Fredericksburg Christian Fellowship Docs... · Web viewType, Name, and Place of Association: The association is a Christian church named, "Fredericksburg Christian Fellowship" which

Fredericksburg Christian Fellowship

Articles of Association

for


Fredericksburg, Texas

Church Leadership Elders: Bob Welch

Pac HamblenTom Proch

Deacons: Luke Becker Bill DravingCody Carnett Mike Jumes Prestone Cone

Article I ...........................Type, Name, and Place of Association p 3

Article II ..........................Statement of Purpose and Goals p 3

Article III .........................Doctrinal Statement and Position Papers p 4

Article IV ........................Sacraments p 5

Article V ..........................Church Government p 12

Article VI ........................Membership p 15

Article VII .......................Church Officers p 19

Article VIII ......................Business Transactions/Usage Restrictions p 20

Article IX.........................Voluntary Dissolution p 21

Attachment 1…………….1689 London Baptist Confession of Faith p 22

Attachment 2…………….Statement on Biblical Inerrancy p 54

Attachment 3…………….The Essential Doctrines of the Faith p 57

Attachment 4…………….Divorce and Remarriage p 59

Attachment 5………….…Biblical Manhood and Womanhood p 75

Attachment 6………….…Convictions of Personal Conscience p 77

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Attachment 7……………Modest Dress for Christian Women p 82

Attachment 8……………Congregational Music p 85

ARTICLE I

Type, Name, and Place of Association: The association is a Christian church named, "Fredericksburg Christian Fellowship" which began meeting in Fredericksburg, Texas on June 15, 2003, under the pastoral leadership of Bob Welch and Bill Busshaus.

ARTICLE II

Statement of Purpose: Stated in its simplest fashion, our purpose is to glorify God; to give living testimony of the reality of God in Christ Jesus. The church is the body of which Christ Himself is the Head. We, as a local expression of that body, desire to be a physical, visible demonstration of the love of God in Christ Jesus.

Statement of goals: In light of the fact that only Christ Himself, as Head, can fulfill the above purpose, we seek Him, as members of His body, to direct us toward the following goals.

1. To fully acknowledge and come under the sole authority of Christ, the Head. Ephesians 1:22-23, Colossians 1:18, Colossians 2:18-19

2. To seek in all aspects of our individual and corporate life to be pleasing to Him, even as Christ always does that which is pleasing to the Father. John 8:29, II Corinthians 5:9

3. To experience the sanctifying work of the Holy Spirit by yielding our wills in obedience to the Holy Scriptures in all matters of faith and practice. John 17:17, II Timothy 3:16-17

4. To seek to the edification of the Body of Christ by instruction in sound doctrine, and through the equipping and oversight provided by biblically qualified leaders. Ephesians 4:11-12, Titus 1:9, I Peter 4:10

5. To pray the Lord of the harvest to send us into His harvest to preach the gospel, and make disciples. Matthew 9:37-38, Matthew 28:18-20

6. To maintain a simple, reverent worship based in spiritual truth which does not conform to the image of this world, but rather to the

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image of Christ. John 4:24, Matthew 15:9, Romans 12:1-2, Philippians 3:3

7. To demonstrate to all men, especially to the body of Christ, that same selfless love that we have received in Christ.Galatians 6:10, Romans 13:8-10, I John 4:7-11

ARTICLE III


Doctrinal Statements

and

Position Papers

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ARTICLE IV SACRAMENTS

We believe that our Lord Jesus Christ instituted two church ordinances, or sacraments. These are: The Lord’s Supper; and Baptism. It is a sad fact of history that much blood has been shed amongst Christians over these two issues. The following pages lay out what we believe and why we believe it. It is our earnest prayer that the Lord allow us to handle the scriptures accurately with regards to these ordinances.

THE LORD’S SUPPER

PART ONE: THE VARIOUS TERMS USEDTHE AGAPE:Jude 1:12 These men are those who are hidden reefs in your love feasts (agape) when they feast with you without fear, caring for themselves; clouds without water, carried along by winds; autumn trees without fruit, doubly dead, uprooted.Most likely taken from the form of the Passover meal coupled with the communion service. A large meal where the needs of the poor were also met. BREAKING OF BREAD:Matt. 14:19 And ordering the multitudes to recline on the grass, He took the five loaves and the two fish, and looking up toward heaven, He blessed the food, and breaking the loaves He gave them to the disciples, and the disciples gave to the multitudes.Luke 24:29-30, 35 And they urged Him, saying, "Stay with us, for it is getting toward evening, and the day is now nearly over." And He went in to stay with them. 30 And it came about that when He had reclined at the table with them, He took the bread and blessed it, and breaking it, He began giving it to them . . . 35 And they began to relate their experiences on the road and how He was recognized by them in the breaking of the bread.Acts 2:42 And they were continually devoting themselves to the apostles' teaching and to fellowship, to the breaking of bread and to prayer.Acts 2:46 And day by day continuing with one mind in the temple, and breaking bread from house to house, they were taking their meals together with gladness and sincerity of heart,Acts 20:7 And on the first day of the week, when we were gathered together to break bread, Paul began talking to them, intending to depart the next day, and he prolonged his message until midnight.

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Acts 27:34-36 "Therefore I encourage you to take some food, for this is for your preservation; for not a hair from the head of any of you shall perish." 35 And having said this, he took bread and gave thanks (eucharisteo) to God in the presence of all; and he broke it and began to eat. 36 And all of them were encouraged, and they themselves also took food.I Cor. 10:16 Is not the cup of blessing which we bless a sharing in the blood of Christ? Is not the bread which we break a sharing in the body of Christ?The problem with trying to draw any normative practice from this term is that it was used both of the communion service and eating a meal together. Some have tried to use Acts 2:42 for weekly communion, but Rome has used 2:46 for daily communion! Secondly, the context of 2:46 seems to have “breaking bread” to mean “taking their meals together”. Others have made an attempt at using 20:7 to establish weekly communion, other interpreters have used it to support seasonal communion as the context is the first Sunday after the feast of unleavened bread.

LORD’S SUPPER:Only found in I Corinthians 11:20 “Therefore when you meet together, it is not to eat the Lord's Supper.” The Greek word is deipnon meaning banquet or supper. Same as in 11:25 “In the same way He took the cup also, after supper, saying, "This cup is the new covenant in My blood; do this, as often as you drink it, in remembrance of Me."EUCHARIST: From the Greek eu= good and charis=grace; recognizing the good grace of God. Historically derived from the giving of thanks before the distribution of the bread and wine. Adopted into the EnglishMatt. 15:36 and He took the seven loaves and the fish; and giving thanks, He broke them and started giving them to the disciples, and the disciples in turn, to the multitudes.Luke 22:17 And when He had taken a cup and given thanks, He said, "Take this and share it among yourselves;

COMMUNION: From Greek = koinonia, to share or have fellowshipI Cor. 10:16 Is not the cup of blessing which we bless a sharing in the blood of Christ? Is not the bread which we break a sharing in the body of Christ?CONCLUSION TO PART ONE: All the terms are good, with the possible exception of “the agape” as it never meant the bread and the cup, but the feast enjoined to them. The breaking of bread emphasizes only the single element. Eucharist is good if understood merely as the “thanksgiving”. Communion from I Cor.10:16 or Lord’s Supper from 11:20 seem best inasmuch as they carry less man-made baggage.

PART TWO: ITS MEANING

A BRIEF HISTORICAL BACKGROUNDPretty much every idea about communion can be traced to either the Catholic view of transubstantiation developed in the 1200s by Aquinas, or one of three ideas that came out of the Reformation. Those three ideas came from Martin Luther, Huldrich Zwingli, and John Calvin. Here is Martin Luther’s idea. The bread really is the Body of Christ. It is the Body of

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Christ because the Bible says it is the Body of Christ. But it is a mystery. Any attempt to use the philosophy of Aristotle (as Aquinas attempted to do) to explain God’s mysterious sacrament is misguided. Zwingli was actually the first to establish a non-roman (thus reformed) view of communion. He contended strongly against Luther at the Marburg Colloquy which actually cost him his life. Zwingli said that when Jesus took the bread in his hand and said “this is my body,” he was speaking symbolically based on John 6, “the flesh profits nothing”. What he was really saying was, “This bread represents my body—remember me when you eat the bread together.” (The actual presence was at the heart of the Marburg Colloquy)Calvin, trying to find a middle ground between Luther and Zwingli, said that when you swallow the bread you are indeed swallowing bread. But he emphasized the actual communion with the ever-living Christ by the Holy Spirit. In His Consensus Tigurinus (1549) he writes, Article 6. “The spiritual communion which we have with the Son of God takes place when he, dwelling in us by his Spirit, makes all who believe capable of all the blessings which reside in him.” And Article 17. “The Sacraments Do Not Confer Grace”SACRAMENT, ORDINANCE, OR MEMORIAL? (Its meaning depends somewhat on this) In the early 3rd century, Tertullian, the first Latin theologian, translated the Greek word musterion ("mystery") by the Latin sacramentum, which in pre-Christian use denoted a pledge of future performance, as in oath of loyalty taken by soldiers to their commander; emphasis fell on the thing that was given in pledge. In the Christian case, the word sacrament came to focus attention on the water of baptism and on the bread and wine .

In addition, the term sacrament began to mean a method by which the grace of God was infused. It was limited to distribution by an ordained clergy. Thus, grace was dispensed at the hands of clergymen not God. The gross errors of Rome display how afar one can go when things are changed from their Biblical simplicity. Soon Rome viewed it as a daily sacrifice; “the unbloody recrucifixion of Christ”.The Lord’s supper and communion are never called sacraments in the Bible not even mysteries.

If, on the other hand, by sacrament, we mean an outward sign of grace already received, or a channel by which God gives grace to those exercising the obedience of faith, then it too is not a bad word. But we much prefer using Biblical terms whenever possible.Ordinance is found throughout The OT and is used generally in the NT: Rom. 13:2 Therefore he who resists authority has opposed the ordinance of God. Heb. 9:1 Now even the first covenant had regulations (same word as Rom.1:32) of divine worship.

Websters: Something ordained by a deity as a prescribed practice or ceremony.It is not limited to Baptism or the Lord’s supper, but inasmuch as both are ordered by the Lord Jesus they are indeed ordinances, but of a ceremonial nature.As we will see when we get to the texts themselves, “Do this in remembrance of me” is clearly the purpose given by Christ Himself and confirmed by apostolic authority. Secondly this coincides best with the historical foreshadowing:Ex. 12:14 Now this day will be a memorial to you, and you shall celebrate it as a feast to the Lord; throughout your generations you are to celebrate it as a permanent ordinance.

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Luke 22:19 And when He had taken some bread and given thanks, He broke it, and gave it to them, saying, "This is My body which is given for you; do this in remembrance of Me."I Cor.11 23-25 For I received from the Lord that which I also delivered to you, that the Lord Jesus in the night in which He was betrayed took bread; 11:24 and when He had given thanks, He broke it, and said, "This is My body, which is for you; do this in remembrance of Me." 11:25 In the same way He took the cup also, after supper, saying, "This cup is the new covenant in My blood; do this, as often as you drink it, in remembrance of Me." CONCLUSION TO PART TWO: The Lord’s supper —similar to the Passover— is best understood as an ordinance given for the purpose of remembering the sacrificial and substitutionary death of Christ, the Lamb of God, our Passover. The bread represents His body which was broken for us. The cup represents the blood—His life— which was given for us. When we partake we remember His death and confess our vital union (communion) with Him as a result of His work.

PART THREE: FREQUENCYAUGUSTINE sums up the matter thus: "Some receive the Body and Blood of the Lord every day; others on certain days; in some places there is no day on which the Sacrifice is not offered; in others on Saturday and Sunday only; in others on Sunday alone.CATHOLIC ENCYCLOPEDIA: In the Middle Ages, Communion was less frequent than at any other period of the Church's history. The Fourth Lateran Council compelled the faithful, under pain of excommunication, to receive at least once a year. The Poor Clares, by rule, communicated six times a year; the Dominicanesses, fifteen times; the Third Order of St. Dominic, four times. Even saints received rarely: St. Louis six times a year, St. Elizabeth only three times. The Council of Trent (1645-1663) "Let not the faithful deem it enough to receive the Body of the Lord once a year only; but let them judge that Communion ought to be more frequent; but whether it be more expedient that it should be monthly, weekly, or daily, can be decided by no fixed universal rule"PHILIP SCHAFF: HISTORY OF THE CHRISTIAN CHURCH (concerning Zwingli in Zurich) The first celebration of the communion after the Reformed usage was held in the Holy Week of April, 1525, in the Great Minster. The communicants were seated around long tables, which took the place of the altar, the men on the right, the women on the left. They then received in a kneeling posture the sacred emblems in wooden plates and wooden cups. The whole service was a commemoration of Christ’s atoning death and a spiritual communion with him, according to the theory of Zwingli.The communion service was to be held four times in the year,—at Easter, Whitsunday, autumn, and Christmas. It was preceded by preparatory devotions, and made a season of special solemnity. (Luther never questioned frequency at Marburg)CALVIN: Ecclesiastical Ordinances (1541) Article 6. The Lord’s Supper is to be administered every month in one of the Churches, and at Easter, Pentecost, and Christmas. The elements must be distributed reverently by the ministers and deacons. None is to be admitted before having been instructed in the catechism and made a profession of his faith.The Register of the Company of Pastors of Geneva in the Time of Calvin. (1546) Since the supper was instituted by our Lord for a frequent use, and since also it was so observed in the ancient Church until the devil overturned everything, setting up the mass in its place, to celebrate it so seldom is a fault requiring correction. For the present,

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however, we have decided and ordered that it should be administered four times a year, namely, at Christmas, Easter, Whitsun, and on the first Sunday of September in the autumn.On 20 November 1561 a new version of the Ecclesiastical Ordinances was adopted. The only amendment made was that the Lord’s Supper would no longer be administered on Christmas, but on the Sunday closest to that day. The celebration on Easter, Pentecost, and the first Sunday of September would be maintained.

John Knox first book of discipline 1560 (9th head, concerning the policy of the church) Four times in the year we think sufficient to the administration of the Lord's Table, which we desire to be distinct, that the superstition of times may be avoided so far as may be . . . We think therefore most expedient, that the first Sunday of March be appointed for one ; the first Sunday of June for another; the first Sunday of September for the third; and the first Sunday of December for the fourth. We do not deny but that any several church, for reasonable causes, may change the time, and may minister ofter; but we study to suppress superstition.National Synod of (held in 1618 and 1619) and accepted as a concord of ecclesiastic community by the Reformed Churches in the Netherlands: Third Head - Of the Doctrine, Sacraments, and Other CeremoniesArticle 63 The Lordly Supper shall be administered once every two months, wherever possible, and it will be edifying that it take place at Easter, Pentecost, and Christmas where the circumstances of the Church permit. CONCLUSION TO PART THREE: Two thoughts; 1) Church History has showed great diversity with reference to frequency of communion displaying that 2) Christian leaders have not seen a Scriptural absolute. In light of this we have chosen to remember our Lord’s death ‘seasonally’. By this we mean that we will choose certain times during the year when we believe the remembrance will be appropriate and significant.

BAPTISM

According to Ephesians 4:6; There is only “one baptism” that all true believers have partaken of. This is the baptism of the Holy Spirit which takes place when one hears the gospel of salvation and believes in Christ (I Cor.12:13, Romans 8:9, Eph.1:13-14). Wter baptism, is the outward demonstration of that spiritual reality.From our doctrinal statement, The London Confession of 1646:XXXIX. Baptism is an ordinance of the New Testament, given by Christ, to be dispensed upon persons professing faith, or that are made disciples; who upon profession of faith, ought to be baptized, and after to partake of the Lord's Supper. Matt. 28:18,19; John 4:1; Mark 16:15,16; Acts 2:37,38, 8:36,37 XL. That the way and manner of dispensing this ordinance, is dipping or plunging the body under water; it being a sign, must answer the things signified, which is, that interest the saints have in the death, burial, and resurrection of Christ: And that as certainly as the body is buried under water, and risen again, so certainly shall the bodies of the saints be raised by the power of Christ to walk in newness of life and to reign with Christ.

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Matt. 3:16; Mark 15:9 reads (into Jordan) in Greek; John 3:23, Acts 8:38; Rev. 1:5, 7:14; Heb. 10:22; Rom. 6:3,4,5,6; 1 Cor. 15:28,29. The word baptizo signifies to dip or plunge.XLI. The person designed by Christ to dispense baptism, the Scripture holds forth to be a disciple; it being no where tied to a particular church officer, or person extraordinarily sent, being given to them as considered disciples, being men able to preach the gospel. Isa. 8:16; Matt 28:19; John 4:2; Acts 8:38

The meaning of the word.In every case in the New Testament, the word “baptism” according to Vines consists “of the processes of immersion, submersion, and emergence (from bapto, to dip) The examples in the New Testament indicate immersion as the accepted and practiced method.

Water baptism apparently required “much water”, which implies immersion.John 3:23 And John also was baptizing in Aenon near Salim, because there was much water there; and they were coming and were being baptized.

Baptism is practiced because:

1. Jesus was baptized.Luke 3:21 Now it came about when all the people were baptized, that Jesus also was baptized, and while He was praying, heaven was opened,2. Jesus baptized those who believed.John 3:22 After these things Jesus and His disciples came into the land of Judea, and there He was spending time with them and baptizing.John 3:26 And they came to John and said to him, "Rabbi, He who was with you beyond the Jordan, to whom you have borne witness, behold, He is baptizing, and all are coming to Him."3. Jesus commanded His disciples to baptize their disciples.Matt. 28:19 "Go therefore and make disciples of all the nations, baptizing them in the name of the Father and the Son and the Holy Spirit.” Baptism was performed after someone received and believed the word of the gospel. It is for this reason that it has been called “believer’s baptism.” (It may be noted that there are no examples in the Scriptures of infants being baptized, and for this reason, we do not believe it is a practice sanctioned or encouraged by the Scriptures.)Acts 2:41 So then, those who had received his word were baptized; and there were added that day about three thousand souls.Acts 8:12 But when they believed Philip preaching the good news about the kingdom of God and the name of Jesus Christ, they were being baptized, men and women alike.Acts 10:47&48 "Surely no one can refuse the water for these to be baptized who have received the Holy Spirit just as we did, can he?" And he ordered them to be baptized in the name of Jesus Christ. Then they asked him to stay on for a few days.Acts 18:8 And Crispus, the leader of the synagogue, believed in the Lord with all his

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household, and many of the Corinthians when they heard were believing and being baptized.Therefore we believe that water baptism is a symbol of a spiritual reality: All of god’s people were baptized by God into Jesus Christ that they might receive the benefit of His substitutionary death and righteous life. I Cor. 1:30 But by His doing you are in Christ Jesus, who became to us wisdom from God, and righteousness and sanctification, and redemption,Our immersion under the water signifies our death to sin and identification with this world, and our emmergaence signifies our resurrection with Christ to a new life of identification with Him and His people.Romans 6:3&4 Or do you not know that all of us who have been baptized into Christ Jesus have been baptized into His death? Therefore we have been buried with Him through baptism into death, in order that as Christ was raised from the dead through the glory of the Father, so we too might walk in newness of life.

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ARTICLE V CHURCH GOVERNMENT

Introduction: Within the new covenant of our Lord Jesus Christ we have been granted much liberty. We are not bound with the yoke of Mosaic regulation that Israel itself could not bear. Yet in our day many have taken freedom from The Law as freedom from law. Many have assumed and taken liberties that the Law of Christ does not grant.

One area where unauthorized liberties have been taken is in the area of church government. Many churches tend more toward modern humanistic/democratic principle rather than Biblical theocracy under the headship of Christ. They fail to see democracy for what it is; a fruit of humanistic thought. Forgetting that the church is a theocracy, they reject, in varying degrees, the scriptural pattern of New Testament God-rule. Biblical oneness of mind is exchanged for majority rule among both leadership and congregation. Sometimes They honor their constitutions more than the Scriptures, running the risk of reducing Christ, the King and Head of the body, to a mere figurehead. They say “Christ is our King”, then adopt a governing principle where someone else makes all the decisions.

Church government is not a cure-all. It is possible to have a biblically ordered assembly yet be devoid of love, and the proper working of each member. On the other hand, there are local assemblies which fall short of God’s ideal for church government, yet God does much through that church because they are yielded to Christ individually and collectively. So, again, church government isn’t everything. But if God has spoken on an issue then we are obliged to comply. Should we not do our best to adopt God’s governing rule? Can we not have both, a biblical church government and a living body? Not only can we, but we must.

The Church of Jesus Christ is not a Democracy: The word democracy is derived from the Greek words demos ("the people") and kratia ("rule"). The very meaning itself should be enough to caution us. Every local assembly has a ruling principle. The democratic principle could work within the church if the majority of its members are yielded to Christ and his Word. But the danger in democracy (a danger we see in our days) is when a majority of leadership and congregation have departed from biblical principles. They then think they hold veto power over God. Even in a good assembly of godly believers we run the risk of dividing the body when we vote. Modern democracy is not God’s ruling principle. Its origin is not at all Biblical but humanistic.

Even though we have seen democracy work fairly well in civil governments where a moral people are in majority, we have no scriptural basis for adopting this governing principle in the church. Both in the Old and New Testaments, God is presented as our King. To replace God-centered theocracy with any other governing principle is, at best,

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dangerous.

The church is a theocracy with Christ Himself ruling as Head (Eph. 1:20-23, Col. 1:18) The word head means authority. Theocracy must begin with a genuine recognition that Jesus is alive, seated with the Father above all rule and authority, and desires to establish His will in the church. Jesus Christ Himself governs the Church. He is not an absent King nor are His dictates beyond finding out. He, and He alone is to have first place in everything. His will and His will alone must be the primary concern of all who claim to be under His authority. Christ, the Head, has spoken through His Word and given instruction to the church.

Jesus appointed apostles and inspired them to instruct the church (I Thess. 4:1-2, II Peter 3:1-2, I Cor. 14:37-38). Christ, as head of the church, appointed apostles who clearly taught us His will for the church. The Word of God must be our sole written authority in all matters of faith and practice. The letters of the apostles are authoritative. They are no less the Word of God than the words of Christ Himself. They were sent by Christ and those who do not listen to them do not listen to Him. Christ, the Head, gives instruction to the church, and rules in her midst through the written Word of God. To be a people under the authority of Christ we must search the scriptures to find God’s will and then submit to that will. The pastor, teacher, or spiritual leader has no authority other than that which is derived from being under the authority of Christ.To the extent that we write our own rules of order, to that same extent we reject Christ as our Head.

God has appointed leaders within the church to rule, shepherd and teach (Eph. 4:11-16 , I Tim. 3:1-7, I Peter 5:1-5, Hebrews 13:17). When dealing with church government this is where theocracy seems to break down. Several problems must be avoided if a body of elders is to maintain theocracy in the local assembly. The first problem rests in the fact that many fail to realize that they only have authority to the extent that they submit to the Head. Local pastors have no veto power over the Word of God. They must be qualified men under the authority of Christ and His word. They are called to be examples to the flock, and the body is asked to submit to them. In all reality the only pastors that Jesus Christ recognizes are those willing to submit to the Word of God given by Him through His apostles.

