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How to Use the IQ Option Demo?

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It is entirely free any risk, and you learn how to earn money in the finance market using it. Here, I will explain you in steps on how to use the free IQ Demo Account.

Step 1: At first, start trading in the IQ Option Demo by making the selection of assets of the broker.

Step 2: As you will see all the assets are sort by profit margin which will analyze and direct the price movement and also make sure to use the future rate by making a proper decision.

Step 3: Now check on whether it will be high or low then the present one, and then specify the amount of investment you are about to make, take care of the expiration time of the option as well.

Step 4: If you wish to buy the option you will need to use the call button by clicking on it, and then click on the next button i.e. click on the put button. Soon the timer will be displayed on the screen and then see how much time is left for expiry to get complete.

Step 5: Apart from the previous option you can purchase some options into any amount of price. Now you can start buying an option in the free IQ demo account to start making the trade.

Verdict:

If you might have noticed, that at the time of the expiration of the option in the IQ Option Demo account. You are displayed on the screen i.e. the amount of profit of money at the window of the demo account. Usually, the win amount of the successful trade will be credited to your broker linked account balance.

City of God – Book 13 – Part 6

Of the evil of death in general, considered as the separation of soul and body

Wherefore, as regards bodily death, that is, the separation of the soul from the body, it is good unto none while it is being endured by those who we say are in the article of death. For the very violence with which body and soul are wrenched asunder, which in the living had been conjoined and closely intertwined, brings with it a harsh experience, jarring horridly on nature so long as it continues, till there comes a total loss of sensation, which arose from the very inter-penetration of spirit and flesh.

And all this anguish is sometimes forestalled by one stroke of the body or sudden flitting of the soul, the swiftness of dying which with violently painful sensation robs of all sensation, yet, when it is piously and faiithfully borne, it increases the merit of patience, but does not make the name of punishment inapplicable. Death, proceeding by ordinary generation from the first man, is the punishment of all who are born of him, yet, if it be endured for righteousness’ sake, it becomes the glory of those who are born again; and though death be the award of sin, it sometimes secures that nothing be awarded to sin.

I frequently hear non-Christians say something to the effect of death, “Death is the natural process of life. We are born, we live, and then we die. That is just how the cycle of life works.” What I hope to show by the apologetic of Augustine who is using the foundation of the Scriptures, is that there is nothing natural in relation to death, but is the result of the curse of the fall of our first parents(Gen 3:17-19). We can see by the exposition above provided by the great church father Augustine, that he describes the various pains involved in the strokes of death that will afflict us both. By both I mean both the elect and the reprobate. Notice the union between body and soul that is destroyed at the onslaught of death. Before they were knit together like a fish in water, similar to the union between man and life, apart from being grafted into Christ all is lost.

The second paragraph to Augustine’s exposition is the hope that all those redeemed by Christ have and there can even be peace in the midst of the bonds of death for the Christian. For only for the Christian has our eternal mediator destroyed him who had the power over death(Heb 2:14).

Here is a nice PDF that has flash cards that you can print out to memorize the Westminster Shorter Catechism, which I’m currently memorizing.

One of the best defenses on the Christian faith that I have ever heard was this one by Dr. Greg Bahnsen.

By Theodore Beza (1519-1605)

That which we call The Word of God: Its two parts — the Law and the Gospel

On this subject we call the “Word of God” (for we know well that the Eternal Son of God is also so named) the canonical books of the Old and New Testament; for they proceed from the mouth of God Himself.

We divide this Word into two principal parts or kinds: the one is called the “Law”, the other the “Gospel”. For, all the rest can be gathered under the one or the other of these two headings.

What we call Law (when it is distinguished from Gospel and is taken for one of the two parts of the Word) is a doctrine whose seed is written by nature in our hearts. However, so that we may have a more exact knowledge, it was written by God on two Tables and is briefly comprehended in ten commandments. In these He sets out for us the obedience and perfect righteousness which we owe to His majesty and our neighbours. This on contrasting terms: either perpetual life, if we perfectly keep the Law without omitting a single point, or eternal death, if we do not completely fulfil the contents of each commandment (Deut. 30:15-20; James 2:10).

What we call the Gospel (“Good News”) is a doctrine which is not at all in us by nature, but which is revealed from Heaven (Matt 16:17; John 1:13), and totally surpasses natural knowledge. By it God testifies to us that it is His purpose to save us freely by His only Son (Rom. 3:20-22), provided that, by faith, we embrace Him as our only wisdom, righteousness, sanctification and redemption (1 Cor 1:30). By it, I say, the Lord testifies to us all these things, and even does it in such a manner that at the same time he renews our persons in a powerful way so that we may embrace the benefits which are offered to us (1 Cor 2:4).

The similarities and the differences between the Law and the Gospel

We must pay great attention to these things. For, with good reason, we can say that ignorance of this distinction between Law and Gospel is one of the principle sources of the abuses which corrupted and still corrupt Christianity.

The majority of men, blinded by the just judgement of God, have indeed never seriously considered what curse the Law subjects us to, nor why it has been ordained by God. And, as for the Gospel, they have nearly always thought that it was nothing other than a second Law, more perfect than the first. From this has come the erroneous distinction between precept and advice; there has followed, little by little, the total ruin of the benefit of Jesus Christ.

