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The
following
information
was
taken
from
the
booklet
Introducing
to
the
Free
Reformed
Churches
of
North
America
published
by
Free
Reformed
Publications,
April
1996.
What
follows
is
a
brief
summary
of
the
beliefs
of
the
Free
Reformed
Churches
of
North
America.
1.
THE
CHURCH
AS
COMMUNITY
The
Bible
doesn't
picture
the
church
as
a
church
building
that
is
put
up
somewhere.
Rather,
the
church
is
portrayed
as
a
community
of
people
who
assemble
to
worship
God
in
holy
love
and
godly
fear,
with
singing,
calling
upon
and
confessing
His
name,
reading
and
listening
to
Scripture,
preaching
and
administering
the
sacraments.
The
Old
Testament
term
for
the
church,
the
congregation
of
the
Lord,
expresses
the
idea
of
community.
-
2.
THE
CHURCH
AS
COMMUNITY
OF
BELIEVERS
IN
CHRIST
The
church
is
not
merely
a
community
of
people
who
happen
to
think
alike
on
matters
of
religious
experience.
But
the
church
is
a
community
of
people
who
believe
in
the
Lord
Jesus
Christ!
They
are
people
who
believe
all
that
the
Bible
says
concerning
His
Person
and
work
and
who
trust
in
Him
as
their
Saviour
and
Lord.
3.
THE
CHURCH
AS
COMMUNITY
OF
BELIEVERS
BELONGING
TO
CHRIST
- The
New
Testament
word
for
church
is
ecclesia,
which
literally
means
"called
out."
The
church
is
a
community
of
people
whom
the
Lord
has
called
out,
meaning
that
in
a
certain
sense
He
has
called
them
out
of
the
world.
They
are
living
in
the
world,
but
they
have
been
set
apart
from
the
godless
life
of
the
world
to
live
as
God's
people
in
the
world.
The
church
belongs
to
Christ.
Its
life
revolves
around
Him.
It
exists
because
of
Him
and
for
Him.
Everything
it
is
and
does
has
its
focus
and
object
in
Him.
4.
THE
CHURCH
AS
THE
WORK
OF
THE
TRIUNE
GOD
- The
Bible
does
not
picture
the
church
as
a
human
institution,
but
as
a
divine
institution.
The
Bible
describes
the
church
from
three
points
of
view:
- (i)
the
people
of
God
-
fruit
of
His
election
and
everlasting
love
[1
Peter
2:10];
- (ii)
the
body
of
Christ
-
fruit
of
His
atoning
sacrifice
on
the
cross
[Ephesians
4:12];
and
- (iii)
the
temple
of
theHoly
Spirit
-
guided
by
His
teaching
[Ephesians
2:22].
- The
church
consists
of
men,
women
and
children
called
by
God
the
Father
into
the
fellowship
of
His
Son
and
sanctified
by
the
Holy
Spirit.
5.
THE
CHURCH
AS
THE
WORK
OF
THE
LORD
FOR
OUR
SALVATION
- The
church
is
not
a
voluntary
society
that
a
person
may
join
and
leave
again
at
his
pleasure.
Rather,
the
church
is
one
of
the
works
of
the
Lord.
The
Bible
tells
us
that
the
Lord
Jesus
Christ
purchased
the
church
with
His
blood.
It
is
being
built
upon
this
rock
(Matthew
16:18)
and
the
church
is
one
of
the
provisions
of
the
Lord
with
respect
to
our
salvation.
The
church
is
not
simply
a
voluntary
gathering
of
believers,
but
it
is
the
Lord
Who
is
gathering
His
people.
In
Hebrews
10:25
He
explicitly
forbids
"forsaking
the
assembling
of
ourselves
together".
He
commands
His
covenant
people
to
assemble
in
order
to
come
to
know
and
grow
in
the
knowledge
of
Him
and
His
salvation.
6.
THE
CHURCH
AND
CHILDREN
- We
believe
that
the
Bible
teaches
that
the
children
of
believers
are
members
of
the
church.
That
was
the
case
in
the
Old
Testament,
it
is
also
the
case
in
the
New
Testament.
At
the
beginning
of
the
New
Testament
church,
on
the
day
of
Pentecost
(Acts
2:39),
we
find
that
the
title-deeds
of
its
covenant
life
ensure
a
covenant
status
for
children
of
New
Testament
believers.
Moreover,
in
1
Corinthians
7:14
the
Apostle
Paul
writes
that
children
of
believers
are
holy.
The
primary
meaning
of
the
word
holy
is
"to
be
set
apart
to
God."
It
was
used,
for
example,
of
Israel,
in
the
sense
of
their
being
a
people
set
apart
for
Him.
They
were
a
"holy"
people,
not
because
every
individual
among
them
was
regenerated
in
heart,
but
because
they
were
set
apart
by
the
covenant
of
grace
for
a
holy
purpose
among
the
nations
of
the
earth.
- Paul
writes
that
if
even
only
one
of
the
parents
is
a
believer,
the
children
are
"set
apart
to
God"
by
virtue
of
the
faith
of
the
believing
parent.
Paul
is
not
teaching
that
the
children
of
such
a
marriage
are
"saved,"
but
he
says
that
by
the
faith
and
church
membership
of
one
parent
they
are
set
apart.
Think
also
of
the
place
the
apostle
Paul
gives
to
children
in
Ephesians
6:1-4
and
Colossians
3:20.
The
children
of
believing
parents,
by
virtue
of
belonging
to
the
believing
community
and
given
the
sign
and
seal
of
the
covenant,
are
to
be
taught
their
covenant
obligations
of
faith
and
repentance.
