Why does our church need an official confession (or statement) of faith?
From the preamble to the Baptist Faith and Message 2000:
Baptists are a people of deep beliefs and cherished doctrines. Throughout our history we have been a confessional people, adopting statements of faith as a witness to our beliefs and a pledge of our faithfulness to the doctrines revealed in Holy Scripture.
Why this particular confession of faith?
The London Baptist Confession of 1689 is one of the oldest confessions of faith in Baptist history. It is also the basis for the confessions of the Philadelphia Baptist Association in 1742 and the Charleston Baptist Association in 1767, each making only slight modifications. In 1845, when the Southern Baptist Convention was formed, every delegate came from a church or association that had adopted the Philadelphia Confession or an abstract of that document. When the Southern Baptist Theological Seminary was founded and saw fit to draft a confession which all its faculty would sign and teach according to (which they still do to this day), the Abstract of Principles was written which is a summary of the contents of the 1689 London Baptist Confession.
Charles Haddon Spurgeon, the beloved British Baptist pastor of the 19th Century who is still read and quoted by Baptist leaders (and others) today, said of the 1689 Confession,
“This ancient document is the most excellent epitome of the things most surely believed among us. It is not issued as an authoritative rule or code of faith, whereby you may be fettered, but as a means of edification in righteousness. It is an excellent, though not inspired, expression of the teaching of those Holy Scriptures by which all confessions are to be measured.”
Why condense or make any additions?
Certain portions of the confession have been omitted because they reflect the theological spirit of the age rather than clear biblical language (for instance, referring to Sunday as the Christian Sabbath and forbidding all labor or entertainment) or because it was further explanation of something already stated. Other items have been added because of the issues which need added clarity in our age and the infiltration of unbiblical ideas into Christianity and the church (i.e. liberal feminism and gay marriage).
We believe the Holy Scriptures are the only sufficient, certain, and infallible rule of all saving knowledge, faith, and obedience. The Scriptures consist of all the books of the Old and New Testament which are given by the inspiration of God. The books commonly called the Apocrypha were not given by divine inspiration, and are not part of the cannon or rule of Scripture. Therefore they have no authority in the church of God. 2 Timothy 3:15-17; 2 Peter 1:19-21; 2 Peter 3:15-16
Holy Scripture demands belief, yet its authority does not depend on the testimony of any person or church, but entirely on God its author, who is truth itself. Therefore it is to be received because it is the Word of God. Psalm 12:6; Psalm 19:7; Psalm 33:4
The whole revelation of God concerning all things essential for his own glory, human salvation, faith and life, is either explicitly set down or implicitly contained in the Holy Scriptures. Nothing is ever to be added, whether by a new revelation of the Spirit, or by human traditions. Deuteronomy 29:29; Galatians 1:8; Revelation 22:18-19; 1 Timothy 4:1; Mark 7:13
The supreme judge by which all religious controversies are to be settled, and all decrees of councils, opinions of ancient writers, human doctrines and individual thinkers are to be examined, can be none other than the Holy Scriptures delivered by the Spirit. In the verdict of Scripture our faith is finally determined. Romans 4:3; Matthew 22:29; Luke 10:25-26; Matthew 12:3; Matthew 19:4
The Lord our God is the one and only living and true God. Deuteronomy 6:4; 1 Timothy 1:17; Isaiah 45:5
He alone has immortality, living in light which no one can approach. He is immutable, immense, eternal, incomprehensible, almighty, in every way infinite, perfectly holy, perfectly wise, absolutely free. He works all things according to the counsel of his will for his own glory. 1 Timothy 6:13-16; Malachi 3:6; Psalm 135:6; Isaiah 6:3; Ephesians 1:11
He is perfectly loving, gracious, merciful, long-suffering, abundant in goodness and truth; he forgives iniquity, transgression and sin. He is the rewarder of those who diligently seek him, yet at the same time he is entirely just in his judgments, hating all sin, and he will by no means clear the guilty. Lamentations 3:22-23; Psalm 145:8; Hebrews 11:6; Exodus 20:7; Psalm 19:9; Isaiah 61:8; Psalm 5:5; Romans 11:33
He alone is the source of all being, from whom, through whom, and to whom are all things; He has absolute sovereign dominion over all creatures, to do through them, for them, or to them whatever he pleases. In his sight all things are open and plain; his knowledge is infinite. Romans 11:36; Colossians 1:16-17; Hebrews 4:13; Romans 9:14-21; Proverbs 2:6; Romans 11:34; Isaiah 55:9
Angels and human beings owe him, as creatures to the Creator, worship, service, and obedience, and whatever else he is pleased to require of them. Psalm 148; Luke 4:8; Romans 1:20-21
In this divine and infinite Being there are three persons, the Father, the Son and the Holy Spirit. They are one in substance, power, and eternity, each having the whole divine essence, yet this essence is undivided. Matthew 28:19; Luke 3:22; John 10:30; John 14:8-11; John 14:16-17; Matthew 12:31-32; Acts 2:32-33
The Father is not derived from anyone, he is neither begotten nor proceeding; the Son is eternally begotten of the Father; the Holy Spirit proceeds from the Father and the Son. All three are infinite, without beginning, and therefore but one God, who is not to be divided in nature and being. Yet they are distinguished by several distinctive characteristics and personal relations. Revelation 22:13; John 1:14,18; John 15:26; Galatians 4:6; 1 John 2:23; 1 John 5:12
This doctrine of the Trinity is the foundation of all our fellowship with God, and of the comfort of our dependence on him. 2 Corinthians 13:14; Matthew 28:18-20; Revelation 1:4-6
God has decreed all things that occur, and this he has done in himself, from all eternity, by the perfectly wise and holy counsel of his own will, freely and unchangeably. Yet he has done this in such a way that God is neither the author of sin, nor does he share with anyone in sinning, nor does this violate the will of the creature, nor is the free working or contingency of second causes taken away but rather established. In all this, God's wisdom is displayed. Isaiah 46:9-11; Ephesians 1:4; 1 Peter 1:20; Acts 4:27-28; James 1:13; Romans 9:19-21; Job 40:1-2, 8-9; John 17:12; Romans 10:13-17
Although God knows everything which may or can come to pass under all imaginable conditions, yet he has not decreed anything because he foresaw it in the future. Romans 9:11; John 15:16
By God's decree, and for the demonstration of his glory, certain human beings and angels are predestined (or foreordained) to eternal life through Jesus Christ, to the praise of his glorious grace. Others are left to continue in their sin to their just condemnation, to the praise of his glorious justice. Matthew 25:34, 41; Ephesians 1:3-6; 1 Peter 2:7-8; Proverbs 16:4; 1 Thessalonians 5:9; Romans 9:22-24; 1 Timothy 5:21