A second problem arises when the members fail to hold their leaders accountable to Christ and His Word. When a man is scripturally qualified to rule the flock of God, the members of that flock are asked to obey and submit. But they have the responsibility to hold their shepherd accountable to the Word of Christ, the chief shepherd. They must insure that he too remains a man under authority. Since the pastor’s authority is derived from being under authority, he must welcome any correction from within the body based on the Word of God. A pastor ruling in his own authority is not God’s will. The members, however, have no God-given veto against the elders except the Word of God.

A third problem often arises when one man tries to rule over the body. Even the leaders are members of the body, and have need of each part. A plurality of qualified men seems to be God’s design in the local assembly. Oneness of mind, unanimity, is God’s rule for both leadership and body ( Phil. 2:2 make my joy complete by being of the same mind, maintaining the same love, united in spirit, intent on one purpose). In the book of Acts we see a group of men coming to one mind (Acts 15:25 it seemed good to us, having become of one mind). The example of Diotrephes in III John is demonstrative of the danger in a singular leader. When there is disagreement within leadership, then prayer and continued searching of the Word is prescribed in order to come to one mind. A vote may simplify conflict, but it is not God’s way. If leadership is divided then the flock will be also, and the minute we take a vote we divide the body.

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Questions Regarding Theocracy, Unanimity, and Elder Leadership

1. Must all decisions be made by the elders? No, as seen in Acts 6:1-6 the elders delegated certain decisions, but still oversaw those decisions. When qualified men were given a task they were given certain liberty within their sphere. The elders need not make every decision, but must oversee all.

2. Must all decisions be officially approved by the body? No, the members are commanded to obey and submit to their leaders (Hebrews 13:7). Oneness of mind often comes by the joyful submission of the members. The elders must be sensitive as to whether their decisions are finding approval among the body, or if they are beginning to act on their own authority. Although they are not required to submit all decisions to the body, they should welcome any Scriptural question as to their direction.

3. What if elders disagree as to a course of action? They should wait, pray, search the scriptures, and continue to seek the Lord until they come to one mind. A divided leadership creates a divided body.

4. How would decisions at a business meeting be made? Properly functioning, there may not even be a need for a 'business meeting'. The members would be informed that the elders (and others involved: deacons, mission committee, etc.) have come to one mind. If a greater consensus seems fitting, a "ballot" could include several options: 1) I have prayed about it and believe it to be God's will; 2) I have prayed about it, I'm not sure if it is God's will, but I can joyfully submit to the elders. 3) I have prayed about it and have Biblical reasons for believing this is not God's will. If anyone marks option three the elders can meet with them to hear there argument.

5. What is to be done if an elder or member of the body constantly chooses to be in disagreement? We are told to avoid divisions, and to reject a factious man (Titus 3:10). If the elder or member has no solid biblical reason for his opposition, and if after much prayer and waiting it appears that there is only a divisive spirit at work, then we are obligated to “reject a factious man”, but only after several warnings. This is a God given degree for such cases.

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ARTICLE VI MEMBERSHIP

Fredericksburg Christian FellowshipChurch Membership Statement

Church Membership Rationale:

There are some who would say that Church Membership has no Biblical basis. This statement would be as misleading as saying that a marriage covenant has no Biblical basis. You will not find a clearly delineated model of either, but both are necessary relationships with much Biblical support. The New Testament indicates that the “flock” is comprised of the Christian congregation in a particular locale. Church membership identifies the flock-shepherd relationship. Christ is the Good Shepherd and He is the One who cares for the flock, sustains it and provides for it. But God appoints elders or overseers to carry out the work of shepherding in the local church. There is usually little question with regard to identity of the leadership or the elders of a congregation. So there should be no question with regard to the identity and role of the flock.

Having been drawn by the Spirit of God to trust in Jesus Christ as Lord and Savior (Eph. 2:8-9), and having been baptized by His Spirit into that one Body of which Christ is the Head (I Cor. 12:13) we entered into the a new covenantal relationship with Christ (Heb. 9:15).

At that moment we undertook certain solemn duties toward both Christ and His Body as described extensively and completely in the Word of God. The duties set forth in this document serve only as a convenient (though incomplete) summary of our fuller responsibilities. Therefore, our desire is to reflect what the Bible teaches about our reciprocal relationship to Christ, each other, and to church leadership.

Our New Covenant Obligations to Christ: Our first love is the Lord Jesus Himself. Covenant fidelity to Him is the bedrock of all our relationships. We are to seek first His Kingdom and His righteousness.

Phil. 3:10 “That I may know Him, and the power of His resurrection” -- Seek to know Him in ever increasing measure.

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Col. 1:10 “Walk in a manner worthy of the Lord, to please Him in all respects”-- Seek to please Him above self and all others.

Eph. 6:18 “With all prayer and petition, pray at all times in the Spirit”-- Be a person committed to prayer.

2 Cor. 1:9 “That we should not trust in ourselves, but in God who raises the dead” -- Trust His power, goodness and wisdom.

John 14:15 “If you love Me, you will keep My commandments” -- Love Him, and obey Him.

Heb. 13:15 “Let us continually offer up a sacrifice of praise to God” -- In personal, family, and corporate worship give Him the praise due His name.

Acts 1:8 “And you shall be My witnesses... to the remotest part of the earth” -- Testify of Christ through word and deed.Our New Covenant Obligations to One Another: Covenant obligations to the body of Christ are like those of a spiritual family, the local church being its primary and most practical expression.

Between Elders & Saints:

1 Thes. 5:12-13 1 “But we request of you, brethren, that you appreciate those who diligently labor among you, and have charge over you in the Lord and give you instruction, 13 and that you esteem them very highly in love because of their work. Live in peace with one another.”

Heb. 13:17 “Obey your leaders and submit to them, for they keep watch over your souls as those who will give account.”

1 Pet. 5:2ff “Shepherd the flock of God among you... proving to be examples.”

Toward Christ’s Body in Doctrine:

2 Tim. 4:2-4 “Preach the word; be ready in season and out of season; reprove, rebuke, exhort, with great patience and instruction. For the time will come when they will not endure sound doctrine; but wanting to have their ears tickled, they will accumulate for themselves teachers in accordance to their own desires; and will turn away their ears from the truth, and will turn aside to myths.”

1 Cor. 2:2 “For I determined to know nothing among you except Jesus Christ and Him crucified.”

2 John 10-11 “If anyone comes to you and does not bring this teaching (about Christ, v. 9), do not receive him.”

Toward Christ’s Body in Love:

1 Pet. 1:22 “Fervently love one another from the heart.” Rom. 12:10 “Be devoted to one another in brotherly love.” Eph. 4:2 “With all humility and gentleness, with patience, showing forbearance

to one another in love.” Col. 3:12-14 “Put on a heart of compassion, kindness, humility ... forgiving each

other.” Eph. 4:31 “Let all bitterness and wrath and anger and clamor and slander be put

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away from you.”

Mutual Ministry in the Body of Christ:

Heb. 10:24 “Stimulate one another unto love and good deeds, not forsaking our own assembling together.”

Col. 3:16 “Teaching and admonishing one another with psalms and hymns and spiritual songs.”

1 Pet. 4:10 “As each one has received a special gift, employ it in serving one another, as good stewards of the manifold grace of God.”

1 Cor. 12:25 “The members should have the same care for one another.” Rom. 12:13 “Contributing to the needs of the saints, practicing hospitality.”

Fredericksburg Christian Fellowship Church Membership Statement

Membership Affirmations

As a member of Fredericksburg Christian Fellowship, I purpose to welcome the kindly reminders and patient help of my spiritual family to encourage me toward obedience and faithfulness (1 Thess. 5:14).

I will admit that when my responsibilities toward Christ and His body seem burdensome, the problem is not Christ and His Word, but me and my sin. "His commandments are not burdensome..." (1 John 5:3). "My yoke is easy and my load is light" (Matt. 11:30).

I fundamentally agree with the doctrinal statements and position papers of Fredericksburg Christian Fellowship believing them to be accurate according to Scripture. On any point where I disagree I will not be contentious or divisive.

If ever my conscience toward Christ is strained by co-laboring at Fredericksburg Christian Fellowship I will "make every effort to preserve the unity of the Spirit in the bond of peace" (Eph. 4:3) by seeking a solution with the elders rather than speaking or acting divisively, and if need be, leaving honorably with no broken relationships so far as it depends on me (Rom. 12:18).

I acknowledge myself to be a sinner in the sight of God, justly deserving His wrath, and without hope now, or in eternity, except for His sovereign mercy.

I believe in the Lord Jesus Christ as the Son of God, and Savior of the world; and I acknowledge Him as my Lord and the Lord of all creation, and trust in Him alone for salvation as He is offered in the Gospel.

I resolve and promise, in humble reliance upon the grace of the Holy Spirit, that

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I will endeavor to live in the way a follower of Christ ought to live.

I promise to support the church in its worship and work to the best of my ability. I promise: to submit to the government and discipline of the church; to promote its purity and peace; to be bound by the infallible Scriptures, and to abide by the standards of this church so far as I know and understand them and so far as they conform with the Bible; to teach them to my children; and to inform the elders if my belief and commitment should change.

As far as I know in my own heart, I am seeking to affirm my membership in this church out of a love for God and a sincere desire to promote His glory.

Member Name and Signature:____________________________________________

Member Name and Signature:____________________________________________

This certifies that the above member(s) was/were accepted into church membership of Fredericksburg Christian Fellowship.

Elder Name and Signature:_______________________________________________




Date:_____________________ A.D.

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ARTICLE VII CHURCH OFFICERS

We believe that the Bible teaches two Church offices: elders and deacons. Throughout the Old Testament we see that ungodly leadership led to an ungodly population (Isaiah 3:13-15; 9:13-16; Jeremiah 2:8; 5:30; Ezekiel 22:6; 34:2). Paul and Peter, under the inspiration of the Holy Spirit, give specific qualifications that must exist in one who will serve as a leader of the church. All leadership will be appointed by existing elders. The body will not ‘vote’ on these choices, but we trust that the Holy Spirit will give oneness of mind concerning the appointments.

Qualifications for Elders

I Timothy 3:1-7 It is a trustworthy statement: if any man aspires to the office of overseer, it is a fine work he desires to do. 3:2 An overseer, then, must be above reproach, the husband of one wife, temperate, prudent, respectable, hospitable, able to teach, 3:3 not addicted to wine or pugnacious, but gentle, uncontentious, free from the love of money. 3:4 He must be one who manages his own household well, keeping his children under control with all dignity 3:5 (but if a man does not know how to manage his own household, how will he take care of the church of God?); 3:6 and not a new convert, lest he become conceited and fall into the condemnation incurred by the devil. 3:7 And he must have a good reputation with those outside the church, so that he may not fall into reproach and the snare of the devil.

Titus 1:5-9 For this reason I left you in Crete, that you might set in order what remains, and appoint elders in every city as I directed you, 6 namely, if any man be above reproach, the husband of one wife, having children who believe, not accused of dissipation or rebellion. 1:7 For the overseer must be above reproach as God's steward, not self-willed, not quick-tempered, not addicted to wine, not pugnacious, not fond of sordid gain, 1:8 but hospitable, loving what is good, sensible, just, devout, self-controlled, 1:9 holding fast the faithful word which is in accordance with the teaching, that he may be able both to exhort in sound doctrine and to refute those who contradict.

I Peter 5:1-3 Therefore, I exhort the elders among you, as your fellow elder and witness of the sufferings of Christ, and a partaker also of the glory that is to be revealed, 5:2 shepherd the flock of God among you, exercising oversight not under compulsion, but voluntarily, according to the will of God; and not for sordid gain, but with eagerness; 5:3 nor yet as lording it over those allotted to your charge, but proving to be examples to the

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flock.

Qualifications for Deacons

I Timothy 3:8-12 Deacons likewise must be men of dignity, not double-tongued, or addicted to much wine or fond of sordid gain, 3:9 but holding to the mystery of the faith with a clear conscience. 3:10 And let these also first be tested; then let them serve as deacons if they are beyond reproach. 3:11 Women* must likewise be dignified, not malicious gossips, but temperate, faithful in all things. 3:12 Let deacons be husbands of only one wife, and good managers of their children and their own households. (* not female deacons but wives of deacons)

ARTICLE VIII

BUSINESS TRANSACTIONSThe elders of Fredericksburg Christian Fellowship, Bob Welch, Pac Hamblen, Tom Proch, and Church Administrator Cody Carnett are authorized and empowered, on behalf of the Church, to transact business as representatives of the association, including the establishment and maintenance of one or more accounts for the purpose of managing business transactions. The elders have authority to buy and sell real property, and purchase invest in and otherwise deal in stocks, bonds and other forms of securities.

In the event of a change in the office of elder, the Church shall certify such changes in writing, which notification, when received shall be adequate both to terminate the powers if the persons whose authority is terminated, and to empower the substituted persons.

ARTICLE IX

RESTRICTIONS ON USAGE OF CHURCH PROPERTY INCLUDING NAME

Fredericksburg Christian Fellowship is organized exclusively for charitable, benevolent, religious, and educational purposes to promote Christianity in the city of Fredericksburg, Texas, in the surrounding area, and worldwide. The specific purpose of our organization, as previously stated in Article II, is to glorify God and to give living testimony to the reality of God in Christ Jesus. In fulfillment of that goal we would desire to be a physical, visible demonstration of the love of God in Christ Jesus.

It is the intent of the leadership of Fredericksburg Christian Fellowship that all events and activities connected with the church and its name be consistent with the church’s Statement of Purpose and Goals as well as its Doctrinal Statement and Position Papers. This is not to say that all events and activities that take place on church property would be exclusively of a religious nature, but that such proceedings should reflect a testimony of Christian character consistent with the purposes and intents of the church.

Furthermore, anyone in leadership position must in good conscience be in whole-hearted support of and agreement with the Statement of Purpose and Goals and the Doctrinal

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Statement and Position Papers of Fredericksburg Christian Fellowship. Likewise, any teaching or training that is presented in the name of the church or on its premises must be entirely consistent with these documents.

VOLUNTARY DISSOLUTION

In the event that a resolution is adopted as a result of a unanimous decision by the elders to dissolve this association, the process of dissolution shall be applied and distributed as follows:

All liabilities and obligations of the association shall be paid and discharged, or adequate provision shall be made therefore;

Assets received and held by the association, subject to limitations permitting their use only for purposes stated in the above “Restrictions” section of Article IX, shall be transferred or conveyed to associations, societies, or organizations engaged in activities substantially similar to those of the dissolving association pursuant to a plan of distribution adopted by the leadership of the church;

Other assets, if any, shall be distributed to Christian missions organizations that the church has supported on a regular basis.

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Attachment 1

The 1689 London Baptist Confession of Faith A Confession of Faith for


Thirty-two Articles of Christian Faith and Practice with Scripture Proofs, adopted by the Ministers and Messengers of the General Assembly which met in London in 1689:

Some archaic spelling has been revised to enhance readability of the confession.

CHAPTER 1 - OF THE HOLY SCRIPTURESThe Holy Scripture is the only sufficient, certain, and infallible rule of all saving knowledge, faith, and obedience1, although the light of nature, and the works of creation and providence do so far manifest the goodness, wisdom, and power of God, as to leave men inexcusable; yet are they no sufficient to give that knowledge of God and his will which is necessary unto salvation2. Therefore it pleased the Lord at sundry times and in divers manners to reveal himself, and to declare that his will unto his church3; and afterward for the better preserving and propagating of the truth, and for the more sure establishment and comfort of the church against the corruption of the flesh, and the malice of Satan, and of the world, to commit the same wholly unto writing; which makes the Holy Scriptures to be most necessary, those former ways of God's revealing his will unto his people being now ceased4. 1 2 Timothy. 3:15, 16, 17, Isaiah. 8:20, Luke 16:29,31, Ephesians. 2:20 2 Romans 1:19-21; 2:14,15, Psalms 19:1-3 3 Hebrews 1:1 4 Proverbs 22:19-21, Romans 15:4, 2 Peter 1:19-20

Under the name of the Holy Scripture, or the Word of God written, are now contained all the books of the Old and New Testament, which are these:

OF THE OLD TESTAMENT.

Genesis 1 Kings Ecclesiastes AmosExodus 2 Kings The Song of Solomon Obadiah

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Leviticus 1 Chronicles JonahNumbers 2 Chronicles Isaiah MicahDeuteronomy Ezra Jeremiah NahumJoshua Nehemiah Lamentations HabakkukJudges Esther Ezekiel ZephaniahRuth Job Daniel Haggai1 Samuel Psalms Hosea Zachariah2 Samuel Proverbs Joel Malachi

OF THE NEW TESTAMENT.

Matthew Galatians The Epistle to the HebrewsMark EphesiansLuke Philippians Epistle of JamesJohn Colossians The first and second Epistles of PeterThe Acts of the Apostles 1 Thessalonians

2 Thessalonians The first, second, and third Epistles of JohnPaul's Epistle to the Romans 1 Timothy

2 Timothy The Epistle of Jude1 Corinthians To Titus The Revelation2 Corinthians To Philemon

All of which are given by the inspiration of God, to be the rule of faith and life5. 5 2 Timothy 3:16

The books commonly called Apocrypha, not being of divine inspiration, are no part of the canon or rule of the Scripture, and, therefore, are of no authority to the church of God, nor to be any otherwise approved or made use of than other human writings.6 6 Luke 24:27,44; Romans 3:2.

The authority of the Holy Scripture, for which it ought to be believed, depends not upon the testimony of any man or church, but wholly upon God(who is truth itself), the author thereof; therefore it is to be received because it is the Word of God.7 7 2 Peter 1:19-21; 2 Timothy 3:16; 2 Thessalonians 2:13; 1 John 5:9.

We may be moved and induced by the testimony of the church of God to an high and reverent esteem of the Holy Scriptures; and the heavenliness of the matter, the efficacy of the doctrine, and the majesty of the style, the consent of all the parts, the scope of the whole(which is to give all glory to God), the full discovery it makes of the only way of man's salvation, and many other incomparable excellencies, and entire perfections thereof, are arguments whereby it doth abundantly evidence itself to be the Word of God; yet notwithstanding, our full persuasion and assurance of the infallible truth, and divine authority thereof, is from the inward work of the Holy Spirit bearing witness by and with the Word in our hearts.8 8 John 16:13-14; 1 Corinthians 2:10-12, 1 John 2:20,27.

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The whole counsel of God concerning all things necessary for His own glory, man's salvation, faith and life, is either expressly set down or necessarily contained in the Holy Scripture: unto which nothing at any time is to be added, whether by new revelation of the Spirit, or traditions of men.9

Nevertheless, we acknowledge the inward illumination of the Spirit of God to be necessary for the saving understanding of such things as are revealed in the Word,10 and that there are some circumstances concerning the worship of God, and government of the church, common to human actions and societies, which are to be ordered by the light of nature and Christian prudence, according to the general rules of the Word, which are always to be observed.11 9 2 Timothy 3:15-17; Galatians 1:8-9. 10 John 6:45; 1 Corinthians 2:9-12. 11 1Corinthians 11:13-14; 14:26,40.

All things in Scripture are not alike plain in themselves, nor alike clear unto all;12 yet those things which are necessary to be known, believed and observed for salvation, are so clearly propounded and opened in some place of Scripture or other, that not only the learned, but the unlearned, in a due use of ordinary means, may attain to a sufficient understanding of them.13 12 2 Peter 3:16. 13 Psalms 19:7; 119:130.

The Old Testament in Hebrew(which was the native language of the people of God of old),14 and the New Testament in Greek(which at the time of the writing of it was most generally known to the nations), being immediately inspired by God, and by His singular care and providence kept pure in all ages, are therefore authentic; so as in all controversies of religion, the church is finally to appeal to them.15 But because these original tongues are not known to all the people of God, who have a right unto, and interest in the Scriptures, and are commanded in the fear of God to read16 and search them,17 therefore they are to be translated into the vulgar[ie. common] language of every nation unto which they come,18 that the Word of God dwelling plentifully in all, they may worship of Him in an acceptable manner, and through patience and comfort of the Scriptures may have hope.19 14 Romans 3:2. 15 Isaiah 8:20. 16 Acts 15:15. 17 John 5:39. 18 1 Corinthians 14:6,9,11-12,24,28. 19 Colossians 3:16.

The infallible rule of interpretation of Scripture is the Scripture itself; and therefore when there is a question about the true and full sense of any Scripture (which is not manifold, but one), it must be searched by other places that speak more clearly.20 20 2 Peter 1:20-21; Acts 15:15-16.

The supreme judge, by which all controversies of religion are to be determined, and all decrees of councils, opinions of ancient writers, doctrines of men, and private spirits, are to be examined, and in whose sentence we are to rest, can be no other but the Holy Scripture delivered by the Spirit, into which Scripture so delivered, our faith is finally resolved.21 21 Matthew 22:29,31-32; Ephesians 2:20; Acts 28:23.

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CHAPTER 2 - OF GOD AND OF THE HOLY TRINITY

The Lord our God is but one only living and true God;1 whose subsistence is in and of Himself,2

infinite in being and perfection; whose essence cannot be comprehended by any but Himself;3 a most pure spirit,4 invisible, without body, parts, or passions, who only hath immortality, dwelling in the light

which no man can approach unto;5 who is immutable,6 immense,7 eternal,8 incomprehensible, almighty,9 every way infinite, most holy,10 most wise, most free, most absolute; working all things

according to the counsel of His own immutable and most righteous will11 for His own glory; 12 most loving, gracious, merciful, long-suffering, abundant in goodness and truth, forgiving iniquity,

transgression, and sin; the rewarder of them that diligently seek Him,13 and withal most just and terrible in His judgements,14 hating all sin,15 and who will by no means clear the guilty.16

1 1 Corinthians 8:4,6; Deuteronomy 6:4. 2 Jeremiah 10:10; Isaiah 48:12. 3 Exodus 3:14. 4 John 4:24. 5 1 Timothy 1:17; Deuteronomy 4:15-16. 6 Malachi 3:6. 7 1 Kings 8:27; Jeremiah 23:23. 8 Psalms 90:2. 9 Genesis 17:1. 10 Isaiah 6:3. 11 Psalms 115:3; Isaiah 46:10. 12 Proverbs 16:4; Romans 11:36. 13 Exodus 34:6-7; Hebrews 11:6. 14 Nehemiah 9:32-33. 15 Psalms 5:5-6. 16 Exodus 34:7; Nahum, 1:2-3.

God, having all life,17 glory,18 goodness,19 blessedness, in and of Himself, is alone in and unto Himself all-sufficient, not standing in need of any creature which He hath made, nor deriving any glory from them,20 but only manifesting His own glory in, by, unto, and upon them; He is the alone fountain of all being, of whom, through whom, and to whom are all things,21 and He hath most sovereign dominion over all creatures, to do by them, for them, or upon them, whatsoever Himself pleaseth;22 in His sight all things are open and manifest,23 His knowledge is infinite, infallible, and independent upon the creature, so as nothing is to Him contingent or uncertain:24 He is most holy in all His counsels, in all His works, 25 and in all His commands; to Him is due from angels and men, whatsoever worship, 26 service, or obedience, as creatures they owe unto the Creator, and whatever He is further pleased to require of them. 17 John 5:26. 18 Psalms 148:13. 19 Psalms 119:68. 20 Job 22:2-3.

