The Nature of Sin (The Failure of Rome)

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gonna be gone vacation stuff like that but we'll have it recorded on our YouTube channel and so hopefully you can catch up on that but I want to mention one thing about Mexico and that is one day we were taking a car to a village to a little town

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Yanga to look around well the car didn't have enough seats so Gunnar and I said well we'll just walk it was like it's like two kilometers so it's not that big a deal so Gunnar and I walked and the path we took which

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I'd been there before so like you're like you're walking by yourself but I knew where I was going all that but the path we took every

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I don't know 50 yards or so hundred yards maybe there's a little box in front of people's houses in that box is a statue of do you know who?

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Mary and before the statue of Mary are little candles where people light and and so these things you may not see these things a lot but worldwide these are a big deal and then and then

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Gunnar and I and also Pastor Jacob we went into the Roman Catholic Church there at in Yanga and it was like it was like I had a conflict in my heart because on one on part of me

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I was like you look at the beauty of the architecture and those things and you're kind of taking them back you're like wow and on the other heart you what you're like Paul when he was in Athens you remember he saw all the idols and he was grieved and so it's kind of simultaneous like you appreciate the beauty and then you look at these things and you're just you're grieved and in one thing some things are just baffling to me but if you go around this corner in this particular building they had a

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I don't even know what material was but it was Jesus laying in like this casket and he had the crown of thorns all but he's like laying in his casket and the and the casket is see -through so you can see through it and I don't know what the purpose of this was and so maybe sometimes somebody tell me but you put money in it and so you put money in there and I don't know what that does but anyway that was there so that's if you think well you know these things aren't that big a deal

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I'm trying to make the argument that they are so tonight we're going to look at the nature of sin in the

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Roman Catholic Church so unless we be accused of not understanding what Rome teaches we're going to read directly from the

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Catholic Catechism and we'll do that in just a moment what I hope to show you what you

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I think you'll see is that this stuff is dark it's enslaving it's hopeless and so before getting into all that let's start with a breath of fresh air and we'll start with the scriptures so let's start in Hebrews chapter 10 and I'll read

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Hebrews chapter 10 verse 14 Hebrews chapter 10 verse 14 for by a single offering he that is

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Christ right has perfected for all time those who are sanctified that's a beautiful way to put it right because in one sense they're perfected and another sense they're being sanctified who is this talking about let's talk about believers believers are perfected how are they perfected because of the single offering of Christ because Jesus has perfected them by putting their sins away because he's propitiated those sins in himself and by procuring for them a righteousness all right so they're perfected even as they're undergoing sanctification you also know first Peter 224 you can look this up but I think maybe we memorized it back at Christmas time but he himself bore our sins in his body on the tree that we might die to sin and live to righteousness but listen to the last part by his wounds you have been healed you have been what healed not will be healed or might be healed or whatever but you have been healed and where's he citing from that Peter citing from Isaiah 53 and so even like we would push back against the prosperity gospel here where some people would actually cite

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Isaiah 53 and say Jesus heals us of our sicknesses so if you just are if you're faithful enough enough faith you'll never be sick well that's not true you can you can still be sick

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I'm sorry to say but when he says you have been healed what's he talking about your soul has been healed you've been cleansed you've been purified because of the finished work of Christ so keep all that in mind now keep the truth in mind the hope in mind the light in mind we've got a delve into the darkness so let me read

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I'm gonna read not that you are gonna look this up but this is recorded so I'll just put where this is coming from I'm gonna read paragraph 1854 1855 and 1856 together from the

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Catholic Catechism all right so it says this sins are rightly evaluated according to their gravity this distinction between mortal and venial so keep these two words in your mind mortal and venial sin already evident in Scripture became part of the tradition of the church it is corroborated by human experience next paragraph mortal sin destroys charity in the heart of man by grave violation of God's law it turns a man away from God who is in who is his ultimate end and his beatitude by preferring an inferior good to him venial sin allows charity to subsist even though it offends and wounds it next paragraph mortal sin by attacking the vital principle within us that is charity necessitates a new initiative of God's mercy and a conversion of heart which is normally accomplished within the setting of the sacrament of reconciliation when the wheel sets it well

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I'm not gonna read the rest of that I think it's you're fine you you get the gist of it okay so two categories you need to keep in your mind what are they categories of sin do you remember mortal and venial so venial is from the