God chose those human beings who are predestined to life before the foundation of the world, in accordance with his secret counsel and the good pleasure of his will. God chose them in Christ for eternal glory, solely out of his free grace and love, without anything in the creature moving him to choose them. Ephesians 2:8-10; 1 Peter 2:9-10; Titus 3:5-6; John 6:35-44; John 10:25-26
As God has appointed the elect to glory, so he has by the eternal and completely free purpose of his will foreordained all the means. Therefore those who are elected (being fallen in Adam) are redeemed by Christ, effectually called to faith in Christ by his Spirit working in due season, justified, adopted, sanctified, and kept by his power through faith to salvation. Philippians 1:6; Romans 8:28-30; Romans 10:13-17; John 10:28-30
The doctrine of this high mystery of predestination is to be handled with special prudence and care, so that those who are heeding the will of God revealed in his Word, and who are obeying it, may be assured of their eternal election from the certainty of their effectual calling. So shall this doctrine promote the praise, reverence, and admiration of God, and encourage humility and diligence, and bring much comfort to all who sincerely obey the Gospel. Hebrews 6:9-12; 1 John 5:13; 2 Peter 1:10-11; Romans 11:33-36
In the beginning it pleased God the Father, Son, and Holy Spirit, to create the world and all things in it, both visible and invisible, in six days, and all very good. This was a demonstration of the glory of his eternal power, wisdom, and goodness. Genesis 1:1; Exodus 20:11; Colossians 1:15; John 1:3; Romans 1:20, 1 Timothy 4:4
After God had made all other creatures, he created human beings, male and female, with reasoning and immortal souls, making them fitted for life with God for which they were created. They were made in the image of God, with knowledge, righteousness, and true holiness. Genesis 1:26-27; Genesis 2:7; Romans 1:19-25
Both Adam and Eve were created in God's image, equal before God as persons and distinct in their manhood and womanhood. Genesis 1:26-27; Genesis 2:18-25
Distinctions in masculine and feminine roles are ordained by God as part of the created order, and should find an echo in every human heart. 1 Corinthians 11:2-15; 1 Timothy 2:12-13; Deuteronomy 22:5
God, the good Creator of all things, in his infinite power and wisdom, upholds, directs, organizes and governs all creatures and things, from the greatest to the least, by his perfectly wise and holy providence, to the end for which they were created so that nothing happens to anyone by chance, or outside his providence. Hebrews 1:2-3; Lamentations 3:37-38; Matthew 10:29-30; James 1:17
God in his ordinary providence makes use of means, yet is free to work outside, above and against them at his pleasure. Joshua 10:12-14; 2 Kings 6:1-7; Matthew 17:24-27; Psalm 104:14
The almighty power, unsearchable wisdom, and infinite goodness of God, are so far expressed in his providence, that his sovereign purposes extend even to the first fall and all other sinful actions of angels and human beings. This is not merely by a bare permission, for he most wisely and powerfully limits and by other means arranges and governs sinful actions, so that they bring about his own holy purposes. Yet in all this the sinfulness of these actions comes entirely from the creature, and not from God, who is altogether holy and righteous, neither is he nor can he be the author or approver of sin. Acts 3:13-18; Acts 4:27-28; Romans 11:33-34; Genesis 50:20; 1 John 2:16
The perfectly wise, righteous, and gracious God often leaves for a time [even] his own children to various temptations, and to the corruption of their own hearts. He does this to chastise them for their former sins, or to show them the hidden strength of the corruption and deceitfulness still in their hearts so that they may be humbled, and to bring them to a closer and more constant dependence on him for their support, and to make them more watchful against future occasions of sin, and for various other just and holy ends. So whatever happens to any of his elect it is by his appointment, for his glory and for their good. Luke 22:31-32; James 1:14; 2 Corinthians 12:7-9; 1 Corinthians 10:12-13; Hebrews 12:4-6; Romans 8:28-29
As the providence of God reaches out in a general way to all creatures, so, in a very special way, it takes care of his church and controls all things for the good of his church. Ephesians 1:16-23; Ephesians 5, 23-30; Romans 8:28; Matthew 16:18
God created Adam upright and perfect, and gave him a righteous law which secured life for him while he kept it, but threatened death if he broke it. Yet Adam did not live long in this position of honor. Satan used the subtlety of the serpent to subdue Eve, she seduced Adam, and Adam (without any compulsion) willfully transgressed the law of their creation and the command given to them by eating the forbidden fruit. God was pleased to permit this act, according to his wise and holy counsel, as it was his purpose to direct it toward his own glory. Genesis 2:16, 17; Genesis 3:12,13; 2 Corinthians 11:3
By this sin our first parents fell from their original righteousness and communion with God. We fell in them, for by it death came upon all; all became dead in sin. Romans 3:23; Romans 5:12; Titus 1:15; Genesis 6:5; Jeremiah 17:9; Romans 3:10-19
The guilt of this sin was imputed to, and their corrupted nature passed on to all their posterity by ordinary birth. Their descendants are therefore conceived in sin, and are by nature children of wrath, the servants of sin, the subjects of death and all other miseries— spiritual, temporal, and eternal—unless the Lord Jesus sets them free. Romans 5:12-19; 1 Corinthians 15:21, 22, 45, 49; Psalms 51:5; Job 14:4; Ephesians 2:3; Romans 6:20; Romans 5:12; Hebrews 2:14, 15; 1 Thessalonians 1:10
All actual transgressions proceed from this original corruption. By it we are completely incapacitated and disabled, antagonistic to all good and entirely biased towards evil. Romans 8:7; Colossians 1:21; James 1:14, 15; Matthew 15:19
During this life, this corruption of nature remains in those who are regenerated although it is pardoned and put to death through Christ. Romans 7:18, 23; Ecclesiastes 7:20; 1 John 1:8; Romans 7:23-25; Galatians 5:17
The distance between God and the creature is so great, that (although reasonable creatures owe obedience to him as their Creator) they could never have attained the reward of life except by an act of voluntary condescension on God's part. This he has been pleased to express by way of a covenant. Luke 17:10; Job 35:7-8
In this covenant he freely offers to sinners life and salvation by Jesus Christ. This covenant is revealed through the Gospel; first of all to Adam in the promise of salvation by the seed of the woman, and afterwards step by step until the full revelation of it was completed in the New Testament. This salvation rests on that eternal covenant transaction between the Father and the Son which concerns the redemption of the elect. It is by the grace of this covenant alone that all the descendants of fallen Adam who have ever been saved have obtained life and blessed immortality. Genesis 2:17; Galatians 3:10; Romans 3:20, 21; Romans 8:3; Mark 16:15, 16; John 3:16; Genesis 3:15; Hebrews 1:1; 2 Timothy 1:9; Titus 1:2; Hebrews 11:6, 13; Romans 4:1-2; Acts 4:12; John 8:56