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21 Romans 11:34-36. 22 Daniel 4:25,34-35. 23 Hebrews 4:13. 24 Ezekiel 11:5; Ac 15:18. 25 Psalms 145:17. 26 Revelation 5:12-14.

In this divine and infinite Being there are three subsistences, the Father, the Word or Son, and Holy Spirit,27 of one substance, power, and eternity, each having the whole divine essence, yet the essence undivided,28 the Father is of none, neither begotten nor proceeding; the Son is eternally begotten of the Father;29 the Holy Spirit proceeding from the Father and the Son;30 all infinite, without beginning, therefore but one God, who is not to be divided in nature and being, but distinguished by several peculiar relative properties and personal relations; which doctrine of the Trinity is the foundation of all our communion with God, and comfortable dependence upon Him. 27 1 John 5:7; Matthew 28:19; 2 Corinthians 13:14. 28 Exodus 3:14; John 14:11; 1 Corinthians 8:6. 29 John 1:14,18. 30 John 15:26; Galatians 4:6.

CHAPTER 3 - OF GOD'S DECREEGod hath decreed in Himself, from all eternity, by the most wise and holy counsel of His own will, freely and unchangeably, all things, whatsoever come to pass;1 yet so as thereby is God neither the author of sin nor hath fellowship with any therein;2 nor is violence offered to the will of the creature, nor yet is the liberty or contingency of second causes taken away, but rather established;3 in which appears His wisdom in disposing all things, and power and faithfulness in accomplishing His decree.4 1 Isaiah 46:10; Ephesians 1:11; Hebrews 6:17; Romans 9:15,18. 2 James 1:13; 1 John 1:5. 3 Acts 4:27-28; John 19:11. 4 Numbers 23:19; Ephesians 1:3-5.

Although God knows whatsoever may or can come to pass, upon all supposed conditions,5 yet hath He not decreed anything, because He foresaw it as future, or as that which would come to pass upon such conditions.6 5 Acts 15:18. 6 Romans 9:11,13,16,18.

By the decree of God, for the manifestation of His glory, some men and angels are predestined, or foreordained to eternal life through Jesus Christ,7 to the praise of His glorious grace;8 others being left to act in their sin to their just condemnation, to the praise of His glorious justice.9 7 1 Timothy 5:21; Matthew 25:34. 8 Ephesians 1:5-6. 9 Romans 9:22-23; Jude 4.

These angels and men thus predestined and foreordained, are particularly and unchangeably designed, and their number so certain and definite, that it cannot be either increased or diminished.10 10 2 Timothy 2:19; John 13:18.

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Those of mankind that are predestined to life, God, before the foundation of the world was laid, according to His eternal and immutable purpose, and the secret counsel and good pleasure of His will, hath chosen in Christ unto everlasting glory, out of His mere free grace and love,11 without any other thing in the creature as a condition or cause moving Him thereunto.12 11 Ephesians 1:4,9,11; Romans 8:30; 2 Timothy 1:9; 1 Thessalonians 5:9. 12 Romans 9:13,16; Ephesians 2:5,12.

As God hath appointed the elect unto glory, so He hath, by the eternal and most free purpose of His will, foreordained all the means thereunto;13 wherefore they who are elect, being fallen in Adam, are redeemed by Christ,14 are effectually called unto faith in Christ, by His Spirit working in due season, are justified, adopted, sanctified,15 and kept by His power through faith unto salvation;16 neither are any other redeemed by Christ, or effectually called, justified, adopted, sanctified, and saved, but the elect only.17 13 1 Peter 1:2; 2 Thessalonians 2:13. 14 1 Thessalonians 5:9-10. 15 Romans 8:30; 2 Thessalonians 2:13. 16 1 Peter 1:5. 17 John 10:26; 17:9; 6:64.

The doctrine of this high mystery of predestination is to be handled with special prudence and care, that men attending the will of God revealed in His Word, and yielding obedience thereunto, may, from the certainty of their effectual vocation, be assured of their eternal election;18 so shall this doctrine afford matter of praise,19 reverence, and admiration of God, and of humility,20 diligence, and abundant consolation to all that sincerely obey the gospel.21 18 1 Thessalonians 1:4-5; 2 Peter 1:10. 19 Ephesians 1:6; Romans 11:33. 20 Romans 11:5-6,20. 21 Luke 10:20.

CHAPTER 4 - OF CREATIONIn the beginning it pleased God the Father, Son, and Holy Spirit,1 for the manifestation of the glory of His eternal power,2 wisdom, and goodness, to create or make the world, and all things therein, whether visible or invisible, in the space of six days, and all very good.3 1 John 1:2-3; Hebrews 1:2; Job 26:13. 2 Romans 1:20. 3 Colossians 1:16; Genesis 1:31.

After God hath made all other creatures, He created man, male and female,4 with reasonable and immortal souls,5 rendering them fit unto that life to God for which they were created; being made after the image of God, in knowledge, righteousness, and true holiness;6 having the law of God written in their hearts,7 and power to fulfill it, and yet under a possibility of transgressing, being left to the liberty of their own will, which was subject to change.8 4 Genesis 1:27. 5 Genesis 2:7. 6 Ecclesiastes 7:29; Genesis 1:26. 7 Romans 2:14-15. 8 Genesis 3:6.

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Besides the law written in their hearts, they received a command not to eat of the tree of knowledge of good and evil,9 which whilst they kept, they were happy in their communion with God, and had dominion over the creatures.10 9 Genesis 2:17. 10 Genesis 1:26,28.

CHAPTER 5 - OF DIVINE PROVIDENCEGod the good creator of all things, in His infinite power and wisdom, doth uphold, direct, dispose, and govern all His creatures and things,1 from the greatest even to the least,2 by His most wise and holy providence, to the end for which they were created, according unto His infallible foreknowledge, and the free and immutable counsel of His own will; to the praise of the glory of His wisdom, power, justice, infinite goodness, and mercy.3 1 Hebrews 1:3; Job 38:11; Isaiah 46:10-11; Psalms 135:6. 2 Matthew 10:29-31. 3 Ephesians 1:11.

Although in relation to the foreknowledge and decree of God, the first cause, all things come to pass immutably and infallibly;4 so that there is not anything befalls any by chance, or without His providence;5 yet by the same providence He orders them to fall out according to the nature of second causes, either necessarily, freely, or contingently.6 4 Acts 2:23. 5 Proverbs 16:33. 6 Genesis 8:22.

God, in His ordinary providence makes use of means,7 yet is free to work without, 8 above,9 and against them10 at His pleasure. 7 Acts 27:31,44; Isaiah 55:10-11. 8 Hosea 1:7. 9 Romans 4:19-21. 10 Daniel 3:27.

The Almighty power, unsearchable wisdom, and infinite goodness of God, so far manifest themselves in His providence, that His determinate counsel extends itself even to the first fall, and all other sinful actions both of angels and men;11 and that not by a bare permission, which also He most wisely and powerfully binds, and otherwise orders and governeth,12 in a manifold dispensation to His most holy ends;13 yet so, as the sinfulness of their acts proceeds only from the creatures, and not from God, who, being most holy and righteous, neither is nor can be the author or approver of sin.14 11 Romans 11:32-34; 2 Samuel 24:1; 1 Chronicles 21:1. 12 2 Kings 19:28; Psalms 76:10. 13 Genesis 1:20; Isaiah 10:6-7,12. 14 Psalms 50:21; 1 John 2:16.

The most wise, righteous, and gracious God doth oftentimes leave for a season His own children to manifold temptations and the corruptions of their own hearts, to chastise them for their former sins, or to discover unto them the hidden strength of corruption and deceitfulness of their hearts, that they may be humbled; and to raise them to a more close and constant dependence for their support upon Himself; and to make them more watchful against all future occasions of sin, and for other just and holyends.15

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So that whatsoever befalls any of His elect is by His appointment, for His glory, and their good.16 15 2 Chronicles 32:25-26,31; 2 Colossians 12:7-9. 16 Romans 8:28.

As for those wicked and ungodly men whom God, as a righteous judge, for former sin doth blind and harden;17 from them He not only withholds His grace, whereby they might have been enlightened in their understanding, and wrought upon their hearts; 18 but sometimes also withdraws the gifts which they had,19 and exposes them to such objects as their corruption makes occasion of sin;20 and withal, gives them over to their own lusts, the temptations of the world, and the power of Satan,21 whereby it comes to pass that they harden themselves, under those means which God uses for the softening of others.22 17 Romans 1:24-26,28; 11:7-8. 18 Deuteronomy 29:4. 19 Matthew 13:12. 20 Deuteronomy 2:30; 2 Kings 8:12-13. 21 Psalms 81:11-12; 2 Thessalonians 2:10-12. 22 Exodus 8:15,32; Isaiah 6:9-10; 1 Peter 2:7-8.

As the providence of God doth in general reach to all creatures, so after a more special manner it takes care of His church, and disposes of all things to the good thereof.23 23 1 Timothy 4:10; Amos 9:8-9; Isaiah 43:3-5.

CHAPTER 6 - OF THE FALL OF MAN, OF SIN, AND OF THE PUNISHMENT THEREOF

Although God created man upright and perfect, and gave him a righteous law, which had been unto life had he kept it, and threatened death upon the breach thereof,1 yet he did not long abide in this honor; Satan using the subtlety of the serpent to subdue Eve, then by her seducing Adam, who, without any compulsion, did willfully transgress the law of their creation, and the command given unto them, in eating the forbidden fruit,2 which God was pleased, according to His wise and holy counsel to permit, having purposed to order it to His own glory. 1 Genesis 2:16-17. 2 Genesis 3:12-13; 2 Corinthians 11:3.

Our first parents, by this sin, fell from their original righteousness and communion with God, and we in them whereby death came upon all;3 all becoming dead in sin,4 and wholly defiled in all the faculties and parts of soul and body.5 3 Romans 3:23. 4 Romans 5:12-21. 5 Titus 1:15; Genesis 6:5; Jeremiah 17:9; Romans 3:10-19.

They being the root, and by God's appointment, standing in the room and stead of all mankind, the guilt of the sin was imputed, and corrupted nature conveyed, to all their posterity descending from them by ordinary generation,6 being now conceived in sin,7 and by nature children of wrath,8 the servants of sin, the subjects of death,9 and all other miseries, spiritual, temporal, an eternal, unless the Lord Jesus set them free.10 6 Romans 5:12-19; 1 Corinthians 15:21-22,45,49. 7 Psalms 51:5; Job 14:4.

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8 Ephesians 2:3. 9 Romans 6:20; 5:12. 10 Hebrews 2:14-15; 1 Thessalonians 1:10.

From this original corruption, whereby we are utterly indisposed, disabled, and made opposite to all good, and wholly inclined to all evil;11 do proceed all actual transgressions.12 11 Romans 8:7; Colossians 1:21. 12 James 1:14-15; Matthew 15:19.

The corruption of nature, during this life, doth remain in those that are regenerated;13 and although it be through Christ pardoned and mortified, yet both itself, and the first motions thereof, are truly and properly sin.14 13 Romans 7:18,23; Ecclesiastes 7:20; 1 John 1:8. 14 Romans 7:23-25; Galatians 5:17.

CHAPTER 7 - OF GOD'S COVENANTThe distance between God and the creature is so great, that although reasonable creatures do owe obedience unto Him as their creator, yet they could never have attained the reward of life but by some voluntary condescension on God's part, which He hath been pleased to express by way of covenant.1 1 Luke 17:10; Job 35:7-8.

Moreover, man having brought himself under the curse of the law by his fall, it pleased the Lord to make a covenant of grace,2 wherein He freely offers unto sinners life and salvation by Jesus Christ, requiring of them faith in Him, that they may be saved;3 and promising to give unto all those that are ordained unto eternal life, His Holy Spirit, to make them willing and able to believe.4 2 Genesis 2:17; Galatians.3:10; Romans 3:20-21. 3 Romans 8:3; Mark 16:15-16; John 3:16. 4 Ezekiel 36:26-27; John 6:44-45; Psalms 110:3.

This covenant is revealed in the gospel; first of all to Adam in the promise of salvation by the seed of the woman,5 and afterwards by farther steps, until the full discovery thereof was completed in the New Testament;6 and it is founded in that eternal covenant transaction that was between the Father and the Son about the redemption of the elect;7 and it is alone by the grace of this covenant that all of the posterity of fallen Adam that ever were saved did obtain life and blessed immortality, man being now utterly incapable of acceptance with God upon those terms on which Adam stood in his state of innocency.8 5 Genesis 3:15. 6 Hebrews 1:1. 7 2 Timothy 1:9; Titus 1:2. 8 Hebrews 11:6,13; Romans 4:1-2; Acts 4:12; John 8:56.

CHAPTER 8 - OF CHRIST THE MEDIATORIt pleased God, in His eternal purpose, to choose an ordain the Lord Jesus, His only begotten Son, according to the covenant made between them both, to be the mediator between God and man;1 the Prophet,2 Priest3 and King;4 head and Savior of His church,5 the heir of all things,6 and judge of the world;7 unto whom He did from all eternity give a people to be His seed and to be by Him in time redeemed, called, justified, sanctified, and glorified.8 1 Isaiah 42:1; 1 Peter 1:19-20.

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2 Acts 3:22. 3 Hebrews 5:5-6. 4 Psalms 2:6; Luke 1:33. 5 Ephesians 1:22-23. 6 Hebrews 1:2. 7 Acts 17:31. 8 Isaiah 53:10; John 17:6; Romans 8:30.

The Son of God, the second person in the Holy Trinity, being very and eternal God, the brightness of the Father's glory, of one substance and equal with Him who made the world, who upholds and governs all things He hath made, did, when the fullness of time was come, take upon Him man's nature, with all the essential properties and common infirmities thereof,9 yet without sin;10 being conceived by the Holy Spirit in the womb of the Virgin Mary, the Holy Spirit coming down upon her: and the power of the Most High overshadowing her; and so was made of a woman of the tribe of Judah, of the seed of Abraham and David according to the Scriptures;11 so that two whole, perfect, and distinct natures were inseparably joined together in one person, without conversion, composition, or confusion; which person is very God and very man, yet one Christ, the only mediator between God and man.12 9 John 1:14; Galatians 4:4. 10 Romans 8:3; Hebrews 2:14,16-17; 4:15. 11 Matthew 1:22-23; Luke 1:27,31,35. 12 Romans 9:5; 1 Timothy 2:5.

The Lord Jesus, in His human nature thus united to the divine, in the person of the Son, was sanctified and anointed with the Holy Spirit above measure,13 having in Him all the treasures of wisdom and knowledge;14 in whom it pleased the Father that all fullness should dwell,15 to the end that being holy, harmless, undefiled,16 and full of grace and truth,17 He might be thoroughly furnished to execute the office of a mediator and surety;18 which office He took not upon Himself, but was thereunto called by His Father;19 who also put all power and judgment in His hand, and gave Him commandment to execute the same.20 13 Psalms 45:7; Acts 10:38; John 3:34. 14 Colossians 2:3. 15 Colossians 1:19. 16 Hebrews 7:26. 17 John 1:14. 18 Hebrews 7:22. 19 Hebrews 5:5. 20 John 5:22,27; Matthew 28:18; Acts 2:36.

This office the Lord Jesus did most willingly undertake,21 which that He might discharge He was made under the law,22 and did perfectly fulfill it, and underwent the punishment due to us, which we should have borne and suffered,23 being made sin and a curse for us;24 enduring most grievous sorrows in His soul, and most painful sufferings in His body;25 was crucified, and died, and remaining in the state of the dead, yet saw no corruption:26 and on the third day He arose from the dead27 with the same body in which he suffered,28 with which He also ascended into heaven, 29 and there sits at the right hand of His Father making intercession,30 and shall return to judge men and angels at the end of the world.31 21 Psalms 40:7-8; Hebrews 10:5-10; John 10:18.

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22 Galatians 4:4; Matthew 3:15. 23 Galatians 3:13; Isaiah 53:6; 1 Peter 3:18. 24 2 Corinthians 5:21. 25 Matthew 26:37-38; Luke 22:44; Matthew 27:46. 26 Acts 13:37. 27 1 Corinthians 15:3-4. 28 John 20:25,27. 29 Mark 16:19; Acts 1:9-11. 30 Romans 8:34; Hebrews 9:24. 31 Acts 10:42; Romans 14:9-10; Acts 1:11; 2 Peter 2:4.

The Lord Jesus, by His perfect obedience and sacrifice of Himself, which He through the eternal Spirit once offered up unto God, hath fully satisfied the justice of God,32 procured reconciliation, and purchased an everlasting inheritance in the kingdom of heaven for all those whom the Father hath given unto Him.33 32 Hebrews 9:14; 10:14; Romans 3:25-26. 33 John 17:2; Hebrews 9:15.

Although the price of redemption was not actually paid by Christ till after His incarnation, yet the virtue, efficacy, and benefit thereof were communicated to the elect in all ages successively from the beginning of the world, in and by those promises, types, and sacrifices wherein He was revealed, and signified to be the seed which should bruise the serpent's head;34 and the Lamb slain from the foundation of the world,35 being the same yesterday, and to-day, and for ever.36 34 1 Corinthians 4:10; Hebrews 4:2; 1 Peter 1:10-11. 35 Revelation 13:8. 36 Hebrews 13:8.

Christ, in the work of mediation, acts according to both natures, by each nature doing that which is proper to itself; yet by reason of the unity of the person, that which is proper to one nature is sometimes in scripture, attributed to the person denominated by the other nature.37 37 John 3:13; Acts 20:28.

To all those for whom Christ hat obtained eternal redemption, He doth certainly and effectually apply and communicate the same, making intercession for them;38 uniting them to Himself by His Spirit, revealing unto them, in and by the Word, the mystery of salvation, persuading them to believe and obey,39 governing their hearts by His Word and Spirit,40 and overcoming all their enemies by His mighty power and wisdom,41 in such manner and ways as are most consonant to His wonderful and unsearchable dispensation; and all of free and absolute grace, without any condition forseen in them to procure it.42 38 John 6:37; 10:15-16; 17:9; Romans 5:10. 39 John 17:6; Ephesians 1:9; 1 John 5:20. 40 Romans 8:9,14. 41 Psalms 110:1; 1 Corinthians 15:25-26. 42 John 3:8; Ephesians 1:8.

This office of mediator between God and man is proper only to Christ, who is the prophet, priest, and king of the church of God; and may not be either in whole, or any part thereof, transferred from Him to any other.43

43 1 Timothy 2:5.

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This number and order of offices is necessary; for in respect of our ignorance, we stand in need of His prophetical office;44 and in respect of our alienation from God, and imperfection of the best of our services, we need His priestly office to reconcile us and present us acceptable unto God;45 and in respect of our averseness and utter inability to return to God, and for our rescue and security from our spiritual adversaries, we need His kingly office to convince, subdue, draw, uphold, deliver, and preserve us to His heavenly kingdom.46 44 John 1:18. 45 Colossians 1:21; Galatians 5:17. 46 John 16:8; Psalms 110:3; Luke 1:74-75.

CHAPTER 9 - OF FREE WILLGod hath endued the will of man with that natural liberty and power of acting upon choice, that it is neither forced, nor by any necessity of nature determined to do good or evil.1 1 Matthew 17:12; James 1:14; Deuteronomy 30:19.

Man, in his state of innocence, had freedom and power to will and to do that which was good and well-pleasing to God,2 but yet was unstable, so that he might fall from it.3 2 Ecclesiastes 7:29. 3 Genesis 3:6.

Man, by his fall into a state of sin, hath wholly lost all ability of will to any spiritual good accompanying salvation;4 so as a natural man, being altogether averse from that good, and dead in sin,5

is not able by his own strength to convert himself, or to prepare himself thereunto.6 4 Romans 5:6; 8:7. 5 Ephesians 2:1,5. 6 Titus 3:3-5; John 6:44.

When God converts a sinner, and translates him into the state of grace, He frees him from his natural bondage under sin,7 and by His grace alone enables him freely to will and to do that which is spiritually good;8 yet so as that by reason of his remaining corruptions, he doth not perfectly, nor only will, that which is good, but doth also will that which is evil.9 7 Colossians 1:13; John 8:36. 8 Philippians 2:13. 9 Romans 7:15,18-19,21,23.

This will of man is made perfectly and immutably free to good alone in the state of glory only.10

10 Ephesians 4:13.

CHAPTER 10 - OF EFFECTUAL CALLINGThose whom God hath predestined unto life, He is pleased in His appointed and accepted time, effectually to call,1 by His Word and Spirit, out of that state of sin and death in which they are by nature, to grace and salvation by Jesus Christ;2 enlightening their minds spiritually and savingly to understand the things of God;3 taking away their heart of stone, and giving unto them a heart of flesh:4 renewing their wills, and by His almighty power determining them to that which is good, and effectually drawing them to Jesus Christ;5 yet so as they come most freely, being made willing by His grace.6 1 Romans 8:30; 11:7; Ephesians 1:10-11, 2 Thessalonians 2:13-14.

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2 Ephesians 2:1-6. 3 Acts 26:18; Ephesians 1:17-18. 4 Ezekiel 36:26. 5 Deuteronomy 30:6; Ezekiel 36:27; Ephesians 1:19. 6 Psalms 110:3; SS 1:4.

This effectual call is of God's free and special grace alone, not from anything at all foreseen in man, nor from any power or agency in the creature,7 being wholly passive therein, being dead in sins and trespasses, until being quickened and renewed by the Holy Spirit;8 he is thereby enabled to answer this call, and to embrace the grace offered and conveyed in it, and that by no less power than that which raised up Christ from the dead.9 7 2 Timothy 1:9; Ephesians 2:8. 8 1 Corinthians 2:14; Ephesians 2:5; John 5:25. 9 Ephesians 1:19-20.

Infants dying in infancy are regenerated and saved by Christ through the Spirit;10 who works when, and where, and how He pleaseth;11 so also are all elect persons, who are incapable of being outwardly called by the ministry of the Word. 10 John 3:3,5-6. 11 John 3:8.

Others not elected, although they may be called by the ministry of the Word, and may have some common operations of the Spirit, 12 yet not being effectually drawn by the Father, they neither will nor can truly come to Christ, and therefore cannot be saved:13

much less can men that receive not the Christian religion be saved, be they never so diligent to frame their lives according to the light of nature and the law of that religion they do profess.14 12 Matthew 22:14; 13:20-21; Hebrews 6:4-5. 13 John 6:44-45,65; 1 John 2:24-25. 14 Acts 4:12; John 4:22; 17:3.

CHAPTER 11 - OF JUSTIFICATIONThose whom God effectually calls, He also freely justifieth,1 not by infusing righteousness into them, but by pardoning their sins, and by accounting and accepting their persons as righteous;2 not for anything wrought in them, or done by them, but for Christ's sake alone;3 not by imputing faith itself, the act of believing, or any other evangelical obedience to them, as their righteousness; but by imputing Christ's active obedience unto the whole law, and passive obedience in His death for their whole and sole righteousness,4 they receiving and resting on Him and His righteousness by faith, which faith they have not of themselves; it is the gift of God.5 1 Romans 3:24; 8:30. 2 Romans 4:5-8; Ephesians 1:7. 3 1 Corinthians 1:30-31; Romans 5:17-19. 4 Philippians 3:8-9; Ephesians 2:8-10. 5 John 1:12; Romans 5:17.

