Our Beliefs

Jesus came up with the idea of the “church” and has a unique purpose and mission for us to fulfill. So it’s extremely important that we, as a church, believe, teach, and live out the truth that Jesus taught and endorsed. So if you’re a believer seeking to connect with a church family, a church’s doctrinal beliefs are the first and most important factor in your decision.

We wanted to be able to convey what we believe in two ways. First, we offer a “short version” that captures not only what we believe, but why it’s important to us. And second, we offer a “detailed version” that is purposely more technical and more detailed because, when it comes to doctrine, precision and clarity matter deeply.

So, read the short version, and study the second…

God is real. He is all-powerful, all-knowing, and totally in charge of all things. He is Trinity: Father, Son, and Holy Spirit. He created everything and everyone and every person matters deeply to him. Everyone has sinned, so everyone needs Jesus, who died for our sins, rose again from the dead, and is coming back. Salvation is by grace alone through faith alone in Jesus Christ alone, and once you are saved, you are always saved.

The Holy Spirit lives in every believer and empowers us to live and serve both God and others. The Bible, which is God’s Word, is both true and powerful. Baptism is when believers are immersed in water, not for salvation but to tell the world we follow Jesus. Communion is a memorial to Jesus’ death. Jesus started the church before His death, empowered the church after His resurrection, and commissioned the church to tell the world about Him.

Everything we are stems from our identity in the gospel. We are all created in the image of God. We are all estranged from God, unable to be the full image of God, by our divine rebellion resulting in suffering and death for everyone. Jesus redeems us, through his death, burial and resurrection, to God's created essence and purpose for us.

The gospel is the culmination and crescendo of the story of God, incarnate in Jesus, the son of God, who redeems us from slavery to sin through his death, burial, and resurrection, conquering sin, Satan and death, to a life of freedom in the Spirit where we live for God’s glory. The gospel allows us to live life to the fullest by participating in the kingdom of God now through the Spirit by our faith in Jesus’ perfect, propitiatory, substitutionary sacrifice on our behalf. The gospel changes everything. The work of the gospel will be complete when Jesus comes back to restore all things to himself. For a more in depth look at what we believe, you can see our Statement of Faith below.

Freedom Bible Church is a confessional church committed to corporately affirming the biblical truths that unite us in doctrine. We believe that the 1689 Second London Baptist Confession of Faith provides a clear and thorough expression of what we hold to as a church. We also embrace the historic Christian creeds, such as the Apostles' Creed and the Nicene Creed, as faithful summaries of essential Christian truths. Together, these confessions and creeds guide us in proclaiming and living out the gospel.

1. The Bible Is Infallible, Sufficient, and Necessary

The Holy Scriptures are the only sufficient, certain, and infallible standard of all saving knowledge, faith, and obedience. The light of nature and the works of creation and providence so clearly demonstrate the goodness, wisdom, and power of God that people are left without excuse; however, these demonstrations are not sufficient to give the knowledge of God and His will that is necessary for salvation. Therefore, the Lord was pleased at different times and in various ways to reveal Himself and to declare His will to His church. To preserve and propagate the truth better and to establish and comfort the church with greater certainty against the corruption of the flesh and the malice of Satan and the world, the Lord put this revelation completely in writing. Therefore, the Holy Scriptures are absolutely necessary, because God’s former ways of revealing His will to His people have now ceased.

2 Timothy 3:15–17; Isaiah 8:20; Luke 16:29, 31; Ephesians 2:20. 2Romans 1:19–21; Romans 2:14–15; Psalm 19:1–3. 3Hebrews 1:1. 4Proverbs 22:19–21; Romans 15:4; 2 Peter 1:19–20.

2. The Books of the Bible

The Holy Scripture, or the Word of God written, consists of the following books which together make up the Old and New Testaments:

THE OLD TESTAMENT: Genesis, Exodus, Leviticus, Numbers, Deuteronomy, Joshua, Judges, Ruth, 1 Samuel, 2 Samuel, 1 Kings, 2 Kings, 1 Chronicles, 2 Chronicles, Ezra, Nehemiah, Esther, Job, Psalms, Proverbs, Ecclesiastes, The Song of Solomon, Isaiah, Jeremiah, Lamentations, Ezekiel, Daniel, Hosea, Joel, Amos, Obadiah, Jonah, Micah, Nahum, Habakkuk, Zephaniah, Haggai, Zechariah, Malachi

THE NEW TESTAMENT: Matthew, Mark, Luke, John, Acts, Romans, 1 Corinthians, 2 Corinthians, Galatians, Ephesians, Philippians, Colossians, 1 Thessalonians, 2 Thessalonians, 1 Timothy, 2 Timothy, Titus, Philemon, Hebrews, James, 1 Peter, 2 Peter, 1 John, 2 John, 3 John, Jude, Revelation.

All of these are given by the inspiration of God to be the standard of faith and life.

2 Timothy 3:16

3. The Apocrypha Are Not Inspired

The books commonly called the Apocrypha were not given by divine inspiration and so are not part of the canon or standard of the Scriptures. Therefore, they have no authority for the church of God and are not to be recognized or used in any way different from other human writings.

Luke 24:27, 44; Romans 3:2

4. The Bible is Authoritative Because It Is the Word of God

The authority of the Holy Scriptures obligates belief in them. This authority does not depend on the testimony of any person or church but on God the author alone, who is truth itself. Therefore, the Scriptures are to be received because they are the Word of God.

2 Peter 1:19–21; 2 Timothy 3:16; 1 Thessalonians 2:13; 1 John 5:9

5. Reasons We Should Believe the Bible

The testimony of the church of God may stir and persuade us to adopt a high and reverent respect for the Holy Scriptures. Moreover, the heavenliness of the contents, the power of the system of truth, the majesty of the style, the harmony of all the parts, the central focus on giving all glory to God, the full revelation of the only way of salvation, and many other incomparable qualities and complete perfections, all provide abundant evidence that the Scriptures are the Word of God. Even so, our full persuasion and assurance of the infallible truth and divine authority of the Scriptures comes from the internal work of the Holy Spirit bearing witness by and with the Word in our hearts.

John 16:13–14; 1 Corinthians 2:10–12; 1 John 2:20, 27.

6. The Bible Is Sufficient and Complete

The whole counsel of God concerning everything essential for His own glory and man’s salvation, faith, and life is either explicitly stated or by necessary inference contained in the Holy Scriptures. Nothing is ever to be added to the Scriptures, either by new revelation of the Spirit or by human traditions.

Nevertheless, we acknowledge that the inward illumination of the Spirit of God is necessary for a saving understanding of what is revealed in the Word. We recognize that some circumstances concerning the worship of God and government of the church are common to human actions and organizations and are to be ordered by the light of nature and Christian wisdom, following the general rules of the Word, which must always be observed.

2 Timothy 3:15–17; Galatians 1:8–9. John 6:45; 1 Corinthians 2:9–12.

1 Corinthians 11:13–14; 1 Corinthians 14:26, 40.

7. Everyone Can Obtain Saving Knowledge Through the Bible; at the Same Time, Parts of the Bible Are Clearer to Some Than Others

Some things in Scripture are clearer than others, and some people understand the teachings more clearly than others. However, the things that must be known, believed, and obeyed for salvation are so clearly set forth and explained in one part of Scripture or another that both the educated and uneducated may achieve a sufficient understanding of them by properly using ordinary measures.

Psalm 19:7; Psalm 119:130; 2 Peter 3:16

8. The Bible Should Be Translated So It Is Accessible to Everyone

The Old Testament was written in Hebrew, the native language of the ancient people of God. The New Testament was written in Greek, which at the time it was written was most widely known to the nations. These Testaments were inspired directly by God and by His unique care and providence were kept pure down through the ages. They are therefore true and authoritative, so that in all religious controversies the church must make their ultimate appeal to them. All God’s people have a right to and a claim on the Scriptures and are commanded in the fear of God to read and search them. Not all of God’s people know these original languages, so the Scriptures are to be translated into the common language of every nation to which they come. In this way the Word of God may dwell richly in all, so that they may worship Him in an acceptable manner and through patience and the comfort of the Scriptures may have hope.

Romans 3:2; Isaiah 8:20; Acts 15:15; John 5:39; 1 Corinthians 14:6, 9, 11–12, 24, 28; Colossians 3:16

9. The Ultimate Standard for Interpreting the Bible Is the Bible Itself

The infallible rule for interpreting Scripture is the Scripture itself. Therefore, when there is a question about the true and full meaning of any part of Scripture (and each passage has only one meaning, not many), it must be understood in light of other passages that speak more clearly.

Acts 15:15-16; 2 Peter 1:20-21

10. The Bible Is the Ultimate Standard of Authority

The supreme judge for deciding all religious controversies and for evaluating all decrees of councils, opinions of ancient writers, human teachings, and individual interpretations, and in whose judgment we are to rest, is nothing but the Holy Scripture delivered by the Spirit. In this Scripture our faith finds its final word.

Matthew 22:29, 31–32; Ephesians 2:20; Acts 28:23.