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Latin word that that means pardonable okay and mortal obviously means so a venial sin we call pardonable maybe that's one way to look at it although a mortal sin can be pardonable anyway we talked about that in just a second but mortal means what death so venial sin and you have mortal sins in the

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Roman Catholic system the venial sins do not destroy our justification okay maybe

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I should back up a Roman Catholic receives initial justification in their baptism okay so the baby is justified if you commit venial sin you don't lose that if you commit a mortal sin you do lose that okay so first thing

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I want to ask is this be careful how you answer this I'm gonna kind of throw it out there a little bit vague is all sin equal so let's think through this and let's just talk for a second is all sin equal yes or no okay so Nathaniel says all sin is mortal

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I agree with that statement okay that's good what else you think is all sin equal yeah yeah that's good it's just a spiraling effect yeah yeah so if you're talking to a

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Roman Catholic I just don't want you to get tripped up if you're Roman and they bring something up like this is you know mass murder the same as stealing a piece of gum from the store well it depends on what you mean by that right depends on what you mean so you know if somebody came to our church and they said hey listen

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I have a dark past when I was 18 I stole a piece of gum from a store we'd be like okay and you know we deal with that but somebody come in our church and they said

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I have a dark past I used to be a mass murderer okay that's you know

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I hits us a little different right we could go through other sins so from the human perspective we understand that sin various levels of sin exist right we understand that that's obvious we understand that in the criminal justice system we understand that just you know between even you and your spouse you know if you if you forget your spouse anniversary that's a different level of sin if you will than if you you know break your marital vows right we get that so in terms of our relationship with one another and in terms of the consequence of sin we need to acknowledge that that there are different levels of sin in that way okay because because some people out there today even in evangelicalism they say things like this which

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I think are erroneous what they say well you know all sin sin doesn't matter well hold on just a second yes all sin is sin and we'll talk about that in just a second but but yeah there are different varying degrees of sin so we get that okay however in terms of what

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Nathaniel brought up and that is in terms of our guilt before God all sin is mortal right because all sin is worthy of condemnation and this is you might call there's no little sin when we consider who we've sinned against does that make sense we sin against an infinitely holy wonderful and good

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God so just keep that in your mind and we'll talk about that more in just a minute but one thing

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I need to turn to first John so they bring this up they say well this is obvious it's obvious that there are venial mortal sins because of first John chapter 5 so let's just read that ourselves this is the beautiful thing about having the

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Bible in your own language someone cites a passage you can go to yourself and you can read it so first John chapter 5 verse 16 so how do we deal with this 16 and 17 if anyone sees his brother committing a sin not leading to death he shall ask and God will give him life to those who commit sins that do not lead to death there is a sin that leads to death

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I do not say that one should pray for that all wrongdoing is sin but there is sin that does not lead to death okay so what's going on here we could probably spend a whole lesson just walking through this passage but I'll just give you you know the gist of it and that is

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I think there was different opinion like some people say it's actually talking about physical death but I would

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I would argue that what John is teaching here is the sin of apostasy and that's not that you lose your salvation but the sin of apostasy you never had it and you and you show yourself to be apostate when you when you deny the gospel and the reason

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I would say he's talking about that is because the context of first John right the context of first John he's he is writing to teach against the heresy of Gnosticism okay we could get into all that but but that's the point now the reason

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I know for one that this is not talking about mortal and venial sin is because if this we're talking about mortal sin the way that the

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Roman Catholic Church is teaching it then what does it say it says you should not pray about that right implying that implying that their whole system of a redo with the mortal sin is a complete fabrication here of the text of what it's saying but I think the text is talking about apostasy

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Curtis Vaughn says the gist of the words is that when sin unto death is involved no assurance can be given that prayer will be efficacious so the idea is when when we have a brother or sister sinning we should pray for them and we should be confident that God will restore them and we can talk about we could talk about even the context church discipline all that but when you see someone apostatizing and you pray for them you don't have the confidence or the assurance that they're even a believer it looks like they've abandoned the faith altogether and and and they've they've sinned the sin of apostasy so I think 1st

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John 5 granted can be a little bit complicated but I think that it's clear that it's not able to be forced into the category that Rome tries to with venial and mortal sin let me read the next four paragraphs 1857 through 1860 okay for a sin so what is mortal sin for a sin to be mortal three conditions must together be met

