Today or tomorrow we will go to this or that city, spend a year there, carry on business and make money.” 14 Why, you do not even know what will happen tomorrow. What is your life? You are a mist that appears for a little while and then vanishes. 15 Instead, you ought to say, “If it is the Lord’s will, we will live and do this or that.” 16 As it is, you boast in your arrogant schemes. All such boasting is evil. 17 If anyone, then, knows the good they ought to do and doesn’t do it, it is sin for them.

James Chapter 4:1-17

Christian Denominations and Movements

I am not suggesting every Christian denomination under the world unite as one. I am praying that the BPC may stop attacking one another in this same denomination, stop bashing one another in the same denomination, to be a good witness to others.

Lets BPC builds one another in BPC. It is so difficult to achieve now because a few who are stubborn continue to attack one another on the pulpits. 

Proverbs 21:2

A person may think their own ways are right, but the LORD weighs the heart.

THE WESTMINSTER CONFESSION OF FAITH

 CHAPTER XXXI. - Of Synods and Councils. 

1. For the better government, and further edification of the Church, there ought to be such assemblies as are commonly called Synods or Councils; and it belongeth to the overseers and other rulers of the particular churches, by virtue of their office, and the power which Christ hath given them for edification and not for destruction, to appoint such assemblies; and to convene together in them, as often as they shall judge it expedient for the good of the church. 

2. It belongeth to synods and councils, ministerially to determine controversies of faith, and cases of conscience; to set down rules and directions for the better ordering of the public worship of God, and government of His Church; to receive complaints in cases of maladministration, and authoritatively to determine the same: which decrees and determinations, if consonant to the Word of God, are to be received with reverence and submission; not only for their agreement with the Word, but also for the power whereby they are made, as being an ordinance of God appointed thereunto in His Word. 

3. All synods or councils, since the Apostles' times, whether general or particular, may err; and many have erred. Therefore they are not to be made the rule of faith, or practice; but to be used as a help in both. 

4. Synods and councils are to handle, or conclude nothing, but that which is ecclesiastical: and are not to intermeddle with civil affairs which concern the commonwealth, unless by way of humble petition in cases extraordinary; or, by way of advice, for satisfaction of conscience, if they be thereunto required by the civil magistrate.

THE WESTMINSTER CONFESSION OF FAITH

 CHAPTER XXV. - Of the Church. 

1. The catholic or universal Church, which is invisible, consists of the whole number of the elect, that have been, are, or shall be gathered into one, under Christ the Head thereof; and is the spouse, the body, the fullness of Him that filleth all in all. 

 2. The visible Church, which is also catholic or universal under the Gospel (not confined to one nation, as before under the law), consists of all those throughout the world that profess the true religion; and of their children: and is the kingdom of the Lord Jesus Christ, the house and family of God, out of which there is no ordinary possibility of salvation. 

3. Unto this catholic visible Church Christ hath given the ministry, oracles, and ordinances of God, for the gathering and perfecting of the saints, in this life, to the end of the world: and doth, by His own presence and Spirit, according to His promise, make them effectual thereunto. 

4. This catholic Church hath been sometimes more, sometimes less visible. And particular Churches, which are members thereof, are more or less pure, according as the doctrine of the Gospel is taught and embraced, ordinances administered, and public worship performed more or less purely in them. 

5. The purest Churches under heaven are subject both to mixture and error; and some have so degenerated as to become no Churches of Christ, but synagogues of Satan. Nevertheless, there shall be always a Church on earth to worship God according to His will. 6. There is no other head of the Church but the Lord Jesus Christ. Nor can the Pope of Rome, in any sense, be head thereof.

Paul did not separate himself from church of Corinth

 John Calvin said Paul did not exclude the Church of Corinth

Institutes of the Christian Religion IV, i, 15

But although the Church fail in her duty, it does not therefore follow that every private individual is to decide the question of separation for himself. ^[1]

 

Meaning:

14. Paul and the needs of his congregations

^bBut, they cry out, it is intolerable that a plague of vices rages far and wide. Suppose the apostle’s opinion here again answers them. Among the Corinthians no slight number had gone astray; in fact, almost the whole body was infected. There was not one kind of sin only, but very many; and they were no light errors but frightful misdeeds; there was corruption not only of morals but of doctrine. What does the holy apostle—the instrument of the Heavenly Spirit, by whose testimony the church stands or falls—do about this? Does he seek to separate himself from such? Does he cast them out of Christ’s Kingdom? Does he fell them with the ultimate thunderbolt of anathema? He not only does nothing of the sort; he even recognizes and proclaims them to be the church of Christ and the communion of saints [1 Cor. 1:2]! Among the Corinthians quarrels, divisions, and jealousies flare [1 Cor. 1:11; 3:3; 5:1; 6:7; 9:1 ff.]; disputes and altercations burgeon together with greed; an evil deed is openly approved which even pagans would detest [1 Cor. 5:1]; the name of Paul (whom they ought to have honored as a father) is insolently defamed; some mock the resurrection of the dead, to the destruction of the whole gospel as well [1 Cor. 15:12]; God’s free gifts serve ambition, not love [cf. 1 Cor. 13:5]; and many things are done without decency or order. Yet the church abides among them because the ministry of Word and sacraments remains unrepudiated there. Who, then, would dare snatch the title “church” from these who cannot be charged with even a tenth part of such misdeeds? What, I ask, would those who rage with such churlishness against present-day churches have done with the Galatians, all but deserters of the gospel, among whom this same apostle still recognized churches [Gal. 1:2]?^[2]

 

 My comment:

Those so-called puny litter false theologians and false teachers have followed those foxes, who ruin God's vineyard, to this i pray that they may repent and be humble and fear God and His Apostles. May the Words of God overcome these devilish theologians and teachers!

 

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^[1] John Calvin and Henry Beveridge, Institutes of the Christian Religion, vol. 3 (Edinburgh: The Calvin Translation Society, 1845), 27–31.

^b edition of 1539

^[2] John Calvin, Institutes of the Christian Religion & 2, ed. John T. McNeill, trans. Ford Lewis Battles, vol. 1, The Library of Christian Classics (Louisville, KY: Westminster John Knox Press, 2011), 1028–1029.

Jesus did not separate the fishes until they are brought ashore

 John Calvin said even Jesus Christ did not split the church!

Institutes of the Christian Religion IV, i, 13

But that they may at the same time understand that it contains a mixture of good and bad, let them hear from the lips of our Saviour that parable in which he compares the Church to a net in which all kinds of fishes are taken, but not separated until they are brought ashore. ^[1]

 

Meaning:

They claim that the church of Christ is holy [Eph. 5:26]. ^c(b)But in order that they may know that the church is at the same time mingled of good men and bad, let them hear the parable from Christ’s lips that compares the church to a net ^bin which all kinds of fish are gathered and are not sorted until laid out on the shore [Matt. 13:47–58]. Let them hear that it is like a field sown with good seed which is through the enemy’s deceit scattered with tares and is not purged of them until the harvest is brought into the threshing floor [Matt. 13:24–30]. ^cLet them hear finally that it is like a threshing floor on which grain is so collected that it lies hidden under the chaff until, winnowed by fan and sieve, it is at last stored in the granary [Matt. 3:12]. ^bBut if the Lord declares that the church is to labor under this evil—to be weighed down with the mixture of the wicked—until the Day of Judgment, they are vainly seeking a church besmirched with no blemish.^[2]

 

My comment:

I pray that the fundamentalists would repent from the sin of sifting the church, and separate us from one and another, in this I stand together with John Calvin, rebuking these false theologians and false teachers in Far Eastern Bible College and some BPC ministers.

Onto that that day God will separate the wicked and believers, unto that the day I waited for, and I am now crying in the wilderness, who will listen to me?

 

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^[1] John Calvin and Henry Beveridge, Institutes of the Christian Religion, vol. 3 (Edinburgh: The Calvin Translation Society, 1845), 26.

^c(b) edition of 1539 as altered in 1543

^b edition of 1539

^c edition of 1543

^b edition of 1539

^[2] John Calvin, Institutes of the Christian Religion & 2, ed. John T. McNeill, trans. Ford Lewis Battles, vol. 1, The Library of Christian Classics (Louisville, KY: Westminster John Knox Press, 2011), 1027–1028.