Now, we must besides consider these things. The Law and the Gospel have in common that they are both from the one true God, always consistent with Himself (Heb. 1:1-2). We must not therefore think that the Gospel abolishes the essence of the Law. On the contrary, the Law establishes the essence of the Gospel (Rom 10:2-4); this is what we shall explain a little further on. For both set before us the same God and the essence of the same righteousness (Rom 3:31), which resides in perfect love to God and our neighbour. But there is a great difference in these points which we shall touch on, and especially concerning the means of obtaining this righteousness.

For, in the first place, as we alluded to before, the Law is natural to man. God has engraven it in his heart from creation (Rom 1:32; 2:14,15). When, a long time afterwards, God made and exhibited the two Tables of the Law, this was not to make a new law, but only to restore our first knowledge of the natural law which, because of the corruption of sin, was little by little becoming obliterated from the heart of man (Rom 7:8-9). But the gospel is a supernatural doctrine which our nature would never have been able to imagine nor able to approve without a special grace of God (1 Cor. 1:23; 2:14). But, the Lord has revealed it, firstly to Adam shortly after his sin, as Moses declares (Gen 3:15), afterwards to the patriarchs and the prophets in increasing degrees as seemed good to Him (Rom 1:2; Luke 1:55,70), until the day in which He manifested Jesus Christ in Person. It is He who has clearly announced and accomplished all that is contained in the Gospel (John 15:15; 6:38). This Gospel God still reveals today and will reveal it until the end of the world by the preaching instituted in His Church (John 17:18; Matt 28:20; 2 Cor. 5:20).
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Richard Baxter

Direct. I. Labour to know God, and to be affected with his attributes, and always to live as in his sight.—No man can know sin perfectly, because no man can know God perfectly. You can no further know what sin is than you know what God is, whom you sin against; for the formal malignity of sin is relative, as it is against the will and attributes of God. The godly have some knowledge of the malignity of sin, because they have some knowledge of God that is wronged by it. The wicked have no practical, prevalent knowledge of the malignity of sin, because they have no such knowledge of God. They that fear God will fear sinning; they that in their hearts are bold irreverently with God, will, in heart and life, be bold with sin: the atheist, who thinks there is no God thinks there is no sin against him. Nothing in world will tell us so plainly and powerfully of the evil of sin, as the knowledge of the greatness, wisdom goodness, holiness, authority, justice, truth, &c. of God. The sense of his presence, therefore, will revive our sense of sin’s malignity.

Direct. II. Consider well of the office, the bloodshed, and the holy life of Christ.—His office is to expiate sin, and to destroy it. His blood was shed for it: his life condemned it. Love Christ, and you will hate that which caused his death. Love him, and you will love to be made like him, and hate that which is so contrary to Christ. These two great lights will show the odiousness of darkness.

Direct. III. Think well both how holy the office and work of the Holy Ghost is, and how great a mercy it is to us.—Shall God himself, the heavenly light, come down into a sinful heart, to illuminate and purify it? And yet shall I keep my darkness and defilement, in opposition to such wonderful mercy? Though all sin against the Holy Ghost be not the unpardonable blasphemy, yet all is aggravated hereby.

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Description	Location
John Owen Commentary	Link to Owens Commentary
John Calvin Commentary	Link to Calvins Commentary
Monergism Resources	Link to Monergism Resources
Matthew Henry	Link to Matthew Henry Commentary
William Gouge	Link to William Gouge Commentary
Puritanboard	Link to Hebrews Resources

My Blogging from the reading of Richard Baxter’s, “A Christian Directory”, continues. In this blog entry Baxter outlines the duties of human speech that consist of:

1. To glorify God by the magnifying of his name; to speak of the praises of his attributes and works.

2. To sing psalms of praise to him, and delight our souls in the sweet commemoration of his excellencies.

3. To give him thanks for the mercies already received, and declare to others what he hath done for our souls and bodies, for his church and for the world.

4. To pray to him for what we want, and for our brethren, for the church, and for the conversion of his and our enemies.

5. To appeal to him and swear by his name when we are called to it lawfully.

6. To make our necessary covenants and vows to him, and to make open profession of our belief, subjection, and obedience to him, before men.

7. To preach his word, or declare it in discourse, and to teach those that are committed to our care, and edify the ignorant and erroneous as we have opportunity.

8. To defend the truth of God by conference or disputation; and confute the false doctrine of deceivers.

9. To exhort men to their particular duties, and to reprove their particular sins; and to endeavor to do to them good as we are able.

10. To confess our own sins to God and man as we have occasion.

11. To crave the advise and help of others for our souls; and inquire after the will of God, and the way to salvation.

12. To praise that which is good in others, and speak good of all men, superiors, equals, and inferiors, so far as there is just ground and cause.

13. To bear witness to the truth, when we are called to it.

14. To defend the cause of the just and innocent, and vindicate them against false accusers.

15. To communicate and convey to others the same good impressions and affections of mind, which God hath wrought on us, and not only the bare truths themselves which we have received.

16. Lastly, to be instruments of common converse; of expressing our mutual affections and respects, and transacting all our worldly business: for learning, arts, manufactures, &c.