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The contents of the entire sacred writings, both the old and the New Testament, consist of two teachings, which are fundamentally different from each other, Viz., The law and the gospel.
Only he is an orthodox teacher who not only represents all the articles of faith in accordance with the Scripture, but also distinguishes the law and the gospel rightly different from each other.
The law rightly distinguishes and the gospel is the most difficult and the highest art of Christians in general and especially the theologians. It is only taught by the Holy Spirit in the Experience School.
The true knowledge of the distinction between the law and the gospel is not only a wonderful light that offers the right understanding of the entire sacred writings without this knowledge scripture, however, is a sealed book.
The first type of constitutional law and the gospel is the most recently recognized - and the coast. It is assumed, for example, papists, socians and rationalists, and is that Christ is represented as a new Moses or Lawrech, and the gospel turned to a teaching of deservable works, while at the same time those teaching the gospel the message of the God's free grace is in Christ, condemned and anathematized, as this is done by the papists.
On the second place, the word of God is not rightly split when the law is not preached in its full heckness and the gospel not in its full sweetness, if on the contrary, gospel elements with the law and the law are mixed with the elements with the Gospel.
In third place, the word of God is not rightly split when the gospel is preached first and then the law; Sanctification first and then justification; Faith first and then remorse; Good works first and then grace.
In fourth place, the word of God is not rightly split when the law is preached by those who are already in terror or the gospel for those who are safe in their sins because of their sins are already in terror.
The fifth place, the word of God is not rightly split when sinners falling through the law are directed, not on the word and the sacraments, but on their own prayers and wrestlues with God are fine they can win their way into a state of grace; In other words, when your one is mentioned, to continue praying and struggling until you feel that God has received it into grace.
In the sixth place, the word of God is not rightly split if the preacher describes the belief in a way as if the mere inert acceptance of the truths, even if a person lives in mortal sins, makes this person that the Person on the sight fairs God and saves him; Or as if faith makes a person sincerely, it saves him for the reason that he produces love and reformation of his way of life in him.
At the seventh place, the Word of God is not rightly divided, if there is the arrangement of being able to offer the comfort of the gospel only those who were made by the law, not the fear of anger and the punishment of God, But before the love of God.
The eighth place is the word of God not rightly split when the preacher is in addition to faith as the cause of the forgiveness of sin.
In the ninth place, the word of God is not rightly divided, if one makes a attraction to a kind of indictment, as if a person could believe himself or at least help to help this end, rather than faith in the Heart of a person to preach through the laying of the gospel promises him in front of him.
During tenth place, the Word of God is not rightly split if faith is necessary as a disease of justification and salvation as if a person was fair at the sight of God and was not only rescued by faith, but also Considering his faith to his belief, and given his faith.
At the eleventh place, the word of God is not rightly split when the gospel is transformed into a preaching of the remorse.
In the twelfth place, the Word of God is not rightly split when the preacher tries to make people believe that they are really converted as soon as they have become specific trucks and participating in certain works of piety and virtuous practices.
At the thirteenth place, the word of God is not rightly split when a description of the faith is given, both in terms of its strength and the awareness and productivity of this, that does not fit all the believers at any time.
On the fourteenth place, the word of God is not rightly split when the universal corruption of humanity is described so that he creates the impression that even real believers still stand under the magic of the ruling sins and deliberately sin.
On the fifteenth place, the word of God is not rightly split when the preacher speaks of certain sins as if it were not damned, but a venatory nature.
In the sixteenth position, the Word of God is not rightly split if the salvation of a person depends on his connection with the visible Orthodox Church and when the salvation is denied to any person who is mistaken in every belief.
At the seventeenth place, the word of God is not rightly split when men are taught that the sacraments produce proper effects ex operato, ie through the mere outer performance of a sacramental act.
In the eighteenth place, the word of God is not rightly split when a wrong distinction between the charm of the person takes place and his convergence; In addition, if the inability of a person believes is to be wrong after he was not allowed to believe.
At the nineteenth place, the Word of God is not rightly split if an attempt is made by the requirements or threats or the promise of the law to prevent the vollse to distribute their sins and lend good works so becomes divine; On the other hand, when a effort is made, through the commands of the law and not by the admonitions of the gospel to urge the regenerate to do good.
In the twentieth place the word of God is not rightly split if the unordercript sin is described against the Holy Spirit in a way as if he could not be forgiven because of its size.
At the twenty-first place, the word of God is not rightly split when the person teaching it does not allow the gospel to have a general supremacy in his lessons.
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