1. Who Is God? (Part 1)

The Lord our God is one, the only living and true God. He is self-existent and infinite in being and perfection. His essence cannot be understood by anyone but Him. He is a perfectly pure spirit. He is invisible and has no body, parts, or changeable emotions.a He alone has immortality, dwelling in light that no one can approach. He is unchangeable, immense, eternal, incomprehensible, almighty, in every way infinite, absolutely holy, perfectly wise, wholly free, completely absolute. He works all things according to the counsel of His own unchangeable and completely righteous will for His own glory. He is most loving, gracious, merciful, and patient. He overflows with goodness and truth, forgiving iniquity, transgression, and sin. He rewards those who seek Him diligently. At the same time, He is perfectly just and terrifying in His judgments. He hates all sin and will certainly not clear the guilty.

Genesis 17:1; Exodus 3:14; 34:6-7; Deuteronomy 4:15-16; 6:4; 1 Kings 8:27; Nehemiah 9:32-33; Psalm 5:5-6; 90:2; 115:3; Prov. 16:4; Isaiah 6:3; 46:10; 48:12; Jeremiah 10:10; 23:23-24; Nahum 1:2-3; Malachi 3:6; John 4:24; Romans 11:36; 1 Corinthians 8:4, 6; 1 Timothy 1:17; Hebrews 11:6

2. Who Is God? (Part 2)

God has all life, glory, goodness, and blessedness in and of Himself; He alone is all-sufficient in Himself. He does not need any creature He has made nor does He derive any glory from them. Instead, He demonstrates His own glory in them, by them, to them and upon them. He alone is the source of all being, and everything is from Him, through Him and to Him. He has absolute sovereign rule over all creatures, to act through them, for them, or upon them as He pleases. In His sight everything is open and visible. His knowledge is infinite and infallible. It does not depend upon any creature, so for Him nothing is contingent or uncertain. He is absolutely holy in all His plans, in all His works, and in all His commands. Angels and human beings owe to Him all the worship, service, or obedience that creatures owe to the Creator and whatever else He is pleased to require of them.

Job 22:2, 3; Psalm 119:68; 145:17; 148:13; Ezekiel 11:5; Daniel 4:25, 34-35; John 5:26; Acts 15:18; Romans 11:34-36; Hebrews 4:13; Revelation 5:12-14

3. What Is the Trinity?

This divine and infinite Being consists of three real persons, the Father, the Word or Son, and the Holy Spirit. These three have the same substance, power, and eternity, each having the whole divine essence without this essence being divided. The Father is not derived from anyone, neither begotten nor proceeding. The Son is eternally begotten of the Father. The Holy Spirit proceeds from the Father and the Son. All three are infinite and without beginning and are therefore only one God, who is not to be divided in nature and being. Yet these three are distinguished by several distinctive characteristics and personal relations. This truth of the Trinity is the foundation of all of our fellowship with God and of our comforting dependence on Him.

Exodus 3:14; Matt. 28:19; John 1:14, 18; 14:11; 15:26; 1 Corinthians 8:6; 2 Corinthians 13:14; Galatians 4:6; 1 John 5:7

1. From Eternity, God Decreed Everything that Happens

From all eternity God decreed everything that occurs, without reference to anything outside Himself. He did this by the perfectly wise and holy counsel of His own will, freely and unchangeably. Yet God did this in such a way that He is neither the author of sin nor has fellowship with any in their sin. This decree does not violate the will of the creature or take away the free working or contingency of second causes. On the contrary, these are established by God’s decree. In this decree God’s wisdom is displayed in directing all things, and His power and faithfulness are demonstrated in accomplishing His decree.

Isaiah 46:10; Ephesians 1:11; Hebrews 6:17; Romans 9:15, 18; James 1:13; 1 John 1:5; Acts 4:27, 28; John 19:11. Numbers 23:19; Ephesians 1:3-5

2. God Knows Everything, and His Knowledge Is Not Based Upon Passive Foreknowledge

God knows everything that could happen under any given conditions. However, His decree of anything is not based on foreseeing it in the future or foreseeing that it would occur under such conditions.

Acts 15:18; Romans 9:11, 13, 16, 18

3. God Predestines Some for Salvation and Leaves Some in Their Sin

By God’s decree, and for the demonstration of his glory, some human beings and angels are predestined (or foreordained) to eternal life through Jesus Christ, to the praise of his glorious grace. Others are left to live in their sin, leading to their just condemnation, to the praise of his

glorious justice.

Matthew 25:34; Romans 9:22-23; Ephesians1:5-6; 1 Timothy 5:21; Jude 4

4. God's Predestination Is Individual and Unchangeable

These predestined and foreordained angels and people are individually and unchangeably designated, and their number is so certain and definite that it cannot be either increased or decreased.

John 13:18; 2 Timothy 2:19

5. Predestination Is Unconditional

Those people who are predestined to life were chosen by God before the foundation of the world, according to his eternal and unchangeable purpose and the secret counsel and good pleasure of his will. He chose them in Christ for eternal glory, purely as a result of his free grace and love, without anything else about them serving as a condition or cause moving him to do so.

Romans 8:30; 9:13, 16; Ephesians 1:4, 9, 11; 2:5, 12; 1 Thessalonians 5:9; 2 Timothy 1:9

6. God Saves the Elect Through Means

Just as God has appointed the elect to glory, so he has by the eternal and completely free purpose of his will foreordained all the means. Therefore, those who are elected, being fallen in Adam, are redeemed by Christ and effectually called to faith in Christ by his Spirit working at the appropriate time. They are justified, adopted, sanctified, and kept by his power through faith to salvation. No one but the elect are redeemed by Christ, or effectually called, justified, adopted, sanctified, and saved.

John 6:64; 10:26; 17:9; Romans 8:30; 1 Thessalonians 5:9-10; 2 Thessalonians 2:13; 1 Peter 1:2, 5

7. The Elect Can Have Assurance of Salvation

The doctrine of the high mystery of predestination is to be handled with special prudence and care so that those heeding the will of God revealed in his Word and obeying him may be assured of their eternal election by the certainty of their effectual calling. In this way, this doctrine will give reasons for praise, reverence, and admiration of God, as well as humility, diligence, and rich comfort to all who sincerely obey the gospel.

Luke 10:20; Romans 11:5-6, 20, 33; Ephesians 1:6; 1 Thessalonians 1:4-5; 2 Peter 1:10

1. God Governs All Things

God the good Creator of all things, in his infinite power and wisdom, upholds, directs, arranges, and governs all creatures and things, from the greatest to the least, by his perfectly wise and holy providence, to the purpose for which they were created. He governs according to his infallible foreknowledge and the free and unchangeable counsel of his own will. His providence leads to the praise of the glory of his wisdom, power, justice, infinite goodness, and mercy.

Hebrews 1:3; Job 38:11; Isaiah 46:10, 11; Psalms 135:6. Matthew 10:29-31. Ephesians 1:11.

2. First Cause and Secondary Causes

All things come to pass unchangeably and certainly in relation to the foreknowledge and decree of God, who is the first cause. Thus, nothing happens to anyone by chance or outside of God’s providence. Yet by the same providence God arranges all things to occur according to the nature of second causes, either necessarily, freely, or in response to other causes.

Acts 2:23. Proverbs 16:33. Genesis 8:22.

3. God Usually Uses Means

In his ordinary providence, God makes use of means, though he is free to work apart from them, beyond them, and contrary to them at his pleasure.

Acts 27:31, 44; Isaiah 55:10, 11. Hosea 1:7. Romans 4:19-21. Daniel 3:27

4. God Is Sovereign Even Over Sin

The almighty power, unsearchable wisdom, and infinite goodness of God are so thoroughly demonstrated in his providence, that his sovereign plan includes even the first fall and every other sinful action both of angels and humans. God’s providence over sinful actions does not occur by simple permission but by a form of permission that God most wisely and powerfully limits and in other ways arranges and governs. Through a complex arrangement of methods he channels sinful actions to accomplish his perfectly holy purposes. Yet he does this in such a

way that the sinfulness of their acts arises only from the creatures and not from God. Because God is altogether holy and righteous, he can neither originate nor approve of sin.

Romans 11:32-34; 2 Samuel 24:1, 1 Chronicles 21:1. 2 Kings 19:28; Psalms 76;10. Genesis 50:20; Isaiah 10:6, 7, 12. 14Psalms 50:21; 1 John 2:16

5. God Often Disciplines or Tests His Children

The perfectly wise, righteous, and gracious God often allows his own children for a time to experience a variety of temptations and the sinfulness of their own hearts. He does this to chastise them for their former sins or to make them aware of the hidden strength of the corruption and deceitfulness of their hearts so that they may be humbled. He also does this to lead them to a closer and more constant dependence on him to sustain them, to make them more cautious about all future circumstances that may lead to sin, and for other just and holy purposes. So whatever happens to any of his elect happens by his appointment, for his glory, and for their good.

2 Chronicles 32:25, 26, 31; 2 Corinthians 12:7-9. Romans 8:28.

6. God Sometimes Hardens the Wicked

God, as the righteous judge, sometimes blinds and hardens wicked and ungodly people because of their sins. He withholds his grace from them, by which they could have been enlightened in their understanding and had their hearts renewed. Not only that, but sometimes he also takes away the gifts they already had and exposes them to situations that their corrupt natures turn into opportunities for sin. Moreover, he gives them over to their own lusts, the temptations of the world, and the power of Satan, so that they harden themselves in response to the same influences that God uses to soften others.