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I'll work through these again just a minute but just listen the best you can right now mortal sin is sin whose object is grave matter and which is also committed with full knowledge and deliberate consent okay grave matter is specified by the

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Ten Commandments corresponding to the answer of Jesus to the rich young man do not kill do not commit adultery do not steal do not bear false witness do not defraud honor your father and your mother the gravity of sins is more or less great murder is graver than theft one must also take into account who is wrong violence against parents is in itself graver than violence against stranger

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I'm reading from the Catechism of the Catholic Church just remember that 1859 mortal sin requires full knowledge and complete consent it presupposes knowledge of the sinful character of the act of its opposition to God's law it also implies a consent sufficiently deliberate to be a personal choice feigned ignorance and hardness of heart do not diminish but rather increase the voluntary character of sin final paragraph here unintentional ignorance can diminish or even remove the law which are written in the conscience of every man the promptings of feelings and passions can also diminish the voluntary and free character of the offense as an external pressures as can external pressures or pathological disorders sin committed through malice by deliberate choice of evil is the gravest okay that's a lot let me boil it down for you three conditions for mortal sin number one if so we're talking about the difference between mortal and venial sin a mortal sin you lose the grace of justification okay so how do you know if a sin is mortal number one the

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Catechism of the Catholic Church says it must be grave okay so and they specify breaking the

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Ten Commandments number two it must be committed with full knowledge okay so they give a little leeway there for ignorance of a command but they also talk about but everybody knows you know murders wrong or whatever and in three it must be committed with deliberate consent so they give themselves an out so like their idea would be if you hold someone at gunpoint and cause them to sin that they're not liable okay that makes sense now

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I have a few replies to all this but the first reply I need to make is going to go in a direction you're not probably expecting so I'm gonna come back to this but the first reply

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I'm going to make is I'm gonna go behind the scenes for a second and I just want to remind you of something because I think this shows a glaring problem in their issue of authority so Roman Catholics by the way this is all over our

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YouTube page if you want to go look and look at the debate and read the comments they have been hammering these kind of things all right so they claim that their false system is superior because they have the magisterium they have the church to give the infallible interpretation of Scripture and all you poor

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Protestants or non -Catholics you don't have that you have to rely on yourself to interpret the

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Scriptures now this is false because we do not believe that individual

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Christians so let me just hammer this home in your heart we do not believe the individual Christians are the final arbiter of interpretation you remember the old adage and we're against this as a church right you remember the old

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I guess adage is okay but the old adage and you're sitting in a in a typical evangelical

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Sunday school room you open up the verse and you read it and then you go around the room and you say what what does this verse mean to you right guys

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I'm just very kind here but it doesn't matter what it means to you right it doesn't matter well what what what matters what matters is what it what means period okay so it's not like Liz gets an interpretation pop gets an interpretation

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Miss Virginia gets an interpretation and you just get to go out there and have whatever interpretation you want that's not what we believe okay we believe that the final arbiter of interpretation that that the final authority is what the scriptures right the scriptures themselves are the authority of interpretation and listen to this we believe that God a has invented human language so that mankind has the capacity to communicate to one another in a way that we can understand meaning this is such a this is such like a liberal type thing was like where you start liberal theologically liberal and that is we start saying well how do we even know what we know and people try to say all that but they write this you know 10 ,000 word essay explaining how we can't really know anything except they write it expecting that you what you read it and what understand what they're saying you understand that's how human language works

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God knows that's how human language works be God knows how to use human language do you believe that God okay let me put it to you this way simple now illustration are you understanding what

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I'm saying right now I hope you are but do you understand what was old the the old movie was like Russia one of the rush hours

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I think we're like you understand the words are coming out of my mouth like do you understand what I'm saying do you understand words of course you do

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Joe's like sorry Joe you understand to an extent you understand what

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I'm saying okay do you think that I know how to speak more clearly and authoritatively and sufficiently than God no so the question is if you can understand the syntax and the grammar and the words and the vocabulary if you can understand the words that are coming out of my mouth why do we think that God communicates in a riddles right no

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God in his word communicates in a way that is clear and sufficient and authoritative all right but listen the other issue

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Rome has listen very carefully to this because if you have discussions with your friends family once you be able to talk about this the other issue that Rome has is that when they say the church is the interpreter of Scripture then here's a question that we have to ask and I thought

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I think I brought this up last time who interprets the church right so the church interprets aids interprets that's wrong the church interprets