'This
occurs
through
their
covenant
privileges
such
as
receiving
a
Christian
upbringing
and
parental
instruction
and
further
education
through
faithful
preaching
of
the
Word,
Sunday
school,
catechism
classes,
youth
bible
study
groups,
all
teaching
them
that
the
Lord
is
seeking
and
calling
them.
It
is
for
this
reason
that
we
make
provision
for
their
instruction
in
the
promises
and
the
demands
of
the
covenant
of
grace.
Our
Form
for
Baptism
states
that
baptism
teaches
- (i)
the
necessity
of
being
born
again,
since
without
it
we
cannot
enter
the
kingdom
of
heaven;
- (ii)
the
possibility
of
being
born
again,
since
that
which
is
impossible
with
men,
is
possible
with
God;
and
- (iii)
the
promise
of
being
born
again
(Ezekiel
36:26,27),
on
which
we
may
and
must
plead
for
its
fulfilment.
7.
THE
CHURCH
AS
INSTRUMENT
OF
OUTREACH
FOR
EVANGELISM
- The
Lord
has
given
the
church
a
vital
task
to
perform
in
connection
with
man's
salvation.
He
calls
the
church
to
the
work
of
evangelism
in
the
community
where
it
is
located
and
beyond.
Moved,
therefore,
by
the
misery
of
the
lost
people
around
us
and
the
glory
and
command
of
the
Gospel,
we
wish
to
bring
the
message
of
the
Gospel
to
people
in
our
community
and
to
those
on
mission
fields.
We
desire
to
invite
outsiders,
such
as
our
neighbours
and
other
unbelievers,
to
assemble
with
us
to
hear
the
Gospel.
We
desire
that
in
this
way
men
and
women,
young
people
and
children,
may
come
to
know
and
believe
in
the
only
true
God
and
Jesus
Christ
Whom
He
has
sent.
8.
THE
CHURCH'S
MINISTRY
TO
ITS
MEMBERS
- The
members
of
the
church
need
to
come
to
know
and
believe
in
the
triune
God.
This
applies
to
those
who
are
nominal
believers,
as
well
as
to
the
children
of
the
believers
who
must
yet
come
to
a
saving
knowledge
of
the
Lord
Jesus
Christ.
Once
they
have
come
to
that
saving
knowledge
of
the
Lord
Jesus
Christ,
there
must
be
further
ministry
of
the
Word.
In
Ephesians
4:11f.
Paul
writes
that
the
Lord
gave
pastors
and
teachers
to
the
church
"for
the
perfecting
of
the
saints,
...
for
the
edifying
of
the
body
of
Christ,
till
we
all
come
in
the
unity
of
the
faith,
and
of
the
knowledge
of
the
Son
of
God,
unto
a
Perfect
man,
unto
the
measure
of
the
stature
of
the
fullness
of
Christ."
- The
growth
and
edification
of
those
who
have
come
to
a
saving
union
with
the
Lord
Jesus
Christ
takes
place
in
the
fellowship
of
the
church.
We
do
not
grow
in
isolation.
We
depend
on
what
is
supplied
by
every
part
of
the
body
when
it
works
effectually.
We
desire
to
be
a
living,
Biblically-conformed
and
organized
Christian
church
in
which
the
redeemed
members
may
thrive
and
flourish
and
rejoice
in
what
the
Lord
has
done
for
them.
9.
A
HIGH
VIEW
OF
THE
BIBLE
- We
hold
to
a
high
view
of
the
Bible.
The
Scriptures
do
not
merely
contain
the
Word
of
God;
they
are
the
Word
of
God.
- We
regard
the
Scriptures
as
the
revelation
of
God
and
His
infallible
Word.
"All
scripture,"
every
text
of
Scripture,
has
been
inspired
by
the
Holy
Spirit,
"and
is
profitable
for
doctrine,
for
reproof,
for
correction,
for
instruction
in
righteousness"
(2
Timothy
3:16).
The
Spirit
kept
the
Bible
writers
from
error
and
ensured
they
wrote
precisely
what
God
wanted
them
to
write.
The
Bible
is
totally
true
and
trustworthy.
God
gave
the
Bible
to
the
church
to
give
clear
direction
on
all
matters
of
faith
and
life
for
every
period
of
time.
Our
ears
must
therefore
always
be
open
to
the
Bible's
summons
to
repentance,
faith,
worship,
obedience,
and
perseverance.
Therefore,
the
church
can
be
recognized
by
its
faithful
declaration
and
obedient
receiving
of
the
Scriptures
as
the
Word
of
God.
10.
THE
PREACHING
OF
THE
WORD
- The
true
church
is
distinguished,
first
of
all,
by
the
pure
preaching
of
God's
Word.
Preaching
is
to
proclaim
the
whole
Word
of
God,
the
character
of
God
triune,
the
Creator,
His
creation,
man's
fall
into
sin
and
the
redemption
which
is
in
Jesus
Christ.
True
preaching
proclaims
the
triune
God
-
Father,
Son
and
Holy
Spirit
-
as
Creator,
Redeemer,
and
Sanctifier.
It
declares
the
whole
counsel
of
God.
The
cross
lies
at
the
heart
of
the
Gospel,
but
the
work
of
the
Father
and
the
Holy
Spirit
are
an
integral
part.
Preaching
should
contain
the
following
truths:
- (1)
- God
is
the
Creator,
man
His
creature,
and
the
world
His
creation.
God
as
Creator
has
an
absolute
claim
on
us
(Genesis
1,2;
Isaiah
40:12ff.).
We
believe
that
the
days
in
the
creation
account
in
Genesis
1,
are
twenty-four
hour
days.
- (2)
- The
fall
into
sin
and
the
plight
of
man
must
be
proclaimed.