Romans 1:24-26, 28; Romans 11:7, 8. Deuteronomy 29:4. Matthew 13:12. Deuteronomy 2:30; 2 Kings 8:12, 13. Psalms 81:11, 12; 2 Thessalonians 2:10-12. Exodus 8:15, 32; Isaiah 6:9, 10; 1 Peter 2:7, 8

7. God's Providence Cares Especially for His Church

The providence of God in a general way includes all creatures, but in a special way it takes care of his church and arranges all things to its good.

1 Timothy 4:10; Amos 9:8, 9; Isaiah 43:3-5

1. The Fall

God created humanity upright and perfect. He gave them a righteous law that would have led to life if they had kept it but threatened death if they broke it. Yet they did not remain for long in this position of honor. Satan used the craftiness of the serpent to overcome Eve, who then seduced Adam. Adam acted without any outside compulsion and deliberately transgressed the law of their creation and the command given to them by eating the forbidden fruit. God was pleased, in keeping with his wise and holy counsel, to permit this act, because he had purposed to direct it for his own glory.

Genesis 2:16, 17; Genesis 3:12, 13; 2 Corinthians 11:3

2. Adam Represented the Human Race

By this sin our first parents fell from their original righteousness and communion with God. We fell in them, and through this, death came upon all. All became dead in sin and completely defiled in all the capabilities and parts of soul and body.

Romans 3:23; Romans 5:1; Titus 1:15; Genesis 6:5; Jeremiah 17:9; Romans 3:10-19

3. Original Sin

By God's appointment, they were the root and the representatives of the whole human race. Because of this, the guilt of their sin was accounted, and their corrupt nature passed on, to all their offspring who descended from them by ordinary procreation. Their descendants are now conceived in sin and are by nature children of wrath, the servants of sin, and partakers of death and all other miseries—spiritual, temporal, and eternal—unless the Lord Jesus sets them free.

Romans 5:12-19; 1 Corinthians 15:21, 22, 45, 49. Psalms 51:5; Job 14:4. Ephesians 2:3; Romans 6:20; 5:12; Hebrews 2:14, 15; 1 Thessalonians 1:10

4. All Committed Sin Results From Original Sin

All actual transgressions arise from this first corruption. By it we are thoroughly biased against, and disabled and antagonistic toward all that is good, and we are completely inclined toward all that is evil.

James 1:14, 15; Matthew 15:19; Romans 8:7; Colossians 1:21

5. Those Who Are Regenerated Still Have a Corrupted Nature

During this life, this corruption of nature remains in those who are regenerated. Even though it is pardoned and put to death through Christ, yet both this corruption of nature and all actions arising from it are truly and actually sin.

Romans 7:18, 23; Ecclesiastes 7:20; 1 John 1:8. Romans 7:23-25; Galatians 5:17

1. God Chose Jesus to Save Sinners

God was pleased, in his eternal purpose, to choose and ordain the Lord Jesus, his only begotten Son, according to the covenant made between them, to be the mediator between God and humanity. God chose him to be prophet, priest, and king, and to be head and savior of the church, the heir of all things, and judge of the world. From all eternity, God gave to the Son a people to be his offspring. In time these people would be redeemed, called, justified, sanctified, and glorified by him.

Isaiah 42:1; 1 Peter 1:19, 20; Acts 3:22; Hebrews 5:5, 6; Psalms 2:6; Luke 1:33; Ephesians 1:22, 23; Hebrews 1:2; Acts 17:31; Isaiah 53:10; John 17:6; Romans 8:30

2. Jesus, the Second Person of the Trinity

The Son of God, the second person of the Holy Trinity, is truly and eternally God. He is the brightness of the Father's glory, having the same substance and equal with him who made the world and who sustains and governs everything he has made. When the fullness of time came, he took upon himself human nature, with all the essential properties and common weaknesses of it but without sin. He was conceived by the Holy Spirit in the womb of the Virgin Mary. The Holy Spirit came down upon her, and the power of the Most High overshadowed her. Thus, he was born of a woman from the tribe of Judah, a descendant of Abraham and David in fulfillment of the Scriptures. Two whole, perfect, and distinct natures were inseparably joined together in one person, without converting one into the other or mixing them together to produce a different or blended nature. This person is truly God and truly man, yet one Christ, the only mediator between God and humanity.

John 1:14; Galatians 4;4; Romans 8:3; Hebrews 2:14, 16, 17; Hebrews 4:15; Matthew 1:22, 23; Luke 1:27, 31, 35; Romans 9:5; 1 Timothy 2:5

3. Jesus is Mediator

The Lord Jesus, in his human nature united in this way to the divine in the person of the Son, was sanctified and anointed with the Holy Spirit beyond measure. He had in himself all the treasures of wisdom and knowledge. The Father was pleased to make all fullness dwell in him so that — being holy, harmless, undefiled, and full of grace and truth — he was thoroughly qualified to carry out the office of mediator and guarantor. He did not take this office upon himself but was called to it by his Father, who put all power and judgment in his hand and commanded Him to carry them out.

Psalms 45:7; Acts 10:38; John 3:34; Colossians 2:3; Colossians 1:19; Hebrews 7:26; John 1:14; Hebrews 7:22; Hebrews 5:5; John 5:22, 27; Matthew 28:18; Acts 2:36

4. Jesus’ Atoning Work

The Lord Jesus most willingly undertook this office. To discharge it, he was born under the law and perfectly fulfilled it. He also experienced the punishment that we deserved and that we should have endured and suffered. He was made sin and a curse for us. He endured extremely heavy sorrows in his soul and extremely painful sufferings in his body. He was crucified and died and remained in a state of death, yet his body did not decay. On the third day he arose from the dead with the same body in which he suffered. In this body he also ascended into heaven, where he sits at the right hand of his Father, interceding. He will return to judge men and angels at the end of the age.

Psalms 40:7, 8; Hebrews 10:5-10; John 10:18; Galatians 4:4; Matthew 3:15; Galatians 3:13; Isaiah 53:6; 1 Peter 3:18; 2 Corinthians 5:21; Matthew 26:37, 38; Luke 22:44; Matthew 27:46; Acts 13:37; 1 Corinthians 15:3, 4; John 20:25, 27; Mark 16:19; Acts 1:9-11; Romans 8:34; Hebrews 9:24; Acts 10:42; Romans 14:9, 10; Acts 1:11; 2 Peter 2:4

5. Jesus Accomplished Reconciliation

The Lord Jesus has fully satisfied the justice of God, obtained reconciliation, and purchased an everlasting inheritance in the kingdom of heaven for all those given to him by the Father. He has accomplished these things by his perfect obedience and sacrifice of himself, which he once for all offered up to God through the eternal Spirit.

John 17:2; Hebrews 9:15; Hebrews 9:14; Hebrews 10:14; Romans 3:25, 26

6. Jesus Is Also the Savior of Old Testament Saints

The price of redemption was not actually paid by Christ till after his incarnation. Yet the virtue, efficacy, and benefit of it was imparted to the elect in every age since the beginning of the world, in and by those promises, types, and sacrifices that revealed him and pointed to him as the seed that would bruise the serpent's head and the Lamb slain from the foundation of the world. He is the same yesterday and today and forever.

1 Corinthians 4:10; Hebrews 4:2; 1 Peter 1:10, 11; Revelation 13:8; Hebrews 13:8

7. Christ acts fully as God and fully as man

In his work of mediation, Christ acts according to both natures, by each nature doing what is appropriate to itself. Even so, because of the unity of the person, that which is appropriate to one nature is sometimes, in Scripture, attributed to the person under the designation of the other nature.

John 3:13; Acts 20:28

8. Christ Fully Saves Everyone He Died For

To all those for whom Christ has obtained eternal redemption, he certainly and effectually applies and imparts it. He intercedes for them, unites them to himself by his Spirit, and reveals to them in and by his Word the mystery of salvation. He persuades them to believe and obey and governs their hearts by his Word and Spirit. He overcomes all their enemies by his almighty power and wisdom, using methods and ways that are perfectly consistent with his wonderful and unsearchable governance. All these things are by free and absolute grace, apart from any condition for obtaining it that is foreseen in them.

John 6:37; John 10:15, 16; John 17:9; Romans 5:10; John 17:6; Ephesians 1:9; 1 John 5:20; Romans 8:9, 14; Psalms 110:1; 1 Corinthians 15:25, 26; John 3:8; Ephesians 1:8

9. Jesus Is the Only Savior and Mediator

This office of mediator between God and humanity is appropriate for Christ alone, who is the prophet, priest, and king of the church of God. This office may not be transferred from him to anyone else, either in whole or in part.

1 Timothy 2:5

10. Jesus As Prophet, Priest, and King

The number and character of these offices is essential. Because we are ignorant, we need his prophetic office. Because we are alienated from God and imperfect in the best of our service, we need his priestly office to reconcile us and present us to God as acceptable. Because we are hostile and utterly unable to return to God, and so that we can be rescued and made secure from our spiritual enemies, we need his kingly office to convince, subdue, draw, sustain, deliver, and preserve us for his heavenly kingdom.

