Separated to the gospel

Scripture THE BIBLE THE VERY WORD OF GOD We believe the Bible to be--not merely to contain, but actually to be--the very Word of God. In the words of B. B. Warfield, we "look upon the Bible as an oracular book--as the Word of God in such a sense that whatever it says God says--not a book, then, in which one may by searching find some word of God, but a book which may be frankly appealed to at any point with the assurance that whatever it may be found to say, that is the Word of God." This is no more than the Bible teaches about itself. It claims divine inspiration: "All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness: that the man of God may be perfect, throughly furnished unto all good works" (). The Lord Jesus Christ Himself constantly appealed to Scripture. He stamped its history, its miracles, and its canon (i.e., the books that properly should be included in it) with His personal authority. Therefore, for example, we cannot reject the historical reality of Adam and Eve without repudiating the authority of Christ (, ). We cannot deny the Scriptures without denying Christ. OUR SOLE AND SUFFICIENT AUTHORITY These Scriptures are our authority in all matters of faith and practice. Jesus said, "The scripture cannot be broken" (). Again, "One jot or one tittle shall in no wise pass from the law, till all be fulfilled" (). Thus in settling any point of doctrine the question we have to ask is, "What saith the Scripture?" Holding the authority of Scripture as a revealed truth, we necessarily believe the sufficiency of Scripture. We need no other authority for faith and practice. This is not to say that the Bible deals exhaustively with all subjects. Clearly it does not, but we accept nothing as true that stands in opposition or contradiction to the Bible. We do not need or accept any additional authority, whether it be the claimed traditions or teaching authority of the Church of Rome, or the visions and voices of the self-styled Charismatic movement. HOW SHOULD WE TREAT THE WORD OF GOD? This is more than a theoretical position. It is a life-governing conviction. Hence we read the Bible, we study it, we preach it, we seek to obey it, and we spread its message. We are not impressed by a doctrine or a practice merely because it is currently popular. Nor for that matter are we more likely to accept it just because it is "old-fashioned." If it accords with Scripture, that is what commends it to us, whatever the current state of opinion in church or state may be. What an unspeakable blessing it is to have the Word of God in our own language! Queen Victoria is reputed to have called the Bible the secret of England's greatness. It remains the secret and foundation of any church that aspires to do a work for God. We unhesitatingly embrace it as our chart and compass