It pleased God, in his eternal purpose, to choose and ordain the Lord Jesus, his only Son, in accordance with the covenant made between them both, to be the Mediator between God and the human race; to be prophet, priest, and king; to be the head and savior of his church, the heir of all things, and judge of the world. Isaiah 42:1; 1 Peter 1:19, 20; Acts 3:22; Hebrews 5:5, 6; Psalms 2:6; Luke 1:33; Ephesians 1:22, 23; Hebrews 1:2; Acts 17:31; Isaiah 53:10; John 17:6
When the fullness of time was come, he took upon himself human nature, with all its essential properties and common infirmities, yet without sin. He was conceived by the Holy Spirit in the womb of the Virgin Mary so that he was born to a woman from the tribe of Judah, a descendant of Abraham and David, in accordance with the Scriptures. So two whole, perfect, and distinct natures were inseparably joined together in one person, without conversion, mixing, or confusion. This person is therefore truly God and truly human, the only Mediator between God and the human race. John 1:14; Galatians 4:4; Romans 8:3; Hebrews 2:14, 16, 17; Hebrews 4:15; Matthew 1:22, 23; Luke 1:27, 31, 35; Romans 9:5; 1 Timothy 2:5
The Lord Jesus undertook this office entirely willingly. To discharge it he was subject to the law and perfectly fulfilled it. He also underwent the punishment due to us which we should have borne and suffered. He was made sin and was accursed for us. He was crucified, and died, and remained in the state of the dead, yet his body did not decay. On the third day he rose from the dead with the same body in which he had suffered, with which he also ascended into heaven, where he sits at the right hand of his Father making intercession [for his people]. At the end of the world he will return to judge human beings and angels. Psalms 40:7, 8; Hebrews 10:5-10; John 10:18; Gal 4:4; Matthew 3:15; Galatians 3:13; Isaiah 53:6; 1 Peter 3:18; 2 Corinthians 5:21; Matthew 26:37, 38; Luke 22:44; Matthew 27:46; Acts 13:37; 1 Corinthians 15:3, 4; John 20:25, 27; Mark 16:19; Acts 1:9-11; Romans 8:34; Hebrews 9:24; Acts 10:42; Romans 14:9, 10; Acts 1:11; 2 Peter 2:4
The Lord Jesus has fully satisfied the justice of God by his perfect obedience and his once-for-all sacrifice which he offered up to God through the eternal Spirit. He has procured reconciliation, and has purchased an everlasting inheritance in the kingdom of heaven for all those whom the Father has given to him. Hebrews 9:14; Hebrews 10:14; Romans 3:25, 26; John 17:2; Hebrews 9:15
Although the price of redemption was not actually paid by Christ till after his incarnation, yet its value, efficacy, and benefits were communicated to the elect in all ages from the beginning of the world. This was accomplished through those promises, types, and sacrifices in which he was revealed and represented as the seed of the woman who should bruise the serpent's head, and the Lamb slain from the beginning of the world, for he is the same, yesterday and today and for ever. 1 Corinthians 4:10; Hebrews 4:2; 1 Peter 1:10, 11; Revelation 13:8; Hebrews 13:8
To all those for whom Christ has obtained eternal redemption, he certainly and effectually applies and communicates this redemption, making intercession for them. He unites them to himself by his Spirit, he reveals to them the mystery of salvation in and by the Word, he persuades them to believe and obey, controlling their hearts by his Word and Spirit, and he overcomes all their enemies by his almighty power and wisdom, using methods and ways which are perfectly consistent with his wonderful and unsearchable providence. All this is by free and absolute grace, without any foreseen condition in them to obtain it. John 6:37; John 10:15, 16; John 17:9; Romans 5:10; John 17:6; Ephesians 1:9; 1 John 5:20; Romans 8:9, 14; Psalms 110:1; 1 Corinthians 15:25, 26; John 3:8; Ephesians 1:8
This office of Mediator between God and the human race belongs exclusively to Christ, who is the Prophet, Priest, and King of the Church of God. This office may not be transferred from him to any other, either in whole or in part. 1 Timothy 2:5
Because of our ignorance we need his prophetic office. Because of our alienation from God and the imperfection of the best of our service we need his priestly office to reconcile us and present us to God as acceptable. Because of our antagonism and our utter inability to return to God, and because we need to be rescued and kept from spiritual enemies, we need his kingly office to convince, subdue, draw, sustain, deliver, and preserve us for his heavenly kingdom. John 1:18; Colossians 1:21; Galatians 5:17; John 16:8; Psalms 110:3; Luke 1:74, 75
In his state of innocence, Adam had freedom and power to will and to do what was good and well-pleasing to God; but he was unstable so that he might fall from this condition. Ecclesiastes 7:29; Genesis 3:6
The human race through the fall into a state of sin, has completely lost all ability of will to perform any spiritual good accompanying salvation. In our natural state we are altogether opposed to spiritual good and dead in sin; we are not able, by our own strength, to convert ourselves, or even to prepare ourselves for conversion. Romans 5:6; Romans 8:7; Ephesians 2:1, 5; Titus 3:3-5; John 6:44
When God converts sinners and transfers them into the state of grace, he frees them from their natural bondage to sin, and by his grace alone he enables them freely to will and to do what is spiritually good. Nevertheless, because of their remaining corruption, they do not perfectly nor exclusively will what is good, but also will what is evil. Colossians 1:13; John 8:36; Philippians 2:13; Romans 7:15, 18, 19, 21, 23
Only in the state of glory will our wills be made perfectly and permanently free to do good alone. Ephesians 4:13
Those whom God has predestined to life, he is pleased (in his appointed and accepted time) to effectually call by his Word and Spirit. He calls them out of that state of sin and death in which they are by nature, to grace and salvation by Jesus Christ. He enlightens their minds spiritually and savingly to understand the things of God. He takes away their heart of stone, and gives to them a heart of flesh. He renews their wills, and by his almighty power causes them to do what is good. He effectually draws them to Jesus Christ, yet in such a way that they come completely freely, for they are made willing by his grace. Romans 8:30; Romans 11:7; Ephesians 1:10, 11; 2 Thessalonians 2:13, 14; Ephesians 2:1-6; Acts 26:18; Ephesians 1:17, 18; Ezekiel 36:26; Deuteronomy 30:6; Ezekiel 36:27; Ephesians 1:19; Psalm 110:3; Song of Solomon 1:4
This effectual call is of God's free and special grace alone, not on account of anything at all foreseen in us. It is not made because of any power or action in us, for we are altogether passive in it, we are dead in sins and trespasses until we are made alive and renewed by the Holy Spirit. By this regeneration we are enabled to answer this call, and to embrace the grace offered and conveyed in it, this power being none other than that which raised up Christ from the dead. 2 Timothy 1:9; Ephesians 2:8; 1 Corinthians 2:14; Ephesians 2:5; John 5:25; Ephesians 1:19, 20