John 1:18; Colossians 1:21; Galatians 5:17; John 16:8; Psalms 110:3; Luke 1:74-75

1. God Effectually Calls the Elect

In God’s appointed and acceptable time, he is pleased to call effectually, by his Word and Spirit, those he has predestined to life. He calls them out of their natural state of sin and death to grace and salvation by Jesus Christ. He enlightens their minds spiritually and savingly to understand the things of God. He takes away their heart of stone and gives them a heart of flesh. He renews their wills and by his almighty power turns them to good and effectually draws them to Jesus Christ. Yet he does all this in such a way that they come completely freely, since they are made willing by his grace.

Romans 8:30; Romans 11:7; Ephesians 1:10, 11; 2 Thessalonians 2:13, 14; Ephesians 2:1-6; Acts 26:18; Ephesians 1:17, 18; Ezekiel 36:26; Deuteronomy 30:6; Ezekiel 36:27; Ephesians 1:19; Psalm 110:3; Song of Solomon 1:4

2. Effectual Calling Is Unconditional

This effectual call flows from God's free and special grace alone, not from anything at all foreseen in those called. Neither does the call arise from any power or action on their part; they are totally passive in it. They are dead in sins and trespasses until they are made alive and renewed by the Holy Spirit. By this they are enabled to answer this call and to embrace the grace offered and conveyed in it. This response is enabled by a power that is no less than that which raised Christ from the dead.

2 Timothy 1:9; Ephesians 2:8; 1 Corinthians 2:14; Ephesians 2:5; John 5:25; Ephesians 1:19, 20

3. Elect Infants Are Regenerated and Saved by Christ

Elect infants dying in infancy are regenerated and saved by Christ through the Spirit, who works when and where and how he pleases. The same is true of every elect person who is incapable of being outwardly called by the ministry of the Word.

John 3:3, 5, 6; John 3:8

4. The Non-Elect Will Not Come to Christ or Be Saved

Those who are not elected will not and cannot truly come to Christ and therefore cannot be saved, because they are not effectually drawn by the Father. They may even be called by the ministry of the Word and may receive some ordinary working of the Spirit without being saved. Much less can any be saved who do not receive the Christian religion, no matter how diligently they live their lives according to the light of nature and the teachings of the religion they profess.

John 6:44-45, 65; 1 John 2:24, 25; Matthew 22:14; Matthew 13:20, 21; Hebrews 6:4-5; Acts 4:12; John 4:22; John 17:3

1. Justification Is Forgiveness and Imputation of Righteousness

Those God effectually calls he also freely justifies. He does this, not by infusing righteousness into them but by pardoning their sins and accounting and accepting them as righteous. He does this for Christ's sake alone and not for anything produced in them or done by them. He does not impute faith itself, the act of believing, or any other gospel obedience to them as their righteousness. Instead, he imputes Christ's active obedience to the whole law and passive obedience in his death as their whole and only righteousness by faith. This faith is not self-generated; it is the gift of God.

Romans 3:24; 8:30; Romans 4:5-8; Ephesians 1:7. 31 Corinthians 1:30, 31; Romans 5:17-19; Philippians 3:8, 9; Ephesians 2:8-10: John 1:12; Romans 5:17

2. Justification Is by Faith Alone

Faith that receives and rests on Christ and his righteousness is the only instrument of justification. Yet it does not occur by itself in the person justified, but it is always accompanied by every other saving grace. It is not a dead faith but works through love.

Romans 3:28; Galatians 5:6; James 2:17, 22, 26

3. Christ Provides Full Satisfaction of God's Justice

By his obedience and death, Christ fully paid the debt of all those who are justified. He endured in their place the penalty they deserved. By this sacrifice of himself in his bloodshed on the cross, he legitimately, really, and fully satisfied God's justice on their behalf. Yet their justification is based entirely on free grace, because he was given by the Father for them, and his obedience and satisfaction were accepted in their place. These things were done freely, not because of anything in them, so that both the exact justice and the rich grace of God would be glorified in the justification of sinners.

Hebrews 10:14; 1 Peter 1:18, 19; Isaiah 53:5, 6; Romans 8:32; 2 Corinthians 5:21; Romans 3:26; Ephesians 1:6,7; 2:7

4. Justification Does Not Occur Until It Is Applied

From all eternity God decreed to justify all the elect, and in the fullness of time Christ died for their sins and rose again for their justification. Nevertheless, they are not justified personally until the Holy Spirit actually applies Christ to them at the proper time.

Galatians 3:8; 1 Peter 1:2; 1 Timothy 2:6; Romans 4:25; Colossians 1:21-22; Titus 3:4-7

5. Those Who Are Justified Can Still Sin

God continues to forgive the sins of those who are justified. Even though they can never fall from a state of justification, they may fall under God's fatherly displeasure because of their sins. In that condition they will not usually have the light of his face restored to them until they humble themselves, confess their sins, plead for pardon, and renew their faith and repentance.

Matthew 6:12; 1 John 1:7, 9; John 10:28; Psalms 89:31-33; Psalms 32:5; Psalms 51; Matthew 26:75

6. Justification Was the Same in the Old Testament

In all these ways, the justification of believers under the Old Testament was exactly the same as the justification of believers under the New Testament.

Galatians 3:9; Romans 4:22-24

1. Faith's Relationship With the Word and Other Means

The grace of faith by which the elect are enabled to believe to the saving of their souls is the work of the Spirit in their hearts. Normally it is brought into being through the preaching of the Word. By the Word and its ministry, by the administration of baptism and the Lord's supper, by prayer, and also by other means appointed by God, faith is increased and strengthened.

Luke 17:5; Acts 20:32; Rom. 10:14, 17; 2 Cor. 4:13; Eph. 2:8; 1 Pet. 2:2

2. The Nature of Faith

By faith a Christian believes everything to be true that is made known in the Word, in which God speaks authoritatively. He also perceives in the Word a degree of excellence superior to all other writings, indeed to all things that the world contains. The Word shows the glory of God as seen in His various attributes, the excellence of Christ in His nature and in the offices He bears, and the power and perfection of the Holy Spirit in all the works in which He is engaged. In this way the Christian is enabled to trust himself implicitly to the truth thus believed, and to render service according to the different requirements of the various parts of Scripture. To the commands he yields obedience; when he hears threatenings he trembles; as for the divine promises concerning this life and that which is to come, he embraces them. But the principal acts of saving faith relate in the first instance to Christ as the believer accepts, receives and rests upon Him alone for justification, sanctification, and eternal life; and all by virtue of the covenant of grace.

Ps. 19:7-10; 119:72; Isa. 66:2; John 1:12; 15:14; Acts 15:11; 16:31; 24:14; Gal. 2:20; 2 Tim. 1:12; Heb. 11:13

3. Believers Will Ultimately Persist in Faith

Saving faith has its gradations. It may be weak or strong. Yet, like all other kinds of saving grace, even at its lowest ebb it is quite different in its nature from the faith and common grace of temporary believers. In consequence, though it may be frequently attacked and weakened, it wins through to victory, developing in many Christians until they attain to full assurance through Christ, who is both the 'author and finisher of our faith'.

Matt. 6:30; Rom. 4:19-20; Eph. 6:16; Col. 2:2; Heb. 5:13-14; 6:11-12; 12:2; 2 Pet. 1:1; 1 John 5:4-5

1. Effectual Calling Leads to Repentance

Some of the elect are not converted until well on in life, having continued in the state in which they were born, and having followed after all kinds of evil cravings and pleasures. Then God's effectual call reaches them and He gives them repentance leading on to life eternal.

Titus 3:2-5

2. Believers Are Renewed Through Repentance

There is not a man on earth who does good and is without sin; and the best of men, through the power and deceitfulness of their indwelling corruptions and the strength of temptation, may commit great sins hateful to God. Because of this, in the covenant of grace God has mercifully made provision that believers who so sin and fall shall be restored, through repentance, to salvation.

Ecc. 7:20; Luke 22:31-32

3. The Nature of Repentance

The repentance that leads on to salvation is a gospel grace by means of which a person who is caused by the Holy Spirit to feel the manifold evils of sin is also caused by faith in Christ to humble himself on account of sin. This humiliation is characterized by godly sorrow, a detestation of the sin, and self-loathing. It is accompanied by prayer for pardon and strength of grace, and also by a purpose and endeavor, in the power supplied by the Spirit, to conduct himself in the sight of God with the consistency of life that pleases Him.

Ps. 119:6, 128; Ezek. 36:31; Zech. 12:10; Acts 11:18; 2 Cor. 7:11

4. Believers Should Repent of Known Sins

Because we carry about with us (as Scripture tells us) a 'body of death' biased towards evil, repentance is to continue through the whole course of our lives. Hence it is every man's duty to repent of each particular sin of which he is conscious, and to do so with particular care.

Luke 19:8; 1 Tim 1:13, 15

5. God Preserves Believers Using the Constant Preaching of Repentance

In the covenant of grace God has made full provision for the preservation of believers in a state of salvation, so that, although even the smallest of sins deserves damnation, there is no sin so great that it will bring damnation to them that repent. This renders the constant preaching of repentance essential.