The Sovereignty of God in Salvation

That God has an eternal purpose is beyond dispute (; ). This purpose is based upon His infinite wisdom (; ). It is a purpose that includes "whatsoever comes to pass." is clear on this point: "Whatsoever the Lord pleased, that did he in heaven, and in earth, in the seas, and all deep places." God's purpose even includes the wicked actions of sinful men (; ; ; ). We cannot understand how such actions can be according to God's purpose while men are yet responsible moral agents who are held answerable for their own sin. However, we believe that no act or event in all creation falls outside the decree of God. God's purpose is, therefore, universal. Theologians have spoken of some decrees being decrees to permit such things as the fall and subsequent sins. This explanation helps our understanding, but it still leaves a mystery beyond our comprehension. God's purpose is also unchangeable (; ; ) and absolute--that is, unconditional. It does not depend for its fulfillment on anything not decreed by God. He works "all things" according to His purpose (). ELECTION The sovereignty of God is seen in creation (; ; ). It is equally seen in providence (). He controls the elements () and the animal creation (; , ), as the plagues He sent upon Egypt powerfully prove. He controls all men (; ). Angels and even demons obey His pleasure (; ; ; ). Isaac Watts properly said: There's not a sparrow or a worm, but's found in His decrees; He raises monarchs to their throne and sinks them as He please. What is true in creation and providence is also true in salvation: God is sovereign. "Salvation is of the Lord" (). The Bible is clear that God chose a people unto salvation (, ; ; ; ). This divine choice is unconditional; that is, God did not choose some because He foresaw they would believe. Faith is not the cause, but the result of God's choice in election. Peter makes this clear when he says that Christians are "elect according to the foreknowledge of God the Father, through sanctification of the Spirit, unto obedience and sprinkling of the blood of Jesus Christ" (). Obedience is the obedience of faith (), and election is unto it, not because of it. Also, foreknowledge is not merely foresight or prescience. The syntax of indicates that God's foreknowledge is His "determinate counsel." Thus repentance and faith are gracious gifts of our sovereign Lord given to us on the merits of the Lord Jesus Christ (; , ; ). HUMAN RESPONSIBILITY God's sovereignty does not destroy man's moral responsibility. Man is God's rational creature. He is a sinner willfully. He is a willing slave to his depravity. He does not sin because of God's election. He sins because of his own willful wickedness. God holds every sinner responsible for his actions and attitudes. Such is the depravity of man that he is incapable of spiritual good (; ). Left to himself, he would never choose God or obey the gospel. His carnal mind is enmity against God. His only hope lies outside of himself in the God of all grace. ELECTION AND EVANGELISM That is why we believe a biblical emphasis on the sovereignty of God is essential to true evangelism. It certainly does not hinder evangelism. shows that a strong belief in God's predestinating and electing purpose goes hand in hand with a burning passion for souls. We have no time for a dead, intellectual Calvinism that refuses to offer Christ freely to sinners with the assurance that "whosoever shall call upon the name of the Lord shall be saved" (). Some of the greatest revival preachers in history have been strong asserters of God's sovereignty in salvation, men like John Bunyan, Jonathan Edwards, Asahel Nettleton, George Whitefield, Robert Murray McCheyne, and Charles Haddon Spurgeon. We stand in that historical and honored line that is traced directly from Scripture through the most glorious ministries God has ever given to His church. We refuse to "democratize the gospel," as one writer put it, by saying, "God did His part; now it is up to you to do yours." Salvation is not a joint effort. It is a divine work received by faith without works. MAY I COME TO CHRIST WITHOUT KNOWING I AM ELECT? Scripture never instructs a sinner to try to discover if he is elect and then come to Christ. In fact, it forbids prying into the secret counsel of God (). God's instruction to a sinner is, "Repent ye, and believe the gospel" (). He assures all that obey this instruction that He will in no wise cast them out (), but will give them eternal life (). Every sinner's duty is to obey God. That means every sinner should come penitently to Christ. Once he has come and received eternal life as a free gift, he has a biblical ground of assurance that he is one of God's elect ().