Those who are not elected, even though they may be called by the ministry of the Word and may experience some common operations of the Spirit, cannot be saved because they are not effectually drawn by the Father, therefore they will not and cannot truly come to Christ. Much less can those who do not profess the Christian religion be saved, no matter how diligently they order their lives according to the light of nature and the teachings of the religion they profess. Matthew 22:14; Matthew 13:20, 21; Hebrews 6:4, 5; John 6:44, 45, 65; 1 John 2:24, 25; Acts 4:12; John 4:22; John 17:3
Those whom God effectually calls he also freely justifies. He does this, not by infusing righteousness into them, but by pardoning their sins, and by accounting and accepting them as righteous, not for anything done in them or by them, but for Christ's sake alone. They are justified by God imputing Christ's active obedience to the whole law, and his passive obedience in death. By faith they receive and rest on his righteousness, and this faith they do not have of themselves, for it is the gift of God. Romans 3:24; Romans 8:30; Romans 4:5-8; Ephesians 1:7; 1 Corinthians 1:30, 31; Romans 5:17-19; Philippians 3:8, 9; Ephesians 2:8-10; John 1:12; Romans 5:17
Faith which receives and rests on Christ and his righteousness is the sole instrument of justification. Yet it is never alone in the person justified, but is always accompanied by all the other saving graces. Romans 3:28; Galatians 5:6; James 2:17, 22, 26
God continues to forgive the sins of those who are justified; and although they can never fall from the state of justification, yet they may fall under God's fatherly displeasure because of their sins. In that condition they will not usually have fellowship with God restored to them until they humble themselves, confess their sins, ask for pardon, and renew their faith and repentance. Matthew 6:12; 1 John 1:7, 9; John 10:28; Psalms 89:31-33; Psalms 32:5; Psalms 51; Matthew 26:75
The justification of believers under the Old Testament was in all these respects exactly the same as the justification of believers under the New Testament. Galatians 3:9; Romans 4:22-24
God has granted that, in and for his only Son Jesus Christ, all those who are justified share in the grace of adoption. By this they are numbered with and enjoy the liberties and privileges of the children of God. They have his name put upon them, and receive the Spirit of adoption. They have access to the throne of grace with boldness, and are able to cry, 'Abba, Father!' They are pitied, protected, provided for, and chastened by him as by a father, yet they are never cast off, but are sealed to the day of redemption, and inherit the promises as heirs of everlasting salvation. Ephesians 1:5; Galatians 4:4, 5; John 1:12; Romans 8:17; 2 Corinthians 6:18; Revelation 3:12; Romans 8:15; Galatians 4:6; Ephesians 2:18; Psalms 103:13; Proverbs 14:26; 1 Peter 5:7; Hebrews 12:6; Isaiah 54:8, 9; Lamentations 3:31; Ephesians 4:30; Hebrews 1:14; Hebrews 6:12
Those who are united to Christ, effectually called and regenerated, have a new heart and a new spirit created in them through the efficacy of Christ's death and resurrection. The power of every part of the body of sin is destroyed, and its various lusts are increasingly weakened and put to death, and saving graces are increasingly brought to life and strengthened in them so that they practice true holiness, without which no one shall see the Lord. This sanctification extends throughout the whole person, yet it remains incomplete in this life. Some remnants of corruption still remain in every part, from which arise a continual and irreconcilable war, the flesh desiring what is contrary to the Spirit, and the Spirit what is contrary to the flesh. Acts 20:32; Romans 6:5, 6; John 17:17; Ephesians 3:16-19; 1 Thessalonians 5:21-23; Romans 6:14; Galatians 5:24; Colossians 1:11; 2 Corinthians 7:1; Hebrews 12:14; 1 Thessalonians 5:23; Romans 7:18, 23; Galatians 5:17; 1 Peter 2:11
In this war, the remaining corruption may often predominate for a time, yet, through the continual supply of strength from the sanctifying Spirit of Christ, the regenerate part gains the victory. So believers grow in grace, moving towards mature holiness in the fear of God, pressing on towards the heavenly life in gospel obedience to all the commands which Christ as Head and King has prescribed for them in his Word. Romans 7:23; Romans 6:14; Ephesians 4:15, 16; 2 Corinthians 3:18; 2 Corinthians 7:1
The grace of faith (by which the elect are enabled to believe to the saving of their souls) is the work of the Spirit of Christ in their hearts. It is normally brought into being by the ministry of the Word. It is increased and strengthened by the ministry of the Word, and by the administration of baptism and the Lord's Supper, prayer, and other means appointed by God. So believers are enabled to trust implicitly the truth they have believed, and to respond appropriately to each particular passage in Scripture, yielding obedience to the commands, trembling at the threatenings, and embracing the promises of God for this life and that which is to come. 2 Corinthians 4:13; Ephesians 2:8; Romans 10:14, 17; Luke 17:5; 1 Peter 2:2; Acts 20:32
The principal acts of saving faith are those directly to do with Christ—accepting, receiving, and resting on him alone for justification, sanctification, and eternal life, by virtue of the covenant of grace. Acts 24:14; Psalms 27:7-10; Psalms 119:72; 2 Timothy 1:12; John 14:14; Isaiah 66:2; Hebrews 11:13; John 1:12; Acts 16:31; Galatians 2:20; Acts 15:11
There is no one who does good and does not sin, and the best of people may fall into great sins and provocations against God, through the power and deceitfulness of their indwelling corruption, and the strength of temptation. Therefore God has mercifully provided in the covenant of grace that when believers so sin and fall they shall be renewed through repentance unto salvation. Ecclesiastes 7:20; Luke 22:31, 32
Saving repentance is a gospel grace by which we are made aware of the many evils of our sin by the Holy Spirit. By faith in Christ we humble ourselves over our sin with godly sorrow, hatred of it, and self-loathing. We pray for pardon and strength of grace, and determine and endeavor, by [the power] supplied by the Spirit, to walk before God and to please him in all things. Zechariah 12:10; Acts 11:18; Ezekiel 36:31; 2 Corinthians 7:11; Psalms 119:6; Psalms 119:128
Repentance is to continue through the whole course of our lives because of our 'body of death' and its activities. So it is everyone's duty to repent of particular known sins with particular care. Luke 19:8; 1 Timothy 1:13, 15
Although the smallest sin deserves damnation, there is no sin great enough to bring damnation on those who repent. This makes the constant preaching of repentance essential. Romans 6:23; Isaiah 1:16-18 Isaiah 55:7
Good works are only such as God has commanded in his holy Word, and not such as, without the warrant of Scripture, are devised by men. These good works, done in obedience to God’s commandments, are the fruits and evidences of a true and living faith. By them believers show their thankfulness, strengthen their assurance, build up their fellow believers, adorn the profession of the Gospel, shut the mouths of the adversaries, and glorify God. They are his workmanship, created in Christ Jesus for good works, so that, bearing fruit unto holiness, they may attain the outcome, which is eternal life. Their ability to do good works is not at all from themselves, but entirely from the Spirit of Christ. This truth, however, should not cause believers to become negligent, as though they were not bound to perform any duty without a special moving of the Spirit; rather, they ought to be diligent in stirring up the grace of God that is in them. Micah 6:8; Hebrews 13:21; Matthew 15:9; Isaiah 29:13; James 2:18, 22; Psalms 116:12, 13; 1 John 2:3, 5; 2 Peter 1:5-11; Matthew 5:16; 1 Timothy 6:1; 1 Peter 2:15; Philippians 1:11; Ephesians 2:10; Romans 6:22; John 15:4, 5; 2 Corinthians 3:5; Philippians 2:13; Philippians 2:12; Hebrews 6:11, 12; Isaiah 64:7