Isa. 1:16-18; Rom. 6:23

1. Good Works Are Obedience to God's Word

Only the works that God has commanded in His holy Word are to be accounted good works. Such works, as men have invented out of blind zeal or upon the mere pretense of good intentions, are not good, for they lack the sanction of Holy Scripture.

Isa. 29:13; Mic. 6:8; Matt. 15:9; Heb. 13:21

2. The Results of Good Works, Which Are the Fruit of Faith

Works that are truly good, and which are done in obedience to God's commandments, are the fruits and evidences of a true and living faith. By means of them believers make known their thankfulness, strengthen their assurance of salvation, edify their brethren, adorn their Christian witness, and deprive their opponents of arguments against the gospel. In sum, they glorify God who has made them what they are, namely, new creatures in Christ; and as such they yield fruit that evidences holiness, eternal life being the outcome of all.

Ps. 116:12-13; Matt. 5:16; Rom. 6:22; Eph. 2:10; Phil. 1:11; 1 Tim. 6:1; Jas. 2:18, 22; 1 Pet. 2:15; 2 Pet. 1:5-11; 1 John 2:3, 5

3. The Ability to Do Good Works Comes From the Spirit

The ability of believers to do good works does not spring in any way from themselves, but is derived from the Spirit of Christ alone. But besides the graces which they receive from Him in the first instance, they need His further actual influence to give them the will and ability to perform the works that please Him. Yet this does not mean that, without that special influence, they are at liberty to grow careless of duty, for they must be diligent in stirring into activity the grace of God that is in them.

Isa. 64:7; John 15:4,5; 2 Cor. 3:5; Phil. 2:12,13; Heb. 6:11-12

4. Even the Greatest Obedience Falls Short

In rendering obedience to God, those believers who attain to the greatest height possible in this life are so far from performing works of supererogation (that is, beyond what God actually requires) that they fall short of much which, as their duty, they are bound to do.

Job. 9:2-3; Gal. 5:17

5. Our Good Works Cannot Merit Forgiveness and Eternal Life

We cannot, even by our best works, merit either the pardon of sin or the granting of eternal life at the hand of God, for those works are out of all proportion to the glory to come. And furthermore, there is infinite distance between us and God, and no works of ours can yield Him profit or act as payment for the debt of our former sins. Indeed, when we have done all that we can, we have done but our duty and remain unprofitable servants. We are also to remember that, so far as our works are good, they are produced by His Spirit. As far as they are our work they are marred, and mixed with so much weakness and imperfection that they fall utterly to meet the searching requirements of God's standards.

Ps. 143:2; Isa. 64:6; Luke 17:10; Rom. 3:20; 4:6; Gal. 5:22-23; Eph. 2:8-9

6. God Accepts Our Good Works

Nevertheless, since believers as to their persons are accepted by God through Christ, their works also are accepted as being wrought in Christ. Not as though they were, during this life, beyond reproach and unreprovable in the sight of God, but that, as He looks upon them in His Son, He is pleased to accept and reward that which is sincere, even though it is accompanied by many weaknesses and imperfections.

Matt. 25:21, 23; Eph. 1:6; Heb. 6:10; 1 Pet. 2:5

7. Even the Good Works of Unbelievers Are Sinful

As for works done by unregenerate men, even though God may have commanded them, and they may be highly useful both to themselves and to others, yet they remain sinful works for the following reasons: they do not originate in a heart purified by faith; they are not done in the right manner prescribed in Scripture; and they are not directed to the glory of God as the only right end. Hence they cannot please God, nor can they make a man fit for the reception of grace. Yet the neglect of such works is more sinful and more displeasing to God than is the performance of them.

Gen. 4:5; 1 Kings 21:27, 29; 2 Kings 10:30; Job 21:14-15; Amos 5:21-22; Matt. 6:2, 5; 25:41-43; Rom. 9:16; 1 Cor. 13:1; Titus 3:5; Heb. 11:4, 6

1. The Faith of Believers Will Be Preserved by God

The saints are those whom God has accepted in Christ the Beloved, and effectually called and sanctified by His Spirit. To them He has given the precious faith that pertains to all His elect. The persons to whom such blessings have been imparted can neither totally nor finally fall from the state of grace, but they shall certainly persevere in grace to the end and be eternally saved, for God will never repent of having called them and made gifts to them. Consequently He continues to beget and to nourish in them faith, repentance, love, joy, hope, and all the graces of the Spirit that issue in immortality. Many storms and floods may arise and beat upon them, yet they can never be moved from the foundation and rock on which by faith they are firmly established. Even if unbelief and Satan's temptations cause them for a time to lose the sight and comfort of the light and love of God, yet the unchanging God remains their God, and He will certainly keep and save them by His power until they come to the enjoyment of their purchased possession; for they are engraven on the palms of His hands, and their names have been written in the book of life from all eternity.

Ps. 89:31-32; Mal. 3:6; John 10:28-29; 1 Cor. 11:32; Phil. 1:6; 2 Tim. 2:19; 1 John 2:19

2. Perseverance Is the Gift of God

It is on no free will of their own that the saints' perseverance depends, but on the immutability of the decree of election, which in its turn depends upon the free and unchangeable love of God the Father, the efficacious merit and intercession of Jesus Christ and the saints' union with Him, the oath of God, the abiding character of the Spirit's indwelling of the saints, the divine nature of which they are partakers and, lastly, the terms of the covenant of grace. All these factors guarantee the certainty and infallibility of the saints' perseverance.

Jer. 32:40; John 14:19; Rom. 5:9-10; 8:30; 9:11, 16; Heb. 6:17-18; 1 John 3:9

3. Believers Can Fall Into Grievous Sin, but Only Temporarily

In various ways-the temptations of Satan and of the world, the striving of indwelling sin to get the upper hand, the neglect of the means appointed for their preservation-saints may fall into fearful sins, and may even continue in them for a time. In this way they incur God's displeasure, grieve His Holy Spirit, do injury to their graces, diminish their comforts, experience hardness of heart and accusations of conscience, hurt and scandalize others, and bring God's chastisements on themselves. Yet being saints their repentance will be renewed, and through faith they will be preserved in Christ Jesus to the end.

2 Sam. 12:14; Ps. 32:3-4; 51:10, 12; Isa. 64:5, 9; Matt. 26:70, 72, 74; Luke 22:32, 61-62; Eph. 4:30

1. True Believers Can Have Assurance of Salvation

Although temporary believers and other unregenerate persons may be deceived by erroneous, self-engendered notions into thinking that they are in God's favor and in a state of salvation-false and perishable hopes indeed!-yet all who truly believe in the Lord Jesus Christ and love Him in sincerity, endeavoring to conduct themselves in all good conscience according to His will, may in this life be certainly assured that they are in a state of grace. They may rejoice in hope of the glory of God, knowing that such a hope will never put them to shame.

Job 8:13-14; Matt. 7:22-23; Rom. 5:2, 5; 1 John 2:3; 3:14, 18-19, 21, 24; 5:13

2. Assurance of Salvation Is Not Uncertain

The certainty of salvation enjoyed by the saints of God is not mere conjecture and probability based upon a fallible hope, but an infallible assurance of faith based upon the blood and righteousness of Christ revealed in the gospel. It also results from the inward evidences of the graces of the Holy Spirit, for to those graces God speaks promises. Then again, it is based upon the testimony of the Holy Spirit as the Spirit of adoption, for He bears His witness with our spirits that we are the children of God. Such witness results in the keeping of our hearts both humble and holy.

Rom. 8:15-16; Heb. 6:11, 17-19; 2 Pet. 1:4-5, 10-11; 1 John 3:1-3

3. Assurance May Take Time to Obtain

The infallible assurance of salvation is not an essential part of salvation, for a true believer may wait for a long time and struggle with many difficulties before he attains to it. It is not a matter of extraordinary revelation, for if he makes a right use of the means of grace, and is enabled by the Spirit to know the things that believers receive freely from God, he may well attain to it. It, therefore, becomes the duty of everyone to be as diligent as possible in making his calling and election sure. By doing this, he will experience greater peace and joy in the Holy Spirit, greater love and thankfulness to God, and an increased strength and cheerfulness in dutiful obedience. These things are the natural outcome of the assurance of salvation, and they constitute strong evidence that assurance does not lead men into loose living.

Ps. 77:1-12; Ps. 88; 119:32; Isa. 50:10; Rom. 5:1-2, 5; 6:1-2; 14:17; Titus 2:11-12, 14; Heb. 6:11-12; 1 John 4:13

4. Assurance that Is Shaken Can be Regained

True believers may find that their assurance of salvation fluctuates; sometimes more, sometimes less. They may prove neglectful in preserving it, as for example, if they give way to some particular sin that wounds their conscience and grieves the Spirit; or a strong temptation may suddenly spring upon them; or God may see fit to withdraw 'the light of His countenance' and cause darkness to envelop them, a course He sometimes takes even with those who fear His name. Yet, whatever happens, certain things inevitably remain with them-the new nature which is born of God, the life of faith, the love of Christ and the brethren, sincerity of heart and conscience of duty-and by reason of these and through the work carried on by the Spirit within them, the assurance of salvation may in due time be revived. In the meantime, the same influences preserve them from utter despair.