Faith thus receiving and resting on Christ and His righteousness, is the alone instrument of justification;6 yet it is not alone in the person justified, but ever accompanied with all other saving graces, and is no dead faith, but works by love.7

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6 Romans 3:28. 7 Galatians 5:6; James 2:17,22,26.

Christ, by His obedience and death, did fully discharge the debt of all those that are justified; and did, by the sacrifice of Himself in the blood of His cross, undergoing in their stead the penalty due unto them, make a proper, real, and full satisfaction to God's justice in their behalf,8; yet inasmuch as He was given by the Father for them, and His obedience and satisfaction accepted in their stead, and both freely, not for anything in them,9 their justification is only of free grace, that both the exact justice and rich grace of God might be glorified in the justification of sinners.10 8 Hebrews 10:14; 1 Peter 1:18-19; Isaiah 53:5-6. 9 Romans 8:32; 2 Corinthians 5:21. 10 Romans 3:26; Ephesians 1:6-7; 2:7.

God did from all eternity decree to justify all the elect,11 and Christ did in the fullness of time die for their sins, and rise again for their justification;12 nevertheless, they are not justified personally, until the Holy Spirit doth in time due actually apply Christ unto them.13 11 Galatians 3:8; 1 Peter 1:2; 1 Timothy 2:6. 12 Romans 4:25. 13 Colossians 1:21-22; Titus 3:4-7.

God doth continue to forgive the sins of those that are justified,14 and although they can never fall from the state of justification,15 yet they may, by their sins, fall under God's fatherly displeasure;16 and in that condition they have not usually the light of His countenance restored unto them, until they humble themselves, confess their sins, beg pardon, and renew their faith and repentance.17 14 Matthew 6:12; 1 John 1:7,9. 15 John 10:28. 16 Psalms 89:31-33. 17 Psalms 32:5; Psalms 51:1-19; Matthew 26:75.

The justification of believers under the Old Testament was, in all these respects, one and the same with the justification of believers under the New Testament.18 18 Galatians 3:9; Romans 4:22-24.

CHAPTER 12 - OF ADOPTIONAll those that are justified, God vouchsafed, in and for the sake of His only Son Jesus Christ, to make partakers of the grace of adoption,1 by which they are taken into the number, and enjoy the liberties and privileges of children of God,2 have His name put on them,3 receive the spirit of adoption,4 have access to the throne of grace with boldness, are enabled to cry Abba, Father,5 are pitied,6 protected,7 provided for,8 and chastened by Him as by a Father,9 yet never cast off,10 but sealed to the day of redemption,11 and inherit the promises as heirs of everlasting salvation.12 1 Ephesians 1:5; Galatians 4:4-5. 2 John 1:12; Romans 8:17. 3 2 Corinthians 6:18; Revelation 3:12. 4 Romans 8:15. 5 Galatians 4:6; Ephesians 2:18. 6 Psalms 103:13. 7 Proverbs 14:26.

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8 1 Peter 5:7. 9 Hebrews 12:6. 10 Isaiah 54:8-9; Lamentations 3:31. 11 Ephesians 4:30. 12 Hebrews 1:14; 6:12.

CHAPTER 13 - OF SANCTIFICATIONThey who are united to Christ, effectually called, and regenerated, having a new heart and a new spirit created in them through the virtue of Christ's death and resurrection, are also farther sanctified, really

and personally 1 through the same virtue, by His Word and Spirit dwelling in them;2 the dominion of the whole body of sin is destroyed,3 and the several lusts thereof are more and more weakened and mortified,4 and they more and more quickened and strengthened in all saving graces,5 to the practice of all true holiness, without which no man shall see the Lord.6 1 Acts 20:32; Romans 6:5-6. 2 John 17:17; Ephesians 3:16-19; 1 Thessalonians 5:21-23. 3 Romans 6:14. 4 Galatians 5:24. 5 Colossians 1:11. 6 2 Corinthians 7:1; Hebrews 12:14.

This sanctification is throughout the whole man,7 yet imperfect in this life; there abides still some remnants of corruption in every part,8 when arises a continual and irreconcilable war; the flesh lusting against the Spirit, and the Spirit against the flesh.9 7 1 Thessalonians 5:23. 8 Romans 7:18,23. 9 Galatians 5:17; 1 Peter 2:11.

In which war, although the remaining corruption for a time may much prevail,10 yet, through the continual supply of strength from the sanctifying Spirit of Christ, the regenerate part doth overcome;11 and so the saints grow in grace, perfecting holiness in the fear of God, pressing after an heavenly life, in evangelical obedience to all the commands which Christ as Head and King, in His Word hath prescribed to them.12 10 Romans 7:23. 11 Romans 6:14. 12 Ephesians 4:15-16; 2 Corinthians 3:18; 7:1.

CHAPTER 14 - OF SAVING FAITHThe grace of faith, whereby the elect are enabled to believe to the saving of their souls, is the work of the Spirit of Christ in their hearts,1 and is ordinarily wrought by the ministry of the Word;2 by which also, and by the administration of baptism and the Lord's Supper, prayer, and other means appointed of God, it is increased and strengthened.3 1 2 Corinthians 4:13; Ephesians 2:8.

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2 Romans 10:14,17. 3 Luke 17:5; 1 Peter 2:2; Acts 20:32.

By this faith a Christian believeth to be true whatsoever is revealed in the Word for the authority of God Himself,4 and also apprehends an excellency therein above all other writings and all things in the world,5 as it bears forth the glory of God in His attributes, the excellency of Christ in His nature and offices, and the power and fullness of the Holy Spirit in His workings and operations: and so is enabled to cast his soul upon the truth thus believed;6 and also acts differently upon that which each particular passage thereof contains; yielding obedience to the commands,7 trembling at the threatenings,8 and embracing the promises of God for this life and that which is to come;9 but the principle acts of saving faith have immediate relation to Christ, accepting, receiving, and resting upon Him alone for justification, sanctification, and eternal life, by virtue of the covenant of grace.10 4 Acts 24:14. 5 Psalms 19:7-10; 119:72. 6 2 Timothy 1:12. 7 John 15:14. 8 Isaiah 66:2. 9 Hebrews 11:13. 10 John 1:12; Acts 16:31; Galatians 2:20; Acts 15:11.

This faith, although it be different in degrees, and may be weak or strong,11 yet it is in the least degree of it different in the kind or nature of it, as is all other saving grace, from the faith and common grace of temporary believers;12 and therefore, though it may be many times assailed and weakened, yet it gets the victory,13 growing up in many to the attainment of a full assurance through Christ,14 who is both the author and finisher of our faith.15 11 Hebrews 5:13-14; Matthew 6:30; Romans 4:19-20. 12 2 Peter 1:1. 13 Ephesians 6:16; 1 John 5:4-5. 14 Hebrews 6:11-12; Colossians 2:2. 15 Hebrews 12:2.

CHAPTER 15 - OF REPENTANCE UNTO LIFE AND SALVATION

Such of the elect as are converted in riper years, having sometime lived in the state of nature, and therein served divers lusts and pleasures, God in their effectual calling gives them repentance unto life.1 1 Titus 3:2-5.

Whereas there is none that doth good and sinneth not,2 and the best of men may, through the power and deceitfulness of their corruption dwelling in them, with the prevalence of temptation, fall in to great sins and provocations; God hath, in the covenant of grace, mercifully provided that believers so sinning and falling be renewed through repentance unto salvation.3 2 Ecclesiastes 7:20. 3 Luke 22:31-32.

This saving repentance is an evangelical grace,4 whereby a person, being by the Holy Spirit made sensible of the manifold evils of his sin, doth, by faith in Christ, humble himself for it with godly

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sorrow, detestation of it, and self-abhorrency,5 praying for pardon and strength of grace, with a purpose and endeavor, by supplies of the Spirit, to walk before God unto all well-pleasing in all things.6 4 Zechariah 12:10; Acts 11:18. 5 Ezekiel 36:31; 2 Corinthians 7:11. 6 Psalms 119:6,128.

As repentance is to be continued through the whole course of our lives, upon the account of the body of death, and the motions thereof, so it is every man's duty to repent of his particular known sins particularly.7 7 Luke 19:8; 1 Timothy 1:13,15.

Such is the provision which God hath made through Christ in the covenant of grace for the preservation of believers unto salvation, that although there is no sin so small but it deserves damnation,8 yet there is no sin so great that it shall bring damnation on them that repent,9 which makes the constant preaching of repentance necessary. 8 Romans 6:23. 9 Isaiah 1:16-18; 55:7.

CHAPTER 16 - OF GOOD WORKSGood works are only such as God hath commanded in His Holy Word,1 and not such as without the

warrant thereof are devised by men out of blind zeal, or upon any pretence of good intentions.2 1 Micah 6:8; Hebrews 13:21. 2 Matthew 15:9; Isaiah 29:13.

These good works, done in obedience to God's commandments, are the fruits and evidences of a true and lively faith;3 and by them believers manifest their thankfulness,4 strengthen their assurance,5 edify their brethren, adorn the profession of the gospel, 6 stop the mouths of the adversaries, and glorify God,7 whose workmanship they are, created in Christ Jesus thereunto,8 that having their fruit unto holiness they may have the end eternal life.9 3 James 2:18,22. 4 Psalms 116:12-13. 5 1 John 2:3,5; 2 Peter 1:5-11. 6 Matthew 5:16. 7 1 Timothy 6:1; 1 Peter 2:15; Philippians 1:11. 8 Ephesians 2:10. 9 Romans 6:22.

Their ability to do good works is not all of themselves, but wholly from the Spirit of Christ;10 and that they may be enabled thereunto, besides the graces they have already received, there is necessary an actual influence of the same Holy Spirit, to work in them to will and to do of His good pleasure;11 yet they are not hereupon to grow negligent, as if they were not bound to perform any duty, unless upon a special motion of the Spirit, but they ought to be diligent in stirring up the grace of God that is in them.12 10 John 15:4-5. 11 2 Corinthians 3:5; Philippians 2:13. 12 Philippians 2:12; Hebrews 6:11-12; Isaiah 64:7.

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They who in their obedience attain to the greatest height which is possible in this life, are so far from being able to supererogate, and to do more than God requires, as that they fall short of much which in duty they are bound to do.13 13 Job 9:2-3; Galatians 5:17; Luke 17:10.

We cannot by our best works merit pardon of sin or eternal life at the hand of God, by reason of the great disproportion that is between them and the glory to come, and the infinite distance that is between us and God, whom by them we can neither profit nor satisfy for the debt of our former sins;14 but when we have done all we can, we have done but our duty, and are unprofitable servants; and because as they are good they proceed from His Spirit,15 and as they are wrought by us they are defiled and mixed with so much weakness and imperfection, that they cannot endure the severity of God's punishment.16 14 Romans 3:20; Ephesians 2:8-9; Romans 4:6. 15 Galatians 5:22-23. 16 Isaiah 64:6; Psalms 143:2.

Yet notwithstanding the persons of believers being accepted through Christ, their good works also are accepted in Him;17 not as though they were in this life wholly unblameable and unreprovable in God's sight, but that He, looking upon them in His Son, is pleased to accept and reward that which is sincere, although accompanied with many weaknesses and imperfections.18 17 Ephesians 1:6; 1 Peter 2:5. 18 Matthew 25:21,23; Hebrews 6:10.

Works done by unregenerate men, although for the matter of them they may be things which God commands, and of good use both to themselves and others;19 yet because they proceed not from a heart purified by faith,20 nor are done in a right manner according to the Word,21 nor to a right end, the glory of God,22 they are therefore sinful, and cannot please God, nor make a man meet to receive grace from God,23 and yet their neglect of them is more sinful and displeasing to God.24 19 2 Kings 10:30; 1 Kings 21:27,29. 20 Genesis 4:5; Hebrews 11:4,6. 21 1 Corinthians 13:1. 22 Matthew 6:2,5. 23 Amos 5:21-22; Romans 9:16; Titus 3:5. 24 Job 21:14-15; Matthew 25:41-43.

CHAPTER 17 - OF THE PERSEVERANCE OF THE SAINTS

Those whom God hath accepted in the beloved, effectually called and sanctified by His Spirit, and given the precious faith of His elect unto, can neither totally nor finally fall from the state of grace, but shall certainly persevere therein to the end, and be eternally saved, seeing the gifts and callings of God are without repentance, whence He still begets and nourishes in them faith, repentance, love, joy, hope,

and all the graces of the Spirit unto immortality;1 and tough many storms and floods arise and beat against them, yet they shall never be able to take them off that foundation and rock which by faith they are fastened upon; notwithstanding, through unbelief and the temptations of Satan, the sensible sight of the light and love of God may for a time be clouded and obscured from them,2 yet He is still the same,

and they shall be sure to be kept by the power of God unto salvation, where they shall enjoy their purchased possession, they being engraven upon the palm of His hands, and their names having been

written in the book of life from all eternity.3

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1 John 10:28-29; Philippians 1:6; 2 Timothy 2:19; 1 John 2:19. 2 Psalms 89:31-32; 1 Corinthians 11:32. 3 Malachi 3:6.

This perseverance of the saints depends not upon their own free will, but upon the immutability of the decree of election,4 flowing from the free and unchangeable love of God the Father, upon the efficacy of the merit and intercession of Jesus Christ and union with Him,5 the oath of God,6 the abiding of His Spirit, and the seed of God wthin them,7 and the nature of the covenant of grace;8 from all which arises also the certainty and infallibility thereof. 4 Romans 8:30; 9:11,16. 5 Romans 5:9-10; John 14:19. 6 Hebrews 6:17-18. 7 1 John 3:9.

8 Jeremiah 32:40.

And though they may, through the temptation of Satan and of the world, the prevalence of corruption remaining in them, and the neglect of means of their preservation, fall into grievous sins, and for a time continue therein,9 whereby they incur God's displeasure and grieve His Holy Spirit,10 come to have their graces and comforts impaired,11 have their hearts hardened, and their consciences wounded,12 hurt and scandalize others, and bring temporal judgments upon themselves,13 yet shall they renew their repentance and be preserved through faith in Christ Jesus to the end.14 9 Matthew 26:70,72,74. 10 Isaiah 64:5,9; Ephesians 4:30. 11 Psalms 51:10,12. 12 Psalms 32:3-4. 13 2 Samuel 12:14. 14 Luke 22:32,61-62.

CHAPTER 18 - OF THE ASSURANCE OF GRACE AND SALVATION

Although temporary believers, and other unregenerate men, may vainly deceive themselves with false hopes and carnal presumptions of being in the favor of God and state of salvation, which hope of theirs

shall perish;1 yet such as truly believe in the Lord Jesus, and love Him in sincerity, endeavoring to walk in all good conscience before Him, may in this life be certainly assured that they are in the state

of grace, and may rejoice in the hope of the glory of God,2 which hope shall never make them ashamed.3

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

This certainty is not a bare conjectural and probable persuasion grounded upon a fallible hope, but an infallible assurance of faith4 founded on the blood and righteousness of Christ revealed in the Gospel;5 and also upon the inward evidence of those graces of the Spirit unto which promises are made,6 and on the testimony of the Spirit of adoption, witnessing with our spirits that we are the children of God;7 and, as a fruit thereof, keeping the heart both humble and holy.8 4 Hebrews 6:11,19.

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5 Hebrews 6:17-18. 6 2 Peter 1:4-5,10-11. 7 Romans 8:15-16. 8 1 John 3:1-3.

This infallible assurance doth not so belong to the essence of faith, but that a true believer may wait long, and conflict with many difficulties before he be a partaker of it;9 yet being enabled by the Spirit to know the things which are freely given him of God, he may, without extraordinary revelation, in the right use of means, attain thereunto:10 and therefore it is the duty of every one to give all diligence to make his calling and election sure, that thereby his heart may be enlarged in peace and joy in the Holy Spirit, in love and thankfulness to God, and in strength and cheerfulness in the duties of obedience, the proper fruits of this assurance;11- so far is it from inclining men to looseness.12 9 Isaiah 50:10; Psalms 88:1-18; Psalms 77:1-12. 10 1 John 4:13; Hebrews 6:11-12. 11 Romans 5:1-2,5; 14:17; Psalms 119:32. 12 Romans 6:1-2; Titus 2:11-12,14.

True believers may have the assurance of their salvation divers ways shaken, diminished, and intermitted; as by negligence in preserving of it,13 by falling into some special sin which wounds the conscience and grieves the Spirit;14 by some sudden or vehement temptation,15 by God's withdrawing the light of His countenance, and suffering even such as fear him to walk in darkness and to have no light,16 yet are they never destitute of the seed of God17 and life of faith,18 that love of Christ and the brethren, that sincerity of heart and conscience of duty out of which, by the operation of the Spirit, this assurance may in due time be revived,19 and by the which, in the meantime, they are preserved from utter despair.20 13 Song of Solomon 5:2-3,6. 14 Psalms 51:8,12,14. 15 Psalms 116:11; 77:7-8; 31:22. 16 Psalms 30:7. 17 1 John 3:9. 18 Luke 22:32. 19 Psalms 42:5,11. 20 Lamentations 3:26-31.

CHAPTER 19 - OF THE LAW OF GODGod gave to Adam a law of universal obedience written in his heart, and a particular precept of not

eating the fruit of the tree of knowledge of good and evil;1 by which He bound him and all his posterity to personal, entire, exact, and perpetual obedience;2 promised life upon the fulfilling, and threatened

death upon the breach of it, and endued him with power and ability to keep it.3 1 Genesis 1:27; Ecclesiastes 7:29. 2 Romans 10:5. 3 Galatians 3:10,12.

The same law that was first written in the heart of man continued to be a perfect rule of righteousness after the fall,4 and was delivered by God upon Mount Sinai, in ten commandments, and written in two tables, the four first containing our duty towards God, and the other six, our duty to man.5

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4 Romans 2:14-15. 5 Deuteronomy 10:4.

Besides this law, commonly called moral, God was pleased to give to the people of Israel ceremonial laws, containing several typical ordinances, partly of worship, prefiguring Christ, His graces, actions, sufferings, and benefits;6 and partly holding forth divers instructions of moral duties,7 all which ceremonial laws being appointed only to the time of reformation, are, by Jesus Christ the true Messiah and only law-giver, who was furnished with power from the Father for that end abrogated and taken away.8 6 Hebrews 10:1; Colossians 2:17. 7 1 Corinthians 5:7. 8 Colossians 2:14,16-17; Ephesians 2:14,16.

To them also He gave sundry judicial laws, which expired together with the state of that people, not obliging any now by virtue of that institution; their general equity only being for modern use.9 9 1 Corinthians 9:8-10.

The moral law doth for ever bind all, as well justified persons as others, to the obedience thereof,10 and that not only in regard of the matter contained in it, but also in respect of the authority of God the Creator, who gave it;11 neither doth Christ in the Gospel any way dissolve, but much strengthen this obligation.12 10 Romans 13:8-10; James 2:8,10-12. 11 James 2:10-11. 12 Matthew 5:17-19; Romans 3:31.

Although true believers be not under the law as a covenant of works, to be thereby justified or condemned,13 yet it is of great use to them as well as to others, in that as a rule of life, informing them of the will of God and their duty, it directs and binds them to walk accordingly; discovering also the sinful pollutions of their natures, hearts, and lives, so as examining themselves thereby, they may come to further conviction of, humiliation for, and hatred against, sin;14 together with a clearer sight of the need they have of Christ and the perfection of His obedience: it is likewise of use to the regenerate to restrain their corruptions, in that it forbids sin; and the threatening of it serve to show what even their sins deserve, and what afflictions in this life they may expect for them, although freed from the curse and unallayed rigor thereof. These promises of it likewise show them God's approbation of obedience, and what blessings they may expect upon the performance thereof, though not as due to them by the law as a covenant of works; so as man's doing good and refraining from evil, because the law encourages to the one and deters from the other, is no evidence of his being under the law and not under grace.15 13 Romans 6:14; Galatians 2:16; Romans 8:1; 10:4. 14 Romans 3:20; 7:7-25. 15 Romans 6:12-14; 1 Peter 3:8-13.

Neither are the aforementioned uses of the law contrary to the grace of the Gospel, but do sweetly comply with it,16 the Spirit of Christ subduing and enabling the will of man to do that freely and cheerfully which the will of God, revealed in the law, requires to be done.17 16 Galatians 3:21. 17 Ezekiel 36:27.

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CHAPTER 20 - OF THE GOSPEL, AND OF THE EXTENT OF GRACE THEREOF

The covenant of works being broken by sin, and made unprofitable unto life, God was pleased to give forth the promise of Christ, the seed of the woman, as the means of calling the elect, and begetting in them faith and repentance;1 in this promise the gospel, as to the substance of it, was revealed, and [is]

therein effectual for the conversion and salvation of sinners.2 1 Genesis 3:15. 2 Revelation 13:8.

This promise of Christ, and salvation by Him, is revealed only by the Word of God; 3 neither do the works of creation or providence, with the light of nature, make discovery of Christ, or of grace by Him, so much as in a general or obscure way;4 much less that men destitute of the revelation of Him by the promise or gospel, should be enabled thereby to attain saving faith or repentance.5 3 Romans 1:17. 4 Romans 10:14-15,17. 5 Proverbs 29:18; Isaiah 25:7; 60:2-3.

The revelation of the gospel unto sinners, made in divers times and by sundry parts, with the addition of promises and precepts for the obedience required therein, as to the nations and persons to whom it is granted, is merely of the sovereign will and good pleasure of God;6 not being annexed by virtue of any promise to the due improvement of men's natural abilities, by virtue of common light received without it, which none ever did make, or can do so;7 and therefore in all ages, the preaching of the gospel has been granted unto persons and nations, as to the extent or straitening of it, in great variety, according to the counsel of the will of God. 6 Psalms 147:20; Acts 16:7. 7 Romans 1:18-32.

Although the gospel be the only outward means of revealing Christ and saving grace, and is, as such, abundantly sufficient thereunto; yet that men who are dead in trespasses may be born again, quickened or regenerated, there is moreover necessary an effectual insuperable work of the Holy Spirit upon the whole soul, for the producing in them a new spiritual life;8 without which no other means will effect their conversion unto God.9 8 Psalms 110:3; 1 Corinthians 2:14; Ephesians 1:19-20. 9 John 6:44; 2 Corinthians 4:4,6.