We cannot, by our best works, merit forgiveness for sin or eternal life at the hand of God. This is true because of the great disproportion between our best works and the glory to come, and because of the infinite distance between us and God. We cannot benefit God by our best works nor render satisfaction for the debt of our former sins. John 15:4, 5; 2 Corinthians 3:5; Philippians 2:13; Philippians 2:12; Hebrews 6:11, 12; Isaiah 64:7
Because believers are accepted through Christ, their good works are also accepted in him. They are accepted because God, looking upon them in his Son, is pleased to accept and reward that which is sincere, even though it is accompanied by many weaknesses and imperfections. Ephesians 1:6; 1 Peter 2:5; Matthew 25:21, 23; Hebrews 6:10
The elect are those whom God has accepted in Christ the Beloved, effectually called and sanctified by his Spirit, and given the precious faith of his elect. These can neither totally nor finally fall from the state of grace, but they shall certainly persevere in grace to the end and be eternally saved. John 10:28, 29; Philippians 1:6; 2 Timothy 2:19; 1 John 2:19; Psalms 89:31, 32; 1 Corinthians 11:32; Malachi 3:6
This perseverance of believers does not depend on their own free will, but on the immutability of the decree of election, which flows from the free and unchangeable love of God the Father. It also rests on the efficacy of the merit and intercession of Jesus Christ and their union with him, the oath of God, the abiding of his Spirit, the seed of God within them, and the nature of the covenant of grace, from all of which arises also its certainty and infallibility. Romans 8:30 Romans 9:11, 16; Romans 5:9, 10; John 14:19; Hebrews 6:17, 18; 1 John 3:9; Jeremiah 32:40
They may fall into serious sins through the temptations of Satan and the world, the power of the corruption remaining in them, and neglect of the means for their preservation, and may even continue in them for a time. In this they incur God's displeasure, grieve his Holy Spirit, have their graces and comforts impaired, have their hearts hardened and their consciences wounded, and hurt and offend others, and bring present chastisement upon themselves. Yet they will, in time, renew their repentance and be preserved through faith in Christ Jesus to the end. Matthew 26:70, 72, 74; Isaiah 64:5, 9; Ephesians 4:30; Psalms 51:10, 12; Psalms 32:3, 4; 2 Samuel 12:14; Luke 22:32, 61-62
Although temporary believers and other unregenerate men may vainly deceive themselves with false hopes and fleshly presumptions that they are in God’s favor and in a state of salvation, this hope of theirs will perish. Nevertheless, those who truly believe on the Lord Jesus, love him sincerely, and strive to live 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, a hope that shall never make them ashamed. Job 8:13, 14; Matthew 7:22, 23; 1 John 2:3; 1 John 3:14, 18, 19, 21, 24; 1 John 5:13; Romans 5:2, 5
True believers may have the assurance of their salvation shaken, diminished, or temporarily lost in various ways: as by negligence in preserving it, by falling into some special sin which wounds the conscience and grieves the Spirit, by some sudden or violent temptation, or by God’s withdrawing the light of his countenance and allowing even those who reverence him to walk in darkness and have no light. Yet, true believers are never completely deprived of that seed of God and life of faith, that love for Christ and fellow believers, that sincerity of heart and conscience concerning duty, out of which – by the operation of the Spirit – this assurance may in due time be revived; and by which, in the meantime, they are supported from utter despair. Psalms 51:8, 12, 14; Psalms 116:11; Psalms 77:7, 8; Psalms 31:22; Psalms 30:7; 1 John 3:9; Luke 22:32; Psalms 42:5, 11; Lamentations 3:26-31
The same law that was first written in the human heart continued to be a perfect rule of righteousness after the fall. It was delivered by God upon Mount Sinai in ten commandments (written in two tables); the first four containing our duty towards God, and the other six our duty to our neighbor. The obligation to obey the moral law is not only because of its content, but also because of the authority of God the Creator, who gave it. Romans 2:14, 15; Deuteronomy 10:4; Romans 13:8-10; James 2:8, 10-12; James 2:10, 11; Matthew 5:17-19; Romans 3:31
Although true believers are not under the law as a covenant of works to be justified or condemned by it, yet it is of great use to them as well as to others, because as a rule of life it informs them of the will of God. It also exposes the sinful defilement of their natures, hearts and lives, and as they use it to examine themselves, they come to greater conviction of sin, humiliation for sin, and hatred against sin. They also gain a clearer sight of their need of Christ, and the perfection of his obedience to the law. Similarly, it is of use to the regenerate to restrain their corruption in that it forbids sin. The threatenings of the law serve to show what even their sins deserve, and what troubles they may expect in this life because of their sins, even though they are freed from the curse of the law. Romans 6:14; Galatians 2:16; Romans 8:1; Romans 10:4; Romans 3:20; Romans 7:7; Romans 6:12-14; 1 Peter 3:8-13
The promises of the law also show believers God's approval of obedience, and what blessings they may expect when the law is kept, although these blessings are not due to them through the law as a covenant of works. If someone does good and refrains from evil simply because the law encourages the former and deters from the latter, that is not evidence of one's being under the law and not under grace. These uses of the law are not contrary to the grace of the Gospel, but are entirely in line with it, for the Spirit of Christ subdues and enables the human will to do freely and cheerfully what the will of God revealed in the law requires to be done. Galatians 3:21; Ezekiel 36:27; Romans 6:12-14; 1 Peter 3:8-13
As the covenant of works was broken by sin and was unable to confer life, God was pleased to promise Christ, the seed of the woman, as the means of calling the elect and bringing to life within them faith and repentance. In this promise the substance of the Gospel was revealed as the effectual means for the conversion and salvation of sinners. This promise of Christ and of salvation by him, is revealed in the Word of God alone. Genesis 3:15; Revelation 13:8; Romans 1:17; Romans 10:14-15,17; Proverbs 29:18; Isaiah 25:7; Isaiah 60:2-3
The Gospel is the only external means of revealing Christ and saving grace, and as such is totally sufficient for this purpose. Yet if people who are dead in trespasses are to be born again, brought to life or regenerated, an effectual, irresistible work of the Holy Spirit upon every part of the soul is necessary to produce in them a new spiritual life. Without this no other means will bring about their conversion to God. Psalms 110:3; 1 Corinthians 2:14; Ephesians 1:19, 20; John 6:44; 2 Corinthians 4:4, 6