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Scripture well who interprets the church well they might say well the church and then they have a twofold problem first their reasoning in a circular manner which they accuse us of doing but any appeal to the highest authority you're gonna you're gonna have to deal with that issue but I'm fine actually staking my claim on the

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Holy Spirit which never contradicts himself opposed to their stake of the claim of history which constantly contradicts itself but the second issue

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Rome has is when you say who is the interpreter of the church it does practically put it into the hands of individual churches within Rome and I'm going to make the argument this is very evident when it comes to the issue of mortal sin so again listen mortal sin what were the three requirements one it has to be a grave matter two it has to be done with full knowledge three it has to be done with consent now that is vague and then it leaves a enough room for interpretation which is left up into with individual priests so the so if all the priests and all the

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Roman Catholic parishes agreed every time that this sin was mortal okay that would be one hour that would be consistency but they don't so someone say well this is mortal this is mortal but we don't know we're not sure and well you better treat it like a mortal sin it's a terrible system okay now the

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Council of Trent which some

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Roman Catholics apparently don't understand the Council of Trent is an infallible authority for Rome okay and this is what it says session 6 paragraph 14 and 15 as regards those who by sin have fallen from the received of justification they may be again justified when

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God exciting them through the sacrament of penance they shall have attended to the recovery by the merit of Christ of the grace lost for this manner of justification is of the fallen the reparation which the

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Holy Fathers have aptly called a second plank after the shipwreck of grace lost so let me put it to you this way you lose your job you commit a mortal sin you lose your justification can you get it back they say you can get it back they have a second plank so imagine a ship floating in the ocean the ship is destroyed but there's a plank you can grab on to what is that plank it is the plank of the sacrament of penance

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I'll talk about that in just a second all right session 6 chapter 15 the received grace of justification is lost not only by infidelity whereby even faith itself is lost but also by any other mortal sin whatever okay so mortal sin we don't have a great definition grave matter full knowledge done with consent if you do that you lose your justification okay and it can only be regained through the sacrament of penance

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I'm going to explain that just a second before I do let me go back to that analogy the shipwreck analogy and the plank if you commit a sin you know the plank you need to grab on to is not the plank of certainly not sacrament of penance it's not even the plank of repentance just be careful about this and think you think that if you commit a sin if you repent well enough you're bought you're brought back into the graces of Christ but actually yes we must repent of course we must repent but remember the plank is not repentance the plank is what it's

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Christ it's the gospel you need to be reminded when you sin you need to be reminded again of the work of Christ you don't lose your justification if you've been justified you never lose it you don't lose your justification you don't cling to your works now in order to get it back and I'm just telling you guys if you're not careful

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I'm gonna work through penance in just a minute but if you're not careful you will live a kind of penitential that's not right let me rephrase that you'll kind of live a life where you operate by penance so you'd be like okay well

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I messed up you know what I messed up so I'm gonna go to church I'm gonna make sure I go to church early this week or something right or you know what

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I really messed up this week so I'm gonna give an extra hundred dollars in the plate you got you if you're not careful you'll live with this kind of mindset and you'll try to make up for your sin you understand you can't make up for your sin if you've wronged someone you should repent like if you steal their car you should buy it well

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I can't make up for it so I'll keep the car but hey I'm sorry well no return the car make a restoration right however you can't make up for your sin against the holy and righteous

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God that's why we need Christ only Christ can do that right you understand

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I hope you understand okay so what is penance I'm tired of reading their stuff let me just summarize this 1446 and 1447 talk about penance but let me just say this the

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Catholic Catechism in 1447 that not the year that the paragraph admits that penance used to be handled one way but now it's it's handled in a different way so used to and I don't know if people still do this but I know in church history people would like take whips and like whip themselves and like walk through or or or penance would be have you ever heard about um you had to go to these steps and you had to walk up the steps on your knees and stuff like that well that's the kind of stuff that they would do now the

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Catechism admits they kind of scale back from that but there's three elements of penance so you lose your justification because you committed a mortal sin how do you get it back the sacrament of penance okay what's penance it has three elements number one contrition contrition

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I'll read from their catechism here contrition is sorrow of the soul and detestation for the sin committed together with the resolution not to sin again all right so number one you have to be sad for your sin and you have to be so I'm never doing that again okay there's more stuff

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I'm gonna skip it 1452 14 to 53 they have categories of perfect contrition and imperfect contrition it's a mess all right number two you have to have a contrition number two you have to have confession okay