CHAPTER 21 - OF CHRISTIAN LIBERTY AND LIBERTY OF CONSCIENCE

The liberty which Christ hath purchased for believers under the gospel, consists in their freedom from the guilt of sin, the condemning wrath of God, the rigor and curse of the law,1 and in their being delivered from this present evil world,2 bondage to Satan,3 and dominion of sin,4 from the evil of

afflictions,5 the fear and sting of death, the victory of the grave,6 and everlasting damnation:7 as also in their free access to God, and their yielding obedience unto Him, not out of slavish fear,8 but a child-

like love and willing mind.9

All which were common also to believers under the law for the substance of them,10 but under the New Testament the liberty of Christians is further enlarged, in their freedom from the yoke of a ceremonial

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law, to which the Jewish church was subjected, and in greater boldness of access to the throne of grace, and in fuller communications of the free Spirit of God, than believers under the law did ordinarily partake of.11 1 Galatians 3:13. 2 Galatians 1:4. 3 Acts 26:18. 4 Romans 8:3. 5 Romans 8:28. 6 1 Corinthians 15:54-57. 7 2 Thessalonians 1:10. 8 Romans 8:15. 9 Luke 1:73-75; 1 John 4:18. 10 Galatians 3:9,14. 11 John 7:38-39; Hebrews 10:19-21.

God alone is Lord of the conscience,12 and hath left it free from the doctrines and commandments of men which are in any thing contrary to His Word, or not contained in it.13 So that to believe such doctrines, or obey such commands out of conscience, it so betray true liberty of conscience,14 and the requiring of an implicit faith, an absolute and blind obedience, is to destroy liberty of conscience and reason also.15 12 James 4:12; Romans 14:4. 13 Acts 4:19,29; 1 Corinthians 7:23; Matthew 15:9. 14 Colossians 2:20,22-23. 15 1 Corinthians 3:5; 2 Corinthians 1:24.

They who upon pretence of Christian liberty do practice any sin, or cherish any sinful lust, as they do thereby pervert the main design of the grace of the gospel to their own destruction,16 so they wholly destroy the end of Christian liberty, which is, that being delivered out of the hands of all our enemies, we might serve the Lord without fear, in holiness and righteousness before Him, all the days of our lives.17 16 Romans 6:1-2. 17 Galatians 5:13; 2 Peter 2:18,21.

CHAPTER 22 - OF RELIGIOUS WORSHIP AND THE SABBATH DAY

The light of nature shows that there is a God, who hath lordship and sovereignty over all; is just, good and doth good unto all; and is therefore to be feared, loved, praised, called upon, trusted in, and served,

with all the heart and all the soul, and with all the might.1 But the acceptable way of worshipping the true God, is instituted by Himself,2 and so limited by His own revealed will, that He may not be

worshipped according to the imagination and devices of men, nor the suggestions of Satan, under any visible representations, or any other way not prescribed in the Holy Scriptures.3

1 Jeremiah 10:7; Mark 12:33. 2 Deuteronomy 12:32. 3 Exodus 20:4-6.

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Religious worship is to be given to God the Father, Son, and Holy Spirit, and to Him alone;4 not to angels, saints, or any other creatures;5 and since the fall, not without a mediator,6 nor in the mediation of any other but Christ alone.7 4 Matthew 4:9-10; John 6:23; Matthew 28:19. 5 Romans 1:25; Colossians 2:18; Revelation 19:10. 6 John 14:6. 7 1 Timothy 2:5.

Prayer, with thanksgiving, being one part of natural worship, is by God required of all men.8 But that it may be accepted, it is to be made in the name of the Son,9 by the help of the Spirit,10 according to His will;11 with understanding, reverence, humility, fervency, faith, love, and perseverance; and when with others , in a known tongue.12 8 Psalms 95:1-7; 65:2. 9 John 14:13-14. 10 Romans 8:26. 11 1 John 5:14. 12 1 Corinthians 14:16-17.

Prayer is to be made for things lawful, and for all sorts of men living, or that shall live hereafter;13 but not for the dead,14 not for those of whom it may be known that they have sinned the sin unto death.15 13 1 Timothy 2:1-2; 2 Samuel 7:29. 14 2 Samuel 12:21-23. 15 1 John 5:16.

The reading of the Scriptures,16 preaching, and hearing the Word of God, 17 teaching and admonishing one another in psalms, hymns, and spiritual songs, singing with grace in our hearts to the Lord;18 as also the administration of baptism,19 and the Lord's supper,20 are all parts of religious worship of God, to be performed in obedience to Him, with understanding, faith, reverence, and godly fear; moreover, solemn humiliation, with fastings,21 and thanksgivings, upon special occasions, ought to be used in an holy and religious manner.22 16 1 Timothy 4:13. 17 2 Timothy 4:2; Luke 8:18. 18 Colossians 3:16; Ephesians 5:19. 19 Matthew 28:19-20. 20 1 Corinthians 11:26. 21 Esther 4:16; Joel 2:12. 22 Exodus 15:1-19; Psalms 107:1-43.

Neither prayer nor any other part of religious worship, is now under the gospel, tied unto, or made more acceptable by any place in which it is performed, or towards which it is directed; but God is to be worshipped everywhere in spirit and in truth; 23 as in private families24 daily,25 and in secret each one by himself;26 so more solemnly in the public assemblies, which are not carelessly nor willfully to be neglected or forsaken, when God by His word or providence calls thereto.27 23 John 4:21; Malachi 1:11; 1 Timothy 2:8. 24 Acts 10:2. 25 Matthew 6:11; Psalms 55:17.

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26 Matthew 6:6. 27 Hebrews 10:25; Acts 2:42.

As it is the law of nature, that in general a proportion of time, by God's appointment, be set apart for the worship of God, so by His Word, in a positive moral, and perpetual commandment, binding all men, in all ages, He hath particularly appointed one day in seven for a Sabbath to be kept holy unto Him,28 which from the beginning of the world to the resurrection of Christ was the last day of the week, and from the resurrection of Christ was changed into the first day of the week, which is called the Lord's Day:29 and is to be continued to the end of the world as a Christian Sabbath, the observation of the last day of the week being abolished. 28 Exodus 20:8. 29 1 Corinthians 16:1-2; Acts 20:7; Revelation 1:10.

The Sabbath is then kept holy unto the Lord, when men, after a due preparing of their hearts, and ordering their common affairs aforehand, do not only observe an holy rest all day, from their own works, words and thoughts, about their worldly employment and recreations,30 but are also taken up the whole time in the public and private exercises of His worship, and in the duties of necessity and mercy.31 30 Isaiah 58:13; Nehemiah 13:15-22. 31 Matthew 12:1-13.

CHAPTER 23 - OF LAWFUL OATHS AND VOWSA lawful oath is a part of religious worship, wherein the person swearing in truth, righteousness, and

judgment, solemnly calls God to witness what he sweareth,1 and to judge him according to the truth or falseness thereof2

1 Exodus 20:7; Deuteronomy 10:20; Jeremiah 4:2. 2 2 Chronicles 6:22-23.

The name of God only is that by which men ought to swear; and therein it is to be used, with all holy fear and reverence; therefore to swear vainly or rashly by that glorious and dreadful name, or to swear at all by any other thing, is sinful, and to be abhorred;3 yet as in matter of weight and moment, for confirmation of truth, and ending all strife, an oath is warranted by the Word of God;4 so a lawful oath being imposed by lawful authority in such matters, ought to be taken.5 3 Matthew 5:34,37; James 5:12. 4 Hebrews 6:16; 2 Corinthians 1:23. 5 Nehemiah 13:25.

Whosoever takes an oath warranted by the Word of God, ought duly to consider the weightiness of so solemn an act, and therein to avouch nothing but what he knows to be truth; for that by rash, false, and vain oaths, the Lord is provoked, and for them this land mourns.6 6 Leviticus 19:12; Jeremiah 23:10.

An oath is to be taken in the plain and common sense of the words, without equivocation or mental reservation.7 7 Psalms 24:4.

A vow, which is not to be made to any creature, but to God alone, is to be made and performed with all religious care and faithfulness;8 but popish monastical vows of perpetual single life,9 professed poverty,

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10 and regular obedience, are so far from being degrees of higher perfection, that they are superstitious and sinful snares, in which no Christian may entangle himself.11 8 Psalms 76:11; Genesis 28:20-22. 9 1 Corinthians 7:2,9. 10 Ephesians 4:28. 11 Matthew 19:11.

CHAPTER 24 - OF CIVIL MAGISTRATEGod, the supreme Lord and King of all the world, hath ordained civil magistrates to be under Him, over the people, for His own glory and the public good; and to this end hath armed them with the

power of the sword, for defense and encouragement of them that do good, and for the punishment of evil doers.1

1 Romans 13:1-4.

It is lawful for Christians to accept and execute the office of a magistrate when called thereunto; in the management whereof, as they ought especially to maintain justice and peace,2 according to the wholesome laws of each kingdom and commonwealth, so for that end they may lawfully now, under the New Testament, wage war upon just and necessary occasions.3 2 2 Samuel 23:3; Psalms 82:3-4. 3 Luke 3:14.

Civil magistrates being set up by God for the ends aforesaid; subjection, in all lawful things commanded by them, ought to be yielded by us in the Lord, not only for wrath, but for conscience' sake;4 and we ought to make supplications and prayers for kings and all that are in authority, that under them we may live a quiet and peaceable life, in all godliness and honesty.5 4 Romans 13:5-7; 1 Peter 2:17. 5 1 Timothy 2:1-2.

CHAPTER 25 - OF MARRIAGEMarriage is to be between one man and one woman; neither is it lawful for any man to have more than

one wife, nor for any woman to have more than one husband at the same time.1 1 Genesis 2:24; Malachi 2:15; Matthew 19:5-6.

Marriage was ordained for the mutual help of husband and wife,2 for the increase of mankind with a legitimate issue,3 and for preventing uncleanness.4 2 Genesis 2:18. 3 Genesis 1:28. 4 1 Corinthians 7:2,9.

It is lawful for all sorts of people to marry, who are able with judgment to give their consent;5 yet it is the duty of Christians to marry in the Lord;6 and therefore such as profess the true religion, should not marry with infidels, or idolaters; neither should such as are godly, be unequally yoked, by marrying with such as are wicked in their life, or maintain damnable heresy.7 5 Hebrews 13:4; 1 Timothy 4:3.

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6 1 Corinthians 7:39. 7 Nehemiah 13:25-27.

Marriage ought not to be within the degrees of consanguinity or affinity, forbidden in the Word;8 nor can such incestuous marriages ever be made lawful, by any law of man or consent of parties, so as those persons may live together as man and wife.9 8 Leviticus 18:1-30. 9 Mark 6:18; 1 Corinthians 5:1.

CHAPTER 26 - OF THE CHURCHThe catholic or universal church, which(with respect to the internal work of the Spirit and truth of

grace) may be called invisible, consists of the whole number of the elect, that have been, are, or shall be gathered into one, under Christ, the head thereof; and is the spouse, the body, the fullness of Him

that fills all in all.1 1 Hebrews 12:23; Colossians 1:18; Ephesians 1:10,22-23; 5:23,27,32.

All persons throughout the world, professing the faith of the gospel, and obedience unto God by Christ according unto it, not destroying their own profession by any error everting the foundation, or unholiness of conversation, are and may be called visible saints;2 and of such ought all particular congregations to be constituted.3 2 1 Corinthians 1:2; Acts 11:26. 3 Romans 1:7; Ephesians 1:20-22.

The purest churches under heaven are subject to mixture and error;4 and some have so degenerated as to become no churches of Christ, but synagogues of Satan;5 nevertheless Christ always hath had, and ever shall have a kingdom in this world, to the end thereof, of such as believe in Him, and make profession of His name.6 4 1 Corinthians 5:1-13; Revelation 2:1-29; 3:1-22. 5 Revelation 18:2; 2 Thessalonians 2:11-12. 6 Matthew 16:18; Psalms 72:17; 102:28; Revelation 12:17.

The Lord Jesus Christ is the Head of the church, in whom, by the appointment of the Father all power for the calling, institution, order, or government of the church, is invested in a supreme and sovereign manner;7 neither can the Pope of Rome in any sense be head thereof, but is that antichrist, that man of sin, and son of perdition, that exalts himself in the church against Christ, and all that is called God; whom the Lord shall destroy with the brightness of His coming.8 7 Colossians 1:18; Matthew 28:18-20; Ephesians 4:11-12. 8 2 Thessalonians 2:2-9.

In the execution of this power wherewith He is so entrusted, the Lord Jesus calls out of the world unto Himself, through the ministry of His Word, by His Spirit, those that are given unto Him by His Father,9

that they may walk before Him in all the ways of obedience, which He prescribes to them in His Word.10 Those thus called, He commands to walk together in particular societies, or churches, for their mutual edification, and the due performance of that public worship, which He requires of them in the world.11 9 John 10:16; 12:32. 10 Matthew 28:20. 11 Matthew 18:15-20.

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The members of these churches are saints by calling, visibly manifesting and evidencing(in and by their profession and walking) their obedience unto that call of Christ;12 and do willingly consent to walk together, according to the appointment of Christ; giving up themselves to the Lord, and one to another, by the will of God, in professed subjection to the ordinances of the Gospel.13 12 Romans 1 :7; 1 Corinthians 1:2. 13 Acts 2:41-42; 5:13-14; 2 Corinthians 9:13.

To each of these churches thus gathered, according to His mind declared in His Word, He hath given all that power and authority, which is in any way needful for their carrying on that order in worship and discipline, which He hath instituted for them to observe; with commands and rules for the due and right exerting, and executing of that power.14 14 Matthew 18:17-18; 1 Corinthians 5:4-5; 5:13; 2 Corinthians 2:6-8.

A particular church, gathered and completely organized according to the mind of Christ, consists of officers and members; and the officers appointed by Christ to be chosen and set apart by the church(so called and gathered), for the peculiar administration of ordinances, and execution of power or duty, which He entrusts them with, or calls them to, to be continued to the end of the world, are bishops or elders, and deacons.15 15 Acts 20:17,28; Philippians 1:1.

The way appointed by Christ for the calling of any person, fitted and gifted by the Holy Spirit, unto the office of bishop or elder in a church, is, that he be chosen thereunto by the common suffrage of the church itself;16 and solemnly set apart by fasting and prayer, with imposition of hands of the eldership of the church, if there be any before constituted therein;17 and of a deacon that he be chosen by the like suffrage, and set apart by prayer, and the like imposition of hands.18 16 Acts 14:23. 17 1 Timothy 4:14. 18 Acts 6:3,5-6.

The work of pastors being constantly to attend the service of Christ, in His churches, in the ministry of the Word and prayer, with watching for their souls, as they that must give an account to Him;19 it is incumbent on the churches to whom they minister, not only to give them all due respect, but also to communicate to them of all their good things, according to their ability,20 so as they may have a comfortable supply, without being themselves entangled in secular affairs;21 and may also be capable of exercising hospitality towards others;22 and this is required by the law of nature, and by the express order of our Lord Jesus, who hath ordained that they that preach the Gospel should live of the Gospel.23

19 Acts 6:4; Hebrews 13:17. 20 1 Timothy 5:17-18; Galatians 6:6-7. 21 2 Timothy 2:4. 22 1 Timothy 3:2. 23 1 Corinthians 9:6-14.

Although it be incumbent on the bishops or pastors of the churches, to be instant in preaching the Word, by way of office, yet the work of preaching the Word is not so peculiarly confined to them but that others also gifted and fitted by the Holy Spirit for it, and approved and called by the church, may and ought to perform it.24 24 Acts 11:19-21; 1 Peter 4:10-11.

As all believers are bound to join themselves to particular churches, when and where they have opportunity so to do; so all that are admitted unto the privileges of a church, are also under the censures and government thereof, according to the rule of Christ.25 25 1 Thessalonians 5:14; 2 Thessalonians 3:6,14-15.

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No church members, upon any offence taken by them, having performed their duty required of them towards the person they are offended at, ought to disturb any church-order, or absent themselves from the assemblies of the church, or administration of any ordinances, upon the account of such offence at any of their fellow members, but to wait upon Christ, in the further proceedings of the church.26 26 Matthew 18:15-17; Ephesians 4:2-3.

As each church, and all the members of it, are bound to pray continually for the good and prosperity of all the churches of Christ,27 in all places, and upon all occasions to further every one within the bounds of their places and callings, in the exercise of their gifts and graces, so the churches, when planted by the providence of God, so as they may enjoy opportunity and advantage for it, ought to hold communion among themselves, for their peace, increase of love, and mutual edification.28 27 Ephesians 6:18; Psalms 122:6. 28 Romans 16:1-2; 3 John 8-10.

In cases of difficulties or differences, either in point of doctrine or administration, wherein either the churches in general are concerned, or any one church, in their peace, union, and edification; or any member or members of any church are injured, in or by any proceedings in censures not agreeable to truth and order: it is according to the mind of Christ, that many churches holding communion together, do, by their messengers, meet to consider, and give their advice in or about that matter in difference, to be reported to all the churches concerned;29 howbeit these messengers assembled, are not entrusted with any church-power properly so called; or with any jurisdiction over the churches themselves, to exercise any censures either over any churches or persons; or to impose their determination on the churches or officers.30 29 Acts 15:2,4,6,22-23,25. 30 2 Corinthians 1:24; 1 John 4:1.

CHAPTER 27 - OF THE COMMUNION OF SAINTSAll saints that are united to Jesus Christ, their head, by His Spirit, and faith, although they are not made thereby one person with Him, have fellowship in His graces, sufferings, death, resurrection, and glory;1

and, being united to one another in love, they have communion in each others gifts and graces,2 and are obliged to the performance of such duties, public and private, in an orderly way, as do conduce to their

mutual good, both in the inward and outward man.3 1 1 John 1:3; Johnn 1:16; Philippians 3:10; Romans 6:5-6. 2 Ephesians 4:15-16; 1 Corinthians 12:7; 3:21-23. 3 1 Thessalonians 5:11,14; Romans 1:12; 1 John 3:17-18; Galatians 6:10.

Saints by profession are bound to maintain an holy fellowship and communion in the worship of God, and in performing such other spiritual services as tend to their mutual edification;4 as also in relieving each other in outward things according to their several abilities, and necessities;5 which communion, according to the rule of the gospel, though especially to be exercised by them, in the relation wherein they stand, whether in families,6 or churches,7 yet, as God offers opportunity, is to be extended to all the household of faith, even all those who in every place call upon the name of the Lord Jesus; nevertheless their communion one with another as saints, doth not take away or infringe the title or propriety which each man hath in his goods and possessions.8 4 Hebrews 10:24-25; 3:12-13. 5 Acts 11:29-30. 6 Ephesians 6:4. 7 1 Corinthians 12:14-27.

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8 Acts 5:4; Ephesians 4:28.

CHAPTER 28 - OF BAPTISM AND THE LORD'S SUPPER

Baptism and the Lord's Supper are ordinances of positive and sovereign institution, appointed by the Lord Jesus, the only lawgiver, to be continued in His church to the end of the world.1

1 Matthew 28:19-20; 1 Corinthians 11:26.

These holy appointments are to be administered by those only who are qualified and thereunto called, according to the commission of Christ.2 2 Matthew 28:19; 1 Corinthians 4:1.

CHAPTER 29 - OF BAPTISMBaptism is an ordinance of the New Testament, ordained by Jesus Christ, to be unto the party baptized, a sign of his fellowship with Him, in His death and resurrection; of his being engrafted into Him;1 of remission of sins;2 and of giving up into God, through Jesus Christ, to live and walk in newness of

life.3 1 Romans 6:3-5; Colossians 2:12; Galatians 3:27. 2 Mark 1:4; Acts 22:16. 3 Romans 6:4.

Those who do actually profess repentance towards God, faith in, and obedience to, our Lord Jesus Christ, are the only proper subjects of this ordinance.4 4 Mark 16:16; Acts 8:36-37; 2:41; 8:12; 18:8.

The outward element to be used in this ordinance is water, wherein the party is to be baptized, in the name of the Father, and of the Son, and of the Holy Spirit.5 5 Matthew 28:19-20; Acts 8:38.

Immersion, or dipping of the person in water, is necessary to the due administration of this ordinance.6 6 Matthew 3:16, John 3:23.

CHAPTER 30 - OF THE LORD'S SUPPERThe supper of the Lord Jesus was instituted by Him the same night wherein He was betrayed, to be

observed in His churches, unto the end of the world, for the perpetual remembrance, and showing forth the sacrifice of Himself in His death,1 confirmation of the faith of believers in all the benefits thereof, their spiritual nourishment, and growth in Him, their further engagement in, and to all duties which they owe to Him; and to be a bond and pledge of their communion with Him, and with each other.2

1 1 Corinthians 11:23-26. 2 1 Corinthians 10:16-17,21.

In this ordinance Christ is not offered up to His Father, nor any real sacrifice made at all for remission of sin of the quick or dead, but only a memorial of that one offering up of Himself by Himself upon the

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cross, once for all;3 and a spiritual oblation of all possible praise unto God for the same.4 So that the popish sacrifice of the mass, as they call it, is most abominable, injurious to Christ's own sacrifice the alone propitiation for all the sins of the elect. 3 Hebrews 9:25-26,28. 4 1 Corinthians 11:24; Matthew 26:26-27.

The Lord Jesus hath, in this ordinance, appointed His ministers to pray, and bless the elements of bread and wine, and thereby to set them apart from a common to a holy use, and to take and break the bread; to take the cup, and, they communicating also themselves, to give both to the communicants.5 5 1 Corinthians 11:23-26.

The denial of the cup to the people, worshipping the elements, the lifting them up, or carrying them about for adoration, and reserving them for any pretended religious use, are all contrary to the nature of this ordinance, and to the institution of Christ.6 6 Matthew 26:26-28; 15:9; Exodus 20:4-5.

The outward elements in this ordinance, duly set apart to the use ordained by Christ, have such relation to Him crucified, as that truly, although in terms used figuratively, they are sometimes called by the names of the things they represent, to wit, the body and blood of Christ,7 albeit, in substance and nature, they still remain truly and only bread and wine, as they were before.8 7 1 Corinthians 11:27. 8 1 Corinthians 11:26-28.

That doctrine which maintains a change of the substance of bread and wine, into the substance of Christ's body and blood, commonly called transubstantiation, by consecration of a priest, or by any other way, is repugnant not to Scripture alone,9 but even to common sense and reason, overthrows the nature of the ordinance, and hath been, and is, the cause of manifold superstitions, yea, of gross idolatries.10 9 Acts 3:21; Luke 24:6,39. 10 1 Corinthians 11:24-25.

Worthy receivers, outwardly partaking of the visible elements in this ordinance, do them also inwardly by faith, really and indeed, yet not carnally and corporally, but spiritually receive, and feed upon Christ crucified, and all the benefits of His death; the body and blood of Christ being then not corporally or carnally, but spiritually present to the faith of believers in that ordinance, as the elements themselves are to their outward senses.11 11 1 Corinthians 10:16; 11:23-26.

All ignorant and ungodly persons, as they are unfit to enjoy communion with Christ, so are they unworthy of the Lord's table, and cannot, without great sin against Him, while they remain such, partake of these holy mysteries, or be admitted thereunto;12 yea, whosoever shall receive unworthily, are guilty of the body and blood of the Lord, eating and drinking judgment to themselves.13 12 2 Corinthians 6:14-15. 13 1 Corinthians 11:29; Matthew 7:6.

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CHAPTER 31 - OF THE STATE OF MAN AFTER DEATH, AND OF THE RESSURRECTION OF THE

DEADThe bodies of men after death return to dust, and see corruption1 but their souls, which neither die nor sleep, having an immortal subsistence, immediately return to God who gave them.2 The souls of the righteous being then made perfect in holiness, are received into paradise, where they are with Christ, and behold the face of God in light and glory, waiting for the full redemption of their bodies;3 and the souls of the wicked are cast into hell; where they remain in torment and utter darkness, reserved to the

judgment of the great day;4 besides these two places, for souls separated from their bodies, the Scripture acknowledges none.