Man's
plight
is
that
he
is
under
the
guilt
of
sin
(Romans
5:12,
15-19),
is
polluted
by
sin
(Mark
7:18ff),
and
is
in
bondage
to
sin
(John
8:34)
and
to
Satan
(John
8:44).
Moreover,
man's
plight
is
that
as
a
result
of
sin
he
is
in
the
state
of
death
(Ephesians
2:1),
and
his
heart
is
deceitful
(Jeremiah
17:9;
Hebrews
3:13).
He
also
is
subject
to
God's
wrath
(Romans
1:18ff)
and
condemnation
(Ezekiel
18:20).
Furthermore,
his
plight
is
that
he
is
unable
to
improve
himself
in
God's
sight
(Romans
8:7ff).
- We
believe
that
the
preaching
of
the
Gospel
involves
proclamation
of
the
judgment
of
God
upon
sin.
It
means
to
preach
with
power,
earnestness,
and
passion
the
demands
and
sanctions
of
the
law
of
God.
Before
the
fall
into
sin,
in
the
garden
of
Eden,
there
also
was
a
covenant
relationship
of
God
with
man,
usually
called
the
covenant
of
works.
Before
the
fall
into
sin,
God
tested
Adam
and
Eve.
He
had
commanded
Adam
not
to
eat
of
the
forbidden
fruit.
Adam
was
the
head,
the
representative
of
the
human
race
(Romans
5:12ff).
If
Adam
had
obeyed
the
command
of
the
Lord
perfectly,
he
and
in
him
the
whole
human
race,
would
have
lived
forever.
The
devil,
speaking
through
a
serpent,
tempted
Adam
and
Eve.
They
willfully
disobeyed
and
fell
under
the
penal
sanctions
of
the
covenant
of
works:
temporal
and
eternal
death.
- (3)
- God
has
no
pleasure
in
the
death
of
the
sinner,
but
rather
that
he
should
turn
from
his
wicked
way
and
live
(Ezekiel
33:11).
For
that
purpose
He
has
condescended
to
conic
to
fallen
man
by
way
of
a
covenant,
the
covenant
of
grace.
- In
this
covenant
the
Lord
God
committed
Himself
to
the
believers
and
their
seed
in
a
way
in
which
He
does
not
commit
Himself
to
others.
The
covenant
promise
is:
I
will
be
your
God
and
the
God
of
your
seed
(Genesis
17:7).
This
God-given
covenant
of
grace
carries
the
obligations
of
faith
and
repentance,
and
new
obedience
to
which
faith
leads.
In
Hebrews
8:6
Jesus
Christ
is
called
the
Mediator
of
this
covenant
relationship.
The
Gospel
promises
offer
Christ
and
His
benefits
to
sinners
and
oblige
them
to
embrace
the
covenant
by
faith
in
Jesus
Christ.
- Holy
baptism
(corresponding
to
circumcision
in
the
Old
Testament)
and
the
Lord's
Supper
(corresponding
to
the
Passover
in
the
Old
Testament)
are
signs
and
seals
of
the
promises
of
this
covenant.
- (4)
- After
the
fall
into
sin
God
immediately
was
pleased
to
seek
and
comfort
man
with
the
Gospel
promise
of
a
covering
for
sin
through
the
victory
of
the
woman's
seed,
His
Son
(Article
17,
Belgic
Confession
of
Faith),
over
the
serpent
and
his
evil.
- God's
Son
became
incarnate
for
us
and
obtained
our
salvation.
He
was
conceived
by
the
Holy
Spirit
and
born
of
the
virgin
Mary.
He
suffered,
bled
and
died
on
the
cross
for
the
sins
of
His
people
and
satisfied
the
demands
of
God's
justice
in
our
stead.
He
rose
again
on
the
third
(lay
according
to
the
Scriptures.
We
believe
that
He
is
coming
again
in
glory
at
the
end
of
the
age
to
judge
the
living
and
the
dead.
We
believe
the
future
physical
resurrection
of
the
dead.
- (5)
- Forgiveness
of
sins
and
new
life
are
ours
by
the
grace
of
God
through
faith
in
the
risen
Saviour.
We
are
justified
by
faith
alone.
The
faith
and
repentance
to
which
the
Gospel
summons
is
not
a
meritorious
work.
On
the
contrary,
true
faith
does
not
look
to
works,
but
rests
in
Christ
alone.
True
faith
stretches
out
empty
hands
to
lay
hold
of
the
Saviour
and
His
salvation.
We
must
embrace
the
Lord
Jesus
Christ
in
His
whole
mediatorial
office,
as
Prophet
(to
teach
us
the
way
of
salvation),
Priest
(to
wash
us
in
His
blood),
and
King
(to
govern
us
by
His
Word
and
Spirit).
The
Lord
summons
us
to
"mortify"
(put
to
death)
our
sins
through
the
Spirit
(Romans
8:13)
and
to
consecrate
ourselves
to
Him
and
His
service.
We
can
only
do
this
by
faith
in
the
Lord
Jesus
Christ.
All
our
strength
for
mortification
and
holiness
must
be
drawn
from
Him
by
faith
and
prayer,
for
without
Him
we
can
do
nothing
(John
15:5ff).
- (6)
- Faith
and
repentance,
justification
and
sanctification
are
results
of
divine
election.
If
we
are
saved,
we
owe
it
to
the
election
of
God.
Election
flows
from
the
love
of
God
(Ephesians
1:4,5);
it
is
not
the
result
of
divine
wrath
but
of
divine
compassion.
Election
is
unto
salvation
(Romans
8:29-30),
and
it
is
unconditional.