John Calvin calling BPC to unite, heeding the marks guards against capricious separation

 John Calvin provides advice in disputes 

Institutes of the Christian Religion IV, i, 12

Others, again, which are the subject of controversy among the churches, do not destroy the unity of the faith; for why should it be regarded as a ground of dissension between churches, if one, without any spirit of contention or perverseness in dogmatising, hold that the soul on quitting the body flies to heaven, and another, without venturing to speak positively as to the abode, holds it for certain that it lives with the Lord?^{1 [1]}

 

Meaning:

12. Heeding the marks guards against capricious separation

^bThe pure ministry of the Word and pure mode of celebrating the sacraments are, as we say, sufficient pledge and guarantee that we may safely embrace as church any society in which both these marks exist. The principle extends to the point that we must not reject it so long as it retains them, even if it otherwise swarms with many faults.

What is more, some fault may creep into the administration of either doctrine or sacraments, but this ought not to estrange us from communion with the church. For not all the articles of true doctrine are of the same sort. Some are so necessary to know that they should be certain and unquestioned by all men as the proper principles of religion. Such are: God is one; Christ is God and the Son of God; our salvation rests in God’s mercy; and the like. Among the churches there are other articles of doctrine disputed which still do not break the unity of faith. Suppose that one church believes—short of unbridled contention and opinionated stubbornness—that souls upon leaving bodies fly to heaven; while another, not daring to define the place, is convinced nevertheless that they live to the Lord. What churches would disagree on this one point? Here are the apostle’s words: “Let us therefore, as many as are perfect, be of the same mind; and if you be differently minded in anything, God shall reveal this also to you” [Phil. 3:15]. Does this not sufficiently indicate that a difference of opinion over these nonessential matters²¹ should in no wise be the basis of schism among Christians? First and foremost, we should agree on all points. But since all men are somewhat beclouded with ignorance, either we must leave no church remaining, or we must condone delusion in those matters which can go unknown without harm to the sum of religion and without loss of salvation.

But here I would not support even the slightest errors with the thought of fostering them through flattery and connivance. But I say we must not thoughtlessly forsake the church because of any petty dissensions. For in it alone is kept safe and uncorrupted that doctrine in which piety stands sound and the use of the sacraments ordained by the Lord is guarded. In the meantime, if we try to correct what displeases us, we do so out of duty. Paul’s statement applies to this: “If a better revelation is made to another sitting by, let the first be silent” [1 Cor. 14:30 p.]. From this it is clear that every member of the church is charged with the responsibility of public edification according to the measure of his grace, provided he perform it decently and in order.²² That is, we are neither to renounce the communion of the church nor, remaining in it, to disturb its peace and duly ordered discipline.^[2]

 

My comment:

I pray fundamentalists do not simply split the church due to minor issues!

 

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¹ French, “Pour donner exemple, s’il advenoit qu’une Eglise tint que les ames etant separeés des corps fussent transferés au ciel incontinent: une autre, sans oser determiner du lieu pensât semplement qu’elles vivent en Dieu; et que telle diversité fut sans contention et sans opiniatreté pourquoy se diviseroient elles d’ensemble?”—To give an example, should one church happen to hold that the soul when separated from the body is forthwith transported to heaven, and should another, without venturing to determine the place, simply think that it lives in God, and should such diversity be without contention and obstinacy, why should they be divided?

^[1] John Calvin and Henry Beveridge, Institutes of the Christian Religion, vol. 3 (Edinburgh: The Calvin Translation Society, 1845), 24–26.

^b edition of 1539

²¹ Cf. IV. ii. 1. The distinction of fundamental and nonfundamental articles of belief is woven into Calvin’s thought, though not definitively treated by him. F. Wendel remarks on the importance of this doctrine in Calvin’s championing of church unity, and cites Comm. 1 Cor. 3:11 (CR XLIX. 1354): “The fundamental doctrine, which it is nowise permissible to break, is that we cleave to Christ, for he is the only foundation [unique fondament] of the church.” The doctrines here named are introduced by the word qualia (such as) and are of course not a full enumeration of those which Calvin would hold requisite. The notion of fundamental articles formed the core of various liberal projects of union in the seventeenth century when it was advanced by Georg Calixtus, Pierre Jurieu, Samuel Werenfels, J. A. Turretin, and others. See Rouse and Neill, A History of the Ecumenical Movement, pp. 79 ff., 92 f., 107, 111.

p. paraphrase, designates a Scripture quotation or near-quotation, not conforming fully to any as yet ascertainable source; many of these are in oratio obliqua.