1 Genesis 3:19; Acts 13:36. 2 Ecclesiastes 12:7. 3 Luke 23:43; 2 Corinthians 5:1,6,8; Philippians 1:23, Hebrews 12:23. 4 Jude 6-7; 1 Peter 3:19; Luke 16:23-24.

At the last day, such of the saints as are found alive, shall not sleep, but be changed;5 and all the dead shall be raised up with the selfsame bodies, and none other;6 although with different qualities, which shall be united again to their souls for ever.7 5 1 Corinthians 15:51-52; 1 Thessalonians 4:17. 6 Job 19:26-27. 7 1 Corinthians 15:42-43.

The bodies of the unjust shall, by the power of Christ, be raised to dishonor; the bodies of the just, by His Spirit, unto honor, and be made conformable to His own glorious body.8 8 Acts 24:15; John 5:28-29; Philippians 3:21.

CHAPTER 32 - OF THE LAST JUDGMENTGod hath appointed a day wherein He will judge the world in righteousness, by Jesus Christ;1 to whom

all power and judgment is given of the Father; in which day, not only the apostate angels shall be judged,2 but likewise all persons that have lived upon the earth shall appear before the tribunal of

Christ, to give an account of their thoughts, words, and deeds, and to receive according to what they have done in the body, whether good or evil.3

1 Acts 17:31; John 5:22, 27. 2 1 Corinthians 6:3; Jude 6. 3 2 Corinthians 5:10; Ecclesiastes 12:14; Matthew 12:36; Romans 14:10,12; Matthew 25:32-46.

The end of God's appointing this day, is for the manifestation of the glory of His mercy, in the eternal salvation of the elect; and of His justice, in the eternal damnation of the reprobate, who are wicked and disobedient:4 for then shall the righteous go into everlasting life, and receive that fullness of joy and glory with everlasting rewards, in the presence of the Lord; but the wicked, who know not God, and obey not the gospel of Jesus Christ, shall be cast aside into everlasting torments,5 and punished with everlasting destruction, from the presence of the Lord, and from the glory of His power.6 4 Romans 9:22-23. 5 Matthew 25:21,34; 2 Timothy 4:8. 6 Matthew 25:46; Mark 9:48; 2 Thessalonians 1:7-10.

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As Christ would have us to be certainly persuaded that there shall be a day of judgment, both to deter all men from sin,7 and for the greater consolation of the godly in their adversity,8 so will He have the day unknown to men, that they may shake off all carnal security, and be always watchful, because they know not at what hour the Lord will come,9 and may ever be prepared to say, "Come Lord Jesus; come quickly".10 Amen. 7 2 Corinthians 5:10-11. 8 2 Thessalonians 1:5-7. 9 Mark 13:35-37; Luke 12:35-40. 10 Revelation 22:20.

Attachment 2Statement on Biblical Inerrancy

Fredericksburg Christian Fellowship has adopted an abridged version of the Chicago Statement on Biblical Inerrancy. This was the statement that launched the International Congress on Biblical Inerrancy, an interdenominational joint effort by hundreds of evangelical scholars and leaders to defend biblical inerrancy against the trend toward liberal and neo-orthodox conceptions of Scripture. The Statement was produced at the Hyatt Regency O'Hare in Chicago in the fall of 1978, during an international summit conference of concerned evangelical leaders.

PREFACE

The authority of Scripture is a key issue for the Christian Church in this and every age. Those who profess faith in Jesus Christ as Lord and Savior are called to show the reality of their discipleship by humbly and faithfully obeying God's written Word. To stray from Scripture in faith or conduct is disloyalty to our Master. Recognition of the total truth and trustworthiness of Holy Scripture is essential to a full grasp and adequate confession of its authority.

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The following Statement affirms this inerrancy of Scripture afresh, making clear our understanding of it and warning against its denial. 'Inerrant' signifies the quality of being free from all falsehood or mistake and so safeguards the truth that Holy Scripture is entirely true and trustworthy in all its assertions. We are persuaded that to deny it is to set aside the witness of Jesus Christ and of the Holy Spirit and to refuse that submission to the claims of God's own Word that marks true Christian faith. We see it as our timely duty to make this affirmation in the face of current lapses from the truth of inerrancy among our fellow Christians and misunderstanding of this doctrine in the world at large.

We offer this Statement in a spirit, not of contention, but of humility and love, which we propose by God's grace to maintain in any future dialogue arising out of what we have said. We gladly acknowledge that many who deny the inerrancy of Scripture do not display the consequences of this denial in the rest of their belief and behavior, and we are conscious that we who confess this doctrine often deny it in life by failing to bring our thoughts and deeds, our traditions and habits, into true subjection to the divine Word.

SUMMARY STATEMENT

1. God, who is Himself Truth and speaks truth only, has inspired Holy Scripture in order thereby to reveal Himself to lost mankind through Jesus Christ as Creator and Lord, Redeemer and Judge. Holy Scripture is God's witness to Himself.

2. Holy Scripture, being God's own Word, written by men prepared and superintended by His Spirit, is of infallible divine authority in all matters upon which it touches: It is to be believed, as God's instruction, in all that it affirms; obeyed, as God's command, in all that it requires; embraced, as God's pledge, in all that it promises.

3. The Holy Spirit, Scripture's divine Author, both authenticates it to us by His inward witness and opens our minds to understand its meaning.

4. Being wholly and verbally God-given, Scripture is without error or fault in all its teaching, no less in what it states about God's acts in creation, about the events of world history, and about its own literary origins under God, than in its witness to God's saving grace in individual lives. The scriptures are therefore infallible. Infallible signifies the quality of neither misleading nor being misled and so safeguards in categorical terms the truth that Holy Scripture is a sure, safe and reliable rule and guide in all matters.

5. The authority of Scripture is inescapably impaired if this total divine inerrancy is in any way limited or disregarded, or made relative to a view of truth contrary to the Bible's own; and such lapses bring serious loss to both the individual and the Church.

ARTICLES OF AFFIRMATION AND DENIAL

Article 1. We affirm that the Holy Scriptures are to be received as the authoritative Word of God. We deny that the Scriptures receive their authority from the Church, tradition, or any other human source.

Article 2. We affirm that the Scriptures are the supreme written norm by which God binds the conscience, and that the authority of the Church is subordinate to that of

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Scripture. We deny that church creeds, councils, or declarations have authority greater than or equal to the authority of the Bible.

Article 3. We affirm that the written Word in its entirety is revelation given by God. We deny that the Bible is merely a witness to revelation, or only becomes revelation in encounter, or depends on the responses of men for its validity.

Article 4. We affirm that God who made mankind in His image has used language as a means of revelation. We deny that human language is so limited by our creatureliness that it is rendered inadequate as a vehicle for divine revelation. We further deny that the corruption of human culture and language through sin has thwarted God's work of inspiration.

Article 5. We affirm that God's revelation in the Holy Scriptures was progressive. We deny that later revelation, which may fulfill earlier revelation, ever corrects or contradicts it. We further deny that any normative revelation has been given since the completion of the New Testament writings.

Article 6. We affirm that inspiration was the work in which God by His Spirit, through human writers, gave us His Word. The origin of Scripture is divine. The mode of divine inspiration remains largely a mystery to us. We deny that inspiration can be reduced to human insight, or to heightened states of consciousness of any kind.

Article 7. We affirm that God in His work of inspiration utilized the distinctive personalities and literary styles of the writers whom He had chosen and prepared. We deny that God, in causing these writers to use the very words that He chose, overrode their personalities.

Article 8. We affirm that inspiration, strictly speaking, applies only to the autographic text of Scripture, which in the providence of God can be ascertained from available manuscripts with great accuracy. We further affirm that copies and translations of Scripture are the Word of God to the extent that they faithfully represent the original. We deny that any essential element of the Christian faith is affected by the absence of the autographs. We further deny that this absence renders the assertion of Biblical inerrancy invalid or irrelevant.

Article 9. We affirm that Scripture, having been given by divine inspiration, is infallible, so that, far from misleading us, it is true and reliable. We deny that it is possible for the Bible to be at the same time infallible and errant in its assertions. Infallibility and inerrancy may be distinguished but not separated.

Article 10. We affirm that Scripture in its entirety is inerrant, being free from all falsehood, fraud, or deceit. We deny that Biblical infallibility and inerrancy are limited to spiritual, religious, or redemptive themes, exclusive of assertions in the fields of history and science. We further deny that scientific hypotheses about earth history may properly be used to overturn the teaching of Scripture on creation and the flood.

Article 11. We affirm that the Holy Spirit bears witness to the Scriptures, assuring believers of the truthfulness of God's written Word. We deny that this witness of the Holy Spirit operates in isolation from or against Scripture.

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Article 12. We affirm that a confession of the full authority, infallibility and inerrancy of Scripture is vital to a sound understanding of the whole of the Christian faith. We further affirm that such confession should lead to increasing conformity to the image of Christ. We deny that such confession is necessary for salvation. However, we further deny that inerrancy can be rejected without grave consequences, both to the individual and to the Church.

Attachment 3The Essential Doctrines of the Faith

As believers in The Lord Jesus Christ, we do not have the option of establishing the essential doctrines of the faith. That prerogative belongs solely to the head, Christ Himself. A local assembly may establish, based on the Holy Scriptures, certain distinctions, and in light of the relativistic age in which we live should establish what constitutes sound doctrine on all matters where the Bible speaks. Nevertheless, since Scripture lays down the essentials, we are obligated to wholeheartedly adopt them, and receive all who thus believe.

We believe that Christ has spoken authoritatively in His Word through His apostles. We believe that these essentials are enumerated by the apostle Paul in Ephesians 4:4-6. We also adhere to the Nicene Creed (325 A.D.) which uses the Ephesians passage as its model. The fourth chapter of Paul's epistle to the Ephesians admonishes us to show all humility and to be “diligent to preserve the unity of the Spirit in the bond of peace.” This unity is based on these essentials:

Ephesians 4:4-6There is one body1 and one Spirit2,

just as also you were called in one hope3 of your calling;4:5 one Lord4, one faith5, one baptism6,

4:6 one God and Father7 of all who is over all and through all and in all.

The Nicene CreedWe believe in one God, the Father7, the Almighty,

maker of heaven and earth, of all that is, seen and unseen.

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We believe in one Lord4, Jesus Christ, the only Son of God, eternally begotten of the Father, God from God, Light from Light,

true God from true God, begotten, not made, of one Being with the Father. Through him all things were made.

For us and for our salvation he came down from heaven: by the power of the Holy Spirit he became incarnate from the Virgin Mary,

and was made man. For our sake he was crucified under Pontius Pilate; he suffered death and was buried.

On the third day he rose again in accordance with the Scriptures; he ascended into heaven and is seated at the right hand of the Father.

He will come again in glory3 to judge the living and the dead, and his kingdom will have no end.

We believe in the Holy Spirit2, the Lord, the giver of life, who proceeds from the Father and the Son.

With the Father and the Son he is worshiped and glorified. He has spoken through the Prophets.

We believe in one holy catholic [universal] and apostolic Church1. We acknowledge one baptism6 for the forgiveness of sins.

We look for the resurrection of the dead3, and the life of the world to come. Amen.

The totality of the above constitute the one faith5; there is no other

Attachment 4Divorce and Remarriage

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Fredericksburg Christian Fellowship Position PaperRevised May 2005

Introduction: The length of this position paper reflects the importance of this issue as well as the need for specific and clear instruction. As we, the elders of Fredericksburg Christian Fellowship, began preparing this paper we thought it would be beneficial to review the work of others. In addition to our own study we have found the work of John Piper and the joint work of his team at Bethlehem Baptist Church to be very helpful. This paper will be laid out in five sections:

An overview of the need for this paper. This is an abridged version of the “Introduction” on the topic written by the leadership team of Bethlehem Baptist Church in Minneapolis, MN.

An introduction to the primary New Testament words used for divorce along with Strong’s numbering. This should aid the believer in comparing scripture with scripture.

Observations on the sin of adultery with respects to divorce. John Piper’s “Eleven Reasons Why I Believe All Remarriage After Divorce Is

Prohibited While Both Spouses Are Alive”. Mr. Piper’s “I” will be changed to “we” in the heading reflecting our adoption of his teaching into our position paper; “we” meaning the elders of FCF.

Conclusions and Applications.

PART ONE: An Overview of the Need for this PaperFrom Bethlehem Baptist Church, Minneapolis, MNhttp://www.desiringgod.org/library/topics/divorce_remarriage/div_rem_bbc.htmlUsed with permission.

Divorce is painful. It is emotionally more wrenching than the death of a spouse. It is often long years in coming and long years in the settlement and in the adjustment. The upheaval of life is immeasurable. The sense of failure and guilt and fear torture the soul. A sense of devastated future can be all consuming.

And then there is often the agonizing place of children. Parents hope against hope that the scars will not cripple them or ruin their own marriages some day. Tensions over custody and financial support deepen the wounds of years. And then the awkward and artificial visitation rights can lengthen the tragedy over decades.

Because of these and many other factors people with sensitive hearts weep with those who weep. They try not to increase the pain. And sometimes this care is confused with compromise. People think that loving care is incompatible with confrontation—that the tenderness of Jesus and the toughness of his demands can't both be love. But surely this is not right.

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Jesus was an extraordinarily caring person. His teaching on divorce and remarriage was also firm: "What God has joined together let not man put asunder" (Mark 10:9). In fact firm and loving confrontation with the demands of Christ IS a form of caring, because a sinful decision is just as harmful to a person as the emotional pain.

The great challenge to the church in the face of divorce and remarriage is to love Biblically. The test of true love to people is not only the feeling of compassion in the heart but also conformity to the commandments of God in behavior. The great challenge is to mingle the tears of compassion with the tough love of obedience. This alone will honor Christ and preserve the spiritual health and power of the church.

Why Is there a Special Concern with Divorce and Remarriage?

There are at least nine reasons for devoting a special position paper to this issue.

1. People who come to FCF want to know where we stand on this issue.

2. Inside the church people need clarification about where the leadership of the church stands and what the church position is.

3. Divorce involves sin that is more destructive than many others. The hurtful impact of a broken marriage on the spouses and the children and the web of relationships surrounding the marriage is immense.

4. Divorce is thrown into the public limelight by the recognition in our society that it must be handled by the civil courts.

5. Marriage, divorce and remarriage involve the mingling of solemn oaths and sacred physical union unlike any other relationship.

6. Marriage is unique among all relationships in that it is set apart by God to signify to the world the relationship between his Son and his bride the church (Eph. 5:21-33). Therefore the breaking of this bond is extraordinary among all human bonds.

7. Divorce falls into that group of acts which when they are committed are very hard to undo. The words, "I'm sorry," can make right many sins against another person. But divorce and remarriage cannot be made right like that.

8. Divorce happens by plan and intention of one or both spouses. It is not like a habit against which one struggles with successes and failures.

9. Divorce has reached epidemic proportions in our culture to the extent that even secular leaders are groping for a place to stand that may preserve the stability of the home.

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Is Divorce or Remarriage the Unforgivable Sin?

When divorce begins to be discussed in this way it is common for someone to ask whether divorce is the unforgivable sin. The answer is found in the following texts.

"Without the shedding of blood there is no forgiveness of sins" (Hebrews 9:22).

"(Jesus said) this is my blood of the new covenant, which is shed for many for the forgiveness of sins" (Matthew 26:28).

"Every one who believes in him receives forgiveness of sins through his name" (Acts 10:43).

"All sins will be forgiven the sons of men, and whatever blasphemies they utter; but whoever blasphemes against the Holy Spirit never has forgiveness, but is guilty of an eternal sin" (Mark 3:28f).

"Let the wicked man forsake his way and the unrighteous man his thoughts; let him return to the Lord, that he may have mercy on him, and to our God, for he will abundantly pardon" (Isaiah 55:7).

"If we confess our sins, he is faithful and just, and will forgive our sins and cleanse us from all unrighteousness" (1 John 1:9).

From these wonderful promises we learn that forgiveness for sins is available on the basis of the shed blood of Jesus. Forgiveness is available for all sins, without exception. Forgiveness is received freely through trusting Christ. And trusting Christ involves confessing sin as sin and turning away from it to embrace the ways of God with joy.Neither divorce nor remarriage is in itself the unforgivable sin any more than murder, stealing, lying or coveting. "All sins will be forgiven the sons of men." God is faithful and just to forgive—he will honor the worth of his Son's sacrifice for all who confess their sin and bank their hope on the saving work of Christ.

Forgiveness is NOT unconditional. It is conditional. This does not mean it can be earned. It means forgiveness is given to those who truly trust Christ. Trust is not an act by which anything can be earned. It calls attention to the worth of God's grace, not the worth of our action. But trust is not mere intellectual assent to Biblical facts. It involves hearty affirmation of the will of Christ. Therefore trusting Christ involves confessing sin as sin and fighting in the Spirit’s power against it.

Therefore the ultimate form of church discipline (excommunication) is never a simple response to past sin. It is always a response to sin that a person continues to affirm or practice. No past sin that is renounced, confessed and forsaken is a ground of church discipline.

Therefore marital sin is in the same category as lying and killing and stealing when it comes to church discipline and church membership. If someone has lied, killed, stolen, or illegitimately divorced, the issue is not, can they be forgiven? The issue is do they admit that what they did was sin? Do they renounce it? And do they do what they can to make it right?

If a person in the church was known to affirm lying, killing or stealing as appropriate

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behavior for a Christian, that person would be liable to the discipline of the church. Not because they have lied, killed or stolen in the past and cannot be forgiven, but because they go on affirming NOW that sin is not sin. Or if a person was openly planning to lie, kill or steal with a view to receiving (cheap!) forgiveness afterward, that person too would be liable to church discipline. In all these ways illegitimate divorce and remarriage are NOT in a class by themselves. They are not the unforgivable sin. When it comes to church discipline and church membership they should be treated the same way other public sins are treated.

What makes divorce and remarriage seem to be a special matter of concern in the church is that very seldom does someone affirm the rightness of lying, killing, and stealing. But people often affirm the rightness of divorce and remarriage. In other words what usually causes the conflict is not whether divorce and remarriage are unforgivable sins, but whether they are sins at all —to be confessed (from the past) and to be avoided (in the future).

If a person has stolen things in his past and wants to join the church, no one would say that we are treating stealing as the unforgivable sin if we insist that this person confess his sin and begin to make amends to those he defrauded. A sin is not unforgivable because it must be confessed as sin, renounced as an option, and its effects made right (as far as possible). So it is with illegitimate divorce or remarriage. It should not keep anyone out of the church nor put anyone out of the church any more than a past life of robbery. But there must be a heartfelt confession of the sin committed and a renouncing of it and an affirming of what is right, just as with all other sins of the past.

In many instances divorce may have occurred before one’s conversion to Christ. Like Paul and his sin of murder and persecution of the church, having come to the knowledge of the truth the sin was acknowledged as sin and dealt with according to Scriptural standards. It is the responsibility of church leadership to insure that any matters from the past have been dealt with accordingly.

PART TWO: An Introduction to the Primary New Testament Words Used for Divorce. The numbers are from Strong’s Concordance, and are given to assist the reader in his study of these words.

647 Apostasion, a forsaking (certificate)

630 Apoluo, To set free or release

863 Aphimi, To send away

5563 Chorizo, To separate or divide

Matt. 5:31-32 "And it was said, ' Whoever sends his wife away, let him give her a

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These 3 share same primary root; 575 a preposition, away from

}

certificate of divorce [647] 32 but I say to you that everyone who divorces [630] his wife, except for the cause of unchastity, makes her commit adultery; and whoever marries a divorced [630] woman commits adultery.

Matt. 19:3-9 And some Pharisees came to Him, testing Him, and saying, "Is it lawful for a man to divorce [630] his wife for any cause at all?" . . . 6 "Consequently they are no longer two, but one flesh. What therefore God has joined together, let no man separate [5563] ." . . . 7 They said to Him, "Why then did Moses command to give her a certificate of divorce [647] and send her away?" 8 He said to them, "Because of your hardness of heart, Moses permitted you to divorce [630] your wives; but from the beginning it has not been this way. 9 "And I say to you, whoever divorces [630] his wife, except for immorality, and marries another woman commits adultery."

Mark 10:2-12 (same words as Matthew) And some Pharisees came up to Him, testing Him, and began to question Him whether it was lawful for a man to divorce a wife. . . . 4 And they said, "Moses permitted a man to write a certificate of divorce and send her away." . . .11 And He said to them, "Whoever divorces his wife and marries another woman commits adultery against her; 12 and if she herself divorces her husband and marries another man, she is committing adultery. "

Luke 16:18 "Everyone who divorces [630] his wife and marries another commits adultery; and he who marries one who is divorced [630] from a husband commits adultery.

I Cor. 7:10-15 But to the married I give instructions, not I, but the Lord, that the wife should not leave [5563] her husband 11 (but if she does leave, let her remain unmarried, or else be reconciled to her husband), and that the husband should not send [863] his wife away. 12 But to the rest I say, not the Lord, that if any brother has a wife who is an unbeliever, and she consents to live with him, let him not send her away. 13 And a woman who has an unbelieving husband, and he consents to live with her, let her not send her husband away. 14 For the unbelieving husband is sanctified through his wife, and the unbelieving wife is sanctified through her believing husband; for otherwise your children are unclean, but now they are holy. 15 Yet if the unbelieving one leaves [5563], let him leave; the brother or the sister is not under bondage in such cases. but God has called us to peace.

PART THREE: Observations on the sin of adultery with respects to

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divorce.

Ex. 20:14 You shall not commit adultery. [Hebrew, naaph, a primary verb]

Rom. 13:9 You shall not commit adultery. [Greek, moicheuo, verb form of primary noun]

To adulterate “to corrupt or debase, or make impure by the addition of a foreign or inferior substance”. Webster.

The scriptures do not limit it to marriage:

Matthew 16:4 "An evil and adulterous generation . . .” A society can be adulterated; that is, it can fall short of the standard that God requires.

2 Cor. 4:2 “Not walking in craftiness or adulterating the word of God.” Paul mentions the possibility of debasing the Word of God as one teaches and preaches.

James 4:4 “You adulteresses, do you not know that friendship with the world is hostility toward God?” Our relationship with God can be adulterated by loving the world.

In sexual relations adultery is viewed as any corruption of the marriage covenant.

Matthew 5:27 “You have heard that it was said, ' You shall not commit adultery'.” The end result of marital corruption; physical adultery with any other than your spouse.

Matthew 5:28 “but I say to you, that everyone who looks on a woman to lust for her has committed adultery with her already in his heart.” Jesus also points out the beginning of marital corruption; the lustful gaze upon another woman.

Matthew 5:29 “And if your right eye makes you stumble, tear it out, and throw it from you; for it is better for you that one of the parts of your body perish, than for your whole body to be thrown into hell.” This verse instructs us to attack the corruption at the source. See also Mark 7:21 “For from within, out of the heart of men, proceed the evil thoughts, fornications, thefts, murders, adulteries.”