It
is
not
based
upon
foreseen
faith
and
repentance
of
the
sinner,
but
is
grounded
in
God's
sovereign,
good
pleasure.
Election
is
in
Christ
(chosen
in
Christ,
before
the
foundation
of
the
world,
Ephesians
1:4).
That
does
not
mean
that
we
are
elected
because
we
are
in
Christ.
We
are
in
Christ
only
by
faith,
and
that
faith
itself
is
a
gift
of
God
according
to
His
electing
purpose.
Neither
does
it
mean
that
in
Christ
all
men
are
elect.
The
Bible
does
not
teach
universal
salvation.
Every
true
believer
will
be
saved,
but
not
everybody
is
a
believer
and
not
everyone
was
chosen
for
salvation.
- The
elect
were
chosen
sovereignty,
but
the
non-elect
are
not
condemned
sovereignty.
They
are
condemned
for
their
sin.
In
the
Bible
reprobation
is
a
passing
by.
God
is
the
Author
of
the
faith,
repentance,
holiness
and
perseverance
of
the
elect.
But
He
is
not
the
cause
or
Author
of
unbelief,
sin
and
corruption
in
those
who
perish.
There
is
an
effectual
calling
to
faith
and
repentance;
there
is
no
effectual
calling
to
unbelief
and
impenitence.
- (7)
- God's
purpose
in
saving
believers
is
their
sanctification
to
His
glory.
The
high
and
holy
vocation
with
which
believers
are
called
(Ephesians
4:1)
is
to
be
transformed
more
and
more
in
mind,
heart
and
life,
into
the
image
of
Christ
(Romans
8:29;
12:2).
Preaching
is
to
stress
that
the
goal
of
grace
is
the
glory
and
praise
of
God,
and
that
our
salvation
is
a
means
to
that
end.
We
are
to
live
in
the
presence
of
God
and
enjoy
His
fellowship,
displaying
a
character
and
behaviour
which
corresponds
in
a
responsive
way
to
the
holiness
of
God
Himself.
God's
Word
speaks
about
a
transformation
in
us
with
the
result
that
we
will
love
God
our
Saviour,
His
law
and
His
ways.
- We
may
not
separate
God's
law
from
God
Himself.
In
the
Ten
Commandments
God
tells
us
what
actions
He
hates
and
what
behaviour
He
requires
and
desires
to
see.
The
actions
God
hates
are
unfaithfulness
and
irreverence
against
Him
and
the
dishonouring
and
harming
of
our
neighbour.
God
requires
us
to
flee
these
evils,
to
actively
love
Him
Who
made
and
redeemed
us,
and
to
love
our
neighbours
whom
He
also
made,
as
Christ
has
loved
us
(John
13:34).
- We
are
to
realize
that
God
made
us
to
live
in
society;
in
the
communities
of
family,
church,
state,
business,
and
culture.
In
the
Ten
Commandments
the
Lord
God
shows
His
purpose
for
society-a
God-fearing
community,
marked
by
true
worship
and
an
unqualified
respect
for
marriage,
family,
human
life,
property
and
private
ownership,
and
for
truth
and
honesty
in
all
relationships.
- (8)
- In
the
preaching
we
must
regard
the
congregation
as
it
is
in
reality,
namely,
as
covenant
congregation
of
the
Lord.
The
Lord
addresses
the
congregation
as
"My
son,
My
daughter",
"My
people",
"My
sheep",
"children
of
the
kingdom",
"branches
on
the
vine".
The
Lord
has
brought
about
this
relationship
through
His
Word,
and
He
claims
the
congregation
with
His
promises
and
demands.
The
preaching
addresses
the
congregation
in
this
relationship
but
makes
clear
that
being
a
member
of
the
covenant
of
grace
is
not
yet
being
a
believer.
The
preaching
precisely
declares
that
this
relationship
should
not
be
taken
for
granted
but
rather
that
"except
a
man
be
born
of
water
and
the
Spirit,
he
cannot
enter
into
the
Kingdom
of
God"
(John
3:5).
The
preaching
seeks
to
bring
the
members
of
the
covenant
of
grace
to
realize
that
we
must
and
may
and
can
be
radically
renewed
in
accordance
with
the
covenant.
As
this
preaching
is
applied
to
the
heart
it
makes
room
for
Christ
as
Surety
of
the
covenant.
Article
29
of
the
Belgic
Confession
of
Faith
makes
reference
to
"hypocrites,
who
are
mixed
in
the
Church
with
the
good,
yet
are
not
of
the
Church,
though
externally
in
it."
It
also
makes
reference
to
"the
marks
of
Christians;
namely...faith;
and
when
they
have
received
Jesus
Christ
the
only
Saviour,
they
avoid
sin,
follow
after
righteousness,
love
the
true
God
and
their
neighbour,
neither
turn
aside
to
the
right
or
left,
and
crucify
the
flesh
with
the
works
thereof."
To
be
sure,
there
"remain
in
them
great
infirmities,
but
they
fight
against
them
through
the
Spirit,
all
the
days
of
their
life,
continually
taking
their
refuge
on
the
blood,
death,
passion
and
obedience
of
our
Lord
Jesus
Christ..."
11.
THE
SACRAMENTS
The
true
church
is
also
distinguished
by
the
fact
that
it
administers
the
sacraments
according
to
the
institution
of
Christ.
Christ
instituted
two
sacraments:
baptism
and
the
Lord's
Supper.
He
instituted
the
Lord's
Supper
in
the
night
in
which
He
was
betrayed
(Luke
22:19,
20).
He
instituted
baptism
on
the
eve
of
His
ascension
(Matthew
28:19,
20).
- The
New
Testament
portrays
the
church
as
administering
these
two
sacraments.