The Person and Work of Christ "The only Redeemer of God's elect is the Lord Jesus Christ, who, being the eternal Son of God, became man, and so was, and continueth to be, God and man, in two distinct natures, and one person, forever" (Shorter Catechism, 21). Paul said, "There is one God, and one mediator between God and men, the man Christ Jesus; who gave himself a ransom for all, to be testified in due time" (). The same apostle wrote, "We preach Christ crucified" (). Christ's person and work, then, lie at the very heart of the Christian message. THE ETERNAL DEITY OF CHRIST Jesus Christ is essentially and eternally God. "In the beginning was the Word, and the Word was with God, and the Word was God....And the Word was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the Father,) full of grace and truth" (, ). In Christ is said to be "over all, God blessed for ever." In He is called "the great God and our Saviour Jesus Christ." Jesus Christ is "God...manifest in the flesh" (). THE TRUE HUMANITY OF CHRIST The miracle of all miracles is that God the Son became a man. He did not cease to be God, but He took a true human nature-- a real body and a reasonable soul--into union with Himself. He came into the world as a babe, having been conceived by the Virgin Mary by the power of the Holy Spirit (). What a miracle! What condescension! "God sent forth his Son, made of a woman, made under the law, to redeem them that were under the law, that we might receive the adoption of sons" (, ). Only as a true man could our Saviour suffer, be tempted, take our place, bear the wrath of God against men, and by His own meritorious obedience procure salvation for His people. The price of such a salvation was incalculable, but, as the hymn writer so beautifully put it, "Jesus paid it all." THE BODILY RESURRECTION OF CHRIST The key note of the gospel in the preaching of the apostles is the resurrection of the Lord Jesus Christ. Every time they preached they gave prominence to the resurrection. "Christ died for our sins according to the scriptures;...was buried, and...rose again the third day according to the scriptures" (, ). His resurrection declares His deity () and the reality of His people's acceptance with God in Him (). Our Saviour is a living Saviour and is therefore able to save. He who conquered sin and death can save souls from both. "Wherefore he is able also to save them to the uttermost that come unto God by him, seeing he ever liveth to make intercession for them" (). THE SECOND COMING OF CHRIST This same Jesus is coming again (). The bodily return of Christ is the "blessed hope" of the church (). It is a hope that causes those who cherish it to live in purity (). God's people have differing interpretations as to the prophetic details of their Saviour's return--for example, whether it will be pre-, mid-, or post-tribulational, and whether it will be pre-, post-, or a-millennial--but they are all perfectly agreed that He is personally coming again. The Free Presbyterian Church encourages Christians to major on the glorious certainty of the Lord's return. We do not exclude believers from our fellowship because of minor differences in eschatology. Every preacher obviously has to preach what he is convinced the Scripture teaches, but his appeal is to God's Word, and he will not try to bind the conscience of a brother who happens to disagree with him on some details of eschatology. These matters are not unimportant, but to us they are not matters over which Christians should separate one from another. PREACHING CHRIST When Paul said he preached Christ, he meant it. And so do we. Jesus Christ is the great subject of our preaching. We lay great emphasis on the objective work of Christ. He has made an all-sufficient atonement for all His people. In a day of man-centered preaching we constantly proclaim that it is not the strength or merit of our faith that saves, but the strength and merit of Him in whom it rests. Christ is all our merit, and we need no more (). By the imputation of His righteousness we are freely justified (). This free justification provides the motive power for our service (; ). We do not believe in guilt theology--making believers feel bad enough for doing or not doing something that they will do what we command just to ease their consciences. It never works! We believe in grace theology. We will preach against sin in the lives of Christians, but always to point them to Christ (). It is only as "we see Jesus" () and understand our full acceptance by God on His merit without our added works () that we will have the power to do good works and strive after holiness. Thus we preach Christ as the message both sinners and saints need to hear. C. H. Spurgeon's eloquent statement at the opening of his great Metropolitan Tabernacle in London perfectly states our purpose in preaching. I would propose that the subject of the ministry of this house, as long as this platform shall stand, and as long as this house shall be frequented by worshippers, shall be the Person of Jesus Christ. I am never ashamed to avow myself a Calvinist, although I claim to be rather a Calvinist according to Calvin, than after the modern debased fashion. I do not hesitate to take the name Baptist [in our case, Presbyterian]...but the body of divinity to which I would pin and bind myself for ever, God helping me, is...Christ Jesus, Who is the sum and substance of the gospel; Who is in Himself all theology, the incarnation of every precious truth, the all-glorious embodiment of the way, the truth, and the life. This is the heart of the ministry of the Free Presbyterian Church. This is the undergirding reason for every stand we adopt. We expose and oppose the apostasy that is all too clear in many churches. We do not do so because of a desire to be contentious. No, our contending is for "the faith which was once delivered unto the saints" (). It is our commitment "not to know any thing among you, save Jesus Christ, and him crucified" (). That compels us to be "set for the defence of the gospel" (). Peter said, "Unto you therefore which believe he is precious" (). We want every worshipper in our services to feel and know the preciousness of Christ, the One whom Solomon described so beautifully in his Song: "Yea, he is altogether lovely" ().