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I'll read again 1456 is the paragraph confession to a priest is an essential part of the sacrament of penance so number one you have to be sorry for your sin number two you have to confess your sin to who to God well

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I'm sure that would be good but in the Roman Catholic system it is essential you confess it to who to a priest and then thirdly satisfaction all right so let me say this 1459 says this absolution paragraph 1459 absolution takes away sin but it does not remedy all the disorders sin has caused raised up from sin the sinner must still recover his full spiritual health by doing something more to make amends for the sin he must make satisfaction for or expiate his sins this satisfaction is also called penance

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I'm gonna read the next one 1460 the penance the confessor imposes must take into the account the penitent's personal situation and must seek his spiritual good it must correspond as far as possible with the gravity and nature of the sins committed it can consist of prayer and offering works of mercy service of neighbor voluntary self -denial sacrifices and above all the patient acceptance of the cross we must bear okay so you understand this what maybe you don't understand cuz it's confusing but you lose your just get you've committed moral sin okay but you feel bad about it good that's step one now you got to confess it to the priest that's step two if he looks at you and he says okay

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I think they're repentant enough I think there's repentant think they mean it then he'll absolve you of your sins but that's not enough then he'll give you an act of satisfaction and that could be okay listen you know you've done this thing now you need to say three

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Hail Marys or you've done this thing you know what you need to go why don't you go mow your neighbor's yard or something or why don't you it is good one give another hundred dollars to the church okay stuff like that all right you commit a moral sin you work your work your way through all of this enough contrition confession satisfaction guess what happens you get to be rejustified okay now did you know by the way you always talk about mortal sin did you know that missing mass on Sunday is a mortal sin do you know that in the

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Catholic system the reason I find that surprising is because I know a lot of Roman Catholics and one of the things about Roman Catholics that I find crazy is like or at least some of the ones

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I know they don't ever go to church you know and I'm like but do you understand now if you're sick it doesn't count or if you have like a sick child it doesn't count they have something but if you just like don't go to mass on Sunday you've committed a grave sin what happens when you commit a grave sin you lose your justification which means what just to be clear in case

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I'm talking too fast and outside you're lost if you commit a mortal sin and you die in that state you don't go to so this we're gonna get to purgatory eventually not tonight

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I mean you know I don't mean physically you're gonna get to purgatory one day I mean in the teaching so purgatory has nothing to do with mortal sin if you die okay purgatory has to do with venial sins we'll get to that but if you die in a state of having committed mortal sin you go where you go to hell right you understand so maybe if I wouldn't clear you understand you commit a mortal sin you lose your justification and if that's not restored you go to hell well then it's like well what is a mortal sin it must just be so as long as I don't commit adultery or mass murder

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I'm okay right no if I miss mass and it's not for a good reason

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I've committed mortal sin well then you but but then you might have this priest will say well that reason is allowable but this priest said well now reason is not allowable it was just convoluted mess okay anyway theoretically you could gain lose and regain your justification over and over and over a hundred hundreds of times in your life it doesn't matter by the way how many times you go to mass prayed the rosary gone to confession any of those things they won't keep you from committing a mortal sin you can still commit a mortal sin and you lose your justification even at the end of your life having gone through decades

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I don't know if you're if you're at the debate or watch the debate but miss Sarah from our church sir coolest asked a really great question you know about this elderly lady her grandmother and who's struggling and or actually

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I think it's Colton's grandmother who's struggling and she practicing Roman Catholic can you give her assurance and the response was well you know after age 30 we lose 2 % of our brain but by the way if you just do the math so if somebody is somebody's 30 and then they're 99 and every year they lose 2 % of their brain it's do the math right you just your brains gone like boy

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I don't know so enjoy Barry's wit while he's got it because his brains about to be gone just do the math but anyway but there's no hope there's no hope in fact even

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Rome frowns upon assurance and I think there's a reason they frown upon assurance and that's because if you have assurance they believe that assurance takes you away from doing all these things well guess what it kind of does right because our assurance is

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Christ all right so last few minutes let me close with this I don't be afraid when I say

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I'm gonna give you three points they're gonna be real quick now all that was introduction and now that you know just three reasons that we have to reject this teaching from Rome I'm being kind of cute with the alliteration okay so I'll give them to you now subjective enigma sufficient expiation sovereign election why do we have to reject these that's why okay so number one these are just real quick number one we reject it because subjective enigma and this what

