But to be the Vicar of Christ, to claim to exercise his prerogatives on earth, does involve a claim to his attributes, and therefore our opposition to Popery is opposition to a man claiming to be God.

That the apostolic office is temporary, is a plain historical fact.

If all Church power vests in the clergy, then the people are practically bound to passive obedience in all matters of faith and practice; for all right of private judgment is then denied.

But to be the Vicar of Christ, to claim to exercise his prerogatives on earth, does involve a claim to his attributes, and therefore our opposition to Popery is opposition to a man claiming to be God.

Romanists tell us that the Pope is the vicar of Christ; that he is his successor as the universal head and ruler of the Church on earth. If this is so, he must be a Christ.

All the reasons which require the subjection of a believer to the brethren of a particular church, require his subjection to all his brethren in the Lord.

It is a thoroughly anti-christian doctrine that the Spirit of God, and therefore the life and governing power of the Church, resides in the ministry, to the exclusion of the people.

The ultimate ground of faith and knowledge is confidence in God.

When the great promise of the Spirit was fulfilled on the day of Pentecost, it was fulfilled not in reference to the apostles only.

The right of the people to a substantive part in the government of the Church is recognized and sanctioned by the apostles in almost every conceivable way.

The Reformers, therefore, as instruments in the hands of God, in delivering the Church from bondage to prelates, did not make it a tumultuous multitude, in which every man was a law to himself, free to believe, and free to do what he pleased.

Ruling elders are declared to be the representatives of the people.

The Popish theory, which assumes that Christ, the Apostles and believers, constituted the Church while our Saviour was on earth, and this organization was designed to be perpetual.

The office of presbyters is a permanent one.

Our second remark is, that the office is of divine appointment, not merely in the sense in which the civil powers are ordained of God, but in the sense that ministers derive their authority from Christ, and not from the people.

All Church power is, therefore, properly ministerial and administrative. Everything is to be done in the name of Christ, and in accordance with his directions.

As the Church is the aggregate of believers, there is an intimate analogy between the experience of the individual believer, and of the Church as a whole.

There can, therefore, be no doubt that Presbyterians do carry out the principle that Church power vests in the Church itself, and that the people have a right to a substantive part in its discipline and government.

The Church is everywhere represented as one. It is one body, one family, one fold, one kingdom. It is one because pervaded by one Spirit. We are all baptized into one Spirit so as to become, says the apostle, on body.

The Galatians are severely censured for giving heed to false doctrines, and are called to pronounce even an apostle anathema, if he preached another gospel.

All Church power arises from the indwelling of the Spirit; therefore those in whom the Spirit dwells are the seat of Church power. But the Spirit dwells in the whole Church, and therefore the whole Church is the seat of Church power.

The Church, however, is a self-governing society, distinct from the State, having its officers and laws, and, therefore, an administrative government of its own.

Our first remark on this subject is that the ministry is an office, and not merely a work.

If the Church is a living body united to the same head, governed by the same laws, and pervaded by the same Spirit, it is impossible that one part should be independent of all the rest.

The functions of these elders, therefore, determine the power of the people; for a representative is one chosen by others to do in their name what they are entitled to do in their own persons; or rather to exercise the powers which radically inhere in those for whom they act.

So too, in forming a constitution, or in enacting rules of procedure, or making canons, the people do not merely passively assent, but actively cooperate. They have, in all these matters, the same authority as the clergy.

Original sin is the only rational solution of the undeniable fact of the deep, universal and early manifested sinfulness of men in all ages, of every class, and in every part of the world.

The Independent or Congregational theory includes two principles; first, that the governing and executive power in the Church is in the brotherhood; and secondly, that the Church organization is complete in each worshipping assembly, which is independent of every other.

The Church, during the apostolic age, did not consist of isolated, independent congregations, but was one body, of which the separate churches were constituent members, each subject to all the rest, or to an authority which extended over all.

Christ has not only ordained that there shall be such officers in his Church - he has not only specified their duties and prerogatives - but he gives the requisite qualifications, and calls those thus qualified, and by that call gives them their official authority.

All moral obligation resolves itself into the obligation of conformity to the will of God.

Let us search into the records of Holy Writ, if out of this their great charter, there be not a seal grant of a lesser, though like privilege, and this by virtue of Christ, in that we have the honour to be accounted Abraham's seed as truly as they.

As I have studied the Bible and the Book of Mormon, I have come to know through the power of the Spirit of God, that these books contain the fullness of the gospel of Jesus Christ.

John the Baptist was supposed to point the way to the Christ. He was just the voice, not the Messiah. So everybody's calling has dignity to it and God seems to know better than we do what is in us that needs to be called forth.

But if you believe in Christ and that your main goal with your life is supposed to be to honor Him and do His will, then you don't have as much pressure as someone who bases all their happiness on whether they're a movie star.

But to be the Vicar of Christ, to claim to exercise his prerogatives on earth, does involve a claim to his attributes, and therefore our opposition to Popery is opposition to a man claiming to be God.

Then Christ shall be clothed with all the beauty of the elect as if with a long tunic variously adorned, in which He shall shine as if covered with all manner of precious stones.

I know many Catholics love God with all their heart. I have genuine respect for anyone who truly has given their life to Christ. We read about Mother Teresa and what a wonderful example she was.

It's very inconvenient because every time I finish, let's say, a chapter of a book, I think I'm going to ring Richard and then realize: Oh, Christ, I've buried him. I buried him last year.

Christ's crucifix shall be made an excuse for executing criminals.

Christ died to save this lost world; he did not come to destroy, maim or pour out wrath.

Be a sinner and sin strongly, but more strongly have faith and rejoice in Christ.

It came from God, and so is Christ true, and Christ is thy God, who is in heaven and awaits thee.

I further believe that all must be saved through the merits of Christ.

Christ had given the apostles a world-wide commission, embracing all the nations; but intellectually they did not understand what He meant. They found that out as they followed the impulse of the Spirit.

Romanists tell us that the Pope is the vicar of Christ; that he is his successor as the universal head and ruler of the Church on earth. If this is so, he must be a Christ.

In heaven we shall appear, not in armour, but in robes of glory. But here these are to be worn night and day; we must walk, work, and sleep in them, or else we are not true soldiers of Christ.

When we think of the ideal, we do not add virtue to virtue, but think of Jesus Christ, so that the standard of human life is no longer a code, but a character.

God helping me, I will help my brothers and sisters in Christ, because they are my brothers and sisters.