The Holy Spirit For some years now there has been a great deal of interest in the doctrine of the Holy Spirit. Unfortunately, not all of it has been biblical or healthy. THE DEITY OF THE SPIRIT The Holy Spirit is more than a divine influence or attribute. He is a divine Person. He is truly God, the same in substance and equal in power and glory with the Father and the Son. "The Lord is that Spirit" (). So the title of deity is clearly given to Him. This is seen also in , , where lying to the Holy Ghost is termed lying to God. The attributes of deity are ascribed to Him in Scripture, as are the acts of God, such as creation (), resurrection (; ), regeneration (), and the inspiration of the Scriptures (; ). THE WORK OF THE SPIRIT It is the Holy Spirit who convinces men of sin (). He it is who quickens, or regenerates, souls dead in sins (; ). He baptizes every regenerated soul into the body of Christ (). He indwells every believer and makes him His temple (). The Holy Spirit sanctifies those whom He indwells (; ). He begets an attitude of prayerfulness in believers (). He is the promised "Comforter," the Paraclete, the One called alongside God's people to help them. He is Christ's Vicar, supplying to Christians today what the physical presence of Christ meant to His Disciples when He was with them on earth (, ). THE POWER OF THE SPIRIT Christ promised His disciples the gift of the Holy Spirit (). In this way they were to "receive power" (), or "be endued with power from on high" (). He fulfilled His promise to them on the day of Pentecost (). At various later times we read of those same disciples being "filled with the Holy Ghost" (e.g., , ). This fullness of power was to equip them for service. Every Christian is to live his life constantly full of the Holy Ghost ()--constantly under the control of the Spirit. Scripture also speaks of special demonstrations of the Spirit's power in and through the witness of His people. The exhibition of that power is what constitutes true revival, and the more widespread the demonstration of power, the greater the revival. In the Free Presbyterian Church we lay great emphasis upon the reality of being filled with the Holy Spirit. We pray constantly for His fullness of power. We long for true revival. We do not despise the ordinary means by which the Lord carries on the work of His church, but we pray earnestly and continually that in His sovereign grace He will visit us in revival fullness. THE CHARISMATIC MOVEMENT We view true revival as being far different from the phenomena associated with the modern Charismatic movement. That movement has become more and more an ecumenical tool to produce a one-world church. It is light on the essential doctrines of the gospel. It exudes the atmosphere and techniques of the world of show business. Its claimed "gifts" have little or nothing in common with the gifts of the Spirit set forth in Scripture. For example, the gift of tongues in was a gift that enabled God's servants to preach in languages they had never learned. That is the essence of the biblical gift of tongues. In contrast, the modern Pentecostal and Charismatic use of tongues is a jumble of meaningless sounds. We reject what we believe to be counterfeits of the gifts that the Spirit gave to the early church. We also reject the claimed extra-scriptural revelations of modern Charismatics. One of the leading theologians of the movement has taught openly that not all God's truth for us is in the Bible and claims authority for the visions and voices of prophets like himself. We reject all extra-scriptural revelation as a dangerous delusion. Furthermore, the Presbytery does not permit anyone who practices the modern Pentecostal and Charismatic form of tongues (either in public or private) to be in membership of any Free Presbyterian congregation. However, the Charismatic misuse of such biblical terms as "being filled with the Spirit" must not prejudice us against a scriptural pursuit of the Spirit's power in our ministry. Throughout church history God has imparted to His servants special enduements of power to preach the gospel. Jonathan Edwards, George Whitefield, John Wesley, C. H. Spurgeon, D. L. Moody, and a host of other great preachers knew the anointing of God's Spirit for service. They were not dabblers in tongues and extra-scriptural revelations. They were not interested in high-powered human promotions. They cried to God for the power of His Spirit in revival fullness, and He answered their cry. We look to Him to answer us in the same way.

The regular parts of ordinary worship are the reading of Scripture, prayer, the preaching of the Word, the singing of psalms, hymns, and spiritual songs, the sacraments, and the giving of tithes and offerings.

4.1 The Reading of Scripture

a. The Scripture is a means of grace whereby the Lord reveals Himself most directly to the people. Although worship is active service rendered to God, part of that service is receptive. If the public reading of Scripture is to be an effective component of worship, both the reading and hearing of Scripture must give deference to the Word, as it is in truth the Lord Himself speaking. In the public reading the minister should refrain from exposition or explanation, thus emphasizing the inherent power in the Word. The people, being conscious that what is being heard is indeed the Word of God, should with reverence listen attentively.

b. The public reading of Scripture by a minister contributes to the sobriety and sanctity of this part of the worship service as the Lord’s messenger proclaims the Lord’s message. Congregational or responsive reading is also appropriate as a means of God’s people giving expression to their own hearts in the words of Scripture before the Lord. The Psalms are particularly suited to corporate reading.

c. Adopting and maintaining a standard English translation for use in all services of public worship will contribute to the decency and order required for worship that would otherwise suffer if multiple versions were in use. Without prejudice to other faithful translations, the Authorized Version of the Bible should be used in all worship services. In missionary situations, ministers are free to make use of the best translations available in the languages of those to whom they minister.