²² On 1 Cor. 14:29–33, 40, Reformed and Puritan churches have rested their principle of participation by the members in Scriptural discussions as an expression of the priesthood of all Christians. (Calvin has inserted “better” in verse 30.) Cf. McNeill, The History and Character of Calvinism, pp. 301, 318 f.; Pannier, Institution II. 133, note a, p. 386.

^[2] John Calvin, Institutes of the Christian Religion & 2, ed. John T. McNeill, trans. Ford Lewis Battles, vol. 1, The Library of Christian Classics (Louisville, KY: Westminster John Knox Press, 2011), 1025–1026.

Augustine said separation is vain, harmful, and sacrilegious

 Institutes of the Christian Religion IV, xii, 13

“For counsels of separation are vain, sacrilegious, and pernicious, because impious and proud, and do more to disturb the weak good than to correct the wicked proud,” (August. ^[1]

 

Meaning:

13. Augustine requires discrimination in discipline*

^cAugustine especially commends this one thing: if the contagion of sin invades the multitude, the severe mercy of a vigorous discipline is necessary. “For advice to separate,” he says, “is vain, harmful, and sacrilegious, because it becomes impious and proud; and it disturbs weak good men more than it corrects bold bad ones.”²⁴ And what he there enjoins on others, he himself has faithfully followed. For, writing to Aurelius, bishop of Carthage, he complains that drunkenness (so severely condemned in Scripture) is raging unpunished in Africa, and he advises calling a council of bishops to provide a remedy. He then adds: “These things, in my judgment, are removed not roughly or harshly, or in any imperious manner; and more by teaching than by commanding, more by monishing than by menacing. For so we must deal with a great number of sinners. But we are to use severity toward the sins of a few.”²⁵ Yet he does not mean that bishops should on this account condone public crimes, or remain silent because they cannot punish them more severely, as he explains afterward. But he wishes the method of correction to be so tempered that, as far as possible, it may bring health rather than death to the body. Therefore, he concludes as follows: “That precept of the apostle on the separation of evil persons must accordingly by no means be neglected when it can be applied without danger of violating peace. For he did not wish it to be done otherwise. And this principle must also be kept: bearing with one another, we should try to keep ‘the unity of the Spirit in the bond of peace’ [1 Cor. 5:3–7; Eph. 4:2–3].”^26[2]

My Comment:

I pray that fundamentalists have mercy in their judgment!

 

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^[1] John Calvin and Henry Beveridge, Institutes of the Christian Religion, vol. 3 (Edinburgh: The Calvin Translation Society, 1845), 258–259.

* following a section title indicates that the title has been supplied by the present editor.

^c edition of 1543

²⁴ Augustine, op. cit., III. ii. 14 (MPL 43. 93).

²⁵ Augustine, Letters xxii. 1. 4. 5 (MPL 33. 92; tr. FC 12. 54 f.).

²⁶ Augustine, Against the Letter of Parmenianus III. ii. 15, 16 (MPL 43. 94 f.).

^[2] John Calvin, Institutes of the Christian Religion & 2, ed. John T. McNeill, trans. Ford Lewis Battles, vol. 1, The Library of Christian Classics (Louisville, KY: Westminster John Knox Press, 2011), 1240.

Be Still My Soul

 

Give space and place to Holy Spirit

If you reconcile with your brothers and sisters in Christ, in BPC, accepting their differences, accept them as your beloved brethren in Christ. You united with them as one under one roof, at the same time, worship together as one under one roof.  And you forgive one another under one roof, together you pray for one another under one roof, you love each other under one roof. No more criticize your brothers who disagree with you, you will be good as gold purified 7 times. 

You will live together peacefully, no more hostile feeling between you and brothers in Christ, in BPC. You love God and love them.

Do not impose anything strongly unto those who oppose your view, give space and place for the Holy Spirit to work among us. If you are honest to say that is your personal view, not to impose rudely on anyone, you will continue to grow in peace. You will be blessed greatly. Be strong in the Lord. Love is the greatest. Be gentle to everyone who opposes you.

Give space and place to the Holy Spirit to work in you and the people living around you. Listen to those who disagreed with you. Learn from your enemy, and love your enemy, and you must love your brethren in Jesus Christ. This is your testimony for Christ on earth. May the good Lord continue to use you for His Kingdom, may His will be done.

I pray for the sake of unity, none of the BPC will attack you when you are teaching a personal view in your own place. The peace of Christ is onto you.