Men
and
women
were
admitted
to
the
Christian
congregation
upon
confession
of
faith
followed
by
the
sacrament
of
baptism,
and
they
were
nourished
by
the
Lord's
Supper.
We
desire
to
be
of
the
same
mind.
To
us
the
sacraments
are
means
of
grace
having
a
real
although
not
an
automatic
efficacy.
(1)
Baptism
In
baptism
God
makes
visible
that
He
deals
with
us
by
way
of
His
promises.
How
are
we
saved?
We
are
saved
by
receiving
God's
promises.
By
nature
we
are
sinners.
We
are
saved
by
God
coming
to
us
with
His
promises
and
teaching
us
to
embrace
the
promises
of
God.
That
is
what
we
read
in
Hebrews
11.
The
patriarchs
saw
God's
promises
and
embraced
them
(verse
13).
That
is
the
way
of
salvation!
God
says
to
sinners:
Christ
Jesus
came
into
the
world
to
save
sinners
(1
Timothy
1:15).
- We
must
learn
to
embrace
that
promise.
That
promise
is
not
only
for
individuals
or
parents,
but
also
for
our
children.
God
says
to
believing
parents:
I
will
be
a
God
to
you
and
to
your
children
after
you.
(Genesis
17:7).
As
we
embrace
that
promise
by
faith
we
are
also
strengthened
by
the
sign
and
seal
of
the
promise
being
administered
to
our
children.
- To
be
sure,
baptism
does
not
wash
away
sins,
but
it
is
a
sign
and
a
seal
of
the
promise
of
the
washing
away
of
our
sins.
Baptism
does
not
bring
about
union
with
Christ,
but
baptism
is
a
sign
and
a
seal
of
the
promise
of
union
with
Christ
(Romans
6:3-6).
We
can
also
say
that
baptism
does
not
only
signify
and
seal
the
promise
of
God's
saving
work
for
us,
through
Jesus'
death
and
resurrection,
but
also
the
promise
of
our
becoming
partakers
of
it
through
repentance
to
God
and
faith
in
our
Lord
Jesus
Christ
(Acts
20:21).
In
baptism
the
Lord
promises
and
requires
conversion.
(2)
The
Lord's
Supper
- The
Lord's
Supper
is
also
a
means
of
grace.
That
is,
it
is
a
means
ordained
by
God,
signifying,
sealing,
and
conveying
to
believers
the
promise
of
Christ
an(]
the
benefits
of
His
redemption.
- The
Lord's
Supper
derives
effectiveness
from
Christ.
It
is
only
by
His
power
that
the
Lord's
Supper
sanctifies
and
edifies.
We
may
also
say
that
it:
derives
effectiveness
through
the
Holy
Spirit.
Apart
from
the
accompanying
power
of
the
Holy
Spirit,
the
Lord's
Supper
remains
but
a
bare
sign.
The
Lord's
Supper
is
effective
only
through
faith.
That
is,
it
is
by
faith
that
we
appropriate
and
embrace
Christ
as
He
is
represented
in
the
Supper.
Only
in
and
through
faith
are
we
edified.
It
is
effective
only
there
where
there
is
a
hungering
and
a
thirsting
after
righteousness.
- In
the
Lord's
Supper
the
Lord
assures
us
of
His
love.
In
the
death
of
Christ
He
exhibits
and
proclaims
to
us
the
boundless
love
of
Him
Who
did
not
spare
"His
own
Son
but
delivered
Him
up
for
us
all"
(Romans
8:32).
Moreover,
in
the
Lord's
Supper
He
ministers
peace
to
our
conscience.
He
declares
that
the
blood
of
Christ
has
been
shed
for
the
remission
of
sins,
that.
our
iniquity
has
been
covered
and
God
has
been
reconciled.
- Through
the
Lord's
Supper
as
a
means
of
grace,
He
nourishes
and
supports
our
spiritual
and
heavenly
life
(Article
35
Belgic
Confession).
By
presenting
the
fundamentals
of
the
Gospel,
the
Lord
draws
out
our
faith,
hope
and
love
to
greater
expression
and
active
exercise.
He
imparts
joy.
We
rejoice
in
communion
with
the
Redeemer
Who
was
dead
but
is
now
alive
forever
more.
With
this
blessing
of
God,
through
faith,
the
remembrance
of
the
death
of
the
Son
of
God
helps
us
to
die
to
sin,
to
mortify
our
flesh,
to
destroy
the
works
of
the
devil,
and
enables
us
to
live
to
righteousness
and
to
offer
ourselves
as
living
sacrifices
in
response
to
His
divine
mercy.
- We
do
not
say
that
the
sacraments
are
indispensable
either
to
the
initiation
or
the
maintenance
of
spiritual
life.
The
preaching
of
the
Word
is
indispensable
for
both
these
ends
(Romans
10:17).
Nevertheless,
we
are
not
at
liberty
to
neglect
the
sacraments.
No
believer
may
lake
the
liberty
to
live
without
them.
With
regard
to
the
Lord's
Supper,
every
believer
is
under
the
obligation
of
Luke
22:19b:
"This
do
in
remembrance
of
Me."
12.
CHURCH
DISCIPLINE
- Thirdly,
a
true
church
administers
discipline.
In
accordance
with
the
Word
of
God,
the
church
regulates
admission
to
the
ministry
of
the
church.
It
regulates
who
is
to
be
baptized
and
who
has
admission
to
the
Lord's
table.
We
consider
church
discipline
to
be
remedial
and
medicinal,
intended
to
restore
offenders
and
produce
a
sound,
healthy
church
life.
But
it
can
also
be
punitive
and
surgical.