The liberty which Christ has purchased for believers under the Gospel consists of their freedom from the guilt of sin, the condemning wrath of God, and the severity and curse of the moral law. It also includes their deliverance from this present evil world, bondage to Satan, the dominion of sin, the distress of afflictions, the fear and sting of death, the victory of the grave, and everlasting damnation. Furthermore, it includes their free access to God, and their ability to yield obedience to him, not out of slavish fear, but with childlike love, and willing minds. Galatians 3:13; Galatians 1:4; Acts 26:18; Romans 8:3; Romans 8:28; 1 Corinthians 15:54-57; 2 Thessalonians 1:10; Romans 8:15; Luke 1:73-75; 1 John 4:18; Galatians 3:9, 14; John 7:38, 39; Hebrews 10:19-21
God alone is Lord of the conscience, and he has left it free from obligations to human doctrines and commandments which are in any way contrary to his Word or not contained in it. So to believe such doctrines, or to obey such commandments out of conscience, is to betray true liberty of conscience. To require an implicit faith, or absolute and blind obedience, is to destroy liberty of conscience and reason. James 4:12; Romans 14:4; Acts 4:19, 29; 1 Corinthians 7:23; Matthew 15:9; Colossians 2:20, 22, 23; 1 Corinthians 3:5; 2 Corinthians 1:24
Those who practice any sin or harbor any sinful desires on pretence of Christian liberty, pervert the main purpose of the grace of the Gospel to their own destruction. They completely destroy the purpose of Christian liberty, which is that we – having been delivered from all our spiritual enemies – might serve the Lord without fear, in holiness and righteousness before him all the days of our lives. Romans 6:1, 2; Galatians 5:13; 2 Peter 2:18, 21
There is a God who has lordship and sovereignty over all. He is just and good and does good to all. Therefore he is to be feared, loved, praised, called upon, trusted in, and served with all the heart and soul and strength. The acceptable way of worshipping the true God is by his own revealed will. He may not be worshipped by any other way not prescribed in the Holy Scriptures. Worship is to be given to God the Father, Son, and Holy Spirit, and to him alone; not to angels, saints, or any other creatures. Jeremiah 10:7; Mark 12:33 Genesis 4:1-5; Exodus 20:4-6; Matthew 15:3,8-9; 2 Kings 16:10-18; Leviticus 10:1-3; Deuteronomy 17:3; 4:2; Deuteronomy 12:29-32; Joshua 1:7; Joshua 23:6-8; Matthew 15:13; Colossians 2:20-23; 2 Timothy 3:15-17
Prayer with thanksgiving, being one part of natural worship, is required by God of all people. The reading of the Scriptures, the preaching and hearing of the Word of God, the teaching and admonishing of one another in psalms and hymns and spiritual songs, singing with gratitude in our hearts to the Lord, as well as the administration of baptism and the Lord's Supper , are all parts of the worship of God. These are to be performed in obedience to him, with understanding, faith, reverence and godly fear. Psalm 95:1-7; Psalm 100:1-5; Hebrews 4:14-16; Romans 8:26; Acts 15:21; 1 Timothy 4:13; Revelation 1:3; Timothy 4:2; Luke 8:18; Ephesians 5:19; Colossians 3:16; Matthew 28:19-20; 1 Corinthians 11:26; Exodus 15:1-19; Psalm 107; Esther 4:16; Joel 2:12; Matthew 9:15; Acts 13:2-3; 1 Corinthians 7:5
Under the Gospel, neither prayer nor any other aspect of religious worship is tied to, or made more acceptable by, any place in which it is performed, or towards which it is directed. God is to be worshipped everywhere in spirit and in truth, whether daily in private families, or individually in secret, or solemnly in public assemblies. The latter are not to be carelessly neglected nor willfully forsaken, because God calls us to them by his Word and providence. John 4:21; Malachi 1:11; 1 Timothy 2:8; John 4:23-24; Matthew 6:11; Deuteronomy 6:6-7; Job 1:5; 1 Peter 3:7; Matthew 6:6; Psalm 84:1-2,10; Matthew 18:20; 1 Corinthians 3:16; 1 Corinthians 14:25; Ephesians 2:21-22; Acts 2:42; Hebrews 10:25
The first day of the week, which is Sunday, is the Lord's Day. It is a Christian institution for regular observance. It commemorates the resurrection of Christ from the dead and should include exercises of worship and spiritual devotion, both public and private. Activities on the Lord's Day should be commensurate with the Christian's conscience under the Lordship of Jesus Christ. Matthew 28:1; Acts 20:7; Revelation 1:10; Hebrews 10:24-25; Romans 14:5-9, 19; Colossians 3:16; 1 Corinthians 11:18; 1 Corinthians 14:26
God, the supreme Lord and King of all the world, has ordained civil authorities to be under him and over the people, for his own glory and the public good. For this purpose he has armed them with the authority to use force, to defend and encourage those who do good, and to punish evil doers. Psalm 82:1; Luke 12:48; Romans 13:1-6; 1 Peter 2:13-14; Genesis 6:11-13 with 9:5-6; Psalm 58:1-2; Psalm 72:14; Psalm 82:1-4; Proverbs 21:15; Proverbs 24:11-12; Proverbs 29:14, 26; 31:5; Ezekiel 7:23; Ezekiel 45:9; Daniel 4:27; Mathew 22:21; Romans 13:3-4; 1 Timothy 2:2; 1 Peter 2:14
As civil authorities are established by God for the purposes given, we ought to be subject to all those commands for the Lord's sake which do not contradict the Word of God, not merely to avoid punishment, but for conscience' sake. We ought also to make supplications and prayers for rulers and all who are in authority, that under them we may live a quiet and peaceful life in all godliness and honesty. Proverbs 16:14-15; Proverbs 19:12; Proverbs 20:2; Proverbs 24:21-22; Proverbs 25:15; Proverbs 28:2; Romans 13:1-7; Titus 3:1; 1 Peter 2:13- 14; Daniel 1:8; Daniel 3:4-6,16-18; Daniel 6:5-10, 22; Mathew 22:21; Acts 4:19-20; Acts 5:29; Jeremiah 29:7; 1 Timothy 2:1-4
God has ordained the family as the foundational institution of human society. It is composed of persons related to one another by marriage, blood, or adoption.
Marriage is the uniting of one man and one woman in covenant commitment for a lifetime. It is God's unique gift to reveal the union between Christ and His church and to provide for the man and the woman in marriage the framework for intimate companionship, the channel of sexual expression according to biblical standards, and the means for procreation of the human race. It is the duty of Christians to marry only in the Lord. Therefore those who profess the true faith should not marry unbelievers or idolaters. Nor should the godly be unequally yoked by marrying those who lead evil lives, or who maintain heresy.
The husband and wife are of equal worth before God, since both are created in God's image. The marriage relationship models the way God relates to His people. A husband is to love his wife as Christ loved the church. He has the God-given responsibility to provide for, to protect, and to lead his family. A wife is to submit herself graciously to the servant leadership of her husband even as the church willingly submits to the headship of Christ. She, being in the image of God as is her husband and thus equal to him, has the God-given responsibility to respect her husband and to serve as his helper in managing the household and nurturing the next generation.