Some observations:

From the lustful look to the completed act, all are corruptions of the marital union, and therefore an adulteration of such.

Divorce is seen as adultery in the same sense; a corruption of what God intended for the marriage union. Therefore adultery is not a reason to end a marriage, but a warning to purify it and bring it into conformity with God’s Word.

Adultery, or any form of immorality, cannot be accepted as God’s norm in the church. Every member must acknowledge their error in this area, repent, and continually grow in the sanctifying work of Christ.

God’s perfect plan for marriage is one man and one woman for life under the

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headship of Christ. Anything less than this can not be viewed as “above reproach” in the offices of the church.

PART FOUR: Eleven Reasons Why We Believe All Remarriage After Divorce Is Prohibited While Both Spouses Are Alive. By John Piper www.desiringgod.org/library/topics/divorce_remarriage/div_rem_paper.htmlUsed with Permission

1. Luke 16:18 calls all remarriage after divorce adultery.

Luke 16:18 Everyone who divorces his wife and marries another commits adultery, and he who marries a woman divorced from her husband commits adultery.

This verse shows that Jesus does not recognize divorce as terminating a marriage in God's sight. The reason a second marriage is called adultery is because the first one is considered to still be valid. So Jesus is taking a stand against the Jewish culture in which all divorce was considered to carry with it the right of remarriage.

The second half of the verse shows that not merely the divorcing man is guilty of adultery when he remarries, but also any man who marries a divorced woman.

Since there are no exceptions mentioned in the verse, and since Jesus is clearly rejecting the common cultural conception of divorce as including the right of remarriage, the first readers of this gospel would have been hard-put to argue for any exceptions on the basis that Jesus shared the cultural assumption that divorce for unfaithfulness or desertion freed a spouse for remarriage.

2. Mark 10:11-12 call all remarriage after divorce adultery whether it is the husband or the wife who does the divorcing.

Mark 10:11-12 And he said to them, 'Whoever divorces his wife and marries another commits adultery against her; 12 and if she divorces her husband and marries another, she commits adultery.

This text repeats the first half of Luke 16:18 but goes farther and says that not only the man who divorces, but also a woman who divorces, and then remarries is committing adultery.

As in Luke 16:18, there are no exceptions mentioned to this rule.

3. Mark 10:2-9 and Matthew 19:3-8 teach that Jesus rejected the Pharisees' justification of divorce from Deuteronomy 24:1 and reasserted the purpose of God in creation that no human being separate what God has joined together.

Mark 10:2-9: And some Pharisees came up to Him, testing Him, and began to question Him whether it was lawful for a man to divorce his wife. 3 And He answered and said to them, 'What did Moses command you?' 4 And they said, 'Moses permitted a man to write

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a certificate of divorce and send her away.' 5 But Jesus said to them, 'Because of your hardness of heart he wrote you this commandment. 6 But from the beginning of creation, God made them male and female. 7 For this cause a man shall leave his father and mother, 8 and the two shall become one flesh; consequently they are no longer two, but one flesh. 9 What therefore God has joined together, let no man separate.' Matthew 19:3-9: And some Pharisees came to Him, testing Him, and saying, "Is it lawful for a man to divorce his wife for any cause at all?" 4 And He answered and said, "Have you not read, that He who created them from the beginning made them male and female, 5 and said, 'For this cause a man shall leave his father and mother, and shall cleave to his wife; and the two shall become one flesh'? 6 Consequently they are no more two, but one flesh. What therefore God has joined together, let no man separate." 7 They said to Him, "Why then did Moses command to give her a certificate and divorce her?" 8 He said to them, "Because of your hardness of heart, Moses permitted you to divorce your wives; but from the beginning it has not been this way. 9 And I say to you, whoever divorces his wife, except for immorality, and marries another commits adultery."

In both Matthew and Mark the Pharisees come to Jesus and test him by asking him whether it is lawful for a man to divorce his wife. They evidently have in mind the passage in Deuteronomy 24:1 which simply describes divorce as a fact rather than giving any legislation in favor of it. They wonder how Jesus will take a position with regard to this passage.

Jesus' answer is, "For your hardness of heart Moses allowed you to divorce your wives" (Mt. 19:8).

But then Jesus criticizes the Pharisees' failure to recognize in the books of Moses God's deepest and original intention for marriage. So he quotes two passages from Genesis. "God made them male and female. ...For this reason a man shall leave his father and mother and be joined to his wife, and the two shall become one flesh" (Genesis 1:27; 2:24).

From these passages in Genesis Jesus concludes, "So they are no longer two, but one." And then he makes his climaxing statement, "What therefore God has joined together, let no man put asunder."The implication is that Jesus rejects the Pharisees' use of Deuteronomy 24:1 and raises the standard of marriage for his disciples to God's original intention in creation. He says that none of us should try to undo the "one-flesh" relationship which God has united.

The “exception clause” will be dealt with under reason number 11.

4. Matthew 5:32 does not teach that remarriage is lawful in some cases. Rather it reaffirms that marriage after divorce is adultery, even for those who have been divorced innocently, and that a man who divorces his wife is guilty of making her an adulteress in her second marriage unless she had already become an adulteress before the divorce.

Matthew 5:32 But I say to you that everyone who divorces his wife, except on the ground

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of unchastity, makes her an adulteress; and whoever marries a divorced woman commits adultery.

Jesus assumes that in most situations in that culture a wife who has been put away by a husband will be drawn into a second marriage. Nevertheless, in spite of these pressures, he calls this second marriage adultery.

The remarkable thing about the first half of this verse is that it plainly says that the remarriage of a wife who has been innocently put away is nevertheless adultery: "Everyone who divorces his wife, except on the ground of unchastity, makes her (the innocent wife who has not been unchaste) an adulteress." This is a clear statement, it seems to me, that remarriage is wrong not merely when a person is guilty in the process of divorce, but also when a person is innocent. In other words, Jesus' opposition to remarriage seems to be based on the unbreakableness of the marriage bond by anything but death.

I would assume that since an innocent wife who is divorced commits adultery when she remarries, therefore a guilty wife who remarries after divorce is all the more guilty. If one argues that this guilty woman is free to remarry, while the innocent woman who has been put away is not, just because the guilty woman's adultery has broken the "one flesh" relationship, then one is put in the awkward position of saying to an innocent divorced woman, "If you now commit adultery it will be lawful for you to remarry.” Therefore, adultery does not nullify the "one-flesh" relationship of marriage and both the innocent and guilty spouses are prohibited from remarriage in Matthew 5:32.

5. 1 Corinthians 7:10-11 teaches that divorce is wrong but that if it is inevitable the person who divorces should not remarry.

I Corinthians 7:10-11 “To the married I give charge, not I but the Lord, that the wife should not separate from her husband 11 (but if she does, let her remain single or else be reconciled to her husband)—and that the husband should not divorce his wife.”

When Paul says that this charge is not his but the Lord's, I think he means that he is aware of a specific saying from the historical Jesus which addressed this issue. As a matter of fact, these verses look very much like Mark 10:11-12, because both the wife and the husband are addressed. Also, remarriage seems to be excluded by verse ll the same way it is excluded in Mark 10:11-12.

Paul seems to be aware that separation will be inevitable in certain cases. Perhaps he has in mind a situation of unrepentant adultery, or desertion, or brutality. But in such a case he says that the person who feels constrained to separate should not seek remarriage but remain single. And he reinforces the authority of this statement by saying he has a word from the Lord. Thus Paul's interpretation of Jesus' sayings is that remarriage should not be pursued.

6. 1 Corinthians 7:39 and Romans 7:1-3 teach that remarriage is legitimate only

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after the death of a spouse.

1 Corinthians 7:39: A wife is bound to her husband as long as he lives. If the husband dies, she is free to be married to whom she wishes, only in the Lord. Romans 7:1-3, Do you not know, brethren—for I am speaking to those who know the law—that the law is binding on a person only during his life? 2 Thus a married woman is bound by law to her husband as long as he lives; but if her husband dies she is discharged from the law concerning her husband. 3 Accordingly, she will be called an adulteress if she lives with another man while her husband is alive. But if her husband dies she is free from that law, if she marries another man she is not an adulteress.

Both of these passages (1 Corinthians 7:39; Romans 7:2) say explicitly that a woman is bound to her husband as long as he lives. No exceptions are explicitly mentioned that would suggest she could be free from her husband to remarry on any other basis.

7. Matthew 19:10-12 teaches that special Christian grace is given by God to Christ's disciples to sustain them in singleness when they renounce remarriage according to the law of Christ.

Matthew 19:10-12: The disciples said to him, 'If such is the case of a man with his wife, it is not expedient to marry.' 11 But he said to them, 'Not all men can receive this precept, but only those to whom it is given. 12 For there are eunuches who have been so from birth, and there are eunuches who have been made eunuches by men, and there are eunuches who have made themselves eunuches for the sake of the kingdom of heaven. He who is able to receive this, let him receive it.

Just preceding this passage in Matthew 19:9 Jesus prohibited all remarriage after divorce. (I will deal with the meaning of "except for immorality" below.) This seemed like an intolerable prohibition to Jesus' disciples: If you close off every possibility of remarriage, then you make marriage so risky that it would be better not to marry, since you might be "trapped" to live as a single person to the rest of your life or you may be "trapped" in a bad marriage.

Jesus does not deny the tremendous difficulty of his command. Instead, he says in verse ll, that the enablement to fulfill the command not to remarry is a divine gift to his disciples. Verse 12 is an argument that such a life is indeed possible because there are people who for the sake of the kingdom, as well as lower reasons, have dedicated themselves to live a life of singleness.

Jesus is not saying that some of his disciples have the ability to obey his command not to remarry and some don't. He is saying that the mark of a disciple is that they receive a gift of continence while non-disciples don't. The evidence for this is

-the parallel between Matthew 19:11 and 13:11, -the parallel between Matthew 19:12 and 13:9,43; 11:15, and -the parallel between Matthew 19:11 and 19:26.

8. Deuteronomy 24:1-4 does not legislate grounds for divorce but teaches that the

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"one-flesh" relationship established by marriage is not obliterated by divorce or even by remarriage.

Deuteronomy 24:1-4: When a man takes a wife and marries her, and it happens that she finds no favor in his eyes because he has found some indecency in her, and he writes her a certificate of divorce and puts it in her hand and sends her out from his house, 2 and she leaves his house and goes and becomes another man's wife, 3 and if the latter husband turns against her and writes her a certificate of divorce and puts it in her hand and sends her out of his house, or if the latter husband dies who took her to be his wife, 4 then her former husband who sent her away is not allowed to take her again to be his wife, since she has been defiled; for that is an abomination before the LORD, and you shall not bring sin on the land which the LORD your God gives you as an inheritance.

The remarkable thing about these four verses is that, while divorce is taken for granted, nevertheless the woman who is divorced becomes "defiled" by her remarriage (verse 4). It may well be that when the Pharisees asked Jesus if divorce was legitimate he based his negative answer not only on God's intention expressed in Genesis 1:27 and 2:24, but also on the implication of Deuteronomy 24:4 that remarriage after divorce defiles a person. In other words, there were ample clues in the Mosaic law that the divorce concession was on the basis of the hardness of man's heart and really did not make divorce and remarriage legitimate.

The prohibition of a wife returning to her first husband even after her second husband dies (because it is an abomination) suggests very strongly that today no second marriage should be broken up in order to restore a first one.

9. 1 Corinthians 7:15 does not mean that when a Christian is deserted by an unbelieving spouse he or she is free to remarry. It means that the Christian is not bound to fight in order to preserve togetherness. Separation is permissible if the unbelieving partner insists on it.

I Corinthians 7:15: If the unbelieving partner desires to separate, let it be so; in such a case the brother or sister is not bound. For God has called us to peace.

There are several reasons why the phrase "is not bound" should not be construed to mean "is free to remarry."1. Marriage is an ordinance of creation binding on all of God's human creatures, irrespective of their faith or lack of faith.2. The word used for "bound" (douloo) in verse 15 is not the same word used in verse 39 where Paul says, "A wife is bound (deo) to her husband as long as he lives." Paul consistently uses deo when speaking of the legal aspect of being bound to one marriage partner (Romans 7:2; l Corinthians 7:39), or to one's betrothed (l Corinthians 7:27). But when he refers to a deserted spouse not being bound in l Corinthians 7:15, he chooses a different word (douloo) which we would expect him to do if he were not giving a deserted spouse the same freedom to remarry that he gives to a spouse whose partner has died (verse 39).3. The last phrase of verse 15 ("God has called us to peace") supports verse 15

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best if Paul is saying that a deserted partner is not "bound to make war" on the deserting unbeliever to get him or her to stay. It seems to me that the peace God has called us to is the peace of marital harmony. Therefore, if the unbelieving partner insists on departing, then the believing partner is not bound to live in perpetual conflict with the unbelieving spouse, but is free and innocent in letting him or her go.4. This interpretation also preserves a closer harmony to the intention of verses 10-11, where an inevitable separation does not result in the right of remarriage.

10. I Corinthians 7:27-28 does not teach the right of divorced persons to remarry. It teaches that betrothed virgins should seriously consider the life of singleness, but do not sin if they marry.

I Corinthians 7:27-28 Are you bound to a wife? Do not seek to be free. Are you free from a wife? Do not seek marriage. 28 But if you marry, you do not sin, and if a virgin marries, she does not sin.”

Recently some people have argued that this passage deals with divorced people because in verse 27 Paul asks, "Are you free (literally: loosed) from a wife?" Some have assumed that he means, "Are you divorced?" Thus he would be saying in verse 28 that it is not sin when divorced people remarry. There are several reasons why this interpretation is most unlikely.1. Verse 25 signals that Paul is beginning a new section and dealing with a new issue. He says, "Now concerning the virgins (ton parthenon) I have no command of the Lord, but I give my opinion as one who by the Lord's mercy is trustworthy." He has already dealt with the problem of divorced people in verses 10-16. Now he takes up a new issue about those who are not yet married, and he signals this by saying, "Now concerning the virgins." Therefore, it is very unlikely that the people referred to in verses 27 and 28 are divorced.2. A flat statement that it is not sin for divorced people to be remarried (verse 28) would contradict verse ll, where he said that a woman who has separated from her husband should remain single.3. Verse 36 is surely describing the same situation in view in verses 27 and 28, but clearly refers to a couple that is not yet married. "If anyone thinks that he is not behaving properly toward his virgin, if his passions are strong, and it has to be, let him do as he wishes: let them marry—it is no sin." 4. The reference in verse 27 to being bound to a "wife" may be misleading because it may suggest that the man is already married. But in Greek the word for wife is simply "woman" and may refer to a man's betrothed as well as his spouse. The context dictates that the reference is to a man's betrothed virgin, not to his spouse. So "being bound" and "being loosed" have reference to whether a person is betrothed or not.

5. It is significant that the verb Paul uses for "loosed" (luo) or "free" is not a

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word that he uses for divorce. Paul's words for divorce are chorizo (verses 10,11,15; cf. Matthew 19:6) and aphelia (verses 11,12,13).

11. The exception clause of Matthew 19:9 need not imply that divorce on account of adultery frees a person to be remarried. All the weight of the New Testament evidence given in the preceding ten points is against this view, and there are several ways to make good sense out of this verse so that it does not conflict with the broad teaching of the New Testament that remarriage after divorce is prohibited.

Matthew 19:9: And I say to you: whoever divorces his wife, except for immorality, and marries another, commits adultery.

Several years ago I taught our congregation in two evening services concerning my understanding of this verse and argued that "except for immorality" did not refer to adultery but to premarital sexual fornication which a man or a woman discovers in the betrothed partner. Since that time I have discovered other people who hold this view and who have given it a much more scholarly exposition than I did. I have also discovered numerous other ways of understanding this verse which also exclude the legitimacy of remarriage. Several of these are summed up in William Heth and Gordon J. Wenham, Jesus and Divorce (Nelson: 1984). Here I will simply give a brief summary of my own view of Matthew 19:9 and how I came to it.

I began, first of all, by being troubled that the absolute form of Jesus' denunciation of divorce and remarriage in Mark 10:11,12 and Luke 16:18 is not preserved by Matthew, if in fact his exception clause is a loophole for divorce and remarriage. I was bothered by the simple assumption that so many writers make that Matthew is simply making explicit something that would have been implicitly understood by the hearers of Jesus or the readers of Mark 10 and Luke 16. Would they really have assumed that the absolute statements included exceptions? I have very strong doubts, and therefore my inclination is to inquire whether or not in fact Matthew's exception clause conforms to the absoluteness of Mark and Luke.

The second thing that began to disturb me was the question, “Why does Matthew use the word porneia ("except for immorality") instead of the word moicheia which means adultery?” Almost all commentators seem to make the simple assumption again that porneia means adultery in this context. The question nags at me why Matthew would not use the word for adultery, if that is in fact what he meant. Then I noticed something very interesting. The only other place besides Matthew 5:32 and 19:9 where Matthew uses the word porneia is in 15:19 where it is used alongside of moicheia. Therefore, the primary contextual evidence for Matthew's usage is that he conceives of porneia as something different than adultery. Could this mean, then, that Matthew conceives of porneia in its normal sense of fornication or incest (l Corinthians 5:1) rather than adultery?

Thus we cannot get away from the fact that the distinction between what was to be regarded as porneia and what was to be regarded as moicheia was very strictly maintained in pre-Christian Jewish literature and in the New Testament Porneia may, of course, denote different forms of forbidden sexual relations, but we can find no

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unequivocal examples of the use of this word to denote a wife's adultery. Under these circumstances we can hardly assume that this word means adultery in the clauses in Matthew. The logia on divorce are worded as a paragraph of the law, intended to be obeyed by the members of the Church. Under these circumstances it is inconceivable that in a text of this nature the writer would not have maintained a clear distinction between what was unchastity and what was adultery: moicheia and not porneia was used to describe the wife's adultery. From the philological point of view there are accordingly very strong arguments against this interpretation of the clauses as permitting divorce in the case in which the wife was guilty of adultery.

The next clue in my search for an explanation came when I stumbled upon the use of porneia in John 8:41 where Jewish leaders indirectly accuse Jesus of being born of porneia. In other words, since they don't accept the virgin birth, they assume that Mary had committed fornication and Jesus was the result of this act. On the basis of that clue I went back to study Matthew's record of Jesus' birth in Matthew 1:18-20. This was extremely enlightening. In these verses Joseph and Mary are referred to as husband (aner) and wife (gunaika). Yet they are described as only being betrothed to each other. This is probably owing to the fact that the words for husband and wife are simply man and woman and to the fact that betrothal was a much more significant commitment then than engagement is today. In verse 19 Joseph resolves "to divorce" Mary. The word for divorce is the same as the word in Matthew 5:32 and 19:9.

But most important of all, Matthew says that Joseph was "just" in making the decision to divorce Mary, presumably on account of her porneia, fornication.

Therefore, as Matthew proceeded to construct the narrative of his gospel, he finds himself in chapter 5 and then later in chapter 19 needing to prohibit all remarriage after divorce (as taught by Jesus) and yet to allow for "divorces" like the one Joseph contemplated toward his betrothed whom he thought guilty of fornication (porneia). Therefore, Matthew includes the exception clause in particular to exonerate Joseph, but also in general to show that the kind of "divorce" that one might pursue during a betrothal on account of fornication is not included in Jesus' absolute prohibition.

This interpretation of the exception clause has several advantages:

1. It does not force Matthew to contradict the plain, absolute meaning of Mark and Luke and the whole range of New Testament teaching set forth above in sections 1-10, including Matthew's own absolute teaching in 19:3-8;

2. It provides an explanation for why the word porneia is used in Matthew's exception clause instead of moicheia;

3. It squares with Matthew's own use of porneia for fornication in Matthew 15:19;

4. It fits the demands of Matthew's wider context concerning Joseph's contemplated divorce.

PART FIVE: Conclusions and Applications

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A. In the New Testament the question about remarriage after divorce is not determined by:

1. The guilt or innocence of either spouse,

2. Nor by whether either spouse is a believer or not,

3. Nor by whether the divorce happened before or after either spouse's conversion,

4. Nor by the ease or difficulty of living as a single parent for the rest of life on earth,

5. Nor by whether there is adultery or desertion involved,

6. Nor by the on-going reality of the hardness of the human heart,

7. Nor by the cultural permissiveness of the surrounding society.

B. Rather it is determined by the fact that:

1. Marriage is a "one-flesh" relationship of divine establishment and extraordinary significance in the eyes of God (Genesis 2:24; Matthew 19:5; Mark 10:8),

2. Only God, not man, can end this one-flesh relationship (Matthew 19:6; Mark 10:9—this is why remarriage is called adultery by Jesus: he assumes that the first marriage is still binding, Matthew 5:32; Luke 16:18; Mark 10:11),

3. God ends the one-flesh relationship of marriage only through the death of one of the spouses (Romans 7:1-3; 1 Corinthians 7:39),

4. The grace and power of God are promised and sufficient to enable a trusting, divorced Christian to be single all this earthly life if necessary (Matthew 19:10-12,26; 1 Corinthians 10:13),

5. Temporal frustrations and disadvantages are much to be preferred over the disobedience of remarriage, and will yield deep and lasting joy both in this life and the life to come (Matthew 5:29-30).

C. Those who are already remarried:

1. Should acknowledge that the choice to remarry and the act of entering a second marriage was sin, and confess it as such and seek forgiveness.

2. Should not attempt to return to the first partner after entering a second union (see 8.2 above).

3. Should not separate and live as single people thinking that this would result in less sin because all their sexual relations are acts of adultery. The Bible does not give prescriptions for this particular case, but it does treat second marriages as having significant standing in God's eyes. That is, there were promises made and there has been a union formed. It should not have been formed, but it was. It is not to be taken

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Revised May 2005

lightly. Vows and promises are to be kept, and the union is to be sanctified to God. While not the ideal state, staying in a second marriage is God's will for a couple and their ongoing relations should not be looked on as adulterous.

4. Should understand that their second marriage disqualifies them from holding church office (Elder or Deacon) according to 1 Timothy 3:2, 12, and Titus 1:6 which requires them to be , “The husband of one wife”.

5. Should understand that once dealt with according to numbers 1-3 above, there is no need for further attention on the past sin.

6. Should understand that past sin, having been scripturally dealt with, does not hinder from growth in godliness, or in the use of one’s spiritual gifts for the general ministry to the body of Christ.

D. Church Policy

1. The Elders of FCF will not remarry anyone except those whose spouse has died.

2. If a member of FCF remarries outside of our fellowship, they would be subject to church discipline.

3. A person may be a member of FCF without agreeing fully with this position paper, in the hope that he or she would grow into a better understanding, but while he continues in disagreement he may not hold church office or propagate his views on the subject.