The
honour
of
God
is
at
stake,
as
is
the
health
of
the
church.
The
church
admonishes
members
when
they
fall
into
sin,
censures
them
when
they
continue
in
sin.
The
church
excommunicates
those
guilty
of
scandalous
violations
of
Biblical
teaching
and
Christian
principles
of
conduct
when
they
do
not
show
the
least
token
of
true
repentance.
- We
may
not
censure
simply
because
individuals
have
done
something
of
which
we
or
our
traditions
disapprove.
We
must
be
sure
that
there
is
a
clear
violation
of
the
Word
of
God.
Our
prayer
and
hope
is
that
by
means
of
discipline
the
offending
brother
or
sister
may
be
brought
to
repentance
and
restored
to
a
right
relation
to
God
and
his
neighbour.
13.
OUR
CREEDS
- We
realize
that
there
are
Christians
who
are
opposed
to
the
very
idea
of
a
creed.
For
them,
"the
Bible,
the
Bible
alone,
is
the
religion
of
a
Christian!"
Such
an
assertion,
however,
is
in
itself
already
a
creedal
affirmation.
The
thing
to
remember
is
that
a
creed
is
always
to
be
subordinate
to
Scripture.
For
us
Scripture
is
the
supreme
standard
and
our
creeds
insist
on
this
very
emphatically.
- Article
V
of
the
Belgic
Confession
of
Faith
states
that
"we
receive
...
only
the
books
of
the
Bible
as
holy
and
canonical,
for
the
regulation,
foundation,
and
confirmation
of
our
faith."
The
creeds
are
not
intended
to
take
the
place
of
Scriptures.
Neither
are
they
intended
to
revise
or
improve
what
Scripture
says.
As
Free
Reformed
Churches
we
fully
subscribe
to
the
three
creeds
of
the
early
church:
- (i)
the
Apostles'
Creed(+-150
A.D.);
- (ii)
the
Nicene
Creed
(381
A.D.);
and
- (iii)
the
Athanasian
Creed
(500
A.D.).
We
also
fully
subscribe
to
three
of
the
historic
Reformed
creeds:
- (i)
the
Belgic
Confession
of
Faith
(1561);
- (ii)
the
Heidelberg
Catechism
(1563);
and
- (ii)
the
Canons
of
Dort
(1618-1619).
- We
believe
that
these
latter
three,
called
the
Three
Forms
of
Unity,
in
all
respects
agree
with
the
Word
of
God.
- Why
do
we
subscribe
to
them
and
why
do
we
regard
them
as
necessary
to
a
well-ordered
church?
(i)
- A
creedal
statement
is
of
great
usefulness
as
an
instrument
in
the
work
of
instruction.
The
Heidelberg
Catechism
has
been
the
means
by
which
the
young
have
been
instructed
in
the
truth
of
God's
Word.
(ii)
- A
creed
is
necessary
because
it
acts
as
a
symbol
of
unity
for
those
who
are
joined
together
by
a
common
faith.
We
are
united,
not
merely
by
a
vague
respect
for
Scripture,
but
by
a
deep-rooted
commitment
to
a
common
understanding
of
its
message.
- Our
creeds
are
a
declaration
of
the
doctrines
which
we
hold
in
common.
(iii)
- We
wish
to
support
one
another
in
confessing,
defending
and
maintaining
these
doctrines.
(iv)
- We
repudiate
the
distortions
of
truth
for
which
some
claim
the
support
of
Scripture.
- In
our
creeds
we
affirm
the
sovereignty
of
our
God
and
the
deity
and
real
and
perfect
humanity
of
Christ.
We
assert
the
total
depravity
of
man,
the
sacrificial
death
of
Christ
as
substitutionary
atonement,
justification
by
faith
alone,
sovereign
election,
and
sovereign
grace.
We
confess
the
consubstantial
deity
and
authentic
personalness
of
the
Holy
Spirit
who
makes
us
partakers
of
the
righteousness
and
holiness
of
Christ.
(LD
20
Heidelberg
Catechism)
We
believe
what
the
Bible
says
about
heaven
and
hell.
Scripture
requires
that
on
these
doctrines
we
may
not
tolerate
ambiguity
nor
compromise.
- In
our
creeds
we
express
our
firm
conviction
that
the
church
is
to
administer
the
sacraments
of
Christ's
own
appointment
-
namely,
baptism
and
the
Lord's
Supper-and
to
do
so
in
the
manner
He
commanded.
- We
realize
that
our
creeds
contain
doctrines
about
which
the
universal
church
of
Christ
is
deeply
divided,
for
example,
the
question
of
infant
baptism.
We
believe
that
Scripture
requires
the
believers
and
their
infants
to
be
baptized.
We
wish
to
take
our
allegiance
to
the
Scriptures
very
seriously
at
this
point.
We
therefore
confess
this
in
our
creeds.
We
do
not
wish
to
say
about
those
who
disagree
with
us
on
this
that
they
are
not
true
believers,
but
we
do
believe
that
the
Lord
in
His
Word
teaches
that
believers
and
their
children
ought
to
be
baptized.
14.
UNITY
WITH
OTHER
REFORMED
CHURCHES
- We
desire
to
have
unity
with
all
those
who
distinctly
declare
that
in
all
things
they
wish
to
be
gathered
as
churches
in
accordance
with
God's
Word
and
the
Reformed
Confessions.
Christ
prayed
for
the
unity
of
the
church
(John
17)
and
we
are
enjoined
to
be
concerned
about
and
actively
interested
in
it.
The
one
thing
that
is
more
important
than
the
unity
of
the
church
is
the
truth
itself
for
which
the
church
exists,
so
that
where
there
is
a
conflict
of
interests,
truth
takes
precedence
over
unity.