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I mean Rome's system I think by design because it is demonically influenced leaves people constantly guessing am

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I in or am I out okay and Rome creates false categories of sin that leave you in a hopeless puzzle now this was said at the very beginning by Nathaniel but I'm gonna biblically defend his point that all sin is mortal you can look at this later but it's

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James 2 10 James 2 10 says whoever has offended the law in the least in the least is guilty of how much of it all of it all of it now he's not teaching that if you you know if you um illegally trespassed on someone's land well you might as well just go kill him now like that's not what he's teaching he's teaching that the least offense of God's law bears the entire weight of the guilt of God's law you said well that doesn't sound well that you say

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Rome system sounds terrible actually that sounds terrible no no it doesn't sound terrible because it points us to what the gospel 2nd

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Corinthians 521 for our sake he made him who is that Jesus to be sin on our behalf so that in him we might become the righteousness of God so what is

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Jesus doing on the cross he's taking all of our sins the big ones yes the little ones yes all of our sins upon himself and the wrath of God is satisfied in Jesus as our substitute this is the good no

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I don't have to worry now what's this I mean am I in am I out am I you know I rest all of my insecurities in Christ it's in Jesus and that leads us to our second point sufficient expiation and I would add here propitiation but that didn't work with the alliteration but on the cross

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Jesus both expiates and propitiates our sins sufficiently sufficiently so that's why

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Paul can say things like this in Romans 5 1 therefore since we have been justified by faith we have what peace we have peace with God why because Jesus has given us a sufficient atonement and I'll and I'm just gonna beat this drum to unblue in the face just so you face so you just so you understand if Jesus is sufficient if his atonement is sufficient then it brings us to where heaven right if you say yeah

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I need Jesus and this then you understand that Jesus atonement is not sufficient right because you need

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Jesus and what something else so by definition it's not sufficient but what we preach is

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Christ alone not that we're not changed not that we're not regenerated and and do good works because of a changed heart well we can get to all that and all that's true but we're talking about our right standing before God is in Christ alone that would be a title of a good song someone should write that in Christ alone and then thirdly thirdly

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I just mentioned this it goes with it it's very important sovereign election just just turn here and just think about they try to drive a wedge into Romans 8 so Romans 8 just real quick here at the end oh yeah we're doing good

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Romans 8 verse 28 this one you know a lot of people oh

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I'm in 1st Corinthians for some reason I was like that's not right okay Romans 8 everyone knows

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Romans 8 28 but they should love the rest of it too Romans 8 28 says and we know that for those who love

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God all things work together for good for those who are called according to his purpose for those whom he foreknew he also predestined to be conformed to the image of a son in order that he might be the firstborn among many brothers and here's the chain now this is the chain and those whom he predestined he also called those whom he called he also justified and those whom he justified he also glorified how many people justified what give me the percent you give me the percent look at verse 30 and give me the percent what percent of those justified are also glorified glorified meaning you make it to heaven you enter into that eternal state what percentage of those justified are glorified a hundred percent all those justified will be glorified it's a hundred percent so you get down to verse 33 and it says this

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Romans 8 who shall bring any charge against God's elect it is God who justifies God just so if you have a system where people who are justified then become unjustified and then they're not glorified that drives a wedge into Romans 8 30 and Paul should have wrote some of those justified will be glorified well that's not what he said he said all those justified will be glorified

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Rome brothers and sisters ultimately has faulty categories of sin and I would argue they have caught faulty categories of sin because they have faulty categories of the holiness of God and because they have faulty categories of sin and faulty categories of the holiness of God they have faulty understanding of the atoning work of our

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Lord and Savior Jesus Christ and we study this again to have compassion toward them so that we might know the truth and so that we can give them the truth and we can disdain the false teaching of Rome without disdaining its adherence meaning if you have friends or neighbors or people you know that you are acquainted with that are in this system like you should care about them and you should be able to articulate what they believe and why it's wrong and then also

39:50

I hope that this strengthens you now we haven't really talked positively much about our position on these things although that's kind of been woven in the whole night but you should be thankful that God has given you a not a not a man -made religion a biblical religion he's given you but a relationship with Christ and not this does he love me does he love me not

40:14

I'm picking the Daisy you know he's given you full assurance in Christ he's given you his word he's given you his son and all these things are yours