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Attachment 5Biblical Manhood and Womanhood

Believing that the Bible is our final authority in all matters of faith and practice, we hold the position of male headship under Christ. This distinction was seen in the creation order as well as after the fall of man. Even before Moses we see a patriarchal system. When the priesthood was established it was limited to males from a single tribe chosen by God. When the monarchy was instituted, God anointed men to rule as kings under His authority. We do not believe that these were accommodations to the culture of the day. In the New Testament we see that Jesus chose the twelve, all of whom were men. Men are given the headship role in the family. They are commanded to love their wives as Christ loved the church, and to rule well their own families. Wives are asked to joyfully submit even as the church does to Christ. Submission does not imply inferiority; Christ submitted to the Father.Women are joint heirs of the grace of life, empowered and equipped by the Holy Spirit for a broad range of ministry. Consistent with the rest of scripture, the oversight and teaching offices are limited to qualified men. In general, we believe the Bible teaches complimentary differences between male and female, and that God continues to recognize distinctions in male/female roles. In light of this we place a strong emphasis on the discipling of men to be Christ-like husbands and fathers. When the church is gathered together we believe that the commandments of scripture still apply today and must be recognized. The neglect of Biblical teaching concerning gender distinctives has caused the spirit of this world to enter into the church. Families have also suffered severely as a result of this neglect. As disciples of Jesus Christ we desire to show our love for Him by doing what He commands. The following scriptures sum up our position.Genesis 1:27 And God created man in His own image, in the image of God He created him; male and female He created them.Ephesians 5:22-24 Wives, be subject to your own husbands, as to the Lord. For the husband is the head of the wife, as Christ also is the head of the church, He Himself being the Savior of the body. But as the church is subject to Christ, so also the wives ought to be to their husbands in everything.Ephesians 5:25-27 Husbands, love your wives, just as Christ also loved the church and gave Himself up for her; that He might sanctify her, having cleansed her by the washing of water with the word, that He might present to Himself the church in all her glory, having no spot or wrinkle or any such thing; but that she should be holy and blameless.I Timothy 2:8-14 Therefore I want the men in every place to pray, lifting up holy hands, without wrath and dissension. Likewise, I want women to adorn themselves with proper clothing, modestly and discreetly, not with braided hair and gold or pearls or costly garments; but rather by means of good works, as befits women making a claim to godliness. Let a woman quietly receive instruction with entire submissiveness. But I do not allow a woman to teach or exercise authority over a man, but to remain quiet. For it was Adam who was first created, and then Eve. And it was not Adam who was deceived, but the woman being quite deceived, fell into transgression.I Corinthians 14:34-37 Let the women keep silent in the churches; for they are not permitted to speak, but let them subject themselves, just as the Law also says. And if they desire to learn anything, let them ask their own husbands at home; for it is improper for a woman to speak in church. Was it from you that the word of God first went forth? Or has

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it come to you only? If anyone thinks he is a prophet or spiritual, let him recognize that the things which I write to you are the Lord's commandment.

Attachment 6Convictions of Personal Conscience

Fredericksburg Christian Fellowship Position Paper

Introduction: Most of us have seen the movie “Chariots of Fire” and have been greatly encouraged by the example of Eric Liddell. But if a Christian would adopt a different position of what is allowed on Sunday could that believer be just as dedicated to Christ with his differing opinion? Convictions of personal conscience are those areas where a strict absolute is not laid down for us in the Law of Christ. That does not mean that one cannot make a Biblical argument for his position. Take for example one of the issues in Romans chapter fourteen, one’s personal diet. One could argue for vegetables only from Genesis 1:29 as God’s will clearly stated from the beginning. Others would make a case for meat from God’s instruction to Noah after the flood in Genesis 9:1-4. Still others would argue for a “kosher” diet from later revelation in the Mosaic Law such as Leviticus 11:1-23. A fourth group would say that the kosher regulations have been abrogated in Christ and that “all foods are clean” (Mark 7:18-19). “Sounds simple,” you might be thinking. We wish it were so. The trouble arises when a brother or sister does not see an issue as a matter of “personal conscience,” but as a Biblical absolute. What do we do then? How do we treat the brother or sister who differs with us on these matters? Is there a better position? Am I allowed to do anything my conscience permits? This paper is an attempt to answer these and similar questions according to the Scriptures.

Moral Absolutes vs. Convictions of Personal Conscience: In the letters to Rome, Corinth,

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Galatia, and Colossae the Apostle Paul deals with these issues. Much of the debate today revolves around the Christian’s understanding of the Law of God and its relevance to New Testament Christianity. When there is no moral absolute clearly stated in Scripture, then we believe that the issue falls under the category of a personal conviction. This does NOT free a brother to participate in that issue. Scripture says much about the regulation of these matters, and we will cover them later on in this paper. To help us understand the difference between a moral absolute and a personal conviction let’s look at a few examples. Modest dress for women is a moral absolute (I Timothy 2:9). Some obey the absolute holding a personal conviction of “dresses only.” The conscience of others believes that “modest pants” do not violate the absolute.In order to please the Lord and obey the absolute found in I Peter 2:11, “Abstain from fleshly lusts which wage war against the soul,” some have chosen not to have a television. Others believe they can own a television, use it wisely, and still obey the moral absolute.As much as we would like to consider all of our personal convictions as Biblical absolutes the fact of the matter is, they simply may not be. Consider just a few historical examples of convictions of personal conscience in order to see how each might demand that his side of the position is an absolute:

1. Vegetable vs. Meat diet 2. Honoring the Mosaic sabbath day vs. Considering all days alike3. Not eating meat sacrificed to idols vs. All things are clean4. Participating in war vs. Pacifism5. Going to the theater, dancing, or playing cards vs. Abstaining from the world6. Drinking wine vs. Tea-totaling7. Playing sports on Sunday vs. Abstaining from “your own pleasure”8. Gun ownership vs. Nonviolence9. Political Candidate “A” vs. Political candidate “B”10. Wearing makeup or dying your hair vs. The God-given “natural” look

We must be honest and careful in these matters. Just because an issue is not presented in the Law of Christ does not mean that God has nothing to say about it. There are Biblical principles which must guide us in matters of personal conviction.

Statements of Fact from Romans Chapter Fourteen and Fifteen:

We must accept one another when we differ on matters of personal conviction. 14:1, 15:1, 7

We must not be on a campaign to convert others to our position. 14:1, 22, 15:1

There are stronger and weaker positions. 14:2, 15:1

We must not judge others or view with contempt those who differ with us on these matters. 14:3

We are individually accountable to God, and will indeed have to give an account of our behavior to Him. 14:4, 10-12.

We must be convinced in our own minds; that is, there must be no doubt in our minds as to the acceptableness of our position. 14:5

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It is possible for Christians with differing conscientious convictions to be pleasing to the Lord. 14:6

The goal is to ascribe to Christ His rightful position as Lord. 14:7-10

Don’t let your liberty of conscience cause a brother to stumble. 14:13, 21

All things are clean that are not forbidden, but I can’t proceed with a doubting conscience. 14:14

Do not practice your liberty in such a manner that will cause offense; this would violate the law of love. 14:15, 20

Temporal matters are not central to the Kingdom of God, but it is the eternal things wrought by the Spirit that should be our focus. 14:17

Remember that your personal convictions are between you and God. 14:22

Never violate your conscience. You cannot do so without sinning. 14:23

We should strive to be at peace, and to please the other for his edification. 14:19, 15:1-2

Biblical Guidelines for evaluating the exercise of our personal convictions:

Does it Glorify God? Isaiah 43:7, I Corinthians 10:31, John 15:8

Can it be done in the name of Jesus? Colossians 3:17

Does it cause a weaker brother to stumble? Romans 14:15, 21, Matthew 18:6-9, I Corinthians 8:9-13

Is it profitable for you? I Corinthians 6:12

Does it involve wrong company? I Corinthians 15:33, Psalm 1:1

Does it have the appearance of evil or make provision for the flesh? I Thessalonians 5:21-22, Romans 13:14

Can it be done for the Lord? Colossians 3:23

Do you have any doubts about it? Romans 14:23

Would your parents understand this activity to be honoring to them? (How do you find out? ASK THEM!) Ephesians 6:2-3

Is it something you would like to reap in the life of your children? Galatians 6:7-8

Are you willing to face it in judgment? II Corinthians 5:10

Some thoughts on Romans Chapter Fourteen by Others:

The question for you is: Are you in the kingdom of God? Nothing else is going to matter, nothing except this glorious kingdom of God and His Christ…(and) we must emphasize that the kingdom of God is also within every one of us who is a Christian. It is the reign

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of God, which means the reign of Christ…That is the sense in which the kingdom of God is within us… My great concern should not be for meat and drink and observation of days, or this, or that, or the other, but that the King should be enthroned in my heart.

How pathetic it is. We rob ourselves of the most wonderful things in the Christian faith and the greatest glories when we indulge in this minutiae… The Apostle is saying: Where is your sense of perspective? Where is your sense of proportion? Where is your sense of balance? Do you not realize who you are and what you are?…Now that is the first and greatest and fundamental argument: the kingdom of God. You start with that, then all you do and all your thinking and everything else must be governed by that. The moment it is not, you will go off at a tangent and make peripheral things central. You will make yourself miserable, you will divide the church, you will produce chaos and havoc, and do harm to the kingdom of God. That is what Paul is saying. Martin Lloyd Jones

It seems very likely, from this and the following chapter, that there were considerable misunderstandings between the Jewish and Gentile Christians at Rome, relative to certain customs which were sacredly observed by the one and disregarded by the other. The principal subject of dispute was concerning meats and days. The converted Jew, retaining a veneration for the law of Moses, abstained from certain meats, and was observant of certain days; while the converted Gentile, understanding that the Christian religion laid him under no obligations to such ceremonial points, had no regard to either. It appears, farther, that mutual censures and uncharitable judgments prevailed among them, and that brotherly love and mutual forbearance did not generally prevail. The apostle, in this part of his epistle, exhorts that in such things, not essential to religion, and in which both parties, in their different way of thinking, might have an honest meaning, and serious regard to God, difference of sentiments might not hinder Christian fellowship and love. Adam Clarke

Attempts for producing absolute oneness of mind among Christians would be useless. Let not Christian fellowship be disturbed with strifes of words. It will be good for us to ask ourselves, when tempted to disdain and blame our brethren; Has not God owned them? and if He has, dare I disown them? Let not the Christian who uses his liberty, despise his weak brother as ignorant and superstitious. Let not the scrupulous believer find fault with his brother, for God accepted him, without regarding the distinctions of meats. We usurp the place of God, when we take upon us thus to judge the thoughts and intentions of others, which are out of our view. The case as to the observance of days was much the same. Those who knew that all these things were done away by Christ's coming, took no notice of the festivals of the Jews. But it is not enough that our consciences consent to what we do; it is necessary that it be certified from the Word of God. Take heed of acting against a doubting conscience. We are all apt to make our own views the standard of truth, to deem things certain which to others appear doubtful. Thus Christians often despise or condemn each other, about doubtful matters of no moment. A thankful regard to God, the Author and Giver of all our mercies, sanctifies and sweetens them. Matthew Henry

In chapter 14 St. Paul teaches that one should carefully guide those with weak conscience

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and spare them. One shouldn't use Christian freedom to harm but rather to help the weak. Where that isn't done, there follow dissention and despising of the Gospel, on which everything else depends. It is better to give way a little to the weak in faith until they become stronger than to have the teaching of the Gospel perish completely. Martin Luther

Matters of Conscience and Legalism: A discussion of one’s personal convictions almost always includes the topic of legalism. To assist you in understanding what constitutes legalism we have included this section.

Legalism should be defined as:

Distorting the gospel by adding conditions to free grace: Acts 15:1, 7-11; Gal.1:6-7, 2:11-16, 4:8-11, Gal. 5:2-4; Col.2:16-17

Substituting man-made regulations for the Word of God: Matthew 15:1-3

Majoring on the minors and neglecting the more important issues: Luke 11:42

Overconcern with the externals while disregarding matters of the heart: Matthew 23:27

Regarding with contempt or judging a brother based on matters of personal conviction: Romans 14:1-5

Trusting in ourselves that we are righteous based on religious performance: Luke 18:9-14

Hypocrisy, the leaven of the Pharisees: Luke 11:53-12:1

Legalism should never be defined as:

A zeal for the commandments of Christ: Matthew 5:19; I Corinthians 7:19

A ministry that teaches others to follow Christ in obedience: Matthew 28:20; I Thes.4:1-2

Strong personal convictions*: Romans 14:2,5

Man-made restrictions for personal protection from sinful habits*: Romans 13:14; I Corinthians 6:12

A zeal for good works: Eph.2:10; Titus 1:16, 2:7, 14, 3:8, 14

Limiting our liberty for the benefit of others: Romans 14:15, 21, 15:2; Acts 16:1-3

Obedience: John 14:15, 23, 15:10; I John 2:3-5, 5:2-4

Conclusion:

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* If we do not demand them of others

The church of Jesus Christ needs men and women of strong conviction. We must, however, submit all of our convictions to the test of God’s Word. Our Lord Jesus Christ commands us not to be judgmental towards those who differ with us on matters of personal conviction. The kingdom of God revolves around much higher things than food, drink, and the like. The unity of the Spirit is a precious thing and it should not be sacrificed for issues of personal preference. We should strive to maintain it with all the grace that God provides in Christ Jesus. Let us conclude with the Word of our Lord through His servant, Paul:

For the kingdom of God is not eating and drinking,but righteousness and peace and joy in the Holy Spirit.

For he who in this way serves Christ is acceptable to God and approved by men.So then let us pursue the things which make for peace and the building up of one another.

Romans 14:17-19 NASB

Attachment 7

Modest Dress for Christian Women

I Timothy 2:8-10 KJV

8. I will therefore that men pray every where, lifting up holy hands, without wrath and doubting. 9. In like manner also, that women adorn themselves in modest apparel, with shamefacedness and sobriety; not with braided hair, or gold, or pearls, or costly array;

10. But (which becometh women professing godliness) with good works.

In the second chapter of I Timothy, Paul is addressing men and women to inform them about some things necessary to insure order in public worship of the New Testament church. It is clear from Paul’s instructions to Timothy that women were full-fledged and active members of the church. In verse 9, when Paul says, “in like manner,” what does he mean? The word translated “similarly, or “in like manner” indicates that Paul is continuing his instruction from the previous verses with regard to conduct connected with public worship. He has just given some instruction to men concerning prayer and now he will speak to the women.

Before we look at his instruction to women, let us consider the question, “What is public worship and when and where does it begin?” Worship means to assign great worth or value to something or someone. As we become conscious of the worthiness of God, we are motivated to express by word and deed our love and gratefulness to the One Who has given us all that we have - life - physical life, spiritual life, abundant life, and eternal life. That expression may take the form of singing praises to the Author of life, or it might be articulated through prayers of thanksgiving to the Giver of all good gifts. We might express our worship through deeds of love and mercy shown to others.

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Does public worship begin at 11:00 AM when we enter into the place of worship on Sunday morning? No, it begins in the heart in the quietness of that time that we invest in private worship and commitment to the Lord. Public worship flows out of an attitude of our hearts determined by what we truly think of God.

How should men come to church? They should come with hearts prepared for worship that they might “lift holy hands in prayer without wrath and doubting.” What would likely cause a man to deviate from such preparation? Distraction could come from focusing on something else, business, sports, a hobby, or anything that occupies the mind. The most troublesome mental distraction for a man is probably an immodestly dressed girl or woman.

How should women come to church? Certainly women should be prepared for worship in the attitude of their hearts, but Paul gives to women a specific instruction dealing with the prevention of distraction for men. “Dress modestly using good sense,” he cautions. It begins when you are still at home and it flows out of what is in the heart. Paul literally is saying that women should adorn themselves in adorning attire.

Adorning attire is becoming attire.

Adorning attire is virtuous attire.

Adorning attire is honorable attire.

What would distract a woman from preparing for worship by dressing modestly? The list might include: the fashion industry, culture, comparison to others, the desire to express freedom, pride, or failure to understand the danger involved in immodesty. Perhaps Paul here is focusing on the potential weakness of both men and women in preparation for true worship.

Should women be concerned about modest dress for church, and then just not worry about it the rest of the time? Obviously not. The testimony of a Christian must be consistent.

Who set the fashions in ladies’ apparel of Paul’s day? Rome. Who set the fashions in Rome? The wealthy who could afford to indulge in extravagance. It is said that the wife of Emperor Caligula was sometimes festooned in ornaments valued at over a million dollars. Paul is saying to Christian women, “Don’t emulate the heathen who have a faulty value system that shouts, ‘Hey, look at me!’”

God created man and woman with desire and there was nothing wrong with that. After the Fall into sin, something else has come to dwell in the mind and in the body, the active lust or desire springing from the soul’s diseased condition. What does a man see that ignites the lust?

Generally speaking, what a boy or a man sees that kindles lust falls into four categories all of which draw attention to the flesh: (1) Too low on the top; (2) Too high on the bottom; (3) Too tight around the curves; (4) Too much skin showing

Immodest dress creates grave danger for the family and the church. Whose fault is it? Generally, it is the father’s fault early and husband’s fault later. They are the ones who know how men or boys see these things and it is their responsibility to point it out and set standards at home. If the church fails to speak out on the issue, the church leadership must also bear some of the blame.

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A young man wrote a letter to Elizabeth Eliot. “Sometimes if the point (immodest dress) is raised, the woman will sharply respond, ‘You have a dirty mind,’ or ‘Well, you don’t have to look.’” Elizabeth Eliot responds, “That, I do believe, is not a godly attitude. It says in Phil. 2:4, We are to each of us to look not only to our own interest, but also the interest of others.”

In I Timothy 3:2, one of the essential qualifications for an elder is the same word translated modesty here in 2:9 (KJV, “of good behavior,” RV, “orderly”). The “well-ordering” that Paul prescribes is not only for dress and demeanor, but essentially for the heart. What is in the heart expresses itself in outward behavior or demeanor.

Elizabeth Eliot asks the question on her radio broadcast Gateway to Joy, “What does modesty mean? Well, it means placing a low estimate on one’s own merits, not being forward or showing off. It means unpretentious. Modesty means to be free from undue familiarity, from indecency, from lewdness, pure in thought and conduct. Speaking of modest apparel, it means decent, seemly. The opposite of modesty is conceit, boldness, immodesty, brazenness, lewdness.”

Paul is not condemning the desire of women to adorn themselves and be in good taste. But, they have to dress with “shamefacedness.” What is that? It is discretion, a sense of shame, or modesty. It is not sheepishness. The only other place it is used in the New Testament is in Hebrews 12:28, where is translated reverence. Shamefacedness is that modesty which is rooted in the character.

“Sobriety” comes from two Greek words. “To save” and “the mind.” It means to be sober minded. Avoid wearing something unreasonable in terms of kindling lust. Good works are a woman’s finest adornment - deeds of love and mercy shown to others.

Matthew 5:16 “Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven.”

Elisabeth Eliot continues, “I Timothy says it’s all right to dress however you want to, unless you are making a claim to godliness. In that case, the way that you dress, along with the rest of your life, must be subject to the guidelines and control of the Holy Spirit.” Christian women should dress in such a way “which becometh women professing godliness” The word “professing” has the root meaning to convey a message loudly, to proclaim. The word “godliness” theosebeia, comes from Theos – God, and Sebomai – to be devout. It means to fear or reverence God.

The general attitude of Christian women should be one of reverence for God and deference to others in the matter of clothing, never wearing the kind of apparel or dressing in such a way as to call attention to herself.

I Peter 3:3 “Do not let your adornment be merely outward -- arranging the hair, wearing gold, or putting on fine apparel 4 - rather let it be the hidden person of the heart, with the incorruptible beauty of a gentle and quiet spirit, which is very precious in the sight of God.”

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Attachment 8

Congregational Music

The Holy Scriptures are replete with people who sought to worship God in their own way. Though never questioning their sincerity, God nevertheless did not receive their worship. After the fall of man God cursed the ground. Cain, however, thought it right to bring to God the fruits of the ground only to discover that God was not pleased with his offering. In Leviticus God gives specific instructions for all offerings, even prescribing the formulas for incense and anointing oil. In chapter 10 of the same book Nadab and Abihu offer strange fire to the Lord. For not treating God as holy they are consumed with fire instead of the offering. Even David, the sweet psalmist of Israel, was not permitted to move the ark of the covenant in an unprescribed way, and witnessed the outpouring of God’s anger because—according to David in I Chron.15:13—“We did not seek Him according to the ordinance.”When we come to the New Testament we are confronted with a more difficult task. God does not delineate all the specifics as He did in the law of Moses. Nevertheless, we have the identical command in I Peter 1:15 as they had in Leviticus 11:45, “You shall be holy for I am holy.” In addition to this, we have the command, “Do not be conformed to this world” in Romans 12:2. We also have a strong warning in James 4:4, “You adulteresses, do you not know that friendship with the world is hostility toward God? Therefore whoever wishes to be a friend of the world makes himself an enemy of God.”In the area of music, we fear that many have ignored these Biblical injunctions, and at the same time adopted a humanistic mindset. In the seventh article of the first Humanist Manifesto (1933) we read, “Religion consists of those actions, purposes, and experiences which are humanly significant. Nothing human is alien to the religious. The distinction between the sacred and the secular can no longer be maintained.” This mindset would have God accept Cain’s offering, tolerate Nadab and Abihu’s strange fire, and allow David to move the ark in any manner he saw fit. Humanism begins with what is pleasing to man. We must ask, “What pleases God?” This is not always an easy task. We must search the Scriptures and establish a governing principle. Many believe that music is holy if the words are Biblical. This seems to violate the principle, and definition of Holiness. Consider the following passage.Hag. 2:11-13 “Thus says the Lord of hosts, 'Ask now the priests for a ruling: 12 'If a man carries holy meat in the fold of his garment, and touches bread with this fold, or cooked food, wine, oil, or any other food, will it become holy?' "And the priests answered and said," No. "Then Haggai said, "If one who is unclean from a corpse touches any of these, will the latter become unclean?" And the priests answered and said, "It will become unclean.”The governing principle is this: when mingled together, the common defiles the holy. The holy does not purify the common. Many believe that uniting the holy words of Scripture with the degrading forms of modern pop culture will “redeem” or purify the art form. The

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opposite is true. The holy does not “purify” rock music, for example. On the contrary, rock music defiles the holy. This governing principle was at the root of all the specifics given in the Law of Moses, “so as to make a distinction between the holy and the profane, and between the unclean and the clean” (Lev.10:10). We reiterate, the task for the New Testament believer is more difficult. We are not loaded down with all the specifics that Israel was not able to bear, but we must not make the error of rejecting the principle of separation. What we offer to God as our sacrifice of praise must be holy. We must not shrink back from our responsibility of making a distinction between the sacred (holy) and the secular (common).We are not saying that the common is always evil, nor do we desire to censure en-masse what a believer listens to outside of the general assembly. This is not a double standard. Many common practices were allowed in everyday life, but forbidden in the Temple. Likewise, several prohibitions are given in I Corinthians 12-14 for our gathering together, but are not applicable at other times. So, this is not a regulative principle for individual believers at all times. We must, however, take great care in our congregational music to insure that what is being offered to God is holy, and not conformed to this evil age.Having a conscientious belief that the vast majority of contemporary christian music violates these principles, we have chosen to abstain from its use in our worship service. We would desire that every Christian and local assembly examine everything they offer to God in light of the Biblical principle of holiness. Nevertheless, we affirm that our conviction in this matter should not be a dividing point with churches holding a different conviction, nor do we desire to extend its jurisdiction to individual believers including our own members.

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