Ps. 30:7; 31:22; 42:5, 11; 51:8, 12, 14; 77:7-8; 116:11; Song 5:2-3, 6; Lam. 3:26-31; Luke 22:32; 1 John 3:9

1. The Law Given to Adam

God gave Adam a law, written in his heart, that required his full obedience; also one command in particular, namely, that he must not eat the fruit of the tree of knowledge of good and evil. Thereby, Adam and all his posterity were bound to personal, complete, exact, and perpetual obedience. God promised life upon the fulfillment, threatened death upon the breach of the law, and endued Adam with power and ability to keep His law.

Gen. 2:16-17; Ecc. 7:29; Rom. 10:5; Gal. 3:10, 12

2. The Universal Law Written on Adam's Heart Was Eventually Written Down as the Ten Commandments

The same law that was first written in man's heart continued to be a perfect rule of righteousness after Adam fell into sin and was given by God upon Mount Sinai in the form of ten commandments, written in two tables. The first four commandments constitute our duty towards God, and the remaining six are our duty to man. The ten are known as the moral law.

Deut. 10:4; Rom. 2:14-15

3. Ceremonial Laws

Besides the moral law, God also gave to the people of Israel ceremonial laws, which served as types of things to come. They fell into two main groups. In one group were rites, partly relating to worship, which pre-figured Christ, His graces, actions, sufferings, and the blessings He procured for us. The other group contained a variety of instructions about moral duties. By divine appointment all these ceremonial laws were to be observed, but only until they were abrogated in New Testament days by Jesus Christ, the true Messiah and only law-giver who was empowered by the Father to terminate them.

1 Cor. 5:7; Eph. 2:14, 16; Col. 2:14, 16-17; Heb. 10:1

4. Judicial Laws

To the people of Israel God also gave sundry judicial laws which applied as long as they remained a nation. The principles of equity which appear in them are still valid, not because they are found in Moses' laws but in virtue of their unchanging character.

1 Cor. 9:8-10

5. The Moral Law Is Universal and Eternal

Obedience to the moral law remains forever binding upon both justified persons and all others, and that in respect to the actual content of the law and also of the authority of God, the creator, who is its author. In the gospel, Christ in no way cancels the necessity for this obedience; on the contrary, He greatly stresses our obligation to obey the moral law.

Matt. 5:17-19; Rom. 3:31; 13:8-10; Jas. 2:8, 10-12

6. The Law Does Not Justify, but Is a Rule of Life

So far as the law is a covenant of works under which justification or condemnation is awarded, it has no application to true believers. Yet in certain other ways it is of great use to them as well as to others, for as a rule of life it informs them of the will of God and instructs them in their duty. This done, it directs and binds them to obey it. It also reveals to them the sinful defilement of their natures, their hearts and their lives, so that as they examine themselves by the light of the law, they may be convicted more deeply of sin, and caused to humble themselves on account of it and to hate it the more. At the same time the law also gives them a clearer sight of their need of Christ, and the perfection of Christ's own obedience to the law. Similarly, as the law forbids sin, it causes the regenerate to fight against the evil inclinations to sin that they find in themselves. Furthermore, the threatenings of the law are of value in showing the regenerate what their sins deserve, and what afflictions their own disobedience may cause them in this life, even while they stand delivered from the curse and the unrestricted rigor of the law. In similar manner the promises attached to the law intimate God's approbation of obedience and set forth the blessings which flow from the fulfillment of the law, but with the proviso that those blessings do not accrue to men from the law viewed as a covenant of works. The fact that a man does good and refrains from evil because the law encourages the former and deters from the latter, is no evidence that the man is under the law and not under grace.

Rom. 3:20; 6:12-14; 7:7; 8:1; 10:4; Gal. 2:16; 1 Pet. 3:8-13

7. A Proper View of the Moral Law Harmonizes with the Gospel

The aforementioned uses of the law of God do not run contrary to the grace of the gospel but are most happily in line with it, for the Spirit of Christ subdues the will of man and enables it to do freely and with cheerfulness that which the will of God, as revealed in the law, requires to be done.

Ezek. 36:27; Gal. 3:21

1. God Gave the Promise of Christ, Which Could Save

As the covenant of works was broken by man's sin and was unable to confer life, God in His mercy promised to send Christ, who would be woman-born; and by means of the promise the elect would be called, and faith and repentance wrought in their hearts. In this promise the very substance of the gospel was revealed as the effectual means for the conversion and salvation of sinners.

Gen. 3:15; Rev. 7:9

2. The Bible's Teachings Are Necessary for Salvation

This promise of Christ and of salvation by Him is revealed to men by the Word of God alone. Neither the works of creation and providence, nor the light of nature, reveal Christ and His grace to men, not even in a general or obscure way; much less is it possible by their means for men who lack the revelation of Christ by the promise of the gospel to attain to saving faith or repentance.

Prov. 29:18; Isa. 25:7; 60:2-3; Rom. 1:17; 10:14-15, 17

3. The Gospel Spreads In Various Ways According to the Will of God

The revelation of the gospel to sinners, both to nations and to certain persons, together with the promises and precepts which belong to gospel obedience, has been made at various times and in a variety of places, according to the sovereign will and good pleasure of God. The promise of the making known of the gospel has not been made contingent upon any good use made by men of their native abilities developed by means of light common to all, for such a development has never taken place, nor can it do so. Hence in all ages the extent to which the gospel has been proclaimed, whether to wider or more confined areas, has been granted to persons and nations in greatly varying measures according to the all-wise will of God.

Ps. 147:20; Acts 16:7; Rom. 1:18-32

4. Both the Gospel and the Holy Spirit Are Necessary for Salvation

The gospel is the only external means of making Christ and saving grace known to men, and it is completely adequate for this purpose. But that men who are dead in their sins may be born again-that is to say, made alive, or regenerated-something further is essential, namely, an effectual, invincible work of the Holy Spirit upon every part of the soul of man, whereby a new spiritual life is produced. Nothing less than such a work will bring about conversion to God.

Ps. 110:3; John 6:44; 1 Cor. 2:14; 2 Cor. 4:4, 6; Eph. 1:19-20

1. New Testament Believers Have Greater Freedom

Christ has purchased for all believers a liberty inherent in the gospel. It comprises freedom from the guilt of sin, from the condemnation that follows upon guilt, from the wrath of God, and from the severity and curse of God's law. It also includes deliverance from this present evil world, and from all such things as bondage to Satan, sin's domination, the hurtfulness of afflictions, the fear and sting of death, the victory of the grave, and eternal damnation. Furthermore, it includes free access to God and the yielding of obedience to Him, not as it were with the fear of a slave for his master, but with a childlike love and readiness.

All these blessings were more or less enjoyed by believers in Old Testament days, but under New Testament conditions Christian liberty becomes more extensive. It includes freedom from the burdens imposed by the ceremonial law to which the Jewish church was subjected, greater boldness in approaching to the throne of grace, and a larger measure of the free Spirit of God than was normally granted to saints in the pre-Christian era.

Luke 1:73-75; John 7:38-39; Acts 26:18; Rom. 8:3, 15, 28; 1 Cor. 15:54-57; Gal. 1:4; 3:9, 13-14; 2 Thess. 1:10; Heb. 10:19-21; 1 John 4:18

2. There Is Christian Liberty Concerning Things Not Included in the Bible

God alone is Lord of the conscience. He has set it free from all obligation to receive or obey any such doctrines or demands of men as are in any respect in opposition to His Word or not contained in it. Indeed, to believe and obey such doctrines and demands is tantamount to a betrayal of true liberty of conscience. It is against all reason, and nothing less than the destruction of liberty of conscience, when men demand of their fellows an implicit faith, in other words, an absolute and blind obedience.

Matt. 15:9; Acts 4:19, 29; Rom. 14:4; 1 Cor. 3:5; 7:23; 2 Cor. 1:24; Col. 2:20, 22-23; Jas. 4:12

3. Christian Liberty Is Not Meant to Be Abused

To practice any sin or harbor sin's evil desires, on a pretense of enjoying Christian liberty, perverts the main purpose of gospel grace, and imperils those guilty of such an offense, for thereby they destroy the very purpose of Christian liberty, namely, that the Lord's people, 'being delivered out of the hand of their enemies, might serve Him without fear, in holiness and righteousness before Him all their days'.

Luke 1:74-75; Rom. 6:1-2; Gal. 5:13; 2 Pet. 2:18, 21

1. Worship Should Be According to What God Has Revealed

The light of nature shows that there is a God who has dominion and sovereignty over all. He is just and good, and He does good to all. He is therefore to be feared, loved, praised, invoked, trusted and served by men with all their heart and soul and strength. But the only acceptable way of worshipping the true God is appointed by Himself, in accordance with His own will. Consequently He may not be worshipped in ways of mere human contrivance, or proceeding from Satan's suggestions. Visible symbols of God, and all other forms of worship not prescribed in the Holy Scripture, are expressly forbidden.

Exod. 20:4-6; Deut. 12:32; Jer. 10:7; Mark 12:33

2. Worship Is Only for the Trinity, Through a Mediator

Religious worship is to be given to God the Father, Son, and Holy Spirit, and to Him alone. It is not to be given to angels, saints, or any other creatures. Since man's fall into sin, worship cannot be rendered to God without a mediator; and the only accepted mediation is that of Christ.