4.2 Praying

a. Prayer is a vital component in worshipping God, whether in private or in public. As part of preparation for worship, each person in the congregation should engage in silent prayer for the Lord’s blessing to attend the worship service. There is a particular sense in which public praying, specifically the pastoral prayer, contributes to and helps to foster a spirit of genuine worship. The pastoral prayer is a means of glorifying God and of edifying the people. It is a means of leading the congregation into the presence of the Lord. Therefore, in the pulpit prayer, the minister is the voice of the congregation. He should pray in such a way that the whole assembly can pray with him, and the members of the congregation should both listen as he prays and pray in their hearts.

b. It is incumbent upon ministers to take seriously the obligation to pray in such a manner as to direct the congregation to God and to teach the people by example how to approach God reverently. To that end, it is appropriate for ministers to prepare what they are going to pray before they lead the congregation in such a sacred exercise. Part of the minister’s thoughtful preparation should be with a view to incorporate the language of Scripture into public prayers and to shape those prayers according to biblical models. Although it is recommended to saturate the pulpit prayer with scriptural phraseology and petition, the prayer should not be just a recital of Bible verses but should be true prayer offered unto God concerning relevant needs and actual desires.

c. Public prayer should include the following: (1) invocations that call upon God, hallow His name, claim Him in the Trinity of His sacred persons to be the one true, living, and personal God, and appeal both to the blood and merits of Christ as the basis of approaching the throne of grace and to the Holy Spirit as the necessary aid to worship, (2) confessions that focus on the corporate failure and sins of both church and state, (3) intercessions that appeal to God’s intervention for others, (4) petitions that supplicate God for special needs—particularly those of the body as a whole—and especially for illumination to be granted for the ministry of the Word, (5) imprecations that seek divine intervention against those who hinder and oppose the work of the kingdom, and (6) praise and thanksgiving that bring to focus and memory God’s past blessings and faithfulness.

d. All prayer and especially the pulpit prayer should be marked by reverence, humility, sincerity, trust, earnestness, and purity. All prayer must be offered in the language of the people.

e. Prayer is such a vital component in worship that, in addition to having a prominent place in Sabbath worship services, entire meetings should be designated for prayer. Corporate prayer meetings may be called at any time for special occasions and needs but should be held weekly on a regular schedule. The minister or a member of session should conduct the church prayer meeting, or they may invite any duly qualified member of the church to lead the meeting in their absence. The corporate prayer meeting should always include the reading of the Scripture with necessary instruction and exhortation to give direction to the public praying. The focus of the regular church prayer meetings should be on the work of the church at large, though individual needs and crises should not be ignored. The people of the church, young and old and men and women, should be encouraged to participate in prayer and to have an active part in the prayer meeting.

4.3 Preaching the Word

a. The central and prominent component in biblical worship is preaching the Word of God. Since the preaching of the Word is an ordinance of God for the salvation of men, every minister should give serious attention and diligent application to this sacred duty. He should endeavor to prove himself to be a workman who needs not to be ashamed, rightly dividing the Word of truth.

b. The magnitude of biblical preaching is inherent in its content and executed through its delivery. Preaching is the means of glorifying God, evangelizing the lost, and edifying saints. In performing this duty, the preacher serves as the messenger of the Lord and should declare only the Lord’s message, the whole counsel of God. The preacher’s authority is to proclaim “thus saith the Lord” and not to use the Scripture as a pretext for expressing his own opinions.

c. The style and form of the sermon should serve to communicate the message of Scripture by declaring the timeless and consequently contemporary relevance of God’s Word. Regardless of the type of sermon structure, every sermon should be thoroughly biblical, coupling the explanation of the text with the appropriate application of the text to the lives of those hearing the message. So fearful is the duty to preach that ministers should seek for guidance and illumination from the Holy Spirit as they prepare the message from God for the people. Ministers should prepare their sermons with care, keeping to the simplicity of the gospel and expressing themselves in language that can be understood by the congregation. They should also by their lives adorn the gospel which they preach and be examples to believers in word and deed.

d. By way of application the minister should urge his hearers by commandment or invitation to be doers of the Word and not only hearers. According to the nature and purpose of the sermon, this may include invitations to repent of sins, to trust the Lord Jesus Christ as Savior, or to confess Him publicly before men.

e. Preaching will accomplish its purpose when it is received with obedient faith and reverence. It behooves those who listen to pray that the one who preaches will have a word from the Lord and the spiritual power to communicate it, and to pray for themselves that God will open their ears and their eyes to behold the wondrous things out of God’s law.