Children, from the moment of conception, are a blessing and heritage from the Lord. Parents are to demonstrate to their children God's pattern for marriage. Parents are to teach their children spiritual and moral values and to lead them, through consistent lifestyle example and loving discipline, to make choices based on biblical truth. Children are to honor and obey their parents. Genesis 1:27; Genesis 2:22-24; Ephesians 6:1-4, 22-33; Genesis 1:28; Psalm 127:3-Hebrews 13:4; 1 Corinthians 7:3-5, 10-16; 2 Corinthians 6:14-18; Romans 7:1-3; Titus 2:4-5; Psalm 139:13-16; Deuteronomy 6:4-9; Proverbs 1:8-9; 1 Peter 3:7
The universal church (brought into being by the internal work of the Spirit and truth of grace) may be called the invisible church. It consists of the complete number of the elect who have been, who are, or who shall be gathered into one under Christ its Head. The church is the bride, the body, the fullness of Christ who fills all in all. Mathew 16:18; 1 Corinthians 12:28; Ephesians 1:22; Ephesians 4:11- 15; Ephesians 5:23-25, 27, 29, 32; Colossians 1:18, 24; Hebrews 12:23; Ephesians 1:22; Ephesians 4:11-15; Ephesians 5:23-25, 27, 29, 32; Colossians 1:18, 24; Revelation 21:9-14
All people throughout the world who profess the faith of the Gospel and render obedience to God by Christ according to the Gospel, and who do not destroy their own profession by any fundamental errors, or by unholy behavior, are and may be called visible saints. All local congregations ought to be constituted of such people. 1 Corinthians 1:2; Romans 1:7-8; Acts 11:26; Matthew 16:18; Matthew 18:15-20; 1 Corinthians 5:1-9; Matthew 18:15-20; Acts 2:37-42; Acts 4:4; Romans 1:7; 1 Corinthians 5:1-9
The purest churches under heaven are subject to mixture and error. Nevertheless, Christ has always had, and always will have to the end of time a kingdom in this world, made up of those who believe in him and profess his name. 1 Corinthians 1:11; 1 Corinthians 5:1; 1 Corinthians 6:6; 1 Corinthians 11:17-19; 3 John 1:9-10; Revelation 2:1-3:22; Revelation 2:5 with Revelation 1:20; 1 Timothy 3:14-15; Revelation 18:2; Matthew 16:18; Matthew 24:14; Matthew 28:20; Mark 4:30-32; Psalm 72:16-18; Psalm 102:28; Isaiah 9:6-7; Revelation 12:17; Revelation 20:7-9
The Lord Jesus Christ is the head of the church. In him is vested, by the appointment of the Father in a supreme and sovereign manner, all authority for the calling, institution, order and government of the church. In executing the authority entrusted to him, the Lord Jesus, through the ministry of his Word and by his Spirit, calls to himself out of the world those who are given to him by the Father. They are called to walk before him in the ways of obedience which he prescribes for them in his Word. He commands those who are so called to form local societies or churches for their mutual edification and to engage in the public worship which he requires of them while in the world. Colossians 1:18; Ephesians 4:11-16; Ephesians 1:20-23; Ephesians 5:23-32; 1 Corinthians 12:27-28; John 17:1-3; Mathew 28:18-20; Acts 5:31-32; John 10:14-16, 23; John 12:32; John 17:2; Matthew 18:15-20; Acts 14:21-23; Titus 1:3, 5; 1 Titus 3:14-16; Titus 5:17-22
The members of these churches are 'saints' by calling and they visibly demonstrate and give evidence of their obedience to the call of Christ by their profession and walk. Associated by covenant they willingly consent to walk together according to Christ's instructions, giving themselves to the Lord and to one another by the will of God, affirming their subjection to the directives of the Gospel. Matthew 28:18-20; Acts 14:22-23; Romans 1:7; 1 Corinthians 1:2, 13-17; 1 Thessalonians 1:1, 1:2-10; Acts 2:37-42; Acts 4:4; 5:13-14; Acts 2:41-42; Acts 5:13-14; 2 Corinthians 9:13
A local Church, gathered and organized according to the mind of Christ, consists of officers and members. The officers appointed by Christ to be chosen and set apart by the church are pastors or elders, and deacons. They are appointed particularly to oversee what the Lord has ordained, and to execute the powers and duties which the Lord has entrusted to them or to which he calls them. This pattern is to be continued to the end of the world. Philippians 1:1; 1 Timothy 3:1-13; Acts 20:17, 28; Titus 1:5-7; 1 Peter 5:2
The way appointed by Christ for calling any person qualified and gifted by the Holy Spirit for the office of pastor or elder, is that he is to be chosen by the communal vote of the church itself. Similarly, a deacon is also to be chosen by vote of the church and set apart by prayer, with the laying on of hands. Ephesians 4:11; 1 Timothy 3:1-13; Acts 6:1-7; Acts 14:23 with Matthew 18:17-20; 1 Corinthians 5:1-13; 1 Timothy 4:14; Acts 5:22; Acts 6:1-7
The work of pastors is to give constant attention to the service of Christ in his churches, in the ministry of the Word and prayer, and by watching over their members' souls, as they must give an account to Christ. Therefore the churches to which they minister have an obligation to give them all due respect, and also to provide 'all good things' according to their ability, so that they may have a comfortable income without being entangled in secular affairs, and may also be able to exercise hospitality towards others. This is required by the law of nature and by the specific command of our Lord Jesus who has ordained that those who preach the Gospel should live by the Gospel. Acts 6:4; 1 Timothy 3:2; 5:17; Hebrews 13:17; 1 Timothy 5:17-18; 1 Corinthians 9:14; Galatians 6:6-7; 2 Timothy 2:4; 1 Timothy 3:2; 1 Corinthians 9:6-14; 1 Timothy 5:18
All believers are obliged to join themselves to local churches when and where they have opportunity to do so, so that all who are admitted to the privileges of the church, are also subject to the correction and government of the church in accordance with the rule of Christ. 1 Thessalonians 5:14; 2 Thessalonians 3:6, 14-15; 1 Corinthians 5:9-13; Hebrews 13:17
No church members who have been offended by a fellow member, and who have followed their prescribed duty towards the person they are offended at, may disturb church order in any way. Nor should they absent themselves from the meetings of the church or the administration of the ordinances because of the offence, rather, they should wait upon Christ and the further actions of the church. Matthew 18:15-17; Ephesians 4:2-3; Colossians 3:12-15; 1 John 2:7-11,18-19; Matthew 28:15-17; Ephesians 4:2-3; Matthew 28:20
By their profession, believers are obliged to maintain a holy fellowship and communion in the worship of God and in performing whatever spiritual services may promote their mutual edification. They should also relieve one another in temporal things according to their various abilities and needs. According to the rule of the Gospel, this fellowship applies particularly to family and church relationships; but as God offers opportunity, this fellowship is to be extended to all the 'household of faith', that is, all those in every place who call on the name of the Lord Jesus. Nevertheless, this fellowship with one another as believers does not take away or infringe on the personal ownership that each one has of his goods and possessions. Hebrews 3:12-13; 10:24-25; Acts 11:29-30; 2 Corinthians 8-9; Galatians 2; Romans 15; 1 Timothy 5:8, 16; Ephesians 6:4; 1 Corinthians 12:27; Acts 11:29-30; 2 Corinthians 8-9; Galatians 2; Galatians 6:10; Acts 5:4; Ephesians 4:28; Exodus 20:15
We believe that baptism and the Lord’s Supper are ordained by the Lord Jesus himself. The former is connected with entrance into the new covenant community, the latter with ongoing covenant renewal. Together they are simultaneously God’s pledge to us, divinely ordained means of grace, our public vows of submission to the once crucified and now resurrected Christ, and anticipations of his return and of the consummation of all things. Matthew 28:18-20; 1 Corinthians 11:23-26; Acts 2:37-41; 1 Corinthians 10:16-17