Matt. 4:9-10; 28:19; John 5:23; 14:6; Rom. 1:25; Col. 2:18; 1 Tim. 2:5; Rev. 19:10

3. Prayer with Thanksgiving Is Required

God requires all men to pray to Him, and to give thanks, this being one part of natural worship. But to render such prayer acceptable, several things are requisite: it must be made in the name of God's Son, it must be Spirit-aided, and it must accord with the will of God. It must also be reverent, humble, fervent and persevering, and linked with faith, love and understanding. United prayer, when offered, must always be in a known language.

Ps. 65:2; 95:1-7; John 14:13-14; Rom. 8:26; 1 Cor. 14:16-17; 1 John 5:14

4. What We Should Pray For

Prayer is to be made for things lawful, and for men of all sorts now living or as yet unborn. But prayer is not to be made for the dead, nor for those who are known to be guilty of 'the sin unto death'.

2 Sam. 7:29; 12:21-23; 1 Tim. 2:1-2; 1 John 5:16

5. The Parts of Worship

The reading of the Scripture, the preaching and hearing of the Word of God, the instructing and admonishing of one another by means of psalms and hymns and spiritual songs, singing with heartfelt thankfulness to the Lord, the observance of baptism and the Lord's supper-these are all parts of divine worship to be performed obediently, intelligently, faithfully, reverently, and with godly fear. Moreover, on special occasions, solemn humiliation, fastings, and thanksgivings ought to be observed in a holy and reverential manner.

Exod. 15:1-19; Esther 4:16; Ps. 107; Joel 2:12; Matt. 28:19-20; Luke 8:18; 1 Cor. 11:26; Eph. 5:19; Col. 3:16; 1 Tim. 4:13; 2 Tim. 4:2

6. Prayer Should Be Done Anywhere, by Everyone, and in the Church

In present gospel days, neither prayer nor any other aspect of religious worship depends for its efficacy on the place where it is performed or towards which it is directed, for God is everywhere to be worshipped in spirit and in truth; as, for instance, in the daily worship carried on in private families, in the worship in which individual Christians engage in secret, and in the worship of the public assemblies. Such assemblies are convened in accordance with God's Word and providence, and believers must neither carelessly neglect them nor willfully forsake them.

Ps. 55:17; Mal. 1:11; Matt. 6:6; John 4:21; Acts 2:42; 10:2; 1 Tim. 2:8; Heb. 10:25

7. The Christian Sabbath

As it is a law of nature, applicable to all, that a proportion of time, determined by God, should be allocated for the worship of God, so, by His Word, He has particularly appointed one day in seven to be kept as a holy Sabbath to Himself. The commandment to this effect is positive, moral, and of perpetual application. It is binding upon all men in all ages. From the beginning of the world to the resurrection of Christ the Sabbath was the last day of the week, but when Christ's resurrection took place it was changed to the first day of the week, which is called the Lord's day. It is to be continued to the world's end as the Christian Sabbath, the observance of the seventh day being abolished.

Exod. 20:8; Acts 20:7; 1 Cor. 16:1-2; Rev. 1:10

8. How to Obey the Sabbath

Men keep the Sabbath holy to the Lord when, having duly prepared their hearts and settled their mundane affairs beforehand, for the sake of the Lord's command they set aside all works, words and thoughts that pertain to their worldly employment and recreations, and devote the whole of the Lord's day to the public and private exercises of God's worship, and to duties of necessity and mercy.

Neh. 13:15-22; Isa. 58:13; Matt. 12:1-13

1. What Is a Lawful Oath?

A lawful oath is an aspect of religious worship in which the swearer, having God's truth, justice and righteousness in view, solemnly calls God to witness what he swears, and to judge him according to the truth or falsity of his words.

Exod. 20:7; Deut. 10:20; 2 Chr. 6:22-23; Jer. 4:2

2. Oaths Should Only Be Sworn by the Name of God, with Holy Fear and Reverence

An oath is only lawful when it is taken in the name of God, with all holy fear and reverence. To swear vainly or rashly by that glorious and dread name, or to swear at all by any other thing, is sinful and to be abhorred. God's Word sanctions the taking of an oath when weighty and momentous matters are engaging attention, and when truth requires confirmation and an end to strife is desired. In such circumstances it is permissible to take a lawful oath imposed by lawful authority.

Neh. 13:25; Matt. 5:34, 37; 2 Cor. 1:23; Heb. 6:16; Jas. 5:12

3. Oaths Should Be Taken with Seriousness

Each and every person who takes an oath agreeably to the Word of God must well consider the seriousness of such a solemn act, and be extremely careful to assert nothing but what he knows to be truth; for by rash, false and empty oaths the Lord is provoked, and by reason of them a land is brought to misery.

Lev. 19:12; Jer. 23:10

4. Oaths Should Be Clear

An oath is to be taken in the plain and usual sense of the words used, without equivocation or mental reservation.

Ps. 24:4

5. Legitimate and Illegitimate Vows

Vows are to be made to God alone and not to any creature. Once made they are to be performed scrupulously and faithfully. But monastical vows of perpetual single life, professed poverty, and regular obedience, that pertain to the church of Rome, so far from representing superior sanctity, are merely superstitious and sinful snares in which no Christian ought to entangle himself.

Gen. 28:20-22; Ps. 76:11; Matt. 19:11; 1 Cor. 7:2, 9; Eph. 4:28

1. The Universal, or Invisible, Church

The catholic or universal church is invisible in respect of the internal work of the Spirit and truth of grace. It consists of the whole number of the elect who have been, who are being, or who yet shall be gathered into one under Christ who is the church's head. The church is the wife, the body, the fullness of Christ, who 'fills all in all'.

Eph. 1:10, 22-23; 5:23, 27, 32; Col. 1:18; Heb. 12:23

2. The Visible Church

All persons throughout the world who profess to believe the gospel and to render gospel obedience unto God by Christ are, and may be called, visible saints, provided that they do not render void their profession of belief by holding fundamental errors or by living unholy lives; and of such persons all local churches should be composed.

Acts 11:26; Rom. 1:7; 1 Cor. 1:2; Eph. 1:20-22

3. Churches Vary In Purity and Legitimacy, But God Preserves His Church

The purest churches under heaven are liable to be troubled by mixture and error, and some have so far degenerated as no longer to be churches of Christ at all, but 'synagogues of Satan'. Nevertheless, Christ always has had a kingdom in this world of such as believe in Him and profess His name, and He ever will have such a kingdom to the world's end.

Ps. 72:17; 102:28; Matt. 16:18; 1 Cor. 5; 2 Thess. 2:11-12; Rev. 2; 3; 12:17; 18:2

4. Christ Is the Head of the Church, Not the Roman Catholic Pope

The Lord Jesus Christ is the head of the church. By the appointment of the Father, all authority requisite for the calling, establishment, ordering and governing of the church is supremely and sovereignly invested in Him. It is impossible for the Pope of Rome in any true sense to be the head of the church, for he is the antichrist, described in Scripture as 'the man of sin', 'the son of perdition,' who 'exalts himself' in the church against Christ and 'above all that is called God', whom 'the Lord shall destroy with the brightness of His coming'.

Matt. 28:18-20; Eph. 4:11-12; Col. 1:18; 2 Thess. 2:2-9

5. The Purpose of Local Churches

In the exercise of the authority which has been entrusted to Him, the Lord Jesus, through the ministry of the Word and by His Spirit, calls to Himself out of the world those who are given to Him by His Father, that they may live in His sight, rendering Him the obedience prescribed by Him for them in the Scripture. He commands those thus called to form particular societies or churches to promote their common welfare, and to engage in the public worship which He requires them to carry on while they continue in the world.

Matt. 18:15-20; 28:20; John 10:16; 12:32

6. The Church Consists of Saints Who Are Committed to One Another

The members of these churches are saints by reason of the divine call, and in a visible manner they demonstrate and declare, both by their confession of Christ and their manner of life, that they obey Christ's call. They willingly consent to hold fellowship together according to Christ's instructions, giving themselves to the Lord and to one another as God wills, and yielding full assent to the requirements of the gospel.

Acts 2:41-42; 5:13-14; Rom. 1:7; 1 Cor. 1:2; 2 Cor. 9:13

7. God Empowers His Churches to Worship Him Rightly

To each of these churches thus gathered according to the divine will made known in His Word, the Lord has given all the power and authority requisite for the carrying on of the form of worship and discipline which He has appointed for their observance. This extends to the provision of such commands and rules as are needful for the rightful and proper use of the power conferred on the churches.

Matt. 18:17-18; 1 Cor. 5:4-5; 5:13; 2 Cor. 2:6-8

8. Church Officers Are Elders and Deacons

A local church, gathered and fully organized according to the mind of Christ, consists of officers and members. By Christ's appointment the officers to be chosen and set apart by the church as called and gathered, are bishops (otherwise called elders) and deacons. It is their special responsibility to arrange for the carrying out of what the Lord has ordained, and to use the powers entrusted to them for the execution of their duties; and such arrangements are to continue in the church until the world ends.