15.
THE
FREE
REFORMED
FEDERATION
- We
consider
the
local
congregation
to
be
a
manifestation
of
the
body
of
Christ.
Christ
Himself
is
present
there
with
the
fullness
of
His
grace
and
power,
as
is
expressed
in
Matt.
18:20.
It
is
there,
under
the
preaching
of
the
Gospel,
that
sins
are
forgiven
and
sinners
comforted
and
guided.
It
is
there,
that
God's
people
grow
in
grace
and
in
the
knowledge
of
our
Lord
and
Saviour,
Jesus
Christ.
- Nevertheless,
we
do
not
wish
to
practice
local
independence.
The
New
Testament
sometimes
uses
the
word
"church"
for
a
local
congregation.
At
other
times
the
New
Testament
uses
the
word
"church"
to
point
to
the
unity
which
there
is
among
various
local
churches,
for
example,
in
a
certain
area.
We
believe
it
is
right
for
Christian
congregations
to
associate
and
unite
under
a
common
government.
- This
has
been
the
conviction
of
our
fathers
in
the
past.
For
example,
in
1571,
during
a
time
of
persecution,
delegates
of
a
large
number
of
Reformed
churches
scattered
in
Germany
and
the
Netherlands
came
together
in
a
Synod
at
Emden
(Germany).
They
strove
for
the
greatest
possible
unity
among
the
churches
for
the
maintenance
and
growth
of
the
churches
in
general
or
also
some
in
particular,
and
that
they
may
especially
warn
one
another
concerning
heretics,
schismatics
...
and
other
such
dangerous
people
so
that
the
churches
can
be
on
guard
against
such.
They
expressed
unity
in
faith
and
in
doctrine.
- Thus
we
as
Free
Reformed
Churches
have
come
together
in
a
form
of
ecclesiastical
co-operation.
We
have
expressed
unity
in
the
faith
which
was
once
delivered
to
the
saints
(Jude
3)
and
in
doctrine.
- We
also
have
agreed
on
a
curriculum
for
the
training
of
ministers.
We
have
agreed
on
principles
in
regard
to
admission
to
the
ministry
and
the
meaning
and
mode
of
ordination.
- Each
local
congregation
is
engaged
in
the
work
of
evangelism,
but
as
federation
we
also
are
engaged
in
concerted
evangelism
and
common
foreign
mission
work.
- Furthermore,
we
have
provided
for
redress
for
individual
members
who
are
or
feel
they
are
wronged
by
injustices
in
a
local
congregation.
16.
OUR
CHURCH
ORDER
- We
desire
to
be
church
in
a
church-orderly
way,
in
which
we
acknowledge
Christ
as
the
only
Head
of
His
church
and
desire
to
honour
the
apostolic
injunction
that
in
the
churches
all
things
be
done
decently
and
in
order
(1
Corinthians
14:40).
Our
Church
Order
has
been
drafted
for
a
church
that
desires
to
be
guided
by
the
Holy
Spirit.
The
Church
Order
is
pastoral.
It
wishes
to
work
in
a
spiritual
way.
Hence
our
Church
Order
calls
for
gathering
together
on
the
Lord's
Day
(Sunday)
for
"at
least"
two
worship
services,
in
which
the
Word
of
God
shall
be
preached.
- Our
Church
Order
insists
that
spiritual
guidance
be
provided
by
the
preaching,
but
also
by
the
labours
of
the
consistory
or
church
council
(minister,
elders,
deacons),
and
synod.
The
elders
are
to
oversee
the
preaching:
that
it
be
done
fully
in
accordance
with
the
Word
of
God.
They
also
are
to
visit
regularly
the
families
of
the
church
to
inquire
into
the
spiritual
wellbeing
and
growth
of
the
members,
to
speak
about
the
right
use
of
the
sacrament
of
baptism,
to
solemnly
guard
the
Lord's
table
against
an
unfaithful
and
careless
life,
and
to
rebuke
those
members
who
live
in
open
sin.
- Synod
delegates
two
ministers
to
visit
every
congregation
annually
to
ascertain
that
the
minister,
elders
and
deacons
faithfully
perform
the
duties
of
their
offices,
adhere
to
sound
doctrine,
observe
all
things
according
to
our
Church
Order,
and
promote
as
much
as
possible
the
upbuilding
of
the
congregation
in
a
proper
way.
- In
regard
to
Premillennialism
and
Dispensationalism,
our
Church
Order
states
(sub
article
52)
that
it
is
not
Reformed
to
teach
that
Christ
shall
visibly
and
bodily
reign
for
a
thousand
years
on
earth,
since
this
is
contrary
to
God's
Word.
17.
SOME
OF
OUR
CUSTOMS
- We
have
prescribed
forms
for
Baptism,
Marriage,
Public
Confession
of
Faith,
the
Lord's
Supper,
Excommunication,
Ordination
and
Installation
of
office
bearers,
and
so
on.
We
commemorate
the
great
facts
of
salvation,
such
as
the
birth,
life,
death,
resurrection
and
ascension
of
the
Lord
Jesus,
as
well
as
the
outpouring
of
the
Holy
Spirit,
in
special
worship
services.
- We
have
the
required
custom
on
each
Lordsday
to
preach
in
one
of
the
services
the
points
of
doctrine
treated
successively
in
the
fifty-two
Lord's
Days
of
the
Heidelberg
Catechism.
This
practice
was
introduced
in
the
sixteenth
century
and
made
mandatory
by
the
Synod
of
Dordt,
1618/19.
- The
well-known
experiential
character
of
the
Heidelberg
Catechism
has
made
it
a
fit
instrument
for
this
purpose.