Baptism is, to the person baptized, a sign of fellowship with Christ in his death and resurrection, of being grafted into him, of remission of sins, and of giving up oneself to God, through Jesus Christ, to live and walk in newness of life. Those who actually profess repentance towards God, faith in, and obedience to our Lord Jesus Christ, are the only proper subjects. The outward element to be used is water, in which the person is to be baptized in the name of the Father, and of the Son, and of the Holy Spirit. Immersion, or dipping the person in water, is necessary for the proper administration. Romans 6:3-5; Colossians 2:12; Galatians 3:27; Mark 1:4-9; Acts 22:16; Romans 6:3-4, 29; Matthew 3:1-12; Luke 3:3-6; Mathew 28:19-20; John 4:1- 2; 1 Corinthians 1:13-17; Acts 2:37-41; Acts 8:12- 13, 36-38; Acts 9:18; Acts 10:47-48; Acts 11:16; Acts 15:9; Acts 16:14-15, 31-34; Acts 18:8; Acts 19:3-5; Acts 22:16; Romans 6:3-4; Colossians 2:12; 1 Peter 3:21; Jeremiah 31:31-34; Philippians 3:3; John 1:12- 13; Matthew 21:43; John 3:23; Mark 7:3-4; Mark 10:38-39; Luke 12:50; 1 Corinthians 10:1-2
The supper of our Lord Jesus was instituted by him the same night he was betrayed, to be observed in his churches until the end of the world as a perpetual remembrance of him and to show forth the sacrifice of himself in his death. It was also instituted to confirm the faith of believers in all the benefits in Christ's death, for their spiritual nourishment and growth in him, for their further engagement in and commitment to all the duties they owe him, and to be a bond and pledge of their fellowship with him and with one another. 1 Corinthians 11:17-34; Matthew 26:20-28; Mark 14:17-25; Luke 22:17-23; Acts 2:41-42; Acts 20:7; 3-34; Romans 4:11; John 6:29, 35, 47-58; 1 Corinthians 10:16-17
In this ordinance Christ is not offered up to his Father, nor is any real sacrifice made for remission of sin of the living or the dead. It is in remembrance of Christ’s offering of himself upon the cross once for all. It is also a spiritual offering of all possible praise to God for Christ's work. John 19:30; Hebrews 9:25-28; Hebrews 10:10-14; Luke 22:19; 1 Corinthians 11:24-25; Matthew 26:26-27, 30 with Hebrews 13:10-16
The outward elements in this ordinance, when correctly set apart for the use ordained by Christ, bear such a strong relation to the Lord crucified, that they are sometimes truly, but figuratively, called by the name of the things they represent, namely, the body and blood of Christ. However, in substance and nature, they still remain truly and only bread and fruit of the vine as they were before. 1 Corinthians 11:26-28; Matthew 26:26-28
Worthy recipients, when outwardly partaking of the visible elements in this ordinance, also receive them inwardly by faith, truly and in fact, not as flesh and body but spiritually. In so doing they feed upon Christ crucified, and receive all the benefits of his death. The body and blood of Christ are not present physically, but spiritually by the faith of believers in the ordinance, just as the elements themselves are to their outward sense. Whoever participates unworthily is guilty of the body and blood of the Lord, eating and drinking judgment on themselves. 1 Corinthians 11:28; John 6:29, 35, 47-58; 1 Corinthians 10:16
After death the bodies of people return to dust and undergo decomposition, but their souls (which neither die nor sleep for they are immortal in essence) immediately return to God who gave them. The souls of the righteous are then made perfect in holiness, they are received into paradise where they are with Christ and look on the face of God in light and glory, and wait for the full redemption of their bodies. The souls of the wicked are cast into hell, where they remain in torment and utter darkness, reserved for judgment on the great day of judgment. For souls separated from their bodies, the Scripture acknowledges no other place than these two. Genesis 2:7, 17; Genesis 3:19; Acts 13:36; Romans 5:12-21; 1 Corinthians 15:22; James 2:26; Matthew 10:28; Ecclesiastes 12:7; Psalms 23:6; 1 Kings 8:27-49; Isaiah 63:15; Isaiah 66:1; Luke 23:43; Acts 1:9-11; Acts 3:21; 2 Corinthians 5:6- 8; 2 Corinthians 12:2-4; Ephesians 4:10; Philippians 1:21-23; Hebrews 1:3; Hebrews 4:14-15; Hebrews 6:20; Hebrews 8:1; Hebrews 9:24; Hebrews 12:23; Revelation 6:9-11; Revelation 14:13; Revelation 20:4-6;Luke 16:22-26; Acts 1:25; 1 Peter 3:19; 2 Peter 2:9
On the last day, those believers who are still alive will not die, but will be changed. All the dead will be raised up with their own bodies (although these will have different qualities) that will be united again to their souls for ever. 1 Corinthians 15:50-53; 2 Corinthians 5:1-4; 1 Thessalonians 4:17; Daniel 12:2; John 5:28-29; Acts 24:15; Job 19:26-27; John 5:28-29; 1 Corinthians 15:35-38,42-44; 1 Corinthians 15:42-44, 52-54; Daniel 12:2; Matthew 25:46
By the power of Christ the bodies of the unrighteous will be raised to dishonor. By his Spirit the bodies of the righteous will be raised to honor, for they will be transformed to be like his own glorious body. Daniel 12:2, John 5:28-29; Romans 8:1,11; 1 Corinthians 15:45; Galatians 6:8; 1 Corinthians 15:42-49; Rom 8:17, 29-30; 1 Corinthians 15:20-23, 48-49; Philippians 3:21; Colossians 1:18; Colossians 3:4; 1 John 3:2; Revelation 1:5
God has appointed a day when he will judge the world in righteousness by Jesus Christ, to whom the Father has given all power and judgment. On that day, not only the apostate angels will be judged, but also all people who have lived on the earth. They will appear before Christ's judgment throne to give an account of their thoughts, words, and deeds, and to receive [judgment] according to what they have done in the body, whether good or evil. John 5:22,27; Acts 17:31; 1 Corinthians 6:3; Jude 1:6; Matthew 16:27; Matthew 25:31-46; Acts 17:30-31; Romans 2:6-16; 2 Thessalonians 1:5-10; 2 Peters 3:1-13; Revelation 20:11- 15; 2 Corinthians 5:10; 1 Corinthians 4:5; Matthew 12:36
God's purpose in appointing this day is to show forth the glory of his mercy in the eternal salvation of the elect, and his justice in the eternal damnation of the reprobate who are wicked and disobedient. Then the righteous will inherit eternal life and receive fullness of joy and glory with eternal reward in the presence of the Lord. The kingdom will be consummated, the heavens will pass away, the elements will be cleansed with fire, and there will be a new heaven and the new earth, the home of righteousness. But the wicked, who do not know God and do not obey the gospel of Jesus Christ, will be banished to eternal torment, and be punished with eternal destruction, shut out from the presence of the Lord and from the glory of his power. Romans 9:22-23; Mathew 18:8; Matthew 25:41,46; 2 Thessalonians 1:9; Hebrews 6:2; Jude 1:6; Revelation 14:10-11; Luke 3:17; 2 Peter 3:7, 11-13; Mark 9:43,48; Matthew 3:12; Matthew 5:26; Matthew 13:41-42; Matthew 24:51; Matthew 25:30
As Christ would have us to be absolutely convinced that there will be a day of judgment, both to deter all men from sin and to give greater consolation to the godly in their adversity, so will he have that day unknown to men, that they may shake off all carnal security, may always be watchful – because they do not know at what hour the Lord will come – and may always be prepared to say, “Come, Lord Jesus. Come quickly. Amen.” 2 Corinthians 5:10-11; 2 Thessalonians 1:5-7; Mark 13:35-37; Luke 12:35-40; Revelation 22:20