Acts 20:17, 28; Phil. 1:1

9. How Elders and Deacons Are Called

By Christ's appointment, any person who has been qualified and given the necessary gifts by the Holy Spirit for the work of bishop or elder in a church, must be chosen and called to that office by the common suffrage of the church itself. He must be solemnly set apart by fasting and prayer, with the laying on of the hands of the existing eldership, if there be such. Similarly, deacons are to be chosen by the common suffrage of the church, and set apart by prayer and the laying on of hands.

Acts 6:3, 5-6; 14:23; 1 Tim. 4:14

10. The Duties of Pastors and Members

Pastors are required to give constant attention to the service of Christ in His churches; they are to be engaged in the ministry of the Word and in prayer, and to seek the welfare of men's souls as those that must give account to the Lord. It is therefore imperative that the churches to which they minister should give them, according to the churches' ability, not only all due honor, but such abundance of this world's material good as will enable them to live in comfort, without the need to entangle themselves in secular employment, and which will also suffice to enable them to exercise hospitality towards others. Such an arrangement is required by the law of nature itself and by the express command of our Lord Jesus, who has decreed that 'they that preach the gospel should live of the gospel.'

Acts 6:4; 1 Cor. 9:6-14; Gal. 6:6-7; 1 Tim. 3:2; 5:17-18; 2 Tim. 2:4; Heb. 13:17

11. Preaching Is Not Exclusive to Pastors

Although it is the duty of the elders or pastors of the churches, according to their office, to be constantly active in preaching the Word, yet such a work is not to be regarded as confined wholly to them, for the Holy Spirit may qualify others for the same work by giving them the necessary gifts. In this case, when such men are approved and called to the work by the church, they may and ought to perform it.

Acts 11:19-21; 1 Pet. 4:10-11

12. All Believers Should Join and Submit to a Local Church

All believers are under obligation to join themselves to local churches when and where they have opportunity to do so. It follows that all who are admitted to the privileges of church fellowship also become subject to the discipline and government of the church in accordance with the rule of Christ.

1 Thess. 5:14; 2 Thess. 3:6,14-15

13. Dealing with Conflict In the Church

Any church members who have taken offense at the behavior towards them of other church members, and who have obeyed the instructions laid down in Scripture for dealing with such cases, must refrain from disturbing the peace of the church, nor should they absent themselves from church assemblies or the administration of church ordinances on account of their being offended by certain of their fellow-members; but they must wait upon Christ in the further proceedings of the church.

Matt. 18:15-17; Eph. 4:2-3

14. Relationships Between Churches

All members of each local church are engaged to pray continually for the good and the prosperity of all churches of Christ, wherever located, and upon all occasions to assist all other believers, within the limits of their own areas and callings, in the exercise of their gifts and graces. It follows, therefore, that churches should seek fellowship one with another, so far as the providence of God provides opportunity for the enjoyment of such benefits.

Ps. 122:6; Rom. 16:1-2; Eph. 6:18; 3 John 8-10

15. Getting Advice From Other Churches

When difficulties or differences occur in respect of doctrine or church government, and peace, unity and edification are at risk, one church only may be involved, or the churches in general may be concerned. Again, a member or members of a church may be injured by disciplinary proceedings not agreeable to truth and church order. In such cases as these it is according to the mind of Christ that many churches in fellowship together should meet and confer together through their chosen representatives, who are able to give their advice on the matters in dispute to all the churches concerned. It must be understood, however, that the representatives assembled are not entrusted with any church power properly so called, nor have they any jurisdiction over the churches themselves to exercise discipline upon any churches or persons, or to impose their conclusions on the churches or their officers.

Acts 15:2, 4, 6, 22-23, 25; 2 Cor. 1:24; 1 John 4:1

1. The Purpose of the Lord's Supper

The Lord's supper was instituted by the Lord on the same night in which He was betrayed. It is to be observed in His churches to the world's end, for a perpetual remembrance of Him and to show forth the sacrifice of Himself in His death. It was instituted also to confirm saints in the belief that all the benefits stemming from Christ's sacrifice belong to them. Furthermore, it is meant to promote their spiritual nourishment and growth in Christ, and to strengthen the ties that bind them to all the duties they owe to Him. The Lord's supper is also a bond and pledge of the fellowship which believers have with Christ and with one another.

1 Cor. 10:16-17, 21; 1 Cor. 11:23-26

2. The Lord's Supper Is Not a Real Sacrifice, But a Memorial

In this ordinance Christ is not offered up to His Father, nor is any real sacrifice made in any sense of that term for remission of sin of the living or the dead. The supper is only a memorial of the one offering up of Christ, by Himself, upon the cross, once for all. It is also a spiritual offering up of all possible praise to God for the once-for-all work of Calvary. Hence the popish sacrifice of the mass, as it is called, is utterly abominable, and injurious to Christ's own sacrifice which is the sole propitiation for all the sins of the elect.

Matt. 26:26-28; 1 Cor. 11:24; Heb. 9:25-26, 28

3. The Bread and the Cup

In this ordinance the Lord Jesus has directed his ministers to pray, and to bless the elements of bread and wine, and in this way to set them apart from a common to a holy use. They are to take and break the bread, then to take the cup, and to give both to the communicants, they themselves at the same time participating in the communion.

1 Cor. 11:23-26

4. Wrong Applications of the Lord's Supper

The denial of the cup to the people, the worshipping of the elements, the lifting up of the elements, the carrying of them about for the purpose of adoration, and the reserving of them for any pretended religious use, are all contrary to the nature of the ordinance and to Christ's intention in appointing it.

Exod. 20:4-5; Matt. 15:9; 26:26-28

5. The Bread and Wine Represent Jesus' Body and Blood

The outward elements in the Lord's supper-bread and wine-duly set apart for the use appointed by Christ, bear such a relation to the Lord crucified that, in a true sense although in terms used figuratively, they are sometimes called by the names of the things they represent, namely, the body and blood of Christ, even though, in substance and nature, they still remain truly and only bread and wine, as they were before being set apart for their special use.

1 Cor. 11:26-28

6. Transubstantiation Is Unbiblical

The doctrine commonly called transubstantiation which maintains that in the supper the substance of bread and wine is changed into the substance of Christ's body and blood through consecration by a priest or in any other way, is repugnant not to Scripture alone, but even to common sense and reason. Furthermore, it overthrows the nature of the ordinance, and has been, and is, the cause of all kinds of superstitions and gross idolatries.

Luke 24:6, 39; Acts 3:21; 1 Cor. 11:24-25

7. The Lord's Supper Is Spiritual Feeding

Those who, as worthy participants, outwardly eat and drink the visible bread and wine in this ordinance, at the same time receive and feed upon Christ crucified, and receive all the benefits accruing from His death. This they do really and indeed, not as if feeding upon the actual flesh and blood of a person's body, but inwardly and by faith. In the supper the body and blood of Christ are present to the faith of believers, not in any actual physical way, but in a way of spiritual apprehension, just as the bread and wine themselves are present to their outward physical senses.

1 Cor. 10:16; 11:23-26

8. Ignorant and Ungodly People Should Not Participate in the Lord's Supper

All persons who participate at the Lord's table unworthily sin against the body and blood of the Lord, and their eating and drinking brings them under divine judgment. It follows, therefore, that all ignorant and ungodly persons, being unfit to enjoy fellowship with Christ, are similarly unworthy to be communicants at the Lord's table; and while they remain as they are, they cannot rightly be admitted to partake of Christ's holy ordinance, for thereby great sin against Christ would be committed.

Matt. 7:6; 1 Cor. 11:29; 2 Cor. 6:14-15

1. The Day of Judgment

God has appointed a day in which He will judge the world in righteousness by Jesus Christ, to whom the Father has given all authority and power to judge. At that day the apostate angels will be judged. So too will all persons who have lived upon the earth; they will appear before Christ's judgment throne to give an account of their thoughts, words and deeds, and to receive His award in accordance with what they have done in this earthly life, whether good or evil.

Ecc. 12:14; Matt. 12:36; 25:32-46; John 5:22, 27; Acts 17:31; Rom. 14:10, 12; 1 Cor. 6:3; 2 Cor. 5:10; Jude 6

2. God Is Glorified by the Day of Judgment

God's purpose in appointing a day of judgment is to make known the glory of His mercy in the eternal salvation of the elect, and the glory of His justice in the eternal damnation of the reprobate, that is to say, the wicked and disobedient. In that day the righteous will inherit everlasting life, and receive a fullness of joy and glory in the Lord's presence as their eternal reward. But the wicked, who do not know God and who do not obey the gospel of Jesus Christ, will be relegated to everlasting torments and 'punished with everlasting destruction from the presence of the Lord and from the glory of His power'.

Matt. 25:21, 34, 46; Mark 9:48; Rom. 9:22-23; 2 Thess. 1:7-10; 2 Tim. 4:8

3. Nobody Knows the Day of Judgment

To deter all men from sin on the one hand, and to give greater comfort to the godly in their adversity on the other, Christ would have us firmly persuaded that a day of judgment lies ahead. For the same reasons He has kept the day's date a secret so that men may shake off all confidence in themselves and, in ignorance of the hour in which the Lord will come, may be ever on the watch, and ever prepared to say, 'Come, Lord Jesus; come quickly. Amen.'

Mark 13:35-37; Luke 12:35-40; 2 Cor. 5:10-11; 2 Thess. 1:5-7; Rev. 22:20