- We
wish
to
emphasize
in
our
worship
that
worship
is
addressed
to
God
and
not
to
people.
We
believe
that
our
worship
services
are
not
for
entertainment.
God
is
to
be
the
focus
of
all
true
worship.
We
are
called
into
His
presence
to
exalt,
honour
and
please
Him.
We
come
before
Him
as
His
people,
filled
with
awe
by
His
glory
and
majesty,
humbled
by
His
grace,
joyful
for
His
mercy.
We
join
together
in
singing
the
Psalms,
hearing
His
Word
read
and
preached,
casting
ourselves
upon
Him
in
prayer
with
supplication
and
thanksgiving.
-
- As churches we have always used the King James Version of the Bible. At Synod 2004 it was agreed that the New King James Bible could also be used in our churches, by those churches that wish to use this more contemporary translation. Chilliwack FRC has decided in the Spring of 2005 to move to the New King James.
-
- We
make
use
of
the
Psalter
for
our
public
praise.
The
Psalms
are
part
of
God's
revelation,
inspired
by
the
Holy
Spirit.
They
display
the
whole
range
of
the
emotions,
aspirations,
and
struggles
of
faith
which
become
formative
for
our
experience
of
spiritual
life.
18.
THE
CHURCH
IN
UNION
WITH
CHRIST
- We
desire
to
be
a
living
church
of
the
Lord.
The
Old
Testament
speaks
a
great
deal
about
the
fear
of
the
Lord
(for
example,
Psalm
111:10).The
New
Testament
speaks
about
the
triad
of
faith,
hope
and
love
(for
example,
1
Thessalonians
1:3).
Thee
New
Testament
also
speaks
about
the
fruit
of
the
Spirit
(Galatians
5:22,23)
and
the
gifts
of
the
Spirit
(Romans
12;
1
Corinthians
12,
13,
14
Scripture
uses,
it
denotes
the
living
union
with
Christ.
The
deepest
secret
lies
in
the
heart
of
God:
His
election
from
before
the
foundation
of
the
world.
- That
secret
comes
to
us
in
union
with
Christ.
Romans
6
speaks
about
becoming
one
plant
with
Christ
(verse
5).
Lord's
Day
7
of
the
Heidelberg
Catechism
speaks
about
being
ingrafted
into
Christ
by
a
living
faith.
2
Peter
3:18
speaks
about
growing
in
grace
and
in
the
knowledge
of
our
Lord
and
Saviour
Jesus
Christ.
- This
living
union
is
something
we
may
never
take
for
granted.
If
we
are
to
enjoy
the
assurance
and
peace
of
salvation,
it
is
by
examining
and
proving
the
grounds
of
our
faith
and
hope.
This
self-examination
is
not
merely
to
find
out
what
the
condition
of
our
hearts
is,
but
we
need
to
examine
ourselves
to
the
end
that
we
may
prove
ourselves
and
know
ourselves
as
the
blood-
bought
possession
of
Christ
(2
Corinthians
13:5).
Each
of
us
needs
this
union
personally,
yet
it
may
never
be
separated
from
the
fellowship
of
the
Church.
- We
believe
that
the
believer's
living
union
with
Christ
can
and
will
never
be
broken.
All
believers
will
be
with
their
Lord
in
glory,
even
though
they
may
experience
trials,
tribulations
and
backsliding
in
their
life
on
earth.
The
Lord
remains
faithful.
This
doctrine,
the
doctrine
of
the
perseverance
of
the
saints,
is
found
in
1
Cor.
10:
13;
John
10:28,29;
and
is
also
outlined
in
the
Canons
of
Dort
(Fifth
head
of
doctrine).
19.
CHRIST'S
SECOND
COMING
- The
Bible
directs
us
to
expect
our
Lord
Jesus
Christ
to
come
again
(Acts
1:11;
1
Thessalonians
4:16).
He
will
come
with
the
clouds
of
heaven.
He
will
come
as
the
One
risen
and
ascended
and
exalted
in
majesty.
Jesus'
Second
Coming
will
be
in
marked
contrast
to
His
first
coming,
which
was
in
humiliation.
The
majesty
of
His
divinity
will
no
longer
be
laid
aside.
We
shall
see
Him
as
He
is,
majestic,
glorious
and
adorable.
- Christ's
Second
Coming
is
to
be
followed
directly
by
the
final
judgment.
For
many
the
Day
of
the
Lord
will
be
darkness
and
not
light
(Amos
5:18).
Only
those
who
by
a
true
faith
have
become
righteous
in
Christ
can
and
may
face
the
great
white
throne
without
terror.
- The
sacrifice
of
Christ
is
the
object
of
our
faith.
The
Second
Coming
of
Christ
is
the
object
of
our
longing.
We
look
back
in
faith
to
the
crucified
Saviour;
we
look
upwards
in
love
to
the
living
Saviour;
we
look
forward
in
hope
to
the
glorious
Redeemer.
- This
looking
forward
in
hope
is
not
of
minor
importance.
Without
this
expectation
we
are
not
believers.
We
are
saved
by
hope
(Romans
8:24).
In
looking
forward
we
look
not
only
to
the
Second
Coming
itself,
but
also
to
the
events
associated
with
it
-
the
resurrection
of
the
dead,
the
general
judgment
and
the
acquittal
and
acknowledgment
of
the
believers.
Above
all,
we
look
forward
to
the
day
when
"at
the
Name
of
Jesus
every
knee
shall
bow
...
and
...
every
tongue
confess
that
Jesus
Christ
is
Lord,
to
the
glory
of
God
the
Father"
(see
Philippians
2:10,11).
"Maranatha"
(1
Corinthians
16:22).
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